Engendering Rome

Keith, Alison

doi:10.1017/cbo9780511605925

Cited by 274 publications

(9 citation statements)

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“…The critical role of power in the negotiation of early Christian identity has for the most part been absent in recent study as well. In Classical Studies there has already been a dramatic increase in attending to the intersection of gender, rhetoric, power and education in the ancient world (Gleason 1995;Richlin 1997;Keith 2000;Gunderson 2000;Whitmarsh 2001;Fredrick 2002;Connolly 1998;Haynes 2003) and this emphasis has also been making its way into scholarship on ancient Christianity (Burrus 2000; Kuefler2001; Moore 2001). Undoubtedly future scholarship will produce more nuanced but also richer studies of the gendered nature of Lukan discourse, including advancement in terms of the still relatively taboo topic of Lukan/authorial displays of power and control in and through the narrative of Acts (Penner and Vander Stichele 2004).…”

Section: Discursive Actsmentioning

confidence: 99%

Madness in the Method? the Acts of the Apostles in Current Study

Penner

2004

Currents in Biblical Research

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Scholarship on the book of Acts frequently proceeds under the 'no final con flict' slogan when it comes to employing a diversity of methods. In this essay, however, some of the fundamental assumptions and approaches to Acts in recent scholarship are examined and challenged, raising questions related to the proliferation of method in New Testament and early Christian studies, the underlying methodological assumptions of particular interpre tive approaches, and the sublimation of theology and ideology in scholar ship. The past 15 years of Acts scholarship provides the context for this broad survey and interaction. The essential contours of the discussion are focused around matters related to genre, the nature of Acts as 'text', the book's connections to its broader socio-cultural and historical worlds, and, finally, to matters related to post-critical interactions with Acts. No easy solutions are offered in this essay; rather, the broad discussion of method in current Acts scholarship pushes for a return to greater methodological awareness and reflection in the discipline.

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Section: Discursive Actsmentioning

confidence: 99%

Madness in the Method? the Acts of the Apostles in Current Study

Penner

2004

Currents in Biblical Research

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“…Therefore impressions of the civil war of the poem may also be impressions of all civil wars.23 Newlands (2004) 134.24 Or, perhaps, flees from its own waters, seeSmolenaars (1994) 382 on lines 800-1. This episode recalls the autochthonous origin of the Thebans, who celebrate this katabasis by recounting the story of Cadmus (8.218-39); seeKeith (2000) 60-1. On Amphiaraus, seeVessey (1973) 258-69, Masterson (2005 andMcNelis (2007) 127-30.…”

mentioning

confidence: 94%

“…Keith (2000) [58][59]: "With Hypsipyle's help, the Argive forces slake their thirst at the waters of Langia, while Opheltes by contrast, misses his nurse and her milk." 51 In some versions the serpent kills Opheltes deliberately: fragments from Euripides' Hypsipyle suggest the serpent throttled the child (904-5).52 The episode also draws inspiration from Ovid's description of Cadmus' fight with the serpent of Mars in Metamorphoses 3.31-100.…”

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confidence: 99%

River of Fire

Rao¹,

Hyder²

1999

World Literature Today

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The mache parapotamios, or river battle, briefly brings nature to the forefront of epic narrative and provides an insight into perceptions of the environment. This type scene, appearing in a number of extant epics including Homer's Iliad, Silius Italicus' Punica, and Statius' Thebaid, demonstrates that these poems are aware of the importance of nature as divine and cosmological, and are concerned with its relationship to humankind. The mache parapotamios does not, however, communicate a 'green' message in which nature is considered, or cared for, as an entity unto itself. Destruction of the environment is frequently slated as sacrilegious, and it is often equated with cosmological disorder. What is more, the narrative promotes the consensual domestication of nature so that it will benefit humankind, recognising that undamaged and benevolent nature is better than its wild and aggressive counterpart. In this way, concern for the preservation of nature in epic is anthropocentric. Using a schema with which to analyse nature in epic, we can categorise aspects of nature into domesticated or undomesticated, and natural or non-natural. In the case of the mache parapotamios, this schema takes into account the personification of the river, as well as its relationship with humans. Alliances with humans demonstrate domestication, such as the Scamander's cooperation with the Trojans, while enmity towards humans demonstrates a lack of domestication, as when the Trebia of the Punica assaults Scipio. Furthermore, a river is natural when it is in control of itself and acting according to its phusis, but an external force, such as pollution or obstruction, can cause a river to become non-natural. This frequently reflects negatively on the human perpetrators of the non-natural phenomena. Each of the three chapters discusses one of the texts above and analyses the mache parapotamios, as well as other scenes involving nature, using the proposed schema. While each text presents an altered version of the river battle in order to best suit the needs of the epic, the significance of the relationships between the gods, humans, and nature remains a constant across all three. To the Water Protectors Mni Wiconi. Water is Life. E rere kau mai te Awa nui Mai i te Kāhui Maunga ki Tangaroa Ko au te Awa Ko te Awa ko au.

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“…50 Keith (2000) 58-59: "With Hypsipyle's help, the Argive forces slake their thirst at the waters of Langia, while Opheltes by contrast, misses his nurse and her milk." 51 In some versions the serpent kills Opheltes deliberately: fragments from Euripides' Hypsipyle suggest the serpent throttled the child (904-5).…”

Section: Thebaid 9: Hippomedon and The Ismenusmentioning

confidence: 99%

“…23Newlands (2004) 134.24 Or, perhaps, flees from its own waters, seeSmolenaars (1994) 382 on lines 800-1. This episode recalls the autochthonous origin of the Thebans, who celebrate this katabasis by recounting the story of Cadmus (8.218-39); seeKeith (2000) 60-1. On Amphiaraus, seeVessey (1973) 258-69, Masterson (2005 andMcNelis (2007) 127-30.…”

mentioning

confidence: 94%

River on Fire: The mache parapotamios and Ecological Crises in Greco-Roman Epic

Fairley¹

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<p>The mache parapotamios, or river battle, briefly brings nature to the forefront of epic narrative and provides an insight into perceptions of the environment. This type scene, appearing in a number of extant epics including Homer’s Iliad, Silius Italicus’ Punica, and Statius’ Thebaid, demonstrates that these poems are aware of the importance of nature as divine and cosmological, and are concerned with its relationship to humankind. The mache parapotamios does not, however, communicate a ‘green’ message in which nature is considered, or cared for, as an entity unto itself. Destruction of the environment is frequently slated as sacrilegious, and it is often equated with cosmological disorder. What is more, the narrative promotes the consensual domestication of nature so that it will benefit humankind, recognising that undamaged and benevolent nature is better than its wild and aggressive counterpart. In this way, concern for the preservation of nature in epic is anthropocentric. Using a schema with which to analyse nature in epic, we can categorise aspects of nature into domesticated or undomesticated, and natural or non-natural. In the case of the mache parapotamios, this schema takes into account the personification of the river, as well as its relationship with humans. Alliances with humans demonstrate domestication, such as the Scamander’s cooperation with the Trojans, while enmity towards humans demonstrates a lack of domestication, as when the Trebia of the Punica assaults Scipio. Furthermore, a river is natural when it is in control of itself and acting according to its phusis, but an external force, such as pollution or obstruction, can cause a river to become non-natural. This frequently reflects negatively on the human perpetrators of the non-natural phenomena. Each of the three chapters discusses one of the texts above and analyses the mache parapotamios, as well as other scenes involving nature, using the proposed schema. While each text presents an altered version of the river battle in order to best suit the needs of the epic, the significance of the relationships between the gods, humans, and nature remains a constant across all three.</p>

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Engendering Rome

Cited by 274 publications

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Madness in the Method? the Acts of the Apostles in Current Study

Madness in the Method? the Acts of the Apostles in Current Study

River of Fire

River on Fire: The mache parapotamios and Ecological Crises in Greco-Roman Epic

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