Modern Jerusalem and Class Evaluation

Week 10 Lecture 2 (3/10/11):

Today, we finally arrived at the awaited topic of the Palestinian and Israeli conflict. I've seen many stories about this conflict in the news, but I've never really understood the depth, the history, and the reasons behind it. However, like Professor Cargill, I have hope for peace. I believe completely in what Professor Cargill said when he said that creating peace takes time and courage, because there will always be people who disagree and there will always be conflicts to provoke you into an easier route (take arms and fire back), but in order to attain peace, politicians and leaders have to be strong and remain strong, to ensure that peace really pulls through. On several accounts, Israel has been very close to attaining peace, but one provocation from the Palestinians completely dismantled any thought of a peaceful compromise. I believe that peace is close. It might appear from a standpoint that the Israelis are the "good guys" and the Palestinians are the "bad guys," but this class has really taught me to be more open-minded. The "bad people" on the news do not encompass the entire Palestinian population, and new media usually are either skewed or biased. I hope Israel and Palestine do reach a middle ground soon, for the sake of global peace.

Overall, I really enjoyed this class a lot. I took this class as a Writing II requirement, but I ended up liking the class way more than I had anticipated. Another reason I took this course was because I am very interested in Jerusalem's role in Christianity. After the first week, however, I discovered that Christianity will only take up about one or two lectures, so I was a bit bummed out. Surprisingly, I found myself engrossed into learning about other religions and their effects on Jerusalem. My favorite part of this class was definitely learning about modern Jerusalem. It opened my eyes to many issues, and made me re-evaluate my definition of terrorism and my belief about what is truly right. Professor Cargill was a great professor. Not only was he knowledgeable, he was also "cool." By this, I mean he makes references that we, students, can understand, and it's hilarious. He is very passionate about what he teaches, and his passion spreads to me and his students. I especially enjoyed listening to his adventures in Jerusalem. I definitely want to visit Jerusalem one day, and I know the first thing I will do is turn my hand upside-down to figure out where I am. Thank you Professor!

P.S. I quite enjoyed this blogging experience. :)

20th Century Jerusalem

Week 10 Lecture 1 (3/8/11):

During this lecture, we talked about the Jerusalem we see in the news spotlight, the Jerusalem in the center of political and religious debate. After the end of the Ottomon Empire, Jerusalem still continued to grow. The population of Jerusalem increased, especially in respect to the Jews. However, in the 20th century, there was a rise in anti-semitism, the act of blaming Jews because they are different or because they are more successful. I, personally, am very passionate about this topic. I don't believe in discrimination, but unfortunately, it has become almost part of human nature. It was practiced in the past, and is here in the present when discrimination is condescended. With special consideration of the Jews, they had to endure great amounts of persecution and discrimination in their very long history. For Jews to remain a dominant religion today really shows how strong their faith in God is and how they grow from oppression, not break down.

The Jews tried their best to earn a state of their own in the early 20th century. During the British Mandate, which occurred after WWI, the British tried to settle on a compromise between the Arabs and Jews, but to no avail. There was constant fighting because neither wanted to give up their own land or settle for less than the other side. A "War of Independence" broke out in 1948, that ended in an armistice signed on Match 16, 1949. This gave rise to the Green Line, separating the territory of Israel and Jordan, and also of the Jews and Arabs. This was a victory to the Jews, but a catastrophe to the Arabs, who saw this as a major loss. Controversy arises today because of Jewish settlements on the West Bank, the area past the Green Line belonging to the Arabs. I do not know much about this subject, but it makes me angry when people break a pact or treaty. If the Jews agreed to stay in West Jerusalem, did they think they can build on areas in the Eastern side and get away with it? Obviously, conflict would have been inevitable, so why not save their country, and the world, turmoil and pain by abiding to the initial pact?

The Growth of the Haram and Jewish Quarter

Week 9 Lecture 2 (3/3/11):

During the Mamluk movement, Jerusalem began to grow once again, after the destruction caused by the Crusaders and Abbasids/Fatamids. Extensive construction of schools, hospitals, and hostels took place to restore the holy city to its former glory. One of the creations during this time was the Al-Madrasa al-Ashrafiyya. It is a Qur'anic school built in 1482, and is now considered the 3rd Jewel of Jerusalem after the Dome of the Rock and the Al-Aqsa Mosque. The rise of Islamic Jerusalem is clearly seen in this period. More myths became attributed to the Temple Mount and its beautiful monuments. For example, mausoleums were built closer to the Temple Mount because many believed that the Temple Mount was where the Judgment Day will take place. Jerusalem was once again a Muslim city, with the Haram as the focal point.

During the Ottomon period, which lasted almost 400 years, the greatest and most well-known ruler was Sultan Suleiman the Magnificent. During his 46 years reign, he conducted mass construction projects. He helped repair and enlarge aqueducts, refurnished the Haram and its monuments, and built the seven gates of Jerusalem to fortify the city. By rebuilding the walls of Jerusalem, Suleiman contributed greatly to the rise in population. Jewish population also rose because they were not discriminated against. In fact, Suleiman encouraged Jews to resettle the city and gave them the Western Wall as a place to pray. This Western Wall is now the most important spot in Judaism, where people come to pray, give thanks, and seek help. Not only did Suleiman aid Islam and Judaism, but he also helped Christianity by restoring the Church of the Holy Sepulcher. Suleiman was an effective ruler and religiously tolerant man who restored the kingdom and provided a strong, central government for Jerusalem to flourish.

Crusader Jerusalem

Week 9 Lecture 1 (3/1/11):

When people think of the Crusades today, they think of knights marching on a quest to conquer Jerusalem. However, back in the 10th century, the Crusade was more than a war. It was a holy war authorized by a pope on Christ's behalf. This authorization makes the act of killing in God's name acceptable. Also, people who went on the Crusades had to take proper vows, and thereby received indulgences for their efforts. Indulgences were remissions of penalties and sins given to those who either paid funds to the church or went on these Crusades. The use of indulgences eventually led to the Protestant Reformation that would divide Christianity into more sects. The expansion of Islam, the Great Schism, the persecution of Christians, and the difficulty of pilgrimages to Jerusalem all created a lot of zealous for this war.

The first Crusade began in 1095 after Pope Urban II preached about this "holy war." Jerusalem would overtaken 4 years later, in 1099, by Godfrey de Buillon, and Baldwin became king in 1100. During Crusader Jerusalem, the Islamic monuments, such as the Dome of the Rock and the Al-Aqsa Mosque, were modified to accommodate the Christians. There was mass rebuilding of ruined Byzantine Churches, especially the Church of the Holy Sepulcher that was burned down in 1099. It was finally rebuilt under one roof, and became a central part of the Patriarch's quarter. The Temple Mount was known as the Templar's quarter, the northeast quarter was called the Syrian quarter, and the southwest side was known as the Armenian quarter. Crusader Jerusalem did not last long. In 1187, Saladin conquered Jerusalem at the Horns of Hattin and converted Jerusalem back into a Muslim city. However, Christians and Jews were still allowed to have pilgrimages to Jerusalem. There were many small crusade efforts after 1187, but this all ended in 1291 when the last Crusader outpost fell.

Islamic Jerusalem

Week 8 Lecture 2 (2/24/11):

After the Sasanians took over Jerusalem and Palestine, Jews were once again allowed to resettle in Jerusalem, however, they were still continously persecuted. Two primary factions in Islam formed: the Sunnis and Shiites. The faction of Ali, or Shi'ites, believes in a kinship-based caliphate. The faction of Mu'awiya is tradition-based and are now known as the Sunnis. Even today, there are huge conflicts between these two factions, and they are responsible for most of the tragedy and death occuring in the Middle East. I am not a follower or an expert in Islam, but to have two sects who worship the same God and commit to the same rituals in conflict is very unreasonable. There may be more underlying issues that I am unaware of, but the only difference I see is that one is kinship-based and one is tradition-based. To impose death and torture those who do not follow "your" religion should be a resolved issue in the current century; buf this corruption still continues and it is very disappointing.

During the early rise of Islam, there was a shift from Jerusalem to Mecca. People prayed toward Mecca to the Kaaba, a cube of black stone believing to date to the time of Adam of Eve and to be a portal to the upper realm. However, Umar and the rest of the Umayyad Empire wanted to divert this adoration toward Jerusalem. Abd al-Malik built the Dome of the Rock, and Caliph Walid built the Al-Aqsa Mosque on the Temple Mount. The traditions of the Temple Mount became associated with Islam, in that it was the location of the sacrifiec of Ishmael, the place of Muhammad's night journey, the portal to the underworld, and the spot of final judgment. All of these myths became associated with the Temple Mount, making Jerusalem a significant city of Islamic faith. However, it is currently the third most important Islamic city, after Mecca and Medina.

Christian Jerusalem

Week 8 Lecture 1 (2/22/11)

After the Jews were banned from Jerusalem, the city no longer was a center of religious activity. However, during the Byzantine Empire, the rise of Christianity made Jerusalem a focal point in religion once again. Over 300 years before Constantine, miraculous events were happening in Jerusalem. A man named Jesus claimed to be the Messiah. He preached about a religion based on faith, not a Temple, and one of love and passivity. Jerusalem was said to be the place where Jesus died, was buried, and rose from the dead, and these events became essential to the Christian faith.

In 312, Constantine got rid of the tetrarchy and declared himself emperor of all of the the Roman Empire. After the Battle of the Milvian Bridge where he believed he saw a sign from God, Constantine became a Christian. He made Christianity legal, and Christianity became the main religion of Rome. Christians were no longer persecuted for their religion, but they did have to interpret Christianity the way the emperor did. Therefore, many scholars can argue whether Constantine's contributions to Christianity were great or destructive. He played a large role in promoting the religion, but he also changed it so it was no longer the religion Jesus preached, one of passivity and spirituality. Constantine's mother also contributed to the Christian pilgrimages we practice today. Jerusalem, and specifically the Church of the Holy Sepulcher, became the new axis mundi. Myths that were once associated with the Temple Mount were transferred to the Church of the Holy Sepulchur, and the Nea Church was build to replace Solomon's Temple.

Jerusalem in Revolt

After Herod died in 4 BCE, three of his sons took over the throne. They were very ineffective rulers, so the Roman emperor eventually replaced them with Roman procurators, one being Pontius Pilate. Pontius Pilate ruled from 26-37 CE and is know for presiding over the trial of Jesus. An ineffective leader as well, he always provoked the Jews and was eventually also recalled and replaced. With the rise of Jewish nationalism and growing conflicts among the Jews and Romans, the stage was set for the Great Revolt of 66 CE to begin. However, this revolt was soon put out by Vespasian, the future emperor of the Romans. In 70 CE, on the 9th of Ab, the Temple was destroyed again and cognitive dissonance filled the Jews. In addition, Vespasian instituted a temple tax on only Jews, giving them further incentive to renounce their religion.

After years of oppression and humiliation by the Romans, the Jews began another revolt, called the Bar Kokhba Revolt. As propaganda, Bar Kokhba minted coins, usually an overstrike of Roman coins, but with many misspellings. He also wrote letters in Aramaic, Hebrew, and Greek to promote Jerusalem and the idea that he was the prince, or the Nsy. As a consequence, the Jews were bloodily punished by Hadrian. He banned circumcision, rebuilt Judea into Aelia Capitolina, and renamed the temple the Temple of Jupiter. This marked the end of Jerusalem for a long time, until 330 CE. However, from archaeological remains, there was a noticeable rise in local synagogues. The main question about these structures is whether they were built before or after the destruction of the Temple. Synagogues show the transformation of Jewish tradition from blood sacrifice to interpretation of the Torah, and that Jews no longer needed the one Temple in Jerusalem to practice their faith.

Herodian Jerusalem

Week 7 Lecture 1 (2/15/11):

The Hasmoneans were defeated by Pompey in 63 BCE, leading Jerusalem into another period known today as Herodian Jerusalem. King Herod was an Idumean, who was forcibly converted to Judaism by the Hasmoneans. The Romans decided to put Herod's family in charge of the provinces, believing that they will be more favorable toward the Romans, who stopped the forced conversion imposed by the Hasmoneans. Throughout his reign, Herod remained true to the Romans by collecting taxes and erecting buildings in their name. However, he was also sensitive to the Jews. He minted coins without any graven images, allowed the people to select their own High Priest, was very generous during times of famine, and ordered many construction projects that employed Jews. Some people continue to regard him as a horrible king because of his cynical and impulsive mentality, but he unquestionably did help Jerusalem expand and flourish.

Toward the end of Herod's reign, Jesus Christ was born. There is no archaeological evidence that Jesus did exist; however, it is a general consensus among scholars today that there was a Jesus Christ. The debatable question is whether or not he was the son of God. Without archaeological proof, there can be no answer to this question. There have been some discoveries that might support the stories in the Bible. A boat was found in Ginosaur on the Sea of Galilae, which could have been the boat that Jesus and his disciples rode in. However, this can never be proven as well. Until concrete evidence can be found, the existence and divinity of Jesus Christ is up to one's faith.

The Hellenization of Jerusalem and Its Effects

Week 6 Lecture 2 (2/10/11):

After Alexander the Great's death in 323 BCE, his enormous kingdom became divided, two of them being the Ptolemies and Seleicides. The Ptolemies conquered Jerusalem, also known as Palestine during the time, in 320 BCE and ruled for about 100 years. Under the Ptolemies, the Jews were not allowed to elect a king, but they still were able to choose a high priest of their own. In 201 BCE, the Seleicides conquered the Ptolemies and immediately began aggressively trying to Hellenize the Jews. Greek traditions such as going to the gym in the nude and going to theaters were imposed onto the Jews forcibly. Antiochus III's attempt to Hellenize the Jews was very successful. We see archaeological evidence in the Tomb of Absolom, a Jewish burial with inscriptions written in Greek, and in the Sepphoris Mosaic, found in the dining room of a Jewish House. The Bible was also translated into Greek, and Greek became the most spoken language in the city. These proofs show that Greek traditions, religion, literature, and many other aspects were well incorporated into Jerusalem.

While some people adapted to this forced conversion very well, conservative Jews did not. This sparked the Maccabean Revolt led by Judas Maccabaeus. In about 165 BCE, these revolts resulted in the Jews regaining control of Jerusalem and of the Temple. The holiday of Hanakkah was then established to commemorate the Jew's triumph in gaining self-rule. However, conditions soon changed when the Hasmonean leaders became corrupt and secular. The kings claimed the high priesthood for themselves, were insensitive to their fellow Jews, executed and forcibly converted foreigners, and expanded the territory for political purposes. This appears to be a very hypocritical situation because the Hasmineans were doing unto others what they had revolted against. Although Jerusalem was ruled under a tyranny, the city grew greatly in size and population, becoming a center of commerce and religion. Hasmonean Jerusalem lasted only until 63 BCE, when Pompey from the Roman Empire took control of Jerusalem.

Post-Exilic Jerusalem

Week 6 Lecture 1 (2/8/11)

The Second Temple Period of Jerusalem began when the Achaemenid Persians conquered the Babylonians in 539 BCE. King Cyrus, the king of Persia, arranged for the Jews in Babylon to return back to their homelands and rebuild their fallen temple. This was a political and diplomatic tactic that allowed King Cyrus to gain favor and rid opposition in conquered territories. His strategy worked out very well because soon after, King Cyrus was deemed a "Liberator" and also a "Messiah" among the Jews. In Isaiah 34-35, the Bible refers to Cyrus as the "anointed one" who carried out God's will unknowingly. This "liberating" gesture by the Persians had a tremendous effect on the traditions and beliefs of the returning Jews.

Living in Judah during the time of the exile were the Samaritans, who believed that a temple does not need to be present in order to worship God. The Samaritans adapted to the destruction of the temple and practiced their faith through worship, song, interpreting the Torah, and upholding religious holidays and traditions. When the exiled Jews returned to Jerusalem with commands to reconstruct the temple, conflict arose. Construction workers needed to carry a weapon while holding their building tools (Nehemiah 4: 6-23). Even though the temple was finally completed, it "paled in comparison" to the original temple built under Solomon. The high tax rates and the recurring conflicts between the Jews and the Samaritans made Jerusalem an area of unrest and confusion.

Cognitive Dissonance in Jerusalem

Week 5 Lecture 1 (2/1/11):

Texts and books become an important part of Jerusalem as it approached the 5th century BCE. Not only these texts provide sources for scholars to analyze and interpret the history of Jerusalem, but during the time, it served as the law. Written law became more powerful then kings, because when kings died off, written texts remained. Many people, even the common folk, became more literate, and the myths and stories of the Bible became very widespread. This caused many people to follow the faith, but also to question the authenticity of the Bible when the fall of Jerusalem came in 586 BCE.

When the Babylonian Empire came into power, Jerusalem became exiled. During the first exile, nobles were sent away and lived off allowances provided by the Babylonians, while the poorest of the poor remained in Judah to cultivate the land. During the second exile, the king of Babylon, Nubuchadnezzar, destroyed the great temple and sent many fleeing to Egypt. During the third and final exile, Jerusalem was completely destroyed. After this tragedy, many people were in a state of shock, confusion, and disbelief. How could God let all this happen? Instead of leaving the faith, many chose to reinterpret the Bible. The Promise to David was reconsidered as a conditionalized promise, where David had to fulfill his bargain, but did not. The Temple where God was believed to live became a temple that only housed the name of God. Here, we see the emergence of Name Theology, in that God is present in all things but lives in heaven. These rationales and "excuses" did not help ease the cognitive dissonance in Jerusalem, where the events happening in their reality contradicted their faith directly.

Jerusalem as an Inviolable City

Week 4 Lecture 2 (1/27/11)

Perhaps that greatest myth that sparked the idea of Jerusalem as a protected city by God is the story of the Assyrian siege on Jerusalem. According to Isaiah 36-39, Hezekiah and the entire city was under siege by the Assyrians, but God sent angels to wipe out the Assyrian army, causing them to retreat. Thus, Jerusalem was spared. Assyrian texts, such as Sennacherib's Prism, also confirm that Jerusalem was never conquered. This event, along with the simultaneous increase in writing and literacy, catalyzed zion theology. This thinking is based on the belief that God is protecting Jerusalem (Mt. Zion), as he had promised David, and that he will never let the city be destroyed. After this miraculous occurrence, Hezekiah initiated religion reform, centralizing religion to one god and worship at one temple in Jerusalem.

Although Hezekiah's son, Manasseh, tried to dismantle these ideologies, the subsequent king, Josiah, also reinforced monotheistic religious reform. Becoming king at age 8, much of the governmental power came from written texts and laws. The finding of the "Scrolls" established the Laws of Deuteronomy, which basically dictates that good things happen to good people, and the vice-versa. This thinking helped instill order among the people since Josiah was not ready to rule. He died in 609 BCE in a battle with Egyptians at Megiddo. This made people question: if Josiah was a good king, why did he die in the battlefield?

The Urbanization of Jerusalem

Week 4 Lecture 1 (1/25/11)

After the reign of David and Solomon, also known as the Golden Age, the city split into two: Judah, the south and Israel, the North. Since the South had Jerusalem, the North built their own temples and alters in Tel Dan and Bethel to avoid making a pilgrimage to the South and helping the Southern economy. This was greatly condemned by the South. However, archaeological evidence shows that Judah also erected alternate temples of their own. Even so, the Bible continuously refers to only the North as sinners because it was written from the Southern point of view.

A growing power during the 8th century BCE was the Assyrians. The Assyrians conquered Israel in 721 BCE and practiced the technique of ethnic cleansing, where they evacuated the inhabitants and placed in their own people. Military tactics were harsh. The Assyrian empire not only wanted to appear strong and wealthy, but intimidating and unmerciful. With the fall of Israel came the rise of Judah. During this time of Assyrian conquest, many people from Israel flew down to the South to live in Jerusalem. Not conquered by the Assyrians, people in the South believed they were protected by God.

Thus, this started the urbanization of Jerusalem. The city expanded its boundaries and its population almost quadrupled. The incoming flow of people did cause many problems for the city, such as social dislocation, smaller nuclear families, traditional, cultural, and religious conflicts, etc. However, the city did remain safe from attack of the Assyrians. Evidence of the LMLK seal and chambers of surplus suggests that Judah was preparing to wage war against the Assyrians. This can be further supported by the contributions of Hezekiah. A "Broad Wall" was built to protect the city, Hezekiah's tunnel was created to bring water into the city, and mass surpluses of food were kept to ensure the city would not starve when under siege.

Solomon's Jerusalem

Week 3 Lecture 2 (1/20/11)

One very important text we examined today was 2 Samuel 7. In this text, God promises that he will build David a lasting dynasty. However, when the temple was destroyed and the city taken over by Babylonians, the Hebrews began to question their faith. Some left the religion, but most reinterpreted the passage. They believe that God promised them a future king, a son of David, whose dynasty will last forever. This gave rise to the idea of a Messiah. It is great when I learn information I can apply to my faith. I knew Jesus was called the son of David, but it is great to now know the story behind it.

For the majority of the class, we discussed Solomon's Jerusalem. King Solomon, the son of King David, was considered a very wise king who erected a temple to house the Ark of the Covenant. Many historians still question whether Solomon and David existed because there is no extra-biblical evidence of their presence. "Is absence of evidence, evidence of absence?" However, Solomon's Temple is comparable to other palaces and temples in the region during the 9th century BCE. All of the temples have a very similar blueprint: a back room, a main entrance hall, pillars in the front, and side chambers. This does not necessarily mean that the Temple or Solomon existed, but it does give some sort of evidence that the Temple might be real.

David's Jerusalem

Week 3 Lecture 1 (1/18/11)

The primary water source in Jerusalem is the Gihon Spring. Before the current era, water from the Gihon spring used to be enough to sustain a population of 2500, but now Jerusalem has to find other means of obtaining water. In earlier times, access to the water was possible either from the Warren Shaft or Siloam pool. The main question that revolves around these water works is: was it naturally there or was it man-made? Scientists and historians still do not know. However, there is evidence that Hezekiah's Tunnel is an expansion of the water works. Water in Jerusalem was not only a vital resource, but was holy and sacred. Coronation ceremonies concluded with the anointing of the king in the water of the Gihon Spring.

A topic of particular interest to myself is the Ark of the Covenant. It is a portable shrine that Hebrews carried around with them for guidance and luck. It can be compared to the pole of the Achilpas, a group in Australia who carried the pole wherever they went and followed the direction the pole swayed. The Ark of the Covenant can be said to be an axis mundi, connecting the people directly to God. It was a gold-covered box with two cherubim kneeling in prayer at the top. These cherubim usually protect or guard something important, and in this case, it was God. It can be questioned whether or not the Hebrews went as far as to worship the Ark as an idol, for it held a special place in the back of Soloman's Temple. I am very interested in the Ark of the Covenant and am considering writing about this for my research paper. :]

Canaanite Jerusalem

Week 2 Lecture 2 (1/13/11)

This lecture, we primarily focused on Jerusalem in evidence and text. Jerusalem is one of the oldest cities documented in actually text, such as execration texts and the Armarna letters. In the execration texts, written in hieroglyphics on clay figures, Jerusalem was listed as one of the enemies. This type of practice shows how people in the past believed that destroying a name brings bad curses onto the name. This explains why Muslims and Jews rarely saw and write the name of Yahweh, because it can potentially be destroyed and cause bad consequences. In the Armarna letters, Jerusalem sent letters to King Akenaten of Egypt asking for protection and aid. Both of these primary evidences show that a Jerusalem did indeed exist. The same can't be said about King David, because besides the Bible, there is no extra-biblical support that he existed.

The Bible, although an significant source, has many conflicts within its texts. For example, in the book of Joshua, he speaks of the brutal killing of all the people in the region of Jerusalem. This is supported many times in the Bible, but in other passages, such as those in Judges, it is refuted. In Judges 1:21, it says that the Benjaminites did not drive out the Jebusites. This leaves room for much biblical criticism and skepticism about the reliability of the Bible. In particular, it raises the question about how Israelites got to Jerusalem: was it by conquest, immigration, or were they already there?

Sacred Space Must Be Founded

Week 2 Lecture 1 (1/11/11)

Today, we primarily discussed the sacred places within Jerusalem. An important concept, stressed in class and in Eliade, is that a "sacred space must be founded." For example, the building of new temples and places of worship are deemed sacred because they usually are of divine origin. It was founded by a person, but initiated by the will of a god. Jerusalem gains its reputation in two ways: (1) by continuous building and expansion, and (2) by associating itself with stories, specifically those that present itself as an axis mundi. The axis mundi is believed to be a place, or portal, that connects the three levels of heaven, earth, and hell. References drawn from the bible and other readings suggest that Jerusalem is this axis mundi. It is believed to be the Garden of Eden and the place to Underworld (Hinnom Valley). To futher support this, stories about the burial of Adam under the Holy Sepulcher and the incorporation of Canaanite myths about Mount Zaphon, make Jerusalem the center of many religions and a significant reference of all important texts.

Another issue, not relating to the class, was brought up today. On my way back to UCLA for winter quarter, I saw protest groups in Westwood with signs saying "Stop Killing Christians in Egypt!" I am very "out-of-the-loop" when it comes to current events, so I didn't bother to look up the story or ask friends. Today, I found out that Muslim terrorists have been killing Christians who go to pray in the Holy Sepulcher. Yes, I was outraged, but from this act of human corruption, we also see an act of kindness. Muslims put aside religion in order to protect their fellow brothers and sisters who were praying at the church. I'm sure not only Professor Cargill was moved by this act. In a world where the news always reflects some evil or crime, it is inspiring to see an act of justice. This, too, points out the importance of Jerusalem. Although religion is important, it does not distinguish one person from another. Hence, although these people are different, they still share the same city of worship, and that is Jerusalem.

Jerusalem as Sacred Space

Week 1 Lecture 2 (1/6/11)

In this lecture, the professor mainly focused on the topography of the sacred city of Jerusalem. Jerusalem was built on a hill, a strategic location to prevent against invasions and attacks. Jerusalem is also encompassed by three valleys, the Kidron, Hunnom, and Tyropean, running to the east, west, and center of the city respectively. Furthermore, Jerusalem is divided into quarters, each quarter with its own religion. The top left quadrant is Christian, top left Muslim, bottom left Armenian, and bottom right Jewish. As one can see, Jerusalem is the center of many different religions. Water is an important mean of survival and purification in Jerusalem. The city has its own spring, the Gihon, from which the city and the people can survive and prosper.

My favorite part of lecture was definitely interpreting the bible readings. I have read these clips in the bible before, but never have I interpreted it like the professor did. For example, when analyzing the story of the Garden of Eden, the Gihon was mentioned. I would have overlooked this minor detail, but the professor went as far as using this detail to draw the hypothesis that Jerusalem could be the Garden of Eden. This was mind-blowing.