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1
Kabakova, Galina. "Les structures symboliques dans le Dictionnaire ethno-linguistique des antiquités slaves." Revue des études slaves 66, no. 1 (1994): 225–35. http://dx.doi.org/10.3406/slave.1994.6177.
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Hezser, Catherine. "The Impact of Household Slaves on the Jewish Family in Roman Palestine." Journal for the Study of Judaism 34, no. 4 (2003): 375–424. http://dx.doi.org/10.1163/157006303772777026.
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AbstractIn late antiquity most of the slaves owned by Jewish slave owners in Roman Palestine seem to have been domestic slaves. These slaves formed an integral part of the Jewish household and played an important role within the family economy. In a number of respects the master-slave relationship resembled the wife-husband, child-father, and student-teacher relationships, and affectionate bonds between the slave and his master (or nursling) would have an impact on relationships between other members of the family. Master and slave were linked to each other through mutual ties of dependency which counteracted the basic powerlessness of slaves. On the other hand, slaves had to suffer sexual exploitation and were considered honorless. Rabbinic sources reveal both similarities and differences between Jewish and Graeco-Roman attitudes toward slaves. The Jewish view of the master-slave relationship also served as the basis for its metaphorical use.
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Bradley, Keith. "Animalizing the Slave: the Truth of Fiction." Journal of Roman Studies 90 (November 2000): 110–25. http://dx.doi.org/10.2307/300203.
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In his discussion of natural slavery in the first book of thePolitics(1254a17–1254b39), Aristotle notoriously assimilates human slaves to non-human animals. Natural slaves, Aristotle maintains (1254b16–20), are those who differ from others in the way that the body differs from the soul, or in the way that an animal differs from a human being; and into this category fall ‘all whose function is bodily service, and who produce their best when they supply such service’. The point is made more explicit in the argument (1254b20–4) that the capacity to be owned as property and the inability fully to participate in reason are defining characteristics of the natural slave: ‘Other animals do not apprehend reason but obey their instincts. Even so there is little divergence in the way they are used; both of them (slaves and tame animals) provide bodily assistance in satisfying essential needs’ (1254b24–6). Slaves and animals are not actually equated in Aristotle's views, but the inclination of the slave-owner in classical antiquity, or at least a representative of the slave-owning classes, to associate the slave with the animal is made evident enough. It appears again in Aristotle's later statement (1256b22–6) that the slave was as appropriate a target of hunting as the wild animal.
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Kondratiev, Sergey V., and Tamara N. Kondratieva. "Young Scholar B. F. Porshnev on the Slave Formation: According to the Text Preserved in the State Archive of the Stavropol Region." Herald of an archivist, no. 3 (2020): 917–28. http://dx.doi.org/10.28995/2073-0101-2020-3-917-928.
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The article is devoted to an unknown episode in the biography of the eminent Soviet historian B. F. Porshnev (1905–1972), who worked in the higher educational and scientific institutions of Rostov-on-Don in 1930–32, and among others, in the North Caucasus Regional Highlander Research Institute of Local History, where he primarily lectured and taught history of socio-economic formations to post-graduate students. In Rostov, B. F. Porshnev, who later declared himself a scholar in the French history, showed himself as a Marxist social scientist. 1930–32 saw a discussion on socio-economic formations in the Soviet historical science, during which the antiquity was legitimized and received the name of “slave formation.” The literature follows the content of this discussion in the regions not quite as well as in the center. The State Archive of the Stavropol Krai stores B. F. Porshnev’s documents and his report on the slave formation, which he gave in a dispute in the North Caucasus Regional Highlander Research Institute of Local History; this indicates that the discussion of socio-economic formations took place in Rostov as well. The report of B. F. Porshnev was typical Marxist work, in which sketchiness, social science, and abstractness dominated, while real historical material was absent. In B. F. Porshnev’s mind the slave formation was a logical stage in the development of mankind, however, not all peoples underwent it. Only sedentary peoples could expand slave system. They constantly pushed their borders and conquered first nearby, then distant peoples, turning them into slaves. Thus the empires of antiquity arose: Ancient Rome, other states of antiquity, Han China. Slaves were the main productive force within the slave formation, and violence, war, and capture were the main source of its replenishment. The slave formation collapsed as a result of class struggle between the exploiters (slave owners) and the exploited (slaves); however, this happened under objective external conditions, i.e., during barbarian invasions.
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Harper, Kyle. "The Greek Census Inscriptions of Late Antiquity." Journal of Roman Studies 98 (November 2008): 83–119. http://dx.doi.org/10.3815/007543508786239661.
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This article reconsiders a set of Late Roman inscriptions which record the tax liabilities of dozens of landowners in terms of post-Diocletianic fiscality. The stones, from eleven cities in the Aegean and western Asia Minor, are evaluated as evidence for the social and economic history of the Late Empire, challenging Jones' fundamental study in which the inscriptions are read as a sign of structural crisis. With their non-Egyptian provenance, the inscriptions offer unique, quantitative insights into land-ownership and labour. The inscriptions reveal surprising levels of slave labour in the eastern provinces, particularly in a new inscription from Thera. This last document allows, for the first time, an empirical analysis of the demographics of an estate-based population of slaves in antiquity.
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Borowski, Andrzej. "Galleys as a Total Institution." International Letters of Social and Humanistic Sciences 6 (September 2013): 86–90. http://dx.doi.org/10.18052/www.scipress.com/ilshs.6.86.
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Galleys as the closed/total institution/, is regarding the whereabouts of the certain number of people isolated for a long stretch from the rest of society, remaining in the similar situation, of which the behaviour is under almost the total control of the staff of this institution. In the period of the antiquity slaves were the basic driving force of galleys but their fate resulted from the social status. In the period of the Middle Ages, galley slaves, called in Italian galeotti, they were free people, and their profession enjoyed the respect. Above all in France they have more and more often started with the 15th century to use galleys as the place of serving a penalty of imprisonment. This situation lasted to the mass scale till the XVIII century second-half, leaving in the social awareness stereotype of the galley slave.
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Morton, Peter. "EUNUS: THE COWARDLY KING." Classical Quarterly 63, no. 1 (2013): 237–52. http://dx.doi.org/10.1017/s0009838812000778.
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In 135b.c., unable to endure the treatment of their master Damophilus, a group of slaves, urged on by the wonder-worker Eunus, captured the city of Enna in Eastern Sicily in a night-time raid. The subsequent war, according to our sources the largest of its kind in antiquity, raged for three years, destroying the armies of Roman praetors, and engaging three consecutive consuls in its eventual suppression. The success of the rebels in holding out for years against a progression of Roman armies indicates the importance of the event, and the capabilities of their leaders. One expects the man capable of leading such a revolt to have been exceptional, and in this respect the ancient accounts do not disappoint: in a narrative replete with larger-than-life characters, ranging from the depraved slave-owner Damophilus (Diod. Sic. 34/5.2.10, 35–8) to the restrained Roman consul Calpurnius Piso (Val. Max. 4.3.10), one figure stands out in Diodorus Siculus' depiction: the leader of the slaves. This man, Eunus, whom Diodorus describes as the leader of the event he calls the (first) Sicilian Slave War, has been variously interpreted in modern scholarship. Analyses have fallen into two (not mutually exclusive) categories. On the one hand, the hostile and outlandish account of Diodorus is accepted uncritically, with the details of Eunus' character understood as faithful, historical representations. On the other hand, the negative facets of Eunus' character are reinterpreted in a positive historical context, thereby outlining his suitability and capability to lead such a large and successful insurgency against Rome. Indeed, Urbainczyk recently argued that despite the difficulties in saying anything definite about the leaders of the so-called Sicilian Slave Wars ‘[Diodorus] attributed to [Eunus] all the powers, abilities, wisdom, and cunning that challenges to the status quo had to have in order to succeed’.
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Krikh, S. B. "Assuming the Role of an Orientalist: Alexander Mishulin’s Articles about the History of the Ancient East." Uchenye Zapiski Kazanskogo Universiteta. Seriya Gumanitarnye Nauki 163, no. 3 (2021): 41–54. http://dx.doi.org/10.26907/2541-7738.2021.3.41-54.
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The popular articles written by A.V. Mishulin (1901–1948), a Soviet historian of antiquity, were analyzed. These articles are focused on the history and culture of the Ancient East states (Egypt, India, and China) with account of their impact on the establishment of Soviet historical science. Their role in A.V. Mishulin’s research activity is very important, because they were used in his school textbook of ancient history. A.V. Mishulin consistently adhered to the idea that slavery was a common basis of all ancient states, but he also believed that the slave-owning systems in the Ancient East and Greco-Roman world were different. Through a brief description of the Ancient East states, he emphasized the following two main aspects: all ancient societies exploited slaves, which inevitably resulted in the mass uprisings as a consequence of exhaustion of the slave-owning mode of production. To prove the validity of his ideas, A.V. Mishulin used historical material (such as the Papyrus Leiden). Therefore, the history of the Ancient East and Greco-Roman world more or less correlated with each other in A.V. Mishulin’s school textbook, which influenced the subsequent organization of school textbooks of history in the Soviet Union.
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LAES, Christian. "Child Slaves at Work in Roman Antiquity." Ancient Society 38 (December 31, 2008): 235–83. http://dx.doi.org/10.2143/as.38.0.2033278.
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Gourg, Marianne. "Quelques remarques sur la structure narrative du Conservateur des antiquités." Revue des études slaves 58, no. 4 (1986): 553–61. http://dx.doi.org/10.3406/slave.1986.5583.
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Friedman, David A. "Josephus on the Servile Origins of the Jews." Journal for the Study of Judaism 45, no. 4-5 (2014): 523–50. http://dx.doi.org/10.1163/15700631-12340063.
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The story of the Israelites’ slavery in Egypt and subsequent redemption is the central narrative element of the Pentateuch. Josephus’ claim that he was providing an accurate account of the Jews’ ancient history in Jewish Antiquities thus meant that he had to address the Jews’ servile origins; however, first-century Roman attitudes toward slaves and freedmen would have made this problematic for ideological and political reasons. Although Josephus added references to Jews’ slavery to the account of Jewish history in Jewish Antiquities, he appears deliberately to downplay the Jews’ servile origins at key parts of the narrative, including God’s promise to Abraham in Gen 15 and the account of the Jews’ enslavement in Exod 1. Josephus also demonstrates a concern with the servile status of Jacob’s secondary wives Zilpah and Bilhah. The account of Joseph’s life in Jewish Antiquities emphasizes his non-servile qualities and his chance enslavement. Roman hostility to slaves and freedmen, Josephus’ own personal experience of captivity, and the likely presence in Rome of Jewish freedmen might explain Josephus’ sensitivity to the Jews’ servile origins.
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Watts, James W. "The Historical Role of Leviticus 25 in Naturalizing Anti-Black Racism." Religions 12, no. 8 (2021): 570. http://dx.doi.org/10.3390/rel12080570.
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Leviticus 25:39–46 describes a two-tier model of slavery that distinguishes Israelites from foreign slaves. It requires that Israelites be indentured only temporarily while foreigners can be enslaved as chattel (permanent property). This model resembles the distinction between White indentured slaves and Black chattel slaves in the American colonies. However, the biblical influence on these early modern practices has been obscured by the rarity of citations of Lev. 25:39–46 in sixteenth- and seventeenth-century sources about slavery. This article reviews the history of slavery from ancient Middle Eastern antiquity through the seventeenth century to show the unique degree to which early modern institutions resembled the biblical model. It then exposes widespread knowledge of Leviticus 25 in early modern political and economic debates. Demonstrating this awareness shows with high probability that colonial cultures presupposed the two-tier model of slavery in Leviticus 25:39–46 to naturalize and justify their different treatment of White indentured slaves and Black chattel slaves.
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Vlassopoulos, Kostas. "Greek History." Greece and Rome 66, no. 2 (2019): 295–303. http://dx.doi.org/10.1017/s001738351900010x.
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Ancient Greek history can have no serious future in which the study of slavery does not play a prominent role. But in order to fulfil this role, the study of slavery is in urgent need of new approaches and perspectives. David Lewis’ new book is a splendid contribution in this direction. Lewis stresses the fact that slavery is primarily a relationship of property, and develops a cross-cultural framework for approaching slavery in this manner. Using this framework, he shows that Greek slavery cannot be equated with slavery in classical Athens, but consisted of various epichoric systems of slavery. Spartan helots and Cretanwoikeiswere not serfs or dependent peasants, but slave property with peculiar characteristics, as a result of the peculiar development of these communities. These findings have major implications for the study of Greek slavery. At the same time, he presents a comparative examination of Greek slave systems with slave systems in the ancient Near East (Israel, Assyria, Babylonia, Persia, and Carthage). While previous scholarship assumed that slavery in the Near East was marginal, Lewis shows that slaves constituted a major part of elite portfolios in many of these societies. This has revolutionary implications for the comparative study of Mediterranean and Near Eastern history in antiquity. Finally, he presents a model for explaining the role and significance of slavery in different ancient societies, which includes the factors that determine the choice of labour force, as well as the impact of political and economic geography. It is remarkable that an approach to slavery based on a cross-cultural and ahistorical definition of property does not lead to a homogenizing and static account, but on the contrary opens the way for a perspective that highlights geographical diversity and chronological change.
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Jones, C. P. "Stigma: Tattooing and Branding in Graeco-Roman Antiquity." Journal of Roman Studies 77 (November 1987): 139–55. http://dx.doi.org/10.2307/300578.
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One of the best episodes in Petronius' Satyrica involves the presence of the narrator, Encolpius, his lover Giton, and the rogue-poet Eumolpus, on board a ship owned by Lichas, of which another passenger is the flighty matron, Tryphaena. In an earlier episode of the novel, Lichas seems to have been the lover of Encolpius and Tryphaena of Giton, though both affairs had ended in enmity. There ensues a comic deliberation between Encolpius and Giton about ways of escape. One of them involves the ink which Eumolpus has brought aboard as a man of literature. Encolpius suggests that he and Giton dye themselves with it from head to foot and pretend to be Eumolpus' Ethiopian (that is, African) slaves. Giton contemptuously dismisses the idea, and proposes suicide. Eumolpus intervenes with what he considers a better idea. His manservant, who is a barber, will shave the heads and eyebrows of Encolpius and Giton, and then he himself 'will mark your faces with an elaborate inscription to give the impression that you have been punished with a mark. That way the same letters will both allay the suspicions of your pursuers and hide your faces with the appearance of punishment' ('sequar ego frontes notans inscriptione sollerti, ut uideamini stigmate esse puniti. ita eaedem litterae et suspicionem declinabunt quaerentium et uultus umbra supplicii tegent'). This is agreed to, and 'Eumolpus filled the foreheads of us both with huge letters, and with generous hand covered our whole faces with the wellknown inscription of runaway slaves' ('impleuit Eumolpus frontes utriusque ingentibus litteris et notum fugitiuorum epigramma per totam faciem liberali manu duxit').
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Gradert, Kenyon. "The Mayflower and the Slave Ship: Pilgrim-Puritan Origins in the Antebellum Black Imagination." MELUS 44, no. 3 (2019): 63–90. http://dx.doi.org/10.1093/melus/mlz025.
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Abstract This essay argues that antebellum black writers claimed America in part by reimagining a national rhetoric of Pilgrim-Puritan origins. Various connections have been drawn between the Puritans and early black writers, including a revised tradition of typological identification with Israel, captivity narratives, and, most frequently, the “black jeremiad.” In addition to these scholarly genealogies, black writers struggled more directly with their spiritual genealogies in an effort to reconcile a growing investment in American and Protestant identity with an emergent sense of black roots. Since Paul Gilroy, a growing number of scholars have examined the importance of origins for antebellum black writers in conversation with dominant Euro-American traditions, yet American Protestantism remains a minor presence in these studies. If early black studies of antiquity, biblical history, and European historiography, for example, were crucial to an emergent sense of black roots, they intertwined in complex ways with black writers’ investment in American Protestantism and its vision of history. Ultimately, black writers further radicalized abolitionists’ revolutionary Puritan genealogy as they made it their own, expanding this spiritual lineage to sanction fugitive slaves, black revolutionaries, and eventually the black troops of the American Civil War, imagined as the culmination of a sacred destiny that was both black and American, traceable to the Mayflower and the slave ship alike.
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Hart, D. Bentley. "The ‘Whole Humanity’: Gregory of Nyssa's Critique of Slavery in Light of His Eschatology." Scottish Journal of Theology 54, no. 1 (2001): 51–69. http://dx.doi.org/10.1017/s0036930600051188.
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Nowhere in the literary remains of antiquity is there another document quite comparable to Gregory of Nyssa's fourth homily on the book of Ecclesiastes: certainly no other ancient text still known to us—Christian, Jewish, or Pagan—contains so fierce, unequivocal, and indignant a condemnation of the institution of slavery. Not that it constitutes a particularly lengthy treatise: it is only a part of the sermon itself, a brief exegedeal excursus on Ecclesiastes 2:7 (‘I got me male and female slaves, and had my home-born slaves as well’), but it is a passage of remarkable rhetorical intensity. In it Gregory treats slavery not as a luxury that should be indulged in only temperately (as might an Epicurean), nor as a necessary domestic economy too often abused by arrogant or brutal slave-owners (as might a Stoic like Seneca or a Christian like John Chrysostom), but as intrinsically sinful, opposed to God's actions in creation, salvation, and the church, and essentially incompatible with the Gospel. Of course, in an age when an economy sustained otherwise than by chattel slavery was all but unimaginable, the question of abolition was simply never raised, and so the apparent uniqueness of Gregory's sermon is, in one sense, entirely unsurprising. Gregory lived at a time, after all, when the response of Christian theologians to slavery ranged from—at best—resigned acceptance to—at worst—vigorous advocacy. But, then, this makes all the more perplexing the question of how one is to account for Gregory's eccentricity. Various influences on his thinking could of course be cited— most notably, perhaps, that of his revered teacher and sister Macrina, who had prevailed upon Gregory's mother to live a common life with her servants—but this could at best help to explain only Gregory's general distaste for the institution; it would still not account for the sheer uncompromising vehemence of his denunciations.
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Standhartinger, Angela. "Greetings from Prison and Greetings from Caesar’s House (Philippians 4.22): A Reconsideration of an Enigmatic Greek Expression in the Light of the Context and Setting of Philippians." Journal for the Study of the New Testament 43, no. 4 (2021): 468–84. http://dx.doi.org/10.1177/0142064x21989660.
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The Greek expression οἱ ἐκ τῆς Καίσαρος οἰκίας in Phil. 4.22 is unique. Late antique interpreters identified the group with the imperial court or immediate imperial family. In the nineteenth century, however, Ferdinand Christian Baur was skeptical that the historical Paul preached to Nero’s family and therefore counted Philippians among the post-Pauline pseudepigraphical letters. Against this radical historical-critical approach, Joseph Barber Lightfoot and Adolf Deissmann developed their influential hypothesis: οἰκία Καίσαρος ‘represents’ the Latin familia Caesaris – that is, the whole of the imperial household, including all slaves. However, because there is no technical Latin term familia Caesaris in antiquity, οἱ ἐκ τῆς Καίσαρος οἰκίας cannot mean imperial slaves and freedpersons. Instead, I argue that the expression is a spontaneously coined code, a creative metaphor reflecting the conditions of a prisoner in an imperial prison in Ephesus. The saints from the house of Caesar are most likely Paul’s believing co-prisoners.
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Wood, Ellen Meiksins. "Landlords and Peasants, Masters and Slaves: Class Relations in Greek and Roman Antiquity." Historical Materialism 10, no. 3 (2002): 17–69. http://dx.doi.org/10.1163/15692060260289707.
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Hunt, Sylvia J. "The Making of New World Slavery." American Journal of Islam and Society 16, no. 3 (1999): 129–32. http://dx.doi.org/10.35632/ajis.v16i3.2110.
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Robin Blackburn's mighty tome talces readers on a historical journey throughthree hundred years of colonial slavery in the New World. As one travels throughEurope, Africa, and the Americas, one meets a wide range of characters: slaves,slave traders, merchants, seamen, national navies and armies, free and indenturedlaborers, planters, national leaders, and government officials, all of whom have apart to play that is duly examined by the author. The author has drawn on a verywide variety of sow-ces: American, British, Dutch, French, Spanish, Portuguese,and Latin texts, ranging from the texts of antiquity to those of the late twentiethcentury. Some useful maps of the period are included, as well as infonnative illustrationsand many tables of economic and demographic surveys of the colonies.The detailed notes provide helpful signposts to readers wishing to pursue certainaspects of slavery and related topics in greater depth. The book comprises twelvechapters as well as an introduction, an epilogue, and a comprehensive index.In the Introduction, the author describes the book as "an account of the makingof the European systems of colonial slavery in the Americas" (p. 3). The authorattempts to show its role in the advent of modernity and to examine slavery in itshistorical perspective as an ever-present reality. Indeed, slavery existed from theearliest of times and was accepted as part of life by the Greek and Roman civilizationsand later by Christianity. The main justification for slavery was difference -implying inferiority -which could be derived from ethnicity, color, social status,genealogy, or criminal behavior. Prisoners of war were also frequently enslaved ...
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Melchakova, Ksenia V. "The Bosnia Vilayet through the lens of photographer Petr Pyatnitsky." Slavic World in the Third Millennium 13, no. 1-2 (2018): 60–71. http://dx.doi.org/10.31168/2412-6446.2018.1.2.05.
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The article focuses on the history of creation of the first album of photographs of Bosnia and Herzegovina, which was compiled by the Russian photographer and traveler Petr Pyatnitsky in 1867. The material was supplemented by a list of photographs of «Photographic collection of church antiquities and types of Slavs of European Turkey. Herzegovina and Bosnia in 1867» with original captions by Pyatnitsky.
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Kaczmarek, Hieronim. "Manowce polskiej egiptologii XIX wieku. II. Szczęsny Morawski i jego „studia” nad starożytnym Egiptem." Folia Praehistorica Posnaniensia 12 (November 1, 2018): 283–97. http://dx.doi.org/10.14746/fpp.2004.12.10.
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The article is a part of larger publication under preparation, which is intended to address acquaintance with ancient Egypt in Poland at the beginning of the 20,h century. In particular, it presents ‘research attempts’ of Szczęsny Morawski (1881-1898) concerning a supposed Phoenician genesis of the Slavs and the Egyptian-Phoenician occupation of the Polish lands in antiquity.
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Serebrennikova, А. V., and А. V. Staroverov. "Socio-criminological and legal nature of trafficking in human beings (the slave trade, the slave trade)." E-Journal of Dubna State University. A series "Science of man and society -, no. 1 (2020): 24–31. http://dx.doi.org/10.37005/2687-0231-2020-0-2-24-31.
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Human trafficking as a social phenomenon originated in the period of antiquity, the greatest spread reached in the early middle ages. Until the mid-19th century in many countries of the world, and in some countries until the mid-20th century, it was carried out quite legally. Modern trafficking in human beings, committed in the form of the purchase and sale of a person, his recruitment, transportation and concealment, is a criminal act, so it is carried out in disguise or completely hidden. Modern human trafficking dates back to ancient forms of the slave trade, which allows it to be defined as a modern form of slavery. Since the object of trafficking is currently a free person, it would be wrong to replace the terms trafficking in persons with slave trade, despite the fact that they are used as equivalent in international legal instruments.
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Trundle, Matthew. "Were There Better Angels of a Classical Greek Nature?" Historical Reflections/Réflexions Historiques 44, no. 1 (2018): 17–28. http://dx.doi.org/10.3167/hrrh.2018.440104.
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This article explores Steven Pinker’s thesis with regard to fifth-century BCE Athens. Pinker’s view that the political state became the arbiter of violence is important, but for ancient Greeks that meant that wars became more devastating. States coordinated military action more effectively than earlier tribal chiefs. With regard to violence within communities, the absence of civic values, human rights, or robust legal systems meant that violence mediated many relationships between men and women, masters and slaves, and even aristocrats and lower-status citizens. Violence was a prominent aspect of all ancient people’s lives. In short, Pinker’s thesis provides an excellent heuristic device to analyze Greek antiquity if only to discuss how it may or may not apply in real terms.
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Michałowski, Andrzej. "Romanen und Bajuwaren im Inntal." Folia Praehistorica Posnaniensia 10 (November 1, 2018): 131–56. http://dx.doi.org/10.14746/fpp.2003.10.06.
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On the basis of available archaeological, historical, and linguistic evidence the article presents an overview of the beginnings of Inn valley (northern Tirol) population at the turn of antiquity and in the early phase of Middle Ages by German tribe of Bajuwaren. It further considers a reciprocal coexistence of these immigrants from beyond the Alps with local post-Roman groups of Breones. A peaceful coexistence, common religion (Catholicism) and external threat from Alamans, Longobards and Slavs led in a long run to the cultural and linguistic assimilation of Roman groups by Bajuwaren.
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Romanyuk, Taras. "Lubor Niederle and the development of Сzech Slavic studies and archaeology in the context of Ukrainian national progress". Materials and studies on archaeology of Sub-Carpathian and Volhynian area 21 (16 листопада 2017): 41–58. http://dx.doi.org/10.33402/mdapv.2017-21-41-58.
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Activities of Czech scientists of the late XVIII-XIX centuries. concerning the study of the Slavic peoples, continued by the prominent Czech Slavic scholar, archaeologist, historian, ethnographer, philologist Lubor Niederle (1865–1944) are discussed in the article. The scientist had a good European education on anthropology and archaeology, studying in Germany and France and during his scientific trips to Great Britain, Italy, Germany, Russia, and the Balkan countries. Collected material formed the basis of his first comprehensive monograph about humanity during the prehistoric era, in particular on the lands inhabited by the Slavs. Among a large number of published researches, most important was the multivolume monograph “Slovanské starožitnosti”, in which scientist analyzed the history of the Slavs from the prehistoric period till the early Middle Ages. Publications of L. Niederle were of great interest to Ukrainian scholars (M. Hrushevskyi, F. Vovk, M. Bilyashivskyi, V. Hnatyuk, etc.). They criticized his Russophile position and defending of the dubious claims of Russian researchers about Ukrainian history. Key words: Czech Slavic studies, Lubor Niederle, Slavic antiquities, Ukrainians.
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Joly, Fabio Duarte. "William L. Westermann entre o Antiquarismo e a História Comparada da Escravidão." Mare Nostrum 10, no. 2 (2019): 187–208. http://dx.doi.org/10.11606/issn.2177-4218.v10i2p187-208.
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O livro de William L. Westermann, The Slave Systems of Greek and Roman Antiquity, publicado em 1955, é até hoje uma referência para o estudo da escravidão antiga. No entanto, este livro é frequentemente criticado por sua estrutura antiquária e, portanto, pela falta de qualquer abordagem teórica sobre a escravidão no mundo antigo. Esse ponto de vista foi enfatizado principalmente por Moses Finley, com sua obra Ancient Slavery and Modern Ideology (1980), e tornou-se, desde então, um certo consenso na historiografia da escravidão. Este artigo argumenta que tal abordagem negligencia o lugar do livro de Westermann nos debates sobre a história comparada da escravidão que ocorreram nos Estados Unidos durante a segunda metade do século XX. Existem semelhanças entre a tese de Frank Tannenbaum sobre os diferentes níveis de severidade nos sistemas escravistas nas Américas, apresentados em seu Slave and Citizen (1946), e a visão de Westermann acerca dos antigos sistemas escravistas. Essa semelhança é compreensível se levarmos em conta que ambos participaram de seminários sobre a história do trabalho e da escravidão na Universidade de Columbia.
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Lech, Jacek, and Danuta Piotrowska. "From the history of research into the Slavic lands and peoples in Polish archaeology to the early 1940's." Materials and studies on archaeology of Sub-Carpathian and Volhynian area 23 (November 26, 2019): 301–24. http://dx.doi.org/10.33402/mdapv.2019-23-301-324.
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The article presents the interest of Polish archaeology before 1945 in the prehistory and early history of the Slavs. The pioneers were Count Jan Potocki towards the end of the 18th century a representative of the Enlightenment period, and then Zorian Dołęga Chodakowski. Chodakowski’s work from 1818 about the Slavs before Christianity opened the Romantic period in Polish antiquarianism. At this time the greatest Polish poets were writing important works relating to the pre-Christian past of Poland, and a statue of the pagan god Światowid (Światowit) was found in the river Zbrucz. Studies of the earliest Slavs were continued by the positivists. At the beginning of the 20th century, one of them was E.Majewski from Warsaw, a promotor of the works of L. Niederle devoted to Slavic antiquities. In the period when the cultural-historical school dominated, prehistoric archaeology was becoming ever more closely associated with nationalism and politics (G. Kossinna). Majewski was one of the first critics of Kossinna’s method and works. In the years 1919–1944 Majewski’s pupil, L. Kozłowski, and J. Czekanowski studied the origin of the Slavs. Both were professors of the University in Lviv. Together with J. Kostrzewski, a prehistorian from Poznań, they regarded the Lusatian culture from the Late Bronze and Early Iron Age as ancient Slavic. This view was important as propaganda in the political and scholarly dispute with prehistorians of the Third Reich. Its significance increased after the discovery and start of excavations of a fortified settlement of the Lusatian culture in Biskupin, in northwestern Poland. During the Second World War, Biskupin was excavated by H. Schleif from the SS-Ahnenerbe. The intention was to refute Kostrzewski’s views. At the same time, Kostrzewski and Kozłowski were writing works intended to confirm the ancient Slavic character of the Lusatian culture. Today their views constitute an interesting chapter in the history of science. Key words: early history of the Slavs, Światowid, Biskupin, Romantic period, Lusatian culture.
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Weitzman, Steven. "Forced Circumcision and the Shifting Role of Gentiles in Hasmonean Ideology." Harvard Theological Review 92, no. 1 (1999): 37–59. http://dx.doi.org/10.1017/s0017816000017843.
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One way in which ancient rulers proclaimed their power over war captives and slaves was to inscribe their bodies with a distinctive mark of ownership. For instance, according to Herodotus, the Persian king Xerxes ordered “royal marks” inscribed on Theban soldiers who had deserted to his side. To cite an example closer to the world of Judaism,3 Macc2.29 reports that the Hellenistic ruler Ptolemy Philopator ordered an ivy-leaf shaped “mark of Dionysus” branded onto Jews. Generally speaking, the mark of circumcision served a very different social role in antiquity, serving in many (though not all) contexts as a sign distinguishing Jews from others. There is reason to believe, however, that circumcision too could serve as a “rite of domination” marking Jewish power over Gentile bodies. Several sources refer briefly to incidents during the second and first centuries BCE when Jewish rulers forcibly circumcised Gentile peoples after subduing them in battle.
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Dickey, Eleanor. "An Immersion Class In Ancient Education." Journal of Classics Teaching 16, no. 31 (2015): 38–40. http://dx.doi.org/10.1017/s2058631015000069.
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In November 2014 the Reading University Classics Department held an unusual event as part of the national ‘Being Human’ humanities festival. We re-created an ancient schoolroom and invited more than a hundred local school-age students to experience antiquity at first hand (specifically, Greek-speaking Egypt in the fourth century AD, as that is the time and place for which we have the most information). Before entering the schoolroom participants donned a complete Roman school costume, removing watches, glasses, and any other visibly modern accoutrements, and learned how to play the part which they would assume once inside. Students learned how to act like an ancient child (a relatively simple process), while the classroom slaves (headed by a distinguished Oxford papyrologist) and the teachers (a superb team of three lecturers and seven undergraduate and MA students from Reading) underwent a longer training to enable them to teach in the ancient fashion.
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Morton, Peter. "DIODORUS SICULUS’ ‘SLAVE WAR’ NARRATIVES: WRITING SOCIAL COMMENTARY IN THE BIBLIOTHĒKĒ." Classical Quarterly 68, no. 2 (2018): 534–51. http://dx.doi.org/10.1017/s0009838818000393.
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Diodorus Siculus has not enjoyed a positive reputation among historians of antiquity. Since the nineteenth century his Bibliothēkē has been dismissed as a derivative work produced by an incompetent compiler, useful often only in so far as one can mine his text for lost and, evidently, far superior works of history. Diodorus’ own input into the Bibliothēkē has been dismissed as the clumsy intervention of ‘a small man with pretensions’. In one of the sharpest expressions of the traditional view, Diodorus is not a historian but ‘a mere epitomizer and an incompetent one at that’. In recent years voices of dissent have spoken up, determined to investigate Diodorus’ own contribution to ancient historiography. Their contributions have been notable for their desire to study and understand Diodorus on his own terms or to problematize his derivative use of his sources. Sacks, in particular, has argued that Diodorus’ voice can be heard in nearly every proem, a feature that occurs regularly in the text, and that Diodorus’ own views structure his analysis of historical events copied from other authors.
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Andrade, Gabriel, and Maria Campo Redondo. "Rushton and Jensen’s Work has Parallels with Some Concepts of Race Awareness in Ancient Greece." Psych 1, no. 1 (2019): 391–402. http://dx.doi.org/10.3390/psych1010028.
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Rushton and Jensen’s “Thirty Years of Research on Race Differences in Cognitive Ability” documents IQ differences in populations on the basis of race. The authors explain these data by arguing that cold winter conditions in Europe had greater pressure for the selection of higher intelligence. Critics of Rushton and Jensen, and of the very category of race, claim that race is a social construct that only came up in the 16th century, as a result of overseas voyages and the Atlantic slave trade. The goal of this article is to refute that particular claim, by documenting how, long before the 16th century, in classical antiquity race was already a meaningful concept, and how some Greek authors even developed ideas that bear some resemblance to Rushton and Jensen’s theory. The article documents how ancient Egyptians already had keen awareness of race differences amongst various populations. Likewise, the article documents passages from the Hippocratic and Aristotelian corpus, which attests that already in antiquity, there was a conception that climatic differences had an influence on intelligence, and that these differences eventually become enshrined in fixed biological traits.
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McWilliam, Andrew. "Looking for Adê: A contribution to Timorese historiography." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 163, no. 2-3 (2008): 221–38. http://dx.doi.org/10.1163/22134379-90003684.
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In the centuries-old and turbulent history of Portuguese colonialism in East Timor, place names such as Lifao, Mena, Manatuto, Kupang and Dili (after 1769) are redolent of the early record of contact and trading relationships that fuelled the colonial desire for sandalwood, slaves and Christian souls in equal measure. Another name of similar antiquity and significance, also widely reported in the collective Portuguese archive, is the trading entrepôt of Adê (sometimes written as Adem). However, whereas most of these former ports of Portuguese engagement have retained their emplaced identity both within the historical record and as sites of contemporary settlement, the significance of Adê has faded with time. It rarely features in the contemporary Portuguese literature, and much uncertainty now surrounds its physical location beyond a general idea that it lay somewhere along the north coast of the island east of the current capital of Dili. In this brief communication I attempt to shed some light on the whereabouts of this curious and otherwise obscure fragmenta of Timorese historiography.
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Banaji, Jairus. "Late Antiquity to the Early Middle Ages: What Kind of Transition?" Historical Materialism 19, no. 1 (2011): 109–44. http://dx.doi.org/10.1163/156920611x564680.
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AbstractThe stereotype of slave-run latifundia being turned into serf-worked estates is no longer credible as a model of the transition from antiquity to the middle ages, but Chris Wickham’s anomalous characterisation of the Roman Empire as ‘feudal’ is scarcely a viable alternative to that. If a fully-articulated feudal economy only emerged in the later middle ages, what do we make of the preceding centuries? By postulating a ‘general dominance of tenant production’ throughout the period covered by his book, Wickham fails to offer any basis for a closer characterisation of the post-Roman rural labour-force and exaggerates the degree of control that peasants enjoyed in the late Empire and post-Roman world. A substantial part of the rural labour-force of the sixth to eighth centuries comprised groups who, like Rosamond Faith’s inland-workers in Anglo-Saxon England, were more proletarian than peasant-like. The paper suggests the likely ways in which that situation reflected Roman traditions of direct management and the subordination of labour, and outlines what a Marxist theory of the so-called colonate might look like. After discussing Wickham’s handling of the colonate and slavery, and looking briefly at the nature of estates and the fate of the Roman aristocracy, I conclude by criticising the way Wickham uses the category of ‘mode of production’.
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Salamon, Maciej. "How to win new followers for Christianity?: The origins of eastern and western missions in early medieval 'younger Europe'." Journal of the Australian Early Medieval Association 16, no. 1 (2020): 23–51. http://dx.doi.org/10.35253/jaema.2020.1.2.
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The Christianisation of eastern Europe started later than in western Europe and faced challenges not faced by the West in late antiquity. In those eastern lands occupied by Slavs and others, formerly under control of the Byzantines or others, the process of re- Christianising those lands and bringing Christianity for the first time to the occupiers, was done gradually and often with cultural concessions, like the preservation of language. In Bulgaria there was an acceptance of Christianity in former Byzantine territory often associated with increasing political ties. In Frankish lands, however, where there was a push for Christianisation there was often more conflict. The pace of this increased in the ninth century with Cyril and Methodius as missionaries, whose new style of spreading Christianity and the development of a written Slavic language brought permanent success.
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Lewandowicz, Janusz. "Ograniczenia stanu jako przeszkoda w przyjmowaniu do klasztorów w czasach Grzegorza Wielkiego na podstawie jego "Registrum epistularum" oraz norm prawa rzymskiego." Vox Patrum 64 (December 15, 2015): 317–44. http://dx.doi.org/10.31743/vp.3718.
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Monastic life, which development has been significantly contributed by St. Gregory the Great, has an important place in the history of Europe. This paper attempts to go back to the period of monasticism in the Late Antiquity, of which there are numerous testimonies in the epistles of St. Gregory the Great. Based on Registrum epistularum, the paper presents the practice of admitting to the monasteries candidates from different social backgrounds. Simultaneously, it discusses the evolution of the imperial law, from the reign of Constantine to the end of the sixth century, by concerning restrictions on the admission to the monasteries arising from the fact of belonging to the specific state (obnoxii): decurions, tax collectors, colonate, slaves assigned to the land. The paper highlights the concern of Pope Gregory I for those who join the monasteries as well as draw attention to the motives, which guided the emperors to make laws concerning the admission to the monasteries and the Gregory’s attitude towards the secular law. The paper also draws attention to the efforts of the pope aiming at promoting the monastic life as the highest form of Christian life.
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Bagnall, Roger S. "Landholding in Late Roman Egypt: The Distribution of Wealth." Journal of Roman Studies 82 (November 1992): 128–49. http://dx.doi.org/10.2307/301288.
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One of the most revealing aspects of any society is the distribution of wealth. In the ancient world, the stratification of landholdings essentially determined the stratification of wealth. There were, to be sure, many other kinds of wealth: funds and commodities for lending, urban rental property, productive enterprises, slaves, ships, and so on. To some extent these were no doubt owned by the same people who owned agricultural land, but the almost total absence of quantifiable data makes generalization difficult. Land, moreover, occupied a unique position in the economy and government of the Roman Empire, both practically and ideologically. The great bulk of taxation fell on the land, and almost all of the burdens of public service both in the cities and in the villages were attached to its ownership. That these disadvantages of land as a form of wealth were insufficient to deter the élite from desiring land is in some measure the result of the enormous ideological preference that all of classical antiquity attached to land as a form of wealth, an ideology connected in part to the relative stability of returns from landed property compared to those from other, more volatile, forms of wealth.
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Asekuno, Anthony Afe, and Matthew Izibili. "Islam and Culture Two Epistemic Catalysts for Moral Dilemmas in the African Democratic Experiment." Matatu 40, no. 1 (2012): 257–73. http://dx.doi.org/10.1163/18757421-040001018.
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Democracy as historical practice has managed to survive twists and turns in its gestation, birth, and growth to maturity. In Greek Antiquity, the inclusion of women and slaves was an issue to contend with. This was hardly resolved before the Athenian States were dissolved into the Roman empires. With much larger populations, more effective rationality, vital civilization and sophistication, democracy was resuscitated in the eighteenth century in Britain and North America, and has spread around the world. This is not to imply a sense of security, which would be false; newer and still more sophisticated, tremors, contractions, and paroxysms have emerged. But these problems have often led to moral dilemmas and conflicting traditions. This essay arguees that two formidable obstacles to the steady development of democracy and liberty and an exacerbation of the dilemma of democratic tradition arise from Islam and traditional cultural accretions. By reviewing the basic concepts and issues associated with the notion and practiceof democracy, this article identifies specific areas of culture and Islam within the Nigerian context that tend to frustrate democratic processes – a problem that calls for caution on the part of practitioners, active and prospective.
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Gill, David W. J. "Pots and Trade: Spacefillers or Objets D'Art?" Journal of Hellenic Studies 111 (November 1991): 29–47. http://dx.doi.org/10.2307/631886.
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It is now a commonplace view that fine pottery may not have formed the major part of any cargo in antiquity. The archaeological evidence of shipwrecks seems to confirm the view held by most students of the ancient economy that pots—both fine and coarse—were merely ‘parasitic’ on the main items of trade, staples, metals and slaves. However there are some who plead a special case for the fine wares—especially the figure-decorated—during the archaic and classical periods. J. Boardman, for example, though in principle in agreement with the general view that pottery accompanied ‘more important materials’, still seems to hold the view (which he formulated in 1964) that ‘Corinthian vases were being carried for their own sakes, as objets d'art, or at least best plate’. This paper will examine the recent claim—in response to those who, it is maintained, have ‘demoted the consignments of Greek pottery, plain or decorated, to “space-fillers” or “profitable ballast”’—viz., that ‘Athenian decorated pottery was not cheap and … was as valuable and profitable a trade commodity as most that any classical ship took on board’.
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Laruelle, Marlène. "Mythe aryen et référent linguistique indo-européen dans la Russie du XIXe siècle." Historiographia Linguistica 32, no. 1-2 (2005): 61–85. http://dx.doi.org/10.1075/hl.32.2.04lar.
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Summary Like the other European countries, Russia of the 19th century experienced much of the same scholarly discourse concerning the Aryan idea. The Russian Aryan myth distinguishes itself from the German and French versions by the absence of racialism and its Orthodox anchoring, this way offering the possibility of a certain ‘decentralization’ in the face of the Western experience of Aryanism. This difference often permits Slavophile intellectual circles at the periphery of the classic university life to develop a genealogical discourse concerning nationhood and the legitimization of the imperial expansion of Russia in Asia and the Far East. As a result, the Aryan reference blossomed in the historical and archaeological arguments for the justification of the supposed national continuity and statehood between the ancient Scythian world and contemporary Russia. The proximity between the Slavic and the Indo-Iranian languages, of the Oriental branch of the Indo-European family, would naturally constitute, for the Slavophiles, a scientific argument in favour of the Aryan assertion of Russia : the competition between the Germanic peoples and the Slaves for the most ancient antiquity is then transposed into the notion of language.
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Krautbauer, Anna, Stephen Llewelyn, and Blake Wassell. "A Gift of One Eunuch and Four Slave Boys: P.Cair.Zen. I 59076 and Historical Construction." Journal for the Study of Judaism 45, no. 3 (2014): 305–25. http://dx.doi.org/10.1163/15700631-12340058.
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P.Cair.Zen. I 59076 is a letter sent by Toubias, the head of an influential Jewish family in the Transjordan, to Apollonios, an important official of the Ptolemaic king. It concerns the dispatch of a eunuch and four boys to him. The article focuses on the role of the eunuch. It critiques the accepted view that he was the boys’ tutor arguing instead that he was of value in his own right as a personal attendant in an elite household. The role of eunuchs more generally is discussed to bolster the argument. If correct, there must have been a perceived demand for such persons in royal and elite households. This in turn has implications for the possible fate of the four boys, who are all prepubescent. Though the papyrus illustrates the means by which the Tobiad family was able to maintain its powerful position in the Ptolemaic territory of Coele-Syria, the article highlights two responsibilities of modern historiography, both to appreciate the great worth of the Zenon archive and to carefully remember the marginalized of antiquity.
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Krioni, A. E. "The Genesis of the Private Financial Control in Ancient Russia." Accounting. Analysis. Auditing 6, no. 3 (2019): 76–83. http://dx.doi.org/10.26794/2408-9303-2019-6-3-76-83.
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To search the roots of historical institutions in deep antiquity is a way which is completely justified and even necessary. However, it so happens that sometimes under new conditions even the most ancient phenomena undergo such strong transformations that their initial characteristics could not be found by simple reading of historical documents of law. One of these phenomena, according to the author, seems to be the institute of the Old Russia’s private audit to be visibly found in the financial life of the Slavs after a deep examination of trade customs and traditions of making deals. Such acts as “Zaklich”, “The Commandment on Bargaining” in Oustav of the Grand Prince Jaroslav Vlademerich of Sudh, article 27 of the section “On Chelyadins” in Pravda Rouskaya and similar provisions included in the Code of Trade Law describe the procedure which makes us admit that private control in Ancient Russia existed.
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Sheldon, Rose Mary. "Slave Revolts in Antiquity. By Theresa Urbainczyk. (Berkeley, Calif.: University of California Press, 2008. Pp. xii, 117. $19.95.)." Historian 72, no. 2 (2010): 463–64. http://dx.doi.org/10.1111/j.1540-6563.2010.00267_46.x.
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SINGH, PRABHAKAR. "FROM ‘NARCISSISTIC’ POSITIVE INTERNATIONAL LAW TO ‘UNIVERSAL’ NATURAL INTERNATIONAL LAW: THE DIALECTICS OF ‘ABSENTEE COLONIALISM’." African Journal of International and Comparative Law 16, no. 1 (2008): 56–82. http://dx.doi.org/10.3366/e0954889008000066.
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The classic notions of antiquity had very imperfect notions of international justice. With the Greeks and Romans, ‘foreigners’ and ‘Barbarians’ or ‘enemy’ were synonymous in language and in fact. By their rude theory of public law, the persons of alien were doomed to slavery (…) piracy was unblushingly practised by the most civilized states which then existed (…) Grecian philosophers gravely assert that they (barbarians or foreigners) were intended by nature to be the slaves of the Greeks.1 ‘Colonialism’ has been the first gift of science to the non-European world. Developments in natural science through inventions set the pace for industrial revolution in Europe. The industrial revolution, further, set the sail for discovering new markets, resources and raw materials. An attempt to find markets and materials exposed the fragile Asian and African states to the imperial designs of colonisers, hidden in the garb of civilisers and merchants. The marriage of ‘mercantilism’ and ‘civilisationalism’ on the Asian and African soil fertilised by advances in science gave birth to colonialism. This ‘couple’ conceived many a time and brought forth ‘cultural’ and ‘military’ subjugation, servility, racism and interference into the sovereignty and society of the unexcavated soil of Asia and Africa. This family soon spread in the world what we now know as ‘the Empire’.
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Amielańczyk, Krzysztof. "RZYMIANIE I ICH „PRAWO MEDYCZNE” (ASPEKTY PRAWNO-KARNE)." Zeszyty Prawnicze 11, no. 1 (2016): 69. http://dx.doi.org/10.21697/zp.2011.11.1.04.
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ROMANS AND THEIR ‘MEDICAL LAW’ (CRIMINAL LAW ASPECTS) Summary Medicine began to be regulated by law already in the antiquity. Securing the public interest, the Roman legislator made attempts to protect his citizens from certain blameworthy medical practices. There are sources available showing cases of doctors (medics), midwives and pharmacists being criminally prosecuted as a result of the fatal consequences of their medical and quasi-medical activities. The Roman law would impose criminal liability for the acts of administering poison instead of a medicament, bans on sterilization (castration), bans on abortion, criminal liability for causing the death or bodily injury of another man’s slave as a result of his improper treatment (imperitia). Doctors could be divided into private doctors, hired by private persons, and public ones, who were employed and paid by municipalities. Public doctors had to be highly qualified and enjoy an immaculate reputation. Nonetheless, the requirements demanded of doctors did not change the generally negative opinion on medics as held by the Roman society.
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Rudenko, Oleksii. "The Making of a Soviet Hero: the Case of Spartacus." Soviet and Post-Soviet Review 47, no. 3 (2020): 333–56. http://dx.doi.org/10.30965/18763324-20201365.
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Abstract This article examines the process of establishing the image of ancient slave rebellion leader Spartacus in the early Soviet era, with a focus on the 1920s and 1930s. Although the image of Spartacus in Soviet historiography has been investigated by scholars, the process of acculturation and reception of his figure within toponymy, onomastics, sport, and history-writing has not been researched as a holistic approach of Soviet propaganda. This article traces how and why Spartacus’s image became the primary figure of the classical antiquity in Soviet propaganda of the 1920s. The article argues that it was not Soviet historiography in the 1920s that shaped his image to be embodied in the Soviet narratives and public space. Rather, art, local toponymy, and sports created and promoted a particularly Soviet reception of Spartacus in the 1920s and 1930s which provided implications for socialist Central-Eastern European countries in the post-World War II era.
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Wiegel, Narine, Valentina Chernikova, Elena Sergodeeva, and Ivan Gulyak. "The concept “freedom” in a virtual reality of the information society." SHS Web of Conferences 72 (2019): 03003. http://dx.doi.org/10.1051/shsconf/20197203003.
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In the article he authors analyze the key aspects of the crisis of western culture which are revealed in the formation of “civilization of consumption” and create limitation of freedom which has a variant of value orientations choice. At the same time the contradiction between traditional and global value dominants appears and here due to freedom of choice ethical guidelines become situational ones, satisfying utilitarian aims. There appears a condition of instability, leading to “social loneliness”. The only way out for a man is an “imaginable world of a dream”, a virtual reality based on information technologies where a man feels genuine freedom. The authors of the article study transformation of freedom, starting from the antiquity where there appeared the problem of freedom in the slave-holding polices through existentialism and freedom of choice, synergetics of the XXth century where freedom was blend with life of the society, to genuine freedom of virtual reality.
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Volodarets-Urbanovich, Ia V. "ABOUT ONE TYPE OF JEWELRY OF THE HEAD OF THE SLAVS: ON THE MATERIALS OF MALYI RZHAVETS AND MARTYNIVKA TREASURES." Archaeology and Early History of Ukraine 30, no. 1 (2019): 201–17. http://dx.doi.org/10.37445/adiu.2019.01.16.
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The article analyses «bobo-similar» plates jewelry from Malyi Rzhavets and Martynivka — four specimens. In 1889 near the village Malyi Rzhavets was found a small treasure of women’s jewelry. In 1907, in the village Martynivka was found another treasure that included the women’s and men’s jewelry and Byzantine wares. Both complexes belong to the treasure of «Martynivka» type or the first chronological hoard-group by O. A. Shcheglova. One can assume the interpretation of these products as large temple ornament or decoration of scythe. Quite similar (though not entirely similar) bronze ware — lamellar temporal rings — are known in the antiquities of Roman times in Central Lithuania. The chronology of these jewelry — the phase B2 or B2 / C1 — 100—230 АD. Finds from Central Lithuania and treasures from Malyi Rzhavets and Martynivka differ in some design features, ornamental motifs and sizes. This can explain the chronological difference.
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Shumka, Leslie J. "Slave Revolts in Antiquity, by Theresa Urbainczyk.Slave Revolts in Antiquity, by Theresa Urbainczyk. Berkeley, California, University of California Press, 2008. xiii, 177 pp. $50.00 US (cloth), $19.95 US (paper)." Canadian Journal of History 44, no. 2 (2009): 288–90. http://dx.doi.org/10.3138/cjh.44.2.288.
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Sterk, Andrea. "Mission from Below: Captive Women and Conversion on the East Roman Frontiers." Church History 79, no. 1 (2010): 1–39. http://dx.doi.org/10.1017/s0009640709990989.
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The significance of captives in the history of empire has come to the fore in several recent books and articles. Linda Colley starts her intriguing study of this theme with the stories of two famous, if legendary, British captives—Robinson Crusoe and Gulliver—explaining how each represents a different conception of empire: the former a shipwrecked ex-slave turned conqueror and colonizer; the latter an overseas adventurer who is captured, humiliated, and terrorized but ultimately transformed by the values of his captors into a critic of his own society. Far from the heroes of Defoe and Swift, female captives featured in conversion accounts on the east Roman frontiers represent another response to captivity in a very different imperial world—that of the Roman and Iranian empires of late antiquity. These protagonists neither came to dominate the kingdoms in which they were held nor assimilated the culture of their captors but maintained their identity, their customs, and their religion in captivity. Indeed, these captives went further still, actually transforming the peoples and governments under which they were held from their very positions of subordination.
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Korporowicz, Łukasz Jan. "Rome and Roman law in English antislavery literature and judicial decisions." Acta Universitatis Lodziensis. Folia Iuridica 91 (April 2, 2020): 37–49. http://dx.doi.org/10.18778/0208-6069.91.04.
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The abolition of slavery by modern states was an important step towards the recognition of what is now known as human rights. The British Empire and its cradle, England, were the leading entities responsible for the support of the international trade slave. For this reason, its antislavery movement is one which deserves particular attention. The argumentation used by the abolitionists has been a subject of many studies. Philosophical, theological or commercial arguments against slavery are well researched. It needs to be emphasised, however, that abolition was a legal step. In this context, it is interesting to seek legal argumentation against the enslavement of people. It is obvious that an appropriate reasoning would be difficult to find. Slavery has been a common social institution since ancient times. The universal principles of Roman law, as well as the significance of Roman civilisation for the development of the Western culture, made it one obvious field of research. The main aim of this article is to check if reference to Roman antiquity has been one of the crucial arguments in the antislavery struggle in Britain.