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The Space of Imperial Cult in the Roman Empire
This paper will briefly explore the development of the form, use and choice of space for imperial cult in the Roman Empire, from the first century B.C. to Late Antiquity, from West to East and passing through Rome. As we well know, imperial cult could be housed within several architectural contexts and formats: varying from large buildings to more intimate halls, from basilica and forum complexes to libraries, baths, palaces, military bases. Moreover, imperial cult could be promoted directly and indirectly by carefully planning the function and architectonical ornamentation of a strategically chosen space. In this respect, the lines of a global religious/architectural policy for the Empire will be discussed against the archaeological and epigraphic evidence, which often testifies to the existence of regional policies and trends. The main focus of this paper will rest on the analysis of the mechanism by which Roman emperors, officials and architects, could play with space – as well as with its form, aspect and location – in order to convey a multiplicity of ideological and political messages through religion, worship and architecture. I will try to assess to what extent strategies in the use of space were effective to their purposes: the success or failure of selected architectural projects will be illustrated in some detail, to support suggested interpretations and views.
C. Thomas McCollough (Centre College, Danville, USA)
Kingdoms in Conflict: The Architecture of Power
and Strategies of Subversion in Early Roman Palestine
The excavations at ancient Sepphoris in lower Galilee (where I have been excavating for the last fifteen years) have exposed various architectural elements of the early Roman city that served as the initial center for rule of Herod Antipas. Drawing on the work of John Stambaugh (The Ancient Roman City: Ancient Society and History), I offer an interpretation of this architecture in terms of its expression of power and prestige. Drawing on the work of Marianne Sawicki (Crossing Galilee), I show how this architecture engendered an architectural and social response from the local population that expressed both adaptation and subversion. In the course of analyzing the latter we can detect a theocratic vision of rule and hierarchy rising to challenge that expressed by the architecture of Herod Antipas. The consequence is that lower Galilee in the early Roman period puts before us a landscape where there is an interesting interplay between various conceptualizations and architectural expressions of power and religion.
Marc Mastrangelo (Dickinson College, Carlisle, USA)
Roman Epic and Christian Empire: Vergil's Legacy in the Poetry of Prudentius
Scholars from Burckhardt to Momigliano, Barnes, and Cameron, have seen the early fourth-century church historian Eusebius as the key figure who had linked the sacred story of Christ and the Roman Empire to create an imperial theology. Now that Christianity was tolerated and even promoted by Constantine and subsequent emperors, Rome became part of historians’ construction of universal sacred history. No longer was it the central purpose of writing history to prove the truth of Christianity. Conventional scholarly wisdom rightly concludes that one purpose of fourth-century Christian historiography was to unify the history of the Empire and Sacred history. The separation between Sacred and Roman history persists for many poets of this era, including Juvencus, Proba, Damasus, Ambrose, and Paulinus —and for later Christian poets: Sedulius, Arator, Victorius, and Avitus— but Prudentius’ Psychomachia and Peristephanon are serious attempts at unification. Yet scholars have said little concerning Prudentius’ treatment of Roman and Sacred history by Prudentius (348-c.405 CE). In my paper I take up the claim that Christian Salvation History informs Prudentius’ poetic program in both the Psychomachia and the Peristephanon. I argue that Prudentius constructs Salvation History from a fusion of Roman pagan history, Roman Christian history which includes New Testament and martyr stories, and Old Testament history. He has incorporated into Salvation History the whole of Roman history, from Romulus to Theodosius, as part and parcel of three fundamental events which define the orthodox version of Christian Salvation History: Creation, the Incarnation, and the Last Judgment. Prudentius’ implied (Roman) reader, already biased toward Christian doctrine and biblical stories, has a share in the political and civic life of fourth-century Rome. Consequently, the reader is susceptible to this imperial version of Salvation History, a version that makes politics and religion indistinguishable.
PANEL VI
Ethnic Models of Power Legitimation in the Political Practice
of Contemporary Multiethnic States and Quasi-States
Convenor: Vassiliy R. Filippov (Center for Civilizational and Regional Studies, Moscow, Russia)
The panel is to consider ideological substantiation of political actualization of the power legitimation ethnic model in the political practice of contemporary multiethnic states and quasi-states. In the context of the above mentioned problem, the following issues are to be discussed:
– paradigmatics of contemporary ethnological science and ideological substantiation of the ethnic power legitimation model and of the ethnocratic regimes legitimacy;
– the premordial paradigm in ethnology as a conceptual foundation for political self-determination of the substantiated ethnic associations, and correspondingly, constructivism as a theoretical and methodological background of ethnicity's depolitization and substantiation of the exterritorial forms of the individual ethnocultural self-determination;
– the problem of ethnic groups as subjects of the law: collective rights of substantiated ethnic groups or the individual's right for free choice of the ethnocultural identity realization forms;
– introduction of legal norms in the ethnic sphere as a tool of ethnocratic forms of government construction;
– ethnic models of power legitimation in the political practice of contemporary states and quasi-states.
Willem van Vuuren (University of the Western Cape, Belville, South Africa)
Ideological Nationalism and Democracy in South Africa
The paper focusses on the nature and strategic employment of ethno-racial nationalism to legitimate political power hierarchies in both pre-democratic and post-apartheid South Africa. And it critically explores some of the implications of this model of power legitimation for future democratic consolidation in the country. For this purpose it conceptualises "ideological nationalism" and develops a conceptual framework for its analysis in terms the idea of the nation, a nationalist mythology about past, present and future, including its historical mission, enemy conceptions, and requirements of "victory" and "national freedom". It also looks at ideological nationalism in general and how it relates to authoritarian and democratic politics. This includes a brief exposition of the "vicious circle" of authoritarian power and ideology" in terms of the following propositions: structured elite-mass inequality necessitates ideology, ideology requires mythology, nationalist mythology demands exclusivism and intolerance, exclusivism and intolerance calls for totalitarian control, and totalitarian domination presupposes structured inequality, etc. It then traces the 20th century Charterist-Africanist debate for the basic principles of African nationalism, and critically analyses it in comparison with the Afrikaner nationalism of the apartheid regime. This involves an ideology-critique of both these nationalisms as ethno-racial models for challenging or legitimating ethno-racial domination. Finally it critically analyses official discourses relating to nationalism and nation-building in the post-apartheid era, and identifies current trends in state ideology regarding the use of ethno-racial arguments for the entrenchment of new power hierarchies and the determination of national group inequalities that threatens democratic consolidation in South Africa.