Prestigious fruit trees in ancient Israel: first palynological evidence for growing Juglans regia and Citrus medica

2015 ◽  
Vol 62 (1-2) ◽  
pp. 98-110 ◽  
Author(s):  
Dafna Langgut
Keyword(s):  
Juglans Regia ◽  
Fruit Trees ◽  
Jewish Tradition ◽  
Southern Levant ◽  
Song Of Solomon ◽  
The Bible ◽  
The North ◽  
Plant Remains ◽  
Ancient Israel ◽  
Citrus Medica

This article describes the earliest evidence for the growing of two prestigious fruit trees:Juglans regia(Persian walnut) andCitrus medica(citron) in ancient Israel. The study also tries to identify the origin of these trees as well as their influence on Jewish tradition and culture. The palynological information from the Southern Levant supports the hypothesis of the survival ofJ. regiaduring the Last Glacial period in some areas of Eurasia. Accumulating palynological information as well as archeobotanical evidence ofJ. regiaplant remains from northern Israel from ∼1800 years BCE suggests the beginning of horticulture of walnut in the Southern Levant. The growing of walnut within Israel probably started in the north, and nearly one millennium later, palynological evidence indicates thatJ. regiacultivation had spread also to the Judean Mountains. Walnut is mentioned only once in the Bible, in Song of Solomon (6:11). From the interpretation of this text as well other Jewish texts and the available palynological diagrams, it is clear that since the Persian period (fifth to fourth centuries BCE),J. regiawas well established in ancient Israel. Citron, although being one of the four species of the Jewish feast of Tabernacles (Sukkot), is not native to the flora of the Near East. The earliest archeobotanical evidence of the growing ofC. medicain Israel was recently discovered in a Royal Persian garden in Ramat Rahel near Jerusalem, dated to the fifth to fourth centuries BCE.C. medicaseems to have made its way to Ramat Rahel from India via Persia. From that point on, citron gradually penetrated the Jewish culture and tradition. The citron is not mentioned in the Bible, and the association between the citron and thePürî `ëc hädär(Leviticus 23:40), translated “fruit of the goodly tree,” was only made during the first century AD.

Uncommon Grounds

2017 ◽  
Author(s):  
Jeffrey Lawrence
Keyword(s):  
American Literature ◽  
Latin American ◽  
Historical Novel ◽  
Latin American Literature ◽  
Historical Account ◽  
American Novel ◽  
Song Of Solomon ◽  
The Past ◽  
The North ◽  
The Us

This chapter turns from a historical account of the development of the US literature of experience and the Latin American literature of reading to a textual analysis of the US and Latin American historical novel. Hemispheric/inter-American scholars often cite William Faulkner’s Absalom, Absalom! (1936), Gabriel García Márquez’s One Hundred Years of Solitude (1967), and Toni Morrison’s Song of Solomon (1977) as exemplifying instances of literary borrowing across the North–South divide. As I demonstrate, however, each of the later texts also realigns its predecessor’s historical imaginary according to the dominant logics of the US and Latin American literary fields. Whereas the American works foreground experiential models of reconstructing the past and conveying knowledge across generations, García Márquez’s Latin American novel presents reading as the fundamental mode of comprehending and transmitting history.

Reading the Bible from Below in the Era of Globalization

2020 ◽  
pp. 111-128
Author(s):  
Rainer Kessler
Keyword(s):  
Social Relations ◽  
Historical Process ◽  
The Bible ◽  
Asynchronous Development ◽  
Ancient Israel ◽  
The World ◽  
Biblical Texts ◽  
Globalized World

It is evident that the world of the Bible is pre-modern and thus distinct from the globalized civilization. This chronological gap challenges readers, whether they are feminist or not. Mainly three attitudes can be observed among scholarly and ordinary readers. For some readers, the Bible is a document of the losers of a historical process of modernization that already began in ancient Israel. For other readers, the Bible is outdated and of no use to confront the challenges of globalization. A third readerly position challenges both of these views. This essay offers four arguments to orient biblical readers in the contemporary globalized world. First, the essay posits that globalization is an asynchronous development. Thus, even today, most people living in the impoverished regions of the world face conditions similar to those dominant in the Bible. Second, the essay asserts that women are the first victims in biblical times and still nowadays. Third, the essay maintains that biblical texts display social relations that still unveil contemporary relations. Fourth, the essay suggests that intercultural Bible readings give hope, as they nurture biblical readings from “below” to strengthen people to overcome the fatal consequences of today’s globalization.

Gendered Places and Depositional Histories: Reconstructing a Menstrual Lodge in the Interior Northwest

2019 ◽  
Vol 84 (3) ◽  
pp. 400-419 ◽  
Author(s):  
Molly Carney ◽  
Jade d'Alpoim Guedes ◽  
Kevin J. Lyons ◽  
Melissa Goodman Elgar
Keyword(s):  
Low Temperature ◽  
Pacific Northwest ◽  
Thin Section ◽  
Archaeological Record ◽  
Columbia Plateau ◽  
The North ◽  
Plant Remains ◽  
History Of ◽  
Experimental Firing ◽  
River Inundation

This project considered the deposition history of a burned structure located on the Kalispel Tribe of Indians ancestral lands at the Flying Goose site in northeastern Washington. Excavation of the structure revealed stratified deposits that do not conform to established Columbia Plateau architectural types. The small size, location, and absence of artifacts lead us to hypothesize that this site was once a non-domestic structure. We tested this hypothesis with paleoethnobotanical, bulk geoarchaeological, thin section, and experimental firing data to deduce the structural remains and the post-occupation sequence. The structure burned at a relatively low temperature, was buried soon afterward with imported rubified sediment, and was exposed to seasonal river inundation. Subsequently, a second fire consumed a unique assemblage of plant remains. Drawing on recent approaches to structured deposition and historic processes, we incorporate ethnography to argue that this structure was a menstrual lodge. These structures are common in ethnographic descriptions, although no menstrual lodges have been positively identified in the archaeological record of the North American Pacific Northwest. This interpretation is important to understanding the development and time depth of gendered practices of Interior Northwest groups.

Clio and Canons: in Search of a Cultural Poetics of the Hebrew Bible

1997 ◽  
Vol 5 (4) ◽  
pp. 300-323 ◽  
Author(s):  
Robert P. Carroll
Keyword(s):  
Hebrew Bible ◽  
Biblical Studies ◽  
New Historicism ◽  
The Bible ◽  
Ancient Israel ◽  
Cultural Poetics ◽  
Leading Edges

AbstractThe enterprise of writing "histories" of "ancient Israel" in which biblical historiography is reproduced by old credulists or critiqued by new nihilists represents one of the leading edges of contemporary biblical studies in relation to the Hebrew Bible. This quest for a cultural poetics or cultural materialist accounts of the Bible is virtually equivalent to a New Historicism in the discipline. In this article analyses of three topics from current debates in biblical studies (historiography of "ancient Israel", the empty land topos, canons and context) are used to provide insights into how new historicist approaches to contextualizing literature may contribute to these current debates about the Bible.

Textualization and the Book of Jeremiah

2021 ◽  
pp. 144-158
Author(s):  
Joachim Schaper
Keyword(s):  
Speech Act ◽  
The Bible ◽  
Written Texts ◽  
Ancient Israel ◽  
Specific Object ◽  
Book Of Jeremiah

Textualization implies the emergence of the concept of a “text” as a specific object that needs to be handled in a specific way: an object that is conceptualized as part of a tradition of reading and interpreting—indeed, an object that is constituted by the desire to preserve and make available a specific utterance (irrespective of whether that utterance was originally produced orally or in writing). Written texts therefore are the results of the desire of an individual or a community to establish a tradition for a speech act that the individuals or the community intend to preserve. As is the case with oral texts, written texts can give rise to ritualized or otherwise significant uses of the text-object. This is the key to the understanding of prophetic collections in the Bible, and especially in the book of Jeremiah. While “tradition” (Überlieferung) is the aim of textualization, that tradition comes in various shapes and forms. The growth of prophetic books is an excellent illustration of Konrad Ehlich’s analysis of the characteristics of textualization and its purposes, especially with regard to the fact that prophetic oracles were, in ancient Israel and Judah, textualized for the purpose of being preserved and performed and of serving as the basis for Fortschreibungen.

Sustenance and Survival in Biblical Narrative

2015 ◽  
Author(s):  
Jennifer L. Koosed
Keyword(s):  
Religious Identity ◽  
Food Production ◽  
Biblical Narrative ◽  
Adam And Eve ◽  
Early Judaism ◽  
The Bible ◽  
Ancient Israel ◽  
Class Status ◽  
Cultural Code ◽  
Shape Characterization

Food is a comprehensive cultural code. In ancient Israel and early Judaism, food production and preparation structured lives; what one did in the process was determined by gender and class status and sometimes even marked by ethnic and religious identity. Food also serves to structure narrative, shape characterization, and add layers of symbolic signification to story. In the Bible, the drama of the first few chapters revolves around proper versus improper eating, and the final book portrays God as a lamb sacrificed for the Passover meal. Between picking and tasting the forbidden fruit, and slaughtering and eating God, a whole host of food-related plots, characters, and images proliferate, many of which revolve around the most important of foodstuffs: bread. This chapter explores the centrality of bread in the story of Adam and Eve, the book of Ruth, and the gospels of Jesus.

scholarly journals Dieback of apricot plantations caused by 'Ca. Phytoplasma prunorum' in Borsod-Abaúj-Zemplén county (Northern-Hungary)

2010 ◽  
pp. 34-41
Author(s):  
Gábor Tarcali ◽  
Emese Kiss ◽  
György J. Kövics ◽  
Sándor Süle ◽  
László Irinyi ◽  
...  
Keyword(s):  
Sour Cherry ◽  
Fruit Trees ◽  
Fruit Production ◽  
Plant Diseases ◽  
Stone Fruit ◽  
Stone Fruits ◽  
The North ◽  
Long Run ◽  
The World ◽  
Fruit Plantations

Plant diseases caused by phytoplasmas have increasing importance in all over the world for fruit growers. Lately, phytoplasma diseases occur on many fruit varieties and responsible for serious losses both in quality and quantity of fruit production. In the long-run these diseases cause destruction of fruit trees. The apricot phytoplasma disease (Ca. Phytoplasma prunorum) was first reported in Europe in 1924 from France. In 1992 the disease has also been identified in Hungary. On the base of growers' signals serious damages of "Candidatus Phytoplasma prunorum" Seemüller and Schneider, 2004 (formerly: European stone fruit yellows phytoplasma) could be observed in different stone fruit plantations in the famous apricot-growing area nearby Gönc town, Northern-Hungary. Field examinations have been begun in 2009 in several stone fruit plantations in Borsod-Abaúj-Zemplén County mainly in Gönc region which is one of the most important apricot growing regions in Hungary, named “Gönc Apricot Growing Area”. Our goals were to diagnose the occurrence of Ca. Phytoplasma prunorum on stone fruits (especially on apricot) in the North-Hungarian growing areas by visual diagnostics and confirm data by laboratory PCR-based examinations. All the 28 collected samples were tested in laboratory trials and at 13 samples from apricot, peach, sour cherry and wild plum were confirmed the presence of phytoplasma (ESFY). On the base of observations it seems evident that the notable losses caused by "Ca. Phytoplasma prunorum" is a new plant health problem to manage for fruit growers, especially apricot producers in Hungary. 

scholarly journals THE (IR)RELEVANCE OF BIBLICAL SCHOLARSHIP? A CHALLENGE, AND AN OPPORTUNITY

Scriptura ◽  
2021 ◽  
Vol 120 (1) ◽  
Author(s):  
Benjamin D. Giffone
Keyword(s):  
North Atlantic ◽  
Qualitative Difference ◽  
Modern World ◽  
The Bible ◽  
Biblical Scholarship ◽  
The North ◽  
Scholarly Discourse ◽  
Biblical Education ◽  
Bible Reading

Has biblical scholarship become irrelevant to modern secular societies? Are the threats to the viability of biblical scholarship of the same nature as the threats to other areas of the humanities (history, philosophy, literature), or is there a qualitative difference? What about the role of technology in biblical research and biblical education? What is the future of the institutions of biblical scholarship such as universities, seminaries, journals, and academic presses? What is the role of biblical scholars in secular and post-secular societies, as contrasted with scholars in/from emerging communities? This essay argues that the problem of “validation” lies at the heart of biblical scholarship’s irrelevancy within the broader secularity of modern world and that this problem is even more evident in the scholarly discourse coming from regions like Eastern Europe and South Africa. However, the loss of authority of biblical scholarship more generally represents an opportunity for these communities. Rather than becoming enamoured of validation from the North Atlantic world, Bible-reading communities must cultivate their own forms of validation based in their unique histories with the Bible, and the affinities between their own histories/cultures and the cultures that produced the Old and New Testament texts.

Holiness and Judaism

2018 ◽  
pp. 23-88
Author(s):  
Alan L. Mittleman
Keyword(s):  
Twentieth Century ◽  
Jewish Tradition ◽  
Emile Durkheim ◽  
Rabbinic Judaism ◽  
The Bible ◽  
A Value ◽  
The People ◽  
Sacred And Profane ◽  
The World ◽  
Land Of Israel

This chapter reconstructs the meanings of holiness from representative texts of the Jewish tradition. The discussion is anchored on two claims. First, biblical thought does not divide the world into a neat dualism of sacred and profane. Second, the Bible and subsequent Judaism conceive of holiness in three different ways: holiness sometimes refers to a property, holiness indicates a status, and holiness is a value or project. These three characteristics of holiness are examined in detail using the Bible. The chapter is primarily concerned with the ideas of the holiness of the people of Israel and the holiness of the Land of Israel. It considers the sacred/profane dichotomy by focusing on the views of twentieth-century scholars such as Emile Durkheim, Rudolf Otto, and Mircea Eliade. It also explores holiness and purity as they relate to God before concluding with an analysis of holiness in ancient and medieval rabbinic Judaism.

Biblical Israel in the Ninth Century?

2007 ◽  
Author(s):  
PHILIP R. DAVIES
Keyword(s):  
Iron Age ◽  
Ninth Century ◽  
Biblical Narrative ◽  
The Bible ◽  
Critical History ◽  
Ancient Israel ◽  
United Monarchy ◽  
History Of ◽  
The Subject ◽  
Crucial Part

Most archaeologists of ancient Israel still operate with a pro-biblical ideology, while the role that archaeology has played in Zionist nation building is extensively documented. Terms such as ‘ninth century’ and ‘Iron Age’ represent an improvement on ‘United Monarchy’ and ‘Divided Monarchy’, but these latter terms remain implanted mentally as part of a larger portrait that may be called ‘biblical Israel’. This chapter argues that the question of ‘biblical Israel’ must be regarded as distinct from the kingdoms of Israel and Judah as a major historical problem rather than a given datum. ‘Biblical Israel’ can never be the subject of a modern critical history, but is rather a crucial part of that history, a ‘memory’, no doubt historically conditioned, that became crucial in creating Judaism. This realization will enable us not only to write a decent critical history of Iron Age central Palestine but also to bring that history and the biblical narrative into the kind of critical engagement that will lead to a better understanding of the Bible itself.

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