Název: Hellenistic monumental sanctuaries in late Republican Latium : the advantages of a semantic approach
Zdrojový dokument: Graeco-Latina Brunensia. 2019, roč. 24, č. 1, s. 181-194
Rozsah
181-194
-
ISSN1803-7402 (print)2336-4424 (online)
Trvalý odkaz (DOI): https://doi.org/10.5817/GLB2019-1-12
Trvalý odkaz (handle): https://hdl.handle.net/11222.digilib/141166
Type: Článek
Jazyk
Jazyk shrnutí
Licence: CC BY-SA 4.0 International
Upozornění: Tyto citace jsou generovány automaticky. Nemusí být zcela správně podle citačních pravidel.
Abstrakt(y)
This article explores the advantages that a semantic system could provide to the group of Hellenistic monumental sanctuaries in Latium. Initially conceived as expressions of local reactions against Rome or as local adoptions of Roman socio-cultural practices, a semantic model allows us to see (architectural) style as a communication tool in different contexts. In this setting, there is a shift from Hellenisation, as an acculturation pheomenon, to Hellenism, as a phenomenon of social expression. Thus, a semantic model also sheds light on modes of self-perception and how style was perceived by various audiences. In particular, Hellenistic sanctuaries should be examined from local, regional and pan-Mediterranean prespectives. The emphasis on contextual applications of the semantic model should also make us take into consideration diachronicity. Given that the phenomenon spanned two centuries (the second and first centuries BC), style and, its meaning and function(s) in society would have changed due to more intense building activity and the increased presence of Hellenistic architecture in Central Italy. This consideration further allows us to move away from a static acculturation approach and acquire a better understanding of cultural contact and ethnogenesis in both the ancient and contemporary worlds.
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[3] Caliò, L. M. (2003). La Scuola Architettonica di Rodi e l'Ellenismo Italico. Atlante Tematico di Topografia Antica, 12, 53–74.
[4] Clarke, D. (1978). Analytical Archaeology. London: Methuen.
[5] Coarelli, F. (1986). Introduzione. In F. Coarelli (Ed.), Fregellae 2: Il Santuario di Esculapio (pp. 7–10). Roma: Quasar.
[6] Coarelli, F. (1987). I Santuari del Lazio in Età Repubblicana. Roma: Nuova Italia Scientifica.
[7] Constantakopoulou, C. (2017). Aegean Interactions: Delos and its Networks in the Third Century. Oxford: Oxford University Press.
[8] Derks, T., & Roymans, N. (2009). Ethnic Constructs in Antiquity. The Role of Power and Tradition. Amsterdam: Amsterdam University Press.
[9] Fasolo, F., & Gullini, G. (1953). Il Santuario della Fortuna Primigenia a Palestrina. Roma: Istituto di Archeologia.
[10] Hall, J. (2002). Hellenicity: Between Ethnicity and Culture. Chicago: The University of Chicago Press.
[11] Hatzfeld, J. (1912). Les Italiens resident a Delos. Bulletin de Correspondance Hellénisme, 36, 5–218.
[12] Hölscher, T. (2004). The Language of Images in Roman Art. Cambridge: Cambridge University Press.
[13] Hölscher, T. (2006). Greek Styles and Greek Art in Augustan Rome: Issues of the Present versus Records of the Past. In J. I. Porter (Ed.), Classical Pasts: The Classical Traditions of Greece and Rome (pp. 237–269). Princeton – Oxford: Princeton University Press.
[14] Jones, S. (1997). The Archaeology of Ethnicity: Constructing Identities in the Past and Present. London: Routledge.
[15] Ley, A., & Struss, R. (1982). Gegenarchitektur. Das Heiligtum der Fortuna Primigenia als Symbol der politischen Selbstbehauptung Praenestes. Hephaistos, 4, 117–138.
[16] Lippolis, E. (1986). L'Architettura. In F. Coarelli (Ed.), Fregellae 2: Il Santuario di Esculapio (pp. 29–42). Roma: Quasar.
[17] Ma, J. (2003). Peer Polity Interaction in the Hellenistic Age. Past and Present, 180, 7–38.
[18] Meskell, L. (2007). Archaeologies of Identity. In T. Insoll (Ed.), The Archaeologies of Identity: A Reader (pp. 23–43). New York: Taylor & Francis.
[19] Rous, B. D. (2010). Triumphs of Compromise: An Analysis of the Monumentalisation of Sanctuaries in Latium in the Late Republican Period (Second and First Centuries BC). Amsterdam: Unpublished Thesis.
[20] Strootman, R. (2014). Hellenistic Imperialism and the Idea of World Unity. In C. Rapp, & H. A. Drake (Eds.), The City in the Classical and Post-Classical World: Changing Contexts of Power and Identity (pp. 38–61). Cambridge: Cambridge University Press.
[21] Summers, D. (2010). Aesthetics. In A. Grafton, G. W. Most, & S. Settis (Eds.), The Classical Tradition (pp. 11–18). Cambridge, MA: Belknap Press.
[22] Versluys, M. J. (2013). Material Culture and Identity in the Late Roman Republic. In J. De Rose Evans (Ed.), A Companion to the Archaeology of the Roman Republic (pp. 429–440). Oxford: Wiley Blackwell.
[23] Versluys, M. J. (2014). Roman Visual Material Culture as Globalising Koine. In M. Pitts, & M. J. Versluys (Eds.), Globalisation and the Roman World: World History, Connectivity and Material Culture(pp. 141–174). Cambridge – New York: Cambridge University Press.
[24] Versluys, M. J. (2017). Visual Style and Constructing Identity in the Hellenistic World. Nemrud Dag and Commagene under Antiochos I. Cambridge: Cambridge University Press.
[25] Versluys, M. J. (forthcoming). Objects as Art in Antiquity: The Radical Exoticism of Things.
[26] Veyne, P. (1979). L'Hellénisation de Rome et la Problématique des Acculturations. Diogène, 196,1–29.
[27] Wallace-Hadrill, A. (2008). Rome's Cultural Revolution. Cambridge: Cambridge University Press.
[28] Wescoat, B. D. (2016). New Directions in Hellenistic Sanctuaries. In M. M. Miles (Ed.), A Companion to Greek Architecture (pp. 678–700). Malden, MA – Oxford: Wiley Blackwell.
[29] Woolf, G. (1998). Becoming Roman: The Origins of Provincial Civilization in Gaul. Cambridge: Cambridge University Press.
[30] Zanker, P. (1973). Studien zu den Augustus-Porträts I: Der Actium-Typus. Göttingen: Vandenhoek & Ruprecht.