Journal articles: 'Barbarikum'

1

NDIAYE, E. "Barbaricus." Vita Latina 166 (June 1, 2002): 53–71. http://dx.doi.org/10.2143/vl.166.0.616465.

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2

Neilson, Brett. "Barbarism/modernity: Notes on barbarism." Textual Practice 13, no. 1 (March 1999): 79–95. http://dx.doi.org/10.1080/09502369908582330.

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3

Budanova, Vera. "Civilization and Barbarism: Anthropology of Latent Barbarism." ISTORIYA 10, no. 8 (82) (2019): 0. http://dx.doi.org/10.18254/s207987840007139-1.

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4

Igareta, Ana. "Civilization and Barbarism: When Barbarism Builds Cities." International Journal of Historical Archaeology 9, no. 3 (September 2005): 165–76. http://dx.doi.org/10.1007/s10761-005-8277-6.

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5

Dymowski, Arkadiusz. "Some Remarks on the Problem of Occurrence of Denarii Subaerati in Barbaricum." Notae Numismaticae - TOM XV, no. 15 (May 17, 2021): 167–78. http://dx.doi.org/10.52800/ajst.1.a.10.

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The rapid increase in the corpus of finds of denarii subaerati in the territory of Barbaricum in the last two decades has allowed us to expand our knowledge about the occurrence of these coins in this area. To date, only subaerati have been recorded in finds while recently previously unnoticed categories of non-silver denarii from unofficial issues have been noticed. Furthermore, it is possible to state with a very high probability that denarii subaerati were manufactured in eastern areas of Barbaricum at least since the end of the 3rd century. This of course does not mean that all subaerati that were found in Barbaricum were made there. On the other hand, it is still a very surprising conclusion, due to the fact that until recently it has been considered obvious that all subaerati found in Barbaricum are imports from the territory of the Empire. Thanks to new finds research on subaerati (and on denarii from irregular issues in general) which are situated within a broader context of examinations of finds of Roman coins and their imitations and copies in Barbaricum turn out to be more and more crucial for understanding of the role of Roman Imperial denarii (and Roman money in general) among the Barbarians in the Roman Period and the Migration Period.

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Chialda, Radu Vasile. "Weak Barbarism." Cultura 8, no. 1 (January 1, 2011): 223–35. http://dx.doi.org/10.2478/v10193-011-0014-z.

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7

Wood, Leanne. "‘Beyond barbarism’." IPPR Progressive Review 26, no. 3 (December 2019): 250–54. http://dx.doi.org/10.1111/newe.12166.

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8

Bello, Walden. "Battling Barbarism." Foreign Policy, no. 132 (September 2002): 41. http://dx.doi.org/10.2307/3183452.

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9

Kavka, Stephen J. "VERBAL BARBARISM." Plastic and Reconstructive Surgery 79, no. 6 (June 1987): 1004. http://dx.doi.org/10.1097/00006534-198706000-00037.

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10

McLaughlin, Kevin. "Benjamin's Barbarism." Germanic Review: Literature, Culture, Theory 81, no. 1 (January 2006): 4–20. http://dx.doi.org/10.3200/gerr.81.1.4-20.

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11

Bátora, Jozef, and Nik Hynek. "On the IR barbaricum in Slovakia." Journal of International Relations and Development 12, no. 2 (June 2009): 186–93. http://dx.doi.org/10.1057/jird.2009.7.

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12

Ohashi, Kenji. "Civilization and Barbarism." Korean Silhak Review 31 (June 30, 2016): 219–58. http://dx.doi.org/10.23945/kss.31.219.258.

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13

Colang, George, and Loredana Vlad. "Transhumanism as Barbarism." Logos Universality Mentality Education Novelty: Philosophy & Humanistic Sciences 8, no. 1 (June 29, 2020): 33–43. http://dx.doi.org/10.18662/lumenphs/8.1/34.

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14

Lehmann, Jörg. "Civilization versus Barbarism." Journal of Educational Media, Memory, and Society 7, no. 1 (March 1, 2015): 51–65. http://dx.doi.org/10.3167/jemms.2015.070103.

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In French history textbooks published after France's defeat in the Franco-Prussian War of 1870 to 1871, the presentation of the war and its outcome frequently include the myth of France's revanche and depictions of the Prussian enemy as barbarians. Other textbooks presented a narrative of progress in which the French Third Republic is shown as the endpoint of a process of advancing civilization. While the idea of a French revanche can be regarded as a founding myth of the Third Republic, the narrative of progress can be seen as an echo of this myth, cleansed of the concept of the enemy as barbarian, which constitutes a national master narrative.

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15

Noys, Benjamin. "Culture or Barbarism?" New Formations 80, no. 80 (November 12, 2013): 234–36. http://dx.doi.org/10.3898/newf.80/81.rev06.2013.

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16

Edyvane, Derek. "'Richly Imaginative Barbarism'." Theoria 66, no. 160 (September 1, 2019): 9–26. http://dx.doi.org/10.3167/th.2019.6616002.

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By way of an engagement with the thought of Stuart Hampshire and his account of the ‘normality of conflict’, this article articulates a novel distinction between two models of value pluralism. The first model identifies social and political conflict as the consequence of pluralism, whereas the second identifies pluralism as the consequence of social and political conflict. Failure to recognise this distinction leads to confusion about the implications of value pluralism for contemporary public ethics. The article illustrates this by considering the case of toleration. It contends that Hampshire’s model of pluralism offers a new perspective on the problem of toleration and illuminates a new way of thinking about the accommodation of diversity as ‘civility within conflict’.

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17

James, C. L. R. "Socialism or Barbarism." Caribbean Quarterly 35, no. 4 (December 1989): 39–47. http://dx.doi.org/10.1080/00086495.1989.11829460.

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18

Cocks, Peter. "Liberalism or Barbarism." New Perspectives on Turkey 3 (1989): 83–92. http://dx.doi.org/10.15184/s089663460000073x.

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19

Ginzburg, Carlo. "Civilization and barbarism." Sign Systems Studies 45, no. 3/4 (December 31, 2017): 249–62. http://dx.doi.org/10.12697/sss.2017.45.3-4.03.

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The reflections on civilization, barbarism, and their intricate relationship, which were put forward in ancient Greece, from Herodotus to Aristotle, had a longterm impact. In the mid-16th century debate which took place in Valladolid, between Juan Ginés de Sepúlveda and Bartolomé de Las Casas, about the status of the native populations of the New World, the Latin translations of Aristotle’s Politics, and its comment by St. Thomas Aquinas, proved to be especially relevant for both opponents. Were Indian natives comparable to Aristotle’s “natural slaves”? Was the war against them comparable to hunting wild beasts? The paper focuses on the debate and its contemporary implications.

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20

Sacks, Jonathan. "Atheism and barbarism." Chesterton Review 39, no. 3 (2013): 279–82. http://dx.doi.org/10.5840/chesterton2013393/4144.

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21

Ghezali, Salima. "Citizenship ν barbarism." Index on Censorship 25, no. 3 (May 1996): 178–80. http://dx.doi.org/10.1080/03064229608536099.

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22

Foster, John Bellamy, and Brett Clark. "Empire of Barbarism." Monthly Review 56, no. 7 (December 1, 2004): 1. http://dx.doi.org/10.14452/mr-056-07-2004-11_1.

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23

Eisenstadt, S. N. "Barbarism and modernity." Society 33, no. 4 (May 1996): 31–39. http://dx.doi.org/10.1007/bf02700305.

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24

Sokolov, Sergei V. "Between Barbarism and Progress: Enlightenment Historical Writings on a Major Conflict in Russian History." Changing Societies & Personalities 3, no. 4 (January 6, 2020): 388. http://dx.doi.org/10.15826/csp.2019.3.4.084.

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The dichotomy of barbarism and progress has long been a focal point for the discussions about Russia’s past and present. The discourse on Russian barbarism had been known in Europe since at least 16th century, but Enlightenment thinkers gave it a new shape by juxtaposing the ancient conception of barbarism with the rather modern idea of progress. In this article, Enlightenment historical writings are examined; the focus is on the question of how Russian history was studied in order to find signs of barbarism and the different guises of progress. The primary sources for the article are mainly Russian historical writings; however, relations and interactions between Russian and European intellectuals, as well as intellectual exchange and influence, are also noted. As there were no word “civilization” in 18th-century Russian, enlightenment was deemed by Russian thinkers as the antipode to barbarism. It is concluded that most Enlightenment writers saw Christianization as a step forward from barbarism in Russian history. Parallels between Russia and Scandinavia as they were drawn by August Schlözer are also analyzed. The article shows how the idea of conflict between barbarism and progress altered the understanding of Russian history in the Enlightenment.

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25

Lobato Chaves, Denise Raissa, and Mauricio Rodrigues de Souza. "Bullying, Prejudice and Barbarism." Creative Education 07, no. 09 (2016): 1181–88. http://dx.doi.org/10.4236/ce.2016.79123.

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26

Le Goff, Jean-Pierre. "Modernization and Gentle Barbarism." Diogenes 49, no. 195 (September 2002): 41–46. http://dx.doi.org/10.1177/039219210204919509.

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27

Deluna, D. N. "Barbarism and Religion (review)." MLN 117, no. 5 (2002): 1148–51. http://dx.doi.org/10.1353/mln.2003.0003.

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28

Da’na, Seif. "Socialism or Neoliberal Barbarism." Contemporary Arab Affairs 12, no. 2 (June 2019): 3–24. http://dx.doi.org/10.1525/caa.2019.122001.

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Over the past sixty years, contemporary Arab political history has witnessed two significant shifts, each of which has resulted in enormous social, economic, cultural, and ideological transformations. The experience of the Arab world is not unique; rather, it is part of the contemporary “world story” in general, and experience of “the societies of the South” in particular, despite the uniqueness of the Arab experience, in general, and the experience of individual country. This review reconstructs the Arab experience since the early 1950s and distinguishes two historical stages economically, politically, and ideologically. The first stage is the era of decolonization and the rise of Arab socialism (1952–70); the second stage is the era of globalization of colonialism or neoliberal capitalism (1980–2011), which in the opinion of the author is responsible for the unfolding of events in the Arab world since the end of 2010. The goal of this comparison is intended as political and historical criticism of the current Arab condition. Comparing and contrasting both stages, and reconsidering the model and experience presented by President Gamal Abdel Nasser, it is concluded that the Arab nation is facing the choice between two critical options: socialism or neoliberal barbarism.

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29

Poirot, Clifford S. "The Return to Barbarism." Journal of Economic Issues 31, no. 1 (March 1997): 233–44. http://dx.doi.org/10.1080/00213624.1997.11505900.

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30

Hofkirchner, Wolfgang. "World Netizenship or Barbarism." Proceedings 1, no. 3 (June 8, 2017): 268. http://dx.doi.org/10.3390/is4si-2017-03945.

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31

Baaz, Mikael. "The Return of Barbarism?" International Studies Review 12, no. 4 (December 2010): 643–46. http://dx.doi.org/10.1111/j.1468-2486.2010.00974.x.

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32

Weiss, MelfordS. "The Barbarism of Specialization." Anthropology News 34, no. 4 (April 1993): 27. http://dx.doi.org/10.1111/an.1993.34.4.27.3.

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33

Wald, Priscilla. "A God Who Is Later a Terror: (En)countering the National Plot in Stein's The Making of Americans." Prospects 16 (October 1991): 323–65. http://dx.doi.org/10.1017/s0361233300004579.

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For laura riding, no one embodies “the new barbarism” more than Gertrude Stein: “No one but Miss Stein has been willing to be as ordinary as simple, as primitive, as stupid, as barbaric as successful barbarism demands.” The charge, which echoes T. S. Eliot's, attests to the efficacy with which Stein disturbs the boundaries of civilization to represent the process of acculturation during which Americans are made. Ironically, however, Riding's “barbarism” names precisely what Stein sought to depict, “gross dogmatic conventions resulting from the fear-inspired consolidation of humanity[,]. … a consolidation against the terror of numbers, each unknown, which would reign if humanity were not consolidated as humanity” (p. 135). Barbarism inheres in the civilizing process, in the very conventions that designate alterity, and it is in that sense that it is, unexpectedly, “ordinary.”

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34

Young, B. W. "Barbarism and Religion. Vol. VI, Barbarism: Triumph in the West, by J.G.A. Pocock." English Historical Review 131, no. 551 (August 2016): 932–33. http://dx.doi.org/10.1093/ehr/cew164.

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35

Pitts, L. F., D. Gabler, and A. H. Vaday. "Terra Sigillata im Barbaricum zwischen Pannonien und Dazien." Britannia 18 (1987): 391. http://dx.doi.org/10.2307/526473.

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36

Falkowski, Wojciech. "Barbaricum comme devoir et défi du souverain chrétien." Annales de Bretagne et des pays de l’Ouest, no. 111-3 (September 20, 2004): 407–15. http://dx.doi.org/10.4000/abpo.1265.

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37

Makolkin, Anna. "Oscillations Between Barbarism and Civilization." E-LOGOS 21, no. 1 (June 1, 2014): 1–18. http://dx.doi.org/10.18267/j.e-logos.376.

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38

Chakraborty, Shitangshu. "Corporate Barbarism to Corporate Citizenship." Journal of Corporate Citizenship 2001, no. 4 (December 1, 2001): 109–23. http://dx.doi.org/10.9774/gleaf.4700.2001.wi.00010.

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39

Malashenko, A. V., Yu A. Nisnevich, and A. V. Ryabov. "MODERN BARBARISM: REASONS AND CONSEQUENCES." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 89, no. 2 (2018): 6–22. http://dx.doi.org/10.30570/2078-5089-2018-89-2-6-22.

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40

Bowersock, G. W. "The Barbarism of the Greeks." Harvard Studies in Classical Philology 97 (1995): 3. http://dx.doi.org/10.2307/311297.

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41

Handelsman, Michael. "Trapped Between Civilization and Barbarism." Latin American Perspectives 24, no. 4 (July 1997): 69–80. http://dx.doi.org/10.1177/0094582x9702400405.

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42

van Henten, Jan Willem. "Martyrdom, Jesus' Passion and Barbarism." Biblical Interpretation 17, no. 1-2 (2009): 239–64. http://dx.doi.org/10.1163/156851508x383458.

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AbstractMartyrdom passages highlight complicated webs of power relationships to which both martyrs and oppressors contribute. This article focuses upon one aspect of the nexus of martyrdom and power that is important for the analysis of torture: the failure of communication between martyr and oppressor. It applies the concept of barbarism to ancient and contemporary presentations of martyrdom (2 Maccabees 7 and the movie Paradise Now) as well as the New Testament passion narratives. Barbarism holds within itself a double tension: it carries a persistent dichotomist logic and sustains existing power-relations; at the same time barbarism also disrupts power-relations, as it also implies acts of misunderstanding, confusion, stuttering, and thereby registers and produces processes of "discursive slippage, the repetitions and doublings, that the articulation of binaries can never completely close up" (Neilson 1999). The article focuses on the prominent feature of dialogues in martyrdoms and passion narratives, which are non-dialogues at the same time. The oppressor fails to communicate his goals, scorns his victims and uses excessive force. The martyrs despise their oppressors, refuse to talk to them and revile them, address their opponents in a foreign language, and sometimes even announce a terrible punishment for them. Torture is an important tool for the oppressors in the power game with their victims, but the martyr's sustaining the tortures seems to reverse the power relationship between the two. Finally, the martyr figure itself may be considered barbaric, because being commemorated as a martyr legitimates the protagonist's actions and elevates him/her to a level that cannot be criticized.

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43

Desai, Radhika. "License for the New Barbarism." Signs: Journal of Women in Culture and Society 29, no. 2 (January 2004): 587–88. http://dx.doi.org/10.1086/378115.

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44

Marchand, Suzanne. "Nazi Culture: Banality or Barbarism?" Journal of Modern History 70, no. 1 (March 1998): 108–18. http://dx.doi.org/10.1086/235004.

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45

Nigro, Samuel A. "Digital Barbarism: A Writerʼs Manifesto." Journal of the American Academy of Child & Adolescent Psychiatry 49, no. 7 (July 2010): 723–24. http://dx.doi.org/10.1097/00004583-201007000-00016.

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46

Block, A. Jay, Linda C. Block, BA Gainesville, Florida Allison, and B. Jaffe. "The Barbarism of Managed Care." Chest 110, no. 1 (July 1996): 1–2. http://dx.doi.org/10.1378/chest.110.1.1-a.

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47

Young, B. W. "J.G.A. Pocock’s Barbarism and Religion." Erudition and the Republic of Letters 2, no. 4 (October 3, 2017): 431–58. http://dx.doi.org/10.1163/24055069-00204003.

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There are no parallels to the career of J.G.A. Pocock in Anglophone scholarship; the singularity of his intellectual trajectory is traced here through constant appeal to his enquiry into the intellectual environments in which Gibbon conceived and wrote his Decline and Fall; the present essay is an attempt at applying much the same interpretative principles at work in the six volumes of Barbarism and Religion both to Pocock and to this culminating study, interpreted as a summa of his practice as an intellectual historian. Pocock is an historian, not a philosopher, and this affects his conception of Enlightenment, which he treats critically as an historian rather than reifying it in the manner of many philosophers. Pocock’s project is to undo the very idea of an ‘Enlightenment Project.’ Barbarism and Religion is not only a study of eighteenth-century conceptions of erudition and the Republic of Letters; it is a contemporary contribution to both.

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48

Filigrana, Pastora. "Anti-racist Feminism or Barbarism." South Atlantic Quarterly 119, no. 3 (July 1, 2020): 629–36. http://dx.doi.org/10.1215/00382876-8601470.

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In September 2017, feminist assemblies began meeting on the eighth day of each month in multiple cities and towns across Spain to prepare for the feminist strike in the country. That same fall, the trial is held for the “wolf pack,” the gang rape that occurred during the festival of San Fermín in 2016: once again, the woman who was raped is put on trial, and not the rapists. With the slogans, “I believe you” and “Listen, sister, here is your pack,” the call goes viral, filling streets, plazas, and social media. This viral call is repeated in April when the sentence in announced that only condemns the members of the group for “abuse” and not for rape, and with even one vote from a judge who dared to say that there was enjoyment on all sides. The streets are dyed a feminist purple: a capillary feminism that reacts as a single body against each piece of news of sexist violence. In that atmosphere, and following a massive feminist strike on March 8, the denunciation of sexual abuse presented by several seasonal strawberry pickers in Huelva leaps into the media. Some collectives call for a march, expecting it to go viral again. However, the response it not at all the same either in number or in intensity. What happened? Debates catch fire. There are accusations: the feminism organized around March 8 and that was expressed in the protests against the wolf pack is racist. The answer is more complex, but there is no doubt that the feminist defiance of the seasonal strawberry workers challenges organized feminism and the unions in an unprecedented way. It speaks of the capillary quality of feminist sensibility, but also of its limits and paradoxes.

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49

van Holthoon, F. L. "Pocock on Barbarism and Religion." International Journal of the Classical Tradition 20, no. 3 (August 28, 2013): 118–24. http://dx.doi.org/10.1007/s12138-013-0326-7.

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50

Malashenko, A. V., Yu A. Nisnevich, and A. V. Ryabov. "Modern Barbarism: Causes and Consequences." Russian Politics & Law 57, no. 3-4 (March 12, 2020): 60–74. http://dx.doi.org/10.1080/10611940.2020.1863053.

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Journal articles on the topic 'Barbarikum'

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