Iron and bronze production in Iron Age IIA Philistia: new evidence from Tell es-Safi/Gath, Israel

A metallurgically-oriented excavation in Area A at Tell es-Safi/Gath yielded evidence for iron and bronze production dating to the early Iron Age IIA. Two pit-like features, which differed considerably from one another in colour, texture and content, were excavated. Evidence shows that each feature represents a different in situ activity related to iron production, inferred by the presence of hammerscales, slag prills and slag. An upturned crucible was found on top of one of the features. Analysis of the crucible slag showed that it was used for bronze metallurgy. Tuyères, both round and square in cross-section, were found in and around the two features. The presence of the two industries together presents a unique opportunity to explore the relationship between copper and iron working. This is especially important against the background of the scarcity of evidence for iron production in the Levant during the early phases of the Iron Age.     

The Name Game: Archaeologies of the Land of the Bible,Eretz Yisrael,the Holy Land and Palestine

In post-modernist terms, archaeology, like history, is not practiced for itself but for someone or something. That much is clear with the archaeology of the cis-Jordanian region of the Near East where it has served to sustain anthropological-ethnological models driven by biblical and nationalistic-based theories. Words, terms, labels and names have meanings that not infrequently are consequential thus, constructing an archeology-abetted past of spaces named Holy Land, Eretz Yisrael and Land of the Bible belies the discipline’s claim to scientific neutrality. No less, naming the cis-Jordanian territories of the Bronze and Iron Ages a “Palestine” is anachronistic and not uniformly acceptable. As long as Archaeology is tasked with proving the veracity of ancient epigraphy and texts and legitimizing claims of ancestral privilege and ur-ownership of ancient lands, the more glaring its failure and the greater the impediment to settling the Israeli-Palestinian Conflict.     

Man,Woman and God in Judg 4

This paper attempts to explain the peculiarities of the Deborah narrative. In contrast to other savior- judges, Deborah is a prophetess, a judiciary, and a woman. Her role as a savior differs from other judges in that she is a high commander, but Barak carries out the actual task of battle. Deborah's rule conveys the lesson that God is responsible for victory. This is why she is presented as a prophet and a messenger of God and her personality is not portrayed in the story at all; rather, she is shown as a well-established judge and therefore an anti-charismatic figure. The emphasis on her status as a woman is meant to prevent her from becoming involved in an actual battle; this is left for Barak to carry out. When Barak demands the presence of Deborah on the battlefield, it might be thought that her presence is necessary to gain victory; then, as in the Ehud narrative, an unhealthy dependency between the people and Deborah might have been produced. Deborah responds with a prophecy that a woman will kill Sisera; in this way she reinforces her prophetic role rather than her personality, rectifying the damage caused by Barak's request.     

The Amman Citadel Inscription Again

Iron I sites in the northwestern Negev were identified as Philistine on the basis of the references to Philistines in this region in the book of Genesis, its proximity to Gaza, and the occurrence of Philistine pottery. Triggered by emerging discrepancies between the finds at these sites and the presumed Philistine attributes (e.g. the rarity of pork, hearths), this article aims to reevaluate the finds in the periphery of Philistia, mainly in the northwestern Negev, but also in the Shephelah and the Yarkon basin. A systematic examination of the data reveals a clear pattern in which the population of peripheral sites gradually adopted certain Philistine attributes (Philistine pottery and cooking jugs, which were avoided during the first phase of Philistine settlement), but continued to systematically avoid others (Aegean-type hearths and significant amounts of pork), and maintained clear and sharp boundaries with the Philistine centers. A thorough examination of the data suggests that most of the inhabitants in the periphery of Philistia were the descendants of the local Canaanite population of the Late Bronze Age, who were in the process of renegotiating their identity with the emerging ethnicities of the Philistines in the urban centers of the southern coastal plain and the Israelites farther west. While not forming a unified group, and probably being politically dominated by Philistia, the inhabitants of the settlements in the periphery of Philistia did not adopt a Philistine identity, maintained clear boundaries with the Philistines, and should not be treated as Philistines.     

Samson and Heracles Revisited

In the past scholars have suspected that Greek legends about Heracles and other Greek narratives may have influenced the emergence of the Samson narratives in Judges 13-16. Usually Philistine mediation of these Heracles legends to the Israelites in the pre-monarchic era was suggested. However, the author suggests that the Heracles legends arose in the sixth century BCE and later, so the biblical author could have encountered Greek stories only in the Persian or Hellenistic eras. The Samson narratives then would be a late redaction into the Deuteronomistic History. The author believes that the large number of similarities indicates not simply familiarity with general folkloristic motifs, but rather that the author of the Samson narratives was familiar with the Heracles legends.     

A Pirate's Life for me: The Maritime Culture of the Sea Peoples

An anthropological approach to a culture extrapolates social structures, traditions, and general organizing principles of that culture from the careful observation of patterns of behaviour as described in case studies. In the absence of a living culture to record, archaeologists extrapolate this information from behaviour reconstructed from spatially determined patterns in the deposition of material remains and from patterns found in the general organizing principles of historically documented cultures, using arguments based on analogy. This contribution builds on our previous research on the “Sea Peoples” as a piratical culture in order to apply an anthropological approach to understanding the cultural identities of the various tribal groups involved in maritime activities at the end of the Bronze Age who are popularly known as the “Sea Peoples”, and place this within the broader context of the current discussions on the transition between the Late Bronze and Early Iron Age in the Mediterranean.