By Brad E. Kelle
New views on Israelite conflict for bible study, army experiences, and social theory
Contributors examine what constituted a logo in battle, what rituals have been played and their goal, how symbols and rituals functioned in and among wars and battles, what results symbols and rituals had on insiders and outsiders, what methods symbols and rituals functioned as tools of warfare, and what roles rituals and emblems performed within the construction and use of texts.
- Thirteen essays research struggle in textual, ancient, and social contexts
- Texts from the Hebrew Bible are learn in mild of historical close to japanese texts and archaeology
- Interdisciplinary reports utilize modern ritual and social theory
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Additional info for Warfare, Ritual, and Symbol in Biblical and Modern Contexts
E. e. Assyrian monumental victory inscriptions were likewise set up in ritual environments, including the stele of Adad-nirari III (ca. 18 Much textual and archaeological evidence thus reveals how ancient Near Eastern social groups engaged victory monuments in sanctuary settings as ritual embodiments of royal and divine hegemony and how these objects were therefore strategically targeted in wartime. Numerous Southern Mesopotamian monuments were usurped and abducted to Susa by the Elamite king Shutruk-Nahhunte (ca.
30 Warfare, Ritual, and Symbol not only does the Stele of the Vultures orient its inscription around strategic human engagements with boundary stelae, but this Sumerian monument was itself ritually engaged in strategic social settings. ”11 Evidence for the ritual agency of royal monumental victory inscriptions thus dates back to the Early Dynastic period in which Sumerian statuary For modern rationalists, the ritualized instrumentalization of warfare in the ancient Near East finds a distant echo in von Clausewitz’s description of war as “violence that arms itself with the inventions of art and science” (Carl von Clausewitz, On War [trans.
Sanders, The Invention of Hebrew (Traditions; Urbana: University of Illinois Press, 2009), 147, 224 n. 18. For similar accounts of the installation of Assyrian victory stelae cf. 6: 21–22) (Adad-nirari III); and the Dadusha Stele (Bahija Khalil Ismaïl and Antoine Cavigneaux, “Dādušas Siegesstele IM 95200 aus Ešnunna: Die Inschrift,” BaM 34 : 149–51 [xii–xv]). 34 Warfare, Ritual, and Symbol I wrote on my monumental and clay inscriptions my heroic victories, my successful battles, (and) the suppression of the enemies (and) foes of the god Ashur which the gods Anu and Adad granted me.