Gildas and the ‘grievous divorce from the barbarians’

This article examines a specific phrase from Chapter 10 of Gildas's De Excidio Britonum. It suggests that to date, this phrase (lugubre divortium barbarorum) has not been properly understood or translated. In a new interpretation, the article argues that it refers to the breaking of the treaty between the Britons and Saxons mentioned in Chapter 23 of De Excidio Britonum. This new interpretation expands our understanding of Gildas's attitude towards barbarians and the British church.     

History as it really wasn't: the myths of Italian historiography

According to a number of influential Italian contemporary historians, Italian political history since Unification has been distorted by politicized scholarship and the existence of a large number of untenable political myths. These views are presented in the volume Miti e storia dell'Italia unita (1999). In this roundtable, Ruth Ben-Ghiat, Carl Ipsen and David Kertzer discuss this thesis with two of its leading proponents: Ernesto Galli della Loggia and Luciano Cafagna. Secondo alcuni studiosi dell'Italia contemporanea, la storiografia dell'Italia unita è stata travisata dalla tendenza a scrivere testi politicizzati e dall'esistenza di numerosi miti politici infondati. In questa tavola rotonda, Ruth Ben-Ghiat, Carl Ipsen e David Kertzer discutono le tesi proposte nel volumi Miti e Storia dell'Italia Unite 1999 (Bologna, Il Mulino) con due suoi sostenitori: Ernesto Galli della Loggia e Luciano Cafagna.     

'Selling the rain', resisting the sale: Resistant identities and the conflict over tourism in Goa

This paper discusses the development of Goa as a tourist site within India and examines the economic, cultural and environmental impacts of such tourism development upon Goan communities. In so doing, the paper argues that while Goa has become a dispensable space for the exigencies of contemporary tourist development it has also engendered various forms of resistance to this process. The paper utilizes Manuel Castells' notion of 'resistance identity' and David Harvey's notion of 'militant particularism' to interpret some of these resistances. In Goa, these have taken the form of 'active minorities' whose most immediate source of self-recognition and autonomous organization is their locality: resistance is practised, at least in part, as a defensive articulation of identity to protect collective resources.     

Transformations of the Indo-Iranian Snake-man: Myth,Language, Ethnoarcheology,and Iranian Identity

This article sets forth a history (with literary-textual focus) of the Iranian mythological Snake-man, from the earliest Vedic and Avestan evidence, down to Ferdowsi. The continuous development of the myth in Iran is accompanied by changes in the monster's name, which show linguistic reassociations, while a constant in all of this is the figure's representation as an inimical outsider. The Vedic name of the brute's fortification, the background of which in etymology and realia will be shown to be the pre-Aryan Bactria-Margiana Archeological Complex, finds a clear but hitherto unobserved correlation in Pahlavi. This illuminates the Indo-Iranian antiquity of the myth in terms of prehistoric inter-ethnic rivalries.     

The Anglo-Norman succession debate of II26: Prelude to Stephen's anarchy

On 1 January 1127 Henry 1 made his magnates and prelates swear to accept his daughter Maud as heiress to England and Normandy. In the months prior to the oathtaking, certain identifiable curiales ～ Robert earl of Gloucester, Brian fitz Count, and David king of Scots - seem to have been supporting Maud's candidacy. Others, including Roger bishop of Salisbury and his kinsmen, appear to have opposed her and perhaps to have supported Henry's nephew, William Clito, as heir. The factions resurfaced at Henry's death in December 1135. William Clito having died in the meantime, Roger of Salisbury became one of Stephen of Blois' earliest and strongest supporters. Maud's former friends, Robert of Gloucester and Brian fitz Count, were temporarily immobilized by a violent break between Henry and Maud in the closing months of Henry's reign, but they, along with King David, subsequently became Maud's most active and consistent champions. The two factions differed neither in socioeconomic background nor in ideology. It was not a question of old baronial families on one side and newly-risen curiales on the other, but simply of differing personal allegiances originating in the divisions among Henry's courtiers in 1126.     

1 samuel 19: David and the Teraphim. and the Emplotted Narrative

This article interprets the use of teraphim in 1 Sam 19,13 through a historiographical lens. A close reading of 1 Sam 13-19 reveals Saul's doomed kingship (a lack of God's presence) and God's continual presence with David. Drawing on Hayden White's historiography, archaeological material, and textual sources, one can see how the teraphim functions as part of the emplotted (arranged) narrative of David and Saul, emphasizing the leitmotiv that runs through David's rise and Saul's decline. The author of the 1 Sam 19 arranged the narrative vis-a-vis David and Saul in such a way that her or his audience would understand.     

Evaluating Community Archaeology in the UK

Abstract

Does community archaeology work? In the UK over the last decade, there has been a boom in projects utilising the popular phrase 'community archaeology'. These projects can take many different forms and have ranged from the public face of research and developer-funded programmes to projects run by museums, archaeological units, universities, and archaeological societies. Community archaeology also encapsulates those projects run by communities themselves or in dialogue between 'professional' and 'amateur' groups and individuals. Many of these projects are driven by a desire for archaeology to meet a range of perceived educational and social values in bringing about knowledge and awareness of the past in the present. These are often claimed as successful outputs of community projects. This paper argues that appropriate criteria and methodologies for evaluating the efficacy of these projects have yet to be designed. What is community archaeology for? Who is it for? And is it effectively meeting its targets? Focusing on the authors' experiences of directing community archaeology projects, together with the ongoing research assessing the efficacy of community archaeology projects in the UK, this paper aims to set out two possible methodologies: one of self-reflexivity, and one of ethnoarchaeological analysis for evaluating what community archaeology actually does for communities themselves.     

Reading texts against an historical background: The case of lamentations 1 1

Abstract

In Part I, the paper offers an analysis of two narratives (1 Sam 25; 2 Sam 11) in which David is involved in a triangular relationship with another man and his wife. In the first narrative, both David and the woman (Abigail) are noble characters while the man (Nabal) behaves ignobly, but in the second these characteristics are reversed. David and the woman (Bathsheba) act badly, but the man acts well. In Part II, an attempt is made to see whether the confrontation between David and Uriah can be read coherently and consistently if it is supposed that Uriah knew what David was trying to achieve by sending him home to his wife, and David knew that Uriah knew. Although this reading allows a more complicated assessment of Uriah's character, it does not diminish the impression that he is a loyal and noble subject of the king. His loyalty, however, is married to a stern and uncompromising morality.     

Including the Women in Plato's Laws : A Note on Book 6, 781a-b

The following note suggests a new interpretation of a passage in Plato's Laws , where a puzzling phrase has caused translators and commentators either to change the text or misinterpret Plato's intentions.     

Cecil Sharp in Somerset: Some Reflections on the Work of David Harker

David Harker's criticism of Cecil Sharp's work has been called the beginning of serious critical work on the early folk music movement, and it has become an orthodoxy which later commentary has accepted without question, taking its accuracy and the validity of its research base on trust. This article shows that the trust has been misplaced. It uses a fresh, more complete and more rigorous analysis of the Sharp MSS to show that Harker's criticism is inaccurate, innumerate, flawed in its methods, and unjustified in its assumptions. It forces a reassessment both of Sharp's work and of Harker's, and renders untenable many of the assumptions upon which modern interpretations of the early folk music movement in Britain are based.     

Economic structures in Western Norway in the early iron age

In this issue of Norwegian Archaeological Review the book Økonomiske strukturer på Vestlandet i eldre jernalder (Economic structures in Western Norway in the Early Iron Age) by Knut Odner (1973 a) has been chosen as subject for discussion. The book is the second part of a major work on the settlement in a rock shelter called Ullshelleren in a Norwegian mountain valley; the first part of the publication (Odner 1969) has previously been reviewed and discussed in NAR (Myhre 1972, Bakka 1973, Odner 1973 b).

As an introduction to the discussion we reprint with a few editorial alterations the second part of Odner's article, Ecological settings for economic and social models (1972, pp. 637–649), previously published in Models in Archaeology edited by David L. Clarke. We are grateful to Mr. David L. Clarke and the publisher, Methuen &; Co. Ltd., for the permission to reproduce parts of this article.

Comments by Berta Stjernquist, Carl‐Axel Moberg, Gutorm Gjessing, Charlotte Blindheim, Heid Gj?stein Resi, Magnús Stefánsson and Axel Sommerfelt are followed by a reply from Knut Odner.     

Josephus' Retelling of Nathan's Oracle (2 Samuel 7)

This paper deals with the way Josephus has retold and rewritten the narrative in 2 Sam 7 in his Jewish Antiquities 7.90-95. Recent studies made on this issue have focused either on the question of Messianism or on the characterization of king David in Josephus' writings. However, our study focuses on Josephus' qualities as a commentator and discusses how Josephus handled the hermeneutical problems he encountered in the story, for example: why did God forbid David to build a temple? What was the nature of God's promise to David that his dynasty will rule forever? These questions are examined through a close reading of the Josephus' retelling of the biblical story in 2 Sam 7. We have considered omissions, additions, and changes in the sequence of actions. Our aim was to find out whether the differences between the biblical text and that of Josephus should be ascribed to a different Vorlage (which may be identical to the LXX), to harmonization or to intentional changes made to clarify difficult verses within the text.     

“AND DAVID PERCEIVED” (2 SAMUEL 5,2)

Abstract

2 Samuel 5,12 is shown to be important. It does not merely repeat verse 10 and is not an addendum that is poorly integrated into the literary unit.

Its importance is that it presents David's inner world: he ascribes his success to the Lord, Who acts for the benefit of His people. This alludes to two aspects of the monarchical covenant in Israel: king-the Lord and king-people. In both realms David is perceived as embodying the book's criteria for the ideal leader.

In addition, the language of the verse is examined against the background of the entire book of Samuel. The verse suggests that David is Saul's successor (whereas verse 10 suggests that he is Samuel's heir).     

Archaeology and the Bible Revisited: A Review Article

David and Solomon, a new book by Israel Finkelstein and Niels Asher Silberman, through their discussion of Palestinian archaeology's current understanding, proposes to provide evidence to prove the accuracy of Frank Cross's more than 30 year old revision of Martin Noth's theory of a “Deuteronomistic History.” The authors attempt to confirm the history of the redaction of the biblical narratives about Saul, David and Solomon, involving seven distinct oral and four written strata of tradition. Their argument moreover claims the warrant to assert the historicity of each of these legendary kings of Israel. The present article argues to the contrary that the “archaeological evidence” proposed does not support such a redaction history nor establish the historicity of either the biblical figures or their stories, but that the harmony of biblical and archaeological issues is circular and illegitimate by the standards of historical research. It argues, moreover, that the claim of an oral tradition, reflecting original memories of an historical David or Saul is an entirely unnecessary and unlikely explanation for the origins of both the figures and their tales in the stories of 1-2 Samuel and 1 Kings. It moreover argues that the hypothesis of a redaction history in a succession of four cumulative revisions, beginning in the eighth century and completed in the sixth to fourth century, BCE—lacking as it does reference to a readable text—is neither critical nor falsifiable. Finally, Finkelstein and Silberman's book is judged as an unsuccessful attempt to return to the methods of “biblical archaeology” that were legitimately impeached in the mid-1970s.     

Bonhoeffer's Anti-Judaism

On 2 July 2000, Yad Vashem, Israel's Holocaust Martyrs and Heroes Remembrance Authority, deferred action on the petition to have Dietrich Bonhoeffer named a righteous gentile. My contention is that critics of this decision conceal a more pernicious difficulty that arises in Bonhoeffer's Lutheran legacy. David Nirenberg's recent Anti-Judaism: The Western Tradition, demonstrates the history and development of such categories with particular attention to Luther. What goes unnoticed is the ongoing operations of anti-Judaism in later theologians such as Bonhoeffer. Although Bonhoeffer may not have been anti-Semitic, the degree to which his theology remained bound to centuries old anti-Judaism is another matter.     

Methods and results: A review of two recent publications

In reviewing two new books on archaeology's relationship with the Bible, Thompson points out a series of issues in which he is in agreement with William Dever, particularly in regard to the understanding of the Bible as a composite literary product, a library involving many different genres which was completed in the Hellenistic period, and having a wide range of surviving remnants of the past. These, however, are much more substantial than Dever allows and involve a much more complicated, secondary discourse than Dever recognizes. The central issue with which he disagrees with Dever relates to the origins of an "Israelite ethnicity," especially in regard to the reading of the Merneptah stele and the early settlements of Iron I Palestine. Finally, Thompson concludes that Dever's concentration on the analysis of realia , as the primary value of archaeology for history writing does not respond to the promise of an independence of Palestinian archaeology in history writing. In contrast, Thompson finds Neil Silberman and Israel Finkelstein's book to offer a much more coherent understanding of the problems of integrating the Bible with archaeological results and recognizes their new thesis as valuable. Their discussion of the Omride character of the legends of the United Monarchy brings scholarship much further along the way in the discussion of biblical origins and the Bible's relationship to the history of Palestine. He raises some problems with their dating of the deuteronomistic history to the time of Hezekiah and Josiah and questions their historical evaluation of the supersessionist quality of the biblical texts.     

A Disgruntled Tourist in King Arthur's Court: Archaeology and Identity at Tintagel,Cornwall

Abstract

'Welcome to Tintagel, the birthplace of King Arthur' is a phrase often repeated at this small village on the north coast of Cornwall where legend, childhood stories and merchandise all serve to attract thousands of visitors per year. As 'a place to go', the area provides stunning coastal scenery, a romantic ruined castle and a highly commercialised village. Tintagel Island, owned by the Duchy of Cornwall but managed by English Heritage, plays centre stage as the 'birthplace' in question. On-site, the character of Arthur is largely debunked as a literary phenomenon and, furthermore, a survey of day-trippers revealed that visitors were left in an interpretive limbo — arriving with ideas of Arthur and leaving knowing little about Tintagel.

Whilst the aesthetics of the castle and scenery go some way towards mitigating against disappointment, on site encounters with kitsch representations of the past combine with more amorphous senses of pseudo-spiritual atmospheres as well as experiences of walking, eating and drinking to ultimately provide a 'grand day out'. The marketing ephemera and heritage presentation all serve to create, reinforce and suppress different identities of place which are revealed as being a fairly cohesive package of Celtic-Arthuriana. This paper questions the ways in which visitors' expectation and imagination are mediated through experience of place.     

Spatial Displacements: Transnationalism and the new social movements

This paper looks at connections between transnationalism and the new social movements in the USA. Drawing on feminist and 'queer theory' critiques of totalising 'lesbian-feminist' and 'radical feminist' arguments, as well as on the neo-Marxist analyses of transnationalism, I argue that it is possible to theorise transnational 'flexible accumulation' in terms of gender, race and sexuality as well as class. I analyse David Harvey's argument about the role of the 'spatial fix' and 'temporal fix' in post-modernity. I compare Harvey's approach to the analysis of post-modernity with Mike Davis's more local/global analytic. I contrast their approaches with the ways that the notion of displacement can be applied to the deconstructive reading of narrative and representational texts. I conclude with an analysis of the way transnationalism is displaced, as multiplanetary capitalism, in C.J. Cherryh's science fiction. Cherryh links the construction of spatialities to ways of constructing gender, species, and sexualities, as well as to changes in the mode of production. Her heroines, too, as translators, knowledge brokers and political intriguers, are centrally involved in the crisis of accumulation in the novels' fictive universe. In this way, Cherryh's fictions, and her heroines' actions, produce an implicit theorisation of accumulation, based on gender, and sexuality, as well as class.