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Recent research has considered how changing imperial contexts influence conceptions of Jewishness among ruling elites (esp. Eckhardt, Ethnos und Herrschaft, 2013). This study integrates other, often marginal, conceptions with elite perspectives. It uses the ethnic boundary making model, an empirically based sociological model, to link macro-level characteristics of the social field with individual agency in ethnic construction. It uses a wide range of written sources as evidence for constructions of Jewishness and relates these to a local-specific understanding of demographic and institutional characteristics, informed by material culture. The result is a diachronic study of how institutional changes under Seleucid, Hasmonean, and Early Roman rule influenced the ways that members of the ruling elite, retainer class, and marginalized groups presented their preferred visions of Jewishness. These sometimes-competing visions advance different strategies to maintain, rework, or blur the boundaries between Jews and others. The study provides the next step toward a thick description of Jewishness in antiquity by introducing needed systematization for relating written sources from different social strata with their contexts.
This set of varied and stimulating papers, by an international group of younger as well as senior scholars, examines the manner in which peoplehood was understood by the Jewish communities of the Second Temple period and by the religious traditions that emerged from those communities and later flourished in Christianity and Rabbinic Judaism. The Hebrew and Greek terms for "people" and "nation" and the name "Israel" are closely analyzed, especially in forays into wisdom literature, Jewish apologetic and the Dead Sea Scrolls, and their uses are related to geographical, political and theological developments, as well as statehood, authority and rulership in the Persian world, Hasmonean times and Ptolemaic Egypt. Especially interesting are the carefully argued and documented suggestions about how Jewish peoplehood expressed itself with regard to charitable behavior, pagan deities, and marital regulations. Those interested in the history of cultural and theological tensions will be intrigued by the studies centered on how the opponents of Jews behaved towards "the people of God", how Hellenistic Jewish culture located the Jews on the Roman rather than on the Greek side, and how early Christian discourse saw the mission among the peoples and interpreted earlier sources accordingly. The idea of the Jewish "way of life" is seen to have influenced the writer of the longer Greek version of Esther and works of fiction are shown to have had important historical data within them. Modern social theory also has its say here in a careful consideration of Cognitive theory of ethnicity and the dynamic of ethnic boundary-making.
We understand the world around us in terms of built spaces. Such spaces are shaped by human activity, and in turn, affect how people live. Through an analysis of archaeological and textual evidence from the beginnings of Hasmonean influence in Galilee, until the outbreak of the First Jewish War against Rome, this book explores how Judaism was socially expressed: bodily, communally, and regionally. Within each expression, certain aspects of Jewish identity operate, these being purity conceptions, communal gatherings, and Galilee's relationship with the Hasmoneans, Jerusalem, and the Temple in its final days.
This book charts the shifting boundaries of Judaism from antiquity to the modern period in order to bring clarity to what scholars mean when they claim that ancient texts or groups are “within Judaism,” as well as exploring how rabbinic Jews, Christians, and Muslims have negotiated and renegotiated what Judaism is and is not in order to form their own identities. Belief in Jesus as the Messiah was seen as part of first-century Judaism, but by the fourth or fifth century, the boundaries had shifted and adherence to Jesus came to be seen as outside of Judaism. Resituating New Testament texts within first- or second-century Judaism is an historical exercise that may broaden our view of what Judaism looked like in the early centuries CE, but normatively these texts remain within Christianity because of their reception history. The historical “within Judaism” perspective, however, has the potential to challenge and reshape the theology of contemporary Christianity while at the same time the long-held consensus that belief in Jesus cannot belong within Judaism is again challenged by the modern Messianic Jewish movement.
Shao-yun Yang challenges assumptions that the cultural and socioeconomic watershed of the Tang-Song transition (800–1127 CE) was marked by a xenophobic or nationalist hardening of ethnocultural boundaries in response to growing foreign threats. In that period, reinterpretations of Chineseness and its supposed antithesis, “barbarism,” were not straightforward products of political change but had their own developmental logic based in two interrelated intellectual shifts among the literati elite: the emergence of Confucian ideological and intellectual orthodoxy and the rise of neo-Confucian (daoxue) philosophy. New discourses emphasized the fluidity of the Chinese-barbarian dichotomy, subverting the centrality of cultural or ritual practices to Chinese identity and redefining the essence of Chinese civilization and its purported superiority. The key issues at stake concerned the acceptability of intellectual pluralism in a Chinese society and the importance of Confucian moral values to the integrity and continuity of the Chinese state. Through close reading of the contexts and changing geopolitical realities in which new interpretations of identity emerged, this intellectual history engages with ongoing debates over relevance of the concepts of culture, nation, and ethnicity to premodern China.
Even though relations between the Jewish people and the Roman state were sometimes strained to the point of warfare and bloodshed, Jewish military service between the 1st century BCE to the 6th century CE is attested by multiple sources.
In John within Judaism Wally V. Cirafesi offers a reading of the Gospel of John as an expression of the fluid and flexible nature of Jewish ethnic identity in Greco-Roman antiquity.
This volume presents contributions from "The Larger Context of the Biblical Food Prohibitions: Comparative and Interdisciplinary Approaches" conference held in Lausanne in June, 2017. The biblical food prohibitions constitute an excellent object for comparative and interdisciplinary approaches given their materiality, their nature as comparative objects between cultures, and their nature as an anthropological object. This volume articulates these three aspects within an integrated and dynamic perspective, bringing together contributions from Levantine archaeology, ancient Near Eastern studies, and anthropological and textual perspectives to form a new, multi-disciplinary foundation for interpretation.
This study sheds new light on identity formation and maintenance in the world of the early Christians by drawing on neglected archaeological and epigraphic evidence concerning associations and immigrant groups and by incorporating insights from the social sciences. The study's unique contribution relates, in part, to its interdisciplinary character, standing at the intersection of Christian Origins, Jewish Studies, Classical Studies, and the Social Sciences. It also breaks new ground in its thoroughly comparative framework, giving the Greek and Roman evidence its due, not as mere background but as an integral factor in understanding dynamics of identity among early Christians. This makes the work particularly well suited as a text for courses that aim to understand early Christian groups and literature, including the New Testament, in relation to their Greek, Roman, and Judean contexts. Inscriptions pertaining to associations provide a new angle of vision on the ways in which members in Christian congregations and Jewish synagogues experienced belonging and expressed their identities within the Greco-Roman world. The many other groups of immigrants throughout the cities of the empire provide a particularly appropriate framework for understanding both synagogues of Judeans and groups of Jesus-followers as minority cultural groups in these same contexts. Moreover, there were both shared means of expressing identity (including fictive familial metaphors) and peculiarities in the case of both Jews and Christians as minority cultural groups, who (like other "foreigners") were sometimes characterized as dangerous, alien "anti-associations". By paying close attention to dynamics of identity and belonging within associations and cultural minority groups, we can gain new insights into Pauline, Johannine, and other early Christian communities.