Akroterion

In this article, the author argues that reading Euripides’ Hippolytuswith a class of non-Classics students, during nation-wide studentprotests at one of South Africa’s universities in 2016, contributedmore to the decolonization of the Humanities curriculum than thecourse’s focus on how the discipline of Classics was (and is) used toentrench eurocentric cultural hegemony. In tackling the ‘rapeculture’, which infests many of our campuses, and its roots infamilial psycho-sexual dynamics, which could result in the kinds ofsexual repression, sexual anxiety and rampant misogyny, whichseem to characterize campus ‘rape culture’, the author argues that areturn to psychoanalytic interpretations of Euripides’ fine play couldhelp classicists refine what ‘decolonization’ of the Classicscurriculum means in practice.

M Lambert

DECOLONIZING THE CLASSICS CURRICULUM IN SOUTH AFRICAN UNIVERSITIES WITH EURIPIDES’ HIPPOLYTUS

南非大学经典课程的去殖民化：以欧里庇得斯的《希波吕托斯》为例

Plutarch’s Antony and De Iside et Osiride together tackle the manlywoman and the effeminate man. I suggest that De Iside is thetheoretical exposition of the metaphysics underlying this problem ofgender, resolved by gendering the parts of the tripartite soul. In theAntony, these expressions of gender in the body are examined inpractice. Female masculinity is defined as a manifestation of virtuewithout contradicting the natural fact of the female body, whilemanliness is an unvirtuous expression of a desire to dominate.Plutarch refines the hierarchy of domination that affirms women’sclaim to virtue and preserves traditional social order by examiningthe relation between embodied sex and ensouled gender andassigning an ethical value to its expressions.

L Warren

VIRTUE, MASCULINITY, AND HIERARCHIES OF DOMINATION IN PLUTARCH’S ANTONY AND DE ISIDE

美德、男性气质与普鲁塔克《安东尼与伊西斯》中的支配等级

KVSA VERTAALPRYS / CASA TRANSLATION PRIZE The CASA translation competition is sponsored annually for the best student translation from, or into, either Latin or Classical Greek.

R Schreiber

SELECTIONS FROM STRATO’S MUSA PAIDIKE : AN AFRIKAANS TRANSLATION

《斯特拉托的<穆萨·派迪克>选译：阿非利卡语翻译》

This article seeks to explain why many viewers and fans of the Game of thrones series and the novels that inspired them were disappointed and frustrated with the ending of the eighth season. Although it has long been observed that kingship often coincided with magical powers or the abilities of the seer in a wide range of early human societies, we have come to prefer the heroes whom we celebrate and the seers or wise people who advise them to be separate entities. Bran Stark endured physical disability as the result of an attempted assassination as a child; either in spite of this or because of this, he developed soothsaying powers as a ‘greenseer’ and journeyed beyond the Wall to become the next Three-Eyed Raven. While disability has traditionally been linked to the ambiguouspowers of the seer, there is also a strong tradition for this not tobe associated with kingship. Then there is the nature of Bran himself.In some ways Bran has remained a child, avoiding normal humanrelationships and the usual progression of life; at the same time,however, Bran is an old man, with hints of omniscience, longevityand even immortality. He fulfils the Jungian puer-senex archetype.Both Classical and other precedents are used to view Bran as anambiguous and dualistic figure with whom most fans of Game ofthrones can no longer sympathize.

S Sharland

BRAN THE BROKEN: CLASSICAL PRECEDENTS FOR THE FIGURE OF BRAN STARK IN G R R MARTIN’S A SONG OF ICE AND FIRE NOVELS AND IN THE GAME OF THRONES TELEVISION SERIES

破碎的布兰：乔治·R·R·马丁的《冰与火之歌》小说及《权力的游戏》电视剧中布兰·史塔克形象的古典先例

After serving two terms as editor of Akroterion (1996-2001 and 2009-2019, 17 years in total), it has become time to hand over this responsibility to someone else.Professor Philip Bosman (bosmanpr

JC Thom

Editorial

社论

This article discusses the content of the private letter POxy. 9.1220, which provides information about the behaviour of hippopotamuses in the Nile region. The existence of the wild mammal in Oxyrhynchus is probably related to Thoeris’ cult in that city, while its occurrence in the text relates to its habit of raiding farm crops. This interpretation is supported by literary sources, but also by the sense of the verb ἀφανίζω, used to describe the animal’s behaviour, in current lexica of ancient Greek. Additionally, an examination of textual variants of the fragment dealing with the hippopotamus’ behaviour supports this interpretation and provides insights into animal-human interrelationship in Roman Egypt.

Dimitris Roumpekas

THE HIPPOPOTAMUS OF POXY. 9.1220 (THIRD CENTURY AD)

《波希的河马》。9.1220（公元三世纪）

Researchers routinely stress that, compared to the Julian-Claudian period, the Flavian period had no ‘great women’. But what do these researchers mean by ‘greatness’? This contribution examines processes of inclusion and exclusion of women in ancient, early modern and modern historical narratives about the Flavian period. Drawing on the conceptual frameworks advanced by Linda Nochlin and Michel-Rolph Trouillot, the article argues for more complex and more diverse grand narratives about Flavian women: instead of continuing the practice of making these women ‘invisible’, we would gain more by focusing on the subtleties of the act of silencing in both past and present.

Lien Foubert

NO ‘GREAT’ FLAVIAN WOMEN? PROCESSES OF SILENCING IN ANCIENT SOURCES AND (EARLY) MODERN SCHOLARSHIP

没有“伟大的”弗拉维女性？古代文献与（早期）现代学术中的沉默过程

In this paper, I consider two interpretations of Xenophanes’ epistemology – that he is an empiricist and that he is a global skeptic. I argue that two these interpretations are not mutually exclusive, and that Xenophanes should, in fact, be thought of as both an empiricist and a global skeptic.

Timothy Kirschenheiter

XENOPHANES’ EPISTEMOLOGY: EMPIRICIST, GLOBAL SKEPTIC, OR BOTH?

色诺芬尼的认识论：经验主义者、普遍怀疑论者，还是两者兼而有之？

In recent scholarship, characters in Attic tragedies are often described as victims. Modern audiences may be familiar with the word ‘victim’, but victimological studies have shown that the notion of victimhood, the recognition of a person as a victim, is culturally and historically contingent. As a step towards a cultural victimology of Attic tragedy, this article posits that epithets of misery are markers of the undeserved and unjust suffering which often serves as a foundation for the development of victimhood. In order to illustrate how an analysis of epithets of misery can contribute to a victimological reading of an ancient text, the article discusses the use of these epithets in Euripides’ Hecuba, the extant Attic tragedy with the highest number of occurrences of such epithets.

Natasha Ferreira

TOWARDS A CULTURAL VICTIMOLOGY OF ATTIC TRAGEDY: EPITHETS OF MISERY IN EURIPIDES’ HECUBA

走向雅典悲剧的文化受害者学：欧里庇得斯《赫卡柏》中的苦难称号

The article analyses private Roman birthday parties as they are represented in Augustan poetry, to discuss to what extent literary texts from the Augustan period can be trusted as sources revealing historical Realien. It revisits some of our knowledge regarding these celebrations and is especially interested in those birthday rituals referenced in the poems and considered private birthdays. The article makes interpretative remarks on poems where this historical knowledge contributes to our understanding of the poems as literary artworks, but since a large number of poems are covered, no in-depth analysis is attempted.

Publication Information	Publisher: Department of Ancient Studies, Stellenbosch University，Publishing cycle: ，Journal Type: journal，Open Access Journals: Yes
Basic data	Year of publication: 2021，Proportion of original research papers: 100.00%，Self Citation Rate:N.A.， Gold OA Rate: 0.00%
Journal Fees	$Details
Average review cycle	网友分享经验：8 Weeks

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