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We never do things by halves at AWC Wine Academy. So, it only made sense that, for our first Cheese & Wine matching event, we asked well-known wine writer and presenter Susy Atkins to be our hostess.
Above: Susy prepares for the matching.
As many of you will know, Susy writes for the Sunday Telegraph and is a regular presenter on the BBC1's Saturday Kitchen. She was thrilled to present on one of her favourite food and wine themes at our unique tasting facility. Over the course of the incredibly enjoyable and informative evening, Susy walked us through a series of fine wines, paired with various, equally impressive fromages.
According to Susy, pairing wine and cheese is enjoying an upswing in popularity at the moment. However, people are now paying much more attention to what they are actually matching. 'The fact of the matter is that a lot of cheeses simply don't go with certain wines,' she told us, 'so it pays to understand what works and what doesn't. For instance, a big tannic red simply doesn't go with a soft, creamy cheese. The balance and texture is all wrong. Successful cheese and wine matching is all about balance,' she re-iterated. 'It is not about contrast.'
'Furthermore,' she continued, 'these days, people are finally discovering that white wines generally tend to provide better, more versatile matches than reds.'The first pairing of the night was something of a classic – a striking, 2010 Comte Lafond Sancerre with a Chabichou goat's cheese from Poitou. Both come from the same, Loire Valley region of France and have a naturally affinity for one other. Goat's cheese and Sauvignon Blanc just seem to go together – the acidity of the wine cuts through the texture of the creamy cheese perfectly. However, Susy did warn us that not all Sauvignon Blancs work as well as this. 'Minerally Pouilly-Fumés and Sancerres are ideal, but many New Zealand and Chilean Sauvignon Blancs are just too fruity and can easily overwhelm the delicate cheese flavours.'
Above: Tasters evaluate the Sancerre and Chabichou match.
While the following pairing was a certainly a hit, it was undoubtedly a bit more daring. The 2009 JJ Prüm Riesling Wehlener Sonnenuhr Kabinett from the Mosel region in Germany, matched with a hard Parmigiano Reggiano from Reggio Emilia in Italy was both unexpected and delightful.
The light-bodied, delicate Kabinett, with its piercing acidity and touch of sweetness, clearly wasn't the most obvious match for the Parmesan, yet, as Susy pointed out – 'Riesling is an extraordinary grape variety in that it has the ability to pair with all sorts of dishes.' Having just come back from a trip to the Mosel, Susy said she had drunk Riesling with venison, wild boar and pork – and a lot of cheeses – all with great success. Everyone in attendance was quite enthusiastic about this match after trying it, as the slight sweetness of the wine perfectly enhanced the intense and savoury nuttiness of the unpasteurised Parmesan.
The third pairing was a luscious 2007 Hugel Jubilee Gewurztraminer from Alsace and an intensely savoury Mignon Maroilles from the Pas de Calais region. The soft texture and pungent aroma of the cheese was in perfect harmony with the natural sweetness and rosewater perfume of the Gewurztraminer. Interestingly, some tasters actually preferred this cheese with the previous wine (the Riesling). The touch of charming sweetness in both wines was able to lift and enhance the flavours of this strong-smelling, washed rind cheese.
Next up was a 1998 Gran Reserva Rioja from none other than the brilliant La Rioja Alta winery in Haro, Spain. The delicate, aged red wine was a joy to drink, with subtle, almost Pinot Noir-like notes and hints of leather, tobacco and strawberry fruit.According to Susy, 'most red wines simply don't go with cheeses, particularly if they are big and tannic. So, if you are going to serve a red wine, choose it carefully. For me, the best red wines are those which are more mellow and mature. Younger, New World wines with too much fruit and tannin simply walk all over cheeses and can really subdue their flavours. However, wines like Gran Reserva Riojas, which have already had a minimum of five years ageing in barrel and bottle, are often just the ticket.'
Above: Thoroughly enjoying the Rioja.
If the Rioja Alta was one of the wines of the night, the star cheese was certainly the Montgomery Cheddar from North Cadbury in the West Country with which it was matched. One of the most remarkable things about this deliciously rich and savoury hard cheese was the way its flavour and intensity changed over the course of the evening – just like a great wine improves in the glass.
Again, the success of the match was due to the balance of textures and flavours. No component overpowered any other and, for most tasters, this was the best match of the night.
Of course, no tasting would be complete without one of the greatest, classical food and wine matches of all time –Sauternes and Roquefort. At AWC Wine Academy events we always want to spoil the tasters a bit. So, we poured a sublime, 2003 Château Suduiraut. It was everything a top Sauternes should be – sweet, rich and luscious, with enough acidity to prevent it from being cloying. This also had a lovely, honeyed botrytis character and intense flavours of apricot, peach and marmalade.
The Roquefort Papillon Premium from Rouergue was also on top form, with its hallmark buttery texture and salty tang. This was an ideal ying and yang match, with the sweetness offsetting the saltiness in perfect harmony. Similarly, the oily texture of the Sauternes was just right for the creamy interior of the Rocquefort.As Susy mentioned, when pairing sweet wines with blue cheeses, you don't have to limit yourself just to Sauternes. A good Tokaji or Vendange Tardive from Alsace will work just as well. So too would a good 'sticky' from Germany, Austria or even Australia.
Just for good measure, we also tried the Suduiraut with some of the other cheeses. Favourite pairings were matching it with the Parmesan and the Cheddar. Susy did warn us that Sauternes doesn't work well with everything though. Her advice was to avoid crumbly cheeses such as Cheshire and Lancashire.
The last pairing was a slight twist on another well-known classic – namely Port and Stilton. However, rather than going for a red Port, such as a Ruby, Late Bottled Vintage or Vintage, Susy decided to show a wood-aged Tawny Port instead. The wine she chose was the 30 year old Tawny from Graham's which was delightful – notes of espresso crème, hazelnuts, raisins, spice, caramel, mocha and fruitcake. It was a brilliant partner for the intensely spicy and tangy Colston Bassett Stilton from Nottinghamshire.
Above: New friends made and matching expertise gained!
At the end of the evening we all cast our votes for match of the night. Unsurprisingly, the Grand Prize went to the Rioja/Montgomery Cheddar pairing, with the Roquefort/Sauternes combo a close second place.
All in all, it was a fantastic evening, with wonderful fine wines, great artisanal cheeses and a master-class in the process of matching them by one of the UK's most delightful and charismatic wine experts.
As a result, we intend to repeat this event early in 2012. If you would like to attend, please contact us at your earliest convenience as it is already proving to be quite popular.
All of the evening's cheeses were generously supplied by La Fromagerie in Marylebone.
The wines tasted are as follows. All are available on request from The Antique Wine Company:
1. 2010 Comte Lafond, Sancerre, France - £288/case of 122. 2009 JJ Prum Riesling Wehlener Sonnenuhr Kabinett, Mosel, Germany - £288/case of 123. 2007 Hugel Jubilee Gewurztraminer, Alsace, France - £336/case of 124. 1998 La Rioja Alta Gran Reserva 904, Rioja, Spain - £720/case of 125. 2003 Château Suduiraut, Sauternes, France - £696/case of 126. NV Graham's 30 Year Old Tawny Port, Douro Valley, Portugal - £426/case of 6We look forward to welcoming you into AWC Wine Academy in the coming months, whether for another cheese and wine event, for your own private tasting or for one of the other exciting events we have planned. To join us for a tasting or to reserve the Wine Academy for yourself, please visit - http://www.awcwineacademy.com - or contact Deborah Ives on +44 (0) 20 3219 5560. To purchase any of the wines which were covered in this particular tasting, please contact one of our staff wine experts.
Tags: AWC Wine Academy, antique wine company, Sauternes, tasting, wine school, wine education, marylebone, Susy Atkins, Chateau Suduiraut, Rioja, JJ Prum, Hugel, Gewurztraminer, Port
Education | Wine tasting
Stephen Williams, Founder and CEO
Stephen Williams began trading as a wine merchant in 1982 and wishes he had stocked his cellar with Château Pétrus on day one. Since founding The Antique Wine Company, Stephen has built The Antique Wine Group into an organisation with clients in 63 countries and a global network of offices, representatives and business groups. Regarded as one of the world's leading experts in fine and rare wines, he has created some of the greatest wine cellars and collections in existence – in châteaux, palaces, wineries, hotels and private residences across Europe, Asia and North America. As a popular commentator on the wine industry, fine wine investment and the global wine market, Stephen is frequently quoted by both the UK and international press corps. Along with his regular lectures at AWC Wine Academy, this blog offers a behind-the-scenes view into the world of fine wine.
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Welcome to CowboysZone! Join us! Come on! You know you want to!
You cannot post in the chat room because you have not posted enough in the forums!
I would like you to meet my Dad
Discussion in 'Members Zone' started by Zaxor, Mar 13, 2012.
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Latest NHL
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The Phoenix Coyotes wanted to wish fans a Happy Holidays so instead of singing they figured they would play 'Jingle Bells' with sticks, pucks and accuracy.
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Hi all, It's Miriam again, posting my review on "The Handcrafter's Companion" guide, based on my own positive experience of using it.
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Hope you enjoyed my honest informative review on The Handcrafter's Companion, and found it helpful to make the right choice for you.
To enter the "The Handcrafter's Companion" site Click Here and check for yourself.


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Domani Motor Cars is proude to present this handsome 2012 Harley Davidson Fatboy. Finished in Matte Black paint with Black leather seats, the... More
2004 Roadking !!! This was Jose Manuel (Contreras) Oquendos bike for MAJOR LEAGUE BASEBALL--103 screaming Eagle engine, 6 speed tranny. I have 30k in... More
ENGINEDisplacement (cc): 1130Engine Type: V TwinCylinders: 2Engine Stroke: 4-StrokeValve Configuration: DOHCCarburetion Type: Fuel InjectedTRANSMISSIONTransmission Type: ManualNumber of Speeds: 5Primary Drive System: BeltBRAKESFront Brakes: Dual... More
Background InfoPaint / Graphics: MNK Custom WorksChrome: MECLECPowdercoating: J&J PowdercoatingMotor SpecsManufacturer: Harley-DavidsonModel: Twin Cam 96Ignition: HDCarburetion: HD CVExhaust: DD Custom GT-1 Intake: HD Special... More
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2011 Harley-Davidson FLHR Road King Local 1-Florida Owned 3,147 Pampered Miles! "Beautiful in Vivid Black" with Chrome "Loaded with Extras"! Twin Cam 96" (1,584 cc) V-Twin engine... More
1992 Harley Davidson SoftailThis is the cleanest 92 I have ever saw!!! The bike has custom paint and tons of chrome,quick detach bags that... More
1979 Ironhead! This bike is one of a kind with custom tank fenders,bags and seat. The bike has new tieres batt 16'apes all lines... More
2003 Harley Davidson Anniversary POLICE FLHTPI!!! This bike is beautiful and ready to ride. It has the police package air ride seat,Custom POLICE BADGE... More
2006 Harley Heritage Softail Classic 12000 miles Black extra chrome screaming eagle pipes key fob alarm system windshield bags backrest floor boards 5 speed... More
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Custom 2000 Softail Deuce. To much to list. Everything done by me, I'm a certified Harley Tech. This bike is flawless, built 5 years... More
This bike has a V&H sideshot exhaust, hypercharger air cleaner, metzeler tires with less than 1000 miles on them, axle mounted license plate/tail light,... More


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(408) 935-8552
Cold Stone Creamery is open today from 9am to 10pm.
- Monday to Saturday
- 10am - 9pm
- Sunday
- 11am - 8pm
Special Hours:
- 12/16 - 12/21/2013:
- 9am - 10pm (Holiday Hours)
- 12/22/2013:
- 11am - 9pm (Holiday Hours)
- 12/23/2013:
- 9am - 10pm (Holiday Hours)
- 12/24/2013:
- 8am - 6pm (Christmas Eve)
- 12/25/2013:
- Closed (Christmas Day)
- 12/26/2013:
- 8am - 9pm (Holiday Hours)
- 12/27 - 12/28/2013:
- 10am - 9pm (Holiday Hours)
- 12/29/2013:
- 11am - 8pm (Holiday Hours)
- 12/30/2013:
- 10am - 9pm (Holiday Hours)
- 12/31/2013:
- 10am - 6pm (New Year's Eve)
- 01/01/2014:
- 10am - 9pm (New Year's Day)
426 - Located in neighborhood 5B near Century Theatres
If it has anything to do with ice cream, it has everything to do with Cold Stone Creamery. From unique ice cream creations to root beer floats, cakes and shakes- nobody serves up the ultimate indulgence like Cold Stone. We also offer catering and fundraising opportunities. Contact us today!
See all things at Great Mall®: Specialty & Gourmet Foods
Week 3: #coldstonedaily - Today's winner is getting $100 #ColdStone gift card!! Let's see those pics!
coldstone - 12/15/2013
It's here! It's here! Let us see your #joy photos and you just may win a gift card! :) Repost to help us spread the word! #coldstonedaily
coldstone - 12/1/2013
All the #BlackFriday shopping wear you out? Treat yourself and come try our NEW White Peppermint and Peppermint Mocha ice creams in a Creation, Cake or Shake!
coldstone - 11/29/2013
Happy Friday, friends!
coldstone - 11/15/2013
It's here! Are you as excited as we are? #weekend
coldstone - 11/8/2013
Guess how many gummy bears are in this #GottaHaveIt cup for your chance to win a gift card!
coldstone - 11/7/2013
Some of our favorite #costumes from our #Halloween celebrations here at Cold Stone HQ yesterday! Which one do you like best?
coldstone - 11/1/2013
Cold Stone Creamery
Who's coming in tonight for #icecream? See you soon! Thanks for the #fanphoto @jay_jay_6_hunnid!
coldstone - 10/11/2013
We think one of the best parts of ice cream is getting to mix in whatever you want. What's your favorite mix-in?
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Congrats, @queen_shakia! You guessed correctly! There are 145 gummy bears in this #GottaHaveIt.
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Cold Stone Creamery
A very scientific study of the 3 people I asked shows a link between starting your day with @indelight's #ColdStone Sweet Cream creamer & the day being more awesome. #science
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Cold Stone Creamery
coldstone - 10/13/2013
Cold Stone Creamery
This weekend @piquetjr drove the No. 30 Cold Stone car at the #Dover200 but before the race, he made a very important pit stop...for ice cream! Thanks for coming in and great job this weekend, Nelson!
coldstone - 9/30/2013
Cold Stone Creamery
Let's play name that #Creation!
coldstone - 9/26/2013
If you missed yesterday, it's not too late--you can still join in on the #coldstonedaily fun! Show us your #warm pics today for your chance to win a gift card. Here are all the Week 1 themes. Be creative and have fun! Good luck!
coldstone - 12/2/2013
It's a #Chocolate #Milkshake kind of afternoon. Double tap if you agree!
coldstone - 10/24/2013
Cold Stone Creamery
We're in love with this #fanphoto from @bridgett_danielle_herne! Thanks for letting us be part of your celebration!
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coldstone - 11/27/2013
#BirthdayCakeRemix: Live every day like it's your birthday.
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I think we can all agree Christmas trees should be made out of chocolate. Delicious, candy-coated chocolate.
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coldstone - 11/30/2013
Lots of fun at #ColdStoneHQ today! We hosted a fundraiser to benefit @PhxChildrens & Pima Rock Band (a band formed by five 11-12 year old students + 2 teachers that teaches youth leadership and helps the community). PRB even played us a few songs! Th
coldstone - 11/12/2013
Cold Stone Creamery
This year marks our 25th year of making the best ice cream the world has ever tasted. What's your favorite #ColdStone memory from over the years?
coldstone - 9/27/2013
coldstonecreamery - 12/17/2013
Feeling stuffed after all that turkey? Try our new Skinny Vanilla! It's reduced fat & no sugar added--perfect for a post-Thanksgiving weekend treat. Enjoy the rest of your long weekend! :)
coldstonecreamery - 11/30/2013
There's still time left to order an ice cream cake or ice cream pie in time for Thanksgiving! Order yours today at http://coldstonecakes.com.
coldstonecreamery - 11/26/2013
Which do you prefer: Caramel, fudge...or both?
coldstonecreamery - 12/13/2013
There are parts of Thanksgiving we can't help with, like defrosting the turkey. (4 days?! Don't forget!) But we *can* make dessert easy & delicious! Order an ice cream cake or pie right from your phone with our new app! Get it here --> http://bit.ly/1g3UXJe
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Got a sweet tooth snack attack? Satisfy it and come get some of our Marshmallow Ice Cream before it's gone! See you soon!
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We happen to be pretty fond of ice cream, so today's #coldstonedaily Instagram contest winner will get a $100 Cold Stone Gift Card! Post a photo corresponding to today's "ice cream" theme for you chance to win! Here are the rest of this week's daily themes too--remember, there's a winner every day! Have fun & good luck! http://instagram.com/coldstone
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If you haven't submitted an Instagram #ColdStoneDaily photo yet, today's theme makes it a great day to get in on the action! Let us see those "tasty" pics and you could win a gift card! To submit your photo today (or any day in December) just use the #coldstonedaily hashtag when you upload your Instagram photo that correlates to that day's theme. We pick a winner for each day! Have fun & good luck! http://instagram.com/coldstone
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Order your ice cream cake from http://coldstonecakes.com and add a sweet finish to your Thanksgiving festivities!
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coldstonecreamery - 12/9/2013


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The crew behind Double Fantasy discuss the making of John Lennon's last album.
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I was reminiscing about my trip to Bora when I stumbled across these reviews that are pretty shocking. First, here is how it is: if you are on a honeymoon or have a "princess" for a wife, splash out and stay in one of the 500 dollar per night overwater bungalo's elsewhere on the island. If, however, you are looking... More
- Also Known As:
- Chez Nono Hotel
- Chez Nono Hotel Bora Bora
- Chez Nono Bora
- Chez Nono Hotel Bora


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Tanzanians excited to welcome Obama
Country is last stop on Obama's African tour
UPDATED 7:25 AM MDT Jul 01, 2013Excitement is building in Tanzania ahead of U.S. President Barack Obama's visit. While in the country, his main focus will be business partnerships.
Video TranscriptScript / info to follow.
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Home: Eleven Covetable Wall Art Ideas
Written by Pip Lincolne
Be Creative
No comments
How are the walls at your place, JustBees? Mine are pretty good. Over the years I've collected totally lovable bits and pieces from all over the place and plonked the favourites on my walls. Garage sales, op shops, antique stores, roadside rubbish piles and eBay have gone a long way to filling those walls with all kinds of cute things.
So. At my house, the walls are a lucky dip of different things, decorated in my own style, to the theme of me. Which is what you want to go for. A bit of YOU on them there walls.
If you click through these images you will see that some of these homes are a bit like that, and others use the great designer trick of gathering multiples of similar things and displaying them on mass. That works a total treat.
Really, you just need a bit of a design diagnosis (a la interiors stylist Emily Henderson!) Are you the samey-samey-cute type or are you the mushy-mashy-mixed-up-kind? Or maybe you are the one-big-sock-it-to-them-kind? Take a peek at these ideas and see if something feels a bit like you!
How are the walls at yours? Are you cute-ified? Or are they waiting for the magic to happen?!
x Pip


text: Now I know it said no samples where allowed, but what if they where Royalty Free Loops and Samples that where paid for by the "Band" in question. Isnt that the point of Royalty Free, the ability to use these samples and loops as you please with no fear of a lawsuit? Just wondering. Thanks.


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Date: July, 8th 2013
Train: 1
Submitted by: Subway Dude
Ok on the count of 3 drop and give me 20. If you wanna take this hot dude for a drink one night it had better be a protein shake. Pick your favourite flavour and Just add milk!
Date: January 21st, 2013
Train: L
Submitted by: Ladyhoop
In her own words Lady hoop said in her submission "God bless the NYC subway and this boy's mother" and we couldnt agree more. We love his skinny jeans, floppy hair, polished shoes and the intricate tatoo on his hand! We can only imagine where else he has inked himself!
Date: Unknown
Train: L
Submitted by: BrooklynBrad
To the left to left (Hmmmm), To the left to the left – everybody look at the door to the left.
In my hand yes thats my cup, if bought it please dont touch (dont touch).
Perhaps this sexy tatooed guy in his yellow T could be Irreplacable !


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Always keep spare batteries handy and you won't get caught without power.
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Carry, store and protect all your equipment in a bag or case.
Mount your microphone on a stand.
This belt pack requires a Wireless Mic Belts brand belt or shoulder strap.


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Archaeology (Encyclopedia of Science)
Archaeology is the scientific recovery and study of artifacts (objects made by humans) of past cultures. By examining artifacts and how and where they were found, archaeologists try to reconstruct the daily lives of the people of those cultures. Archaeological artifacts can include anything from ancient Greek pottery vessels found at the bottom of the sea to disposable plastic bottles found at modern dump sites. Thus, studies in archaeology can extend from the beginning of human prehistory to the most recent of modern times.
Since the mid-twentieth century, as new laboratory technologies have become available, the number of disciplines or fields of study that are linked to archaeology have expanded. However, the individual field archaeologist tends to focus his or her research on a specific culture or era in time.
Prehistoric archaeology. Prehistoric archaeologists seek to discover and write about the culture of ancient people who left behind no written history. Prehistory has no definite time period, having lasted for different times in different parts of the world. European prehistory ended with the appearance of primitive written languages around 2500 B.C. American prehistory, on the other hand, came to a close only 500 years ago when European explorers visited the New World and began keeping written reports of the people...
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Archaeology (Genocide and Crimes Against Humanity)
Archaeology is the study of the remains of past cultures, both historic and prehistoric. In archaeological publications the term genocide is rarely encountered. Although it is often possible to determine the cause of death when skeletal remains are well preserved, the reasons why earlier peoples committed violent acts are not always clear. Consequently, interpretations of such actions are difficult and frequently controversial.
Damage to Skeletal Remains
Skeletal material provides the most useful source of information about acts of violence. An examination of skeletal remains first attempts to rule out reasons other than violence that could account for bone breakage. Interpretation of bone damage uses many of the same techniques as modern forensics, and comparative data from studies of present-day skeletal traumas aid archaeologists in determining the cause of death.
The skeletal material that archaeologists uncover may have been damaged postmortem (after death). Taphonomy is the study of the processes that modify bone between the death of the individual and the recovery of their remains. Taphonomic analyses help researchers determine whether an individual's bones were modified in any way postmortem due to, for example, crushing by shifting rocks, human intrusions into the grave, or trampling by large animals prior to burial. Postmortem and perimortem (around the time of death) bone fractures can usually be distinguished from those that occurred before death (antemortem), because antemortem fractures will exhibit evidence of healing. Differentiating perimortem injuries from postmortem damage is more challenging, particularly when the skeleton is not well preserved. In general, a perimortem break has the following features: (1) The bone at the break is of a similar color to that surrounding it, rather than lighter in color; (2) fracture lines radiate away from the break and; (3) the break angles acutely from the surface of the bone inward, rather than at a right angle.
Cause of Death
After deciding that the death of an individual was probably caused by some sort of perimortem trauma, archaeologists then attempt to determine how that injury was sustained. Fragments of weapons embedded within the skeleton provide the clearest evidence of violence against an individual. However, such findings are rare in the archaeological record. In most cases violence must be inferred based on the shape, size, location, and severity of skeletal injuries. For example, cranial (head) traumas caused by axes yield elongated and thin fractures. Most fatal skeletal injuries are located on the cranium, although when injuries result from projectile weapons, such as spears or arrows, they are more likely to be found on the postcranial (below the head) skeleton. Many deadly projectile wounds do not cause damage to the skeleton and, thus, there is no clear evidence of them in the archaeological record. Sometimes cause of death may be inferred when a projectile weapon is found at the burial site. The location of traumas can also provide information about the cause of death. For example, if most cranial injuries are on the frontal (forehead) bone, it is likely that they resulted from face-to-face combat.
In a case where archaeologists are investigating a site to determine if genocide was committed, multiple individuals are generally available for study. Consequently, researchers can search for patterns in the skeletal evidence to help them determine cause of death. If a series of skeletons exhibit injuries of a consistent size and shape, this provides evidence for a similar weapon having been used to kill all the individuals.
Demographic Profiles
A demographic profile of skeletal remains provides archaeologists with the age and sex of the individuals interred. The pelvis is the most accurate source of information; about 95 percent are correctly identified in determining the sex of an individual, with females having a broader, less muscular pelvis than males. When a pelvis is not found among the remains, features of the cranium (e.g., chin shape and muscle markings on the cranium) can be used with some confidence, to within 80 percent accuracy, to ascertain sex. DNA techniques have recently been developed that may provide a more useful means of establishing the sex of fragmentary specimens. An individual's age at death can be established using dental eruption patterns, the amount of wear on the teeth, and the extent to which sutures on the skull have closed. Social status can sometimes be inferred based on how the individual was buried. Burial context may also help in determining ethnic group affiliation, along with DNA data and skeletal information. Analyses of these data may demonstrate that a group was overrepresented at the site (e.g., women or a particular social class) and, consequently, may have been the target of violence. However, the possibility must be considered that the individuals interred at the site were the only ones who were present when the group was massacred or that only they were afforded the privilege of burial.
Genocide in the Archaeological Record
In cases of possible genocide archaeologists must initially attempt to determine whether the population died at approximately the same time. When individuals are interred in the same grave, careful examination of the burial may show whether there was later intrusion at the site, resulting in the remains being buried together. When there is no mass grave, dating methods (e.g., carbon dating) may help resolve whether the death of the population occurred around the same time.
The motivation behind the violent actions of past cultures is difficult to determine. Historical records and ethnographic studies may be useful in suggesting the motives underlying violent behavior. However, these accounts of past events can be colored by cultural biases. Another possible source of data is the method of burial. For example, if individuals are found to be randomly positioned in a grave without the artifacts that usually accompany burials, this suggests that their bodies were dumped without thought to funerary rites. This evidence can be used in combination with data derived from skeletal material and demographic profiles to determine whether genocide was committed.
As of 2003 Ofnet and Schletz remain two of the earliest sites in the archaeological record with credible evidence of genocide. At the Schletz site in Austria, dating back approximately 7,500 years, 67 individuals with multiple traumas were recovered from the bottom of a trench. The demographic profile of the group showed that there were no young females among the dead, suggesting that they had been forcibly abducted by the attacking group. Based on these data, along with the finding that the remains from the site were unburied for many months, researchers argued that genocide was the most likely motive behind the deaths of the population. At the Ofnet site in Bavaria, dating to the same historical period as Schletz, archaeologists located two mass graves containing thirty-eight individuals who were probably buried during a single episode. Many of the skulls of these individuals have cranial fractures of a similar size and shape, indicating a similar type of weapon was used to kill the victims. A detailed analysis of the damage indicated that the injuries occurred perimortem. The demographic profile showed that most, but not all, of the individuals in the grave were females and subadults. David W. Frayer suggests that this indicates that most of the men were absent at the time of the massacre.
Archaeological material other than skeletal remains has occasionally been used to suggest that genocide took place at a particular site. Scorched layers of earth or burned structures may offer indirect evidence of genocide. A study of Roman camps in northern Britain provides an example of how nonskeletal data may be used as evidence of genocide. The placement and size of these camps, formed during the reign of the emperor Severus from 208 to 211 CE, indicated to researchers that the Romans attempted to control or destroy all agricultural products and, consequently, starve the local Caledonian population.
Human sacrifice and cannibalism are other methods by which particular groups have been singled out for violence in past cultures. Victims of human sacrifice can sometimes be identified by the artifacts buried with them, the location of their burial, or the nature of their wounds. To recognize when individuals were victims of cannibalism, remains are examined for evidence of postmortem corpse manipulation. Cut marks on bones may signify that the person was defleshed. The skull or postcranial bones may be broken in ways that indicate removal of the brain or extraction of bone marrow. The context in which the bones were found is also important. For example, discovering human material mixed with animal bones in trash heaps is strong evidence of cannibalism.
One of the more controversial cases of possible cannibalism involves the site of Cowboy Wash near the Anasazi dwellings at Mesa Verde in Colorado. Archeologists working at the site recovered human bones that exhibited signs of cannibalism. The evidence found at this site included: cut marks on bones; bones found in trash dumps; bones that were not discolored or pitted, indicating that flesh was removed prior to burial; a breakage pattern on bones, suggesting extraction of bone marrow; and color on some bones, indicating that they were cooked. Some have argued that this evidence does not necessarily imply cannibalism occurred because burial rituals may involve similar postmortem corpse manipulation. However, if the human bones were handled in the same manner as those of large animals, it seems logical to suggest that the humans were eaten. Archeologists have found that cut marks on the bones were similar in style and location to those made on bones of large game animals. Moreover, analysis of a coprolite (fossilized feces) from the site provided clear evidence that human flesh had been consumed there. Based on other data derived from the site, Brian R. Billman suggests that a population moved in and terrorized local communities by killing and eating their victims.
SEE ALSO Ancient World; Forensics
Cox, Margaret, and Simon Mays (2000). Human Osteology in Archaeology and Forensic Science. London: Greenwich Medical Media.
Dold, Catherine (1998). "American Cannibal." Discover 19:649.
Frayer, David W. (1997). "Ofnet: Evidence for a Mesolithic Massacre." In Troubled Times: Violence and Warfare in the Past, ed. D. L. Martin and D. W. Frayer. Australia: Gordon and Breach.
Jurmain, Robert (1999). Stories from the Skeleton: Behavioral Reconstruction in Human Osteology. Australia: Gordon and Breach.
Marlar, Richard A., Banks L. Leonard, Brian R. Billman, Patricia M. Lambert, and Jennifer E. Marlar (2000). "Biochemical Evidence of Cannibalism at a Prehistoric Puebloan Site in Southwestern Colorado." Nature 407:748.
Martin, Colin (1995). "To Scotland Then They Came Burning." British Archaeology 6:124.
Martin, Debra L., and David W. Frayer, eds. (1997). Troubled Times: Violence and Warfare in the Past. Australia: Gordon and Breach.
Stone, Anne C., G. Milner, Svante Paabo, and Mark Stoneking (1996). "Sex Determination of Ancient Human Skeletons Using DNA." American Journal of Physical Anthropology 99:23138.
Teschler-Nicola, M., F. Gerold, M. Bujatti-Narbeshuber, T. Prohaska, C. Latkoczy, G. Stingeder, and M. Watkins (1999). "Evidence of Genocide 7000 BPeolithic Paradigm and Geo-climatic Reality." Colligium Antropologicum 23(2):43750.
Walker, Phillip L. (2001). "A Bioarchaeological Perspective on the History of Violence." Annual Review of Anthropology 30:57396.
White, Tim D. (2000). Human Osteology, 2nd edition. San Diego, Calif.: Academic Press.
Willey, Patrick S. (1990). Prehistoric Warfare on the Great Plains: Skeletal Analysis of the Crow Creek Massacre Victims. New York: Garland Publishing.
Chris A. Robinson
Archaeology (World of Forensic Science)
Forensic archaeologists use archaeological techniques to help solve or study crimes. The term forensic relates to the law, often describing material appropriate for presentation in court. Archaeology is the scientific study of the past through the analysis of materials (artifacts) and remains within their context, or surrounding area. Using a blend of many sciences, forensic archaeologists examine human skeletal remains and other materials to gather physical evidence. Not all sites examined by forensic archaeologists are linked to a crime or a court case.
A forensic archaeologist who is examining a site attempts to gather evidence about the events that took place at that site. They may seek answers to questions such as: who is buried here? Did the person die here or somewhere else? How many people were here? What materials did they leave behind? How old is this site? Is it related to another historical or criminal event? What other activities happened here?
Investigating both recent and historical events, the work of forensic archaeologists aids both law enforcement and historians. When studying historical sites, forensic archaeologists use many of the same investigative techniques as they do when examining present-day crime scenes. Forensic archaeologists have located sites of mass murder in Rwanda and the former Yugoslavia. They have investigated historical sites associated with the Holocaust. Law enforcement employed forensic archaeologists to investigate the World Trade Center site of the September 11, 2001, terrorist attacks in New York.
Forensic archaeologists employ in the field many of the same techniques that forensic anthropologists use in the lab. Often, forensic archaeologists work to recover information from the smallest of materials, such as a single hair, tooth, clothing fiber, or bone fragment. Modern medical and scientific investigative technologies aid their research. A forensic archaeologist may use CAT scans or x rays to examine ancient remains, such as mummies, without destroying them. DNA analysis is used to determine if or how remains found in close proximity are related to each other. They study human skeletal remains and teeth for clues about age, sex, health, trauma, and date and manner of death. For example, a forensic archaeologist may examine damage to a skull to determine that the victim died from a trauma to the head. They may even be able to tell what kind of weapon, from an ancient projectile point to a modern gun, inflicted the injury.
Forensic archaeologists also carefully scrutinize the area that surrounds remains. The relationship between remains and the environment in which they are found is known as context. They may use complex remote sensing technologies to look below ground and locate burials or other sites. Alternatively, a forensic archaeologist may use classical archaeological techniques such as using probes to feel for loose dirt, observing patterns of discolored surface soil, or surveying an area for abnormal surface features, like shallow depressions or small mounds.
SEE ALSO Ancient cases and mysteries; Anthropology; Careers in forensic science; Crime scene investigation.
Source: Encyclopedia of Science, ©2005 Gale Cengage. All Rights Reserved. Full copyright.
Source: World of Forensic Science, ©2006 Gale Cengage. All Rights Reserved. Full copyright.
Source: Genocide and Crimes Against Humanity, ©2005 Gale Cengage. All Rights Reserved. Full copyright.


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Cena, Peyta , Tithes, and Other Taxes
Muslims, Christians, and Jews each year paid regular taxes known as cena and peyta . The cena originated as a feudal duty of hospitality paid by each town on the visit of the itinerant royal court, and was more
properly known as the cena de presencia . When the court became more stationary a cena de absencia was levied, which evolved into a fixed annual tribute, termed variously as cena de absencia, cena reyal , or simply cena . The aljama of Játiva paid a cena of 600s per year. The tax lists for the aljama of Alcira have no entry for the cena , but occasionally the peyta entry is written as peyta e cena or just cena , which, if not merely a scribal error, suggests that the aliama's peyta payment comprised both peyta and cena . Before 1455 the aljama of Valencia had paid 100s per year for the cena . Regarding the other aljamas in the kingdom, the scribes included their cena contributions with those of the Christians in the account books.[54]
In the kingdom of Aragon and Catalonia Fernando was avid to collect the cena , particularly in Catalonia, where, as a result of the civil war, the cena had not been paid during the years 1461–1479. All previous
remissions conceded by Juan II were nullified, despite the objections of the Catalan Muslim and Jewish aljamas.[55] The Aragonese and Catalans were also obliged to pay separately the cena de primogenito , which Fernando collected on behalf of the princes Juan and Miguel. The annual cena rate for most Muslim aljamas of Aragon-Catalonia (the Jews' rates were usually higher) was 33s 4d, although the Muslims of Tortosa paid twice as much.[56]
It is extremely difficult to pinpoint exactly what was meant by the term peyta . Leopoldo Piles Ros maintains that in the kingdom of Valencia the peyta was an annual levy on all property-holders which included the cena del rey o primogenito , and was applicable toward the payment of the salaries of royal justices, jurates, and other officials, and toward the defraying of other royal expenses. This view is substantiated by the complaint made by the lord of Gilet "on account of some peytes that the
jurates and universitas of the said town of Murviedro are violently attempting to impose on certain lands possessed by some Sarracen vassals of the said noble."[57] It also helps to explain why the scribes at times recorded the aljama of Alcira's payment of the peyta as including the cena . Indeed, in Valencia the cena is only infrequently mentioned as a separate tax and usually seems to have been regarded as a part of the more amorphous peyta . The Mudejars of most royal towns paid their peyta along with the local Christians. Thus, the Muslims of Onda were described as paying all the "peytes and contributions" that the Christians of the town were accustomed to pay, while the charter founding the new aljama of Castellón de Játiva obliged it to contribute along with the Christians to the payment of the "peytes, sises , and other impositions."[58] Before 1455 the aljama of Valencia had paid an annual peyta of 250s, whereas during Fernando's reign only the aljama of Alcira paid its 100s peyta separately from the Christians. The singularity of this arrangement was conducive to conflict between Alcira's jurates and the aljama, for the jurates insisted on trying to collect the peyta from the aljama as was the practice in other towns.[59]
In Aragon-Catalonia the peyta had a somewhat different significance. There, as Macho y Ortega suggests, the peyta became by the fifteenth
century a lump-sum substitute for the payment of a wide array of taxes. The high annual peyta rates burdening the Arago-Catalan aljamas support this interpretation. The aljama of Tortosa was obliged to pay a peyta of 160 pounds (3,200s), while those of Borja and Daroca had to pay 3,000s and 700s, respectively.[60] Given the precarious financial state of these aljamas, it is difficult to see how they could have paid any other taxes beyond these peytes , which alone were almost insupportable.
Another regular tax, less burdensome than the cena and peyta , was the morabatí . This tax, granted to Jaime I (1266) in exchange for a royal promise never to tamper with the coinage, had a set rate of one morabatí (7s) and was to be collected every seventh year from each household, of whatever faith, owning property worth fifteen or more morabatins . Like the peyta , it was, in effect, a form of property tax. By the fourteenth century it was not collected at regular seven-year intervals, but often more frequently. However, during Fernando's reign greater regularity in collection was established; the morabatí was exacted every six years, in 1481, 1487, 1493, and 1499. In Aragon the morabatí was collected only in the region of Huesca.[61]
A fairly lucrative source of revenue for the king was the share he received from the inheritances of royal Mudejar vassals. The records neither state explicitly what percentage of the deceased's property normally constituted the Crown's share nor note the total value of the property, from which the portion accruing to the Crown could be calculated. In fact, the Crown bureaucracy dealt with cases of Mudejar inheritance on an ad hoc basis, the royal portion being exacted without fail for a variety of reasons, and not only from those Muslims who died intestate and without legitimate heirs. Rubrics such as the one found in the records of the bailiff of Onda—"Revenues from [the inheritances of] the Moors and Mooresses who died without heirs, of which part goes to the lord king"—are misleading. Mahomat Hubaydal of Onda had to render to the Crown and to the Order of Montesa, which exercised lordship over Onda, 92s 10d from the inheritance left to him by his father.[62] After the death of Abdurrazmen Mascor, the faqih[ *] of Valencia, the bailiff general noted that the "king has succeeded to a certain portion of the said inheritance of the said faqih[*] ," and then went on to instruct the procurator of the Vail de Uxó to allow the wife, brother, and two sisters of Mascor to collect the property left by the deceased in the valley.[63] Indeed, the taking of a royal share from the estates of deceased Mudejars was so established a practice that the aljama of Játiva simply paid an annual inheritance tax of 400s, in lieu of Crown interference in every inheritance case.[64]
Nevertheless, within the limitations of a system in which the fiscal demands of an overarching Christian bureaucracy meshed with the
Mudejar administration of civil affairs in accordance with the Shariah, the Islamic laws of inheritance were largely respected. For instance, so long as they were royal vassals, the siblings and other relatives of the Mudejar who died intestate and childless were allowed to divide the inheritance among themselves (subtracting, of course, the royal share), as the Qur'an[*] required. Operative, in effect, was a two-tiered process. At one level the royal qadi[*] adjudicated the division of the inheritance between the legitimate heirs as the will of the deceased and the Shariah demanded. This entailed the resolution of any attendant complications or litigation, such as ensuring that Mudejar widows were put in possession of their bridewealth before their husband's property was divided. In one case the qadi had to effect a compromise between the brother and the husband of a deceased woman before the king could receive his portion of the inheritance.[65] The royal qadi 's participation, noted by the scribes in the records of almost every inheritance case, was crucial for two reasons. First, the qadi guaranteed that the Shariah was observed, thereby allaying potential Mudejar grievances that the Crown was excessively encroaching upon their legal autonomy. As a key figure in the kingdom's bureaucracy working closely with the bailiff general, the qadi could enlist the executive power of the latter to ensure that Mudejar wills were properly executed. With the counsel of the lieutenant qadi , the lieutenant bailiff general instructed the bailiff of Murviedro to protect the rights of the sisters Fatima and Mariem to a carob orchard bequeathed to them by their father, Mahomat Nayna.[66] Second, while upholding the Shariah, the qadi also had the king's interests in mind, so that both royal Muslim heirs and the king received their due. When the faqih[*] of Petrés ruled on the division of the property left by a Mudejar woman of Murviedro, it was deemed detrimental to the royal revenues and to the qadi 's prerogatives, for a seigneurial faqih was not about to trouble himself over whether the Crown received its portion.[67]
Some marginal notes of the scribe of the Maestre Racional are quite revealing as to the complexity of procedure in Mudejar inheritance cases, involving first the Islamic-Arabic execution of the will and then the Christian-Romance collection and recording of the Crown's share. Clearly, the qadi was the pivotal figure, attending to both Mudejar and Crown interests. The scribe begins by stating that the figures he is recording were taken from a Romance translation of an Arabic "act of the inventory of the property and adjudication of the said inheritance carried out by the said qadi ." He then carefully notes the share of the inheritance to be collected by the Crown:
certain deductions having been made, there remain for division from the value of the property 255 pounds 5s, of which the part that pertains to the
lord king—that is, the portion of the brother of the said Fatima [the deceased] who is not a vassal of the lord king—is only 28 pounds 7s 2d, since all the rest pertains to Abdalla Perpiu—one third by legacy—and to the husband, and to the mother, and to the sister of the said Fatima.[68]
These marginalia also show one of the ways by which the Crown, on the second level of inheritance procedure, could come into possession of a sometimes substantial portion of the inheritance, that is, when the heir of a royal vassal was himself not a royal vassal. This contradicted a provision of Pedro IV (1337), which allowed children and relatives who were seigneurial vassals to inherit the property of royal Mudejar vassals, and vice versa. However, this provision seems to have had little practical effect, or at best for only a short time, since by 1363 Pedro himself no longer observed it.[69] Certainly by the fifteenth century the general rule was that only royal vassals could succeed to the property of royal vassals. This helped to maintain the integrity of the royal patrimony. Therefore, the sister-in-law of Mahomat Fandaig, a seigneurial vassal, was denied access to the property of her deceased sister, a royal vassal in Valencia.[70] Actually, with respect to the aljama of Valencia, the Crown had taken matters one step further: only royal vassals residing in the city had inheritance rights. Çahat Alatar forfeited his portion of his dead brother's property to the king because he lived outside of the city.[71]
The obverse of the Crown's exacting supervision of the inheritances of its own vassals was its, and its vassals', forfeiture of any claims to the estates of seigneurial Muslims. Valencian patterns of land tenure could, however, complicate matters somewhat. For instance, when the bailiff of Villarreal notified the bailiff general that a seigneurial Muslim of Bechí, who had died intestate and childless, happened to have property in Villarreal, he was ordered to confiscate the property on behalf of the king.[72]
The Crown demanded its due from even the most meager inheritances. Two Muslim widowers of Castellón de la Plana each paid 50s from the estates of their wives, who, it seems, had left them next to nothing.[73] However exacting, even avid, royal bureaucrats were in their administration of Mudejar estates, their actions drew no protests from Mudejars. No doubt the scrupulousness of the qadi[*] in handling inheritances within the framework of the Shariah softened the impact of Christian bureaucratic intrusions in a sensitive area of family law. Moreover, Fernando's reign was no different in this respect from those of his predecessors. It may be that Játiva's aljama fared best. By paying a simple inheritance tax its members were irritated less by a grasping Christian bureaucracy, and, given the size of its population, 400s per year was probably cheaper in the long term.[74]
Through an array of tariffs, tolls, and taxes the Crown was able to derive revenue from the commercial, agricultural, and pastoral activities of Muslim and Christian alike. These taxes were not too burdensome, for the king did not wish to depress the economy by discouraging the enterprise of his subjects. Many of these tariffs and tolls were collected at the kingdom's borders, on royal roads, and in the markets of royal towns, and were, therefore, paid by both royal and seigneurial vassals, whose marketing of crops, pasturing of flocks, and peddling often took them beyond the confines of their respective hamlets and towns.
The peatge was a transit duty on commercial use of the roads, collected in each locality from "all the persons who enter, pass through, or sell livestock and other merchandise."[75] For instance, Muslims of Ribarroja bringing goats into the kingdom from Castile had to pay the peatge ,[76] as did the vassals of barons who herded their livestock into the district of Játiva, although only once per year and not every time their flocks crossed over into royal lands.[77] It was not unusual for certain baronies and their vassals to have franquesa , or exemption, from the payment of the peatge and similar tolls. Barons were often moved to complain when collectors of the peatge exacted tolls from their exempt vassals.[78] During Fernando's reign additional exemptions were conceded only to certain Muslims of the morería of Valencia, probably as a means of aiding individual members of a financially prostrate aljama. In contrast, Fernando denied exemptions to Granadan Muslims settling in communities where the financial situation was less dire.[79]
Other taxes affecting merchants and shepherds were the lleuda , a tariff imposed on goods imported into major towns and cities; the quema , a tariff on goods imported from Castile; the portatge , a bridge toll; the herbatge , a grazing fee collected for the use of certain pastures; and the montatge , a sheepwalk toll. Some Mudejars were involved in the royal collection machinery, such as Amet Samaris, who was appointed custodian of the quema in the district of Aspe.[80]
The Crown exercised a monopoly over the production and sale of salt. Some Valencians found royal control over access to this essential commodity particularly irksome, and so attempted to obtain it fraudulently or elsewhere. The lessees of the royal saltworks of Játiva were often immersed in litigation with those they accused of procuring salt fraudulently, among whom were Muslims of Antella and the Vall de Serra.[81] In 1503 the bailiff general considered it a special problem that Mudejars "use other salt [sal estranya ] that is not from the monopolies of the lord king."[82] Nevertheless, at the same time Muslims labored in salt production on behalf of the king, and also turn up as agents for Játiva's saltworks.[83]
Muslims and Christians holding lands in territories under the direct
lordship of the king all had to pay the terç de delme , that is, one-third of one-tenth (i.e., 3.33 percent) of their produce of whatever sort. The terç de delme originated in the crusader's patronage right by which King Jaime I had retained for the Crown one-third of the ecclesiastical tithe, leaving the other two-thirds to the Church. As was the case with most other taxes, the terçes de delme were farmed out under contract to the highest bidder. In Alcira Mudejars were prominent as lessees of the terçes of local collectories (or tax-collection districts).[84]
Regarding the other two-thirds of the tithe owed to the Church, the situation was somewhat more complex. Theoretically, Mudejars were not liable to pay ecclesiastical tithes and first-fruits for lands that had always been held by Muslims; the obligation was incumbent only on those lands that Muslims had acquired from Christians. It seems, however, that by the late fifteenth century most, if not all, Mudejars farming on royal land were paying tithes. A royal order treating the city of Valencia with its district and huerta states quite clearly that all persons "of whatever law [i.e., religion], status, or condition" must give one-third of the tithe to the Crown and the other two-thirds to the episcopal official.[85] Implicit in the complaint of the bishop and chapter of Cartagena, that Muslims and Christians of Agost were evading payment of the tithe by threshing their wheat outside of Agost where the tithe collector could not find them, is the assumption that farmers of both faiths normally paid tithes. Royal proclamations against such tithe evasion were to be posted throughout the diocese of Cartagena.[86] It is understandable how Mudejar liability to pay tithes had become the norm. Considering the not infrequent sale of Christian land to Muslims, and the Muslims' ability to change vassalage, which often entailed the purchase or rental of new land, the amount of property held by Muslims since time immemorial must have steadily diminished. Most seigneurial Muslims probably paid the tithe only indirectly, the lord making the direct payment from the rents he received from his vassals. Litigation surrounding Valencian Mudejar liability to tithes is, in contrast to the thirteenth and fourteenth centuries, conspicuously absent.[87]
Quite different from the apparent normalcy prevailing in Valencia, in the kingdom of Aragon the tithe question continued to create considerable tension between the Church and the Mudejars and their royal and seigneurial lords. The bishop and chapter of Tarazona were most aggressive in the campaign to exact tithes from Mudejars. In 1479 they reached an agreement with the lord and aljama of Conchiellos, whereby the Muslims cultivating lands in the huerta and mountains of Tarazona, and in Conchiellos itself, would pay tithes and first-fruits; as for those lands immemorially Muslim (moriegas ), the lord would pay their tithes.[88] Later, the chapter was engaged in a tithe litigation with the
aljamas of Torrellas and Santa Cruz.[89] The most difficult suit pitted the chapter against the aljama of Borja. The chapter complained to the king in 1489 that Borja's Muslims refused to pay their tithes "and this not only for their properties which were from Moors, but even for those which have been of Christians and have come to them." The canons argued that by virtue of provisions of Queen María and of a papal bull they had the right to collect these tithes, but that the aljama had enlisted the support of the Justice of Aragon against them. Eleven years later the suit was still unresolved, and Fernando had to reprimand sharply the bishop and the chapter for decreeing an interdict in Borja against the local Muslims.[90] Even more serious was the attempt of the archbishop of Zaragoza to obtain from the pope a bull authorizing the Aragonese clergy to collect tithes from the Muslim vassals of all barons. Fernando felt compelled to foil the archbishop's plan. It was probably a desire to avoid provoking an already uncooperative Aragonese nobility that moved the king to act decisively.[91]


text:
Kaniuk, Yoram
Herbert Kupferberg
"The Acrophile" is a story touched by hallucination and abounding in symbols. One does not always comprehend [the protagonist] Daani's motivations, follow his thought convolutions, or sympathize with his self-torment. But one respects his search for sanity in an unbalanced universe, and one reads his story suspense fully to its unexpectedly wry climax.
Even if the world Mr. Kaniuk depicts is more than slightly out of joint, it is populated by some strangely appealing beings…. [They] are fleeting characters, half real, half seen through Daani's strange imagination, yet all weave in and out of the story as human beings whose story is at once lifelike and fanciful….
This is a curious sort of book, part novel, part parable, part—one suspects—autobiography. It deals with people who are rootless, unhappy and lonely. Since its events are viewed through the eyes of one who is bedeviled by doubt and remorse, and has an impossible ambition to satisfy, it doesn't pretend to see life whole and see it plain. But, with sensitivity of insight and simplicity of language, it creates its own picture of the strange twists of soul and mind that bring human beings together, and set them apart.
Herbert Kupferberg, "Symbolic, Wry Tale of Israel," in New York Herald Tribune (© I.H.T. Corporation; reprinted by permission), February 26, 1961, p. 34.
(The entire section is 219 words.)
Lionel Abel
["The Acrophile" is] a personal fantasy that is touching, diverting, comical, even wise, and, to this reader at least, irresistible.
The hero of "The Acrophile" tells his story in snatches of memory; in monologues that are interrupted by other characters (who often borrow his rhetoric and continue his fantasy); in absurd and sometimes unbelievable encounters with strangers; in dreams, proverbs, meditations, jests. There is a total disregard for normal narrative order in this book and the beginning of the story is much closer to the end than is the middle. Kaniuk has made a game of what is silly in serious novels and thus found a form for his own troubled probing into the larger question: how can what was once the seriousness of life seem to be so silly? And what are you to do when you have found out that it is? How do you get married, go to your mother-in-law's funeral, fight properly with your wife, pursue a scholarly project, rise to a high academic post, or even eat a meal in a Lebanese restaurant? How are any of these far from abnormal activities possible to a person who has not unlearned to recognize nonsense when he comes across it? Kaniuk's hero has not unlearned, and never will unlearn, that nonsense is nonsense no matter how useful it may be not to regard it so. Now I believe there are a great many young people all over the world who are in this very difficulty, and I think that Kaniuk's hero speaks for them….
(The entire section is 506 words.)
Samuel I. Bellman
Yoram Kaniuk is a youngish Israeli novelist of enormous talent, both as an artificer of plot and as a virtuoso of language. He is an existentialist who writes somewhat in the manner of Camus, although his work shows a sophisticated awareness of many other writers and their special literary modes. On the basis of his first novel, The Acrophile … and to a lesser extent the new one, Himmo, one might argue that Kaniuk could some day—if he stays on the job—join the ranks of important world authors.
The Acrophile was a fantastically good story with all the verve, inventiveness, and assured mastery of idiom one expects from such writers as Amado, Borges, Queneau, Böll, and perhaps Nabokov. Even in translation the book showed literary craftsmanship on every page.
Kaniuk's existentialism, which in The Acrophile was of a wild, zany, carnival-of-the-emotions sort, is in Himmo a somber conscience-twisting that demands impossible action under the most adverse conditions. And, as with the earlier novel, the English-speaking reader can't help wondering whether there are subliminal tones in the original Hebrew that the best translation could never pick up.
Himmo might have been subtitled "The Nurse's Dilemma." During the Arab siege of Jerusalem in the winter of 1948 an Israeli girl named Hamotal [worked as a nurse in a hospital]…. [Of her patients, the] most...
(The entire section is 347 words.)
D.A.N. Jones
Adam Resurrected concerns a deranged patient in an Israeli hospital: he was a famous clown in pre-war Germany and, when he was arrested by the Nazis, he was made to entertain fellow Jews, including members of his own family, on their way to the gas chambers; he was also made to share a food bowl with a dog belonging to the commandant of the concentration camp. This information is shovelled onto the page in a raving New York style (translated from the Hebrew) together with sick jokes and morbid fantasies. Reading Adam Resurrected was a chore…. [Kaniuk's earlier novel] The Acrophile dealt poetically with race-political guilt, isolation from the world and escape into clownishness. Adam Resurrected is a reworking of the same themes, but so smothered with rant and repulsive detail that the governing concepts are not seen and the connections not made.
D.A.N. Jones, "Bags" (© British Broadcasting Corp. 1972; reprinted by permission of D.A.N. Jones), in The Listener, Vol. 87, No. 2238, February 17, 1972, p. 221.∗
(The entire section is 166 words.)
Anatole Broyard
Yoram Kaniuk seems to think that to give in to a manic impulse is the same thing as having a burst of creative energy. The good things in "Rockinghorse" are a reward for patience. If the ideal fiction reader were to be imagined as the kind of person who likes to go for long walks in the rain, then "Rockinghorse" might be described as a hail storm.
Here's a sample of Yoram Kaniuk's style: … "We found a girl's exercise book. On the ground. In the yard of the Freund Hospital. Worms had gnawed the exercise book. It was old and yellow. Hidden pimples of puberty between the words. We leaf through it."
On the surface, it sounds like Louis Ferdinand Céline's "emotive subway," an intense sputtering broken by clusters of three dots; but usually, in Kaniuk's case, there is no ostensible reason for it. Céline often wrote, and felt, like steam escaping from a pot, and his style was perfectly adapted to this feeling. It is difficult to see the justification for Kaniuk's broken phrases, unless we assume that he is ashamed of them….
In "Rockinghorse," the style is the mode, or à la mode, literary fashion owing more to the stand-up or Borscht Belt comic than to literary necessity.
And it is too bad, because, when the occasion is right, Kaniuk's manic energy is infectious and appealing. He's all over the reader with his story, embracing him like a long-lost friend, squeezing, exclaiming....
(The entire section is 375 words.)
Thomas R. Edwards
Adam Resurrected is a moving and highly original novel. Adam Stein was spared from the Holocaust because his death-camp commandant recognized him as a famous circus clown and kept him alive to entertain the other victims—including Adam's wife and daughter—who were on their way to destruction…. The sign of his degredation is his ineradicable memory of playing dog to amuse Commandant Klein….
Adam Resurrected is filled with the tensions between the native-born pioneers who created Israel and the immigrant survivors who came to it for refuge. Though [Adam,] who becomes a dog and destroys his family, finally regains sanity through his love for Uriel, the dog-child he finds in the asylum, his resurrection seems as provisional and uncertain as the reborn nation he must, with considerable reluctance, continue to live in.
Adam Stein may, as we see him from the outside, have a little too much charm and chutzpah, a little too much magic in his powers over other people, to be a wholly convincing figure of collective agony. The hero of Rockinghorse, Aminadav Sussetz, has plenty of impudence too, but charm is the least of his problems, and he seems a better articulation of the deep divisions within the Israeli consciousness than Adam could be. (p. 38)
Sussetz has long been playing with imaginary pasts that could make him more interesting to himself—birth in Germany, a...
(The entire section is 806 words.)
George Klin
Yoram Kaniuk prefaces his novel Rockinghorse with a quote from Jorge Luis Borges: "Writing is but a guided dream." It is an exact description of a book that reads like the notes of an endless nightmare. The dialogue is terribly intent and cryptic. Intellectuals gravely intone philosophical nonsense. Trivial objects have transcendental meanings. Macabre figures behave eerily. Rockinghorse is a long challenge to logic, psychology and clarity, an outpouring of riddles and non sequiturs.
But from a distance, like a pointillist painting, the novel coalesces into a tangible reality. With absurdist imagery it brings existential despair to a disquieting life. Learning is ignored as a solitary dealer in Hebrew books sells his wares in the New York snow. There are no bridges between people. Couples copulate without emotion. The narrator Aminadav abandons his daughter, the only person he loves. His mother gives him silly recommendations about avoiding water after fruit. His father sends him the same nine words in every letter: "Shalom, Aminadav, how are you, I'm well, Love, Father." Patriotism is treated with irony. The narrator, an Israeli, finds Eretz Israel, Zionism, national independence meaningless. Even art, which was of some consolation to Schopenhauer, fails Aminadav, the painter. (p. 687)
Just as meaning emerges from incoherence, structure hides under apparent chaos. Themes recur like musical motifs: the...
(The entire section is 313 words.)
Alan Mintz
["The Story of Aunt Shlomzion the Great" is about a woman who turns her will] loose on family and community in explosions of rage and imprecation. She spends a lifetime terrorizing those closest to her and manipulating their lives….
Shlomzion's story is told by her nephew, Aminadav…. Aminadav is sufficiently removed from Shlomzion to retain something of his own identity but close enough to have grown up under her spell; his telling of her story is an attempt to rediscover his own self. In fact, he seems like a man wrestling with an obsession: the story churns over and over the events and motifs of Shlomzion's life, returning incessantly to crucial episodes and significant details. This procedure could easily have proved tiresome, but Mr. Kaniuk pulls it off by imparting new information with every repetition and by studding the narrative with half a dozen superb vignettes that satisfy our thirst for conventional storytelling.
The novel stands or falls on the credibility of Shlomzion. And indeed she is convincing, because she is a character constructed of the deepest fears of the Israeli mind…. The character works because she is an archetype: the Great Mother, the dura mater of Jewish history. Like the land of Israel, Shlomzion was there before the pioneers; and like the land, too, though she requires continual sacrifice she is never appeased. (pp. 8, 27)
Alan Mintz,...
(The entire section is 249 words.)
Gila Ramras-Rauch
Yoram Kaniuk is one of the most lucid and imaginative—and least pedestrian—of Israeli novelists writing today. His prose is fluid, irridescent and charged with a soaring power. His writing has the quality of tale and fable. The element of the fantastic courts reality and enhances it.
The magic which fills his fiction is manifested in this novel, as in his earlier book, Rockinghorse. It is the magic of the early Tel Aviv and its fading beauty…. In both these books there is a fabric of legend and reality, memory and fantasy woven around the city built on golden dunes. Today very little is left of the former grandeur (real or imitated). Like everyone else who has had a taste of those days, Kaniuk bemoans the destruction….
In the marvelous image of Aunt Shlomzion Kaniuk presents a timeless figure in her provenance of power, beauty, obsession and decline. The woman is seventy-nine, lying in a Tel Aviv hospital as her life ebbs away. Beyond time, she is also larger than life, bursting with a negative vitality—charged with magnificence and wickedness, qualities of the petty and the grand…. This superbly tyrannical woman perceives the world through her private and unchanging prism. Her husband, her forlorn son, her numerous relatives, all were subject to her untiring power. Their decency paled in her earthly radiance. She is callous, even evil, yet impelled by a certain innocence. She has a sense of...
(The entire section is 473 words.)
Jascha Kessler
[Kaniuk] set himself a truly ambitious task [in Adam Resurrected]: to grasp what happened, not by entering the fire, which is impossible, but by sifting the ash. The results are curious, and startling. First, there is the inevitable shock and upset to one's emotions that the material causes, partly because each of us, I suspect, has managed to arrange a delicate equilibrium private to ourselves about these matters. Then, in pondering the book one begins to see what Kaniuk has it in mind to say to us about the unsayable. Briefly put, I should characterize Adam Resurrected as an inverted jeremiad, a negative book of prophecy, a demonic discussion of the fate of the Jew in which the writer attempts to appropriate certain deep problems about the cost of being Jewish. In the climactic chapter "Desert Night," Adam Stein leads a party of lunatics out into the Negev to seek the God they believe he has been sent to announce. The escapade kills some of them, disillusions others, and cures Adam himself, who experiences the Nothing that is and the Something that is not, although we are not told what it is he does experience, just as we are not told very much about what happened to Moses during his forty days on the mountain. But Adam wants only to die; it is impossible for him to choose life—because it cost him everything to do so when he was in Auchausen camp. Whatever the Jew was, the Holocaust has changed that forever, Kaniuk is saying. It is a...
(The entire section is 789 words.)
Source: Contemporary Literary Criticism, ©1981 Gale Cengage. All Rights Reserved. Full copyright.


text:
The newest addition to its line of gaming keyboards, CM Storm's Trigger-Z offers a number of gamer-oriented features such as programmable macro keys and key profiles, coupled with support for up to 75 macros.
You can now get your grubby paws on the 2880 cuda core-packing ASUS GTX 780Ti in the island-state for S$1,089.
The printer specialist's latest SureColor B and F series printers offer a wealth of print technology enhancements such as the new Micro Piezo TFP print head that boasts 720dpi prints in a single pass.
The updated PadFone Infinity packs a 2.2GHz Snapdragon 800 SoC and features the new PixelMaster camera technology that lets you take high quality 3-megapixel shots by combining 3 pixels into 1.
From now till Dec 1, stand a chance to win prizes that includes ASUS PC monitors, dual-band wireless routers and even an ROG TYTAN G30 gaming desktop, with any purchase of an ASUS desktop or AIO PC.
The business-oriented monitor offers users the flexibility of operating the touchscreen with gloved hands and even with a stylus.
The Taiwanese PC maker's latest offerings come in a variety of form factors, spanning from superthin ultrabooks to a 3-in-1 device that can be used as an Android tablet, dual-OS notebook or Windows desktop. Pretty neat no?
Joining the 16GB WiFi version, the second generation Nexus 7 32GB LTE and 32GB WiFi models are now available in the island state.
The mid-range handset offers some of the highly popular features found on its HTC One flagship cousin, such as HTC BlinkFeed and BoomSound, at a wallet-friendly price.
With HDMI 2.0 support, the VPL-VW500ES is capable of delivering 4K video at a 60fps, providing smoother playback.
The latest iteration of the Transformer Pad joins the highly exclusive club of tablets with 2560 x 1600 resolution displays and will go on sale tomorrow.
To meet constantly evolving computing needs, Dell's latest lineup consists of devices for virtually anyone and everyone, with products ranging from Android tablets to the world's first PC/tablet convertible with a 11.6-inch QHD resolution display.
The latest Pixma AIO offerings feature cloud-based and Wifi-direct printing capabilities, allowing you to print straight from mobile devices and online photo repositories.
Available from Oct 10, the Z30 will come with the new BlackBerry 10.2 OS and feature a 5-inch display, the largest ever yet on a BlackBerry device.