Pp. 240-250 in Isaac Went Out to the Field (Genesis 24:63): Studies in Archaeology and Ancient Cultures in Honor of Isaac Gilead. Editors M. Gruber, P. Fabian, H. Goldfus, and S. Yona, 2019
Although the culture history of the Negev most notably can be characterized as one of repeated di... more Although the culture history of the Negev most notably can be characterized as one of repeated discontinuities, to a great
extent these result from misperceptions of scale, resolution, and precision in the examination of the archaeological record. In
particular, the following phenomena can be noted:
1. In the medium and long term, especially evident among mobile societies like so many in the history of the Negev, the
fluidity of adaptation and adjustments to changing geo-political and ecological circumstances may result in apparent
gaps. These gaps are real at a small scale, but they result from shifting patterns of exploitation over areas greater than
those surveyed or synthesized archaeologically. The expansion and contraction of culture regions can result in apparent
cultural truncation on the periphery, or on the seams between culture areas. Paradoxically, the greater our chronological
resolution, the more likely such patterns may be evident given the basic fluctuations in settlement patterns and limited
archaeological spatial coverage. Such processes may not be self-evident without recognition of larger scale regions and
processes.
2. Given shifting geographic patterns of exploitation and adaptation, at one level one should expect non-correlation between
cultural areas in terms of patterns of cultural florescence versus decline. This in turn constitutes a strong argument against
simplistic notions of environmental determinism where climatic amelioration is associated with cultural florescence and
deterioration with cultural decline.
3. Given the scales of these phenomena, medium and long term chronologically, and supra-regional geographically,
processes evident ethnographically can provide only hints of larger scale archaeological dynamics. Historical records are
also ambiguous, especially in regions like the Negev where they are limited.
The essence here is that cultural systems, in this case in the Negev, are actually open systems; however, due to limitations
imposed by archaeological practice, we too often impose closure. Furthermore, unlike biological systems, from which we often
adopt our models, cumulative effects which are slow (by human standards) in (genetic) biological systems are rapid in cultural
systems. Thus, between perceptions of closed systems and the potential rapidity of culture change, cultural evolutionary trends
may be hidden by apparent cultural rupture
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Books by Steve Rosen
association of the introduction of Canaanean blade technology with the transition from the Chalcolithic to Early Bronze Age—in other particulars, there is little correspondence between the lithic systems and other
realms of the period’s material culture or socio–political change. Furthermore, given the geographic variability in lithic systems, chronological transitions, as seen from a lithic perspective, may not even coincide from region to region, particularly the desert systems and those of the settled zones. The Egyptian incursion of the late 4th millennium BC offers another anomaly in terms of lithic trajectories. Explanation of lithic
variability, and that of material culture in general, requires reconstruction of full systems of production, distribution, and use, well beyond the mere explication of typological or technological chronologies.
study of ritual, enable reconstruction and evaluation of social and religious structures and
complexity. Concentrating on the Timnian culture (sixth to late third millennium BCE) of
the Southern Levant deserts, we review the changes that took place with the adoption of
the domesticated goat, noting the contrast between habitation sites and ritual related megalithic
monuments regarding social hierarchy. Desert kites, open-air shrines, and cairns
reflect organized communal labour and use, reinforcing tribal identity and the need for territorial
definition. The orientation of the open-air shrines reflects a cosmology related to
death and mortuary. Timnian Rock art comprises geoglyphs and petroglyphs. Geoglyphs
are associated with open air shrines while petroglyphs represent a slightly later development
initially unrelated to ritual. In accordance with the rock art repertoire and styles
employed, we suggest that the orant was integrated into the Timnian culture following
contact with northern cultures by way of trade with Arad. Rock art also highlights foreign
entities in the Negev during the Intermediate Bronze age.
Papers by Steve Rosen
association of the introduction of Canaanean blade technology with the transition from the Chalcolithic to Early Bronze Age—in other particulars, there is little correspondence between the lithic systems and other
realms of the period’s material culture or socio–political change. Furthermore, given the geographic variability in lithic systems, chronological transitions, as seen from a lithic perspective, may not even coincide from region to region, particularly the desert systems and those of the settled zones. The Egyptian incursion of the late 4th millennium BC offers another anomaly in terms of lithic trajectories. Explanation of lithic
variability, and that of material culture in general, requires reconstruction of full systems of production, distribution, and use, well beyond the mere explication of typological or technological chronologies.
study of ritual, enable reconstruction and evaluation of social and religious structures and
complexity. Concentrating on the Timnian culture (sixth to late third millennium BCE) of
the Southern Levant deserts, we review the changes that took place with the adoption of
the domesticated goat, noting the contrast between habitation sites and ritual related megalithic
monuments regarding social hierarchy. Desert kites, open-air shrines, and cairns
reflect organized communal labour and use, reinforcing tribal identity and the need for territorial
definition. The orientation of the open-air shrines reflects a cosmology related to
death and mortuary. Timnian Rock art comprises geoglyphs and petroglyphs. Geoglyphs
are associated with open air shrines while petroglyphs represent a slightly later development
initially unrelated to ritual. In accordance with the rock art repertoire and styles
employed, we suggest that the orant was integrated into the Timnian culture following
contact with northern cultures by way of trade with Arad. Rock art also highlights foreign
entities in the Negev during the Intermediate Bronze age.
extent these result from misperceptions of scale, resolution, and precision in the examination of the archaeological record. In
particular, the following phenomena can be noted:
1. In the medium and long term, especially evident among mobile societies like so many in the history of the Negev, the
fluidity of adaptation and adjustments to changing geo-political and ecological circumstances may result in apparent
gaps. These gaps are real at a small scale, but they result from shifting patterns of exploitation over areas greater than
those surveyed or synthesized archaeologically. The expansion and contraction of culture regions can result in apparent
cultural truncation on the periphery, or on the seams between culture areas. Paradoxically, the greater our chronological
resolution, the more likely such patterns may be evident given the basic fluctuations in settlement patterns and limited
archaeological spatial coverage. Such processes may not be self-evident without recognition of larger scale regions and
processes.
2. Given shifting geographic patterns of exploitation and adaptation, at one level one should expect non-correlation between
cultural areas in terms of patterns of cultural florescence versus decline. This in turn constitutes a strong argument against
simplistic notions of environmental determinism where climatic amelioration is associated with cultural florescence and
deterioration with cultural decline.
3. Given the scales of these phenomena, medium and long term chronologically, and supra-regional geographically,
processes evident ethnographically can provide only hints of larger scale archaeological dynamics. Historical records are
also ambiguous, especially in regions like the Negev where they are limited.
The essence here is that cultural systems, in this case in the Negev, are actually open systems; however, due to limitations
imposed by archaeological practice, we too often impose closure. Furthermore, unlike biological systems, from which we often
adopt our models, cumulative effects which are slow (by human standards) in (genetic) biological systems are rapid in cultural
systems. Thus, between perceptions of closed systems and the potential rapidity of culture change, cultural evolutionary trends
may be hidden by apparent cultural rupture
blade technology in the southern Levant during the Early Bronze Age I. Regular blades were detached by using two
different techniques, indirect percussion and pressure blade removal, according to their position within the reduction
sequence. Moreover, if a lever-pressure system permitted detachment of large blades, the frequency of narrow blades
suggests that long crutches in a standing position were employed as well. Technological variability indicates that
the modalities of Canaanean blade detachment were not so uniform, and shows that the knappers adopted different
strategies. The recognition of knapping mistakes suggests that some episodes of knapping took place on-site. This
hypothesis is supported by the identification of some core-trimming elements and other flakes linked to the preparation
of flint nodules. If the production of Canaanean blades reflects a specialized activity performed by a few skilled and
expert artisans, their use seems to reflect a wide range of functions, not only as sickle elements and reaping knives
specifically employed in agriculture, but also other tool-types used in expedient and domestic activities. A “lower” value
of Canaanean blades, suggested by the lesser development of gloss, and of resharpening, and the expedient use of blades,
seems to suggest that these blanks were easily available and that specialized knappers regularly supplied the site.
At the first, by focusing on the Southern Levant as a case study, we consider the developmental forces internal to the technology itself and the conditions favorable to the invention, spread, continuation, or disappearance of technical traits. At the second, by considering specific historical scenarios, we test the existence of general principles which guide technological changes. Flint knapping and metallurgy, and notably their relationship, are particularly appropriate to observe regularities which operate at different scales, the first one within the developmental lines of objects, techniques and technologies, and the second one within the conditions of actualization of technological facts. On the one hand, following the “rules” of technical tendencies, a techno-logic perspective allows observation of how metal cutting objects, overcoming the “limits” of knapping technology, represent the logical development of flint tools. On the other hand, the analysis of the socioeconomic contexts in which chipped stone tools were produced permits identification of regularities which conditioned changes in lithic production systems, their decline, and the final replacement with metal tools.
replacement process. If the intrinsic properties of iron and its availability must have played an important role, the flint-iron substitution might be facilitated by the fact that the production system was already characterized by a form of specialization where the users of these objects
were no longer the producers. In this regard, the simultaneous fall of ad hoc flint tools represent another facet of the same phenomenon. If within the lithic production system the manufacture of sickles and ad hoc tools represent two distinct sub-systems, the large-scale adoption of iron
implements suggests the emergence of a single specialized system producing different types of cutting tools, then used for different tasks. Thus, the end of chipped stone tools is related not only to the efficiency of iron implements, but also to a structural change in the relationship
between tool consumers and producers.
Ranging from prehistory to the present day, the authors address a wealth of topics including the domestication of animals, dietary practices and sacrifice, hunting, the use of animals in war, and the representation of animals in literature and art. Providing a unique perspective on human interaction with the environment, this volume is cross-disciplinary in its reach, offering enriching insights to the fields of animal ethics, Asian studies, world history and more.
CONTENT
1. Animals and Human Society in Asia: An Overview and Premises
PART I: HUNTING AND DOMESTICATION
2. When Elephants Roamed Asia: The Significance of Proboscideans in Diet, Culture and Cosmology in Paleolithic Asia (by Ran Barkai)
3. Hunting to Herding to Trading to Warfare: A Chronology of Animal Exploitation in the Negev (by Steven A. Rosen)
4. Domestication of the Donkey (Equus asinus) in the Southern Levant: Archaeozoology, Iconography and Economy (by Ianir Milevski and Liora Kolska Horwitz)
PART II: ANIMALS AS FOOD
5. Spilling Blood: Conflict and Culture over Animal Slaughter in Mongol Eurasia (by Timothy May)
6. China’s Dairy Century: Making, Drinking and Dreaming of Milk (by Thomas David DuBois)
7. Tuna as Economic Resource and Symbolic Capital in Japan’s “Imperialism of the Sea” (by Nadin Heé)
PART III: ANIMALS AT WAR
8. Elephants in Mongol History: From Military Obstacles to Symbols of Buddhist Power (by William G. Clarence-Smith)
9. The Mamluk's Best Friend: The Mounts of the Military Elite of Egypt and Eurasian Steppe in the Late Middle-Ages (by Reuven Amitai and Gila Kahila Bar-Gal)
10. A Million Horses: Raising Government Horses in Early Ming China (by Noa Grass)
PART IV: ANIMALS IN CULTURE AND RELIGION
11. From Lion to Tiger: The Changing Buddhist Images of Apex Predators in Trans-Asian Contexts (by Xing Zhang and Huaiyu Chen)
12. The Chinese Cult of the Horse King, Divine Protector of Equines (by Meir Shahar)
13. Animal Signs: Theriomorphic Intercession between Heaven and Imperial Mongolian History (by Brian Baumann)
Contributors
Bibliography
Index
ENDORSEMENT (BACK COVER)
"Animal studies is a vibrant field that renews humanities by breaking many barriers. This intense and beautiful volume exemplifies such breaking and renewing, as it connects Far-eastern and Near-eastern areas and the steppe world in between, and develops an engaged dialogue between archeology, history, religion, visual studies, economics, law, and more."
―Vincent Goossaert, Professor of Daoism and Chinese religions, EPHE, PSL, Paris
"An ambitious volume, as broad, diverse, and interconnected as Asia. A significant interdisciplinary contribution to the history of human-animal relations."
―Aaron Skabelund, Associate Professor of History, Brigham Young University, USA,
author of Empire of Dogs: Canines, Japan, and the Making of the Modern Imperial World
PALGRAVE MACMILLAN
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AMAZON
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