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On a cold winter morning in January of 1851, a small group of people approached the monumental façade of an ancient rock-cut burial cave located north of the Old City of Jerusalem. The team, consisting of two Europeans and a number of local workers, was led by Louis-Félicien Caignart de Saulcy-descendant of a noble Flemish family who later was to become a distinguished member of the French parliament. As an amateur archaeologist and a devout Catholic, de Saulcy was attracted to the Holy Land and Jerusalem in particular and was obsessed by his desire to uncover some tangible evidence for the city's glorious past. However, unlike numerous other European pilgrims, researchers and adventurers before him, de Saulcy was determined to expose the evidence by physically excavating ancient sites. His first object of investigation constitutes one of the most attractive and mysterious monumental burial caves within the vicinity of the Old City, from then onward to be referred to as the "Tomb of the Kings" (Kubur al-Muluk). By conducting an archaeological investigation, de Saulcy tried to prove that this complex represented no less than the monumental sepulcher of the biblical Davidic Dynasty. His brief exploration of the burial complex in 1851 led to the discovery of several ancient artifacts, including sizeable marble fragments of one or several sarcophagi. It would take him another 13 years to raise the funds for a more comprehensive investigation of the site. On November 17, 1863, de Saulcy returned to Jerusalem with a larger team to initiate what would later be referred to as the first archaeological excavation to be conducted in the city.-(from the "Preface")In 2006, some two dozen contemporary archaeologists and historians met at Brown University, in Providence RI, to present papers and illustrations marking the 150th anniversary of modern archaeological exploration of the Holy City. The papers from that conference are published here, presented in 5 major sections: (1) The History of Research, (2) From Early Humans to the Iron Age, (3) The Roman Period, (4) The Byzantine Period, and (5) The Early Islamic and Medieval Periods. The volume is heavily illustrated with materials from historical archives as well as from contemporary excavations. It provides a helpful and informative introduction to the history of the various national and religious organizations that have sponsored excavations in the Holy Land and Jerusalem in particular, as well as a summary of the current status of excavations in Jerusalem.
Excavations (Archaeology) --- Antiquities, Prehistoric --- Archaeological digs --- Archaeological excavations --- Digs (Archaeology) --- Excavation sites (Archaeology) --- Ruins --- Sites, Excavation (Archaeology) --- Archaeology --- Prehistoric antiquities --- Prehistoric archaeology --- Prehistory --- Prehistoric peoples --- History --- Jerusalem --- Ierusalim --- Иерусалим --- Yerushalayim --- Jeruzalem --- Quds --- Ūrushalīm --- Kuds --- Kouds --- Erusaghēm --- Bayt al-Maqdis --- Jeruzsálem --- Jerusalem (Israel) --- Jerusalem (Palestine) --- ʻIriyat Yerushalayim --- Ierousalēm --- Gerusalemme --- Baladīyat al-Quds --- Baladīyat al-Quds al-ʻArabīyah --- Jerusalem Arab Municipality --- Qods (Jerusalem) --- ירושלים --- القدس --- al-Quds --- قدس --- Jerusalén --- Antiquities, Roman --- Antiquities, Byzantine --- Fouilles (Archéologie) --- Antiquités préhistoriques --- Congresses --- Histoire --- Congrès --- Jérusalem --- Congresses. --- Antiquités romaines --- Antiquités byzantines
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The contributions to this volume develop a multi-disciplinary perspective on holy places and their development, rhetorical force, and oft-contested nature. Through a particular focus on Jerusalem, this volume demonstrates the variety in the study of holy places, as well as the flexibility of geographic and historical aspects of holiness.
Sacred space --- Religions --- Holy places --- Places, Sacred --- Sacred places --- Sacred sites --- Sacred spaces --- Sites, Sacred --- Space, Sacred --- Holy, The --- Religion and geography --- Relations --- Jerusalem --- Ierusalim --- Иерусалим --- Yerushalayim --- Jeruzalem --- Quds --- Ūrushalīm --- Kuds --- Kouds --- Erusaghēm --- Bayt al-Maqdis --- Jeruzsálem --- Jerusalem (Israel) --- Jerusalem (Palestine) --- ʻIriyat Yerushalayim --- Ierousalēm --- Gerusalemme --- Baladīyat al-Quds --- Baladīyat al-Quds al-ʻArabīyah --- Jerusalem Arab Municipality --- Qods (Jerusalem) --- ירושלים --- القدس --- al-Quds --- قدس --- Jerusalén --- In Judaism --- In Christianity --- In Islam --- 291.16 --- 291.16 Verhouding tussen de godsdiensten. Verdraagzaamheid. Interreligieuze dialoog --- Verhouding tussen de godsdiensten. Verdraagzaamheid. Interreligieuze dialoog
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Jerusalem's Temple Mount/al-Haram al-Sharif is the holiest place in the world for Jews, the third holiest place for Muslims and a constant feature in the Israeli-Palestinian conflict. Yet the gendered dimensions of inter-communal disputes over sacred space in Jerusalem, as well as in other holy places around the world, have been largely neglected, as have women's roles in these site-specific conflicts. An implicit association of women with peaceful politics and syncretic religious practices has obscured the fact that women are often key actors in inter-communal contestation of holy places. This study looks to three contemporary women's movements in and around Jerusalem's Sacred Esplanade: Women for the Temple - a Jewish Orthodox movement for access to Temple Mount; The Murabitat - Muslim women activists devoted to the protection of Al-Aqsa Mosque from Jewish claims; and Women of the Wall - a Jewish feminist mobilization against restrictive gender regulations at the Western Wall. Lihi Ben-Shitrit demonstrates how attention to gender and to women's engagement in conflict over sacred places is essential for understanding what makes contested sacred sites increasingly 'indivisible' for
Women in Judaism. --- Women in Islam. --- Western Wall (Jerusalem) --- Feminism --- Islamic feminism --- Jewish feminism --- Al-Buraq Wall (Jerusalem) --- Burāq, Ḥāʼiṭ al- (Jerusalem) --- Ḥāʼiṭ al-Burāq (Jerusalem) --- Ḥāʼiṭ al-Mabká (Jerusalem) --- Kotel ha-Maʻaravi (Jerusalem) --- Maʻaravi, Kotel ha- (Jerusalem) --- Mabká Ḥāʼiṭ al- (Jerusalem) --- Wailing Wall (Jerusalem) --- Walls --- Islam --- Judaism --- Religious aspects --- Judaism. --- Islam. --- Women of the Wall (Organization : Israel) --- Women and religion. --- Jewish women --- Muslim women --- Women, Jewish --- Women --- Religion and women --- Women in religion --- Religion --- Sexism in religion --- Social conditions. --- Jerusalem. --- Ierusalim --- Иерусалим --- Yerushalayim --- Jeruzalem --- Quds --- Ūrushalīm --- Kuds --- Kouds --- Erusaghēm --- Bayt al-Maqdis --- Jeruzsálem --- Jerusalem (Israel) --- Jerusalem (Palestine) --- ʻIriyat Yerushalayim --- Ierousalēm --- Gerusalemme --- Baladīyat al-Quds --- Baladīyat al-Quds al-ʻArabīyah --- Jerusalem Arab Municipality --- Qods (Jerusalem) --- ירושלים --- القدس --- al-Quds --- قدس --- Jerusalén
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In a world that is constantly awake, illuminated and exposed, there is much to gain from looking into the darkness of times past. This fascinating and vivid picture of nocturnal life in Middle Eastern cities shows that the night in the eighteenth-century Ottoman Empire created unique conditions for economic, criminal, political, devotional and leisurely pursuits that were hardly possible during the day. Offering the possibility of livelihood and brotherhood, pleasure and refuge; the darkness allowed confiding, hiding and conspiring - activities which had far-reaching consequences on Ottoman state and society in the early modern period. Instead of dismissing the night as merely a dark corridor between days, As Night Falls demonstrates how fundamental these nocturnal hours have been in shaping the major social, cultural and political processes in the early modern Middle East.
Nightlife --- History --- Istanbul (Turkey) --- Jerusalem --- Turkey --- Social life and customs --- Politics and government --- Economic conditions --- Social conditions --- Night life --- Amusements --- Manners and customs --- Stamboul (Turkey) --- Stampōl (Turkey) --- Stambul (Turkey) --- Stěmpol (Turkey) --- T︠S︡arigrad (Turkey) --- Istāmbūl (Turkey) --- T︠S︡arʹgrad (Turkey) --- Āsitānah (Turkey) --- Ḳushṭa (Turkey) --- İstanbul Büyük Şehir Belediyesi (Turkey) --- Greater Istanbul Municipality (Turkey) --- İstanbul Anakent Belediyesi (Turkey) --- İstanbul Büyükşehir Belediyesi (Turkey) --- Polē (Turkey) --- Estambul (Turkey) --- Baladīyat Isṭānbūl (Turkey) --- Istanbul Metropolitan Municipality (Turkey) --- Constantinople --- Ottoman Empire --- Ierusalim --- Иерусалим --- Yerushalayim --- Jeruzalem --- Quds --- Ūrushalīm --- Kuds --- Kouds --- Erusaghēm --- Bayt al-Maqdis --- Jeruzsálem --- Jerusalem (Israel) --- Jerusalem (Palestine) --- ʻIriyat Yerushalayim --- Ierousalēm --- Gerusalemme --- Baladīyat al-Quds --- Baladīyat al-Quds al-ʻArabīyah --- Jerusalem Arab Municipality --- Qods (Jerusalem) --- ירושלים --- القدس --- al-Quds --- قدس --- Jerusalén --- Ottoman Empire, 1288-1918
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