The source for the photo of Méir is a French language lifestyle section "CINQ à SEPT" in Kef Israel about daily life in Tel Aviv published (23 February 2016). This is shady provenance but the photo of a public figure appears to be taken before 1929 so it is public domain. The article is context of Israeli attitudes seventy-five years after statehood. This popular history includes both typical patriotism and some unanswered questions about the 1948 expulsion of 750,000 Palestinians from Israel know known as the Nakba.

The article implies the photo was taken between 1921 when Golda left to join Kibbutz Merhavia and 1924 when she moved to Jeruselem and joined Ben-Gurion's nationalist political party. This lifestyle article has a sense of historical method--describing the Zionist state's formation through one biography--but it is exclusive of the Palestinian voice. Functionally it might be a historical narrative that encourages Francophone Jews to settle in a Kibbutz like a modern day Golda.

Méir's childhood from Kiev to Milwaukee was spent "elle ne rêve que de sionisme et de Palestine"--dreaming only of Zionism and Palestine. These dreams led her to sign the 1948 "Déclaration d’Indépendance de l’Etat d’Israël." The people who lived in Palestine when Golda was born in Kiev were not the people who ran the government after statehood. Israel's political class were from Europe and generally moved to Palestine between the wars in order to form an ethno-religious state. This class declared independence from the British Mandate of Palestine which had been authorized by the League of Nations in Geneva which whose authority was adopted by the United Nations after WWII. Few of Israel's first generation of rulers, including Méir, were related to the generations of people who lived in Palestine before statehood.

The popular Birth of a Zionist Nation narrative is limited by nagging questions. First, why did a girl from Kiev think land populated by Palestinians was hers? Also, do pre-biblical claims belong in modern land disputes? Second, what international order displaced the potential self-ruling Palestinians before resettling Jews from Eastern Europe there by 1948? Answers to these explain Israel's settler colonial foundations and provide necessary context to Méir's infamous explanation of the Nakba printed in the Sunday Times commemorating the second anniversary of the Six Day War in 1969. She believed "there was no such thing as Palestinians."

Who were those hundreds of thousands of people that Israel forcibly displaced? Her distinction is that there was not a state of Palestine and therefore people who lived there could not be Palestinian--regardless of religion or ethnicity. This is semantically fine but it doesn't explain moral demography of settler colonialism. If stateless Arabs lived in Palestine--ruled by external forces in Damascus, Amman, Geneva or London--then the liberal solution is a local government for those people.

Instead of the liberal solution, the Israelis settled people from all over the globe on land that was for generations inhabited by others without a state. This land might not have been full of Palestinians but some people, like the British, called it Palestine. The official state religion after 1948 was that of the colonists and did not represent all of the previous inhabitants. To use Golda's circular definition, that means there still aren't any Palestinians because there is no state. Yet there are obviously millions of people in Gaza and the West Bank who claim this ethnicity. Their limited political representation will continue until the apartheid state of Israel gives full rights to all citizens. There is no liberal theocracy.

Instead, Israel represents modern settler colonialism and apartheid indicative of the rules based United Nations era.