Act One! Just two quick scenes to introduce two of the three plots: the lovers plot with Cador, Constantia, Edwin, and Modestia, and the high/political plot with King Aurelius and Artesia. Of course, because it’s Rowley, we get some wonderful slippage between the two 🙂 We have yet to venture into the comic/low plot, starring […]
In 2018, Humanities Commons honored one of the most time-honored traditions of the season: summer camp. We hosted a virtual summer camp for users old and new. It helped participants to update, build, and achieve an outstanding digital presence through HC. Please check out the discussions from Summer 2018 to see the fantastic work and […]
This essay is part of a pioneering special issue on Ottoman international law, and analyses the work of several Egyptian and Ottoman lawyers focused on the understudied field of private international law. It argues for greater attention to the history of private international law by examining lawyers and functionaries in Ottoman and post-Ottoman Egypt, an especially productive site for the resolution of disputes about domicile and nationality, not to mention trade and investment. I pays particular attention to ‘Abd al-Hamid Abu Haif, an Egyptian jurist who prepared a pioneering Arabic-language study of private international law. Close examination of the writings of Abu Haif (as well as those of Gabriel Noradounghian and other late Ottoman lawyers) demonstrates that Ottoman legal history is fertile ground for analyzing the questions of individual status and affiliation that lie at the heart of the (notoriously convoluted) field of conflict of laws.
Coming to this late, as juggling work and the great homeschooling experiment has been really challenging this week… but very glad that I stole a bit of time for this in the end! The wonderful weirdness obviously starts with the dramatis personae as several people have already noted. I love the fact that we have […]
This article offers a brief synopsis and partial summary of my Ph.D. Dissertation The Aeolic Dialects of Ancient Greek: A Study in Historical Dialectology and Linguistic Classification (Cambridge, 2016). This will consist of situating the contribution of the study in its scholarly context (summarising the first chapter of the dissertation), followed by a more concise synopsis of the linguistic features analysed by the dissertation and its evaluation methodology. The main dissertation synopsis is then followed by a concise survey of the dissertation’s principal results for Boeotian dialect research, aside from the dissertation’s general conclusions that an Aeolic subgrouping is likely, and that Boeotian appears to share a closer affinity with Thessalian than it shares with Lesbian, and that from the cumulative evidence a Thessalian-Boeotian subgrouping within Aeolic appears to be more likely than a Thessalian-Lesbian one.
Some gentes–armed social units or peoples such as the Goths, the Franks, the Burgundians or the Vandals–became an intrinsic part of European history. Others like the Heruli, the Sciri, the Gepids and the Rugians played their somewhat vague role, but disappeared from our sources without having had the opportunity to form any stable regnum on formerly Roman provinces or to forge new medieval national identities. To be sure, historians did not hesitate to apply to the “neglected barbarians” the concept of Völkerwanderung, complete with historical maps showing entire peoples wandering across the page. In Late Antiquity there were Gothic, Vandalic and Alanic groups acting at various settings in time and space. The sources denominate these groups by the same name, for example, Silings and Hasdings are accepted as two Vandalic clusters. It is astonishing that the Herulian groups acting in the East as in the West are not accepted as such. Most scholars discussed the idea of a East- and Westherulian people, separated from the other in its history.
The resemblance between the Gospel story about Jesus stilling a storm in the Sea of Galilee (Mt. 8:18, 23-27, Mk. 4:35-41, Lk. 8:22-25) and the Jonah story (Jon. 1:1-16) has been long acknowledged by scholars. This article contends that since the relations between the two stories are those of polar opposition, it should be possible, by way of reversal, to reconstruct from the three Synoptic versions of the storm-stilling story another three underlying images of Jonah, in addition to the multiply and often contradictory images of this unusual figure, current in the Second Temple literature. Aside from it, the comparison to other storm-stilling stories and a brief discussion of the “Sign of Jonah” pericope yield some additional methodological insights.
If we set aside the canon of scripture as it endured in Judaism, we see that Jubilees interprets the Book of the Watchers as scripture. Much as it does with Genesis, Leviticus, and Isaiah, Jubilees accounts for the Book of the Watchers, addresses problems in the apparent meaning, and provides a meaning consistent with a broader set of theological principles. Studying the manner in which Jubilees uses the Book of the Watchers leads us to a greater understanding of the concept of scripture held by at least one second-century teacher, the process of interpretation when the problems in the source are deeply theological, and the process of composition. Tracing the tensions in the sources used and produced by the author of Jubilees will lead us to a discussion of authorship that relies on rhetorical analysis rather than multiplicity of authorship to explain the use of the Book of the Watchers in Jubilees.
The Aramaic incantation texts from late antique Mesopotamia have been invoked as sources for the dialects of Late Aramaic, as well as sources on the religions of Late Antiquity, but outside of the small cabal of scholars who work on these texts, they are seldom viewed as a legitimate source of information about either. Often, they are deprecated as “defective” vernacular texts drawing upon a myriad of “hybrid” or heterodox folk religious traditions, rather than the normative orthodox religions from which they putatively derive. In addressing them, we presuppose a set of dyads: the material within them has been categorized as “religious” or “magical” on the one hand, and “literary” or “oral” on the other. These abstract categories, thus conceived, are then reified and sealed off from one another. By consigning these texts to one or another arm of these dyads, we perpetuate this highly problematic categorization. In my view, much could be obtained by setting aside the question of categorization and examining the ways in which these texts appear to be in dialog with one another.
Based on a case study, the paper analyses the possibilities of social media as a tool for science communication in the context of information and communication technology (ICT) usage in archaeology. Aside from discussing the characteristics of digital archaeology, the social networking sites (SNS) Twitter, Sketchfab, and ResearchGate are integrated into a digital research data dissemination tool. As a result, above-average engagement rates with few impressions were observed. Compared with that, status updates focusing on actual fieldwork and other research activities gain high numbers of impressions with below-average engagement rates. It is believed that most of the interactions are restricted to a core audience and that a clearly defined social media strategy is obligatory for successful research data dissemination in archaeology, combined with regular posts in the SNS. Additionally, active followers are of highest importance.