New PDF release: Blood and Kinship: matter for metaphor from Ancient Rome to
By Christopher H. Johnson, Bernhard Jussen, David Warren Sabean, Simon Teuscher
The observe "blood" awakens historic principles, yet we all know little approximately its ancient illustration in Western cultures. Anthropologists have in general studied how societies take into consideration the physically components that unite them, and the participants to this quantity boost these questions in new instructions. Taking a substantially historic standpoint that enhances conventional cultural analyses, they reveal how blood and kinship have consistently been reconfigured in eu tradition. This quantity demanding situations the concept that blood could be understood as a sturdy entity, and indicates how strategies of blood and kinship moved in either parallel and divergent instructions over the process ecu background.
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Extra info for Blood and Kinship: matter for metaphor from Ancient Rome to the Present
34 Strains on aristocratic cohesion, however, as well as the beginning of the disintegration of the Roman elite during the third and second centuries BCE, coincided with changes in Roman marriage regulations. There is not enough source material to reconstruct precisely the relationship between changes in the building of kinship groups and in socio-political structures during the Roman Republic, but it is known that during the third century BCE, marriage restrictions were relaxed up to the fourth 26 Blood & Kinship degree, thereby allowing first cousins to marry.
The Parentalia, the most important festival, which entailed sacrificial offerings to the ancestral dead, took place at the end of February. Unlike the Lemuria, a festival to appease the spirits of the dead, the Parentalia did not contain any apotropaic aspects; the agnatic divi parentum, the spirits of the parentes, were considered benevolent: Only if a son were to act against his father, would that son forfeit the grace of his ancestors’ spirits. Another aspect of family cult that strengthened the position of the paterfamilias was the worshipping of the pater’s genius.
65. Cf. Guastella, “La rete del sangue,” 49–56; on the socio-political implications, see Harders, Soror, 35–36. 66. Brigitta Hauser-Schäublin, “Politik des Blutes. Zur Verkörperung sozialer Ungleichheit als naturgegebene Verschiedenheit am Schnittpunkt zwischen Geschlecht, Klasse und Rasse,” Zeitschrift für Ethnologie 120 (1995): 31–49, here 35–37, 40–42. She points out that membership in a group constituted through blood also involves control over women, since a woman’s sexual relations with someone outside the accepted circle can taint the bloodline.
Blood and Kinship: matter for metaphor from Ancient Rome to the Present by Christopher H. Johnson, Bernhard Jussen, David Warren Sabean, Simon Teuscher