#classics resources

[jeannereames]

In Libris Libertas: Open Access Monographs in Classics, Ancient History, Art History, and Archaeology

It is syllabus time for many once again. If you are like me, you want to save your students from spending too much on textbooks, but still want to have a rich array of current reading for students …

Classics Digital resources, for those who want to bookmark. From Sarah Bond.

[basically-hermionegranger]

one of my professors just sent us another latin resource, which is run by the same perseus website i’ve mentioned before: http://www.perseus.tufts.edu/hopper/morph?l=amo&la=la 

[basically-hermionegranger]

classics resources 🥀

sources (background info)

http://theconversation.com/guide-to-the-classics-tacitus-annals-and-its-enduring-portrait-of-monarchical-power-107277

https://theconversation.com/guide-to-the-classics-suetoniuss-the-twelve-caesars-explores-vice-and-virtue-in-ancient-rome-85608

these were recommended by one of my professors just in case we were struggling with the context of two of our major sources for my roman empire class. all the guides to the classics are great!

sources (actual translations of works)

http://www.perseus.tufts.edu/hopper/collection?collection=Perseus:collection:Greco-Roman free translations of many of the major graeco-roman works! great for when you’re desperately trying to find an example the night before an essay is due.

http://penelope.uchicago.edu/Thayer/E/Roman/home.html loads of latin sources and pretty good quality translations.

ancient languages

http://lexicity.com/  if you’re interested in learning basically any ancient language ever this is a great start! 

interesting reads

http://blog.journals.cambridge.org/ covers all different spheres of academia but they have an excellent antiquity section.

[caffeinatedphd]

Iphis sees herself as a “natural female,” that is, made female by nature, and female in her nature, and yet she recognizes her passion for a woman. She has no misconceptions about her biological sex nor about her female gender, only problems concerning whether her love is “what is right”. By having Iphis remain a “female-minded” woman despite her upbringing as a male (all by Roman standards), Ovid suggests that the love occurs naturally and not as the result of a cultural construct of gender and sex roles.

Diane T. Pintabone, Ovid’s Iphis and Ianthe: When Girls Won’t Be Girls inAmong Women: From the Homosocial to the Homoerotic in the Ancient World.

[caffeinatedphd]

Andrea Dworkin has further theorized that the act of heterosexual intercourse — under any circumstances — constitutes a claim of the man’s ownership of the woman and his assertion of his dominance and her inferiority and subordination to him. Ovid’s tale of Iphis and Ianthe confirms at least Iphis’ belief that this is so: Iphis states, “Nevertheless, she is not to be obtained by you”, and later she exclaims that at their wedding Ianthe “will be mine — and not belong to me”; since she cannot possess her sexually, she cannot truly “have” her. This concept is confirmed in the last line of the story when “the boy Iphis gained his Ianthe” (potitur — also “obtained”/“acquired,” i.e., as a possession).

Diane T. Pintabone, Ovid’s Iphis and Ianthe: When Girls Won’t Be Girls inAmong Women: From the Homosocial to the Homoerotic in the Ancient World.

[caffeinatedphd]

Greek merchants in the fourth century were becoming a cosmopolitan unity, in which the old distinctions of citizenship and nationality were unimportant. The new Athenian mercantile laws recognized this fact, and were an important step towards the unity of the Greek world.

Douglas M. MacDowell, The Law in Classical Athens.

[caffeinatedphd]

Yet although in the Greek case Amazon society in many respects does represent an inversion of gender roles so that men become like women, and women like men, at the same time the Amazons can also be seen to represent the imaginative extension of certain ideas about women well established within male-dominated society. In other words, what was imagined was not simply a society in which women behaved like men but, rather, what a society would be like if it were ruled by women.

Roger Just, Women in Athenian Law and Life.

[caffeinatedphd]

True to the butch role, Megilla pursues Leaena and tempts her with a “much pleasanter method” of sex. Although Lucian left it to the audience’s imagination exactly what the method was, Megilla was the “doer,” the butch, and she expected Leaena to be the passive one, the fem.

Shelley P. Haley, Lucian’s “Leaena and Clonarium”: Voyeurism or a Challenge to Assumptions? in Among Women: From the Homosocial to the Homoerotic in the Ancient World.