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The book shows how the Franciscans in Jerusalem in the fourteenth to sixteenth centuries wrote works which standardized the cultural memory of the Holy Land. The experience of the late medieval Holy Land was deeply connected to the presence of the Franciscans of the Convent of Mount Zion in Jerusalem, who welcomed and guided pilgrims. This book analyses this construction of a shared memory based on the continuous availability of these texts in the Franciscan library of Mount Zion, where they were copied and adapted to respond to new historical contexts. This book shows how the Franciscans developed a representation of the Holy Land by elaborating on its history and describing its religious groups and the geography of the region. This representation circulated among pilgrims and influenced how contemporaries imagined the Holy Land
Although the Psalms of Asaph (Pss. 50, 73‒83) contain a concentration of historical referents unparalleled in the Psalter, they have rarely attracted sustained historical interest. Karl N. Jacobson identifies these psalms as containing cultic historiography, historical narratives written for recitation in worship, and explores them through mnemohistory, attending to how the past is remembered and to the rhetorical function of recitation in the cultic setting. Jacobson describes mnemohistory at the intersection of memory and history, explores the singularity of the rhetorical and formals aspects of remembrance in the Asaph material, and discusses “residual mnemohistory,” material that is not intentionally called to remembrance. Jacobson shows that Asaph “remembers” the past as a movement from henotheism to a more orthodox form of Yahwism as the core memory that informs a new historical situation for worship participants. By describing the “way Asaph remembers,” Jacobson highlights symbolic and individualized elements of the psalms’ mnemohistorical work that earlier form-critical approaches failed to recognize.
The book consists of 16 case-studies on issues relating to memory, the majority of which stem from a conference in April 2005 at the Institute of Advanced Studies at the Hebrew University of Jerusalem. Public memory is tackled from a variety of angles and various disciplines, ranging across the humanities, the social sciences and the exact sciences. First and foremost the reader will obtain a comprehensive overview of the results of scholarship published in recent years about public memory. Second, the book provides a profound insight into how public memory works within societies of different nature and at different junctures of their histories. The volume begins by offering a glimpse into individual memory, and then goes on to discuss religious societies, ethnic groups, secular groups, institutions and larger segments of society, ultimately reaching the nation state. The authors, each in his or her own discipline, have addressed the complexities involved in the creation of public memory, the media that promote and preserve it within groups and societies, and finally the nature of memory and how it «behaves» during changing circumstances and changing regimes.
Shrouded in the lore of legendary Indians, Mt. Timpanogos beckons the urban populace of Utah. And yet, no “Indian” legend graced the mount until Mormon settlers conjured it—once they had displaced the local Indians, the Utes, from their actual landmark, Utah Lake. On Zion’s Mount tells the story of this curious shift. It is a quintessentially American story about the fraught process of making oneself “native” in a strange land. But it is also a complex tale of how cultures confer meaning on the environment—how they create homelands. Only in Utah did Euro-American settlers conceive of having a homeland in the Native American sense—an endemic spiritual geography. They called it “Zion.” Mormonism, a religion indigenous to the United States, originally embraced Indians as “Lamanites,” or spiritual kin. On Zion’s Mount shows how, paradoxically, the Mormons created their homeland at the expense of the local Indians—and how they expressed their sense of belonging by investing Timpanogos with “Indian” meaning. This same pattern was repeated across the United States. Jared Farmer reveals how settlers and their descendants (the new natives) bestowed “Indian” place names and recited pseudo-Indian legends about those places—cultural acts that still affect the way we think about American Indians and American landscapes.
This book MEMORIES OF MOUNTAIN HOME SCHOOL is a personal journey by a former student, a labor of love. Part 1 traces the evolution of the school from a one-room, one-teacher school teaching grades one through eight to become a rural consolidated school teaching a fully accredited high school curriculum, to its sad decline and closure brought about by dramatic socio-economic changes that took place following WWII. The author draws from original sources to capture the role of the school in the lives of early settlers prior to Oklahoma statehood and during the years of rapid settlement and political turmoil following Oklahoma statehood through WWI. It describes dedicated work to continue upgrading the school during the economically static years of the 1920s and the years of brutal economic decline during the Great Depression, to form a fully accredited rural high school. After becoming fully accredited in 1941 Mountain Home School enjoyed its years of greatest achievements during the 1940s. Then decline brought about by rapidly declining population set in in the early 1950s leading to closure of the school in 1958. Part 2 is the personal memories contributed by 56 former Mountain Home School students. Their span the period from the early 1930s to the closure of the school in 1958. These wonderful personal memories convey the spirit and achievements of the school and the spirit and shared values of those who learned there.
This book brings together a collection of 16 essays, first published in the Journal of Modern Jewish Studies, that explore Jewish communities in North Africa, Turkey and Iraq. The discussions are located primarily in the 20th century but essays also examine the Jewish community in 16th-century Istanbul, and in early modern Morocco. Topics include traumatic departures of communities from countries of centuries-old Jewish residence, and relocations; pilgrimages to holy sites by Mizrahi Jews in Israel; resonances of Shabbetai Zevi in Turkey and Morocco; "otherness" and the nature of homeland; the Sephardi culinary heritage as realised in the cookbooks of Claudia Roden; sites of memory, such as Kuzguncuk in Turkey; and a controversial view of the exclusions and erasures that Arabized Jews have undergone. In this unique collection a major, but not exclusive, theme is that of the instability of memory, and the attempt to understand the interactions between memory and history as Jews recount their experiences of living in, and often leaving, their past homelands. This book was originally published as a special issue of the Journal of Modern Jewish Studies.
Memory in a Time of Prose investigates a deceptively straightforward question: what did the biblical scribes know about times previous to their own? Daniel D. Pioske attempts to answer this question by studying the sources, limits, and conditions of knowing that would have shaped biblical stories told about a past that preceded the composition of these writings by a generation or more. This book is comprised of a series of case studies that compare biblical references to an early Iron Age world (ca. 1175-830 BCE) with a wide range of archaeological and historical evidence from the era in which these stories are set. Pioske examines the relationship between the past disclosed through these historical traces and the past represented within the biblical narrative. He discovers that the knowledge available to the biblical scribes about this period derived predominantly from memory and word of mouth, rather than from a corpus of older narrative documents. For those Hebrew scribes who first set down these stories in prose writing, the means for knowing a past and the significance attached to it were, in short, wed foremost to the faculty of remembrance. Memory in a Time of Prose reveals how the past was preserved, transformed, or forgotten in the ancient world of oral, living speech that informed biblical storytelling.
Laurel Cemetery was incorporated in 1852 as a nondenominational cemetery for African Americans of Baltimore, Maryland. It was the final resting place for thousands of Baltimoreans and many prominent members of the community, including religious leaders, educators, political organizers, and civil rights activists. During its existence, the privately owned cemetery changed hands several times, and by the 1930s, the site was overgrown, and garbage strewn from years of improper maintenance and neglect. In the 1950s, legislation was adopted permitting the demolition and sale of the property for commercial purposes. Despite controversy over the new legislation, local opposition to the demolition, numerous lawsuits, and NAACP supported court appeals, the cemetery was demolished in 1958 to make room for the development of a shopping center. Prior to the bulldozing of the cemetery, a few hundred gravestones and an unknown number of burials (fewer than 200) were exhumed and relocated to a new site in Carroll County. Ongoing archival research has thus far documented over 18,000 (projected to be over 40,000) original burials, most of which still remain interred beneath the Belair-Edison Crossing shopping center property, which occupies the footprint of the old cemetery. This book highlights and historicizes underexplored and forgotten people and events associated with the cemetery, stressing the importance of their work in laying the social, economic, and political foundation for Baltimore’s African American community. Additionally, this text details the unsuccessful fight to prevent the cemetery’s destruction and the more recent grassroots formation of the Laurel Cemetery Memorial Project to research and commemorate the site and the people buried there.