Arietta Papaconstantinou – författare

The papers in this volume were presented at a Mellon-Sawyer Seminar held at the University of Oxford in 2009-2010, which sought to investigate side by side the two important movements of conversion that frame late antiquity: to Christianity at its start, and to Islam at the other end. Challenging the opposition between the two stereotypes of Islamic conversion as an intrinsically violent process, and Christian conversion as a fundamentally spiritual one, the papers seek to isolate the behaviours and circumstances that made conversion both such a common and such a contested phenomenon. The spread of Buddhism in Asia in broadly the same period serves as an external comparator that was not caught in the net of the Abrahamic religions. The volume is organised around several themes, reflecting the concerns of the initial project with the articulation between norm and practice, the role of authorities and institutions, and the social and individual fluidity on the ground. Debates, discussions, and the expression of norms and principles about conversion conversion are not rare in societies experiencing religious change, and the first section of the book examines some of the main issues brought up by surviving sources. This is followed by three sections examining different aspects of how those principles were - or were not - put into practice: how conversion was handled by the state, how it was continuously redefined by individual ambivalence and cultural fluidity, and how it was enshrined through different forms of institutionalization. Finally, a topographical coda examines the effects of religious change on the iconic holy city of Jerusalem.

For over a millennium and a half, Egypt was home to at least two commonly used languages of communication. Although this situation is by no means exceptional in the ancient and medieval worlds, the wealth of documentary sources preserved by Egypt's papyri makes the country a privileged observation ground for the study of ancient multilingualism. One of the greatest contributions of papyri to this subject is that they capture more linguistic registers than other ancient and medieval sources, since they range from very private documents not meant by their author to be read by future generations, to official documents produced by the administration, which are preserved in their original form. This collection of essays aims to make this wealth better known, as well as to give a diachronic view of multilingual practices in Egypt from the arrival of the Greeks as a political force in the country with Alexander the Great, to the beginnings of Abbasid rule when Greek, and slowly also Coptic, receded from the documentary record. The first section of the book gives an overview of the documentary sources for this subject, which for ancient history standards are very rich and as yet under-exploited. The second part contains several case studies from different periods that deal with language use in contexts of varying breadth and scope, from its the ritual use in magic or the liturgy to private letters and state administration.

For over a millennium and a half, Egypt was home to at least two commonly used languages of communication. Although this situation is by no means exceptional in the ancient and medieval worlds, the wealth of documentary sources preserved by Egypt's papyri makes the country a privileged observation ground for the study of ancient multilingualism. One of the greatest contributions of papyri to this subject is that they capture more linguistic registers than other ancient and medieval sources, since they range from very private documents not meant by their author to be read by future generations, to official documents produced by the administration, which are preserved in their original form. This collection of essays aims to make this wealth better known, as well as to give a diachronic view of multilingual practices in Egypt from the arrival of the Greeks as a political force in the country with Alexander the Great, to the beginnings of Abbasid rule when Greek, and slowly also Coptic, receded from the documentary record. The first section of the book gives an overview of the documentary sources for this subject, which for ancient history standards are very rich and as yet under-exploited. The second part contains several case studies from different periods that deal with language use in contexts of varying breadth and scope, from its the ritual use in magic or the liturgy to private letters and state administration.

The papers in this volume were presented at a Mellon-Sawyer Seminar held at the University of Oxford in 2009-2010, which sought to investigate side by side the two important movements of conversion that frame late antiquity: to Christianity at its start, and to Islam at the other end. Challenging the opposition between the two stereotypes of Islamic conversion as an intrinsically violent process, and Christian conversion as a fundamentally spiritual one, the papers seek to isolate the behaviours and circumstances that made conversion both such a common and such a contested phenomenon. The spread of Buddhism in Asia in broadly the same period serves as an external comparator that was not caught in the net of the Abrahamic religions. The volume is organised around several themes, reflecting the concerns of the initial project with the articulation between norm and practice, the role of authorities and institutions, and the social and individual fluidity on the ground. Debates, discussions, and the expression of norms and principles about conversion conversion are not rare in societies experiencing religious change, and the first section of the book examines some of the main issues brought up by surviving sources. This is followed by three sections examining different aspects of how those principles were - or were not - put into practice: how conversion was handled by the state, how it was continuously redefined by individual ambivalence and cultural fluidity, and how it was enshrined through different forms of institutionalization. Finally, a topographical coda examines the effects of religious change on the iconic holy city of Jerusalem.

The papers in this volume were presented at a Mellon-Sawyer Seminar held at the University of Oxford in 2009-2010, which sought to investigate side by side the two important movements of conversion that frame late antiquity: to Christianity at its start, and to Islam at the other end. Challenging the opposition between the two stereotypes of Islamic conversion as an intrinsically violent process, and Christian conversion as a fundamentally spiritual one, the papers seek to isolate the behaviours and circumstances that made conversion both such a common and such a contested phenomenon. The spread of Buddhism in Asia in broadly the same period serves as an external comparator that was not caught in the net of the Abrahamic religions. The volume is organised around several themes, reflecting the concerns of the initial project with the articulation between norm and practice, the role of authorities and institutions, and the social and individual fluidity on the ground. Debates, discussions, and the expression of norms and principles about conversion conversion are not rare in societies experiencing religious change, and the first section of the book examines some of the main issues brought up by surviving sources. This is followed by three sections examining different aspects of how those principles were - or were not - put into practice: how conversion was handled by the state, how it was continuously redefined by individual ambivalence and cultural fluidity, and how it was enshrined through different forms of institutionalization. Finally, a topographical coda examines the effects of religious change on the iconic holy city of Jerusalem.

For over a millennium and a half, Egypt was home to at least two commonly used languages of communication. Although this situation is by no means exceptional in the ancient and medieval worlds, the wealth of documentary sources preserved by Egypt''s papyri makes the country a privileged observation ground for the study of ancient multilingualism. One of the greatest contributions of papyri to this subject is that they capture more linguistic registers than other ancient and medieval sources, since they range from very private documents not meant by their author to be read by future generations, to official documents produced by the administration, which are preserved in their original form. This collection of essays aims to make this wealth better known, as well as to give a diachronic view of multilingual practices in Egypt from the arrival of the Greeks as a political force in the country with Alexander the Great, to the beginnings of Abbasid rule when Greek, and slowly also Coptic, receded from the documentary record. The first section of the book gives an overview of the documentary sources for this subject, which for ancient history standards are very rich and as yet under-exploited. The second part contains several case studies from different periods that deal with language use in contexts of varying breadth and scope, from its the ritual use in magic or the liturgy to private letters and state administration.

For over a millennium and a half, Egypt was home to at least two commonly used languages of communication. Although this situation is by no means exceptional in the ancient and medieval worlds, the wealth of documentary sources preserved by Egypt''s papyri makes the country a privileged observation ground for the study of ancient multilingualism. One of the greatest contributions of papyri to this subject is that they capture more linguistic registers than other ancient and medieval sources, since they range from very private documents not meant by their author to be read by future generations, to official documents produced by the administration, which are preserved in their original form. This collection of essays aims to make this wealth better known, as well as to give a diachronic view of multilingual practices in Egypt from the arrival of the Greeks as a political force in the country with Alexander the Great, to the beginnings of Abbasid rule when Greek, and slowly also Coptic, receded from the documentary record. The first section of the book gives an overview of the documentary sources for this subject, which for ancient history standards are very rich and as yet under-exploited. The second part contains several case studies from different periods that deal with language use in contexts of varying breadth and scope, from its the ritual use in magic or the liturgy to private letters and state administration.