Biblical Archaeology Review

See, e.g., Rivka Gonen, Burial Patterns and Cultural Diversity in Late Bronze Age Canaan, American Schools of Oriental Research, Dissertation series 7 (Winona Lake, IN: Eisenbrauns, 1992).

For the connection between hierarchical, or asymmetrical, relations and the development of ethnic consciousness, see especially John Comaroff and Jean Comaroff, Ethnography and the Historical Imagination (Boulder, CO: Westview Press, 1992), pp. 49–67; see also McGuire, “The Study of Ethnicity in Historical Archaeology”; Geoff Emberling, “Ethnicity in Complex Societies: Archaeological Perspectives,” Journal of Archaeological Research 5 (1997), pp.

One may ask whether the lack of decorated pottery and elaborate tombs in ancient Israel was more a result of the population’s poverty than an ideology. The issue cannot be dealt with in detail here, but it is clear that Israelite society of Iron Age II was neither poor nor egalitarian. To the contrary, we have clear evidence of social stratification and social classes (including a wealthy population). The lack of decoration (and other features) cannot, therefore, be attributed to social reality, but rather should be interpreted as an expression of ideology.

James Deetz, In Small Things Forgotten: The Archaeology of Early American Life (New York: Anchor, 1996), pp. 187–211.

R.H. McGuire, “The Study of Ethnicity in Historical Archaeology,” Journal of Anthropological Archaeology 1 (1982), p. 160.

Fredrik Barth, “Introduction” in Ethnic Groups and Boundaries (Boston: Little, Brown and Co., 1969), pp. 11, 13.

V. Gordon Childe, The Danube in Prehistory (Oxford: Oxford Univ. Press, 1929), pp. v–vi.

From the preface by Larry W. Hurtado in Carlson, The Gospel Hoax, p. xi.

Carlson, The Gospel Hoax, p. 74.

Scott G. Brown, “The Secret Gospel of Mark Unveiled: An Essay Review,” Review of Biblical Literature 9 (2007).