Israeli archaeology—ideology and practice

Abstract

Perhaps more than any other country Israel is a state founded on a consciousness of history. How does this special place for history (especially for early history, where archaeology provides much evidence) influence the purpose and the manner of Israeli archaeology?

Título por confirmar-entrega en dos semanas

“…el análisis del impacto del nacionalismo en la práctica arqueológica no se ha limitado a Europa. otros casos analizados desde esta perspectiva han sido Israel (Silberman 1989;Shay 1989), Turquía (orzogan 1998; tanyeri-erdemir 2006) y oriente Medio (Abdi 2001;boytner et al 2010).…”

The History of Archaeology as Seen Through the Externalism-Internalism Debate: Historical Development and Current Challenges

“…Since the 1970s there was increasing interest in determining the ways in which archaeological evidence was used to legitimate the origins of modern nations. This interest was first directed towards those cases in which nationalist ideologies had a clear impact on archaeological practices, such as: the brutalizing use of archaeology in German Nazism and Italian Fascism (Bollmus 1970;Losemann 1977;Schnapp 1977Schnapp , 1980Schnapp , 1981Guidi 1988), the patriotic sentiments that inspired the first archaeologists in Scandinavian countries (Klindt-Jensen 1975;Moberg 1981;Kristiansen 1981;Olsen 1986), the use of archaeology to legitimate colonialism (Murray and White 1981), and the strategic employ of archaeological evidence in contemporary conflicts (Bar-Yosef & Mazar 1982;Broshi 1987;Shavit 1987;Shay 1989). …”

The Persistence of Memory: Nationalism, Identity and the Represented Past. The Ethiopian Experience in a Global Context

“…Abu el-Haj 2001). The dispute over the Temple Mount ownership in Jerusalem, and the appropriation of its sacred space represents a flashpoint between Jews and fundamentalist Christians on one hand, and militant Muslims on the other (Shay 1989). Representation of past migrations, their folk memory, the idea of a chosen people, and the way these ideas fix concepts of identity, ownership and nationhood is found closer to home in the UK; from the origins of 'Englishness' and being English as a result of Anglo-Saxon migration (Hamerow 1998), and perhaps more extremely with the legacy of the migration of Lowland Scots into Ulster in the sixteenth century, a migration that still carries considerable ideological potency.…”