The promotion and vernacularization of Hebrew, traditionally a language of Jewish liturgy and study, was a central accomplishment of the Zionist movement in Palestine. Viewing twentieth-century history through the lens of language, author Liora Halperin questions the accepted scholarly narrative of a Zionist move away from multilingualism during the years following World War I, demonstrating how Jews in Palestine remained connected linguistically by both preference and necessity to a world outside the boundaries of the pro-Hebrew community even as it promoted Hebrew and achieved that language's dominance. The story of language encounters in Jewish Palestine is a fascinating tale of shifting power relationships, both locally and globally. Halperin's absorbing study explores how a young national community was compelled to modify the dictates of Hebrew exclusivity as it negotiated its relationships with its Jewish population, Palestinian Arabs, the British, and others outside the margins of the national project and ultimately came to terms with the limitations of its hegemony in an interconnected world.
The Oldest Guard tells the story of Zionist settler memory in and around the private Jewish agricultural colonies (moshavot) established in late nineteenth-century Ottoman Palestine. Though they grew into the backbone of lucrative citrus and wine industries of mandate Palestine and Israel, absorbed tens of thousands of Jewish immigrants, and became known as the "first wave" (First Aliyah) of Zionist settlement, these communities have been regarded-and disregarded-in the history of Zionism as sites of conservatism, lack of ideology, and resistance to Zionist Labor politics. Treating the "First Aliyah" as a symbol created and deployed only in retrospect, Liora Halperin offers a richly textured portrait of commemorative practices between the 1920s and the 1960s. Drawing connections to memory practices in other settler societies, she demonstrates how private agriculturalists and their advocates on the Zionist center and right celebrated and forged the "First Aliyah" past as a model of private ownership, political impartiality, and hierarchical relations with hired rural Palestinian labor. The Oldest Guard reveals the centrality of settlement to Zionist collective memory and the politics and erasures of Zionist settler "firstness.""--
The Oldest Guard tells the story of Zionist settler memory in and around the private Jewish agricultural colonies (moshavot) established in late nineteenth-century Ottoman Palestine. Though they grew into the backbone of lucrative citrus and wine industries of mandate Palestine and Israel, absorbed tens of thousands of Jewish immigrants, and became known as the "first wave" (First Aliyah) of Zionist settlement, these communities have been regarded—and disregarded—in the history of Zionism as sites of conservatism, lack of ideology, and resistance to Labor Zionist politics. Treating the "First Aliyah" as a symbol created and deployed only in retrospect, Liora R. Halperin offers a richly textured portrait of commemorative practices between the 1920s and the 1960s. Drawing connections to memory practices in other settler societies, The Oldest Guard demonstrates how private agriculturalists and their advocates in the Zionist center and on the right celebrated and forged the "First Aliyah" past, revealing the centrality of settlement to Zionist collective memory and the politics of Zionist settler "firstness.
The promotion and vernacularization of Hebrew, traditionally a language of Jewish liturgy and study, was a central accomplishment of the Zionist movement in Palestine. Viewing twentieth-century history through the lens of language, author Liora Halperin questions the accepted scholarly narrative of a Zionist move away from multilingualism during the years following World War I, demonstrating how Jews in Palestine remained connected linguistically by both preference and necessity to a world outside the boundaries of the pro-Hebrew community even as it promoted Hebrew and achieved that language's dominance. The story of language encounters in Jewish Palestine is a fascinating tale of shifting power relationships, both locally and globally. Halperin's absorbing study explores how a young national community was compelled to modify the dictates of Hebrew exclusivity as it negotiated its relationships with its Jewish population, Palestinian Arabs, the British, and others outside the margins of the national project and ultimately came to terms with the limitations of its hegemony in an interconnected world.
This is part of a three-volume final report of the renewed excavations at Ramat Raḥel by the Tel Aviv–Heidelberg Expedition (2005−2010). It presents the finds from the Babylonian-Persian pit, one of the most dramatic find-spots at Ramat Raḥel. The pit yielded a rich assemblage of pottery vessels and yhwd, lion, and sixth-century “private” stamp impressions, including, for the first time, complete restored stamped jars, jars bearing two handles stamped with different yhwd impressions, and jars bearing both lion and “private” stamp impressions on their bodies. Residue analysis was conducted on many of the vessels excavated from the pit to analyze their contents, yielding surprising results. The finds contribute to our understanding of the pottery of the Babylonian and early Persian periods (6th−5th centuries BCE) and to the study of the development of the stamped-jar administration in the province of Yehud under Babylonian and Persian rule. Also available from Eisenbrauns: Ramat Raḥel III: Final Publication of Aharoni'’s Excavations at Ramat Raḥel (1954, 1959–1962) by Oded Lipschits, Yuval Gadot, and Liora Freud; and Ramat Raḥel IV: The Renewed Excavations by the Tel Aviv–Heidelberg Expedition (2005–2010): Stratigraphy and Architecture, by Oded Lipschits, Mandred Oeming, and Yuval Gadot.
Tel Malḥata: A Central City in the Biblical Negev presents the results of nine seasons of excavations—two by the first expedition and seven by the second. Tel Malḥata is an elliptical-shaped mound located in the eastern sector of the Arad–Beer-sheba Valley and spreads across some 18 dunams. Tel Malḥata is generally identified with biblical Moladah, one of the cities of Judah, although other identifications have been suggested. The Arabic name of the site, Tell el-Milḥ (“Hill of the Salt”), is apparently indicative of its association with the production and distribution of salt from the Dead Sea in more recent times. The many Bedouin graves on the upper terrace of the tell significantly hindered the planning of the excavations, and consequently the excavations were concentrated mainly where no graves were discerned. The two-volume report consists of 22 chapters that take the reader through six strata of civilization, ranging from the Middle Bronze Age to the early Byzantine period.
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