Episode 37: Cynthia Shafer-Elliott – What Archaeologists Do & Why It Matters

Pete: Okay, welcome listeners, to another episode and welcome to Cynthia Shafer-Elliott for being our guest today. Hi Cynthia, how it going?

Cynthia: Well, how are you?

Pete: You’re from California.

Cynthia: I am, and it just started winter, like, the other day.

Pete: Oh, what’s winter like? 70 degrees?

Cynthia: It has been, yeah, but now it’s raining so I feel really bad for you all as you had that big artic blast.

Pete: We did, it was horrible.

Jared: We’re like Game of Thrones; our winter lasts years.

Cynthia: [Laughter]

Pete: Yeah, yeah. A thousand years actually, so…

Cynthia: Oh, you poor people.

Pete: Hey, listen, Cynthia, in case you haven’t noticed you are an archeologist.

Cynthia: I am, yeah.

Pete: You are. You know, I studied that a little bit in graduate school, but I’m not an archeologist myself. I don’t like getting dirty –

Cynthia: [Laughter]

Pete: And I don’t like getting up early. So, apart from those two things, help us, just, you know, what do you do? What do archeologists do? And that’s something that, you know, if you think of it as Indiana Jones or something like that, but –

Cynthia: Yeah…

Pete: That’s not it. But what do you do and why do you do it?

Cynthia: Yeah, you know, I have to explain this to my students all the time because I’m trying to bribe them to come with me to Israel to dig. So, what we do is we’re trying to understand ancient Israel better. And we do that by, well, I do that by both examining the biblical text and examining what we call material culture. And material culture is all that physical stuff that they left behind that could be buildings, architecture, features of a house, say like, an oven or a cistern that could be what we could call the artifacts that they left behind, like pots and oil lamps and things like that. And so, what we’re trying to do is uncover what they’ve left behind in order to understand ancient Israel better. So, we do have to get up very early, because we’re there in the summer and it’s very hot. Yeah. So, we work early hours and it’s not for the faint hearted. You know, it’s hard work. It’s kind of like akin to the academic fat camp –

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Where you go and you’re working so hard and you’re using muscles that you didn’t remember that you had and you are having a hard time because it’s hot and dirty and you’re in the sun, but at the same time, you are the first person to uncover something that hasn’t been seen or touched in thousands of years. Yeah!

Pete: What’s the most interesting thing or exciting thing that you’ve ever uncovered, or maybe you were a part of a team that uncovered something?

Cynthia: Yeah, I get asked that a lot. I think all of us in that field get asked this question a lot. It’s a really interesting question though, because what I like is probably not what most people find exciting, but I would think what most people would find exciting is, I was part of a one-season on a Venetian Tomb excavation back in 2002 I think, yeah. I think that’s when it was, with Eliat Mazar, and this tomb, this little tomb hadn’t been excavated and it also hadn’t been robbed. And so, we had this little tomb full of artifacts that people would take to, when they’re revering their ancestors. So, these are high end materials. These aren’t everyday artifacts like cooking pots or something, but these are fragile or precious things, like a metal sword or bronze sword, excuse me, or some scarabs, or jewelry, and then all this, if I can say this, all the skeletal remains too, but we’re not supposed to talk about that.

So, but that’s really, that was really exciting, and the fact that it was right on the Mediterranean probably didn’t hurt either, but for me personally, it’s when we’re, I’m right now, I’m excavating houses and one of the things I love, it sounds –

Pete: So am I, you should see my basement.

Cynthia: [Laughter]

Pete: Horrible. Anyway…

Cynthia: One of the things I love that I find, as simple as this sounds, is sometimes you find a handle of a vessel, like a jug or a pot or something, and while the vessel itself was wheel made, the handles are pressed on usually by hand. And so, sometimes you see and feel the potter’s thumbprints and sometimes you even find their thumbprint and to see their thumbprint on this vessel, it just, it takes my breath away every time. I think it’s just, wow, look at this, reminds me that somebody made this pot and it begets all those questions of who made it and why and what did they do with it and why did they leave this behind? And for me, it’s the stories behind the artifacts, behind the architecture, the stories of the people that used these items and lived during this time that I find the most fascinating.

Jared: So, at some point we’ll talk more about some of those findings and what does that mean for your understanding of daily life in ancient Israel and the time periods that you studied, but maybe talk some about how does biblical archeology impact how we read or have read the Bible. Like, what’s the interplay between the scriptures and archeology?

Cynthia: That’s another really good question, and depending on who you ask, you’ll have a very different answer. But part of the issue that a lot of us in our field have to answer is kind of even how you phrased the question using that term “biblical archeology.” You have people within the field who say, “well, yes, you should be calling it biblical archeology and you should be digging with your trowel in one hand and your Bible in the other.” And then you have others who say, “absolutely not!” Because archeology is its own discipline and you have no other archeology that uses a text to define or interpret its answers. So, people often think that archeology is, it’s more scientific, there’s less interpretation than say, in biblical studies, but I would say that’s not the case.

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I would say that there is maybe just as much interpretation within archeology as there is in biblical studies and as much as I love doing both biblical studies and archeology, I understand that they’re, and I try very hard to notice that they’re two different disciplines, and that these disciplines need to be done in their own ways and the interpretation from those studies and some of those artifacts need to be done in an appropriate methodological way. Now, that’s not to say though, that you can’t use the Bible to help us understand the physical world of ancient Israel or vice versa, that you can’t use archeology to help us understand the Bible. You absolutely can! But I think it has to be done so carefully that you can’t just be digging in Israel and say, “oh, I found,” let’s see for example, “I found this gate for this city and we think it might be from the time of the Iron Age, the Iron Age I. And so, therefore, we know Solomon built gates, so therefore, we think this is Solomon’s gate.” You know, that’s kind of a big jump. You have to have a little bit more evidence than that. So, even kind of in that crosshairs between those two disciplines, you absolutely want to use everything at your disposal to understand ancient Israel better. You want to use Hebrew Bible or Old Testament, you want to use other artifacts, like, textual artifacts like ancient near-Eastern texts. Also, archeology and iconography, which is representational art, like, figurines and things like that, it’s my opinion we want to use everything at our disposal, but we also want to do so carefully that we’re not allowing these other disciplines to kind of take our interpretation into a direction that maybe the actual physical evidence isn’t, or maybe is going in. Does that make sense?

Pete: Oh, yeah. It makes a lot of sense. Cynthia, you used the phrase I think, Iron Age I?

Cynthia: Yeah, sorry.

Pete: Explain that. Explain, you know, the epics, the eras, the stages that you archeologists have to work with all the time and maybe how they overlap with the biblical story a little bit if that’s possible?

Cynthia: Yeah, you know, depending on who you read or which scholar, archeologist you talk to, those dates are going to fluctuate a little bit, especially with, when you think of possibly very early Israel. Those dates are not set in stone because we realize that some things transition a lot longer than other things. So basically, we break down, just like in any history in any archeology, we’ve got different historical time periods, or archeological time periods that we look at ancient Israel. And the time period that most seems to represent when Israel would have existed is the Iron Age, and the Iron Age can be further subdivided into smaller ages like Iron I, Iron II, some even say Iron III, but some would call Iron III by a different name. So, it kind of depends on who you read and you know, what kind of school you belong to, but Israel is fairly firmly planted in the Iron Age. Now, when Israel comes on the scene and how they come on the scene is another question, but for me personally, the time period I’m most interested in is the Second Iron Age, and that’s roughly from around 1000 onto when Jerusalem was destroyed in 586 by the Babylonians.

Pete: And Iron Age I, that’s 1200, right? 1200 to about 1000?

Cynthia: Right. And that’s a pretty small time period, but that transition, that time period, early Israel is still very much debated by archeologists and biblical scholars on how Israel came on the scene and when, and so that’s a whole big discussion. But, yeah, so Iron I is roughly from 1200 – 1000, Iron II is roughly from 1000-586, and then you go on into the, you know, Neo-Babylonian periods then Persian and so on.

Pete: Yeah. Yeah, it’s, you know, when you get to the origins of Israel, I guess, one reason why scholars debate that back in Iron I around 1200 is because there isn’t a lot of archeological evidence, right?

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Cynthia: Right, correct.

Pete: Yeah. That’s a shame.

Cynthia: It is a shame, because as, you know, historians and archeologists, we want as much evidence as possible and unfortunately, we don’t get a whole lot outside of the Bible. What we do know is the earliest mention of a people group called Israel is from, outside of the Bible, is from a stele called the Merneptah stele. And Merneptah was a pharaoh of Egypt after Ramses II I believe, and he did a military campaign into Canaan. And in this stele, which is a stone monument, it’s a victory monument, in this victory monument he talks about this campaign where he destroys a few city states. He names Ashkelon, but also names a people group called Israel, and this is our first mention of a people group called Israel in what becomes known later as the land of Israel, and that’s from about, I think the stele dates from around 1207 BCE. And then we don’t have extrabiblical anchor for King David until the Tel Dan stele was found. And the Tel Dan stele doesn’t date until the 9^th century, which is after David would have existed. But the stele, again, a stone monument erected by Hazael, King of Aram-Damascus talks about his campaign against Israel, Judah, and he mentions Beit David or the House of David, which could mean the dynasty of David and that’s our, and that’s from the 9^th century. So, what’s interesting is because of those two artifacts, we have the earliest reference of Israel with the Merneptah stele, and then we have the earliest reference to the kingdom of Israel established by David, which provides a solid beginning and end for the emergence of Israel and a kingdom called Israel. And so, unfortunately, we don’t get a lot of monumental type artifacts that talk about this people group called Israel or this kingdom called Israel or Judah or talking about David or Solomon, and that’s the stuff that most people like to hear about is the monumental stuff.

Jared: Right.

Cynthia: Yeah! So, most of what we do isn’t the monumental. It’s most of the, you know, “oh hey, I found this pot!”

Jared: So, before we go to kind of the pots and pans of everyday life, I think it would be good to even talk about some of that and some of the interesting things there. But can you just replay, because you used a lot of language I think is pretty common in archeology. The stele and the tels, Tel Dan, you mentioned, can you just rehearse real quick that lesson of those languages, like what’s a stele, what’s a tel, and maybe if there’s other common language that you guys as, that you as archeologists would use to describe places or things, that might be helpful to orient us.

Cynthia: Right. The term that you would need to know is the word “tel.” And tel being a not like a poker-tell, but basically a hill, a mound, it’s an artificial mound and you find them all throughout, you know, Israel and Southern Levant. And the Southern Levant is a geographical territory that Israel belongs to, so that would include the modern-day states of Israel, West Bank in Gaza, Palestine, Jordan, southern parts of Lebanon and Syria. And so, a tel is basically a artificial mound that they realized back in the pioneering days of archeology of ancient Israel that these mounds are basically the remains of layers of a buried city or town and that when we excavate them, you are basically going back in time. So, the most recent occupation of that city is at the top and the further down you excavate, you are going through the different layers of when that city or town existed and what was left behind.

Jared: So, how many tels would there, just a scope that we’d be talking about in this region that archeologists work on?

Cynthia: Oh geez, that’s a really good question and one I don’t know the answer to. But there’s tons.

Jared: So, it’s many, many, there’s a high volume.

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Cynthia: Yeah, there’s a high volume and they range in size, you know. You’ve got some very small ones that maybe it was just a little village that existed for a short amount of time, and then you have some really large ones, like Lachish. Where Lachish was the second most important city in the kingdom of Judah and it was occupied for, you know, many, many, many centuries. It’s just a huge site. So, when we excavate, most of the time we’re excavating on these tels, and most archeologists though, we realize, well, it’s one reason why it’s so laborious is you’re moving all this dirt from all of these different layers and your wheelbarrow skills get really good taking care of all this dirt. But, we basically have a very slow methodological process, which is why excavations take so long because you have a process and you have a question your, or time period that you’re trying to concentrate on, but you have all these other layers before your time period. So, for instance, I’m interested in the Second Iron Age, like we already talked, which is roughly the time of the divided monarchy, the kingdoms of Israel and Judah. And that’s the time period I’m most interested in, but the site I’m digging in Tel Halif, that site was occupied after the Iron Age II, it was occupied during the late Roman, excuse me, even before that the Persian and late Roman Byzantine, and so we have to go through those other layers and treat those other layers like they’re just as important as the layer we’re interested in. So, we have to document everything, take heights and measurements and keep everything and analyze everything. So, it’s a really lengthy process but when you get to a tel and you realize that these are layers of a buried city.

Jared: Stay tuned for more Bible for Normal People.

Pete: So, how do you know when you are? You dig down, and the further down you dig, the further back in time you go. How can archeologists tell what century they’re in –

Cynthia: Right.

Pete: Or what age they’re in, whether Iron Age or Bronze Age or whatever?

Cynthia: Sure. The biggest indicator that we use is pottery. So, the pottery just changes over time. So, we call that typology or pottery typology, how those types change. So, the example I usually give in class is let’s say we talked into a room and we had all these different cell phones in a box, and we said you need to put these in chronological order. And you would more than likely do a really good job at putting those phones in order from when cell phones began to today because cell phones, when they first started, they were actually car phones and they were really big and they had these huge antennas and then they get to a flip phone and a smart phone and, you know, they kind of evolve over time and pottery evolved over time. And so, when we look at, let’s say, a jug, we know by looking at the handle, the rim, and the base of that jug, we can tell what time period it’s from because time periods have very certain features of their pottery.

Jared: And to clarify, I mean, I’m just clarifying with you, but in my head, pottery seems like a strange, like, décor element. But back then, it would have been the basic building blocks of domestic life, right?

Cynthia: Right, and you have pottery everywhere. You have broken pieces, which we call shards, sometimes you’ll have sometimes whole vessels, or we put vessels back together again. And so, if you were to, say, look at oil lamps and oil lamps are the little lamps that you would put oil in to help see at night. And they change, they evolved over time. They went from being just a simple bowl with like a slight pinch all the way to being more enclosed with decoration. And so, when you see these oil lamps, you see how they refined, how they made these lamps, maybe they realized that if they made them with multiple spouts, they’d have, they could see better or maybe there were influenced by other people and so, we look at pottery typically to date things and that’s one way that we specially do it on the digs, like, hands on when we’re excavating.

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We say okay, we’re looking at all the pottery we excavated today, we’re looking at all these pieces, the indicative pieces like the rims and the handles and the bases or if it happens to have decoration on it. We look at those pieces and we say, okay, this is very clearly from the late Bronze Age, or this is very clearly Persian because it has very distinguishing features from those time periods.

Pete: Yeah. Pottery just the everyday stuff that, you know, you might not think much of and broken pieces and all that they can tell a tale of the past.

Cynthia: Mm hmm.

Pete: Well, you’re obviously very excited about it.

Cynthia: [Laughter]

Pete: What’s wrong with you? Anyway. Getting up early and digging, but I imagine you talk about this with your students a lot too, but what are, you know, the benefits of knowing some things about everyday life in the ancient world? And I want to try to really ask that question more succinctly – maybe they could be theological benefits or just faith benefits, you know, like, has this changed you at all and in terms of how you think of the nature of Christian faith by digging things up out of the ground?

Cynthia: Yeah, absolutely. I don’t think you can be involved in this and not have it impact you. When I first started excavating, it was history that I could feel, history that I could touch, it was that tangible connection to the past. And I feel that very profoundly still, like, when I was talking about the fingerprints on the pottery, and I think it connects us to the people, our own spiritual ancestors in ways that we may not realize how it can, because you’re there, you’re uncovering this stuff and you think, these are the people that the Hebrew Bible talks about, these are the people who were connected with their kingdom. I mean, the site I’m at right now is a site called Tel Halif, it’s in what would’ve been the kingdom of Judah and it was destroyed by the Assyrians in 701 when they came down to Judah after they conquered the northern kingdom of Israel. And to think about these people fled this house because the enemy was at the gate and it was either flee or be killed. And when I think about their lives and I think about that I’m handling what’s left of their physical existence, their daily lives, that touches me in a way that I think, gosh, no, that’s not gonna happen for me when I’m dead! I think about how those people lived and how their story is still being told and I wonder what story am I telling with my life and how was that affecting not only my own spiritual journey, but those that I encounter on a regular basis and it really makes me wonder if what I’m doing is going to be as profound as what I find that those people left behind.

Jared: That’s really well put, Cynthia. And maybe you can go more in depth in just, you know, you talked about their life and the things that you’re uncovering. What was family life like in the Iron Age, like, what have you learned about these people that are written about in the Hebrew Bible that are living these stories out? What was life like?

Cynthia: Yeah, you know, it’s, archeology helps us a lot because the biblical text, the Hebrew Bible, it wasn’t, we don’t get a lot of daily life stuff in it. The narratives, the end things that we have in the Hebrew Bible, they’re mostly talking about significant or monumental people, places, events, and things and sometimes we get a glimpse of what daily life would’ve been like, but that’s not the point of the scriptures, we’re not going to find a collection of recipes in there, you know? As much as I would love that. So, when we excavate these houses and we’re focusing on daily life, so we want to shift our attention from what historically has been within archeology of ancient Israel has been the focus, has been the monumental, the temples, the palaces, the city gates. All of those reflecting the elite people and that’s really interesting, but I’m interested in the everyday, your average ancient Israelite man, woman, and child. What was their life like?

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Cynthia: And so we, when we excavate we need to shift from the monumental things to the everyday, and that would be the home. And so, at Halif we’re doing what we call household archeology where we’re focusing on houses primarily from the 8^th century, so, within the Second Iron Age, this would be the time of King Hezekiah of Judah and Isaiah the prophet. And we’re uncovering their lives and when I’m studying what we find and then also what we can learn from the biblical text, I find that daily life was much more, can’t decide if I want to choose the word complex or simple.

But you hear –

Pete: Yeah, they mean the same thing.

Cynthia: Yeah. You hear from people who keep talking about the patriarchy within the text, right, and we hear a lot about that, and there have been scholars who have been doing this work far longer than I have, and I primarily think of Carol Myers from Duke University, where if you are focusing your attention more to the daily life, the social structure would have been less patriarchal. In fact, she would call it heterarchy, where depending on the circumstances, there is more room for negotiation and roles of power and authority within the household. If we look at the household level, who was part of that household? Well, that would be a multi-generational family. Grandparents, their married son and his family, that family could include unmarried daughters or aunts, it could include his married sons and their children, it could include hired workers and servants and all sorts of people that were related or maybe not related but were working together on the household farm, if you will. And when you take a look at the household and just daily life, you realize that we are putting on them this notion of, I think what people would call gender roles, that people in ancient Israel, any ancient society really, if their one focus on a day to day basis is survival, you would probably not have that so-called luxury of gender roles, that men do this and women do that.

Pete: You get everybody on board.

Cynthia: Yeah! Everybody on board! Especially in times of planting and harvest and if you think about it too, when the men were called to war, the women would be left behind at the house and they had to be able to do everything, because, they had to. You know? It wasn’t, oh, I’ll wait ‘til Joseph gets home and have him do it. No! Everyone had to participate regardless of your age, regardless of your sex, regardless of any other differentials for the survival of the family. And I think that keeps being the one thing I find as I’m studying these households in this daily life is, we keep putting things on it that we’re saying, oh, it’s part of our society or we’re living biblically. Well, what does that mean?

What does biblical worldview mean and which worldview are you talking about? I mean, are you…yeah! Whose worldview? And if you really want to talk about what life was like in ancient Israel, I’d be more than happy to have that conversation, but I don’t think it’s gonna sound like the way a lot of people think it would.

Pete: Yeah, you know, we sometimes think, and maybe I shouldn’t generalize but I’m right anyway –

Cynthia: [Laughter]

Pete: You know, I’m, people think of, you know, ancient Israelites as sort of running around with their Bibles –

Cynthia: [Laughter]

Pete: And all, you know, listening to the voice of God of what God is telling them about worship, this, and that, but it’s probably not the case.

Cynthia: Right!

Pete: I mean, would you agree that they’re just trying to survive and –

Cynthia: Right.

Pete: I sort of think of like, in our contemporary culture, people who just sort of go to church because that’s what they do –

Cynthia: Mm hmm.

Pete: But they’re not actually thinking theologically about everything.

Cynthia: Right, yeah.

Pete: Which is a little unsettling, because you read these things like everybody is supposed to know this and, well, they don’t. You know, one thing I remember, this blew me away when I was in graduate school and I took my one archeology course because, as I’ve mentioned, I don’t want to get dirty or get up early.

Cynthia: Who’d you take that with?

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Pete: Larry Stager.

Cynthia: Oh yeah.

Pete: Who just passed away a week ago or so, yeah, right around Christmas time. Yeah, I had my course with him which was wonderful. But I remember these figurines, these fertility figurines –

Cynthia: Right.

Pete: That apparently thousands of them were found.

Cynthia: Oh yeah.

Pete: In your time period –

Cynthia: Yeah. 

Pete: Well, you’re not supposed to worship with idols.

Cynthia: [Laughter]

Pete: But it seems like that was a pretty common practice!

Cynthia: Yeah.

Pete: What were Israelites like? Well, they probably did that because that’s just what you do when you’re religious.

Cynthia: Right, exactly. We find those figurines; they’re mostly found in domestic or households in houses.

Pete: Yeah, like up on the mantle or something like we would have.

Cynthia: Yeah, right. And so, when you think about it you think, well, these figurines, some people think they might represent the Canaanite fertility goddess Asherah, others have argued that it could be really a number of fertility goddesses, but they also, you see them in different forms and most of them are female figurines. There are some male figurines, there are some animal figurines, but the discussion is that these figurines were used in Israelite households to worship at home, they all didn’t go to Jerusalem every week to go to the temple, you know. Most of the time it was done at home. And that the fertility of the people and of the land was of utmost importance, and if you’re trying to just survive, then that’s what you’re going to pray for. You’re going to pray for rain, you’re going to pray that your wife is able to give birth to a healthy child that’s going to be able to help on the farm. And you can imagine if you’re this, you know, I give this kind of story to my students where if you can imagine you’re, you know, an Israelite farmer and say, your Canaanite neighbor, his field is doing really well but yours isn’t. And you say to your Canaanite neighbor, “hey, how is your field doing so well?” And they say, “oh, well, I pray every day to Asherah, and I, you know, offer libation offerings to her.” And you go, “huh, okay, well, I worship Yahweh, but I’ll also say a prayer to Asherah too.” And you know, Pete, that really throws people off a lot of times when you say, well, they worshipped Yahweh and. And I tell them, well, I ask them, I say, well, how much of the Old Testament have you read?

Pete: So you’re snarky too? Okay, good.

Cynthia: Yeah, a little snarky. Because it says it very often that the Israelites sometimes worshipped the Lord one-on-one, just really well, and other times they didn’t. And then archeologically, we have inscriptions like they found at Kuntillet Ajrud, which is a site way down south in Sinai where it talks about an inscription that says Yahweh and his Asherah.

Pete: So sort of his wife.

Cynthia: Right. That they were practicing, you know, worship of Yahweh and. And the biblical text dates it, you just gotta make sure, not a lot of people read the Old Testament anymore.

Pete: I think about the Ten Commandments, you know, and you shall have no other gods before me and no idols.

Cynthia: Right.

Pete: We read that today and we say, well, obviously, how hard could that be?

Cynthia: Yeah!

Pete: That’s counterintuitive in the ancient world.

Cynthia: Yeah.

Pete: That’s asking an awful lot of people to have this belief that only one deity is worthy of any sort of worship because, you know, your neighbors’ fields are doing pretty well and yours aren’t. I mean, I think that really drives home the offense of belief in Yahweh in an ancient culture. It’s not an easy thing, like, don’t you remember all those old stories? Don’t you guys see miracles every five minutes or something like that? They don’t see anything!

Cynthia: Right.

Pete: They’re just trying to hang on, and I, to me, that’s a humanizing part about what you do.

Cynthia: Yeah, it is.

Pete: It really brings that out in a way text, these texts that we read are not equipped to do that.

Cynthia: Yeah, exactly, and I, again, the texts are, their purpose isn’t to, the purpose is, you know, people talk about how they’re written by elite urban men, and so, it’s not like they’re purposefully trying to ignore just women, for instance, but they’re ignoring your average person. They’re ignoring the daily life of the average men, women, and children, except for when it intersects with the story that they’re trying to tell. And so, that’s where archeology really is helpful, because it gives that humanizing view of the past.

Jared: Yeah, absolutely. Well, we’re coming to the end of our time, Cynthia, so thank you so much for really educating us, I think, on archeology and the basics of what it is you do and why it matters and intersects our faith. Is there any projects that you’re currently working on or where can people find you online if they want to learn more about the work that you’re interested in and the work you’re doing?

Cynthia: We welcome people on our excavations, you don’t have to be a student, you don’t have to have any prior experience or knowledge, you just have to have a good attitude and be somewhat physically able –

Jared: Well, Pete would be out on both accounts.

Pete: [Laughter]

Yeah, right.

Cynthia: [Laughter]

The attitude part, yes.

Pete: Exactly.

Cynthia: [Laughter]

Jared: You’re not allowed after, you know, talking trash about it.

Pete: Yeah, well.

Jared: That’s great! So where would people go to know how do to that? Like, I’m sure they shouldn’t just buy a ticket to Israel and try to find you.

Cynthia: Well, they can contact me directly, you know, my Jessup email is all over the place, but also if the BAR, Biblical Archeology Review, their dig issue I think just came out. They do an issue every January just for digs and they give a list of the digs that are going to be going on the following summer, and to give you a breakdown of what time period they’re on, what they’re working on, and how much it costs, and what the accommodations are like, and all those sorts of details and when they’re digging and how to apply to go on a dig. And they also have some scholarships you can apply for too.

Jared: That’s excellent, I’m thinking maybe I should.

Cynthia: You should! You can come with me.

Jared: I have four little kids, so I don’t mind getting up in the morning or getting dirty.

Cynthia: [Laughter]

Pete: Or being away for six months.

Jared: Exactly!

Cynthia: Well, digs are normally, you have to go, usually they want you to volunteer for at least two weeks and the digs are usually four weeks long.

Jared: Oh, man. Well, that’ll be fortunate if I say I have to go for two weeks. That’d be great.

Cynthia: Yeah, I’m on Facebook, I’m on Twitter, I’m on Instagram and all my digs and when I take students or tours over to Israel –

Jared: Do you Instagram your actual digs?

Cynthia: I do.

Jared: Do you take pictures and post them?

Cynthia: Mm hmm, yeah. I’ll put them on Facebook and Instagram and Twitter. You know, I’ve got my profile up at https://jessup.edu/ and projects, yeah, I’m always working on projects. So, last year The Five Minute Archeologist book that I edited came out and that’s been great because it’s one of those books that is trying to help people who are interested in archeology of ancient Israel in particular, what do we do and why and who pays for this and do you get to keep things and the idea was to take questions that people often ask of archeologists when they meet them, like, on the plane or something. And so, there’s about thirty different archeologists and there’s really short essays in there. But the next couple of things I’m working on is, one will be writing and analyzing the House at Halif that I’ve been excavating for the last four years. So, I’ll be at the Albright Institute in Jerusalem there doing that, and then I’m coediting a project with Janling Fu from Harvard and Carol Myers from Duke on “A Handbook of Food in the Hebrew Bible and Ancient Israel.” We’re just getting started on that, that will be with T&T Clark.

Pete: That’s great, thank you Cynthia. That’s a lot going on. And again, we appreciate your time with us and, you know, giving us a glimpse of daily life in archeology and intersection and all that sort of stuff. It was very, very interesting, it was great to have you.

Cynthia: Well, thanks for having me.