Wednesday, May 28, 2014

Israel Journey, Summer 2014

The Huqoq Excavation Project is gearing up for the 2014 dig season.  Though the dig officially begins on June 1, David, Brian, Jocelyn, and I arrived in Israel yesterday.  There are a few minor projects that need to be completed before we can begin on June 1, so the four of us came early to help.

The trip this year went very smoothly.  We met up at Newark and flew out together late Tuesday night, arriving eleven hours later in Israel on Wednesday evening.  Usually, when we arrive, we meet up with the archaeological team and take a chartered bus directly to Huqoq.  This year, since we arrived early, we took public transportation to a nearby town and were picked up by two of the staff who work on the site:  Shua, who is the co-director; and Orna, who is the preservationist.  From the airport in Tel Aviv, we took a train to Haifa, only getting lost once.  This trip took us along the Mediterranean coast and proved to be a beautiful drive.  I wish I had a picture to share, but at the time, all I could think about was trying to stay awake so we didn't miss our stop.  Of course, though, we did miss our stop.

We had to switch trains once in Haifa, and out of a choice of two trains to board, we chose the wrong one.  The one we boarded was an express train, which made fewer stops.  After realizing our mistake, we waiting for the first stop, which came about 15 minutes after boarding.  We doubled back and found the right stop.

For the last leg, we walked to a nearby bus station and waiting for a bus to take us to Tiberias.  While waiting, we met some Americans who participating on a four-month program in Israel not too far away from we were.  It was nice to trade stories and here about other American's experiences in the country.

When the bus came, we boarded and arrived at our destination about an hour later.  Sleep came easy that night.

This morning, we awoke at 5:30 a.m. and headed to the site by 6 a.m.  It was nice to be back and be working in a place that has been our home for the past three summers.

The first group of volunteers arrive on Friday and the remainder on Saturday.  It is going to be a great season.

For those of you who do not know, following the dig, I am taking two, month-long Modern Hebrew language courses at the University of Haifa, thanks to a generous grant through UNC and the US government.  This blog post was a bit dry, and in the future, I will try to stick to more archaeological and exciting topics.  For the family members and friends who have texted and emailed to ask if I arrived safely, hopefully this post will put your minds at ease.

Sunday, December 1, 2013

Heaven on Their Mind

My family's holiday religious discourse has correlated to my level of academic study.  Each year, the dinner table has witnessed increasingly interesting discussions.  Last night's discussion was primarily monopolized by the concept of heaven.  The question posed to me was, "Well, what do you have to do to get to heaven?"  My response, granted it was a little instigative, was, "Which heaven?"

The Hebrew and Christian Bibles, as they appear today, portray an astonishingly wide range of heavenly conceptions.  Over the next few days, I will write brief posts on different models of heaven found throughout Christianity's religious literature.

A rabbit's conception of heaven.
For today, what better place to begin than in the beginning?

Genesis 1:1 reads, "In the beginning, Elohim created the heavens and the earth."  The heavens, in their introduction, are immediately set in contrast to the earth. The earth is on the ground; the heavens are above.  The earth is a single entity; the heavens exist as a plurality.  In the Genesis paradigm, the heavens are a purely cosmological representation.  They represent an ordered layering of reality.  Throughout Genesis, we learn that such phenomena, such as rain, originates within the heavens (Gen 7:11).  Additionally, we read that the stars also call heaven their home (Gen 22:15-18).

Heaven, in the Hebrew Bible / Old Testament, is not a place to which souls journey after death.  This idea comes later, and we will talk about it in further detail tomorrow.  

The last idea that I would like to bring up today is the heavenly antithesis, which is often brought up in conversations about heaven:  Hell.

The topic of Hell warrants a more detailed post in the future, but suffice to say for now that the Old Testament presents a conception of Hell akin to other literary works of ancient Mediterranean provenance.  Sheol is the most frequent place mentioned in the Old Testament as the resting place for the dead. Sheol, in Hebrew, translates to pit, grace, place of darkness.  Interestingly, the Hebrew Bible describes sheol similar to the Greek underworld, which Aeneas’ visit in book six of The Aeneid.

Sheol as a place exists between the pillars upon which the earth rests.  First Samuel 2:8 reads,

"He raises up the poor from the dust;
   he lifts the needy from the ash heap,
to make them sit with princes
   and inherent a seat of honor.
For the pillars of the earth are the Lord's,
   and on them he has set the world."

As I mentioned earlier, we will explore the concept of Hell in more detail at a later date.  The purpose of this post was to begin elucidating the varied biblical concepts of heaven.  In sum, the Old Testament presents a strictly cosmological representation of the heavens.  It is the place where all stars, planets, and divine beings exist.  When God speaks to his heavenly court, the beings whom God addresses (including Satan in the book of Job) exist alongside God in the heavens.  The heavens are not a place for humans, at least in the Hebrew Bible.

Tomorrow, we will discuss how this view is altered in the New Testament.

The crucified Christ pulling Adam and Eve from
the underworld.


Saturday, November 30, 2013

Ancient Rome and Particle Physics

"Ancient Rome" and "Particle Physics" appear to be options in the game, "One of these is not like the other..."  Believe it or not, these two worlds have collided over the responsibility of each with regards to the use of material culture.

Yesterday, an article detailing the debate appeared in several online publications.  The debate concerns Ancient Roman shipwrecks that contain stores of iron ingots--a unitary means of transporting metals in the ancient world (think bar of gold).  The iron ingots of two shipwrecks in particular have been plundered by particle physicists for a unique reason.  Modern lead contains Pb-210, an isotope of Uranium.  The ancient lead, because of its submersion in water for nearly 2,000 years has largely escaped contamination.  This more heavily purified lead creates a more stable environment when it is used to detect the reaction of atoms when they are smashed together.  The article can be read in more detail here, but the contents it discusses raises an important archaeological question.  What is the archaeologists job in preserving material culture?

If the experiments being performed in the supercolliders of the United States and Italy have the potential to help people in the future, could the material culture warrant destruction?  The answer to this question is yes but also no.  Archaeology in itself is a destructive endeavor.  Once an artifact is removed from the ground its initial context has been ruined.  You can never dig the same dirt twice.

If what the scientists are discovering with their experiments in the particle accelerator could aid future benefit to humanity, then yes, I believe limited destruction is warranted.  Full-scale destruction, however, would rob future archaeologists of learning from these shipwrecks.  If these wrecks are tourist attractions, such wide-spread destruction could diminish an industry within the area, immediately affecting real people.

Hopefully an agreement can be reached in which important research can continue with limited impact on the material culture. 

Friday, November 29, 2013

ASOR 2013 in Baltimore and the Archaeologist's Responsbility

I am beginning to realize the importance of consistent, daily writing.  Instead of reserving my commitment of the written word to an electric screen when a paper is due, I am going to make a concerted effort write consistently on matters of interest related to archaeology and biblical study.

Last week, a group of friends / colleagues--luckily in our field, the distinction between the two easily blurs--journeyed to the annual meeting of the American Schools of Oriental Research.  In layman terms, it is one of the main archaeological scholarly meetings that takes place each year.  



When I have discussed this meeting with friends who are not in the field of archaeology, images of scholars akin to Indiana Jones pop in their mind.  What could be more interesting than hanging out with such a group?  While I agree with the sentiment of excitement, the reality is that it is merely another conference with good deals on books and fascinating papers to attend.

The plenary address for the conference took the cake for the most engaging discussion, at least in my book.  C. Brian Rose of U Penn challenged all Archaeologists with our role when the countries we study go to war.  What is the archaeologists job who digs in Syria, when the political climate renders travel to the country impossible?  Our job, Dr. Rose said, was not to take sides in any conflict.  Our job first and foremost is to ensure the protection of material culture.

He implemented a fascinating program where he and other archaeologists traveled to different military bases in the U.S. to provide servicemen and servicewomen with information regarding antiquities of the countries to which they would soon be deployed.

Another interesting item discussed was the purchase of looted antiquities in foreign countries.  Although it might be pretty cool to purchase an assortment of ancient coins or a Roman short-sword, the money exchanged for such items often goes directly into the hands of people that fund terrorism and violence.

The conference was a blast and included many opportunities to touch base with former professors and colleagues.  I was privileged to present a poster with a fellow student, and also I was able to spend a brief period of time with a former professor from Centre College who was seminal in my journey to where I am today.

All in all, it was great week with nothing but fantastic memories.

Jocelyn and I with our poster.

Thursday, June 20, 2013

Another Season in the Books

Yesterday morning, the volunteers and staff of the Huqoq Excavation Project headed our separate ways as our 2013 dig season officially ended.  Some flew back to where they called home, while others set out to travel.  A group of us headed for Jerusalem, where I am now staying until Monday. A drive for the extended stay was to see the Herod the Great exhibit in the Israel Museum. 

The closing of a dig can be a stressful endeavor. It involves a lot of dirt, a lot of packing heavy tools, and a lot of time in the sun. This year, however, the amount of stress was easily levied by the group of volunteers who pitched in to help. The two days of work were almost completed in one, which allowed time for a few antics and a bit more rest.

      Jocelyn moving dirt to help backfill our square. This is a measure taken to help preserve the site.

A kibbutz dog who followed us to the site had an affinity for tuna juice. Bryan was happy to share.

After arriving in Jerusalem yesterday morning, we settled at our hostel for a bit and then headed to the Israel Museum. No matter how many visits I will make to the museum, I am sure there will always be more to see. It is incredible standing before artifacts that, "changed the game" in the worlds of social sciences and archaeology. The feeling was no different this year.

The plans for today are to head to the market just down from our hostel with Shua and head to her family's house later tonight to again enjoy a generous invitation to a Shabbat meal 

Saturday, June 15, 2013

A Late Start

With my computer on the verge of no longer functioning, I have found it difficult to blog during my time in Israel so far. I have resorted to using my iPad, which renders typing a bit more of a tedious task. Instead of trying to write about all of our adventures thus far, I am going to begin with only recent trips and insights.  That being said, I wish that I would have been writing this entire time.

On Tuesday of this week, Dr. Michael Chazan, a lithics expert from the University of Toronto, took us a few miles up the road to visit Mugharet el-Zuttiyeh, which translates to, "Cave of Robbers" in English. A specimen named the "Galilee Man" serves as the earliest evidence of hominids in the Western Hemisphere (Homo hidelbergensis to be exact).


                                                      Walking up to the cave.


                                                    View from within the cave.


Following our trip to the cave, we journeyed to Tiberias where we were able to get some food and relax for a couple of house before returning to the kibbutz.

The actual digging has been wonderful, as it is every year.  I will write more about what we have done this year and why we have done it once I return to the states.

In addition to our final week of digging, one day stands out amongst the rest: today. This afternoon, following lunch, we are heading to the Mediteranean Sea for a swim. Following our Mediterranean respite, Jodi has purchased tickets for us to see Idan Reichel in the ancient theater of Caesarea Maritima--the theater built by Herod the Great in honor of Augustus. (By the way, the "Great" in Herod's name derives from his massive and successful building projects.) Jodi surprised us with our itinerary earlier in the week to much applause. Not only is the music sure to be amazing, but it is hard to contain excitement at the prospect of going to a show in the same place the Roman populace and dignitaries went to over 2000 years ago.

The excavation portion of this season ends later this week, but some friends and I will be spending a bit of time in Jerusalem before returning home.  On the list of activities to which we are looking forward is spending time with Shua and her family for Shabbat (they have graciously extended an offer to us again), visiting the Herod the Great exhibit at the Israel Museum, and possibly touring the West Bank via a group tour at our hostel. I will try to post a bit more in the upcoming days. 

 


Monday, January 7, 2013

Huqoq Mosaic Revealed and the Synagogue Typology Debate


Biblical Archaeology Review has featured our site, the Huqoq Excavation Project, in its December / January edition.  For the first time, the mosaic of Samson and the depiction of Judges 15 appear in print.  In the article, dig co-director Dr. Jodi Magness surveys the synagogue’s mosaic floor and gives it a historical and cultural context within the landscape of the ancient world.  This is undoubtedly the first of much ink to be spilled on the topic of the Huqoq synagogue, and it presents us with a great opportunity to delve into some current archaeological debates in which our synagogue will likely play a role.

Samson's lower half (right); two foxes tied to firebrand (left)

The first major debate is synagogue typology.  Without getting into too much detail, the debate focuses on whether or not certain types of synagogues were built during certain periods within antiquity.  Those who support a synagogue typology usually propose the following three “types” of synagogues:  Galilean built during 2-3 c. C.E., Transitional built during 4 c. C.E., and Byzantine built during 5-6 c. C.E.   These dates are largely derived from architectural and stylistic elements.  Those who oppose this typology point out that architecture and style vary regionally and were also in a constant state of flux.

It would seem to solve this debate we would merely have to turn to the ceramic and numismatic record.  Unfortunately, however, this only convolutes the debate.  Pottery and coins do appear in great quantity beneath synagogue floors, but there is no sure way to determine whether this material culture was placed there before synagogue construction or during a repair.  The most telling material culture comes from beneath foundational architecture, such as stylobates, for these would not have been removed after initial construction.  Coins especially help because they give us a concrete terminus post quem—“date after which” the synagogue must have been constructed.  Coins, however, could circulate for a hundred years of more before making their way below a synagogue, rendering even the most exact date on a coin contentious.

The traditional synagogue typology came into question in the early 1980’s with a re-examination of the synagogue at Capernaum, the hometown of the Christian apostle Peter.  Two Franciscan archaeologists (Loffreda and Corbo) argued that the 2-3 c. C.E. date of Capernaum’s synagogue was incorrect and should be pushed back to the 4-5 c. C.E.  Although the Franciscan argument for re-dating the Capernaum synagogue relied heavily on architecture, which is a methodology questioned by non-topologists, the ceramic and numismatic material corroborate this later dating (with the possibility of a even later date, as suggested by Dr. Magness).

Capernaum synagogue showing Corinthian capitals
 
Several archaeologists visited our synagogue at Huqoq during our excavation during the 2012 season.  Not surprisingly, each visiting archaeologist suggested a date that would further corroborate their own work and interpretation.  The dates included the second, third, fourth, and fifth centuries.  Dr. Magness, being the voice of reason, cautioned us about dating something before more information could be gathered.  In upcoming seasons, we will uncover more of the mosaic and eventually dig through portions of the floor (not covered by the mosaic) in order to gather ceramic and numismatic material for dating purposes. 

Our excavation the past two seasons has been meticulous almost to the point of frustration.  The co-directors and area supervisors insistence on slower progress, however, means that we are documenting absolutely everything.  Archaeology is a destructive science—once something is removed from the ground, it can never be examined in its original context again.  The better an excavations documentation, the better archaeologists not directly involved with the dig will independently be able to interpret the data. It is the hope of all involved on the Huqoq Excavation Project that our synagogue will aid in furthering the discussion on whether or not a synagogue typology exists.

Next week, I will introduce a lesser-known debate concerning ancient Judaism’s supposed ban on images appearing in synagogues.

Anyone seeking further information on the Huqoq Excavation Project or interested in donating to help fund the 2013 season, please visit Dr. Jodi Magness’s website or drop me an email / leave a comment below.