Ancient Jewish Diaspora

This article examines the evidence of ancient authors on the unofficial nicknames of Achaemenid Persian kings. It pays special attention to the interpretation of the nickname of Μακρόχειρ. Two variants are considered for its translation. In the first case, one must talk about the ancient authors' perceptions of this nickname as relating to a person who had one arm longer than the other. In the second case, the nickname is interpreted metaphorically: it is believed to be used for a ruler who is seeking an extension of his possessions. The possibility of applying the nickname of Μακρόχειρ to each of the three Persian kings - Darius I, Xerxes, and Artaxerxes I - is investigated.

The Jewish exile communities in Rome embraced a unique burial practice, utilizing an underground tunnel system known as catacombs. This distinctive burial system was employed by the Jewish population in Rome between the third and fifth centuries CE.
Currently, six Jewish catacombs have been identified, with the most extensive complex situated beneath the gardens of Villa Torlonia, adjacent to Via Nomentana.
This catacomb, one of the two accessible Jewish catacombs, exhibits a labyrinthine configuration of rock-hewn corridors (tupah) spanning approximately 900 meters and approximately 4000 burial niches.
In years 2018-2019, a conservation project unfolded as part of a collaboration between Israeli conservator teams and Italian archaeologists. This project, executed with scrupulous adherence to Jewish law, aimed to collect bones from the catacomb floor and return them to the original burial niches. Simultaneously, an extensive documentation and study project was initiated. The outcome of this comprehensive effort yielded significant archaeological and artistic insights, constituting a pivotal contribution to existing knowledge.
The study focuses on the Catacomb of Villa Torlonia, analyzing its intricate architectural plan. Additionally, meticulous documentation and cataloging efforts extend to various extant objects on the site, including inscriptions on building materials such as bricks and tiles, some featuring imprints and inscriptions. Furthermore, a thorough examination of the catacomb's decorations revealed a rich array of distinctive Jewish symbols, with some being documented for the first time by our team.
This paper aims to provide a detailed exploration of the architectural details of the underground system, offering a new perspective on questions related to its dating.

This essay proves that a war between Iran and Israel would not be justified, at least ethnically: they are one people; they have common ancestors, namely the ancient people of Israel. The name of the Iranian state also points in this direction: the etymological origin of the word Iran is Eran, a biblical name of an Israelite tribe (Numbers 26:35, 36).

My analysis is mainly based on Genesis 6: 2, 4 on the terms the sons of God, the daughters of men and the Nephilim. On the other hand are the Giants as KJV calls them the same as the sons of God? Nonetheless, according to Donat Poulet (1942: 293-296) the events surrounding Genesis 6 : 1- 4 were meant to set the scene for the floods. The account seeks to announce the reasons as to why God did destroy the world by water. Gordon J. Wenham (2017: 136) equally thinks that this account is linked to chapter 5 on the genealogy, which becomes the focal point in chapter 6 (as on the daughters of men). He goes on to argue that the multiplication found in chapter 5 could also be linked to chapter 6.

Table des matières Versions grecques et araméennes de la Bible La disparition de la tradition juive dans la transmission des évangiles Figures bibliques à travers les âges Littérature rabbinique et patristique Les bibles hébraïques médiévales Usages sociaux des écritures hébraïques I Usages sociaux des écritures hébraïques II

This note supplements my article in this journal (2005), where argued that the “Decree of Delos” of 49 BCE quoted by Josephus at AJ 14.231–32 is not a decree and cannot be from Delos. Here I point out that the document must be from Ephesus given that its eponym was ‘Boiotos’ and the eponym at Ephesus for this same year can be shown to be ‘Boiotios’.

It is not typical to draw conclusions from a translation regarding an ancient social and political issue. However, I will attempt to do it in this paper: on the basis of one of the most freely translated book of the Septuagint, the Paroimiai (Greek version of the Proverbs), I will try to get an answer to the question of how certain Jewish intellectuals saw the problem of proper relationship to pagan rulers in Alexandria in the second century BC. As an introduction, I will outline the main events of the Jews’ stay in Egypt from the sixth century BC to the Ptolemaic Age. Subsequently I will illustrate through some characteristic examples how far the translators went within the Torah if they wanted to update the text. Turning to the Paroimiai, I will show the most important features of the Greek text through some typical examples. Finally, I will present the passages where the attitude towards the king as well as the right behavior in civil life is concerned. One can clearly recognize the tendency that loyal relationship as well as the avoidance of riots or conflicts are even more emphasised in the Greek version. From this point of view, the text of the Paroimiai is unique; no similar tendency can be noticed in any of the Septuagint books, and this is only partly due to content reasons.

The synagogue has cultural significance for Jewish people who worshipped Judaism before and in the diaspora (Levine, 2005). Their dispersion to both western and eastern regions of the ancient world led them establishing communities to preserve Jewish heritage while engaging with other communities from diverse cultural and social backgrounds (Goodman, 2007). Diaspora synagogues served as places of memory for Jewish culture and institutions where both Jews and non-Jews acted as cultural networking agents across various cultural environments they were interacting. This challenges scholarly assumptions regarding Diaspora Jews as being isolated people in foreign lands (Levine, 2005; Runesson, 2008; Folgado, 2018).
The Dura Europos synagogue is an interesting case study for exploring that Jewish milieu of memory while interacting with non-Jews, and the diverse religious buildings that surrounds the synagogue in Dura’s urban environment. The material culture such as the painted biblical narratives with varying painting influences, the Torah shrine and the linguistic inscriptions, imply that Diaspora synagogues, as the one in Dura, may have functioned as “public spaces” to some extent. Although the Dura synagogue provides abundant material evidence, suggesting Jewish encounters with non-Jews inside the synagogue, its role as a “public institution” and the interactions between Jews and non-Jews in Dura remain complex (Dirven, 2011). This paper proposes to argue that Diaspora synagogues could have functioned as “public spaces” while also being places of cultural memory for Jewish Diaspora communities by applying cultural milieu as an interdisciplinary methodology. The synagogue of Dura Europos alongside its material evidence is my case study to explore Jewish cultural interactions with other people in Dura, narrating their cultural memory and milieu reproduced through a range of artistic influences within the synagogue's structures.

The synagogue has cultural significance for Jewish people who worshipped Judaism before and in the diaspora (Levine, 2005). Their dispersion to both western and eastern regions of the ancient world led them establishing communities to preserve Jewish heritage while engaging with other communities from diverse cultural and social backgrounds (Goodman, 2007). Diaspora synagogues served as places of memory for Jewish culture and institutions where both Jews and non-Jews acted as cultural networking agents across various cultural environments they were interacting. This challenges scholarly assumptions regarding Diaspora Jews as being isolated people in foreign lands (Levine, 2005; Runesson, 2008; Folgado, 2018).
The Dura Europos synagogue is an interesting case study for exploring that Jewish milieu of memory while interacting with non-Jews, and the diverse religious buildings that surrounds the synagogue in Dura’s urban environment. The material culture such as the painted biblical narratives with varying painting influences, the Torah shrine and the linguistic inscriptions, imply that Diaspora synagogues, as the one in Dura, may have functioned as “public spaces” to some extent. Although the Dura synagogue provides abundant material evidence, suggesting Jewish encounters with non-Jews inside the synagogue, its role as a “public institution” and the interactions between Jews and non-Jews in Dura remain complex (Dirven, 2011). This paper proposes to argue that Diaspora synagogues could have functioned as “public spaces” while also being places of cultural memory for Jewish Diaspora communities by applying cultural milieu as an interdisciplinary methodology. The synagogue of Dura Europos alongside its material evidence is my case study to explore Jewish cultural interactions with other people in Dura, narrating their cultural memory and milieu reproduced through a range of artistic influences within the synagogue's structures.

This article features an inscribed stele from Bersis in western Cyrenaica, on the territory of ancient Taucheira (Tokra), which was discovered in 2018. The stele, which has been re-cut for re-use, has three distinct inscriptions: one in Latin, referring to a land surveying and demarcation during the reign of Emperor Titus, and two others in Greek, which are short funerary inscriptions rewritten on the Latin text, and therefore post-dating it. The two Greek funerary inscriptions are studied first, particularly from an onomastic point of view, followed by the Latin inscription, which is examined in the context of the land management operations that took place in the province of Crete and Cyrene in the 1st century CE.

Long recognized as a literary fiction, the Epistle of Aristeas has variously been dated from the 3rd cent. BCE to the 1st cent. CE.  As a result, its epistolary features, and especially those in which the putative author, Aristeas, addresses his brother and correspondent, Philocrates, have largely been ignored. At the same time, the ostensible occasion of the work, an account of the translation of the Jewish scriptures into Greek at the behest of Ptolemy II and Diogenes of Phalerum, has been treated as its sole import, even though the story of the translation itself is only a small part of the text.  In light of more recent scholarship on epistolary literature in the Greco-Roman world, however, this paper will argue that, though fictional, a highly stylized epistolarity is central to the form, purpose, and setting of the work.  It will argue further that the ideals of Hellenistic moral philosophy, delivered through epistolary exhortation as well as sympotic discourse, function as an apologetic for both Jewish tradition and the Septuagint translation as instantiations of the Mosaic Law.

In the bulk of this paper I will focus on several Jewish inscriptions that seem to me to be reflecting the active negotiation process — and generally in congenial terms — for Jews living in Roman and Greco-Roman cities.  The difficulty, of course, is that with highly rhetorical literary texts it is easy to read ideas into them, whether as “hidden transcripts” or otherwise.  That is not to say that inscriptions are lacking in their own, highly cultivated rhetoric.  Rather, it means that we will have to take account of the rules of that rhetoric in its own, scripted social arenas, and specifically where the language, formulas, and epigraphic conventions place these Jewish “texts” in an openly Roman conversation, usefully characterized by Ramsay MacMullen as “the epigraphic habit.”  They thus represent some degree of negotiation within their social and cultural context.

In this article, dedicated to problem of Azerbaijani mugam very serious conclusion is drawn. According it mugam was created by Manna, later-by Median and Zoroasrtrian oracles as a hymn, which was sung by magicians for centuries. All these mugams were dedicated to сelestial bodies-"Ahura Mazda". To author's mind it would be more right to call "mugam" the "magam", because in Persian magam means "magician's hymns". The author of article confirms this opinion by the fact that the word "mug" translated from Persian means fire-worshipper, and the word "mugam" means the song of mugs-fireworshippers.

For centuries the idea that John wrote the Book of Revelation to comfort Christians suffering Roman imperial persecution dominated the interpretation of the text's social setting. Due to the lack of archaeological and literary evidence, scholars have abandoned such a view and offered alternatives ranging from prophetic rivalries to Christian complacency to account for the Revelation's crisis rhetoric. However, these depoliticizing views assume that an absence of persecution amounts to a lack of systemic oppression and reflect the limitations and strengths of competing interpretation paradigms in biblical studies as well as the guild's Eurocentric ethos. Framing Revelation's rhetorical situation as a colonial situation, new approaches explore how John and his interlocutors turned idol food into a site for negotiating power, identity, and wealth.

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Exile, displacement, wandering, loss: in Biblical tradition and in later rabbinic commentary, in the medieval poems of Yehudah ha-Levi and the modern political screeds of Theodor Herzl, the idea of diaspora has dominated Jewish identity. In its religious mode, "diaspora," perceived as punitive, has served as a penitential device. The people sin, and God uses foreign armies (Babylonians for the first exile, Romans for the second exile) as the instruments of his wrath, to call the people to repentance. In its secular mode, "diaspora" has served as Zionism's foil. Modern Jews renounce their exile, take control of their history,

The celebration of Vernal Equinox and arrival of spring is the most sacred and joyous of all Zoroastrian religious holidays. It is called Hamas.paθ.maaedÿa in Avesta, the sacred lore of the Zoroastrians. The Avestan term Hamas.paθ.maaedÿa refers to the exact time at which "the celestial paths are at a midpoint and have the same distance/length from each other." The Persian word Now.rouz, means literally "New Dawn/Day" and alludes to the first "fresh dawn/light" after the vernal equinox. Interestingly, the ancient Roman calendar began also at the vernal equinox. This is evidenced by the name of the months September, October, November, December, that respectively mean the 7th, 8th, 9th and 10 th month which puts the beginning of calendar in spring. The celebration of vernal equinox in the old Roman calendar was attributed to Romulus, the mythical founder of Rome.

The contribution “Opferterminologie im Sirachbuch” explores references to cultic topics in the Greek book of Sirach with special attention to differences to the Hebrew text, wherever it is extant. Various terminological peculiarities indicate that the translator, who executes his work in Egypt and reflects on the task of translating in the prologue, employs considerable poetic license and has a significant distance from the actual cult at the temple in Jerusalem. Eberhart conjectures, therefore, that the translator knew the sacrificial cult at the early Jewish temple in Leontopolis, which was established by a Jewish high priest, and adapted his text to such local practices.

In scholarly literature, one frequently encounters the claim that Artapanus supplies the only
reference to the building of the Temple of Onias in the entire extant corpus of Jewish-Hellenistic
literature. While this assumption has found acceptance, this article wishes to investigate that
claim. While Artapanus indeed incorporated a reference to the building of a temple by Jews in
Heliopolis—the same place, where Josephus located the Temple of Onias—it seems, however,
that what Artapanus had in mind was not the Jewish Temple of Onias, but the famed Egyptian
Temple of Atum-Ra. This insight is supported by passages of ancient Hellenistic writers such as
Herodotus and Diodorus Siculus, who, as Artapanus, contain similar references, to which the
latter appears to allude. Artapanus’ note may thus be explained by the notion that the piece of
information about Jews being responsible for the building of a famous Egyptian temple fulfills an
apologetic purpose and served to aggrandize the Jewish presence in the Egyptian Diaspora.

Цель статьи – выявить и классифицировать факторы, приводящие к появлению противоречий в правилах грамматики иврита.
Процедура и методы исследования. Авторы провели детальный анализ сформированных Академией языка иврит сводов правил по словообразованию и словоизменению имён, спряжению глаголов, а также по современной орфографии иврита (полному написанию). При унификации грамматической системы и оптимизации формулировок правил могут возникать определённые противоречия между оптимальной формулировкой правила в рамках одного свода правил или его раздела и возможными следствиями такой оптимизации.
Результаты проведённого исследования. Выявлен ряд факторов, приводящих к появлению неточных формулировок, в том числе: унификация и упрощение формулировок, объединение существующих правил, поэтапное расширение сферы действия правила, оптимизация в рамках одного свода правил.
Теоретическая и практическая значимость заключается в том, что учёт выявленных факторов и целенаправленный поиск возможных неточностей на этапе принятия новых или коррекции существующих правил позволят резко сократить число неточностей в будущем и существенно упростить работу Академии языка иврит по созданию стройной грамматической системы современного иврита.

This is my contribution to a conference honouring Professor Lucio Troiani in Pavia. It is about to appear in Livia Capponi, ed., Tra Politica e Religione: I Guidei nel Mondo Greco-Romano. Studi in onore di Lucio Troiani (Milan: Jouvence/Antiquitas), 225–46.
The essay argues (developing J. Price 1994) that the homeland // diaspora dichotomy, which remains fundamental to much research on Roman Judaea and Judaeans, inhibits historical understanding of the lived situation in the poleis of southern Syria, especially the origins of the war with Rome. These categories were not available to first-century residents of Caesarea, Ascalon, Idumaea, Scythopolis, or Sepphoris. Although there may be heuristic value in using them for some trans-temporal questions, they become a distraction if our interest is understanding events and their motives in the first century CE.

This is the final typescript (AAM) of a chapter that will appear in Nicholas Allen, ed., Passion, Persecution and Epiphany in Early Jewish Literature.
After surveying the range of senses of Greek pathos, from suffering to emotion, incidentally arguing that the pathe of 4 Maccabees are much more instances of suffering than emotions (as usually translated), this essay explores the senses of this key term in Josephus' Judaean War. It finds that, although Josephus fuses the two senses, suffering is primary; emotion (suffering of the mind) follows from that.
Finally, this emphasis on suffering connects with a deeply tragic view of political relations, which today we would call 'realist'.

This is the final typescript (AAM) of a chapter now in press in George van Kooten and Jacques van Ruiten, eds., Intolerance, Polemics, and Debate in Antiquity in Antiquity :  Politico-Cultural, Philosophical, and Religious Forms of Critical Conversation (Leiden: Brill, 2019).
This essay begins with the observation that, whereas Philo and Josephus normally  harmonise Judaean and Graeco-Roman values, and remove causes of antipathy or misunderstanding, when it comes to the widespread perception of Judaean aloofness from others (Diodorus through Tacitus), instead of denying it they rather assume it to be true and celebrate it. The paper explores the possible reasons for that, with special reference to Plato's Laws and Diodorus Siculus, and general reference to Spartan and other cultures.

The series focuses on the evolution of Jewish language, literature, communal life and religious ideology outside of the Land of Israel and in relation to it. The approach is inter-disciplinary with an emphasis on mutual infl uences between Jews and their non-Jewish environment. The series welcomes studies that span different periods and a variety of geographical areas. Priests in Exile is the fi rst comprehensive scholarly opus in English to reconstruct the history of the mysterious Temple of Onias, a Jewish temple built by a Jerusalemite high priest in his Egyptian exile that functioned in parallel with the Temple of Jerusalem. Piotrkowski's book addresses a topic that is mysterious, important and anomalous: a Jewish community of mercenary priests in the (Egyptian) Diaspora in which the priestly sacrifi cial ritual was carried out daily over a period of more than two hundred years until the fi rst century CE, outlasting the Jerusalem Temple. Although the book focuses on the very circumscribed topic of the parallel Temple it casts a wide net, placing the story in the context of Jewish Diaspora life in ancient times. Ancient topics and texts are brought to bear, including papyri, epigraphy, archaeology, as well as the modern literature. Piotrkowski sheds new light on a fascinating episode of ancient Jewish history that is usually left in the dark. 106 RD 4

Pendant le Haut-Empire, les autorités romaines s'opposèrent aux Juifs par trois fois, d'abord lors d'une première révolte qui eut pour théâtre la Palestine entre 66 et 73/74 et qui trouva son point d'orgue avec la chute du second Temple de Jérusalem en 70, puis une deuxième fois à la fin du règne de Trajan entre 115 ou 116 et 117, et enfin au moment de la révolte dite de « bar Kokhba » de 132 à 135. L'originalité de la deuxième rébellion fut d'affecter non pas la seule Judée, mais aussi et surtout les communautés de la diaspora, depuis la Cyrénaïque et l'Égypte jusqu'à Chypre et à la Mésopotamie.

This article represents a response to the excavation report by Seyer and Lotz. Weiss discusses the location of the Limyra building within the city as well as its building constructions and its raw materials. Weiss compares the Limyra building with diaspora synagogues with regard to its architectural layout and orientation as well as with regard to the functionality of its excavated rooms and its water basin. Weiss discusses also the chancel screens with the menorah depic-tions and the date of structure in Limyra. As in other Diaspora synagogues, the location of the building, its construction on an earlier structure, the use of spolia, a water installation, and an ornate bima with a decorated chancel screen are the major elements supporting an argument for an identification of the Limyra building as a synagogue but only further excavations could warrant a clear identification.

Библейская генеалогия в сочетании с археологическими и эпиграфическими данными позволяет судить о политических и культурных процессах, характерных для кочевых и полукочевых групп западно-семитского происхождения в эпоху противостояния великим цивилизациям Ближнего Востока. Для этих образований было характерно биморфное устройство общества — инфильтрация кочевого населения и его постепенная седентеризация, с одной стороны, и сохранение элементов племенной культуры, с другой. Имя Арпахшад указывает на две этнические группы, присутствовавшие на юге Месопотамии и составлявшие часть этого процесса в Новоассирийскую и Нововавилонскую эпохи, — халдеи и арабы. Также в статье поставлен вопрос об арамейском влиянии в регионе. Понимание явлений, связанных с этими периферийными процессами, не менее важно для исследования истории и культуры Древнего Ближнего Востока, чем изучение наследия великих урбанистических цивилизаций.
Biblical genealogies, taken in the context of the archaeological and epigraphic data, contribute to our understanding of the political and cultural processes among the tribal semi-nomadic West-Semitic groups in the ancient Near East. These groups were characterized by the bimorphic social structure: the infiltration and gradual sedentarization of the tribal society. The name of Arpachshad points at two groups in the Southern Mesopotamia in the Neo-Assyrian and Neo-Babylonian periods — Chaldeans and Arabs. The Aramaic influence in the regional processes equally discussed. These apparently marginal phenomena are by no means less important in the research, than the study of the great urbanistic civilizations.

The diverse descriptions in the Hebrew Bible of Judahites/Israelites in Egypt reflect the dynamics of the geo-political relations between Yehud and Egypt, mainly during the Persian period. The different descriptions of the Judahite inhabitants in Egypt in Jeremiah 24:8, 42:7–22, and 44 and in Exodus 5 may indicate the changes of the attitude towards the Egyptian diaspora during the Persian period. A similar phenomenon is found in the priestly literature between Ezekiel 20 and Exodus 6. The changes in the pentateuchal texts may reflect the geo-political situation of the period from the revolt of Inaros (460 BCE) to the end of the reign of Darius II (404 BCE). A later redactional layer in the Pentateuch that is marked by a strong anti-Egyptian sentiment may have been a scribal response to pro-Egyptian positions in both Yehud and Egyptian diaspora during the 28th to 30th Egyptian Dynasties (404–343 BCE). The positive oracle towards Egypt and Egyptian diaspora in Isaiah 19:18–25 may reflect the period of Ptolemaic hegemony
in Palestine around 300–200 BCE.

Konferenz
PRIENE VON DER SPÄTKLASSIK BIS ZUM MITTELALTER. ERGEBNISSE UND PERSPEKTIVEN DER FORSCHUNGEN SEIT 1998

26.-28. 03. 2018
Frankfurt am Main, Johann Wolfgang Goethe-Universität,
organisiert durch Wulf Raeck,
Hörsaalzentrum HS 8, Campus Westend

Montag, 26. 3. 2018

  9.30 Begrüßung und Eröffnung durch
            Prof. Dr. Elisabeth Hollender,  Dekanin des Fachbereichs Sprach- und
            Kulturwissenschaften
            Prof. Dr. Mustafa Şahin, Universität Bursa
            Prof. Dr. Wulf Raeck, ehem. Leiter der Priene-Grabung

  10.00 Susanne Prillwitz (Heidelberg)
            Siedlergepäck? Zu Verteilung, Charakter und Stellenwert der ältesten Funde aus Priene

10.30 Daniel Kah (Stuttgart)
          Priene im 3. Jh. v. Chr.: Die Polis zwischen innerer Demokratie und äußerer Königsherrschaft

11.00 Jesko Fildhuth (Istanbul)
          Die byzantinischen Städte des unteren Mäandertals im Vergleich

11.30 Diskussion

12.00  Mittagspause

13.00 Ulrich Mania (Istanbul)
            Prienes Gymnasien und ihre Baugeschichte als Indikator wirtschaftlicher und städtebaulicher
            Umbrüche

13.30  Bernhard Weisser (Berlin)
            Die Münzen von Priene im Kontext

14.00  Frank Rumscheid (Bonn)
            ,Lampons Geldbeutel' und weitere Hausbefunde mit Münzen in der Insula D2

14.30  Diskussion

15.00 Kaffeepause 

15.30  Göknur Çetinkaya (Bursa)
            Cults in Priene in the Light of Archaeological and Epigraphical Finds

16.00  Marie Christine Junghans (Frankfurt a. M.)
            Das Bauopfer in AEG 19 und die `Efeurankenkännchen´ aus Priene.

16.00 Diskussion

16.30 Kaffeepause

17.00  Berthild Gossel-Raeck (Frankfurt a. M.)
            Dachziegel und Ziegeldächer im antiken und mittelalterlichen Priene 

17.30  Gamze Bayram (Bursa): Untersuchungen zu Ziegelstempeln von Priene

18.00  Florian Schimpf (Mainz)
            Hohlmaßsteine aus Priene im überregionalen Vergleich

18.30 Diskussion



Dienstag, 27. 3. 2018

9.30  Norbert Benecke (Berlin)
          Zum Stand der archäozoologischen Untersuchungen in Priene *

10.00  Wolf Rüdiger Teegen (München)
          Anthropologische Untersuchungen zu mittelalterlichen Bestattungen in Priene im regionalen
          und überregionalen Vergleich *

10.30 Diskussion

11.00 Kaffeepause

11.30 Selma Gün (Köln)
          Neues zu Skulpturen aus Priene

12.00  Ursula Mandel (Frankfurt a. M.)
            Göttin und Braut. Ein Applikenrelief und ikonographisch Verwandtes in der Kleinkunst Prienes

12.30 Diskussion

13.00  Mittagspause

14.00  Laura Picht (Frankfurt a. M.)
            Thymiaterien und Lichthäuschen aus dem `Felsheiligtum Ost´

14.30  Zeynep Yılmaz (Istanbul)
            Nur Konsum oder auch Produktion? Herkunft und Herstellung kaiserzeitlicher und spätantiker
            Keramik in Priene

15.00 Nadin Burkhardt (Eichstätt)
          Lichtkelch und Trinkgefäß. Die Funde aus der Synagoge im Westquartier von Priene

16.00  Diskussion

16.30  Kaffeepause

17.00  Ibrahim Hakan Mert (Bursa)
            Grabbauten aus der Ostnekropole von Priene

17.30  Buğra Kuru (Bursa)
            Das Gräberfeld westlich der Basilika in der Ostnekropole

18.00  Diskussion

19.15 Abendvortrag: Wulf Raeck (Frankfurt a. M.): Priene von Pytheos bis zu den Palaiologen. Die Ergebnisse der Forschungen seit 1998 (Ort: I. G. 411)

Anschließend Umtrunk und Imbiss in der Abgussammlung



Mittwoch, 28. 3. 2018


9.00  Axel Filges (Frankfurt a. M.)
          Bestandsaufnahme des Areals südlich vom Demeterheiligtum (FHW): Kultplatz, Wohnviertel
          oder Nutzfläche? *

9.30  Alexander von Kienlin (Braunschweig)
          Das Prytaneion von Priene

10.00 Diskussion

10.30 Kaffeepause

11.00 Eva Winter (Jena)
          Die Bebauung zwischen Theaterstraße und Felsbarre – zwischen Natur und Regelhaftigkeit?

11.30  Ulrich Ruppe (Frankfurt a. M.) – Julian Ulbrich (Bonn) – Lars Heinze (Köln)
            Eine Wasserversorgungsanlage an der Stadtmauer von Priene

12.00 Diskussion

12.30 Abschlussdiskussion: Bilanzen und Perspektiven der Prieneforschung

(mit * gekennzeichnete Beiträge werden verlesen, da die Autoren nicht persönlich teilnehmen können)

As poet T.S. Eliot observes about tradition, it incorporates " the historical sense. .. [which] involves a perception, not only of the past, but of its presence; the historical sense compels a man to write not merely with his own generation in his bones, but with a feeling that. .. the literature of his own country has a simultaneous existence and composes a simultaneous order. " 17 is as considerable a cause of black America's creative genius as are race, politics, class, social life, and the ways that these identities are intersectional. In her short essay " There is No Hierarchy of Oppressions, " civil rights activist Audre Lord asserts that, " oppression and the intolerance of difference come in all shapes and sizes and colors and sexualities; and that among those of us who share the goals of liberation and a workable future for our children, there can be no hierarchies of oppression. " 20 Subjection of any identity, whether of race, class, gender, sexuality, religion or ideology, concerns all people who are oppressed. Liberation movements must be in concert because of intersectional identities, histories, and goals. In the heterogeneous urban environment, people of all different backgrounds must be united to not only live together prosperously but also create equality and justice for all. Though this allure is typically explained as a racial difference, its modern incarnation should also be conflated with spatial difference. White people's enchantment with black culture is rooted in a suburban malaise coupled with an urban fetishism. Suburbia's model has been regularized and mass-produced throughout almost every major American metropolitan area brainstorm speculations on the perception of conspiracy theories amongst various sectors of internet based media platforms and how the exponential growth of " discredible " sources such as user made youtube documentaries and " truth movements " and the once were " whistlenblowers " should be examined as crucial sociopolitical patterns that of which present us with a profoundly puzzingly paradox, if not just by intuition for the millenial generations. Why the majority of baby boomers are not relevant (duè`` due to being children of the golden age, mom and dad living the american dream. Being the children of the most severely intoxicated generation when it came to propaganda " creating of wants " how it was different for different parts of american culture class society all tied in to why we can actually consider the election and the grammy awards to be the same kind of distracting ceremony , the death of the celebrity because of personalized media algorithms and the shift in adolescent identities drive states for example, they can nuture their undeveloped egos in the palm of their hand 24 hours a day so why would they look any further?