A COMPREHENSIVE PORTRAIT OF ANCIENT ROME - (A.) Carandini, (P.) Carafa (edd.) The Atlas of Ancient Rome. Biography and Portraits of the City. 1. Text and Images. 2. Tables and Indexes. Translated by Andrew Campbell Halavais. In two volumes. Pp. xiv + 640 + 463, b/w & colour ills, colour maps, b/w & colour pls. Princeton and Oxford: Princeton University Press, 2017 (originally published as Atlante di Roma antica, 2012). Cased, £149, US$199.50. ISBN: 978-0-691-16347-5.

2018 ◽  
Vol 69 (1) ◽  
pp. 213-217
Author(s):  
Carlos Machado
2021 ◽  
pp. 39-60
Author(s):  
Elizabeth A. Clark

Chapter 3 describes the senatorial aristocracy of Rome and divisions within its ranks. Even after the seat of western government left the city for safer territory, its aristocrats retained their pride of place. When Constantine founded Constantinople as his capital in the East, an entire senatorial aristocracy was created for it, although its members could not claim the ancient lineage and traditions of their Roman counterparts. The chapter details senatorial wealth, including that of Melania and Pinian. It explores the diverse meanings of “family” in ancient Rome and relevant inheritance law. It traces the family trees of Melania and Pinian and their extensive real estate—mansions, villas, and agricultural properties, spread across eight Roman provinces. It analyzes the fraught question of whether an excavated palace on Rome’s Caelian Hill was Melania and Pinian’s, and its probable fate.


2002 ◽  
Vol 34 (1) ◽  
pp. 170-171
Author(s):  
Nayereh Tohidi

This book is unique in several ways. It is the product of unprecedented research collaboration between a Muslim feminist female anthropologist (Ziba Mir-Hosseini), based and educated in the West, and a Muslim feminist male cleric (Hujjat al-Islam Sayyid Muhsin Sa[ayin]id Zadih), based and educated in Islamic seminaries in Iran. For the first time, the Qom seminary (Hawzih)—the center of religious and political power of Shi[ayin]i clerics—opened its doors to a feminist female scholar, letting her engage in a face-to-face encounter on gender issues with several prominent Islamic ulema (clerical scholars). Much of the book is a transcription of dialogues between Mir-Hosseini and eminent clerics in the Iranian religious seminaries in the city of Qom. The central concern of these dialogues is the way religious knowledge is produced in Shi[ayin]i Islam and the complex relationship among the believer, religious authority, and political action.


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