A Companion to Ethnicity in the Ancient Mediterranean (Blackwell Companions to the Ancient World)
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A Companion to Ethnicity in the Ancient Mediterranean presents a comprehensive collection of essays contributed by Classical Studies scholars that explore questions relating to ethnicity in the ancient Mediterranean world.
- Covers topics of ethnicity in civilizations ranging from ancient Egypt and Israel, to Greece and Rome, and into Late Antiquity
- Features cutting-edge research on ethnicity relating to Philistine, Etruscan, and Phoenician identities
- Reveals the explicit relationships between ancient and modern ethnicities
- Introduces an interpretation of ethnicity as an active component of social identity
- Represents a fundamental questioning of formally accepted and fixed categories in the field
with an extremely low degree of cultural differentiation: people on both sides of the border spoke different varieties of what they themselves considered one and the same language, worshipped the same gods, if with different epithets, and their social institutions were extremely similar. Grey areas did exist along the boundaries between ethne, and in those cases, conflict could flare up whenever the shared identity of the ethnos became politically salient, as in the case of the frontier between
Prehistory to Pre-modern, 205–11. London: British School at Athens. Roy, James. 2011. “On Seeming Backward: How the Arkadians Did It.” In Stephen D. Lambert, ed., Sociable Man: Essays on Ancient Greek Social Behaviour in Honour of Nick Fisher, 67–85. Swansea: Classical Press of Wales. Scheer, Tania. 2010. “‘They that Held Arkadia’: Arcadian Foundation Myths as Intentional History in Roman Imperial Times.” In Lin Foxhall, Hans-Joachim Gehrke, and Nino Luraghi, eds., Intentional History: Spinning
inhabited world: the farther one went from the center, the more extreme became the climate and environment, and the more striking were the differences of the peoples from the Greeks, most notably among the Skythians and other northern peoples, and the Egyptians and Ethiopians to the south (see Hartog 1988; Romm 1992: 54–67). Munson, however, has argued that Herodotus, in mapping similarities and difference, is not nearly as schematic or ethnocentric as is commonly supposed (2001: 73–133).
Christian Invention of Judaism: The Theodosian Empire and the Rabbinic Refusal of Religion.” In Hent de Vries, ed., Religion: Beyond a Concept, 150–77. New York: Fordham University Press. Boys-Stones, George R. 2001. Post-Hellenistic Philosophy. Oxford: Oxford University Press. Burke, Gary T. 1985. “Carl Andresen Revisited.” ZNW, 76: 107–16. Byron, Gay L. 2002. Symbolic Blackness and Ethnic Difference in Early Christian Literature. London and New York: Routledge. Courtès, Jean Marie. 1979. “The
myth-and-legend descent claims described in the preceding text were not subject to verification by genealogical records or city charters. They relied on what people believed about their own origins and the significance of their civic and religious institutions. Those institutions were controlled by priests and officials who came from the educated elite and incorporated the correct performance of those roles into their idea of paideia. In addition, getting one's descent claim accepted by the wider