In connection with a new exhibit at Tel Aviv’s Nachum Gutman Museum, Dana Schweppe has a profile in the weekend magazine of Haarezt on the Christian Lebanese photographer Chalil Raad who lived and worked in Jerusalem from 1891 to 1948.  The article wrestles with whether Raad betrayed the Arab Palestinians because he also took photos of Jewish Palestinians (as they were then known). 

[The land of Palestine] could look like an exotic biblical land, like a wonderful wasteland, like a ripe fruit waiting to be picked. All that was needed was the right lens. This was the prevailing mentality when Chalil Raad (whose first name is often given as Khalil ) first picked up a camera and learned to use it. The idea was to photograph Eretz Yisrael not as it was, with its vibrant Palestinian towns and villages, but as the West world wanted to see it: mostly empty and available for the conquering.
[…]
“The Zionist and Palestinian narratives [in Raad’s work] exist in parallel but do not converge into a dialogue,” Sela says. “The photographs tell about two different places that do not interface, even though this is one small country. Each side describes its own fantastical reality.” What sets Raad apart, Sela says, is that his work incorporates both narratives.
[…]
Raad, too, “transgressed” by depicting the country from a viewpoint that Edward Said would decades later term “Orientalism.” He photographed a young Palestinian woman working in a field and titled the result “Ruth the Gleaner”; an Arab in a kaffiyeh evokes the New Testament parable of the prodigal son; and three Palestinians next to a tree are said to be at Gilgal, where the manna ceased to fall. But Raad went beyond the photographic mainstream. He was the first photographer who created an Arab-Palestinian identity by photographing both the Arab community and the rich local life. He photographed the society in which he lived – villages and cities, commerce and industry, agriculture and family life – and informed it with a presence that had never before been reflected in photography.

Raad sounds like an interesting figure and I would love to see his photographs.  I wonder, however, if the political angle is overplayed a bit here and Raad was more inspired to photograph scenes he found interesting and people who paid him than he was to contribute to some larger political agenda. 

Individual and undated photographs lend themselves beautifully to the viewer creating whatever narrative he wishes.

The BBC reports that the Cyrus Cylinder is on a four-month loan to the museum in Tehran.  The British Museum had previously agreed to loan the artifact but delays led the Iranian museum to warn it would cut all ties with the British Museum.

The Cyrus Cylinder is well known because it describes practices of the Persian king (ruled 559-530 BC) similar to that described in the Bible.

I returned the (images of) the gods to the sacred centers [on the other side of] the Tigris whose sanctuaries had been abandoned for a long time, and I let them dwell in eternal abodes. I gathered all their inhabitants and returned (to them) their dwellings (Context of Scripture 2: 315).

As predicted by Isaiah, the Israelites were allowed to return to their land under Cyrus.  This is reported in the last two verses of 2 Chronicles and the beginning of Ezra.

Ezra 1:1–4 (NIV) In the first year of Cyrus king of Persia, in order to fulfill the word of the Lord spoken by Jeremiah, the Lord moved the heart of Cyrus king of Persia to make a proclamation throughout his realm and to put it in writing: 2 “This is what Cyrus king of Persia says: “ ‘The Lord, the God of heaven, has given me all the kingdoms of the earth and he has appointed me to build a temple for him at Jerusalem in Judah. 3 Anyone of his people among you—may his God be with him, and let him go up to Jerusalem in Judah and build the temple of the Lord, the God of Israel, the God who is in Jerusalem. 4 And the people of any place where survivors may now be living are to provide him with silver and gold, with goods and livestock, and with freewill offerings for the temple of God in Jerusalem.’”

Cyrus Cylinder, tb112004172

The Cyrus Cylinder is in my “top 15” list of artifacts in the British Museum.

From the Oriental Institute Museum’s website, via ANE-2:

A new exhibition at the Oriental Institute Museum at the University of Chicago will show visitors how scribes in the ancient Middle East invented writing, thus transforming prehistoric cultures into civilizations.

Writing is one of humankind’s greatest achievements. Writing took a variety of forms, many of which are displayed in the exhibition, “Visible Language: Inventions of Writing in the Ancient Middle East and Beyond” that runs from September 27 to March 6 at the museum, 1155 East 58th Street.

Exhibit curator Christopher Woods, Associate Professor at the Oriental Institute, said, “In the eyes of many, writing represents a defining quality of civilization. There are four instances and places in human history when writing was invented from scratch – in Mesopotamia, Egypt, China and Mesoamerica – without previous exposure to or knowledge of writing. It appears likely that all other writing systems evolved from the four systems we have in our exhibition.”

Among the items on display will be the earliest cuneiform tablets from Mesopotamia (today’s Iraq),
dating to about 3200 BC, which are on loan from the Vorderasiatisches Museum in Berlin. They have never before been exhibited in the United States. The pictographic signs, a precursor to writing, are part of a writing system that developed into cuneiform, a wedge-shaped script that was incised on clay tablets. Examples of that form of writing will also be exhibited.

[…]

A computer kiosk will include videos and interactive presentations that enhance the exhibit. One video will show visitors how ancient scribes wrote cuneiform on clay tablets and painted hieroglyphs on papyrus.

Interactive presentations will show how Oriental Institute scholars have been the first to use CT scans to reveal the contents of sealed clay “token balls” which are thought to be a precursor of
Mesopotamian writing. Another interactive will demonstrate how the newest photographic techniques allow previously illegible texts to be read. Others will show how ancient cuneiform signs changed over time, and how early letters gradually evolved into the letters of our Latin alphabet.

A “Just for Fun” portion of the exhibition will help visitors compare writing systems and to write their name and simple sentences in various scripts. From the computer station, visitor will be able to send an e-post card in hieroglyphs or cuneiform to their friends.

A fully illustrated catalog edited by Professor Woods accompanies the exhibit.

The exhibit is supported by a grant from Exelon Corporation, the Women’s Board of the University of Chicago, and private donors.

The museum is open Tuesday, Thursday through Saturday from 10 a.m. to 6 p.m.; Wednesday from 10 a.m. to 8:30 p.m.; and Sunday from noon to 6 p.m. Suggested donation for admission is $7 for adults, $4 for children. For additional information, go to www.oi.uchicago.edu.

Cuneiform inscription from Early Dynastic per, tb072705908 bl 
Cuneiform tablet, Early Dynastic period, on display at the Oriental Institute Museum

A friend tipped me off that my summer travels this year would have me near Chautauqua Institution in western New York, the location of Palestine Park.  Originally built in 1874, the model of the land of Palestine (as it was then known) has been reconstructed and enlarged over the years to its present size of 350 feet long (110 m) at a scale of 1.75 feet to the mile (0.34 meters to the km).

The model blends into its surroundings and you don’t realize you’ve arrived until you’re standing in it.  This is a view of the area from the “north” with the edge of “Mount Hermon” visible on the right.

100802340tb Approaching Palestine Park

The best view of the model is from the top of Mount Hermon.  Lake Chautauqua stands in for the Mediterranean Sea, but since the park is on the lake’s western shore, the sun rises on the wrong side of this “world.”

100802338tb Palestine Park overview from north

The model includes major landmarks such as Mount Tabor, the Hill of Moreh, and the Jezreel Valley, but I found it difficult to easily identify the physical features because of the uniform shade of the green grass.

100802308tb Palestine Park view north

In the photo below, you can see the Sea of Galilee distinctly, and in the foreground the labeled sites are Nain (left) and Mt. Moreh (center).

100802302tb Palestine Park northern hills

The two major lakes are the most easily identifiable features and both are shaped appropriately.  The Sea of Galilee (below) is surrounded by biblical cities (not exactly in the right places), including Tiberias, Magdala, Capernaum, Bethsaida, and Gergesa.  Perceptive visitors may wonder why the “Mount of Beatitudes” is placed on a high mountain on the lake’s west side.  This reflects a 19th-century view that Jesus gave the Sermon on the Mount at the place today known as Mt. Arbel.

100802303tb Palestine Park Sea of Galilee

Every Sunday and Monday evenings a local pastor, allegedly in costume, gives presentations of the model using biblical stories.  Mounts Gerizim and Ebal, located under the boys, would provide an ideal place for many wonderful and important history lessons.

100802307tb Palestine Park Mt Gerizim and Mt Ebal

Jerusalem is uniquely marked on the model with a depiction of the (modern) Old City walls.  The model labels a mixture of sites from the Old Testament, New Testament, and later periods. 

Approximately sixty sites are identified, including the Mount of Olives and Bethany (behind Jerusalem in the photo below).

100802310tb Palestine Park, Jerusalem, Mount of Olives

The model also includes the rugged hill country of Transjordan and labels sites including Macherus, Mt. Nebo, Ramoth-gilead, and Gerasa.  The large lake shown below is the Dead Sea.  For a better photo that includes the lisan peninsula, see yesterday’s post.

100802323tb Palestine Park, Dead Sea, Transjordan

For more information about the premises where the model is located, you can visit the website of the Chautauqua Institution (but Palestine Park is ignored on the site).  The entrance fee for the morning was $16, which I felt was a bit unfair, especially since I only spent about 15 minutes at the model (but more than that walking in from the parking lot).  Wikipedia has a brief article about the place, and you can quickly locate the site on Google Maps here.  If you visit in the summer on a Sunday or Monday evening, you can join the free tour (weather permitting).  At other times , you can enjoy a self-guided tour with the assistance of either a cassette tape or a booklet.

A connection I only learned when writing this post is that the man who directed the creation of the park, John H. Vincent, co-wrote Earthly Footsteps of the Man of Galilee, one of the first works that I selected for the Historic Views of the Holy Land series.  He is listed on the title page as the “Chancellor of Chautauqua.”  There is a whole history of American interest in the Holy Land in the 1800s of which I have been ignorant. 

If you have visited Palestine Park and have any observations or suggestions for potential visitors, feel free to comment below.

The string of articles on the newly renovated Israel Museum continues, this one from the New York Times:

For the last 45 years, the Israel Museum has been both the crown jewel of this country’s cultural heritage and a bit of a mess. It has the most extensive holdings of land-of-Israel archaeology anywhere (including a heel bone pierced by an iron nail with wood fragments, the world’s only physical evidence of crucifixion), an encyclopedic collection of Judaica and an exceptional group of Modernist artworks. It sits on a 20-acre campus atop a hill at Jerusalem’s western entrance, holding pride of place along with the architectural and national landmarks that surround it, including the Knesset, or parliament, and the Supreme Court. But as any past visitor can attest, finding one’s way around the museum’s art and archaeology has not been easy. Visits have begun with an uphill trek from a parking lot exposed to the hot sun and, inside the galleries, a feeling of being overwhelmed by quantity and mildly perplexed about substance. That is about to change. On Monday the museum opens new galleries and public spaces. There will be far fewer objects on display, with twice the space to view them, as well as richer links and explanations. In some of the new spaces soft light enters through filtered glass walls, the Jerusalem landscape a dreamy background presence. And a climate-controlled path leads to a central concourse from which the works can be reached. The idea is not simply to make the museum easier to navigate but also to suggest interesting connections among objects and between the particular and the universal. That is never an easy task in this city of stones, where each culture has long sought dominance and where the interplay between preservation and transformation causes endless heartache.

The article also notes that the renovation was completed on time and on budget.  It’s hard to overstate the significance of this achievement.   The full article is here.

The Media Line interviews James Snyder on the eve of the re-opening of the Israel Museum.  Here’s a portion:

Well, it’s an amazing thing. Jerusalem is a unique city in that it’s built from its own bedrock, as we all know. So the Israel Museum, clad in Jerusalem stone but built of glass, steel and other materials, sits on a hilltop that is Jerusalem stone and we actually excavated 1,000,0000 cubic feet of Jerusalem stone so as to order the plan and reengineer the plan within the original and preexisting envelope of the campus. The changes, in a way, that we made are surgical. When we are all finished, you will see and feel the aura of the essence of the original modernist idea of this place as a modernist that is modern backdrop for showing the history of material culture from the start of time to the present moment. It’s a curious thing. It’s a thrilling thing. Now, as you arrive here, we have formalized the entry. We have made a more clear path from the front of the campus to the heart of the campus. But now, unlike before, you will stand at the heart of the museum and you will be able to turn around 360 degrees and you will see the entrances to our collections for archaeology; Jewish art and life; the Western fine art traditions; the non-Western fine art traditions; our main auditorium; and our main temporary exhibitions galleries—all in a main 360 degree turn from the heart of the museum, from a place we now call the Cardo.

The full interview is here.