GUICHARROUSSE Roman.
Athens in division. Foreigners within the city (5th-3rd centuries BC).
Sorbonne Editions
Regular price
€32,00
| N° d'inventaire | 26219 |
| Format | 16 x 24 |
| Détails | 488 p., some illustrations, paperback. |
| Publication | Paris, 2023 |
| Etat | Nine |
| ISBN | 9791035108403 |
What constitutes a community? What do we mean by marginality? How can we build connections when we don't have the same legal status as others? We are used to perceiving the place of foreigners—particularly metics—in Athens during the Classical and Hellenistic periods through the prism of the citizen/foreigner opposition. But what was it really like? Does the theoretical and political definition of citizenship cover its real content? While the place of foreigners in trade and their legal status have already been well studied, this book explores another aspect of the lives of foreigners in Attica: their inclusion in social relations within the city.
Whether it is a question of participating in the meetings of a religious association, preparing a procession in honor of a goddess or erecting a stele in honor of the magistrates responsible for worship, attending the lessons of a famous philosopher at the Lycée or paying homage to deceased ancestors, foreigners and citizens rub shoulders and form a society together.
Throughout the examination of these religious and everyday practices, the use of micro-history methods and the reasoned adaptation of those of sociology allow us to renew the questions and to question the usual historical caesuras. Are they still relevant when the historian is more interested in social groups? By crossing sources of very different natures (literary, epigraphic, archaeological), the picture drawn here allows us to go beyond the figure of foreigners constructed by historiography, and to highlight the fact that, ultimately , certain foreigners, far from appearing as excluded, participate on the contrary in the constitution of communities – often infra-civic –, as well as in the establishment of a common landscape by inscribing themselves in the topographical and visual memory of the city.
Whether it is a question of participating in the meetings of a religious association, preparing a procession in honor of a goddess or erecting a stele in honor of the magistrates responsible for worship, attending the lessons of a famous philosopher at the Lycée or paying homage to deceased ancestors, foreigners and citizens rub shoulders and form a society together.
Throughout the examination of these religious and everyday practices, the use of micro-history methods and the reasoned adaptation of those of sociology allow us to renew the questions and to question the usual historical caesuras. Are they still relevant when the historian is more interested in social groups? By crossing sources of very different natures (literary, epigraphic, archaeological), the picture drawn here allows us to go beyond the figure of foreigners constructed by historiography, and to highlight the fact that, ultimately , certain foreigners, far from appearing as excluded, participate on the contrary in the constitution of communities – often infra-civic –, as well as in the establishment of a common landscape by inscribing themselves in the topographical and visual memory of the city.
Whether it is a question of participating in the meetings of a religious association, preparing a procession in honor of a goddess or erecting a stele in honor of the magistrates responsible for worship, attending the lessons of a famous philosopher at the Lycée or paying homage to deceased ancestors, foreigners and citizens rub shoulders and form a society together.
Throughout the examination of these religious and everyday practices, the use of micro-history methods and the reasoned adaptation of those of sociology allow us to renew the questions and to question the usual historical caesuras. Are they still relevant when the historian is more interested in social groups? By crossing sources of very different natures (literary, epigraphic, archaeological), the picture drawn here allows us to go beyond the figure of foreigners constructed by historiography, and to highlight the fact that, ultimately , certain foreigners, far from appearing as excluded, participate on the contrary in the constitution of communities – often infra-civic –, as well as in the establishment of a common landscape by inscribing themselves in the topographical and visual memory of the city.