Enoch and Qumran Origins: 47 pesquisadores debatem o tema

BOCCACCINI, G. (ed.) Enoch and Qumran Origins: New Light on a Forgotten Connection. Grand Rapids: Eerdmans, 2005, xviii + 472 p. – ISBN 9780802828781.

Henoc e as origens de Qumran: nova luz sobre uma conexão esquecida é o resultado do segundo seminário sobre a literatura henóquica, The Enoch Seminar. Este é o primeiro e mais completo exame das complexas e esquecidas relações existentes entre a comunidade de Qumran e o grupo judaico que produziu a literatura pseudepígrafa de Henoc. Este livro conta com a colaboração de 47 pesquisadores de 11 países. Os ensaístas demonstram que as raízes da comunidade de Qumran devem ser buscadas na tradição do grupo henóquico muito mais do que no sacerdócio de Jerusalém.

A introdução é de Gabriele Boccaccini e a conclusão de James Charlesworth.

As cinco partes do livro examinam, sob diferentes ângulos, as hipóteses de 5 eminentes pesquisadores da área: John J. Collins (Dream Visions and Daniel), James C. VanderKam (Enoch and Jubilees), George W. E. Nickelsburg (The Apocalypses of Weeks), Florentino García Martínez (The Groningen Hypothesis Revisited) e Gabriele Boccaccini (The Enochic-Essene Hypothesis Revisited). No final de cada parte o autor da respectiva hipótese responde às questões levantadas.

O que dizer de um livro onde estão reunidos os especialistas mais conceituados da área? Que o livro representa o “state of-the-art” e, ao mesmo tempo, “first-class research at its best”…

BibleWorks 7 chegou com muitas novidades

A versão 7 do BibleWorks já está à venda. BibleWorks é um excepcional software para o estudo da Bíblia.

A atual versão, de número 6, traz 93 versões da Bíblia em 29 línguas, incluindo o português, 12 textos nas línguas originais, 7 bancos de dados de morfologia bíblica, 6 léxicos e dicionários gregos, 4 léxicos e dicionários hebraicos, além de 18 outras ferramentas, tudo integrado. Foi lançada em 2003. Compare…

A versão 7 traz 112 versões da Bíblia em 30 línguas, incluindo o português, 14 textos nas línguas originais, 18 bancos de dados de morfologia, 12 léxicos e dicionários gregos, 5 léxicos e dicionários hebraicos, além de 30 outras ferramentas, tudo integrado.

Entre as novidades, chamou minha atenção, na primeira leitura, o suporte para fontes Unicode (BibleWorks now supports both Unicode and non-Unicode Greek and Hebrew) , os mapas editáveis do Oriente Médio feitos por satélite (a set of beautiful satellite maps…the collection includes a full set of editable site and terrain overlays for major locations in Israel and Egypt, along with detailed overhead and elevation data and a comprehensive list of archaeological sites), além de algumas novas ferramentas que facilitam o uso do programa.

Fique de olho nos BibleWorks User Forums.

Exige um mínimo de 64 MB de RAM e um espaço em disco que vai de 600 MB a 5.5 GB. Compatível com Windows 98/Me/NT/2000/XP. Não há versões para Macintosh nem Linux ou Unix, mas: according to many users, the Macintosh PowerPC, G3’s, and G4’s can run Microsoft VirtualPC, and users have reported that BibleWorks runs successfully under Windows emulators in Unix and Linux, how VMWare and WINE.

Pastoralis: nova forma de pensar a comunidade cristã

Recebi hoje e-mail do ex-aluno e amigo da FTCR da PUC-Campinas, Pe. Rodrigo Catini Flaibam, atualmente pároco de São Cristóvão, Arquidiocese de Campinas, em Valinhos, SP.

Foi uma alegria visitar o site Pastoralis, do qual Rodrigo é o Pároco Virtual. E perceber que, com sua competente equipe, Rodrigo gerencia, não apenas uma página, mas uma nova forma de pensar a comunidade cristã, em perfeita sintonia com os poderosos recursos hoje oferecidos pela net. Parabéns, Rodrigo e equipe.

Claro, a página tem uma seção sobre Bíblia…

 

 

Padre Rodrigo Catini Flaibam nasceu no dia 27 de novembro de 1977, em Amparo.

Foi ordenado diácono em 16 de agosto de 2002 e sacerdote em 14 de fevereiro de 2003 na Catedral Metropolitana de Campinas por Dom Gilberto Pereira Lopes. Exerceu o ministério diaconal na Paróquia Nossa Senhora do Patrocínio, em Monte Mor, onde posteriormente, também, atuou como Vigário Paroquial.

Foi Administrador Paroquial, e posteriormente, Pároco da Paróquia São Cristóvão, de Valinhos. Foi Vigário Forâneo da Forania Santa Cruz (Valinhos e Vinhedo) e Vigário Paroquial da Paróquia Santa Rita de Cássia, em Campinas.

Padre Rodrigo foi Assessor de Imprensa da Arquidiocese de Campinas, e com as reformulações da Assessoria Arquidiocesana de Comunicação, criou um único departamento para os meios de comunicação diocesanos batizado de “Setor Imprensa”, do qual foi o primeiro Diretor, até 2016. Foi o responsável pela criação do “Ecclesia”, que interligou os dados pastorais e contábeis de todas as Paróquias e Cúria. Participou do processo de aquisição da Rádio Brasil Sociedade Ltda. (AM 1270 kHz). Reformou os meios de comunicação oficiais existentes, transformando o centenário Órgão Oficial da Arquidiocese de Campinas “A Tribuna”, em um boletim gratuito e de maior tiragem para as paróquias. Criou a primeira revista exclusivamente digital da Igreja Católica no Brasil, chamada “Revista Digital Lumen”, para internet, tablets e dispositivos móveis (smartphones). Em dezembro de 2012 lançou um novo portal da Arquidiocese de Campinas interligado às principais redes sociais e ferramentas da rede mundial de computadores e dispositivos móveis.

Dado ao gosto pela arte, arquitetura e tradição, somado à facilidade com os programas de edição de imagens digitais, criou vários “logos” e selos, o brasão e bandeira oficiais da Arquidiocese de Campinas. Heraldista eclesiástico, desde 2003, recebeu a provisão com o Nihil Obstat e Aprovação Eclesiástica para esse trabalho por Dom Bruno Gamberini, em 05 de janeiro de 2010. Cria brasões e chancelas para dioceses, cardeais, bispos e organismos da Igreja Católica nacional e internacional. Em 08 de dezembro de 2010, lançou pela assessoria de comunicação diocesana, o livro “Armorial da Arquidiocese de Campinas”, reunindo o conjunto de brasões da Igreja Particular de Campinas: bispos, paróquias e principais organismos.

Em 05 de janeiro de 2016, foi nomeado por Dom Airton José dos Santos, Vigário Paroquial da Paróquia São Sebastião de Valinhos, onde já atuava como colaborador desde julho de 2015.

Da página da Arquidiocese de Campinas – SP.

A complexa construção da identidade judaica e o testemunho da Literatura Pós-Exílica

A Literatura Pós-Exílica é estudada no segundo semestre do segundo ano de Teologia na FTCR e no CEARP. Com enorme abrangência e carga horária limitada – 4 horas semanais no CEARP e apenas 2 horas semanais na FTCR da PUC-Campinas – esta disciplina aborda 4 momentos:
1. Os profetas exílicos e pós-exílicos: de Ezequiel a Joel
2. Romance, novela, conto: de Rute a Judite
3. Historiografia: a Obra Histórica do Cronista e 1 e 2 Macabeus
4. A literatura apocalíptica: Daniel e os apocalípticos apócrifos (ou pseudepígrafos).

São privilegiados, pelo minguado do tempo, os momentos 2 e 4. Os profetas são vistos mais rapidamente, pois o profetismo já foi estudado no primeiro semestre; e, infelizmente, a historiografia é apenas mencionada. Já o item 2 é fundamental para se entender o complexo universo de conflitos em que se busca uma identidade judaica – que acaba plural – e o item 4, a apocalíptica, é a porta que deve ser cuidadosamente aberta para a entrada, no semestre seguinte, em o mundo do Novo Testamento.

Dispostos cronologicamente os livros, teríamos o seguinte panorama desta enorme literatura:
1. Os profetas exílicos e pós-exílicos
Ezequiel: 593-571 a.C.
Dêutero-Isaías: cerca de 550
Ageu: 29.8 a 18.12.520
Zacarias 1-8: 18.12.520 a 7.12.518
Isaías 56-66: entre 520 e 510
Malaquias: entre 480 e 450
Zacarias 9-14: final séc. IV – início séc. III
Joel: séc. IV ou III

2. Romance, novela, conto
Rute: ca. 450 a.C.
Jonas: ca. 450
Ester (hebr.): ca. 350
Tobias: ca. 200
Judite: ca. 150

3. Historiografia
OHCr: 1 e 2 Crônicas, Esdras e Neemias: séc. IV a. C.
1 e 2 Macabeus: entre 90 e 70

4. A literatura apocalíptica (seleção)
Daniel: 164 a. C.
O livro etiópico de Henoc: séc. II-63 a.C.
O livro eslavo de Henoc: séc. I d.C.
O livro dos Jubileus: 100 a.C.
Os Salmos de Salomão: 63-40 a.C.
Os Testamentos dos 12 Patriarcas: 130-63 a.C.
Os Oráculos Sibilinos: séc. I a.C.
Assunção de Moisés: 30 a.C.-30 d.C.
O Apocalipse siríaco de Baruc: 75-100 d.C.
O IV livro de Esdras: fim do séc. I d.C.

I. Ementa
Procura compreender a vivência dos judeus no exílio, lendo os profetas Ezequiel e Dêutero-Isaías. De igual modo, no pós-exílio, através do estudo dos profetas da reconstrução, tais como Ageu, Zacarias, Trito-Isaías e outros. Aborda também os romances, novelas e contos (Rute, Jonas, Ester, Tobias, Judite), que mostram como manter a identidade judaica, tanto dentro do país como na diáspora. A literatura histórica da época, através da Obra Histórica do Cronista (1 e 2 Crônicas, Esdras e Neemias), também é tratada. Finalmente, a significativa literatura apocalíptica, tanto canônica, como Daniel, quanto apócrifa, até Qumran. É um momento privilegiado para a preparação dos estudos neotestamentários, no contexto dos domínios persa, grego e romano sobre a Palestina. O confronto entre o judaísmo e o helenismo é abordado em detalhes.

II. Objetivos
Possibilita ao aluno conhecer a complexidade dos vários judaísmos surgidos no pós-exílio, suas teologias e o ambiente carregado de especulações apocalípticas em que se deu a pregação de Jesus e a escrita do Novo Testamento.

III. Conteúdo Programático

1. Os profetas exílicos e pós-exílicos
Ezequiel
Dêutero-Isaías (Is 40-55)
Ageu
Zacarias 1-8
Trito-Isaías (Is 56-66)
Malaquias
Zacarias 9-14
Joel

2. Romance, novela, conto
Rute
Jonas
Ester
Tobias
Judite

3. Historiografia
A obra histórica do Cronista (1 e 2 Crônicas, Esdras e Neemias)
1 e 2 Macabeus

4. A literatura apocalíptica
Daniel
Os apócrifos apocalípticos

IV. Bibliografia
Básica
ARANDA PÉREZ, G. et al. Literatura Judaica Intertestamentária. São Paulo: Ave-Maria, 2000.

DA SILVA, A. J. Apocalíptica: busca de um tempo sem fronteiras. Artigo disponível na Ayrton’s Biblical Page

DIEZ MACHO A. et al. Apócrifos del Antiguo Testamento I-V. Madrid: Cristiandad, 1982-1987.

MESTERS, C. Como ler o livro de Rute: pão, terra, família. 3. ed. São Paulo: Paulus, 1997.

SCHÖKEL, L. A.; SICRE DIAZ, J. L. Profetas 2v. 2. ed. São Paulo: Paulus, 2002-2004.

STORNIOLO, I. Como ler o livro de Daniel: reino de Deus x Imperialismo. 3. ed. São Paulo: Paulus, 1997.

WIÉNER, C. O profeta do novo êxodo: o Dêutero-Isaías. 3. ed. São Paulo: Paulus, 1997.

Complementar
ABADIE, Ph. O livro de Esdras e de Neemias. São Paulo: Paulus, 1998.

ABADIE, Ph. O livro das Crônicas. São Paulo: Paulus, 1998.

COLLINS, J. J.; McGINN, B.; STEIN, S. J. (eds.) The Encyclopedia of Apocalypticism: Vol. 1: The Origins of Apocalypticism in Judaism and Christianity; Vol. 2: Apocalypticism in Western History and Culture; Vol. 3: Apocalypticism in the Modern Period and the Contemporary Age. New York: Continuum, 2000.

COOK, S. L. The Apocalyptic Literature. Nashville: Abingdon, 2003.

GARCÍA MARTÍNEZ, F. Textos de Qumran: edição fiel e completa dos Documentos do Mar Morto. Petrópolis: Vozes, 1995.

GARCÍA MARTÍNEZ, F.; TREBOLLE BARRERA, J. Os homens de Qumran: literatura, estrutura e concepções religiosas. Petrópolis: Vozes, 1996.

GRABBE, L.; HAAK, R. D. (eds.) Knowing the End from the Beginning: The Prophetic, Apocalyptic and Their Relationships. London: T & T Clark, 2004.

JOSEFO, F. História dos Hebreus: obra completa. Rio de Janeiro: Casa Publicadora das Assembléias de Deus, 1992.

KILLP, N. Jonas. Petrópolis/São Leopoldo: Vozes/Sinodal, 1994.

KIPPENBERG, H. G. Religião e formação de classes na antiga Judéia: estudo sociorreligioso sobre a relação entre tradição e evolução social. São Paulo: Paulus, 1997.

LACOCQUE, A. Le Livre de Ruth. Genève: Labor et Fides, 2004. Resenha: Kirsten Nielsen, University of Aarhus, Aarhus, Dinamarca.

MEIN, A. Ezekiel and the Ethics of Exile. Oxford: Oxford University Press, 2001. Resenha: David G. Garber Jr., Emory University, Atlanta, GA, USA.

RUSSEL, D. S. Desvelamento divino: uma introdução à apocalíptica judaica. São Paulo: Paulus, 1997.

SHANKS, H. (org.) Para compreender os manuscritos do Mar Morto. Rio de Janeiro: Imago, 1993.

SHIGEYUKI N.; DE PAULA PEDRO, E. Como ler o livro de Malaquias: defender a tradição ou a vida? 3. ed. São Paulo: Paulus, 1997.

SOLANO ROSSI, L. A. Como ler o livro de Zacarias: o profeta da reconstrução. São Paulo: Paulus, 2000.

STORNIOLO, I. Como ler o livro de Ester: o poder a serviço da justiça. 2. ed. São Paulo: Paulus, 1997.

STORNIOLO, I.; BORTOLINI, J. Como ler o livro de Tobias: a família gera vida 2. ed. São Paulo: Paulus, 1997.

STORNIOLO, I. Como ler o livro de Judite: a viúva que salvou o seu povo. 2. ed. São Paulo: Paulus, 1997.

Novidades na bibliografia da Ayrton’s Biblical Page

Livros novos acrescentados à bibliografia comentada da Ayrton’s Biblical Page.

Sobre apocalíptica:

  • COLLINS, John J.; McGINN, Bernard; STEIN, Stephen J. (eds.) The Encyclopedia of Apocalypticism: Vol. 1: The Origins of Apocalypticism in Judaism and Christianity, 520 p.; Vol. 2: Apocalypticism in Western History and Culture, 544 p.; Vol. 3: Apocalypticism in the Modern Period and the Contemporary Age, 520 p. New York: Continuum, 2000.
  • COOK, Stephen L. The Apocalyptic Literature. Nashville: Abingdon, 2003. 233 p.
  • GRABBE, Lester; HAAK, Robert D. (eds.) Knowing the End from the Beginning: The Prophetic, Apocalyptic and Their Relationships. London: T & T Clark, 2004. ix + 226 p.

Sobre profetismo:

  • MEIN, A. Ezekiel and the Ethics of Exile. Oxford: Oxford University Press, 2001. xii + 298 p.

Onde se faz a maior parte da pesquisa atual sobre o Jesus Histórico?

Vale a pena ler a reflexão de Mark Goodacre no seu Mark Goodacre’s NT Blog sobre a atual situação da pesquisa sobre o Jesus Histórico. Leia

American Jesus scholarship coming of age?

Ou seja: A pesquisa norte-americana sobre o Jesus Histórico está chegando à maioridade?

 

American Jesus scholarship coming of age?

I am preparing a lecture at the moment on the contemporary scene in Historical Jesus scholarship (having taking a lecture on Schweitzer, then a lecture on Bultmann, Käsemann and the new quest, then a lecture on Geza Vermes and Ed Sanders) and as I re-read some materials on the Jesus Seminar, I am struck by this comment from the late Robert Funk, just a little over twenty years ago:

Perhaps most important of all, these developments have taken place predominantly, though not exclusively, in American scholarship. We need not promote chauvinism; we need only recognize that American biblical scholarship threatens to come of age, and that in itself is a startling new stage in our academic history. We may even be approaching the time when Europeans, if they know what they are about, will come to North America on sabbaticals to catch up, rather than the other way around. It is already clear that Europeans who do not read American scholarship are falling steadily behind. (Opening Remarks of Jesus Seminar Founder, Robert Funk, 21-24 March 1985)

It’s interesting to read that prophecy of not so long ago, and in many ways Funk has been proved right. In Historical Jesus studies at least, one’s mind naturally turns to Germans, and a handful of Brits prior to 1970. But the last thirty years or so have been quite different.

I’m wondering about geographical affiliations of Jesus questers in recent times. I suppose that a surprising number of so-called third questers have an association with the U.K., Geza Vermes, Anthony Harvey, Tom Wright. Ed Sanders had written Jesus and Judaism prior to coming to Oxford in 1984, but it was published in 1985. Then there’s Gerd Theissen in Germany. There are of course many prominent Americans too, Ben Meyer, John P. Meier, Paula Fredriksen, Dale Allison and more. Jesus Seminar folk, on the other hand, tend to be almost exclusively based in the US, and perhaps that is no coincidence in the light of Funk’s remarks above.

An aside on the same topic, I have struggled with attempts to categorize recent Jesus scholarship and I am inclined to agree with Dale Allison in “The Secularizing of the Historical Jesus”* that the now standard division into three quests is misleading and unhelpful. Nevertheless, I was struck today to see that Lane McGaughy consciously aligns the Jesus Seminar’s work with the work of the New Quest (The Search for the Historical Jesus: Why start with the sayings?). I was struck because I had thought that Tom Wright’s category “renewed new quest” in his inventory in Jesus and the Victory of God was a kind of marginalizing of the work of Crossan et al. I had not realized that it was in the Jesus Seminar’s own self-description. Notice, in particular, the following:

The agenda of the Jesus Seminar thus evolved from the New Quest and its attempt to reconstruct the teaching of the historical Jesus. In distinction from the so-called Third Quest which is attempting to locate Jesus within the religious and social world of first-century Judaism, the work of the Jesus Seminar may be seen as a renewal and extension of the New Quest (though some members of the Jesus Seminar may see their own work as part of the Third Quest). In chapter four of his recent book Honest to Jesus, Robert Funk refers to the work of the Jesus Seminar not as part of the Third Quest, but as the Renewed Quest for Jesus . . . . The work of the Jesus Seminar can thus be seen as the continuation of the New Quest for the historical Jesus.

I’m really surprised by the explicit acknowledgement that there are others who are engaged in a different enterprise, and the apparent distancing from the task of “attempting to locate jesus within hte religious and social world of first-century Judaism”. I thought that everyone took for granted that one of the very reasons for the collapse of the new quest was its negative evaluation of what it so shockingly called “late Judaism”.

* This was on-line on Dale Allison’s homepage for ages, but it seems that it is no longer there, nor are any of his other articles (and there’s a new pic.). Google locates a version here but I don’t know if it’s legitimate or not. Anyway, if you have a copy of Resurrecting Jesus (and if you haven’t, why not?), it’s the first essay in there, and a cracking read, as is the whole book.

Fonte: Mark Goodacre – NT Blog: January 22, 2006

Tomb raiders

Tomb raiders

Three years after Iraq’s ancient treasures were first stolen and smashed, the cradle of civilisation is still being looted. It’s a catastrophe, says former arts minister Mark Fisher.

The following correction was printed in the Guardian’s Corrections and clarifications column, Friday January 27 2006

In the article below, we said that Switzerland continued “to refuse to ratify the 1970 Unesco Convention on Illegal Exports of Works of Art”. That is completely incorrect. Switzerland in fact ratified the convention on October 3 2003. Earlier, on May 28 2003, Switzerland became the first country to introduce UN security council resolution 1483, dated May 22 2003, to facilitate the return of cultural assets to Iraq. This meant that the import, transit and export of Iraqi cultural property stolen in Iraq, or illicitly exported from Iraq since August 2 1990 was strictly prohibited.

 

‘Pillagers strip Iraq museum of its treasure,” the New York Times reported on April 13 2003 as Baghdad fell to coalition forces. The next day the Independent reported that “scores of Iraqi civilians broke into the museum … and made off with an estimated 170,000 ancient and priceless artefacts”.

The media joined archaeologists in condemning President Bush and the US. Eleanor Robson, a council member of the British School of Archaeology in Iraq, compared the US under President Bush to the Mongol hordes, and the destruction of the museum’s collection to that of the library of Alexandria in the 5th century. The president of the International Council on Monuments said that the US was guilty of committing a “crime against humanity”. Interpol set up a task force to track Iraq’s stolen cultural property, Unesco organised meetings of experts, and the US sent a multi-agency task force to investigate. It included specialists from the CIA, the FBI, the Diplomatic Security Service and US Immigration and Customs, and was led by Col Matthew Bogdanos, a former assistant district attorney from Manhattan.

Bogdanos announced an amnesty and slowly artefacts began to be returned, including one of the museum’s most beautiful and precious objects: the alabaster Warka Vase, carved in Uruk 5,000 years ago and now brought back in 14 pieces in a plastic rubbish bag. The pictures on the vase tell us much about life in ancient Mesopotamia, showing scenes of agriculture, religious and ritual offerings. Other pieces were recovered in raids, including the Bassetki statue, a copper statue base with the lower half of a man holding a standard or doorpost. It was hidden in a cesspool, submerged.

As these successes were reported, and estimates of the total losses revised down to around 15,000 artefacts, the media’s initial horror was replaced by a mood of relief, even of defiant complacency. David Aaronovitch wrote in this newspaper that “the only problem with [reports that the museum ‘was looted under the noses of the Yanks, or by the Yanks themselves’] is that it’s nonsense. It isn’t true. It’s made up. It’s bollocks.” The robbing of the Iraq National Museum slipped from the headlines. The caravan of outrage passed on. Gradually, however, the extent of the loss and damage to Iraq’s heritage across the country became clearer. Many of the Iraq National Museum’s major pieces, too big and heavy to move, had been smashed. At Mosul, 16 bronze Assyrian door panels from the city gates of Balawat (9th century BC) had been stolen, as had cuneiform tablets from Khorsabad and Nineveh. In Baghdad, the National Library and State Archives building was burned down and the national collections of contemporary Iraqi and European art, including works by Picasso and Miró, were looted.

Even more serious, perhaps, has been the damage to Iraq’s archaeology. In this cradle of civilisation, more than 10,000 sites of interest have been identified, of which only 1,500 have been researched. These sites are currently undefended from looters. Willy Deridder, the head of Interpol, has said that these sites – particularly those in the south, such as the 4,000-year-old ziggurat at Ur – are almost impossible to protect.

Babylon and Ur were requisitioned by the coalition and have had military camps constructed within their ancient sites. At Babylon the US forces flattened 300,000 sq metres and covered the area with compacted gravel in order to create parking lots for military vehicles next to a Greek theatre built for Alexander of Macedon. A dozen trenches, each up to 170m long, have been cut through archeological workings, destroying the evidence that they might have yielded.

A helipad was constructed in the heart of ancient Babylon. For this, ground had to be bulldozed and thousands of Hesco sandbags (made by the US-owned Handling Equipment Speciality Company) filled with earth to provide fortifications. The soil in these bags, dug up from the site, contains archaeological material now ripped out of its context, deracinated for all time. Worse, when more Hesco containers had to be filled, soil was brought in from other sites. The Hesco containers are biodegradable and are already beginning to collapse, leaving a stew of archaeological material that will eventually have to be sifted at vast expense if it is to be of value.

The military have now moved on, but while the helipad was in use the daily flights shook the foundations of Babylon’s ancient walls so severely that the wall of the Temple of Nabu and the roof of the 6th-century-BC Temple of Ninmah collapsed.

In the south, the remains of the ancient city of Ur, excavated by Leonard Woolley in the 1920s, is still a military camp, while the sites of neighbouring Sumerian city-states (Lagash, Uruk and Larsa) have been so badly damaged by looters that observers have described them as resembling devastated lunar landscapes, with craters 5m deep. These craters have been dug by Iraqis who, now that the sites are not guarded, are “farming” them at night for portable antiquities that can be sold.

The damage to Umma, in the desert north of Nasiriya, is particularly serious. One of the most celebrated of the Sumerian cities, it was not officially excavated until 1996. It has now been so comprehensively looted that what it can tell us of pre-Akkadian times may be irretrievably lost.

How important is this? For the Iraqis, the damage strikes at the heart of their culture and history. Although the Iraq National Museum was founded only in 1923, it was an institution around which all Iraqis, regardless of religion, could attempt to create some shared national identity. There is also considerable significance for the rest of the world: in these sites are buried the roots of western civilisation. A line of influence (philosophical, scientific, artistic, aesthetic) runs from Mesopotamia through Greece to Rome and on to us. This is the birthplace of historiography in that it was here, in Babylonia, in southern Iraq, that writing was invented 5,000 years ago, when cuneiform, etched on clay tablets, allowed the transmission of ideas, of achievements, of records.

In the fertile Mesopotamian lands, we can trace man’s achievements back for at least 10,000 years, to early farming communities of Nemrik, to the al’Ubaid civilisation (7,000 years ago) and to the rule of the Sumerian king, Gilgamesh, which inspired The Epic of Gilgamesh (circa 2000 BC), one of the greatest works of literature, written in cuneiform on 11 tablets and in which we have the earliest accounts of the great flood.

It is only in the past 150 years that we have begun to retrieve this history and the record of the astounding achievements of the Sumerian and Akkadian empires that succeeded it. We have in the Louvre, in the Philadelphia museum, the Ashmolean and the British Museum glimpses of the sophistication of Ur with its Royal Tombs; of the wonders of Sardon’s palaces at Khorsabad, with their statues of winged bulls; of the Lion Hunts of Ashurbanipal, shown in reliefs from the North Palace at Nineveh.

But these treasures, though mighty, are modest when compared with those in the Iraq National Museum in Baghdad: the Lion Hunt stela from Uruk; the now-eyeless copper head of the Great King Naram-Sin; the stained ivory sculpture known as the Mona Lisa of Nimrud. This has once again survived, as it did in 612 BC when Nimrud was attacked and the head was thrown down a well where it lay submerged for 2,500 years. Along with the Nimrud gold from the tombs of the Assyrian Queens, the head was stored in the “safety” of the vaults of the Central Bank in Baghdad, along with the Nimrud gold from the tombs of the Assyrian Queens. There it avoided being looted, but both gold and head were severely damaged by an apocalyptic flood of 500,000 tons of water that may have been deliberately engineered to prevent Saddam Hussein and his sons from making off with them.

In 2003, in the months when a coalition invasion seemed likely, there was ample time in which to take steps to protect Iraq’s treasures and in which the world’s archeological community could, and did, make representations to the governments in Washington and London. Thousands of objects were removed to places of safety, but the pleas to Bush and Blair were ignored. When Baghdad fell in March 2003, the Iraq National Museum remained unguarded for days and the country’s archeological sites for months.

What can be learned from these unhappy events? What is being done? Unesco has established an International Committee on which 30 countries are represented. The UK’s delegate is Dr John Curtis, keeper of the British Museum’s Ancient Near East Department. Last November the committee agreed a resolution that there should be an independent assessment made of the damage to Babylon. However, the US is reluctant to cooperate unless the assessment is under American control and employs American consultants.

On the security of archeological sites, most are agreed that, if the “farming” of sites is to end, the guards should be restored and their salaries raised. Ideally, there should be aerial surveillance over the most important sites, but here again US cooperation is uncertain.

Action needs to be taken to stop the illegal export of artefacts stolen from museums and sites. There is general agreement with the assessment of the director of the Iraq Museum, Donny George, that Iran and Turkey are “not assisting” in the control of this black market and that many of the exported artefacts are passing through Switzerland, which has the fourth largest art market in the world but continues to refuse to ratify the 1970 Unesco Convention on Illegal Exports of Works of Art.

In the medium term, responsibility for re-establishing Iraq’s museums and sites should be assumed by the interim Iraqi government. This body has recently announced a reconstructing of its cultural ministry into four sections (museums, excavations, conservation, and interpretation and learning). Each section will report to a minister and the role of Dr George, who has done so much to restore order in the past 18 months, will be downgraded. He may retire.

Our worst fears, that “10,000 years of human history has been erased” may not have come to pass, but a similar catastrophe in the future may not be averted unless the US and the UK governments recognise the damage that the war has caused and accept some responsibility for it.

They might profit from reading The Epic of Gilgamesh. Like all great poems, it tells us about ourselves. It is about grief and the fear of death, about man’s quest for wisdom and immortality. Its hero doesn’t understand the difference between strength and arrogance. By attacking a monster, he brings down disaster on himself.

Fonte: The Guardian – Thu 19 Jan 2006

Intelligent design, criacionismo e evolucionismo

Será que todo mundo sabe o que é intelligent design, que pode ser traduzido por design inteligente ou planejamento inteligente?

E qual sua relação com o evolucionismo? E com o criacionismo? E com a sociedade norte-americana? E com o Vaticano? E com a administração Bush?

E por que este tema está sendo tão debatido ultimamente? E esta polêmica já chegou ao Brasil? Ou vai chegar?

Abaixo, alguns links para os interessados no assunto…

Breakthrough of the year: Evolution in Action
Discovery Institute
Discovery Institute
Escolas do Rio vão ensinar criacionismo
EUA abrem maior mostra sobre Darwin
Evolução é o “achado do ano”, diz revista
Jornal do Vaticano diz que design inteligente não é científico
Mais que polêmico, ensinar criacionismo é “crime”, diz físico Marcelo Gleiser
Teorias científicas vão aos tribunais
The Center for Science and Culture