Family Burial,Family Structure,and The Urbanization of Herodian Jerusalem

Abstract

Epigraphic, archaeological, and historical data indicate that most of the population in Herodian Jerusalem was buried in family caves. In several cases, however, Diaspora Jews and proselytes were buried together, replacing the family by an alternative reference group of other immigrants or proselytes. Furthermore, the Qumran sectarians, and perhaps also some early Christians and pharisaic haverim, chose to withdraw from their families and to be buried in the sphere of the sect. This distinctive burial practice results from the ideological tension between the sect and the family (of the sectarian member).

Analysis of the number of niches in 306 burial caves (presumably familial caves) in light of the skeletal remains from some of these caves leads to a tentative reconstruction of the family structure in Herodian Jerusalem. Most prevalent were the nuclear and the small extended families, whereas hamulas were distinctively rare. It seems that the average family became smaller during the Herodian period. It is suggested that this process was due to the urbanization of Jerusalem, and that the change in family structure accelerated the growth of individualism in Jerusalem society.     

明月伴家人 酒醇品佳肴

中秋佳节,人月团圆。清辉洒满大地,又到一年中秋。皎皎的月光之下,亲友团聚共赏明月,品香茗,尝月饼,吃美食,闲话家常,其乐融融。     

家族内人口与生活:以浦江义门郑氏为例

《(浦江)义门郑氏宗谱》拥有一个家族中以男性人口为主的详细资料,具有重要的研究价值,对于了解该家族的人口数量、人口增减的速度、职业、化状况、婚姻状况、寿命等等,都具有重要的研究价值。藉此数据为蓝本,加以比排分析,为后人了解一个家族的婚姻状况、平均寿命、化、职业等都可以展开新的视野。     

如牧:牧人出身的图书馆长

May 18 of 2013 was World Museum Day.It was on this day the preparatory office of the soonto-be-established Tibetan Yak Museum held a fundraising event at the venue's construction site.The function was themed"Appreciation for Yak Memories and Their Creations."A Tibetan man hurriedly came on stage and then donated a pair of yak leather bags.     

Preaching Religion, Family and Memory in Nineteenth-Century England

This article explores the religious selfhood of an exemplary Bible Christian woman, Mary Thorne (1807–1883). Founded in 1815 as a splinter group of Wesleyan Methodism, the Bible Christian denomination invoked an epistemology which stressed the correlation between religious and familial obligations. A close study of Mary Thorne's private writings suggests the tensions which existed within this ideal at the level of everyday life. Her writings open a window on a religious woman's negotiation of her public identity alongside her experiences of marriage, sexuality and motherhood. They show the impact of age, life cycle and memory in the process of self-imagining and commemoration. Critically, they also show how dependent Thorne's self-realisation and presentation were on material signs of her identity. In understanding the varying constructions of Mary Thorne's religious selfhood, I argue we might more fully understand the material cultures that underpinned evangelical religion and domesticity in nineteenth-century Britain.     

Rubbish, Relatives, and Residence: The Family Use of Middens

Secondary refuse deposits such as middens may be used for intrasite comparisons of consumption, status, ethnicity, or activities. Our analysis of residence and household discard patterns in the modern village of Dalupa in the Pasil River Valley in Kalinga Province, the Philippines, suggests that midden assemblages may be used to compare the refuse of extended families. We define three types of middens (household, local, and communal) on the basis of catchment zones and describe their spatial distribution. Almost all middens in Dalupa are dominated by contributions from one family group based on mother–daughter relationships, despite some deviation from ideal residence patterns.     

Family assemblages

Abstract

In this paper, we develop and extend the emerging concept of ‘family assemblages’ to theorise the bodies, objects, habits, spaces, technologies, discourses and affects that participate in family life. We argue that existing conceptualisations of the family tend towards anthropocentrism, a sundering of the world into active human subjects and passive non-human objects. Assemblage theory offers a means of overcoming this anthropocentrism in order to generate richer accounts of the more-than-human dynamics of family life. From this perspective, anything that participates in the action of family life can be considered a member of the family assemblage, establishing the ontological ground for a non-anthropocentric and relational view of the family. We elaborate these arguments with reference to ethnographic research on fathers’ mental health conducted in Melbourne, Australia. Our ethnographic material provides a rich empirical context for the development of the notion of family assemblages. We conclude by suggesting that the concept of the family assemblage is not simply a provocation to the human-centric assumptions that guide most studies of family life, but may also prove useful for human and health geographers already attuned to the materiality of family life.