Greek History

myriad questions and offer constructive critiques throughout the thesis-writing process. Her dedication, excellent advice, and passion for ancient history were indispensable assets for the entirety of my time in the graduate program. Many thanks as well to Professors Ann Olga Koloski-Ostrow, Andrew Koh, and the entire faculty of the AGRS program, without whose guidance and support this present paper would undoubtedly not exist. To my parents, Laura and Bruce MacFarline, thank you for instilling in me at a young age a love for reading and history. Your unconditional love and support are cherished more than words can express. Similar thanks to my wonderful siblings, Melissa, Daniel, and Joshua. I thank you for welcome distractions from many long nights of writing and research. You inspire and challenge me every day to better myself and my work. In connection with the present work, I thank all those who offered advice and critiques. In particular, I would like to thank Benjamin Stanfor...

Is the Catholic Church to blame for the Holocaust? Dr. Jack Frank Sigman, Ph.D. 4/6/2025 Many Holocaust and genocide scholars have attempted to come up with a unified answer as to how the Holocaust could have occurred. Why was it so easy to dehumanize Jews, to take away their humanity, so as to permit their slaughter in both personal (Holocaust by bullets) and industrial (death camps) methods? So far, there is no unification theory as to why so many willingly participated in the persecution of the Jews, spearheaded by Nazi Germany. Attempting to blame the Catholic Church as the sole inspiration counters any theory, and common sense, that there were many factors involved. However, that does not absolve the Church for its contribution to what is likely the ultimate exercise of evil in the 20 th century. Daniel Goldhagen's much criticized tome, Hitler's Willing Executioners, seemed to be the answer, but only because so many wanted it to be the answer: that there was something mentally and culturally wrong with most Germans. Saul Friedländer's theory of redemptive antisemitism, in Nazi Germany and the Jews, also comes to mind. However, James Waller, in Becoming Evil, without naming Goldhagen's or Friedländer's theories, refutes these theories in that studies of perpetrators showed no significant difference from anyone else in regards to intelligence, morality, social standing, or anything else meaningful.1 Martin Rhonheimer, aside from the unscholarly denigration of the work by Daniel Goldhagen and John Cornwell as being "devoid of historical foundation,"2 gives an in

Famously dubbed, according to Plutarch, the "Dancing Floor of Ares" by the 4th century Theban general Epaminondas (Plut. Life of Marcellus 21.2), the region of Boiotia hosted throughout Antiquity a series of battles that shaped the history of the ancient world, such as the battle of Plataia -which ended the Persian Wars in 479 -and the battle of Chaironeia, won in 338 by the Macedonian king Philip II and his son Alexander the Great over a coalition of Greek states. The present volume is devoted to different dances of Ares. Rather than discussing seminal battles through the lens of military history, it investigates regional conflicts and local violence in Central Greece, with a particular focus on the region Boiotia, through the complementary approaches, conceptual approaches and synergies offered by the two research projects. This double perspective allows us to explore the crucial role played by conflict in the shaping of the Boiotian experience. At the same time, the region's relations with various foreign powers (the Achaian koinon, the Macedonian kings, the Romans among others) as well as with its neighbours, such as Athens, Lokris, and Euboia, become visible. Organised as a series of thematic studies involving mythology, genealogy, federalism, political institutions, and geopolitical strategies, our inquiry starts with the Mycenaean period, and runs down through the Classical and Hellenistic periods to conclude with the involvement of the Romans in Central Greece. The Montreal workshop received funding from the Anneliese Maier Research Prize that was awarded to Hans Beck by the German Humboldt Foundation, as well as from the John MacNaughton Chair of Classics, which he held at McGill University at the time. The Fribourg workshop was supported by the Université de Fribourg Fonds du Centenaire and the Faculté des lettres et sciences humaines. The respective teams of research assistants in Montreal and Fribourg did a magnificent job to turn both workshops into a wonderful experience: Corey Straub, Cyrena Gerardi, Emilie Lucas, Daniel Whittle, and Roy van Wijk. As the papers were prepared for publication, we received insightful comments from the anonymous peer-reviewers. Tim Howe offered helpful advice to improve the manuscript of this first volume in the new AHB Supplement Series. To all we offer our heartfelt thanks.

Giriş: Antiokheia'nın Kuruluşu Libanius'un okulunu incelemeden önce kentin kuruluşundan bahsedebiliriz ki Libanius da 11. söylevinde kentin kuruluş hikayesini anlattığı için konu daha da ilgi çekici olmaktadır. 1 Antiokheia (=Antakya) kenti, tarih boyunca birçok medeniyete ev sahipliği yapmış, farklı kültürleri içinde barındırmıştır. Antiokheia'yı da kapsayan Syria bölgesinin uzun yıllar Pers egemenliğinde kaldığı görülmektedir. MÖ 334 yılında Asya Seferi'ne çıkan Makedon Kralı III. Alexandros (=Büyük İskender), MÖ 331 yılında Gaugamela'da Pers İmparatoru III. Darius'u mağlup etmiş ve Syria'nın da içinde bulunduğu tüm Pers topraklarını ele geçirme fırsatı yakalamıştır. 2 Ancak MÖ 323 yılında Büyük İskender'in Babylonia'da ölmesi büyük bir yönetim krizini ortaya çıkarmıştır. 3 Büyük İskender'in generalleri, imparatorluğu yönetmek için büyük mücadeleler vermiştir.

Τα ενυπόγραφα άρθρα εκφράζουν τις απόψεις των συντακτών τους. Υπενθυμίζεται ότι αυτά δεν πρέπει να υπερβαίνουν τους 9.000 περίπου χαρακτήρες (χτυπήματα με τα κενά), κάτι που πρέπει να τηρείται πιστά. Όσα κείμενα δεν φέρουν υπογραφή, συντάσσονται από τον εκδότη.

Το Ίδρυμα Ακτία Νικόπολις και το Τμήμα ΓΑΚ Πρέβεζας προκηρύσσουν τον 5ο διαγωνισμό για τη συγγραφή μελέτης που θα αναφέρεται σε οποιοδήποτε θέμα της Ιστορίας της Πρέβεζας από την εποχή της ίδρυσής της μέχρι τα μέσα του 20ού αιώνα. Ο διαγωνισμός διενεργείται με σκοπό την επιλογή της καλύτερης μελέτης, στον ή τη συγγραφέα της οποίας θα απονεμηθεί χρηματικό έπαθλο ποσού χιλίων ευρώ (1.000 €). Επιπλέον, οι μελέτες που θα κριθούν άξιες δημοσίευσης, θα εκδοθούν σε ειδικό τόμο υπό τον τίτλο «Ψηφίδες Ιστορίας της Πρέβεζας ε΄» με τη φροντίδα του Ιδρύματος Ακτία Νικόπολις, όπως έγινε και με τις μελέτες των προηγούμενων τεσσάρων διαγωνισμών. Η επιλογή της καλύτερης μελέτης θα γίνει από Επιστημονική Επιτροπή, η οποία θα απαρτίζεται (κατ’ αλφαβητική σειρά) από τους:
1. Δημοσθένη Αρ. Δόνο, διδάκτορα Πανεπιστημίου Goethe Φρανκφούρτης,
2. Κωνσταντίνο Φ. Δουκάκη, επίκουρο καθηγητή του Πανεπιστημίου Νεάπολης Πάφου,
3. Γεώργιο Κ. Λιακόπουλο, ιστορικό-οθωμανολόγο του Ινστιτούτου Max Planck της Ιένας,
4. Παναγιώτα Τζιβάρα, αναπληρώτρια καθηγήτρια του Δημοκριτείου Πανεπιστημίου Θράκης και
5. Θανάση Χρήστου, καθηγητή του Πανεπιστημίου Πελοποννήσου.
Όροι του διαγωνισμού στο συνημμένο αρχείο. Καταληκτική ημερομηνία 28.2.2026.

Στην "Επισκόπηση τῆς πολιτικῆς μου σταδιοδρομίας"  ο ίδιος ενημερώνει τον Τσάρο Νικόλαο Β΄ για τον διάλογο που είχε με τον Αυτοκράτορα: «…Δυνάμεθα παρά ταῦτα, Μεγαλειότατε, χωρίς να ἐξέλθωμεν τῆς γραμμῆς ἥν ἐχαράξατε, να πράξωμεν κάτι τι δι’ αὐτούς. Οἱ Ἄγγλοι ἵδρυσαν ἤδη ἐν Ἀθήναις Ἑταιρείαν με τον φαινομενικόν σκοπόν την περισυλλογήν και προστασίαν τῶν ἀρχαιοτήτων. Ἄς ἀκολουθήσωμεν το παράδειγμα τοῦτο ἐφαρμόζοντες αὐτό οὐχί προκειμένου περί τοῦ παρελθόντος ἀλλά περί τοῦ παρόντος και τοῦ μέλλοντος, και παρέχοντες βοήθειαν τινα εἰς τούς πτωχούς Ἕλληνας νέους τούς διψῶντας παιδείας…»
Με τον έμμεσο αυτόν τρόπο ο Καποδίστριας και ο Ιγνάτιος υπενθύμισαν σε όλη την Ευρώπη ότι ο ελληνικός λαός ήταν πάντα ζωντανός και τους ζητούσαν την οικονομική βοήθειά τους για τον διαφωτισμό των Ελλήνων, ο οποίος θα οδηγούσε στην πολιτική αναγέννηση του Έθνους. Η Εταιρεία των Φίλων των Μουσών ιδρύθηκε στην Βιέννη το 1815 και ετέθη υπό την προστασία του Μητροπολίτη Ιγνάτιου.

The volume of articles now presented is the product of a conference held in honor of Prof. Minna Rozen's retirement from teaching. Most of the articles in the book began with lectures given at the conference. Contributors to this file are researchers from different generations, older friends and colleagues of Minna, and young researchers who were her students. They all wish to extend their deep appreciation to her vast scholarship, collegiality, and friendship.

Πιεστικά ερωτήματα εμφανίστηκαν από τα πρώτα βήματα της δράσης των Φιλικών στην Οδησσό στα 1816 και οι απαντήσεις τους στα ερωτήματα αυτά υπήρξαν κατά περίπτωση συγκεκριμένες, αποσπασματικές, εμπιστευτικές, ασαφείς, αντιφατικές και απόκρυφες. Μια έντονη φημολογία αποτέλεσε το χαρακτηριστικό
γνώρισμα των συζητήσεων μεταξύ των ομογενών για την Παλιγγενεσία, την Εταιρεία, την Ρωσία, τον Καποδίστρια και την προοπτική του Αγώνα. Τα ερωτήματα ήταν περισσότερα από
τις απαντήσεις, οι οποίες - κατά περίπτωση και περίσταση - υπήρχαν, όσο ήταν εφικτό και πρέπον να δοθούν. Η εξάπλωση της Εταιρείας συνήθως επαφίονταν περισσότερο στις πεποιθήσεις του κατηχούμενου και στις πατριωτικές επαγγελίες του κατηχητή του, στην εμπιστοσύνη του κατηχούμενου στην εύλογη ανάγκη μυστικότητας που πρόβαλε ο κατηχητής του. Ο Ν. Σπηλιάδης υπήρξε η κατεξοχήν περίπτωση ενός σκεπτικιστή κατηχούμενου, όπου η
πατριωτική επαγγελία και η εμπιστοσύνη στους κατηχητές ήταν το αντικείμενο μιας αφόρητης προσωπικής ταλάντευσης μέχρι την έναρξη του Αγώνα.
Το πλούσιο έργο του Σπηλιάδη, ενός αγωνιστή και μετέπειτα συνεργάτη του Κυβερνήτη, μας δίνει την ευκαιρία να ερευνήσουμε το πόσο κατανοητές ήταν οι προ-επαναστατικές επιδιώξεις του Καποδίστρια σ’ έναν ευρύ πατριωτικό κύκλο της Οδησσού και πόσο επιδρά σ’ αυτόν τον κύκλο το αφήγημα των Φιλικών. Στην πραγματικότητα θα αναζητηθεί πόσο έγκυρη ήταν η πληροφόρηση που είχε ο Σπηλιάδης και ο κοινωνικός κύκλος του για την προσέγγιση
Καποδίστρια αναφορικά με την επίλυση του Ελληνικού ζητήματος. Στον βαθμό αυτό θα επιχειρηθεί μια αναπαράσταση του πληροφοριακού περιβάλλοντος του Σπηλιάδη προκειμένου να εντοπιστούν οι δυσκολίες κατανόησης που παρήγαγαν ελλειπτικές προσλαμβάνουσες
παραστάσεις των αντιλήψεων Καποδίστρια για την προ-επαναστατική προετοιμασία. Εξετάζοντας την αυθεντική, δια χειρός Σπηλιάδη, μαρτυρία του για την σχέση του με την Εταιρεία, αναδεικνύονται ανάγλυφα οι περιορισμοί μέσα στους οποίους κινούνταν όχι μόνο
κατηχητές και κατηχούμενοι, αλλά επιπλέον η ίδια η υλοποίηση της προ-επαναστατικής προετοιμασίας σε συνθήκες οργανωτικών στεγανών.------- Pressing questions arose from the first steps of the “Society of Friends” action in Odessa in 1816, and their answers to these questions were, in each case, specific, fragmentary, confidential, vague, contradictory, and cryptic. The Spiliades work, a revolutionary and later Governor Kapodistrias’ State Secretary, gives us the opportunity to investigate how of Kapodistrias's pre-revolutionary perspectives were perceived by a broad Greek patriotic circle in Odessa and how much the narrative of the “Society of Friends” affected this circle. In fact, we will seek to determine how valid the information that Spiliades and his social circle had about Kapodistrias' approach to the resolution of the Greek question was. To this extent, a representation of Spiliades' information environment will be attempted in order to identify these difficulties.

ÖZ İstanbullu bir Rum olan Hrisantos, küçük yaşlarından itibaren suç batağına bulaşmış, yaşı ilerledikçe işlediği suçların kapsam ve niteliğini artırmış, daha sonra dönemin İstanbul'unda ün salan birçok haydudu da etrafına alarak kendi adıyla anılan çetesini kurmuştur. Hrisantos, 1918'de İstanbul'un İtilâf Devletleri'nin işgali altına girmesinin ardından özellikle İngilizlerle sıkı bir işbirliğine girmiş hatta İngiliz İstihbarat Servisi'nde de görev almıştır. Bu azılı haydut, İstanbul Rumlarının gözünde de kahramanlık mertebesine yükselmiş, bilhassa Beyoğlu'nda yaşayan Rumlar kendisine yardım ve yataklık etmişlerdir. Hrisantos Çetesi de liderleri vasıtasıyla aldıkları bu desteklerle birlikte soygun, kapkaç, yaralama ve cinayet gibi birçok suç işlemiş ve çoğunluğu Türk polisi olmak üzere onlarca kişiyi acımasızca katletmiştir. Çete, İstanbul'daki emniyet güçleri tarafından 1920 yılında çökertilmiştir.

Miltiadis Porfyrogenis, a Greek lawyer and communist leader (1903-1958), stood out among the select few high-ranking members of the Communist Party of Greece (KKE) who boasted academic credentials, fluency in several foreign languages, adept communication skills, and a social stature that facilitated dialogue with fellow travellers, bourgeois politicians, and figures from diverse national backgrounds. Delving into Porphyrogenis's extensive travels, spanning from the early days of his involvement in communism in the late 1920s to the 1950s, this paper endeavours to underscore the pivotal role of travel as a formative experience that profoundly shaped the communist cadres during the Stalinist era. Moreover, it contends that, in Porphyrogenis's case, these travels encompassed not only political but also social and personal dimensions, and played a significant role in moulding a distinct lifestyle for the party elite, distinct from that of simple party members. By discussing Porfyrogenis's mobility, this paper seeks to situate his trajectory and the Greek communist movement within contemporary historiographical debate, addressing both the experience of communist activism and its broader transnational dimensions.

By Ilias Vlanton, Dimitris Voyias * Elias Vlanton has worked with American archives relating to Greece for many decades and is the author of the book "Who Killed George Polk". He has also researched, and written articles based on the American archives relating to Greece. * Dimitris Voyias is an engineering student and founder of Feelform. He is an Angelopoulos CGIU fellowship recipient.

Nel 500' le tensioni nell'ambito ecclesistico si aggravano notevolmente. La riforma luterana rientra nelle cosiddette 3 "rivoluzioni del libro" conseguite all'invenzione della stampa: Rinascimento, riforma Luterana e riforma scientifica. La riforma Luterana è strettamente legata dunque all'invenzione della stampa; grazie ad essa infatti le sue proposte religiose e i suoi scritti vengono diffusi molto più rapidamente. Prima della riforma luterana avviene quella "cattolica" ovvero una riforma interna alla chiesa intrapresa per tentare di riportare il clero alla serietà e alla morale antica. In questo periodo gli alti prelati tentano infatti di riformare e ricreare la struttura della chiesa che è ampiamente corrotta. Un esempio è "l'elogio alla follia" (di Erasmo da Rotterdam) ovvero un testo satirico che deride l'atteggiamento dei pontefici piuttosto che dei cardinali dell'epoca, con lo scopo di evidenziare i difetti. Tutti questi attacchi erano però tentativi di aiutare la chiesa già esistente e non di crearne una nuova. Purtroppo non si avranno grandi miglioramenti.

The article examines the sections from "Life of Antony" in which Plutarch had omitted or adapted to his philosophical-moralistic thought and to the cultural sensitivity of all his readers some hostile traditions to the triumvir, which were understandable only to an audience familiar with the principles of "mos maiorum". By means of this analysis, Chaeronean's ability to compose works that can provide moral teachings to any type of reader will be highlighted.

La presencia de monedas de la serie VI sardo-púnica en contextos militares relacionados con la Segunda Guerra Púnica nos llevan a analizar la circulación de esta moneda en todo el territorio peninsular. Mediante el análisis de los patrones de distribución y la comparativa con otros conjuntos monetales del conflicto, establecemos una relación entre la presencia de estas piezas y la logística del ejército romano republicano.

Μάριος Νοβακόπουλος. SLpress 18/02/2025

Το Αιγαίο και το ελληνικό αρχιπέλαγος είναι ένα από τα πιο θαυμαστά φυσικά και πολιτισμικά περιβάλλοντα του πλανήτη μας. Τα πολλά νησιά του καθιστούν εύκολη την επικοινωνία της μίας ηπειρωτικής ακτής με την άλλη, λειτουργώντας ως γέφυρα από την Αττική και την Πελοπόννησο ως την Μικρά Ασία, μέσω Κυκλάδων, Κρήτης και Δωδεκανήσων. Η Τρωική εκστρατεία, ο πρώτος και ο δεύτερος ελληνικός αποικισμός και οι Περσικοί πόλεμοι μαρτυρούν την κίνηση του Ελληνισμού προς την μικρασιατική ακτή, αλλά και τις δυσκολίες στην άμυνα των ιωνικών πόλεων και των νησιών του ανατολικού Αιγαίου από την Ασία...

Author(s): Lye, Suzanne | Advisor(s): Morgan, Kathryn | Abstract: Representations of Hades, the Underworld, and the afterlife in ancient Greek literature have traditionally been studied from a religious or mythological perspective. Scholars have often tried to extrapolate historical practices and eschatological beliefs about life after death from accounts of rituals and myths surrounding funerary practices, cult beliefs, necromantic encounters, and descents by heroes to the Underworld. As a result of this focus, scholars have generally overlooked the narrative function of Underworld scenes. In this project, I examine ancient Underworld scenes from Homer to Plato as a type of literary device containing unique rhetorical features and functions. I argue that Underworld scenes are embedded authorial commentaries, which allow communication between author and audience in an exercise of narrative self-reflection. Underworld scenes condense the actions and themes of the main story into an a...

In Classical and Hellenistic Greek, apart from use by Jewish and Christian
authors, πορνεία meant “prostitution.” Different words from the same word group (built on πορν-) all had something to do with prostitution. Πόρνη denoted a female prostitute, while πόρνος referred to a male prostitute who might be paid for sex with a man or a woman. Τὸ πορνεῖον referred to a brothel, and some form of the verb πορνεύω referred to one prostituting oneself or someone else. Πορνο-τρόφος referred to a pimp. Somewhere along the way, a group of words that in Greek and Latin seem to have originally referred simply to prostitution became in English a word referring, in most people’s usage, to any sexual intercourse outside the bonds of marriage. But is that all that Paul or other New Testament writers mean when they condemn or warn against πορνεία? In other words, does πορνεία when used by a New Testament writer refer only to “extramarital sex” between a man and a woman, or does it include other activities also? This article suggests that the answer varies depending on whom you ask.

In der Diskussion zur Krise moderner Demokratien erfreut sich das Losen einer wachsenden Aufmerksamkeit. Dabei wird oft auf die Verwendung von Losverfahren in der politischen Praxis der griechischen Antike verwiesen. Jedoch kam dem Losen auch in anderen Bereichen eine wichtige Funktion zu. Aaron Gebler fokussiert in seiner Studie ebendiese Bereiche und untersucht umfassend die Verwendung von Losverfahren in der attischen Demokratie im 6. und 5. Jahrhundert v. Chr. Er zeigt, dass die Verwendung des Loses im politischen Kontext möglicherweise aus dem militärischen Bereich übernommen wurde. Im Zuge einer Transformation der Partizipationskultur im griechischen Raum etablierte sich im 5. Jahrhundert v. Chr. das Losverfahren zu einer bedeutenden Technik. Wurde es im 7. und 6. Jahrhundert v. Chr. noch beliebig eingesetzt – meist als Problemlöser einer spezifischen Situation im militärischen Kontext, zur Verteilung von Erbschaften oder zur Befragung der Götter –, entwickelte sich das Losverfahren spätestens ab den letzten Jahren des 6. Jahrhundert v. Chr. zu einem festen Bestandteil politischer Ordnungen.

Upon the admission of Archbishop Anastasios of Albania to “Evangelismos” Hospital in Athens at the beginning of January 2025, expressions of widespread acceptance and appreciation emerged from people of all educational backgrounds and ages, from various societal circles (ecclesiastical, academic, political, journalistic), as well as from
international inter-Christian and interfaith communities and beyond.

El siglo V a. C. representó para Grecia una época de profundos cambios políticos, económicos y culturales. Luego de expulsar a los persas de su territorio, numerosos estados griegos conformaron una alianza liderada por los atenienses, cuya flota había tenido un papel fundamental en la derrota de las fuerzas de Jerjes, para prevenir una eventual nueva invasión. Atenas no tardó en transformar esta coalición naval en un verdadero imperio y, gracias a los tributos que percibía, gozó de una prosperidad económica que impulsó su desarrollo como centro cultural. La consolidación de la democracia en esta ciudad implicó una participación más amplia de los ciudadanos en cuestiones legales y políticas, incentivada a partir de Pericles por la instauración del misthós, salario estatal al servicio público. Esto creó la necesidad de educar y preparar a los jóvenes griegos para la vida pública, en especial para hablar con persuasión en la asamblea y los tribunales. Fueron los llamados "primeros sofistas" quienes con sus conocimientos sobre la technē rhētorikē (el arte de la retórica) supieron cumplir esta función instructiva ofreciendo sus enseñanzas a cambio de un sueldo. 1 Uno de los personajes más destacados de esta primera sofística es Gorgias, nacido en Leontinos (Sicilia) en torno al año 485 a. C. Pocos son los datos que poseemos acerca de su centenaria vida: aparentemente fue discípulo de Empédocles, e incluso pudo haberlo sido de Córax y Tisias, considerados los iniciadores de la disciplina de la retórica. Viajó mucho por el mundo griego y llegó como embajador a Atenas en 427 a. C., donde impresionó al público con su elocuencia. Sus enseñanzas y discursos atrajeron a muchos seguidores, pero también le valieron el desdén de dos pensadores contemporáneos, Platón y Aristóteles, quienes criticaron duramente su doctrina como un arte falso e irracional. Durante más de dos milenios, los sofistas fueron condenados a la indiferencia por generaciones de pensadores occidentales que, herederos de la influyente perspectiva de estos dos filósofos, censuraron su actividad como un fraude, una manipulación y un comercio del saber. En contraste con el idealismo platónico y la lógica aristotélica, su figura fue persistentemente percibida como un "otro", no solamente en el ámbito intelectual y artístico, sino incluso en lo que concierne a lo moral (JARRATT, 1998:2-3). Su consideración como objeto de estudio legítimo es, en efecto, relativamente reciente: apenas en el siglo XIX consiguen recobrar un lugar prominente en las discusiones sobre la historia de la filosofía y la retórica. Dos reacciones diferentes a la recién mencionada evaluación negativa surgen a partir de los trabajos de G. W. F. HEGEL, desde la filosofía, y G. GROTE, desde la historiografía. 2 A partir de este doble "rescate", comienza un proceso de reinterpretación y revalorización de la obra sofística que aún hoy está en tren de dar cuantiosos frutos.

O Projeto Barbaridade: identidades e alteridades em representações do outro por escritores romanos1 se iniciou em 2016 e, embora concluído no sistema de projetos da Universidade Federal de Santa Maria (UFSM) em 2022, ainda se desdobra em pesquisas até o ano de elaboração deste texto, 2023. Tal projeto teve como objetivo geral reunir pesquisas de Iniciação científica, Mestrado e Doutorado que visaram analisar documentos textuais escritos por autores romanos, de língua latina e grega, buscando a compreensão de representações de povos considerados bárbaros, em processos de formação de identidades e alteridades no âmbito do Império Romano (consolidação do poder imperialista romano durante o período da República, Principado e Antiguidade Tardia. Neste capítulo, visamos apresentar os resultados das pesquisas norteadas pelo Projeto Barbaridade, que se desdobraram em propostas de ensino e extensão que também serão apresentadas no texto.

Abstract: We analyze the section from Hesiod’s Works and Days (724–760) that equips the farmer with the expertise necessary to facilitate the household’s harmonious relationship with the gods. We propose that this section with its tabular ordinances represents the earliest col- lection of Greek religious norms, and we contextualize it both within the structure of the W&D and within the wider framework of Greek religion. The section is carefully developed and purposefully placed towards the end of the poem, with an eye to symmetry and rhythm: Hesiod distributes divinely sanctioned social norms alongside religious norms in three distinct sections of the poem, providing ever more specific cautionary advice in the form of ordinances and injunctions. The passage 724–760 is also artfully structured and divided into ἀπό and ἐπί sections. By drawing attention to overlaps of the Hesiodic material and later inscriptional ritual norms, we demonstrate that they share common linguistic and thematic features. We also demonstrate that well-informed readers such as Plato, Plutarch, and Proclus repeatedly interpreted Hesiod’s norms in the light of their own religious experience.

'We want bread, education and freedom' is an ethnographic experiment that traces and weaves together the unfolding of multiple crises in Greece in the mid-2010s. An ethnographically informed snapshot of a visit to the squatted hotel City Plaza in Athens, the piece unfolds by exploring the polysemy and versatility of the 1973 slogan 'Bread, education, freedom' and how it has been reappropriated and re-signified over time to make sense of the 2010 economic crisis and later, of the so-called refugee crisis. While the text pulls together historical events, political discourses and personal reflections, the graphics capture the Hotel City Plaza's dense affects and lay bare those tensions, ambiguities and ambivalences that are often hard to verbalise and make sense of. Altogether this piece configures an unfinished, raw and sensorial journey through the struggles of reconciling political belonging, positionality and intellectual commitment to anthropology.