Download Blood and Kinship: matter for metaphor from Ancient Rome to by Christopher H. Johnson, Bernhard Jussen, David Warren PDF

By Christopher H. Johnson, Bernhard Jussen, David Warren Sabean, Simon Teuscher

The be aware "blood" awakens old rules, yet we all know little approximately its old illustration in Western cultures. Anthropologists have usually studied how societies take into consideration the physically ingredients that unite them, and the participants to this quantity increase these questions in new instructions. Taking a considerably ancient standpoint that enhances conventional cultural analyses, they exhibit how blood and kinship have regularly been reconfigured in eu tradition. This quantity demanding situations the concept that blood should be understood as a solid entity, and exhibits how suggestions 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

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6. 60. On the Greek syngeneia, the sharing of a descent group, as an instrument of diplomacy, see Christopher P. Jones, Kinship Diplomacy in the Ancient World (Cambridge, MA, and London, 1999), 6–16; and Olivier Curty, Les parentés légendaires entres cités grecques (Geneva, 1995) with a catalog of epigraphic evidence. 61. 3. 62. 19. 63. 8. 64. 7. 6 on a Claudius reference to his patrician blood. 65. Cf. Guastella, “La rete del sangue,” 49–56; on the socio-political implications, see Harders, Soror, 35–36.

15. 16. 17. 18. 19. 20. 35 provisions of conventio in manum. On agnatio, see Gilbert Hanard, “Observation sur l’adgnatio,” Revue international des droits de l’Antiquité 27 (1980): 169–204, here 177–83. 103. 132. 23. See also Max Kaser, Das römische Privatrecht. Erster Abschnitt: Das altrömische, das vorklassische und klassische Recht, 2nd ed. (Munich, 1971), 65–71; Jane Gardner, Family and Familia in Roman Law and Life (Oxford, 1998), 10–19, 114–208. 23. Yet, if the wife of the paterfamilias had legally become a part of her husband’s familia, the adoptee could claim agnate relations to her as well.

In this context, Cicero also refers to Clodia’s brother not as her frater, as he usually does, but as her consanguineus. ”52 It is not perfectly clear which group of kinsmen is referred to by the term consanguinei; we can say that consanguines/relations are distinguished from parents, children, and spouses, but that is as far as we can go. 53 His other uses of the term—also to be found in De inventione—are more precise. He emphasizes the need to distinguish persons by their people (natio), homeland, cognatio, and age.

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