TEACHING ANCIENT HISTORY WITH ICT: A DIGITAL EDUCATIONAL “RIDE” INTO THE CLASSICAL WORLD

2017 ◽  
Author(s):  
Dimitris Markantonatos
Keyword(s):  
Ancient History ◽  
Classical World

Ancient History for Girls

2018 ◽  
Author(s):  
Sheila Murnaghan ◽  
Deborah H. Roberts
Keyword(s):  
Twentieth Century ◽  
Historical Fiction ◽  
Ancient History ◽  
Classical World ◽  
History Texts ◽  
Women And Girls ◽  
Ancient Record ◽  
Ancient Women

This chapter considers the strategies used to make history texts and works of historical fiction set in antiquity appealing to girl readers of the first half of the twentieth century, who were increasingly exposed to books with active girl heroines. Despite the severe constraints on ancient women and girls, such writers as Dorothy Mills, Caroline Dale Snedeker, Erick Berry, and Naomi Mitchison contrive to provide their readers with independent, resourceful ancient counterparts. They achieve this by filling in the silences of the ancient record, setting their stories on the spatial and temporal margins of the classical world, and devising plots in which girls act in the place of absent or inadequate brothers.

General

2014 ◽  
Vol 61 (1) ◽  
pp. 142-146
Author(s):  
Vedia Izzet ◽  
Robert Shorrock
Keyword(s):  
Ancient Greece ◽  
Eighth Century ◽  
Definite Article ◽  
Late Antique ◽  
Ancient History ◽  
Classical World ◽  
Online Resource ◽  
Starting Point ◽  
The World ◽  
Magnum Opus

The last few years have brought us handbooks, companion guides and encyclopaedias in serried ranks. In size these works have ranged from magnum (opus) through to double magnum or perhaps (in the case of the 2010 Oxford Encyclopedia of Ancient Greece and Rome) to jeroboam. The new Wiley-Blackwell Encyclopedia of Ancient History outdoes them all in capacity (clearly a rehoboam) and range. This vast work – comprising over 5,000 entries in more than 7,000 pages – advances confidently (note the bold use of the definite article in the title: TheEncyclopedia of Ancient History) beyond the confines of the ‘classical world’ and ‘ancient Greece and Rome’ to provide nothing less than a reference work for the whole of Ancient History from the Near East to the Egypt of the Pharaohs, from the Neolithic to the eighth century ce. The refusal of this work to recognize traditional boundaries would clearly have appealed to the spirit of Alexander III, the Great (whose entry spans an impressive six pages). Alexander would no doubt also be impressed by the remarkable juxtapositions which occur within this alphabetized encyclopaedia: in volume 11 we move within five pages from an Egyptian residence and town associated with Rameses II (Piramese) to the Greek district of Elis around Olympia (Pisa) to a ‘short Jewish magical text of a Late Antique Babylonian provenance’ (Pishra de-Rabbi Hanina ben Dosa; 5337). Alexander's attempts at eastward expansion proved, in the end, too much for his men. One wonders if this work too – in the form of thirteen printed volumes – may prove to be similarly overwhelming to many an undergraduate whose starting point lies in Augustan Rome or Periclean Athens:(consider, for example the daunting thirty-five pages of maps which precede the first entry in volume 1 (not ‘Aardvark’, alas, but ‘Abantes’). However, it is important to consider that the print version of this work is not the end of the project nor even the main point of the project at all. The Encyclopedia of Ancient History is a true child of the World Wide Web. It has clearly been conceptualized as an online resource (not simply as a printed text that can be viewed on a computer screen) that will continue to expand and evolve: The electronic form of the EAH will continue to add new articles, indeed new areas of the ancient world; to revise existing ones; and to create spaces for correction and discussion of published articles – even, in line with our conviction of the open-endedness of history, counter-articles… . It will try to represent something of the unsettledness of our disciplines and their vitality. It will continue to evolve as historical studies do. (cxxxvi)

A (Hi)story of Illyria

1998 ◽  
Vol 45 (2) ◽  
pp. 213-225 ◽  
Author(s):  
Jennifer Wallace
Keyword(s):  
Oscar Wilde ◽  
Ancient History ◽  
Twelfth Night ◽  
Classical World ◽  
Closed World ◽  
Ancient Times

Throughout history, little has been known about the land of Illyria. ‘As ”savages” or “barbarians” on the northern periphery of the classical world’, the historian John Wilkes writes, ‘even today the Illyrians barely make footnotes in most versions of ancient history, and more often than not they are simply ignored.’ Shut in by mountains, north of the betterknown Greece and covering roughly the area of modern-day Albania, Macedonia, and Bosnia, Illyria has remained a closed world to outsiders, dismissed as barbarian in ancient times and remembered in more recent centuries only as an unexplored outpost of the Ottoman or Hapsburg Empires. As a result, Illyria has become a place of mystery, the site of myth and legend as much as of historical civilization-building or battles, a by-word for the realm of the imagination. Oscar Wilde summed up the popular association of Illyria with fiction when, in a review of an amateur production of Twelfth Night, he wrote with characteristic succinctness: ‘Where there is no illusion there is no Illyria.’

scholarly journals 'Kult' i religionsvidenskab og arkæologi

2004 ◽  
Author(s):  
Lisbeth Bredholt Christensen
Keyword(s):  
Present Author ◽  
Near East ◽  
Religious Practice ◽  
Practical Aspect ◽  
Ancient History ◽  
Classical Archaeology ◽  
Classical World ◽  
Ancient Israel ◽  
Common Term ◽  
The One

The word 'cult' is only rarely used in the Study of Religion today, whereas, instead, 'religion', 'ritual' and 'religious practice' are used. in Prehistoric and Classical Archaeology, as well as in Ancient History, however, 'cult' is a common term. The connotations of the word 'cult' differ among various disciplines. In Prehistoric Archaeology, 'cult' denotes 'religious retual' or the practical aspect os 'religion, i.e. the use of 'cult' (unjustifiably, according to the present author) appears to make it possible for prehistorians to speak about religion without takin into consideration 'belief' (not visible in the aarchaeological material). In Classical Archaeology and Ancient History 'cult' is not in the same way a terminus techicus because it is found in the texts. In these disciplines 'cult' is used as a synonym for 'religion', emphasizing that in Greek and Roman societies 'religion' is based on worshipping gods and heroes, but not necessarily involving belief. in Socioloy, 'cult' has been assigned a completely independent measning, possibly deriving from 'mystery-cult'. In the Study of Religion the attempts at defining and discussing 'cult' are limited to studies of ancient Israel, early Christianity, ancient Near East and the classical world. Various attempts have been made to use 'cult' as an abstract, universally applicable concepts in the same fashion as 'ritual' and 'religion'. However, these attempts seem to have been ony partially successful. Ultimately, 'cult' is a very vague word lingering between the abstract and theoretical on the one hand and, on the other hand, remaining fixed in the regional and chronological context of the ancient Mediterranean and Near East worlds.

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