Posts mit dem Label Beitrag von Constanze Röhl werden angezeigt. Alle Posts anzeigen
Posts mit dem Label Beitrag von Constanze Röhl werden angezeigt. Alle Posts anzeigen

Mittwoch, 22. Februar 2017

Unterhaltsam, aber ernst

Constanze Röhl


"Tel HaEl ist eine imaginäre archäologische Stätte, die auf realen Ereignissen in der Welt der Archäologie und Politik im Westjordanland beruht. Während diese kurze Animation daher eine Parodie basierend auf einem fiktiven Platz darstellt, ist die Geschichte dennoch nicht allzuweit von der Wahrheit entfernt. Für Fans von Indiana Jones und diejenigen, die sich für die vielen Facetten der Archäologie in diesem Land interessieren."

So beschreibt Emek Shaveh einen gerade veröffentlichen animierten Kurzfilm, und in der Tat ist dieser Beschreibung wenig hinzuzufügen. Der Film informiert über die Problematik korrumpierter tendenziöser Wissenschaft in einer politisch hart umkämpften Region, ohne dabei selber in Gefahr zu kommen, anzuklagen statt den Dialog zu suchen.

Ich kann daher nur empfehlen, das Ganze anzuschauen:




https://www.youtube.com/watch?v=KzKbjfclNW0


interner Link

Fun to watch, serious undertones to pick up on

by Constanze Röhl


“Tel HaEl is an imaginary site. But it's based on real events in the world of archaeology and politics in the West Bank. Although this little animation is a parody featuring a fictional site, it is not so far from the truth. If you are a fan of Indiana Jones or perhaps care about many-faceted archaeological heritage of this land you're welcome to watch and share.”

This is how Emek Shaveh introduces their latest animation short, and actually there is little to add. Information on the pitfalls of science in a contested region and their consequences is being provided spot-on without falling itself into one of the former, namely simply accusing instead of seeking dialogue.

I highly recommend to watch it!



https://www.youtube.com/watch?v=KzKbjfclNW0


internal Link

Dienstag, 8. März 2016

An exemplary mission for Archaeology

by Constanze Röhl

Archaeology can serve as a means of ’social activism at its best’, as it was proven in a recent project which took place in Ein Lamur close to Abu Ghosh.

A community dig - which can be found documented in a short video on ’Ein Lamur / Ein Limon - עין לימון /עין למור’ - headed by Gideon Sulymani of Emek Shaveh served to highlight the benefits of archaeological work for contemporary society. 

(Hebrew with English subtitles - https://www.youtube.com/watch?v=tPNSjoBmxSw).

Emek Shaveh is
’... an organization of archaeologists and community activists focusing on the role of archaeology in Israeli society and in the Israeli-Palestinian conflict. We view archaeology as a resource for building bridges and strengthening bonds between different peoples and cultures, and we see it as an important factor impacting the dynamics of the Israeli-Palestinian conflict. Our fundamental position is that an archaeological find should not and cannot be used to prove ownership by any one nation, ethnic group or religion over a given place. We believe that the archaeological find tells a complex story which is independent of religious dictates or traditional stories, and that listening to this story and bringing it to the wider public can enrich culture and promote values of tolerance and pluralism.’ (http://alt-arch.org/en/about-us/)


Following this notion of the discipline, G. Sulymani explains the very understandable intial concerns prevalent in the local community - in particular the fear of an instrumentalisation and the misuse of archaeological results in order to corroborate political issues - before the project successfully took place with the participation of the inhabitants of the local Israeli Arab village of Ein Rafa.

Indirectly, two further vital contemporary socio-political problems are being adressed in this short documentary. Simply via the choice of site and its connection to questions of water management in antiquity, the in particular nowadays important environmental aspect is given food for thought.

Furthermore, in a very unobtrusive manner - via the choice of footage - a positive perspective on intercultural relations is present as well.
Israelisch-arabische Grabungen in Ein Lamur
(mit freundl. Genehmigung von Emek Shaveh)

Ala Barhoom als Vertreter der lokalen Gemeinde und der israelische Archäologe Gideon Sulymani erklären gemeinsam arabischen Kindern die Grabungen in Ein Lamur
(mit freundl. Genehmigung von Emek Shaveh)


Projects like this bridge the gap to the present, and showcase the potential for immediate benefits in modern society which can be gained from the past via the discipline of Archaeology; true to the below stated Archaeological Principles Emek Shaveh stands for.

Emek Shaveh: Archaeology – Outline of Principles (http://alt-arch.org/en/about-us/)

1. We believe that archaeology can and should be used to promote understanding, not conflict.  Archaeology can further the peace of Jerusalem.

2. Our archaeology provides a rich tapestry of the lives of people in Jerusalem, allowing everyone to find their own links to the past.

3. Our archaeology is not text-bound or selective: it serves to tell an inclusive and independent story of human existence, culture, and achievement.

4. We do not assign different values to different cultures: all strata contribute to an understanding of Jerusalem’s history on equal terms.

5. It is not our business to establish links between modern ethnic identities (e.g., Palestinians, Israelis, or Europeans) and ancient ones (e.g., Judeans, Canaanites, or Crusaders). We do not use archaeology to prove precedence.

6. Since archaeology provides an independent view of human and social origins, it is inherently critical of all historical narratives.

7. Where archaeological and textual narratives overlap, each serves to illuminate the other: both are interpretive, neither has absolute truth-value.

8. Since archaeologists appropriate public property, the use they make of this property must be justified, particularly to the public whose property was appropriated.

Links


Interne Links

Montag, 29. Februar 2016

Archäologie in beispielhafter Mission

Constanze Röhl

Häufig kommt in aktuellen Diskussionen die Frage nach dem gesellschaftlichen Mehrwert der Archäologie auf. Dass dieser durchaus - beispielsweise in der Form von “sozialem Engagement“ - seitens der Disziplin zu leisten ist, zeigte unlängst ein Projekt in Ein Lamur nahe Abu Ghosh bei Jerusalem.
Eine dortige Ausgrabung, welche als kommunales Projekt unter der Leitung des Archäologen Gideon Sulymani von der Organisation Emek Shaveh stattfand, zeigt anschaulich, wie moderne Gesellschaften unmittelbar von archäologischer Arbeit profitieren können.

Ein kurzes Video zu ’Ein Lamur / Ein Limon - עין לימון /עין למור’ erläutert dies in übersichtlicher Weise.

(hebräische Version mit engl. Untertiteln [engl. Fassung ist angekündigt] - https://www.youtube.com/watch?v=tPNSjoBmxSw).

Emek Shaveh ist eine von israelischen Archäologen gegründete Institution, die vor allem durch ihre Arbeit im palästinensischen Silwan im Ostteil Jerusalems unter anderem mit alternativen Führungen zum offiziellen Narrativ der dortigen ’City of David’ in Erscheinung tritt, aber auch viele weitere Aspekte behandelt. Ihr grundlegendes Credo, dass Archäologie nicht im Sinn politischer Motivation zweckentfremdet und zur Rechtfertigung gegenwärtiger Aktionen missbraucht werden darf steht dabei stets im Vordergrund.

Emek Shaveh definiert sich entsprechend selber als eine Organisation von gesellschaftlich engagierten Archäologen, die archäologische Funde unabhängig von nationalen, ethnischen oder religiösen Narrativen versteht:
’... an organization of archaeologists and community activists focusing on the role of archaeology in Israeli society and in the Israeli-Palestinian conflict. We view archaeology as a resource for building bridges and strengthening bonds between different peoples and cultures, and we see it as an important factor impacting the dynamics of the Israeli-Palestinian conflict. Our fundamental position is that an archaeological find should not and cannot be used to prove ownership by any one nation, ethnic group or religion over a given place. We believe that the archaeological find tells a complex story which is independent of religious dictates or traditional stories, and that listening to this story and bringing it to the wider public can enrich culture and promote values of tolerance and pluralism.’ (http://alt-arch.org/en/about-us/)

Gemäß diesem Verständnis der Disziplin erläutert G. Sulymani die initialen Bedenken der lokalen arabischen Gemeinschaft des Dorfes Ein Rafa, insbesondere die Angst vor einer Instrumentalisierung  und dem daraus resultierendem Missbrauch der archäologischen Ergebnisse einer Grabung in Ein Lamur zu politischen Zwecken.

Indirekt wird mit der Wahl des Grabungsortes, einem starken Bezug zu antikem Wassermanagement und zu Fragen der Wasserversorgung in eher ariden Gebieten ebenfalls ein weiteres wichtiges aktuelles sozio-politisches Problem thematisiert.
Schlussendlich wird in dezenter Weise, rein durch die Wahl des gezeigten Bildmaterials, der interkulturelle Aspekt der Arbeit von Emek Shaveh präsentiert, und zeigt so erneut, dass eben neben der archäologischen Arbeit auch das Bemühen um die Belange der Menschen heutzutage im Vordergrund stehen sollte.
Israelisch-arabische Grabungen in Ein Lamur
(mit freundl. Genehmigung von Emek Shaveh)

Ala Barhoom als Vertreter der lokalen Gemeinde und der israelische Archäologe Gideon Sulymani erklären gemeinsam arabischen Kindern die Grabungen in Ein Lamur
(mit freundl. Genehmigung von Emek Shaveh)

Projekte wie dieses spannen den Bogen von der Vergangenheit in die Gegenwart, und führen eindrücklich das Potential archäologischer Arbeit zum durchaus vielseitigen Nutzen der heutigen Gesellschaft vor Augen.



Grundsätze des Archäologie-Verständnisses von Emek Shaveh
Emek Shaveh: Archaeology – Outline of Principles (http://alt-arch.org/en/about-us/)

1. We believe that archaeology can and should be used to promote understanding, not conflict.  Archaeology can further the peace of Jerusalem.

2. Our archaeology provides a rich tapestry of the lives of people in Jerusalem, allowing everyone to find their own links to the past.

3. Our archaeology is not text-bound or selective: it serves to tell an inclusive and independent story of human existence, culture, and achievement.

4. We do not assign different values to different cultures: all strata contribute to an understanding of Jerusalem’s history on equal terms.

5. It is not our business to establish links between modern ethnic identities (e.g., Palestinians, Israelis, or Europeans) and ancient ones (e.g., Judeans, Canaanites, or Crusaders). We do not use archaeology to prove precedence.

6. Since archaeology provides an independent view of human and social origins, it is inherently critical of all historical narratives.

7. Where archaeological and textual narratives overlap, each serves to illuminate the other: both are interpretive, neither has absolute truth-value.

8. Since archaeologists appropriate public property, the use they make of this property must be justified, particularly to the public whose property was appropriated.

Links


Interne Links




Mittwoch, 17. Februar 2016

Cultural Transition in the Desert

by Constanze Röhl

D. Shmueli; R. Khamaisi,

Israel’s Invisible Negev Bedouin
Issues of Land and Spatial Planning

(Heidelberg, New York, Dordrecht, London: Springer 2015)

ISBN 978-3-319-16819-7

53,49 € (als e-Book 41,64 €)




In Archaeology, the problem of assessing societal patterns without having full knowledge of all their constituting factors is well known and immanent to the discipline.

Even though not presenting an archaeological study, this publication should be considered when dealing with aspects of cultural transition, demographics and conflicting social interests, as the above mentioned issue of course also exists within contexts of a more imminent social impact.

The very appropriately termed ’invisible’ Negev Bedouin constitute an example of this. Indigenous to Israel’s southern desert region, they stand for the pursuit of pastoral nomadism. Their traditional way of life underwent major changes due to being subjected to processes of sedentarization initiated by forces foreign to their society from the ottoman rule onwards until the present. These changes can only be understood via an intercultural approach – also being represented by the nationalities of the authors - fully taking into account the various environmental, respectively external aspects.

Filling a gap by providing an analysis of the problem, while at the same time complementing it with a clearly structured overview of all the necessary background information to the subject, this study adresses newcomers to the topic as well as researchers in a concise manner.

From an archaeological perspective, the facts to be gained from the ethnographical considerations provide vital input when dealing with premodern tribal structures in the Negev desert.

In addition, in particular the thoughts on ’Urbanism, Modernization, Westernization and Forced Urbanization’ in chapter 4 can present interesting theoretical input, which transcends temporal boundaries in its potential application. As stated by the authors, a western view on society based solely on ideas derived from innate values is still a prominent problem. Awareness of this issue and in result  a rethinking of this view can only be successfull when based on theoretical foundations, of which this section delivers a first outline.

In general, this publication allows to give the topic a multi-faceted approach, which can be read not only with regard to the very specific topic of the Negev Bedouin, but also as a study on the change of culture and cultural landscapes in general.

Contents

1 Introduction
2 Bedouin: Evolving Meanings
3 Arab Communities of Israel and Their Urbanization
4 Theoretical Context: Justice, Urbanism, and Indigenous Peoples
5 Negev (in Hebrew) or Naqab (in Arabic) Bedouin
6 Evolution of Local Authorities: A Historical Overview
7 Resettlement Planning 1948–Present
8 Lessons Learned
9 Proposals for Flexible Bedouin Resettlement and Collaborative Planning References
Index






Dr. Constanze Röhl studierte  Archäologie der Römischen Provinzen, Ur-und Frühgeschichte und Klassische Archäologie mit abschließender Promotion bei Prof. Thomas Fischer in Köln. Aktuell ist sie als Projektkoordinatorin für das Projekt 'Das kurze Leben einer Kaiserstadt – Alltag, Umwelt und Untergang des frühbyzantinischen Caričin Grad (Iustiniana Prima?)' am Römisch-Germanischen Zentralmuseum in Mainz; sowie als Mitarbeiterin an der Brandenburgisch Technischen Universität, Fachgebiet Baugeschichte tätig.