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Journal articles on the topic 'Post-Roman'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Shaw, Brent D. "Ritual Brotherhood in Roman and Post-Roman Societies." Traditio 52 (1997): 327–55. http://dx.doi.org/10.1017/s0362152900012022.

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A singular merit of John Boswell's provocativeSame-Sex Unionshas been to refocus the attention of a wide range of scholars from differing disciplines on the significance of manuscript sources foradelphopoiesis, a Christian ceremonial in the eastern Mediterranean for the ‘making of a brother'. It seems fair to say that the balance of scholarly opinion has rejected his claim that these rites were, in effect, marriage ceremonials for men. The ceremonials seem to have been used to create a ritual brotherhood in which one man ‘adopted’ another as his ‘brother’. This still leaves a large question to

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2

Hanson, W. S., J. Webster, and N. J. Cooper. "Roman Imperialism: Post-Colonial Perspectives." Britannia 30 (1999): 421. http://dx.doi.org/10.2307/526715.

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3

Aerts, A., B. Velde, K. Janssens, and W. Dijkman. "Change in silica sources in Roman and post-Roman glass." Spectrochimica Acta Part B: Atomic Spectroscopy 58, no. 4 (2003): 659–67. http://dx.doi.org/10.1016/s0584-8547(02)00287-2.

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4

TANIICHI, TAKASHI. "ROMAN AND POST-ROMAN GLASS VESSELS DEPICTED IN ASIAN WALL PAINTINGS." Orient 22 (1986): 128–42. http://dx.doi.org/10.5356/orient1960.22.128.

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5

Polm, Martijn. "Museum Representations of Roman Britain and Roman London: A Post-colonial Perspective." Britannia 47 (June 2, 2016): 209–41. http://dx.doi.org/10.1017/s0068113x16000143.

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ABSTRACTThis paper offers a post-colonial analysis of past and present representations of the archaeological remains of Roman Britain and Roman London in the British Museum and Museum of London respectively. Since post-colonial criticism of Romano-British archaeology is highly relevant to such an analysis, a brief description is provided at the outset. Thereafter follows a series of six case studies — three for each museum. The first four focus on the history of the Romano-British collections at both museums and sometimes draw on post-colonial insights to explain the development of these colle

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6

Russell, Paul. "Latin and British in Roman and Post-Roman Britain: methodology and morphology." Transactions of the Philological Society 109, no. 2 (2011): 138–57. http://dx.doi.org/10.1111/j.1467-968x.2011.01251.x.

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7

Mccarthy, Mike, Marion Archibald, Colleen Batey, et al. "A Post-Roman Sequence at Carlisle Cathedral." Archaeological Journal 171, no. 1 (2014): 185–257. http://dx.doi.org/10.1080/00665983.2014.11078266.

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8

Saiid, Nashwa. "Phialê: A Roman Grain-Post in Ancient Alexandria." Conference Book of the General Union of Arab Archeologists 11, no. 11 (2008): 57–58. http://dx.doi.org/10.21608/cguaa.2008.38417.

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9

Bowden, William. "THE CONSTRUCTION OF IDENTITIES IN POST-ROMAN ALBANIA." Late Antique Archaeology 1, no. 1 (2003): 57–78. http://dx.doi.org/10.1163/22134522-90000004.

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Late antique social structures in the provinces of Epirus Vetus and Epirus Nova, as represented by urban centres, ecclesiastical authority and Roman material culture, largely disappeared during the first half of the 7th c. Around this time the practice of furnished burial was adopted by sections of the population. This transition has traditionally been interpreted as reflecting an expression of ethnic identity on the part of an indigenous population. This paper argues, however, that these post-Roman cemeteries are a reflection of the more localised and fluid social structures that emerged in p

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10

Heath, Christopher. "Columbanus and the Peoples of Post-Roman Europe." Al-Masāq 31, no. 3 (2019): 369–71. http://dx.doi.org/10.1080/09503110.2019.1662600.

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11

Conley, Tom. "The Roman noir in Post-War French Culture." French Studies 60, no. 4 (2006): 542–43. http://dx.doi.org/10.1093/fs/knl151.

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12

SARRIS, PETER. "Continuity and Discontinuity in the Post-Roman Economy." Journal of Agrarian Change 6, no. 3 (2006): 400–413. http://dx.doi.org/10.1111/j.1471-0366.2006.00127.x.

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13

Merotto, Maria Federica. "Prestito vitalizio ipotecario and mandatum post mortem." Zbornik Pravnog fakulteta Sveučilišta u Rijeci 38, no. 2 (2017): 907–26. http://dx.doi.org/10.30925/zpfsr.38.2.9.

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The paper focuses on the post mortem mandate, an agreement used to protect some interests arising after the mandator’s death, both in Italian legal system and in Roman Law. Given that the latest doctrine has considered invalid a post mortem mandate where the nature of the mandatory’s tasks is economic, as it does not comply with art. 458 Cod. Civ., this article explores the issues suggesting that the recent introduction of the ‘reverse mortgage’ within the Italian legal system could be considered as a new step towards overcoming the prohibition of agreements as to succession. After analysing t

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14

Edwin, Pace. "Historia Brittonum and 'Saxon Annals': A case for convergence in the historiography of post-roman Britain." Journal of the Australian Early Medieval Association 15 (November 1, 2019): 1–30. http://dx.doi.org/10.35253/jaema.2019.1.1.

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Analysis here of chapter 66 of 'Historia Brittonum' suggests that its chronology diverges less from that of Bede and 'Anglo-Saxon Chronicle' than previously believed. The author's own testimony demonstrates that he misunderstood the significance of Roman consuls. His belief that consuls, and not emperors, ruled Rome after 388 led him to delete twentyfour years from the reign of Valentinian III. This in turn shifted every date in chapter 66 back some two decades. But when this single error is corrected, 'Historia Brittonum's' chronology becomes much more consistent with that of other works of e

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15

Lane, Alan. "Wroxeter and the end of Roman Britain." Antiquity 88, no. 340 (2014): 501–15. http://dx.doi.org/10.1017/s0003598x00101140.

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When and how did urban life in Roman Britain end? The excavations conducted by Philip Barker at Wroxeter from 1966–1990 produced evidence suggesting a post-Roman phase of urban activity that continued into the sixth or seventh century AD, up to 200 years beyond the traditionally accepted chronology. Careful re-examination of the evidence, however, throws doubt on these claims. More recent work on Late Roman Britain coupled with new discoveries in Wales and the west challenges the evidence for the post-Roman survival of Wroxeter as an urban centre and suggests that it may have been largely aban

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16

Ingebretsen, Edward. "Post-Colonial Gothic Dramas: Roman Catholicism and the Homosexual." Political Theology 6, no. 2 (2005): 235–58. http://dx.doi.org/10.1558/poth.6.2.235.65451.

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17

Cawood, T. D. "The Iron Age, Roman-British and post-medieval pottery." Proceedings of the Prehistoric Society 52, S1 (1986): 4–7. http://dx.doi.org/10.1017/s0079497x00060060.

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18

Eaton, Amanda J. "The Roman Noir in Post-War French Culture (review)." MLN 119, no. 4 (2004): 897–900. http://dx.doi.org/10.1353/mln.2004.0129.

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19

Duffy, Jean H. "Illness, Ritual and Liminality in the Post-Nouveau Roman." Romanic Review 96, no. 2 (2005): 207–31. http://dx.doi.org/10.1215/26885220-96.2.207.

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20

Scull, Christopher. "Post-Roman Phase I at Yeavering: A Re-consideration." Medieval Archaeology 35, no. 1 (1991): 51–63. http://dx.doi.org/10.1080/00766097.1991.11735539.

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21

Mol, Eva. "Roman Cyborgs! On Significant Otherness, Material Absence, and Virtual Presence in the Archaeology of Roman Religion." European Journal of Archaeology 23, no. 1 (2019): 64–81. http://dx.doi.org/10.1017/eaa.2019.42.

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In this article I explore different ways archaeologists can contribute to and learn from theorizing the digital world beyond the traditional functionalistic means of applying computational methods. I argue that current digital technologies can be a very constructive tool to create non-human experience and awareness. I pursue this argument by presenting ideas from a work-in-progress project experimenting with the post-human and the virtual, and by exploring significant otherness in Roman religion and the dark spots in human perception, through the analysis of an absent temple in Rome. Applying

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22

Garland, Nicky. "Rethinking the dichotomy: ‘Romans’ and ‘barbarians’." Antiquity 92, no. 362 (2018): 538–40. http://dx.doi.org/10.15184/aqy.2018.23.

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Our understanding of the interactions between the Roman Empire and indigenous societies (or ‘barbarians’) that lay within or surrounding its borders has undergone considerable advances over the last 30 years. Stemming initially from a colonial perspective, which saw the Roman Empire as ‘civilising’ those who were subsumed into it, the study of these interactions now includes a wealth of diverse post-processual or post-colonial approaches that stress the complexity of interactions within and between these social groups. Even with these advances, the self-imposed opposition between prehistoric a

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23

Covo, Jacqueline. "Roman d'idées et « polars », deux écritures du Mexique post-révolutionnaire." America 22, no. 1 (1999): 9–21. http://dx.doi.org/10.3406/ameri.1999.1407.

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24

Archibald, Zosia. "Macedonia and Thrace: Iron Age to post-Roman urban centres." Archaeological Reports 60 (November 2014): 88–105. http://dx.doi.org/10.1017/s0570608414000118.

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Macedonia continues to offer a great deal of new material evidence, including much systematic information, as well as major, occasionally sensational discoveries (see Catherine Morgan's “View from Greece”, above), whether in those areas that are considered to be the historical “heartlands” of the Argead kingdom, Pieria and Emathia, the mountain regions of the northern and western Pindus or in eastern Macedonia, which comprises areas with a rather different historical and cultural profile. The administrative area of Thrace has, by contrast, played a more modest role in recent field research, ex

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25

Ward-Perkins, Bryan. "Continuitists, catastrophists, and the towns of post-Roman northern Italy." Papers of the British School at Rome 65 (November 1997): 157–76. http://dx.doi.org/10.1017/s006824620001062x.

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‘CONTINUISTI’, CATASTROFISTI E LA CITTÀ DELL'ITALIA SETTENTRIONALE POST-ROMANANegli ultimi quindici anni si è sviluppato un vivace dibattito sulla natura delle città nell'Italia settentrionale post-Romana. Tale discussione ha avuto luogo poichè resti di questo periodo rinvenuti in recenti scavi urbani si sono rivelati sistematicamente poco appariscenti. In questo articolo l'autore discute i principali articoli e libri — elencati e brevemente descritti in bibliografia — che hanno contribuito al dibattito. In particolare viene evidenziato che, sebbene gli studiosi tendono a giungere a conclusion

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26

이인숙. "Le post-roman familial dans le cinéma contemporain de Québec." Etudes de la Culture Francaise et de Arts en France 48, no. ll (2014): 355–81. http://dx.doi.org/10.21651/cfaf.2014.48..355.

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27

Naismith, Rory. "Gold Coinage and Its Use in the Post-Roman West." Speculum 89, no. 2 (2014): 273–306. http://dx.doi.org/10.1017/s0038713413004533.

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28

MUNAWAR, NOUR A. "COMPETING HERITAGE: CURATING THE POST-CONFLICT HERITAGE OF ROMAN SYRIA." Bulletin of the Institute of Classical Studies 62, no. 1 (2019): 142–65. http://dx.doi.org/10.1111/2041-5370.12101.

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AbstractSince the beginning of the armed conflicts and public uprisings that accompanied and followed the ‘Arab Spring’ that started in 2010, cultural heritage sites have been hit hard, damaged and often destroyed by different perpetrators. The Syrian Civil War has resulted in unprecedented damage to cultural heritage sites, monuments, and facilities. This has provoked observers, politicians, and international and national non-government organizations to debate about the impacts of damaging Syria's ‘irreplaceable’ patrimony and how to safeguard its past from the ongoing destructive actions. Th

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29

Ledger-Lomas, Michael. "How far did they go? Post-war Roman Catholicism revisited." International journal for the Study of the Christian Church 15, no. 1 (2015): 54–60. http://dx.doi.org/10.1080/1474225x.2015.1020469.

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30

DAVIES, SEAN. "The Battle of Chester and Warfare in Post-Roman Britain." History 95, no. 318 (2010): 143–58. http://dx.doi.org/10.1111/j.1468-229x.2009.00482.x.

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31

Gonzalez, Eliezer. "The Traditional Egyptian Antecedents of Graeco-Roman Post-Mortem Ascent." El Futuro del Pasado 5 (October 13, 2014): 191–224. http://dx.doi.org/10.14516/fdp.2014.005.001.009.

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Si bien la civilización egipcia es más antigua, al referirnos a las culturas egipcia y grecorromana solemos aludir a culturas contiguas, y es innegable el profundo impacto que las ideas egipcias tuvieron en el mundo grecorromano. En ciertos aspectos clave, la visión egipcia de la vida después de la muerte anunció las concepciones grecorromana, judía y cristiana primitiva, particularmente en términos del motivo del ascenso post mortem. Aunque los canales de transmisión se han perdido en la antigüedad, este motivo todavía puede bosquejarse con suficiente claridad en ambas culturas como para suge

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32

Lin, Sihong. "Amalasuintha: the transformation of queenship in the post-Roman world." European Review of History: Revue européenne d'histoire 26, no. 5 (2019): 900–902. http://dx.doi.org/10.1080/13507486.2019.1607484.

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33

Loveluck, Chris. "External Contacts and the Economy of Late Roman and Post-Roman Britain. Edited by K. R. Dark." Archaeological Journal 155, no. 1 (1998): 402–4. http://dx.doi.org/10.1080/00665983.1998.11078878.

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34

Lopez-Costas, Olalla. "Taphonomy and burial context of the Roman/post-Roman funerary areas (2nd to 6th centuries AD) of A Lanzada, NW Spain." Estudos do Quaternário / Quaternary Studies, no. 12 (July 21, 2015): 55–67. http://dx.doi.org/10.30893/eq.v0i12.111.

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Although in the post-Roman transition (Late Antiquity) intense socioeconomic, cultural and environmental changes took place in NW Iberia, their impact in the life of local communities is barely known. The funerary rites and burial are processes deeply rooted in societies, hence their modifications may reveal helpful aspects to understand the aforementioned transition. To reach this objective and improve our knowledge on the local lifestyle, I analyzed and compared the taphonomy, or post-mortem alterations, of burials from A Lanzada necropolis. This is one of the few sites in NW Spain where two

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35

Kennedy, Scott. "WINTER IS COMING: THE BARBARIZATION OF ROMAN LEADERS IN IMPERIAL PANEGYRIC FROMa.d.446–68." Classical Quarterly 69, no. 1 (2019): 422–34. http://dx.doi.org/10.1017/s0009838819000351.

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The Ostrogothic king Theoderic I (a.d.475–526) drew on his experience of ruling post-imperial Italy when he famously remarked that ‘The poor Roman imitates the Goth and the rich Goth imitates the Roman’. Written well after the fall of the western Roman empire, these words have prefaced many discussions of the process of Roman and barbarian assimilation and mutual acculturation. This topic has long captured the imagination of scholars, who have approached the topic from many different angles, such as archaeology, religion, prosopography and literature.

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36

Hingley, Richard, Chiara Bonacchi, and Kate Sharpe. "‘Are You Local?’ Indigenous Iron Age and Mobile Roman and Post-Roman Populations: Then, Now and In-Between." Britannia 49 (March 8, 2018): 283–302. http://dx.doi.org/10.1017/s0068113x18000016.

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AbstractThe Iron Age and Roman periods are often defined against each other through the establishment of dualities, such as barbarity–civilisation, or spiritual–rational. Despite criticisms, dualities remain prevalent in the National Curriculum for schools, television, museum displays and academic research. Recent scientific studies on human origins, for example, have communicated the idea of an ‘indigenous’ Iron Age, setting this against a mobile and diverse Roman-period population. There is also evidence for citizens leveraging dualities to uphold different positions on contemporary issues o

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37

López-Costas, Olalla, and Gundula Müldner. "Fringes of the empire: Diet and cultural change at the Roman to post-Roman transition in NW Iberia." American Journal of Physical Anthropology 161, no. 1 (2016): 141–54. http://dx.doi.org/10.1002/ajpa.23016.

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38

Funari, Pedro Paulo Abreu, and Renata Senna Garraffoni. "Discussing acculturation as an interpretative model: romanisation as a case-study." Heródoto: Revista do Grupo de Estudos e Pesquisas sobre a Antiguidade Clássica e suas Conexões Afro-asiáticas 3, no. 2 (2019): 256–65. http://dx.doi.org/10.31669/herodoto.v3n2.21.

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The aim of this conference is to discuss how post-colonial approach can helpus to rethink Roman identity and the theory of Romanization. The conferenceexplores different theoretical models and focuses in two inter-related topics:first we shall discuss how acculturation model promoted a more homogenousand conservative understanding of the Roman past and then we shall arguehow diference and otherness can be an important tool to propose a more heterogeneousapproach to the Roman Empire.

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39

Moffett, Cameron. "SLATE DISCS AT TINTAGEL CASTLE: EVIDENCE FOR POST-ROMAN MEAD PRODUCTION?" Antiquaries Journal 97 (September 2017): 119–43. http://dx.doi.org/10.1017/s0003581517000233.

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The excavated evidence of the building on the middle terrace of Site C at Tintagel Castle, in Cornwall, indicates that in the post-Roman period it had been the focus of activity involving the reuse of imported amphorae in conjunction with secondary stone stoppers made at Tintagel. This paper considers the nature of that activity and suggests that mead (fermented honey water) was being made in the building in the fifth and sixth centuriesadand stored in reused amphorae. The role of alcohol and feasting in power structures of the period and in the development of the site’s defences is also discu

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40

GORRARA, C. "NARRATIVES OF PROTEST AND THE ROMAN NOIR IN POST-1968 FRANCE." French Studies LIV, no. 3 (2000): 313–25. http://dx.doi.org/10.1093/fs/liv.3.313.

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41

Johnston, Laurie. "Religion and Post-Conflict Statebuilding: Roman Catholic and Sunni Islamic Perspectives." Review of Faith & International Affairs 13, no. 4 (2015): 99–100. http://dx.doi.org/10.1080/15570274.2015.1104969.

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42

Hingley, Richard. "Contributions to a post-colonial Roman Archaeology: linking Brazil and Britain." Heródoto: Revista do Grupo de Estudos e Pesquisas sobre a Antiguidade Clássica e suas Conexões Afro-asiáticas 2, no. 2 (2018): 114–22. http://dx.doi.org/10.31669/herodoto.v2i2.268.

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43

Wadden, Patrick. "Columbanus and the Peoples of Post-Roman Europe, ed. Alexander O’Hara." English Historical Review 135, no. 572 (2019): 163–65. http://dx.doi.org/10.1093/ehr/cez388.

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44

Gorrara, C. "NARRATIVES OF PROTEST AND THE ROMAN NOIR IN POST-1968 FRANCE." French Studies 54, no. 3 (2000): 313–25. http://dx.doi.org/10.1093/fs/54.3.313.

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45

Veković, Marko. "Religion and Post-conflict Statebuilding, Roman Catholic and Sunni Islamic perspectives." Politics, Religion & Ideology 18, no. 2 (2017): 240–41. http://dx.doi.org/10.1080/21567689.2017.1328032.

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46

Modongal, Shameer. "Religion and Post-Conflict Statebuilding: Roman Catholic and Sunni Islamic Perspectives." Politics, Religion & Ideology 18, no. 4 (2017): 468–69. http://dx.doi.org/10.1080/21567689.2017.1397591.

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47

Robeck, Cecil M. "Book Review: Evangelical Theological Perspectives on Post—Vatican II Roman Catholicism." International Bulletin of Missionary Research 31, no. 1 (2007): 50–51. http://dx.doi.org/10.1177/239693930703100116.

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48

Thomas, Mark G., Michael P. H. Stumpf, and Heinrich Härke. "Integration versus apartheid in post-Roman Britain: a response to Pattison." Proceedings of the Royal Society B: Biological Sciences 275, no. 1650 (2008): 2419–21. http://dx.doi.org/10.1098/rspb.2008.0677.

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49

Lapteff, Sergey. "On Post-Hellenistic Influence in South-East Asia." Ancient Civilizations from Scythia to Siberia 22, no. 2 (2016): 295–320. http://dx.doi.org/10.1163/15700577-12341304.

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For a long time South-East Asia was thought to be out of the reaches of the influence of Hellenistic and Post-Hellenistic cultures. However these notions need to be changed now, especially due to new findings in Thailand and Cambodia. Analyzing different types of archaeological objects (some types of beads, Greco-Roman cameos, Roman coins etc.) we come to the conclusion that continental South-East Asia experienced various kinds of influence from Post-Hellenistic cultures, which can be traced not only on the sea shores, but also in the inner regions of the Indochina Peninsula. The relationship

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50

MacCormack, Sabine. "Sin, Citizenship, and the Salvation of Souls: The Impact of Christian Priorities on Late-Roman and Post-Roman Society." Comparative Studies in Society and History 39, no. 4 (1997): 644–73. http://dx.doi.org/10.1017/s0010417500020843.

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The impact of Christianity on the functioning of the later Roman empire has been examined by historians ever since Gibbon published his Decline and Fall. Had the Christians hastened the decline and fall of Rome? Outlining some themes of his projected work, Gibbon suggested before 1774 that indeed they had. In 1776, when publishing the first volume of his history, he touched on this same issue with considerable circumspection; but five years later, his earlier opinion appeared in print under the heading of “General Observations on the Decline of the Empire in the West” by way of concluding the

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