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Extra resources for No Other Gods: Emergent Monotheism in Israel (JSOT Supplement Series)
19-42; idem, The Invention of Ancient Israel: The Silencing of Palestinian History (New York: Routledge, 1996), pp. 176-237. 83. Albertz, Israelite Religion, I, pp. 69-79. 52 No Other Gods What unifies the viewpoints of Niels Peter Lemche, William Stiebing, Robert Drews, Robert Coote, Keith Whitelam, Rainer Albertz, and others is not only their perception of the settlement and the emergence of Israel as a peaceful and internal process, but also their stress on the development of this people as a distinctly natural highland experience of population growth.
Mazar, 'Israelite Settlement', p. 68; London, 'Comparison', pp. 42-50. 1. 34 The rising consensus among archaeologists is that the distinction between Canaanite and Israelite cannot be drawn in the early period of settlement, for these are the same people, and any significant distinction emerges only in a later era. Gradually archaeologists began to speak of Israelite settlement as an internal process which was peaceful and gradual. This was like Alt's theory, only it rejected the idea of large numbers of outside pastoralists entering the land.
169, 173-85, 191-210, 268-69. 42 Hopkins concludes that the highland villages used the diversity of their environment to produce a wide range of agricultural produce to protect themselves against the variability of the environment, and this demanded great cooperation between families, clans and villages. 43 Scholars who study the dynamics of state formation and the rise of the monarchy in Israel often characterize the settlement process as one of peaceful withdrawal, too. Frank Prick describes Israelite settlements emerging after an urban collapse of Canaanite cities.