The starting point for this book is the widespread belief that Palestine was completely depopulated after Nebuchadnezzar's destruction of Jerusalem in 586 BC, until 583 BC, when the exiles returned from Babylonia. The author points out that this belief is based ultimately on the Bible itself, which has resulted in a biased view of that period of history. Furthermore, he argues, current terminology in scholarly readings of the Bible, such as exile, return and restoration have hindered the understanding of what actually happened in Judah during the 6th century. Archaeological excavations have now demonstrated beyond a doubt the continued existence of a considerable Israelite material culture during the exile and post-exilic periods in the Negev, particulary in the area of Benjamin and the Judean Hills, and probably in Jerusalem.

In this collection of essays, Hans M. Barstad deals thoroughly with the recent history debate, and demonstrates its relevancy for the study of ancient Israelite history and historiography. He takes an independent stand in the heated maximalist/minimalist debate on the historicity of the Hebrew Bible. Vital to his understanding is the necessity to realize the narrative nature of the ancient Hebrew and of the Near Eastern sources. Equally important is his claim that stories, too, may convey positivistic historical "facts." The other major topic he deals with in the book is the actual history of ancient Judah in the Neo-Babylonian and Persian periods. Here, the author makes extensive use of extant ancient Near Eastern sources, both textual and archaeological, and he puts much weight on economic aspects. He shows that the key to understanding the role of Judah in the 1st millennium lays in the proper evaluation of Judah and its neighbouring city states within their respective imperial contexts. A proper understanding of the history of Judah during the 6th century BCE, consequently, can only be obtained when Judah is studied as a part of the much wider Neo-Babylonian imperial policy.

The myths and reality behind the state of Israel and the Israeli-Palestinian conflict—from “the most eloquent writer on Palestinian history” (New Statesman) The outspoken and radical Israeli historian Ilan Pappe examines the most contested ideas concerning the origins and identity of the contemporary state of Israel. The “ten myths”—repeated endlessly in the media, enforced by the military, and accepted without question by the world’s governments—reinforce the regional status quo and include: • Palestine was an empty land at the time of the Balfour Declaration. • The Jews were a people without a land. • There is no difference between Zionism and Judaism. • Zionism is not a colonial project of occupation. • The Palestinians left their Homeland voluntarily in 1948. • The June 1967 War was a war of ‘No Choice’. • Israel is the only Democracy in the Middle East. • The Oslo Mythologies • The Gaza Mythologies • The Two-State Solution For students, activists, and anyone interested in better understanding the news, Ten Myths About Israel is another groundbreaking study of the Israel-Palestine conflict from the author of The Ethnic Cleansing of Palestine.

María Sánchez is obsessed with what she cannot see. As a field veterinarian following in the footsteps of generations before her, she travels the countryside of Spain bearing witness to a life eroding before her eyes—words, practices, and people slipping away because of depopulation, exploitation of natural resources, inadequate environmental policies, and development encroaching on farmland and villages. Sánchez, the first woman in her family to dedicate herself to what has traditionally been a male-dominated profession, rebuffs the bucolic narrative of rural life often written by—and for consumption by—people in cities, describing the multilayered social complexity of people who are proud, resilient, and often misunderstood. Sánchez interweaves family stories of three generations with reflections on science and literature. She focuses especially on the often dismissed and undervalued generations of women who have forgone education and independence to work the land and tend to family. In doing so, she asks difficult questions about gender equity and labor. Part memoir and part rural feminist manifesto, Land of Women acknowledges the sacrifices of Sánchez’s female ancestors who enabled her to become the woman she is. A bestseller in Spain, Land of Women promises to ignite conversations about the treatment and perception of rural communities everywhere.

This is the first anthology of Aboriginal myth, collected by anthropologists Ronald and Catherine Berndt during fifty years of work among the Aboriginal peoples.

In this volume Paula McNutt provides a synthesis of recent research on the nature and development of the society of ancient Israel. Focusing on Israelite history from the tribal period through the time of Persian domination, McNutt employs a social-scientific perspective to examine recent reconstructions of the social and cultural contexts that nurtured the literature of the Hebrew Bible. She also offers a helpful overview of the components and dynamics of ancient Israelite society. By investigating the intricate social processes that sustained the society of ancient Israel, McNutt enables the reader to discern the forces at work during key periods of transition and transformation in early Israelite history.

The Lie of 1652 debunks the 'empty-land' myth and claims of a 'Bantu invasion', while outlining 220 years of war and resistance. It recounts the history of migration to the Cape by Africans, Indians, Southeast Asians and Europeans, providing a provocative perspective on the de-Africanisation of local people of colour.

The first-century C.E. Jewish historian Flavius Josephus is our main source of information for the early history of the Samaritans, a community closely related to Judaism whose development as an independent religion is commonly dated in the Hellenistic-Roman period. Josephus' two main works, Jewish War and Jewish Antiquities, contain a number of passages that purport to describe the origin, character and actions of the Samaritans. In composing his histories, Josephus drew on different sources, some identifiable others unknown to us. Contemporary Josephus research has shown that he did so not as a mere compiler but as a creative writer who selected and quoted his sources carefully and deliberately and employed them to express his personal views. Rather than trying to isolate and identify Josephus' authorities and to determine the meaning these texts had in their original setting, Reinhard Pummer examines what Josephus himself intended to convey to his audience when he depicted the Samaritans in the way he did. He attempts to combine composition criticism and historical research and argues that the differences in Josephus' portrayal of the Samaritans in War on the one hand and in Antiquities on the other are due to the different aims the historian pursued in the two works.

This volume is the outcome of an international conference held at Tel Aviv University, May 29-31, 2001. The idea for the conference germinated at the fifth Transeuphratene colloquy in Paris in March 2000. The Tel Aviv conference was organized in order to encourage investigation into the obscure five or six decades preceding the Persian conquests in the latter part of the 6th century. The essays here are organized in 5 parts: (1) The Myth of the Empty Land Revisited; (2) Cult, Priesthood, and Temple; (3) Military and Governmental Aspects; (4) Archaeological Perspectives on the 6th Century B.C.E.; and (5) Exiles and Foreigners in Egypt and Babylonia. Contributors: H. M. Barstad, B. Oded, L. S. Fried, S. Japhet, J. Blenkinsopp, G. N. Knoppers, Y. Amit, D. Edelman, Y. Hoffman, R. H. Sack, D. Vanderhooft, J. W. Betlyon, A. Lemaire, C. E. Carter, O. Lipschits, A. Zertal, J. R. Zorn, B. Porten, and R. Zadok.

In ancient Israelite literature Exile is seen as a central turning point within the course of the history of Israel. In these texts “the Exile” is a central ideological concept. It serves to explain the destruction of the monarchic polities and the social and economic disasters associated with them in terms that YHWH punished Israel/Judah for having abandoned his ways. As it develops an image of an unjust Israel, it creates one of a just deity. But YHWH is not only imagined as just, but also as loving and forgiving, for the exile is presented as a transitory state: Exile is deeply intertwined with its discursive counterpart, the certain “Return”. As the Exile comes to be understood as a necessary purification or preparation for a renewal of YHWH’s proper relationship with Israel, the seemingly unpleasant Exilic conditions begin, discursively, to shape an image of YHWH as loving Israel and teaching it. Exile is dystopia, but one that carries in itself all the seeds of utopia. The concept of Exile continued to exercise an important influence in the discourses of Israel in the Second Temple period, and was eventually influential in the production of eschatological visions.