By Jamie Nay
This ebook explores the character of Roman identification via a learn of the cultural and ideological results of Roman citizenship on Greeks residing within the first 3 centuries advert. phrases akin to tradition and identification are usually not static principles, yet buildings of a selected social milieu at any given cut-off date. Roman citizenship functioned as one of those ideological gear that, while given to a non-Roman, wondered that individual's local identification. starting from the speculation that the ownership of Roman citizenship presents reliable facts individual has a minimum of a few ideological curiosity in Rome, the theoretical bases of Louis Althusser and Pierre Bourdieu are used as publications in an research of 4 assets: Dionysius of Halicarnassus, Paul of Tarsus, the jurist Ulpian, and civic cash minted within the Greek east. those resources resolution the query 'What is a Roman?' in numerous – and sometimes conflicting - methods, in flip displaying that glossy phrases comparable to ‘Romanization’ gloss over the entire variety inside of, and plasticity of, the cultures of either the Romans and people humans whom they ‘conquered’
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Extra info for Citizenship in Roman Greece : ideology, culture and identity
But Paul said, ‘I am now standing before the Emperor’s tribunal, and that is where I must be tried. Against the Jews I have committed no offense, as you very well know. 8-12) This appeal to Caesar, for which we do not have any ancient parallels, ensures that, as a full citizen of the Empire, Paul receives all the protection to which he is entitled. 31). In other 53 words, the narrative once again shows that not even the highest-ranking officials can negate Paul’s rights as a Roman citizen: alongside his Hellenic aspects and his religious quirks lies his legal status as a member of the Empire.
They share everything as citizens, and put up with everything as foreigners.
33 Thus, while Swain (1996: 26-7) says that, for 32 For example: Bowersock (1966), Schultze (1986), Fox (1996), Swain (1996). 33 Gabba (1983: 20) uses the word “distortion” to describe a historian’s view of the past, but a better word would be “interpretation,’ since any representation of any event will necessarily contain the biases, prejudices, and ideological viewpoints of the person depicting it. Since past events only survive in memory (and not in some state of ‘doneness’ to be viewed as a piece of archival footage – and even film depends, for example, on the angle of the camera and its operator), there is no objective view of history.