 Hi, I'm Brooke Norton, and I'm the Associate Curator for the Bodie Museum of Biblical Archaeology, and I'd like to welcome you all to the first lecture in our series, Women and Gender Performance in the Ancient Middle East. Before I introduce today's speaker, I would like to first read a land statement from the Bodie Museum. We would like to begin by acknowledging that Berkeley, California is on the territory of the Huchun, the ancestral and unceded land of the Chochenyo Olone. We respect the land and the people who have stewarded it throughout many generations, and we honor their elders both past and present. We are living in a moment that warrants deep reflection on our past and present. Across many global contexts, equal access to healthcare, education, fair wages, and human rights is contested on the basis of sex and gender identity. In an effort to bring light to these timely issues, to serve a broader public audience online, and to connect to the local community that it serves, the museum is taking action to become a more inclusive, welcoming, and equitable institution that practices the philosophy of radical inclusion adopted by its parent institution, Pacific School of Religion. One of these steps is the creation of public programming. Through this lecture series, we hope to highlight new and established scholars who are engaging with risky and marginalized topics concerning women, gender performance, and sexuality in the past. We invite you to participate in these programs so that together we can listen, learn, and work towards creating a more inclusive museum community. Thank you for joining us today. It's now my pleasure to introduce Dr. Jenny Ebeling. Jenny Ebeling earned her MA in PhD in Near Eastern Studies from the University of Arizona and is Associate Professor of Archaeology at the University of Evansville. A former Fulbright scholar, she has conducted research in Israel and Jordan with support from the NEH and the Lady Davis Trust and was annual professor at the Albright Institute of Archaeological Research in Jerusalem in 2015. Ebeling co-directed the Jezreel Expedition in Israel with Norma Franklin from 2012-2018 and specializes in the study of food and drink technology and the bronze and iron age Southern Levant. She has co-edited five volumes and is the author of Women's Lives and Diplical Times. Welcome, Dr. Ebeling, and the floor is yours. Thank you so much, Brooke. It was an honor to be invited by Aaron Brody to give this keynote address, and I would like to thank him as well as Melissa Craddock, Brooke Norton, and others at the Bade Museum at the Pacific School of Religion for organizing an outstanding series of lectures this academic year. The theme of this lecture series, Women and Gender Performance in the Ancient Middle East, is cleverly illustrated by this colorized image of a Palestinian woman posed with a set of ancient grinding tools excavated at Tel Inas Bay. I'm a groundstone artifact specialist, and I was given permission to use this photo in an essay published a few years ago on representations of ancient daily life in early excavation reports. In the essay, I documented archeologists' use of the Orientalist woman grinding grain trope in early to mid-20th century excavation reports. The caption of this photo, which was published in the Count, 1947, Arab woman illustrating use of Saddlekern and Moeller, tell us a little about the unnamed woman who, according to the text, was one of the women working for the expedition, or the date of the equipment that she's posed with. On the surface, it seems to be an innocuous illustration of a self-explanatory, female-oriented task in both the ancient world and in modern Palestine. What most viewers didn't know then, and probably don't know now, however, is that this method of grinding grain has been nearly obsolete in the region since the Roman period when the Rotary Kern was introduced. At the time it was taken, this photo confirmed the prevailing racist belief in the unchanging Arab, and also limited the serious study of groundstone artifacts because they were also believed to be unchanging. In the full photo, you can see how awkward this image really is. Both the woman in her exotic outfit complete with headdress or the row of coins and the grinding slab are perched unconvincingly on an ancient stone wall in the middle of an excavation area. It is obvious that neither the woman or the person who composed the image was familiar with this most fundamental of ancient food technologies. But here she is, an unnamed Arab woman performing or rather pretending to perform one of the most female-gendered activities in the ancient Middle East. Subject of my talk today is women and gender performance in the world of the Hebrew Bible, new perspectives, future possibilities. After giving some background about my interest in the topic, I will talk a bit about the history of research and how we know what we know about women in ancient Israel. Rather than presenting on biblical women, I will focus on what we can reconstruct about the lives of real women who lived in ancient Israel from the archaeological remains. I will then suggest that archaeologists should expand beyond a focus on women to include the study of sexual and gender minorities going forward. Although some of what I'll be talking about today is relevant to other parts of the ancient Middle East and other time periods, I'm focusing primarily on the Iron Age Southern Levant from the Bronze Age collapse in the Eastern Mediterranean around 1200 BCE until the Babylonian exile in 586. This includes the period of the Northern Kingdom of Israel and the Southern Kingdom of Judah as described in the Hebrew Bible or Old Testament. First I want to say a little bit about how I came to focus on women's lives at the time of the Hebrew Bible. While I was interested in ancient food and drink technology from the start of my graduate career, it took me a few more years to realize that the dietary staples in the region, bread, beer, and other grain-based food and drink that were made using grinding stones like these from Tel Aviv in Israel, were likely produced by women. I learned this through the work of my colleagues, among them my friend Michael Holman who passed away last weekend on September 17, 2022. This is a pre-digital photo of Mike as high priest along with his wife, Teresa Fitzpatrick and her daughter Calypso at a Halloween party at the Albright Institute in Jerusalem in 1998. Although his PhD was in Hebrew Bible, Michael loved archaeology and participated in many field projects in Israel and Jordan. He also saw the importance of making our research accessible and engaging for students and the general public, and he co-authored the Bible for Dummies which was first published in 2002. And if you haven't read it, you should because it's excellent and you don't have to take my word for it if it has a rating of 4.6 out of 5 on Amazon with over 1600 ratings. Michael and his colleagues also developed the Bible Dudes project in 2003 to 2005. According to BibleDudes.com, looking at a screenshot here, the primary purpose was to better educate people about the best-selling, most influential, but least understood book ever written, the Bible. And to convey our enthusiasm for the incredible and amazing academic discipline of biblical studies. Bible Dudes, as you can see here, is educational, engaging, funny, accessible, and it's still useful today, nearly 20 years after it was created. Among Michael's academic interest was alcohol in the ancient Near East, and he argued that the Hebrew Shakar should be understood as beer in several publications. We argue that women were the primary beer brewers in ancient Israel at the 2005 annual meeting of ASOR, then the American Schools of Oriental Research, and in the volume The World of Women in the Ancient and Classical Near East edited by Beth Albert Mackay. Michael documented his own brewing experiments in the Garden of the Albright Institute in beer and its drinkers, an ancient Near Eastern love story published in Near Eastern archeology. His fascinating book, To Your Tents O Israel, the terminology, function, form, and symbolism of tents in the Hebrew Bible and the Ancient Near East, which was based on his doctoral dissertation at UCSD, earned Michael the Frank-Mor Cross Publication Award from ASOR. Many of us were shocked and heartbroken by Michael's death, and I hope I am honoring his spirit in my talk here today. Speaking of tents, something else that inspired my interest in women in biblical times was the bestselling novel, The Red Tent, by Anita Diamond. Diamond's book is essentially a modern midrash on the story of Dina, the daughter of Jacob and Leia in the book of Genesis. The success of The Red Tent, which was made into a mini-series for Lifetime in 2014, inspired many more novels about female biblical characters like Sarah, Zipporah, Rahab, Abigail, Deborah, Noah's wife, and many others. In the early 2000s, when I started my full-time teaching job here at the University of Evansville, I learned that some of my colleagues were using The Red Tent, a work of fiction, to teach about women at the time of the Hebrew Bible in their classes. And this motivated me to write Women's Lives in Biblical Times, which was published in 2010. I needed a book to teach women in ancient Israel to undergraduate archeology students, since novels like The Red Tent and books by biblical scholars, feminist or otherwise, weren't going to work. I was also responding to several daily life in ancient Israel books that appeared in the early 2000s that are great in many ways, but fall short in their treatments of women, in my opinion. My book was also informed by my own experiences as I was pregnant with my second daughter while I was finishing up the manuscript in 2009. There is no doubt in my mind that I would have written a different book had I not been experiencing some of the life cycle events that the main characters describe experiencing in the story. As I get older and angrier, watching the rights of women and others being attacked in myriad ways, my motivation for researching ancient women's lives is changing. Whereas before, I wanted to provide balance to popular portrayals of women in biblical times and supplement the daily life books. And here's a shot from one of them in the King's Dagger book. Now I feel that we must actively engage in public outreach and not just talk about to our students and each other in scholarly publications because the Bible is a source of authority for many people today that is used as it has been for centuries as a powerful tool discrimination against an oppression of women and sexual and gender minorities. I was struck by something that biblical scholar and archaeologist Carol Myers described in a recent article. When asked to write down their ideas about women in the biblical period at the beginning of a course she taught at Duke University on women in biblical tradition. Myers found the college students from both religious and secular backgrounds, believed that women were quote, not as important as men, subservient to men, meant mainly for procreation inferior to men and marginalized. What troubles me most about this was that these Duke students came from both religious and secular backgrounds and still this is the stuff that they were coming up with. This is what they believed. I'm also thinking about another colleague Christopher Rollstone, who in 2012 contributed an essay entitled the marginalization of women, a biblical value we don't like to talk about to Huffington Post and was fired from his job at a seminary as a result. The president thought that his views would offend students and turn off donors. It is dangerous to criticize the misogyny of the biblical writers, because it threatens our patriarchal system. But I feel that we who study the ancient Israel should speak out about these things, because we have power as educators and interpreters of the past to change the narrative and actually impact people's lives. I'm grateful to colleagues who are taking the time to do this in editorials, blog posts, podcasts, public lectures and more, as I know that this extra work is not valued or rewarded in academia. But it's important. Rather than developing out of women's studies in the field of archaeology, the study of women and gender in the Iron Age Southern Levant developed out of feminist biblical studies in the 1970s. Carol Meyers was the first to combine the biblical text with archaeological discoveries of women's lives in her 1988 monograph, Discovering Eve, Ancient Israelite Women in Context. In numerous publications since, including Rediscovering Eve published in 2012, Meyers has shed light on our understanding of women's crucial contributions to their households and families in ancient Israel. Their approach has inspired other scholars, most of them women, to challenge assumptions about women's power and status, and look to sources outside the biblical text to inform on women's lives. This last point is important. While the Hebrew Bible is a source about women who live during the Iron Age, it is certainly not the only source and it may not even be the best source. Non-biblical sources about women include texts and inscriptions found in archaeological contexts, iconographic or artistic sources from the Iron Age Southern Levant, and ethnographic materials, as well as archaeological remains, other archaeological remains. Contemporary texts from neighboring lands and inscriptions from the Southern Levant like seals and seal impressions, inscribed pottery sherds or Ostraca, and tomb inscriptions provide important information about the status of individual women and their roles in economic life. This seal, which belonged to one Elehana daughter of Gael, was found a few years ago in excavations in Jerusalem. It's one of fewer than something like two dozen seals with women's names on them, known from Iron Age Israel. Iconographic or artistic sources range from figurines representing females that are found in a variety of contexts, in 8th to 6th century BCE Judah, and the subject of a forthcoming lecture in the series, to Assyrian wall reliefs of conquered peoples in Judah that provide unique images of women and girls. This image shows women and girls from Lachish being led into exile after Neo-Issyrian King Sinacharyb conquered the city in 701 BCE, and I believe that it is the only known image of female children in ancient Israel, and you can see here that they are basically dressed like little women. Ethnographic materials, including written and photographic descriptions of women's lives in Palestine and the surrounding area in the 19th, 20th, and early 21st centuries, provide insights into ways of life in the distant past. Ethnoarcheological studies have also been useful in shedding light on technology strongly associated with women in traditional societies cross-culturally, like food preparation and textile production. Here you can see on the left women grinding grain with a rotary millstone in early 20th century Palestine, this is from the Matson Collection, and there are many others like it in the collection and other collections. And a clay oven made and used by a woman to bake bread, in this case special bread that's decorated using a carved wooden stamp in northern Jordan in 2012. And I know this image is not the sharpest, but the one on the right is an image of a woman working a taboon, and the bread that she is making for a holiday is actually impressed on that round wooden disc that you can see at the bottom underneath her foot. And it's oiled up and there's turmeric added and so it gives the bread a special decoration as well as color and flavor. Archaeological remains, including those made of, especially those made of stone and clay, provide information about daily life in ancient Israel and can reveal gendered activities and household contexts. I'll talk more about that in a minute. First, however, I want to acknowledge that, while all of these sources have their strengths and weaknesses and must be evaluated carefully, we are fortunate to have so much material to work with. In her recent article entitled Factors complicating the reconstruction of women's lives in Iron Age Israel, Beth Nakai makes the important point that we have a relative wealth of information about the lives of women in ancient Israel at our disposal. What is lacking is earlier male scholars interest in women, not evidence for these women. I'm mindful of the fact that other speakers in the series will present specific case studies about women and gender performance in ancient Middle, in the ancient Middle East and elsewhere. And with that in mind, I just want to give a very brief overview of the archaeological remains of some women's activities in Iron Age houses, which are often called four room or pillar houses. Domestic units are self contained and often relatively well preserved contexts where most people spent most of their time. This is where we find concentrations of artifacts and installations made of virtually indestructible clay and stone that are strongly associated with women's everyday activities. In fact, it appears that the vast majority of artifacts and installation installations archaeologists excavate happen to be associated with women. And I'm thinking here of all the grinding stones and other stone tools as well as pottery and ovens and many other things. While reconstructions like this one from life in biblical Israel help us visualize what these houses may have looked like every excavated house and its contents is different. However, for the sake of brevity, I must generalize here. Grinding stones, including grinding slabs, kerns, hand stones, mortars, pestles and the like are ubiquitous in archaeological contexts. All of the available evidence, textual, including the biblical text, iconographic and ethnographic suggests that women and girls were the primary grinders of grain and bakers of bread in household contexts and antiquity. Bread was a staple food in the Israelite diet and it was necessary to spend up to several hours every day grinding enough wheat and barley for daily household use. Here is the grinding slab and handstone set from 9th century Tel Rakhob on the left and a figurine from Old Kingdom Egypt illustrating how this equipment was used. While heavy, most grinding stones are portable and could be moved around inside the house and to outdoor spaces. Clay ovens are also known from many houses. Sometimes several are found within and around the very same house. Oven 085 or 085 as you can see here in the center left of this image. This is from an Iron Age house at Ta'anach in the forthcoming publication by Mark Neal. This oven is better preserved than many other clay ovens in archaeological contexts. Some of its walls are actually still preserved. You can see the method of use of this type of cylindrical clay oven in which flat dough cakes are baked on the interior walls in this figurine from Cyprus on the right. The fact that ovens are built in place and don't move offers the opportunity to examine the design and use of activity areas in domestic contexts. In some cases, there is evidence that other production activities like spinning and weaving were carried out around ovens. In addition, ethnographic sources show that women often make and or place household ovens according to their own preferences. It is thus possible that archaeological ovens bear witness to women's agency in Iron Age houses. They may have actually created space. Spindle worlds, loom weights made of clay and stone are often all that remains of spinning and weaving activities. Here you can see an assemblage of clay loom weights from Talbechov and similar loom weights suspended from reconstructed warp-weighted loom in an Iron Age house that's reconstructed in Eretz Israel Museum in Tel Aviv. As with grinding stones and ovens, all sources indicate that domestic textile production was the domain of women in the Iron Age. Carol Meyers and Aubrey Badsgard examined the spatial locations of grinding stones and ovens in and around Iron Age houses and identified the clustering of multiple grinding stone sets and the construction of ovens near entryways between houses are in shared spaces. This evidence, as well as the proximity of spindle worlds and loom weights to ovens and cooking pots, suggests the communal nature of women's tasks. Meyers is written extensively on the important social networks that developed when women worked together in groups to make food and textiles. She argues that women's control of these and other essential daily life activities may have given them power in their families and communities. Household religion comprised the primary religious experiences for most people in ancient Israel and household spaces transformed into sacred space during the performance of rituals to Yahweh, Asherah, the Queen of Heaven, and other deities. As in rituals performed in the context of a national cult in the temple in Jerusalem and other temples, household rituals required offerings of food and drink that were likely portions of the meals prepared by women for family members. This is a plan of a house from 8th century BCE, late 8th century BCE, Tel Halif in Judah with possible evidence for household rituals in room two. In addition to the usual implements of daily life, like ceramic vessels, groundstone tools, and ovens required to produce food and drink offerings, a variety of specialized artifacts found in Iron Age houses like figurines, altars, stands, amulets, and more, a test to household ritual activities. Room two at Tel Halif contained two dressed stone blocks, a fenestrated stand or windowed stand, and the head of a Judean pillar figurine along with ceramic vessels. The locations of these specialized portable artifacts in household spaces associated with food preparation and textile production suggest that women use them. This is a cool visualization made by Tim Frank that shows these cultic artifacts as well as the ceramic vessels found in room two. And so you can see the limestone blocks there as well as the fenestrated stands sort of toward the center and the Judean pillar figurine that's being lit by a lamp. According to Beth McKay, women were most likely using these objects and rituals meant to protect and heal since they were concerned with the dangers associated with pregnancy and childbirth, as well as threats to infants and children in ancient Israel. There's much more to say, but I will leave it to the other speakers in the series to prevent their important case studies. I'm encouraged by how much our understanding of ancient Israelite women has changed over the past two decades or so, and feel that we've come a long way. I must address an elephant in the room, however. Archaeological investigations into gender in ancient Israel have focused almost exclusively on heteronormative women. For your entertainment, here are a few stills from the Red Tent miniseries illustrating some gender performances. In biblical studies, gender studies have expanded beyond a focus on women and female roles in the text to include approaches and masculinity studies, queer studies, intersex studies and more. Likewise, the study of gender in the ancient Near East includes research into masculinities, the construction of gender, and the analysis of gender relationships. These developments haven't had much of an impact on archaeologists working in the Southern Levant, at least not yet, and this needs to change. Gender studies examine how different cultures determine appropriate behaviors for biological females and males, and the social construction of femininity and masculinity. While most individuals in antiquity as now identify as female or male and their gender matches the sex assigned at birth, the ancient sources, including the Hebrew Bible, indicate the existence of individuals whose gender roles cannot be understood as normative female or hegemonic male. According to Leanne Pace, or any real discussion of gender going forward must take into account the wide varieties of binary male and female and non-binary presentations, e.g. androgyny intersex and transgender, constructions possible in the human experience. There's great potential to utilize approaches developed in gender studies in the larger ancient Near East, where researchers have abundant and diverse textual and iconographic sources as well as archaeological remains to work with. In gender studies of ancient Israel going forward. An illustrative case study identifies the construction of masculinities in neo-Assyrian art connected to Iron Age Israel. The 9th century BCE Black Obelisk of Shamans III displays representations of hegemonic as well as non-hegemonic masculinity, and includes the only known image of an Israelite king. On the second register, Jehu, king of Israel, is shown paying tribute to the king of Assyria, along with 13 nearly identical male Israelite tribute bearers, which you can't see in this particular image. They're on the sides. Five beardless Assyrian attendants, you can see four of them here, two behind Shamanizer and two behind the kneeling Jehu, can probably be identified as palace eunuchs based on parallels with other images of beardless males in Mesopotamian sources. According to a study by Omar Nushe, Shamanizer's hegemonic masculinity is emphasized in this scene through his subordination of other masculinities. That of his beardless male attendants, here holding fly whisks and umbrellas and other things. And that of the subordinate Vassal Jehu, who was shown prostrating himself before the king's feet. As Stephanie Bhutan argued so persuasively in her recent article entitled Sex and Gender and Sex, quote, the study of women and gender and men in history, including ancient history, has never been so important. It is critical that we understand the origins of sexism, misogyny and heteronormativity as well as different ways of seeing and constructing gender identity. I look forward to hearing more ideas on how others are moving the field of gender studies forward in the lectures in this series. Thank you very much for listening and I have a slide here at the end that has most of the sources that I referred to in my talk here today for those who are interested in reading more. Thank you. Right. Thank you so much for this fascinating talk I think you've set us up completely for the rest of the lecture series this year. While we wait for some questions on YouTube. One thing that struck me I think even still today women are for fighting for respect and representation in the world of brewing. Could you speak a little bit more about female brewers in ancient Israel. Sure. Yeah, so the argument that that Mike and I made was that first of all, we don't have any evidence of commercial baking or brewing in the Iron Age. So all of this stuff apparently is being done at home and it's being done in houses by women and girls, judging from all of the evidence that we've got. So brewing is basically an offshoot of bread production in the ancient world. So I mean one can decide to use the grain to make whatever bread or stew or something else. Or one can decide to use grain to make fermented drinks that of course up the nutritional value and the calories of the grain and also would have been something that couldn't have been stored it would have been something that was made and used within days or a week or something like this. So this is the kind of stuff that's not really visible in the archaeological records so much we have lots of information about wine, wine making wine drinking in ancient Israel for example because we actually have the archaeological evidence for that. But fear leaves fewer traces they're harder to identify. And a lot of this would have been associated with women's activities unlike wine making which was more of a masculine activity that had a lot of value in ancient Israel. But like elsewhere in the ancient world from Egypt through Mesopotamia of course and beyond. I mean beer was a staple to drink. In the ancient world we're talking about relatively low alcohol content something that could have been drunk by everyone. And on a daily basis from stored grain. So wine keeps, beer doesn't travel well in the ancient world while wine does. So I think more work needs to be done to work for residues of beer in some of these containers that are found in Iron Age. houses not much has been done yet there's been one study that was published a couple just a couple of years ago by a number of Israeli colleagues who were able to identify beer making and some ancient what bronze and iron age vessels from the region. So it's really exciting to think of what we can learn you know going forward as people paying more attention to these kinds of things. Thank you that that sounds fascinating I'm like very interested in that we have a question from YouTube. Why do we always assume that women's religion must revolve around bodies and babies isn't this an imposition of our own gender essentialism. Yeah, that's a great question. So I think that that's basically where the research started. And some of the course continues, although you know some people of course have have looked beyond that and taken, taken different approaches. I think that yes it is essentialist, but ultimately it was the reality that most women in Israel who lived into teenage years and adulthood were pregnant at some point in their lives and you know had perhaps had multiple children and experienced miscarriages and, you know, had to have breastfeed or if they could and all these sorts of things. So it certainly didn't affect everybody, but it probably affected the majority. And so they would have been these sorts of things would have been major concerns everybody in ancient Israel, not just women. So I mean I think protecting and securing the health of infants and newborns and young children, I mean was paramount. And that's what you know how a lot of the the amulets that have been found in iron age Israel have been interpreted, you know, as things that were specifically meant to protect young children and babies and you know women who just given birth or were breastfeeding. And of course we have lots of texts and you know comparable in Comberanda from Egypt and Mesopotamia then form on some of these beliefs. So even though the biblical text isn't very forthcoming. In that regard, I mean we do have a lot of other material from the region that does that gives us more information about those how important those things were, and how people protected against these evil demons and forces and things that threatened milk and babies and children. Thank you. I guess it's interesting in your talk you present this like correlation between the, these studies focusing on women in daily life and sort of a focus on archaeological research and I was wondering if you could speak to the representation of women in archaeology today in the southern Levant. Do you see this correlating with a rise in women in high positions in in archaeology in this region or are there any issues with representation of female scholars in in the region today. It's an important question because it really does relate to this topic because most of the people who study women and gender in ancient bronze and Iron Age Israel or women. What could or not. So, yeah, it's a real problem because women are not really represented very well in archaeology in Israel in particular. It's not as problematic in some surrounding countries like Jordan, for example. But there are very few women who are directing excavations in Israel, particularly those of large tell sites that have bronze and Iron Age occupation representation is a little better when we look at the prehistoric excavations and also the classical and later excavations interestingly. So this has been the way, you know, archaeology or biblical archaeology has been since the beginning where it's been a very male oriented enterprise. Most of the early practitioners, including almost every early American archaeologist working in the region was a man who was ordained. So we're talking not only about secular men from the West who are doing excavations in Palestine later in Israel, Jordan and the Palestinian Authority, but also they were, you know, representing a particular religious background and had, you know, particular motivations for digging where they did. So the result is, you know, at this point, you know, we need more representation and more women need to be out there and not just working on field projects because there's lots of women doing the work. But those who are getting the recognition and getting the big grants and getting, you know, the awards and all these sorts of things and of course the positions are generally still met. So we, you know, we keep trying and, you know, keep fighting and it doesn't seem like there's been a whole lot of change there. In fact, one can argue that it's actually become worse as a result of COVID, although we'll have to look in a couple years and see if that was it or if there are other things that work here or whatever. So yeah, it's a real problem. Yeah, well, hopefully, through lecture series like this will have will be able to hear from some more female scholars. I'd like to thank you. Again, Dr. Ebling, on behalf of the Body Museum at Pacific School of Religion and the Archaeological Research Facility at UC Berkeley, again for your wonderful talk and for starting off our lecture series this year. Please join us next month for the next lecture in our Women and Gender Performance in the Ancient Middle East lecture series. On October 12, Dr. Cynthia Schaefer Elliott will present Agency Theory and the Agencies of Daughters in the Hebrew Bible. Please check out our website and social media accounts for more information on upcoming events at the Body Museum. Thank you.