{"id":6829,"date":"2025-04-24T04:49:36","date_gmt":"2025-04-24T04:49:36","guid":{"rendered":"https:\/\/worldarchaeologicalcongress.com\/wac10\/?page_id=6829"},"modified":"2025-04-24T10:40:48","modified_gmt":"2025-04-24T10:40:48","slug":"t04-s06-papers","status":"publish","type":"page","link":"https:\/\/worldarchaeologicalcongress.com\/wac10\/t04-s06-papers\/","title":{"rendered":"T04\/S06: Palestinian Cultural and Archaeological Heritage in the Making"},"content":{"rendered":"\n

Format: Paper presentations with discussion<\/strong><\/p>\n\n\n\n

Convenors:\u00a0<\/strong><\/p>\n\n\n\n

Hamed Salem, Department of History and Archaeology, Birzeit University, Palestine, hsalem@birzeit.edu<\/a><\/p>\n\n\n\n

Brian Boyd, Department of Anthropology, Columbia University, USA, brian.boyd@columbia.edu<\/a><\/p>\n\n\n\n

The protection of archaeological heritage in zones of conflict forms part of an urgent effort to preserve the identity, history, and collective memory of communities affected by instability and violence. This session provides a platform for scholars, cultural heritage professionals, and tourism specialists in, and of, Palestine to investigate the implications of cultural heritage protection and preservation in the region, with the aim of creating the conditions for interdisciplinary dialogue and innovative practice. We hope for a comprehensive investigation of these issues in order to highlight the challenges involved in preserving archaeological and architectural sites, from factors such as environmental and climatic stress, social and economic constraints, and the risks posed by ongoing regional conflict, structural violence, genocide, ethnocentrism and scholasticide. Archaeological heritage is particularly impacted by these complexities.<\/p>\n\n\n\n

We invite contributors to present case studies from Palestine based on firsthand data. These studies should contribute to knowledge production, diagnose risks, and share experiences on innovative measures for protecting and preserving archaeological sites and landscapes in an occupied region. This includes, but is not limited to, the application of digital technologies such as AI, Virtual Reality, 3D scanning, GIS, Neutron Activation Analysis, and others. By exploring how cultural heritage articulates profoundly with community identity we aim to highlight the significance of supporting local scholarism and community involvement in knowledge production, building resilience and sustaining protection efforts in the face of ongoing, and increasing, external interventions.<\/p>\n\n\n\n

Papers:<\/h2>\n\n\n\n

The Archaeological Tell Paradigm in Palestine: A Colonial Epistemic Structural Violence?<\/strong><\/p>\n\n\n\n

Dr Mazen Iwaisi Queen’s University Belfast (QUB), Northern Ireland<\/em>
Jamal Barghouth Al-Mashhad, Palestinian Institute for Cultural Landscape Study (PICL), Palestine<\/em><\/p>\n\n\n\n

This paper examines how the archaeological Tell (mound) paradigm in Palestine, established since the mid-19th century, represents a form of colonial epistemic structural violence that has systematically excluded both the landscape and Palestinian traditional villages from Western colonial scholarship. Drawing on theories of epistemic violence as a \u201cstructural violence\u201d that operates through the production, circulation and recognition of knowledge, this article analyses how the Tell paradigm, heavily influenced by biblical and classical narratives, has created an epistemic framework that establishes biblical spatio-temporality as the primary calibre of historical and material value. The paper introduces the concept of \u2018stratigraphic injustice\u2019 to demonstrate how archaeologists\u2019 selective focus on certain stratigraphic layers while overlooking others\u2014particularly the top layers representing nomadic and rural (Fallahin) societies\u2014constitutes a form of epistemic violence. This bias in stratigraphic practice through (re-)excavations reinforces what scholars identify as discriminatory epistemic violence through its \u2018othering\u2019 of non-biblical spaces and temporalities, rendering them epistemically invisible or being eradicated. The Tell paradigm has effectively dictated what is permissible to destroy, functioning as what Spivak terms \u201cworlding their world\u201d, where colonisers reconstruct the world of colonised subjects.<\/p>\n\n\n\n

Saint Lazarus\u2019 Tomb in Bethany – Palestine<\/strong><\/p>\n\n\n\n

Ibrahim Abu Aemar, Al-Quds University, Institute of Archaeology, Jerusalem, Palestine<\/em>
Carla Benelli, Association Pro Terra Sancta, Rome, Italy<\/em><\/p>\n\n\n\n

The Tomb of Lazarus in Bethany, east of Jerusalem, stands as one of Palestine\u2019s most significant archaeological and religious landmarks, celebrated for its historical and spiritual importance. Despite its global recognition, the site had long lacked comprehensive study. Since 2016, the Pro Terra Sancta Association, the Mosaic Centre, and Al-Quds University, in collaboration with the Municipality of Bethany, have spearheaded efforts to conserve and enhance the site. The COVID-19 pandemic presented a unique opportunity to address the tomb\u2019s deteriorated condition. In partnership with the Palestinian Ministry of Tourism and Antiquities, these efforts focused on archaeological research, conservation, and improved accessibility. Excavations led by Al-Quds University\u2019s Institute of Archaeology uncovered the original southeastern entrance and revealed connections to nearby churches and structures, supported by historical accounts from figures such as Jerome, Al-Idrisi, and Al-Nabulsi. The conservation project, fuelled by the dedication of local youth, transformed the site into a welcoming space that narrates its rich history. Accessibility improvements now enable visitors from diverse backgrounds to experience this heritage site. Dedicated to the late architect Osama Hamdan, the project reflects the tomb\u2019s enduring cultural and religious significance, cementing its role in the identity of the region.<\/p>\n\n\n\n

Analysis of Tourism Industry in Palestine: Steadfastness and Aspiration<\/strong><\/p>\n\n\n\n

Jafar Suleiman, Dept of Tourism and Archaeology, Faculty of Humanities and Education, An-Najah National University, Nablus-Palestine<\/em><\/p>\n\n\n\n

The tourism industry is one of the main economic sources for the Palestinian territories, and is a very important tool for decreasing poverty among Palestinian people. Moreover, tourism is considered one of the tools of steadfastness of the Palestinian people in their land through the movement of local and foreign tourists to visit the Palestinian territories. This paper focuses on the significance of tourism for Palestinian people and the extent of economic benefits through tourism and hospitality. The main aim of this paper is to find out the strengths that Palestine has already, the weaknesses of tourism and to identify the opportunities and threats of the tourism sector in Palestine by doing a SWOT analysis. Sustaining steadfastness through tourism in the face of political instability is also suggested. This study recommends that Israel, as an occupying power, has a responsibility, under international humanitarian law and international human rights laws, to respect the right of the inhabitants of the occupied territories to freedom of movement and travel.<\/p>\n\n\n\n

Safeguarding Saint Hilarion Monastery: Heritage Protection Under Armed Conflict<\/strong><\/p>\n\n\n\n

Ahmed Rjoob, Director General of World Heritage, Ministry of Tourism and Antiquities, Palestine<\/em><\/p>\n\n\n\n

Saint Hilarion Monastery\/Tell Umm Amer, one of Palestine\u2019s most significant Byzantine-period sites, faces critical endangerment due to the ongoing Israeli war. Located near Nuseirat, 10 km south of Gaza City, the monastery has been on Palestine\u2019s Tentative World Heritage List since 2012, alongside Wadi Gaza and Anthedon Harbour\u2014both of which have suffered severe destruction. While Saint Hilarion Monastery has sustained only minor damage, the broader devastation of Gaza\u2019s cultural heritage has been extensively documented by Palestinian and international organisations, including UNESCO and ICOMOS. Founded by Hilarion, the father of monasticism in Palestine, the monastery evolved between the 4th and 8th centuries and has recently served as a training centre for heritage professionals, contributing to Gaza\u2019s socio-economic development. Recognising the growing threat, the State of Palestine, in collaboration with UNESCO, placed the site under enhanced protection of the 1954 Hague Convention in December 2023. In July 2024, it was inscribed on UNESCO\u2019s World Heritage List and the List of World Heritage in Danger, prioritising it for urgent international intervention. This paper underscores the monastery\u2019s resilience and highlights the crucial role of international cooperation in safeguarding cultural heritage amid conflict.<\/p>\n","protected":false},"excerpt":{"rendered":"

Format: Paper presentations with discussion Convenors:\u00a0 Hamed Salem, Department of History and Archaeology, Birzeit University, Palestine, hsalem@birzeit.edu Brian Boyd, Department of Anthropology, Columbia University, USA, brian.boyd@columbia.edu The protection of archaeological heritage in zones of conflict forms part of an urgent effort to preserve the identity, history, and collective memory of communities affected by instability and violence. This […]<\/p>\n","protected":false},"author":1157,"featured_media":276,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"pmpro_default_level":"","ngg_post_thumbnail":0,"footnotes":""},"class_list":{"0":"post-6829","1":"page","2":"type-page","3":"status-publish","4":"has-post-thumbnail","6":"pmpro-has-access","7":"czr-hentry"},"_links":{"self":[{"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/pages\/6829","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/users\/1157"}],"replies":[{"embeddable":true,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/comments?post=6829"}],"version-history":[{"count":3,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/pages\/6829\/revisions"}],"predecessor-version":[{"id":7189,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/pages\/6829\/revisions\/7189"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/media\/276"}],"wp:attachment":[{"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/media?parent=6829"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}