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Journal articles on the topic "Europe – Civilization – Roman influences"
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Black, Antony. "Classical Islam and Medieval Europe: A Comparison of Political Philosophies and Cultures." Political Studies 41, no. 1 (March 1993): 58–69. http://dx.doi.org/10.1111/j.1467-9248.1993.tb01637.x.
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There were fundamental differences in political philosophy and culture between Islamic and western-Christian or European civilization in the period up to c.1500, notably concerning the nature of the political community, of religious law and of the mode of political discourse. Europe proved open to Greco–Roman influences and thus developed, as Islam did not, a notion of the legitimate secular state.
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Thu Trang, Le. "An Insight of European Political Culture: Development and Features." International Journal of Arts, Humanities & Social Science 04, no. 01 (January 15, 2023): 16–21. http://dx.doi.org/10.56734/ijahss.v4n1a2.
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Political culture is a popular concept in many countries around the world. The paper is expected to contribute to a deeper understanding and introduction of some characteristics of European political culture. This can also be seen as a cultural approach to politics. Being one of the cradles of human civilization with the famous Greco-Roman civilization, Europe inherits the quintessence of other civilizations to bring it to a new level and gained brilliant achievements in terms of economics, politics, culture, etc. The politics of Europe has emerged, had certain achievements, and significantly influenced the political culture all over the world. The study on European political culture is considered as the study of the most basic characteristics of the modern world political culture.
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Huzain, Muh. "Pengaruh Peradaban Islam Terhadap Dunia Barat." TASAMUH: Jurnal Studi Islam 10, no. 2 (September 3, 2018): 355–77. http://dx.doi.org/10.47945/tasamuh.v10i2.77.
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The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the Westcould not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then therise of the West in the era of renaissance in the 14-16th century.This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
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Huzain, Muh. "PENGARUH PERADABAN ISLAM TERHADAP DUNIA BARAT." Tasamuh: Jurnal Studi Islam 10, no. 2 (November 7, 2018): 355–77. http://dx.doi.org/10.32489/tasamuh.41.
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The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the West could not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then the rise of the West in the era of renaissance in the 14-16th century. This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
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Bachrach, David S. "Dominik Trump, Römisches Recht im Karolingerreich: Studien zur Überlieferungs- und Rezeptionsgeschichte der Epitome Aegidii. Quellen und Forschungen zum Recht im Mittelalter 13. Ostfildern: Jan Thorbecke Verlag, 2021, pp. 340." Mediaevistik 34, no. 1 (January 1, 2021): 407–8. http://dx.doi.org/10.3726/med.2021.01.85.
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The study of legal practice, legal theory, and the issuing of law in early medieval Europe has seen a fundamental paradigm shift over the past three decades as scholars have rejected an older model of the Germanic invasions and/or migrations toppling Roman civilization in the lands of the erstwhile western Empire. It is now well understood that the so-called “barbarian law codes” were, in fact, composite bodies of law drawn from a variety of Roman sources, including not only the compendia produced under the auspices of Emperors Theodosius II (402‐450) and Justinian (527‐565), but also Roman provincial law and Roman military law. This new understanding of the enormous influence of Roman law, in its many forms, on early medieval legal thinking and practice was driven by a detailed re-evaluation of legal texts, which continues unabated to the present day. The volume under consideration here, the revised doctoral dissertation of Dominik Trump completed at the University of Cologne, offers a close examination of an epitome of the Lex Romana Visigothorum, issued by King Alaric II between 505‐507. This epitome, called the Epitome Aegidii after its first editor Pieter Gillis (1486‐1533), played a significant role in both legal studies and practice in the Regnum Francorum because of its great utility. As Trump observes, despite its brevity the Epitome Aegidii has the same range of sources as the Lex Romana. These are the Codex Theodosianus, novellae from after the reign of Theodosius, Pseduo-Pauline sentences, the Codex Gregorianus, the Codex Hermogenionus, and a short responsum from Aemilius Papinianus. The Epitome, therefore, provides yet another index of the value with which legal thinkers and practitioners in early medieval Europe regarded the choices made by the advisors of King Alaric when designing and executing his legal compendium.
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Janković, Marko A. "The Concept of Romanization and its Role in the Constitution of the Classical Archaeologies of the Western Balkans." Issues in Ethnology and Anthropology 8, no. 3 (February 27, 2016): 747. http://dx.doi.org/10.21301/eap.v8i3.6.
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The traditional concept of Romanization has heavily influenced the methodology of research of the Roman monuments in Europe. The basic principles of the concept have been laid out by Theodor Mommsen, the German historian and an expert in epigraphy, who was the first to define the relationships between the Roman "civilization" and the local populations in his book The History of Rome. Mommsen presents a process in which two different political, economic and technological communities meet, and the inferior one is inevitably assimilated. Through the adoption of language, script, customs and material culture, the local communities become more Roman, i.e. they are romanized. This paradigm framework has fundamentally changed the way in which the researchers approach the Roman past. This was the first time that the material culture was explained inside archaeology as the discipline associated to history. The introduction of the concept of Romanization enabled the scholars to analyze the material culture in the context of everyday activities, regardless of their artistic value. Although this concept is a largely simplified view of the past, it has marked the Roman archaeology throughout the 20th century. At the moment when Mommsen's ideas are accepted and elaborated in Western Europe, the discipline of archaeology is formed in the Balkans, the first researchers are trained and the first modern archaeological researches are launched. The paper analyses the influence of his ideas upon the formation of Classical archaeology in Croatia and Serbia, two significantly different political contexts.
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Baburin, Sergey N. "LAW ENFORCEMENT ISSUES: INFLUENCE OF THE ROMAN LAW ON RUSSIAN CONSTITUTIONIALISM." Law Enforcement Review 4, no. 1 (May 25, 2020): 5–13. http://dx.doi.org/10.24147/2542-1514.2020.4(1).5-13.
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The subject. Modern law enforcement is considered in harmony with the spiritual and moral foundations of legal culture through the use of ideas and approaches of Roman law.
The purpose. An attempt has been made to assess the influence of Roman Law on Rus-sian constitutionalism and modern law enforcement on the basis of the spiritual and moral traditions of Russian legal culture.
The methodology. Methods of dialectical logic, analysis and synthesis, comparative-historical, formal-legal methods were used. The main method is comparison of founda-tions of Roman law with the basic principles of Russian constitutionalism.
The main results and scope of their application. The problem of influence of Roman law on Russian constitutionalism and, in general, on the basis of modern Russian law en-forcement is raised. If universalism and individualism should be believed as the founda-tions of classical Roman law, then the basis of Russian law is community and social soli-darity. In Russia collective property and joint work as well as ancestral structure in the form of a rural community reached the modern times, while in ancient Rome their disap-pearance was the basis of the formation of Roman law. National peculiarities of the Rus-sian legal and political systems are determined by cultural-historical (civilizational) cir-cumstances, especially by the natural and climatic factors. It was in the communal world of Russia that the idea of Christian equality has formed the basis of the model of life, while in Western Europe the community has followed the path of individualization of the individual and differentiation of elites and masses according to the criteria of social suc-cess. The absolute belief in law as a phenomenon of social planning and a tool for com-promise between different parts of
society, inherited from Roman law, formed the Romano-German and Anglo-Saxon worldview, but it did not take root in Russian legal culture. Modern Russian constitution-alism, while poorly considering the Roman-Byzantine origins of national Russian law, is wrong in its denial of the national-cultural and historical adaptation of European legal in-stitutions and principles.
Conclusions. One of the important results of the study is the conclusion that the social value of Roman law in Russian Constitutionalism includes the moral mission of Roman law and a high assessment of the normative value of the heritage of Roman law. The val-ue depravity of the current Constitution of the Russian Federation can be eliminated, its defects can and should be corrected on the basis of the Roman law tradition, but this should be done only by adequately assessing the own experience of law enforcement, the thousand-year state-legal and spiritual development of the Russian civilization.
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Meler, Arkadiy. "The Constitution of Christian Europe: The Milan Edict 1700 years ago laid the foundations of modern civilization." Religious Freedom, no. 17-18 (December 24, 2013): 62–67. http://dx.doi.org/10.32420/rs.2013.17-18.987.
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This year, the Christian world celebrates the 1700th anniversary of the edict of Milan by Emperor Constantine the Great (272-337), proclaiming the freedom of the Christian faith and laying the foundations for a unified European civilization, united by a common religious world outlook. By its direct influence on the development of "European humanity," the edict of Milan can not be compared to any historical event, either before or after. In ancient Europe there was not a single world outlook, and therefore there could not be an event that marks the beginning of antiquity precisely as a world outlook. At the first glance, modernist Europe possessed a general secular world outlook, but it was, in one way or another, associated with the former Christian foundation and had no axial event, extending its generations for several centuries of new peace treaties and revolutions. In Christian Europe, such an event is exactly the Milan Edict of 313, whose name is forgotten the last of all the events associated with the Christianization of the Roman Empire.
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Bergler, Thomas E. "Youth, Christianity, and the Crisis of Civilization, 1930–1945." Religion and American Culture: A Journal of Interpretation 24, no. 2 (2014): 259–96. http://dx.doi.org/10.1525/rac.2014.24.2.259.
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AbstractDuring the 1930s and 1940s, the Great Depression and the rise of communism and fascism in Europe convinced a broad spectrum of Americans that they were living through a prolonged “crisis of civilization” with real potential to destroy all they held dear. Meanwhile, they saw evidence that these global problems put young people especially at risk for immorality, loss of hope, and political subversion. Because the “youth problem” and the “world crisis” seemed to be inextricably linked, even the everyday behaviors of young people took on a heightened political significance in the eyes of many adults. Christian leaders from across the spectrum of churches—Mainline Protestant, Evangelical, Roman Catholic, and African American—did not just capitalize on this obsession with youth and the fate of civilization; they did all they could to fan those flames. They did so not cynically, but sincerely, believing that they could and should save the world by saving American youth. Yet these leaders were also making a bid for influence in American society and for control of the future of their churches. The resulting politicized views of youth and youth work would not only influence the outcomes of internal church battles, but they would also shape how various Christian groups responded to the Cold War.
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Halapsis, Oleksy. "INDIVIDUALISM ALLOWED ACCESS." Politology bulletin, no. 80 (2018): 35–45. http://dx.doi.org/10.17721/2415-881x.2018.80.35-45.
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The purpose of the article is to identified the origin and essence of Western individualism. Methods of research. I used the methodology of post-nonclassical metaphysics of history, as well as the methods of epistemological polytheism and com parative. Results. The first sprouts of individualism can be detected in Greek poleis. It is the crisis of the polis system in Ancient Greece that predetermined the disappointment of the Greeks in the old collectivist ideals. Roman collectivism quite naturally got along with ideas about civil liberties and the dignity of an individual citizen. The idea of citizenship was brought to the theoretical perfection by moving it beyond the boundaries of city walls. The Christian ideal is not a self-sufficient person, but the community of believers. It is the weakening of the church’s position and the strengthening of the influence of Antiquity that led to the formation of the Western style of thinking, which became the basis of the new European civilizational project. John Locke rethought the Hobbesian «Roman» theory of the social contract, thereby laying the foundations of liberalism, and hence of individualism. However, radically changing the hierarchical society, even the shaken revolution and the restoration of the Stuarts, no theoretical work could not. But in the New World, free from class barriers, Locke’s ideas found a much more fertile soil. Conclusions. The Western version of individualism emerges as a civilizational ideal at the junction of two completely different paradigms — the Ancient (Greek and Roman) and the Christian. Being present in the «body» of the West, individualism could not access its code. The latter was guarded by numerous barriers, among which the Catholic collectivism and the class divisions of hierarchical society were the most powerful guards. In American society, security barriers were significantly weaker, which allowed individualism to develop in the United States. Then American individualism returned to Europe and is now perceived as an integral element of Western civilization.
Dissertations / Theses on the topic "Europe – Civilization – Roman influences"
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Dominik, Carl James. "Confucianism in Europe: 1550-1780." CSUSB ScholarWorks, 1994. https://scholarworks.lib.csusb.edu/etd-project/475.
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Pundt, Heather Ann. "Mining Culture in Roman Dacia: Empire, Community, and Identity at the Gold Mines of Alburnus Maior ca.107-270 C.E." PDXScholar, 2012. https://pdxscholar.library.pdx.edu/open_access_etds/800.
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Trajan conquered Dacia in 106 CE and encouraged one of the largest colonization efforts in the history of the Roman Empire. The new province was rich in natural resources. Immigrants from Dalmatia, Moesia, Noricum, Pannonia, Greece, Syria, Bithynia, Italy, indigenous Dacians, and soldiers from Legio XIII Gemina participated in the extraction of gold from the Apuseni Mountains. The inhabitants of mining settlements around Alburnus Maior and the administrative center Ampelum coexisted under Roman governance but continued to mark their identities in multicultural communities. At Alburnus Maior the presence of wage laborers with access to outside materials and ideas created the opportunity for miners to communicate identity through mediums that have survived. A series of wax tablet legal contracts, altars, and funerary monuments can be combined with recent archaeological data from settlements, burials, and the mines themselves to formulate the broad view necessary to examine the intricacies of group and self-expression. Through this evidence, Alburnus Maior offers a case study for how mobility and colonization in the ancient world could impact identity. Due to the pressures of coping within a multicultural community, miners formed settlements that were central to their daily lives and facilitated the embodiment of state, community, and personal identities. Identity changes over time and can simultaneously communicate several ideas that are hard to categorize. This study approaches this challenge by looking from macro to micro contexts that influenced several expressions of identity. Chapter 2 begins with a historical background that explores the expansion of the Roman Empire and considers how different experiences of conquest influenced the colonists who immigrated to Dacia. The circumstances that led to the massive colonization of Dacia are also considered. Chapter 3 describes how the mines at Alburnus Maior were exploited, who was present, and assesses the impact of state officials, legionaries, and elite entrepreneurs on the formation and expression of state identity through cult, law, and language. The formation of immigrant communities and the working conditions that permeated everyday life at the mines are then considered in the next chapter. Settlement, cult, and religious membership are evaluated for their role in creating and articulating community identities. Chapter 5 then analyzes the personal and sometimes private expression of identity that appears in commemoration, naming conventions, and burial. The three levels of state, community, and personal identities often overlap and collectively show that the hybridization of ideas from several cultures was central to how those at Alburnus Maior negotiated their identity in the Roman Empire.
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Svanidze, Tamara. "Les transferts culturels européens en Géorgie dans la seconde moitié du XIXe siècle à travers la presse de l’époque." Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016INAL0007.
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Cette thèse a pour ambition de montrer dans quelle mesure la presse géorgienne de la seconde moitié du XIXe siècle qui constitue une source historique précieuse sur cette période, permet de suivre l’évolution des transferts culturels européens et de cerner le profil social et politique des médiateurs géorgiens de ces transferts. Elle s’intéresse aux discours qui accompagnent l’introduction du mode de vie moderne et du progrès technique, aux réactions suscitées par le regard que les Européens portent sur la Géorgie, mais aussi à l’expérience que les Géorgiens rapportent de leurs séjours en Europe. En effet, ces voyages, qui leur permettent d’observer la vie politique et sociale européenne et d’établir des contacts avec les milieux intellectuels, s’inscrivent dans la perspective de contribuer, de retour dans leur patrie, au succès du projet politique auquel, désormais, ils s’identifient. Notre travail accorde une place importante à l’étude des mécanismes qui rendent possibles les flux d’importation dans le domaine de la littérature et des sciences : institution d’un champ intellectuel, élaboration d’une nouvelle terminologie, mise en place de critères de sélection des textes étrangers et stratégies discursives facilitant leur diffusion. En élucidant ces critères, qui conduisent à la sélection des textes et des auteurs européens ou au choix des références à l’Europe, nous nous attachons à analyser dans quelle mesure les transferts se font le reflet d’un contexte historique caractérisé par la formation d’une conscience nationale et d’idéologies concurrentes qui, dès les premières années du XXe siècle, conduiront la Géorgie de la révolution à l'indépendanceThis dissertation aims to show in what measure the Georgian press of the second half of the nineteenth century, which constitutes a precious historical resource for study of this time period, allows us to follow the evolution of cultural transfers from Georgia to Europe and to understand the political and social profile of the Georgian mediators of these transfers. It manifests an interest in the discourses that accompany the introduction of modern living and technological progress in the country, in the reactions inspired by the European perspective on Georgia, and also in the experience that the Georgians bring back home after their travels in Europe. In fact, these travels allow them to observe European political and social life and to establish contacts with intellectual milieus in order to contribute, when they return to their country, to the success of the political projects with which they would identify. My work centers on the mechanisms that have made possible the flow of foreign cultural transmission in the fields of literature and science: the institution of an intellectual field, the elaboration of a new terminology, the establishment of selection criteria for foreign texts, and the establishment of discursive strategies facilitating the diffusion of such texts. In elucidating these criteria, which lead to the selection of European texts and authors or to the choice of references to Europe, I will analyze in what measure the transfers reflect a historical context characterized by the formation of a national consciousness and competing ideologies that, from the beginning years of the twentieth century, would lead Georgia from revolution to independence
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Knaepen, Arnaud. "Images de l'antiquité classique au haut moyen âge: la matière historique gréco-romaine dans les sources littéraires latines du VIIIe au XIe siècle." Doctoral thesis, Universite Libre de Bruxelles, 2006. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210871.
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Carbone, Lucia Francesca. "‘Romanizing’ Asia: the impact of Roman imperium on the administrative and monetary systems of the Provincia Asia (133 BC – AD 96)." Thesis, 2016. https://doi.org/10.7916/D8222TP0.
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The impact of Roman power on the pre-existing administrative and economic systems of the conquered provinces has been a significant issue of scholarly debate for decades. In the last two decades attention has shifted from the idea of Romanization as a top-down phenomenon to a much more articulated process, in which the element of cultural interaction between the conquering power and the conquered populations was central and led to the creation of locally hybrid cultural forms.
This dissertation analyzes the ways in which local cultures and identities interacted with Roman ones in the years between Attalus III’s testament and the end of the Flavian age. I chose to focus my research on these centuries as they include four key moments for the Provincia Asia: 1) the moment of its institution in 129/6 BC with the related issues due to Aristonicus’ rebellion and the necessity of establishing effective provincial administrative and economic structures; 2) the years between the Mithridatic wars and Caesar, when the province spiraled into debt and the Asian monetary system had to adapt to the extra taxation requested by Sulla and then to the change in the role of the societates publicanorum, who were deprived of the farming of the decuma by Caesar; 3) the years of the Civil War between Antony and Octavian and its aftermath, which gave increasing importance to the conventus and to the introduction of Roman currency into the province, both in the circulating monetary pool and as an account unit; 4) the post-Augustan age, which saw an increasing standardization in the ‘local’ monetary systems of the province, with respect to both silver and bronze coinage, and the final ‘victory’ of the conventus over the pre-existing administrative structures, as shown by the fact that even municipal taxation and local cults were by then organized according to the conventus system.
The model of ‘middle-ground imperialism’ is useful for understanding the process of progressive standardization of Asian administrative structures and monetary system, not as a top-down process but rather as a bilateral interaction between Roman and local cultures, as I have shown in the case of the progressive standardization of Asian provincial administrative structures (Chapters 1 and 2) and monetary systems (Chapters 3, 4, 5, 6).
According to this research the transformative age for the Romanization of the Provincia Asia was not the Augustan Age, but the Second Triumviral Age.
The main heuristic tools for drafting the picture of the administrative and economic life of Provincia Asia are a database of Asian civic issues (both silver and bronze) between 133 BC and AD 96 that I have constructed out of the data in BMC, SNG Copenhagen and SNG Deutschlands – van Aulock (for pre-Antonian issues) and in RPC I-II (from Mark Antony up to the Flavians), and three epigraphic databases that include the epigraphic attestations of denarii, assaria and drachmae in the province of Asia between the 2nd century BC and the 2nd century AD, for a total of 372 inscriptions. All these databases are included here as Appendices (I – X).
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Schurti, Pio. "Reception and function of American culture in Switzerland after World War II." Thesis, 2005. http://hdl.handle.net/2152/417.
Full textBooks on the topic "Europe – Civilization – Roman influences"
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Europe, la voie romaine. Paris: Criterion, 1992.
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Peter, Thonemann, ed. The birth of classical Europe: A history from Troy to Augustine. New York: Viking, 2011.
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Stefan, Altekamp, and Schäfer Alfred 1963-, eds. The impact of Rome on settlement in the Northwestern and Danube provinces: Lectures held at the Wincklemann-Institut der Humboldt-Universität zu Berlin in winter 1998/99. Oxford, England: Archaeopress, 2001.
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Richard, Jenkyns, ed. The Legacy of Rome: A new appraisal. Oxford: Oxford University Press, 1992.
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Verstraaten, Stef. Romans: Clothing from the Roman era in North-West Europe. Nijmegen: Vantilt/fragma, 2012.
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Maier, Friedrich. Antike aktuell: Eine humanistische Mitgift für Europa : kleine Schriften von Friedrich Maier. Bamberg: C.C Buchners Verlag, 1995.
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Theoretical Roman Archaeology Conference (18th 2008 Amsterdam, Netherlands). TRAC 2008: Proceedings of the eighteenth annual Theoretical Roman Archaeology Conference which took place at The University of Amsterdam, 4-6 March 2008. Oxford: Oxbow, 2009.
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Theoretical Roman Archaeology Conference (21st 2011 University of Newcastle). TRAC 2011: Proceedings of the Twenty-First Annual Theoretical Roman Archaeology Conference, which took place at the University of Newcastle, 14-17 April 2011. Oxford: Oxbow Books, 2012.
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Mark, Driessen, ed. TRAC 2008: Proceedings of the eighteenth annual Theoretical Roman Archaeology Conference which took place at The University of Amsterdam, 4-6 March 2008. Oxford: Oxbow, 2009.
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Alison, Moore, and Theoretical Roman Archaeology Conference (19th : 2009 : University of Southampton), eds. TRAC 2009: Proceedings of the nineteenth annual Theoretical Roman Archaeology Conference which took place at the University of Michigan 3-5 April 2009 [and] the University of Southampton 17-18 April 2009. Oxford: Oxbow Books, 2010.
Find full textBook chapters on the topic "Europe – Civilization – Roman influences"
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García Portilla, Jason. "Integrative Conclusions." In “Ye Shall Know Them by Their Fruits”, 335–45. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_23.
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AbstractThis chapter presents general conclusions based on integrating the theory and the results obtained from all methods. It also offers seven specific conclusions for each of the prosperity determinants considered.Combining three main factors accounted for uneven socio-economic and institutional performance in Europe and the Americas. These factors are: 1. Religion: 1.1) Historical Protestantism and its positive influence on law, institutions, and language (highest performance); 1.2) anti-clericalism (medium-high performance); 1.3) Roman Catholicism or Orthodoxy (medium-low performance); 1.4) Syncretism (low performance). 2. Political non-religious influences: 2.1) Communism (low performance). 3. Geography and environment, which modulate overall performance.
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Kremydi-Sicilianou, Sophia. "‘Belonging’ to Rome, ‘Remaining’ Greek: Coinage and Identity in Roman Macedonia." In Coinage and Identity in the Roman Provinces. Oxford University Press, 2005. http://dx.doi.org/10.1093/oso/9780199265268.003.0012.
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During a Period when the Western world, and especially Europe, has been undergoing radical changes, the concept and definition of ‘identity’ has naturally attracted the interest of sociologists, historians, and political scientists alike. This tendency has influenced classical studies and the way we approach ancient civilizations. Archaeologists, for example, tend to become more cautious concerning the connection between material civilization and ethnic identity, and the ‘objectivity’ of the available evidence, whether literary or material, is now often scrutinized. One of the main interests— but also difficulties—of this perspective is that it requires interdisciplinary research: in order to understand how private individuals, or social groups, perceived ‘themselves’, in other words what they considered as crucial for differentiating themselves from ‘others’, one cannot rely on partial evidence. Can, for example, the adoption of Roman names by members of the provincial elite be conceived as an adoption of Roman cultural identity? Other literary, epigraphic, and archaeological evidence clearly shows that this was not the case. The Roman empire was a state that incorporated many ethnic groups, with different political institutions and various religious beliefs. In this sense it is natural that contemporary studies on cultural identity have, to a large extent, concentrated on the imperial period. And a good many of them are dedicated to the interpretation of literary texts. The contribution of coinage to the understanding of identity under the Roman empire is what this book is about, and Howgego has set the general framework in his introduction. Before trying to explore what coins can contribute to our understanding of the civic identity of Macedonian cities, it is crucial to bear in mind the restrictions imposed by the nature of our material. It is clear that coin types represent deliberate choices made by certain individuals who possessed the authority to act in the name of the civic community they represented. Whose identity therefore do these coins reflect? Under the late Republic and the imperial period provincial cities possessed a restricted autonomy but were always subjected to Roman political authority. Their obligations towards Rome or their special privileges could vary according to the emperor’s will.
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Hingley, Richard. "Afterword: ‘What Have the Romans Ever Done for Us?’." In Conquering the Ocean, 253–60. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190937416.003.0010.
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The Roman conquest of Britain had a significant impact in post-Roman times. After the Renaissance, the tale of the valiant freedom fighter Boudica was used to reflect upon Queen Elizabeth I’s resistance in the face of a Spanish invasion. Hadrian’s Wall, known as ‘Picts’ Wall’, served to cast a reflection on the attempts of King James I to unify Scotland and England into a single kingdom. A counternarrative to the resistance of Boudica was provided by the idea that the Romans had brought ‘civilization’ to southern Britain, a popular idea during the eighteenth and nineteenth centuries. In the modern world, conflicting ideas of the value of the Roman invasion continue. In Monty Python’s Life of Brian, Rome is seen to have been a primarily positive influence. (‘What the Romans did for us’.) Large numbers of people visit Roman monuments across Britain today. A more critical narrative which views the Roman Empire as an evil and dictatorial regime is popular with some, including those who drew Boudica’s uprising as an ancient parallel with Theresa May and Boris Johnson’s attempts to extricate Britain from the European Union. The events of Roman rule continue to cast light on political and military actions in the present.
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Diaz-Andreu, Margarita. "The Early Search for a National Past in Europe (1789–1820)." In A World History of Nineteenth-Century Archaeology. Oxford University Press, 2007. http://dx.doi.org/10.1093/oso/9780199217175.003.0020.
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In the nineteenth century, the allure of the past of the Great Civilizations was soon to be contested by an alternative—that of the national past. This interest had already grown in the pre-Romantic era connected to an emerging ethnic or cultural nationalism (Chapter 2). However, its charm would not be as enticing to the lay European man and woman of the late eighteenth and early nineteenth centuries, who were much more under the influence of neoclassicism (Chapter 3). The Western European nations had no monuments comparable to the remains of Greece, Rome or Egypt. Before the Roman expansion into most of Western Europe in antiquity, there had been few significant buildings, apart from unspectacular prehistoric tombs and megalithic monuments whose significance was unrecognized by the modern scholar. Roman remains beyond Italy were not as impressive as those found to the south of the Alps. Because of this it seemed much more interesting to study the rich descriptions the ancient authors had left about the local peoples and institutions the Romans had created during their conquest. Throughout the eighteenth century the historical study of medieval buildings and antiquities had also increasingly been gaining appeal. In Britain their study instigated the early creation of associations such as the Society of Antiquaries of 1707, but even this early interest did not lead to medieval antiquities receiving attention in institutions such as the British Museum, where they would only receive a proper departmental status well into the nineteenth century (Smiles 2004: 176). In comparative terms, the national past and its relics were perceived by many to be of secondary rate when judged against the history and arts of the classical civilizations. During the French Revolution and its immediate aftermath, for example, the national past would not be as appreciated by as many people and antiquarians as that of the Great Civilizations (Jourdan 1996). This situation, however, started to change in the early nineteenth century. There were three key developments in this period, all inherited from Enlightenment beliefs, which were the foundation for archaeology as a source of national pride. The effects of these would be seen especially from the central decades of the century.
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"The Holy Roman Empire and East Central Europe (Late Middle Ages): Politics and Influences." In Rulership in Medieval East Central Europe, 397–416. BRILL, 2021. http://dx.doi.org/10.1163/9789004500112_019.
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"The Holy Roman Empire and East Central Europe (High Middle Ages): Politics and Influences." In Rulership in Medieval East Central Europe, 356–96. BRILL, 2021. http://dx.doi.org/10.1163/9789004500112_018.
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Folkerts, Menso, Barnabas Hughes, Roi Wagner, and J. Lennart Berggren. "General Introduction." In Sourcebook in the Mathematics of Medieval Europe and North Africa, edited by Victor J. Katz. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691156859.003.0001.
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This introductory chapter provides a brief background to the interchange of mathematical knowledge across three civilizations during the medieval period, as well as this volume's editing and publication history. Medieval Europe, from around 800 to 1450, was a meeting place of three civilizations: the Latin/Christian civilization that was forming on the foundation of the defunct Western Roman Empire; the Jewish/Hebrew civilization, which witnessed great scholarly activity in every location where Jews resided; and the Islamic/Arabic civilization, whose European center was in Spain, but which had a close relationship with the Islamic civilization of North Africa. The scope and diversity of these sources has, in turn, presented some challenges which led to certain editorial features prevalent in the following chapters.
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Filipowicz-Rudek, Maria. "El difícil choque entre el Este y el Oeste en el nacer del nacionalismo gallego." In Pensées orientale et occidentale: influences et complémentarité II, 101–14. Ksiegarnia Akademicka Publishing, 2021. http://dx.doi.org/10.12797/9788381383950.06.
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Spain from the historical point of view remains, without a doubt, one of the key sceneries in medieval Europe where the East and the West intersected in a fruitful way. The prominence of the Jewish people in this process played an unquestionable part in it. In this context the anti-Semitic component in the construction of Galician nationalism is interesting, while creating the founding myth contrasts the West and the East. In the background of this great cultural creation, full of consequences, we may glimpse the absent history of Galicia, the small demos of the western end of the Roman Finisterrae.
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Martin, Alexander M. "Curtain Call." In From the Holy Roman Empire to the Land of the Tsars, 140–60. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192844378.003.0009.
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This chapter follows Rosenstrauch during his first years in St. Petersburg, the great seaport and capital of the Russian Empire. It explores St. Petersburg’s role as Russia’s “window to Europe”—the meeting place for people, goods, and influences from the West and from the Russian interior. It describes the city’s large ethnic German community, and the conditions facing Rosenstrauch and the local German theater troupe under its manager, Joseph Miré. Rosenstrauch was successful as an actor, but over time he soured on the theater. Analyzing the incomes of actors and the expenses that he faced, the chapter argues that he must have struggled financially. The German theater also lacked social prestige, because the Russian elite, including its ethnically German members, was oriented culturally toward France. Lastly, he suffered emotionally from the tension between the ideal of the bourgeois family man whom he played on stage and the reality of his broken marriage and the disrepute of his occupation as an actor. His crisis reached a critical point when his oldest son was murdered in 1806. This shocking event caused him to experience a personal religious conversion and become a fervent Lutheran believer, and eventually to he quit the acting profession altogether.
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Gribben, Crawford. "Conversions." In The Rise and Fall of Christian Ireland, 21–56. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198868187.003.0002.
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This chapter discusses the gradual expansion of the Christian movement into Ireland. Despite widespread fears, the fall of the Roman empire did not herald the end of Christianity. Instead, it encouraged its expansion. Christian missionaries in Ireland worked to ensure that an island with an unfamiliar language and culture beyond the edge of the western empire would accept Christianity more than 100 years before the Anglo-Saxons, and centuries before other northern European peoples. For the fall of Rome and the crisis of imperial Christianity were contexts for the emergence in Ireland, and elsewhere, of a new kind of faith. From the early fifth century, and over several hundred years, the Irish converted to Christianity, shaping their new faith, exporting their theological and missionary cultures, and working for the conversion of the Picts, the Northumbrians, and Anglo-Saxons, as their Christian culture expanded throughout Europe, saving souls, if not ‘saving civilization’, at the end of the Roman world.