Download Free Shifting Cultural Frontiers In Late Antiquity Book in PDF and EPUB Free Download. You can read online Shifting Cultural Frontiers In Late Antiquity and write the review.

Shifting Cultural Frontiers in Late Antiquity explores the transformation of classical culture in late antiquity by studying cultures at the borders - the borders of empires, of social classes, of public and private spaces, of literary genres, of linguistic communities, and of the modern disciplines that study antiquity. Although such canonical figures of late ancient studies as Augustine and Ammianus Marcellinus appear in its pages, this book shifts our perspective from the center to the side or the margins. The essays consider, for example, the ordinary Christians whom Augustine addressed, the border regions of Mesopotamia and Vandal Africa, 'popular' or 'legendary' literature, and athletes. Although traditional philology rightly underlies the work that these essays do, the authors, several among the most prominent in the field of late ancient studies, draw from and combine a range of disciplines and perspectives, including art history, religion, and social history. Despite their various subject matters and scholarly approaches, the essays in Shifting Cultural Frontiers coalesce around a small number of key themes in the study of late antiquity: the ambiguous effects of 'Christianization,' the creation of new literary and visual forms from earlier models, the interaction and spread of ideals between social classes, and the negotiation of ethnic and imperial identities in the contact between 'Romans' and 'barbarians.' By looking away from the core and toward the periphery, whether spatially or intellectually, the volume offers fresh insights into how ancient patterns of thinking and creating became reconfigured into the diverse cultures of the 'medieval.'
This volume results from a conference held at the University of Kansas in 1995. The papers it encapsulates cover frontier studies from the third to the seventh century. It takes in the Roman world from Spain to Syria and from Britain to Dacia, clarifying the boundary role of Late Antiquity.
One of the most significant transformations of the Roman world in Late Antiquity was the integration of barbarian peoples into the social, cultural, religious, and political milieu of the Mediterranean world. The nature of these transformations was considered at the sixth biennial Shifting Frontiers in Late Antiquity Conference, at the University of Illinois at Urbana-Champaign in March of 2005, and this volume presents an updated selection of the papers given on that occasion, complemented with a few others,. These 25 studies do much to break down old stereotypes about the cultural and social segregation of Roman and barbarian populations, and demonstrate that, contrary to the past orthodoxy, Romans and barbarians interacted in a multitude of ways, and it was not just barbarians who experienced "ethnogenesis" or cultural assimilation. The same Romans who disparaged barbarian behavior also adopted aspects of it in their everyday lives, providing graphic examples of the ambiguity and negotiation that characterized the integration of Romans and barbarians, a process that altered the concepts of identity of both populations. The resultant late antique polyethnic cultural world, with cultural frontiers between Romans and barbarians that became increasingly permeable in both directions, does much to help explain how the barbarian settlement of the west was accomplished with much less disruption than there might have been, and how barbarian populations were integrated seamlessly into the old Roman world.
The study of Greco-Roman civilisation is as exciting and innovative today as it has ever been. This intriguing collection of essays by contemporary classicists reveals new discoveries, new interpretations and new ways of exploring the experiences of the ancient world. Through one and a half millennia of literature, politics, philosophy, law, religion and art, the classical world formed the origin of western culture and thought. This book emphasises the many ways in which it continues to engage with contemporary life. Offering a wide variety of authorial style, the chapters range in subject matter from contemporary poets' exploitation of Greek and Latin authors, via newly discovered literary texts and art works, to modern arguments about ancient democracy and slavery, and close readings of the great poets and philosophers of antiquity. This engaging book reflects the current rejuvenation of classical studies and will fascinate anyone with an interest in western history.
A comprehensive study of how and why athletic contests, a characteristic feature of ancient Greek culture, disappeared in late antiquity.
A fresh look at the vitality and integrity of the eastern Roman Empire under its longest reigning emperor.
Late antiquity saw a proliferation of Christian texts dwelling on the emotions and physical sensations of dying, not as a heroic martyr in a public square or a judge's court, but as an individual, at home in a bed or in a private room. In sermons, letters, and ascetic traditions, late ancient Christians imagined the last minutes of life and the events that followed death in elaborate detail. The majority of these imagined scenarios linked the quality of the experience to the moral state of the person who died. Death was no longer the "happy ending," in Judith Perkins's words, it had been to Christians of the first three centuries, an escape from the difficult and painful world. Instead, death was most often imagined as a terrifying, desperate experience. This book is the first to trace how, in late ancient Christianity, death came to be thought of as a moment of reckoning: a physical ordeal whose pain is followed by an immediate judgment of one's actions by angels and demons and, after that, fitting punishment. Because late ancient Christian culture valued the use of the imagination as a religious tool and because Christian teachers encouraged Christians to revisit the prospect of their deaths often, this novel description of death was more than an abstract idea. Rather, its appearance ushered in a new ethical sensibility among Christians, in which one's death was to be imagined frequently and anticipated in detail. This was, at first glance, meant as a tool for individuals: preachers counted on the fact that becoming aware of a judgment arriving at the end of one's life tends to sharpen one's scruples. But, as this book argues, the change in Christian sensibility toward death did not just affect individuals. Once established, it shifted the ethics of Christianity as a tradition. This is because death repeatedly and frequently imagined as the moment of reckoning created a fund of images and ideas about what constituted a human being and how variances in human morality should be treated. This had significant effects on the Christian assumption of power in late antiquity, especially in the case of the capacity to authorize violence against others. The thinking about death traced here thus contributed to the seemingly paradoxical situation in which Christians proclaimed their identity with a crucified person, yet were willing to use force against their ideological opponents.
Rarely did ancient authors write about the lives of women; even more rarely did they write about the lives of ordinary women: not queens or heroines who influenced war or politics, not sensational examples of virtue or vice, not Christian martyrs or ascetics, but women of moderate status, who experienced everyday joys and sorrows and had everyday merits and failings. Such a woman was Monica--now Saint Monica because of her relationship with her son Augustine, who wrote about her in the Confessions and elsewhere. Despite her rather unremarkable life, Saint Monica has inspired a robust controversy in academia, the Church, and the Augustine-reading public alike: some agree with Ambrose, bishop of Milan, who knew Monica, that Augustine was exceptionally blessed in having such a mother, while others think that Monica is a classic example of the manipulative mother who lives through her son, using religion to repress his sexual life and to control him even when he seems to escape. In Monica: An Ordinary Saint, Gillian Clark reconciles these competing images of Monica's life and legacy, arriving at a woman who was shrewd and enterprising, but also meek and gentle. Weighing Augustine's discussion of his mother against other evidence of women's lives in late antiquity, Clark achieves portraits both of Monica individually, and of the many women like her. Augustine did not claim that his mother was a saint, but he did think that the challenges of everyday life required courage and commitment to Christian principle. Monica's ordinary life, as both he and Clark tell it, showed both. Monica: An Ordinary Saint illuminates Monica, wife and mother, in the context of the societal expectations and burdens that shaped her and all ordinary women.
Book 29 opens with the judicial terror in Antioch following the discovery of a plot against the emperor in the East, Valens, who played an active role in hunting down and executing the culprits. The account of these internal troubles is balanced by two long chapters at the end of the book dealing with warfare in Africa and Central Europe. The general Theodosius mercilessly crushed the revolt of the Moorish prince Firmus, while the emperor in the West, Valentinian, had to deal with violent invasions of the Quadi and the Sarmatians. The two central chapters are devoted to different aspects of Valentinian’s character, his cruelty on the one hand, his diligence in reinforcing the border defenses on the other.
Ambrose of Milan is famous above all for his struggle with, and triumph over, 'Arian' heresy. Yet, almost all of the evidence comes from Ambrose's own writings, and from pious historians of the next generation who represented him as a champion of orthodoxy. This detailed study argues instead that an 'Arian' opposition in Milan was largely conjured up by Ambrose himself, lumping together critics and outsiders in order to secure and justify his own authority. Along with new interpretations of Ambrose's election as bishop, his controversies over the faith, and his clashes with the imperial court, this book provides a new understanding of the nature and significance of heretical communities in Late Antiquity. In place of rival congregations inflexibly committed to doctrinal beliefs, it envisages a world of more fluid allegiances in which heresy - but also consensus - could be a matter of deploying the right rhetorical frame.