This book is an important episode in the history of the development and modernisation of Palestine in the latter 19th and the first half of the 20th Centuries. It portrays the significant contribution made by a small group of German settlers from Wuerttemberg in southern Germany during their 80 years in Palestine. This book focuses on the settlement of Sarona which was established as an agricultural settlement on the outskirts of Jaffa in 1871. Today the former Sarona village is an inner suburb of the bustling city of Tel Aviv, Israel. The achievements of the German settlers, before the first significant Jewish immigration in the 1880s, demonstrated that European settlement was possible in the Holy Land. The settlers of Sarona left a proud heritage in the Holy Land, Palestine and Israel. Their buildings, their enterprises and their agricultural ventures will forever be remembered as having contributed significantly to the modernisation of Palestine and ultimately to the benefit of Israel. Testimonials "This fascinating account is a significant addition to the understanding of the Templer phenomenon that has left a noteworthy mark on the landscape of Israel until today." Dr. Yaron Perry, Head of the Schumacher Institute, University of Haifa, Israel "...an outstanding literary achievement..." Peter Lange, President, Temple Society, Stuttgart, Germany "This well-researched book documents the history of the German Temple Society settlement at Sarona in Palestine. It is a fascinating and moving story of a settlement twice disturbed by war. The narrative is most readable and well-documented. The book stands as a memorial to the faith and achievements of the settlers." Michael Ramsden, former Dean and Professor at RMIT University, Melbourne, Australia "...a live picture of the colony, its cultural faces, the material culture, and the historical context..." Dr. Danny Goldman, Architect and University Lecturer, Tel Aviv, Israel "...a privilege to read this fine book..." Dr. Charlotte Laemmle, Melbourne, Australia "This book is an especially important contribution towards the history of Palestine. The swabian Templer settlement of Sarona was the first modern agricultural settlement in Palestine and was reputed to be a model settlement by the Jewish immigrants." Dr. Jakob Eisler, Historian, Haifa, Israel

For centuries the Hebrew Bible has been the fountainhead of the Judeo-Christian tradition. Today, however, the entire biblical tradition, including its historical veracity, is being challenged. Leading this assault is a group of scholars described as the "minimalist" or "revisionist" school of biblical studies, which charges that the Hebrew Bible is largely pious fiction, that its writers and editors invented "ancient Israel" as a piece of late Jewish propaganda in the Hellenistic era. In this fascinating book noted Syro-Palestinian archaeologist William G. Dever attacks the minimalist position head-on, showing how modern archaeology brilliantly illuminates both life in ancient Palestine and the sacred scriptures as we have them today. Assembling a wealth of archaeological evidence, Dever builds the clearest, most complete picture yet of the real Israel that existed during the Iron Age of ancient Palestine (1200 600 B.C.). Dever's exceptional reconstruction of this key period points up the minimalists' abuse of archaeology and reveals the weakness of their revisionist histories. Dever shows that ancient Israel, far from being an "invention," is a reality to be discovered. Equally important, his recovery of a reliable core history of ancient Israel provides a firm foundation from which to appreciate the aesthetic value and lofty moral aspirations of the Hebrew Bible.

Archaeology has been an important source of metaphors for some of the key intellectuals of the 20th century: Sigmund Freud, Walter Benjamin, Alois Riegl and Michel Foucault, amongst many others. However, this power has also turned against archaeology, because the discipline has been dealt with perfunctorily as a mere provider of metaphors that other intellectuals have exploited. Scholars from different fields continue to explore areas in which archaeologists have been working for over two centuries, with little or no reference to the discipline. It seems that excavation, stratigraphy or ruins only become important at a trans-disciplinary level when people from outside archaeology pay attention to them and somehow dematerialize them. Meanwhile, archaeologists have been usually more interested in borrowing theories from other fields, rather than in developing the theoretical potential of the same concepts that other thinkers find so useful. The time is ripe for archaeologists to address a wider audience and engage in theoretical debates from a position of equality, not of subalternity. Reclaiming Archaeology explores how archaeology can be useful to rethink modernity’s big issues, and more specifically late modernity (broadly understood as the 20th and 21st centuries). The book contains a series of original essays, not necessarily following the conventional academic rules of archaeological writing or thinking, allowing rhetoric to have its place in disclosing the archaeological. In each of the four sections that constitute this book (method, time, heritage and materiality), the contributors deal with different archaeological tropes, such as excavation, surface/depth, genealogy, ruins, fragments, repressed memories and traces. They criticize their modernist implications and rework them in creative ways, in order to show the power of archaeology not just to understand the past, but also the present. Reclaiming Archaeology includes essays from a diverse array of archaeologists who have dealt in one way or another with modernity, including scholars from non-Anglophone countries who have approached the issue in original ways during recent years, as well as contributors from other fields who engage in a creative dialogue with archaeology and the work of archaeologists.

This volume of essays by Magen Broshi, formerly Curator of the Shrine of the Book at the Israel Archaeological Museum in Jerusalem and a veteran archaeologist, covers various aspects of both the material and spiritual life of ancient Palestine in the biblical and post-biblical periods. Among the topics addressed in this entertaining and illuminating book are wine and food consumption, studies of population, the ancient city of Jerusalem, the Dead Sea Scrolls and the use and abuse of archaeology in historical and biblical research. This volume is designed for scholars and for any non-specialists with a keen interest in ancient life in the Holy Land.

This is the second of a series of four volumes that are intended to present a complete corpus of all the church buildings, of both the western and the oriental rites, rebuilt or simply in use in the Crusader Kingdom of Jerusalem between the capture of Jerusalem for the First Crusade in 1099 and the loss of Acre in 1291. This volume completes the general topographical coverage begun in volume I, and will be followed by a third volume dealing specifically with the major cities of Jerusalem, Acre and Tyre (which are excluded from the preceding volumes). The project, of which this series represents the final, definitive publication, has been sponsored by the British School of Archaeology in Jerusalem. On completion the corpus will contain a topographical listing of all the 400 or more church buildings of the Kingdom that are attested by documentary or surviving archaeological evidence, and individual descriptions and discussion of them in terms of their identification, building history and architecture. Some of the buildings have been published before, but many others are published here for the first time.

In 17 critical essays, the first book to address the historiography of archaeology evaluates how and why the history of archaeology is written. The emphasis in the first section is on how archaeologists use historical knowledge of their discipline. For example, it can help them to understand the origin of current archaeological ideas, to learn from past errors, and to apply past research to current questions. It can even be integrated into the new liberal arts curricula in an attempt to instruct students in critical thinking. The second section considers the sociopolitical context within which past archaeologists lived and worked and the contexts within which historians of archaeology write. The topics treated include the rise of capitalism and colonialism and the rise of "modern archaeology," the political contexts and changing form of the history of Mesoamerican archaeology, the decline to obscurity of once prominent archaeologists, and the institutional and ideological "fossilization" of American classical archaeology. The final section focuses on researching and presenting the history of archaeology. The authors discuss past archaeologists in light of their institutional affiliations, the use of historic methods to interpret past archaeological notes and collections, and the means of presenting the history of archaeology on videotape. The final paper offers a plan for documenting the many records (diaries, fieldnotes, correspondence, unpublished reports) in public and private hands that contain the history of archaeology.

Research reveals a clear connection between the legal and social status of the Jews in Palestine in the 18th century and their ties with the Diaspora. The Jews who had immigrated to Palestine in that period were mostly poor and elderly. The country was economically backward and politically unstable, which made it impossible for the immigrants to support themselves through productive work. Therefore they lived off the contributions of their brethren overseas. Taxes and fees imposed by the Ottoman rulers increased the financial desperation of the Jews in Palestine. Prohibitions against young unmarried immigrant men and women made for an unstable population largely of old men, many of whom died shortly after immigrating. Families succumbed to disease, earthquakes, and famine, but in the face of these problems, the Jewish communities in Palestine persevered. When financial support ceased at the beginning of the 18th century, it caused a sever crisis in the Yishuv (the Jewish settlement in Palestine). The Jews were unable to repay their debts to the Moslems, and many left the country. In 1726, a central organization was established in Istanbul to coordinate the Diaspora financial support of the Jews in Palestine. This Istanbul Committee of Officials oversaw the collection of support money for the Yishuv, managed the Palestine community's budget, established regulations for governing the communities, and settled disputes between the Jews and the gentiles. The importance of the Yishuv in the spiritual life of the Diaspora alone could not ensure the continuation of the Istanbul Officials was crucial. Fortunately, a registry containing copies of 500 letters written by the Istanbul Committee in the mid-18th century was preserved in the archives of the Jewish Theological Seminary. These letters reveal the extensive activity involving the Istanbul Committee and the Ottoman authorities, the Jews of Palestine, and the Diaspora. In this English translation of the original 1982 volume published in Hebrew, Barnai has updated his research to take into account recent scholarship. He concludes that during the period under review, the number of Jews in the Yishuv was actually very small, but they were completely dependent upon the charitable financial support of their brethren overseas, as well as the goodwill of the country's rulers.