Cultural Memory and Landscape: Jerusalem and the Kingdom of Judah in the 7th century B.C.
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The present article discusses the city of Jerusalem at the end of the Iron Age (7th century B.C.), and its surrounding environment as a cultural landscape and as a storage of the cultural memory of the local community. Cultural landscapes are understood to be environments that have been altered and shaped by human activities. Those landscapes are symbolic representations of the customs and values of a community. One of those elements that can be linked to the environment, to natural and human-made structures, is cultural memory. Cultural memory is a category of collective memory that is of utmost importance for the identity construction of a community. The present article consists of two parts. The first investigates how the landscape and its properties were charged with elements of cultural memory in the oldest portion of the biblical tradition. The second part analyses the city of Jerusalem in the 7th century B.C. and its surroundings as a cultural landscape whose components functioned as mnemonic devices for the identity-securing knowledge of the people in the kingdom of Judah and beyond. The remarkable changes of the landscape in the course of the 8th and 7th century B.C. are interpreted as strategies to strengthen the authority of the elite.
Abstract
The present article discusses the city of Jerusalem at the end of the Iron Age (7th century B.C.), and its surrounding environment as a cultural landscape and as a storage of the cultural memory of the local community. Cultural landscapes are understood to be environments that have been altered and shaped by human activities. Those landscapes are symbolic representations of the customs and values of a community. One of those elements that can be linked to the environment, to natural and human-made structures, is cultural memory. Cultural memory is a category of collective memory that is of utmost importance for the identity construction of a community. The present article consists of two parts. The first investigates how the landscape and its properties were charged with elements of cultural memory in the oldest portion of the biblical tradition. The second part analyses the city of Jerusalem in the 7th century B.C. and its surroundings as a cultural landscape whose components functioned as mnemonic devices for the identity-securing knowledge of the people in the kingdom of Judah and beyond. The remarkable changes of the landscape in the course of the 8th and 7th century B.C. are interpreted as strategies to strengthen the authority of the elite.
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