Ross Shepard Kraemer – författare
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7 produkter
7 produkter
1 624 kr
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The Mediterranean Diaspora in Late Antiquity examines the fate of Jews living in the Mediterranean Jewish diaspora after the Roman emperor Constantine threw his patronage to the emerging orthodox (Nicene) Christian churches. By the fifth century, much of the rich material evidence for Greek and Latin-speaking Jews in the diaspora diminishes sharply. Ross Shepard Kraemer argues that this increasing absence of evidence is evidence of increasing absence of Jews themselves. Literary sources, late antique Roman laws, and archaeological remains illuminate how Christian bishops and emperors used a variety of tactics to coerce Jews into conversion: violence, threats of violence, deprivation of various legal rights, exclusion from imperial employment, and others. Unlike other non-orthodox Christians, Jews who resisted conversion were reluctantly tolerated, perhaps because of beliefs that Christ's return required their conversion. In response to these pressures, Jews leveraged political and social networks for legal protection, retaliated with their own acts of violence, and sometimes became Christians. Some may have emigrated to regions where imperial laws were more laxly enforced, or which were under control of non-orthodox (Arian) Christians. Increasingly, they embraced forms of Jewish practice that constructed tighter social boundaries around them. The Mediterranean Diaspora in Late Antiquity concludes that by the beginning of the seventh century, the orthodox Christianization of the Roman Empire had cost diaspora Jews--and all non-orthodox persons, including Christians--dearly.
When Aseneth Met Joseph
A Late Antique Tale of the Biblical Patriarch and His Egyptian Wife, Reconsidered
Häftad, Engelska, 2015
619 kr
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This is the study of an anonymous ancient work, usually called Joseph and Aseneth, which narrates the transformation of the daughter of an Egyptian priest into an acceptable spouse for the biblical Joseph, whose marriage to Aseneth is given brief notice in Genesis. Kraemer takes issue with the scholarly consensus that the tale is a Jewish conversion story composed no later than the early second century C.E. Instead, she dates it to the third or fourth century C.E., and argues that, although no definitive answer is presently possible, it may well be a Christian account. This critique also raises larger issues about the dating and identification of many similar writings, known as pseudepigrapha. Kraemer reads its account of Aseneth's interactions with an angelic double of Joseph in the context of ancient accounts of encounters with powerful divine beings, including the sun god Helios, and of Neoplatonic ideas about the fate of souls. When Aseneth Met Joseph demonstrates the centrality of ideas about gender in the representation of Aseneth and, by extension, offers implications for broader concerns about gender in Late Antiquity.
When Aseneth Met Joseph
A Late Antique Tale of the Biblical Patriarch and His Egyptian Wife, Reconsidered
Inbunden, Engelska, 1998
1 611 kr
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This is a study of an anonymous ancient work, originally composed in Greek, titled Joseph and Aseneth. Although relatively unknown outside of scholarly circles, the story is remarkable because of its focus on a female character and its lack of overt misogyny and has traditionally been viewed as an early second-century C.E. conversion story of Jewish provenance. Kraemer offers conclusions that differ with previous findings in questions of date, provenance, identity, geographic origin and textual relationships as well as in matters of interpretation. She also explores the story's implications within the context of late antique constructs of and concerns about gender.
500 kr
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This is a substantially expanded and completely revised edition of a book originally published in 1988 as Maenads, Martyrs, Matrons, Monastics. The book is a collection of translations of primary texts relevant to women's religion in Western antiquity, from the fourth century BCE to the fifth century CE. The selections are taken from from the plethora of ancient religions, including Judaism and Christianity, and are translated from the six major languages of the Greco-Roman world: Greek, Latin, Aramaic, Hebrew, Syriac, and Coptic. The texts are grouped thematically in six sections: Observances, Rituals, and Festivals; Researching Real Women: Documents to, from and by Women; Religious Office; New Religious Affiliation and Conversion; Holy, Pious, and Exemplary Women; and The Feminine Divine. Women's Religions in the Greco-Roman World provides a unique and invaluable resource for scholars of classical antiquity, early Christianity and Judaism, and women's religion more generally.
1 637 kr
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This is a substantially expanded and completely revised edition of a book originally published in 1988 as Maenads, Martyrs, Matrons, Monastics. The book is a collection of translations of primary texts relevant to women's religion in Western antiquity, from the fourth century BCE to the fifth century CE. The selections are taken from from the plethora of ancient religions, including Judaism and Christianity, and are translated from the six major languages of the Greco-Roman world: Greek, Latin, Aramaic, Hebrew, Syriac, and Coptic. The texts are grouped thematically in six sections: Observances, Rituals, and Festivals; Researching Real Women: Documents to, from and by Women; Religious Office; New Religious Affiliation and Conversion; Holy, Pious, and Exemplary Women; and The Feminine Divine. Women's Religions in the Greco-Roman World provides a unique and invaluable resource for scholars of classical antiquity, early Christianity and Judaism, and women's religion more generally.
Unreliable Witnesses
Religion, Gender, and History in the Greco-Roman Mediterranean
Inbunden, Engelska, 2011
1 436 kr
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Ross Shepard Kraemer shows how her mind has changed or remained the same since the publication of her ground-breaking work almost 20 years ago. Kraemer analyzes how gender provides the historically obfuscating substructure of diverse texts. While attentive to arguments that women are largely fictive proxies in elite male contestations over masculinity, authority and power, Kraemer retains her focus on redescribing and explaining women's religious practices. She argues that gender-specific or not, religious practices in the ancient Mediterranean routinely encoded and affirmed ideas about gender. As in many cultures, women's devotion to the divine was both acceptable and encouraged only so long as it conformed to pervasive constructions of femininity as passive, embodied, emotive, insufficiently controlled and subordinated to masculinity. Extending her findings beyond the ancient Mediterranean, Kraemer proposes that more generally, religion is among the many human social practices that are both gendered and gendering, constructing and inscribing gender on human beings and on human actions and ideas. Her study thus poses significant questions about the relationships between religions and gender in the modern world.
Unreliable Witnesses
Religion, Gender, and History in the Greco-Roman Mediterranean
Häftad, Engelska, 2012
500 kr
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In her latest book, Ross Shepard Kraemer shows how her mind has changed or remained the same since the publication of her ground-breaking study, Her Share of the Blessings: Women's Religions Among Pagans, Jews and Christians in the Greco-Roman World (OUP 1992). Unreliable Witnesses scrutinizes more closely how ancient constructions of gender undergird accounts of women's religious practices in the Greco-Roman Mediterranean. Kraemer analyzes how gender provides the historically obfuscating substructure of diverse texts: Livy's account of the origins of the Roman Bacchanalia; Philo of Alexandria's envisioning of idealized, masculinized women philosophers; rabbinic debates about women studying Torah; Justin Martyr's depiction of an elite Roman matron who adopts chaste Christian philosophical discipline; the similar representation of Paul's fictive disciple, Thecla, in the anonymous Acts of (Paul and) Thecla; Severus of Minorca's depiction of Jewish women as the last hold-outs against Christian pressures to convert, and others.While attentive to arguments that women are largely fictive proxies in elite male contestations over masculinity, authority, and power, Kraemer retains her focus on redescribing and explaining women's religious practices. She argues that - gender-specific or not - religious practices in the ancient Mediterranean routinely encoded and affirmed ideas about gender. As in many cultures, women's devotion to the divine was both acceptable and encouraged, only so long as it conformed to pervasive constructions of femininity as passive, embodied, emotive, insufficiently controlled and subordinated to masculinity. Extending her findings beyond the ancient Mediterranean, Kraemer proposes that, more generally, religion is among the many human social practices that are both gendered and gendering, constructing and inscribing gender on human beings and on human actions and ideas. Her study thus poses significant questions about the relationships between religions and gender in the modern world.