Sara H. Lindheim – författare

In a time of aggressive imperial expansion, Latin elegists expressed geographical concerns about boundaries and limits through masculine and feminine subjects in their poetry. Latin Elegy and the Space of Empire argues that the subject in Latin elegy, beginning with Catallus, constitutes itself in relation to the dynamic space of empire from the late Republic to the end of the Augustan age. The lack of fixiity in the elegiac subject and space of empire go hand in hand, and in imagining geographical space the question of our very nature as subjects comes to the fore.Catullus, Propertius, Tibullus and Ovid each offers his own unique expression of the gendered subject, and their poetry runs the gamut of responses to the expanding geographical empire. First comes the dream of Roman imperium sine fine, an empire that capaciously stretches to the ends of the inhabited world. And yet, imperium sine fine requires the existence of some sort of fines, even if the fantasy demands that they be overrun. Formlessness, or worse, rapidly alternating forms, gives rise to anxieties and the desire to set down some fines, to establish where, exactly, the boundaries of empire are, what belongs "inside" and what can be relegated to "outside". But fines, cartographically speaking, are never as stable as we want them to be, and, for a rapidly expanding empire, are always under pressure. The very constitution of the gendered elegiac subject mirrors, anticipates, runs parallel to the problems and anxieties that the map of expanding empire both tries to solve, yet simultaneously reveals in its production of space.

In the ""Heroides"" the Roman poet Ovid wittily plucks 15 abandoned heriones from ancient myth and literature and creates the fiction that each woman writes a letter to the hero who left her behind. But in giving voice to these heroines, is Ovid writing like a woman, or writing ""Woman"" like a man? Using feminist and psychoanalytic approaches to examine the ""female voice"" in the ""Heroides"", Sara H. Lindheim closely reads these fictive letters. She points out that in Ovid's verse epistles all the women represent themselves in a strikingly similar and disjointed fashion. Lindheim turns to Lacanian theory of desire to explain these curious and hauntingly repetitive representations of the heroines in the ""female voice"". Lindheim's approach illuminates what these poems reveal about both masculine and feminine constructions of the feminine.

New directions in queer theory continue to trouble the boundaries of both queerness and the classical, leading to an explosion of new work in the vast—and increasingly uncharted—intersection between these disciplines, which this interdisciplinary volume seeks to explore.This handbook convenes an international group of experts who work on the classical world and queer theory. The discipline of Classics has been involved with, and implicated in, queer theory from the start. By placing front and center the rejection of heteronormativity, queer theory has provided Classics with a powerful tool for analyzing non-normative sexual and gender relations in the ancient West, while Classics offers queer theory ancient material (such as literature, visual arts, and social practices) that challenges a wide range of modern normative categories. The collection demonstrates the vitality of this particular moment in queer classical studies, featuring an expansive array of methodologies applied to the interdisciplinary field of Classics. Embracing the indeterminacy that lies at the core of queer studies, the essays in this volume are organized not by chronology or genre, but rather by overlapping categories under the following rubrics: queer subjectivities, queer times and places, queer kinships, queer receptions, and ancient pasts/queer futures.The Routledge Handbook of Classics and Queer Theory offers an invaluable collection for anyone working on queer theory, especially as it applies to premodern periods; it will also be of interest to scholars engaging with the history of sexuality, both in the ancient world and more broadly.