{"title":"List of Abbreviations","authors":"","doi":"10.1093/bics/qbad015","DOIUrl":"https://doi.org/10.1093/bics/qbad015","url":null,"abstract":"","PeriodicalId":43661,"journal":{"name":"BULLETIN OF THE INSTITUTE OF CLASSICAL STUDIES","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135046170","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Mycenaean Seminar 2019-20","authors":"","doi":"10.1093/bics/qbac017","DOIUrl":"https://doi.org/10.1093/bics/qbac017","url":null,"abstract":"","PeriodicalId":43661,"journal":{"name":"BULLETIN OF THE INSTITUTE OF CLASSICAL STUDIES","volume":"4 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89605759","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Mycenaean Seminar 2018-19","authors":"","doi":"10.1093/bics/qbac016","DOIUrl":"https://doi.org/10.1093/bics/qbac016","url":null,"abstract":"","PeriodicalId":43661,"journal":{"name":"BULLETIN OF THE INSTITUTE OF CLASSICAL STUDIES","volume":"126 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72669043","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper reflects on the god Dionysus in the context of African explorations of the role and meaning of Classical traditions in and for Africa. The problem of decolonization entails the creative challenge to conceive an African modernity, but how we shall recognize what that is to mean remains open. Knowledge as claim and contestation are foregrounded with Dionysus and in his presence. He is a figure who is chronically misprised, so that misprision itself becomes a feature of his experience and meaning. Offering examples of two kinds of popular interpretive stances and arguing that they represent typical but weak readings, the idea is developed that Africa requires elenchus as hermeneutic ideal, an epistemic pessimism and commitment to seeking as it finds its own way. It ought not, from a peripheral position, to adopt or reject the popular and low-yielding misprisions and cultural contestations that obtain in the Western academy and offer little to a flowering African Humanities.
{"title":"For an African elenchus: colonial and postcolonial misprisions and Classics in Africa","authors":"D. van Schoor","doi":"10.1093/bics/qbac002","DOIUrl":"https://doi.org/10.1093/bics/qbac002","url":null,"abstract":"\u0000 This paper reflects on the god Dionysus in the context of African explorations of the role and meaning of Classical traditions in and for Africa. The problem of decolonization entails the creative challenge to conceive an African modernity, but how we shall recognize what that is to mean remains open. Knowledge as claim and contestation are foregrounded with Dionysus and in his presence. He is a figure who is chronically misprised, so that misprision itself becomes a feature of his experience and meaning. Offering examples of two kinds of popular interpretive stances and arguing that they represent typical but weak readings, the idea is developed that Africa requires elenchus as hermeneutic ideal, an epistemic pessimism and commitment to seeking as it finds its own way. It ought not, from a peripheral position, to adopt or reject the popular and low-yielding misprisions and cultural contestations that obtain in the Western academy and offer little to a flowering African Humanities.","PeriodicalId":43661,"journal":{"name":"BULLETIN OF THE INSTITUTE OF CLASSICAL STUDIES","volume":"105 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80645115","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article presents the author’s development and teaching of a year-long module on Africa in Greco-Roman literature and its receptions, and the challenges of imagining a decolonized pedagogy in Classics, and specifically in the subfield of Greco-Roman literature. It argues that the equivalence of curriculum ‘diversification’ with ‘decolonization’ can be pernicious in its tokenizing effects, and that a committed practice of decolonizing pedagogy cannot be limited to studying Africa in Greco-Roman texts, but should involve serious engagement with postcolonial and critical race theorists, as much as African authors and authors from the African diaspora engaging meaningfully with the Greco-Roman traditions.
{"title":"Africa and the making of Classical literature: on decolonizing Greco-Roman literature syllabi","authors":"E. Giusti","doi":"10.1093/bics/qbac001","DOIUrl":"https://doi.org/10.1093/bics/qbac001","url":null,"abstract":"\u0000 This article presents the author’s development and teaching of a year-long module on Africa in Greco-Roman literature and its receptions, and the challenges of imagining a decolonized pedagogy in Classics, and specifically in the subfield of Greco-Roman literature. It argues that the equivalence of curriculum ‘diversification’ with ‘decolonization’ can be pernicious in its tokenizing effects, and that a committed practice of decolonizing pedagogy cannot be limited to studying Africa in Greco-Roman texts, but should involve serious engagement with postcolonial and critical race theorists, as much as African authors and authors from the African diaspora engaging meaningfully with the Greco-Roman traditions.","PeriodicalId":43661,"journal":{"name":"BULLETIN OF THE INSTITUTE OF CLASSICAL STUDIES","volume":"97 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85763188","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
There is something very affective, and also formulaic, about the story of the foundation of Alexandria. What makes it so enduring? What is it really about? And whose story is this? This paper explores the European historiographical tradition regarding the landscape and occupation of the site of Alexandria prior to and at the time of the city’s foundation. The number of publications on ancient Alexandria from its foundation in 331 bce to the Arab conquest of 642 ce is immense. Yet what interests me here is neither ancient Alexandria nor its early occupation per se, but rather the story European(ized) scholars have been telling about it, and how this story relates to land, people, and power. As such, it is a study in intellectual history.
{"title":"Storying early Alexandria: occluded histories, colonial fantasies","authors":"Katherine Blouin","doi":"10.1093/bics/qbac003","DOIUrl":"https://doi.org/10.1093/bics/qbac003","url":null,"abstract":"\u0000 There is something very affective, and also formulaic, about the story of the foundation of Alexandria. What makes it so enduring? What is it really about? And whose story is this? This paper explores the European historiographical tradition regarding the landscape and occupation of the site of Alexandria prior to and at the time of the city’s foundation. The number of publications on ancient Alexandria from its foundation in 331 bce to the Arab conquest of 642 ce is immense. Yet what interests me here is neither ancient Alexandria nor its early occupation per se, but rather the story European(ized) scholars have been telling about it, and how this story relates to land, people, and power. As such, it is a study in intellectual history.","PeriodicalId":43661,"journal":{"name":"BULLETIN OF THE INSTITUTE OF CLASSICAL STUDIES","volume":"29 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77318913","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
During the early years following Ghana’s political independence from British rule, calls were made for university education to have ‘an African character’. As a field steeped in Eurocentric narratives, how did the Classics survive, and how did classicists respond to the politics of Africanization? This paper draws on the political contexts under which secondary and tertiary education in Ghana underwent reforms to discuss the threats and challenges these reforms posed to the sustenance of the field of Classics, and the decolonization strategies classicists adopted during the calls for Africanization in university education. The paper suggests that the idea of ‘world civilization’ which does not consider one civilization as superior over another cemented decolonization efforts in the early post-independent era, and helped classicists meet the conditions of ‘relevance’ in the African context through comparative studies. Current attempts at decolonizing Classics in Africa would benefit from these strategies if applied to both research and curriculum development.
{"title":"Classics and the politics of Africanization in Ghana","authors":"Michael K Okyere Asante","doi":"10.1093/bics/qbac004","DOIUrl":"https://doi.org/10.1093/bics/qbac004","url":null,"abstract":"\u0000 During the early years following Ghana’s political independence from British rule, calls were made for university education to have ‘an African character’. As a field steeped in Eurocentric narratives, how did the Classics survive, and how did classicists respond to the politics of Africanization? This paper draws on the political contexts under which secondary and tertiary education in Ghana underwent reforms to discuss the threats and challenges these reforms posed to the sustenance of the field of Classics, and the decolonization strategies classicists adopted during the calls for Africanization in university education. The paper suggests that the idea of ‘world civilization’ which does not consider one civilization as superior over another cemented decolonization efforts in the early post-independent era, and helped classicists meet the conditions of ‘relevance’ in the African context through comparative studies. Current attempts at decolonizing Classics in Africa would benefit from these strategies if applied to both research and curriculum development.","PeriodicalId":43661,"journal":{"name":"BULLETIN OF THE INSTITUTE OF CLASSICAL STUDIES","volume":"23 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85474896","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Liberation philology: decolonizing Classics in Africa, a native view from the South","authors":"D. van Schoor, K. Ackah, Michael K Okyere Asante","doi":"10.1093/bics/qbac005","DOIUrl":"https://doi.org/10.1093/bics/qbac005","url":null,"abstract":"","PeriodicalId":43661,"journal":{"name":"BULLETIN OF THE INSTITUTE OF CLASSICAL STUDIES","volume":"22 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73981871","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Alexander Osei Adum Kwapong (1927–2014) was a notable classical scholar who studied at the renowned Achimota School of Ghana, and gained a PhD in Ancient History from King’s College, Cambridge. He subsequently became the first African Vice-Chancellor of the University of Ghana, and went on to a career in several institutions of higher education. As with some other African Classical scholars, the attitude towards the Classics represented in his writings repays examination, especially on the following issues: to what extent does he see his professional activity as ‘decolonizing’? To what extent are the Classics within his work already unmoored from any significantly European identity? Drawing on his autobiography and several more or less formal texts about the Classics in Africa, I shall tease out the possible complexities of Kwapong’s positions. Although ‘decolonizing’ does not necessarily mean the same in his writings as in our current preoccupations, his version of Classics as a discipline is geared towards promoting a usable history of Africa, a productive account of Africa’s place in the world, and an open dialogue among cultures.
Alexander Osei Adum Kwapong(1927-2014)，著名古典学者，曾就读于加纳著名的Achimota学院，并在剑桥大学国王学院获得古代史博士学位。随后，他成为加纳大学的第一位非洲副校长，并在多所高等教育机构任职。与其他一些非洲古典学者一样，他的作品中对古典的态度值得审视，尤其是在以下问题上:他在多大程度上认为自己的专业活动是“去殖民化”?他作品中的经典在多大程度上已经脱离了任何明显的欧洲身份?根据他的自传和一些或多或少关于非洲经典的正式文本，我将梳理出夸蓬立场可能的复杂性。虽然“去殖民化”在他的著作中并不一定意味着与我们当前关注的相同，但他的经典版本作为一门学科，旨在促进非洲可用的历史，对非洲在世界上的地位进行富有成效的描述，以及文化之间的公开对话。
{"title":"Decolonizing Classics in Africa: the work of Alexander Kwapong","authors":"Barbara Goff","doi":"10.1093/bics/qbac006","DOIUrl":"https://doi.org/10.1093/bics/qbac006","url":null,"abstract":"\u0000 Alexander Osei Adum Kwapong (1927–2014) was a notable classical scholar who studied at the renowned Achimota School of Ghana, and gained a PhD in Ancient History from King’s College, Cambridge. He subsequently became the first African Vice-Chancellor of the University of Ghana, and went on to a career in several institutions of higher education. As with some other African Classical scholars, the attitude towards the Classics represented in his writings repays examination, especially on the following issues: to what extent does he see his professional activity as ‘decolonizing’? To what extent are the Classics within his work already unmoored from any significantly European identity? Drawing on his autobiography and several more or less formal texts about the Classics in Africa, I shall tease out the possible complexities of Kwapong’s positions. Although ‘decolonizing’ does not necessarily mean the same in his writings as in our current preoccupations, his version of Classics as a discipline is geared towards promoting a usable history of Africa, a productive account of Africa’s place in the world, and an open dialogue among cultures.","PeriodicalId":43661,"journal":{"name":"BULLETIN OF THE INSTITUTE OF CLASSICAL STUDIES","volume":"64 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88038755","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Slaves are things, and therefore objects rather than subjects of law. In other words, freeborn and freed people may have rights over slaves, but slaves are not supposed to have any rights over anything or anyone. However, such an absolute principle is simply not practical, and may never have been enforced. De facto, slaves often enjoyed some level of consideration as a result of their humanness, and sometimes even more than consideration on the basis of their economic significance. De iure, slaves have been regarded as the property of their master(s) (dominus/-a or domini/-ae, singular or plural, male or female), engaging the latter’s ‘noxal’ liability—a Roman archaic concept akin to tort—in case of wrongdoing, and as part or extension of his/her/their legal personality, in case of accretion.11 Roman slave-owners and jurists, who we assume belonged to roughly the same social stratum, worked towards combining to their own benefit the practicalities and requirements of social and economic life within the existing and developing legal framework. Even though the earlier stages of the history of Roman slavery law remain rather blurred for lack of primary sources, it appears that legal innovation was promoted in a private context by public institutions. Magistrates, such as aediles and especially praetors, used their right of issuing edicts (ius edicendi) to outline the principles according to which they intended to exercise their judiciary activities, providing legal remedies (actiones) to deal with issues arising in situations involving slaves as economic agents. Some of these remedies contributed to the acknowledgement of a sort of legal capacity for slaves in privileged positions, with their master’s/masters’ explicit or even tacit agreement. What seems to have developed within, and for the sake of, family businesses during the late Republican period was transferred and adapted to different contexts, such as private associations, the Roman state, and Roman towns by the early Principate at the latest.
{"title":"The legal capacity of public slaves in the Roman empire","authors":"Aubert J.","doi":"10.1093/bics/qbab018","DOIUrl":"https://doi.org/10.1093/bics/qbab018","url":null,"abstract":"<span>Slaves are things, and therefore objects rather than subjects of law. In other words, freeborn and freed people may have rights over slaves, but slaves are not supposed to have any rights over anything or anyone. However, such an absolute principle is simply not practical, and may never have been enforced. <span style=\"font-style:italic;\">De facto</span>, slaves often enjoyed some level of consideration as a result of their humanness, and sometimes even more than consideration on the basis of their economic significance. <span style=\"font-style:italic;\">De iure</span>, slaves have been regarded as the property of their master(s) (<span style=\"font-style:italic;\">dominus/-a</span> or <span style=\"font-style:italic;\">domini/-ae</span>, singular or plural, male or female), engaging the latter’s ‘noxal’ liability—a Roman archaic concept akin to tort—in case of wrongdoing, and as part or extension of his/her/their legal personality, in case of accretion.1<sup>1</sup> Roman slave-owners and jurists, who we assume belonged to roughly the same social stratum, worked towards combining to their own benefit the practicalities and requirements of social and economic life within the existing and developing legal framework. Even though the earlier stages of the history of Roman slavery law remain rather blurred for lack of primary sources, it appears that legal innovation was promoted in a private context by public institutions. Magistrates, such as aediles and especially praetors, used their right of issuing edicts (<span style=\"font-style:italic;\">ius edicendi</span>) to outline the principles according to which they intended to exercise their judiciary activities, providing legal remedies (<span style=\"font-style:italic;\">actiones</span>) to deal with issues arising in situations involving slaves as economic agents. Some of these remedies contributed to the acknowledgement of a sort of legal capacity for slaves in privileged positions, with their master’s/masters’ explicit or even tacit agreement. What seems to have developed within, and for the sake of, family businesses during the late Republican period was transferred and adapted to different contexts, such as private associations, the Roman state, and Roman towns by the early Principate at the latest.</span>","PeriodicalId":43661,"journal":{"name":"BULLETIN OF THE INSTITUTE OF CLASSICAL STUDIES","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138534172","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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