Text and Topos: British Travellers to Real‐and‐Imagined Classical Sites, c. 1560–1820

In this book a leading theorist on sex and gender discusses how hidden assumptions embedded in our cultural discourses, social institutions, and individual psyches perpetuate male power and oppress women and sexual minorities. Sandra Lipsitz Bem argues that these assumptions, which she calls the lenses of gender, shape not only perceptions of social reality but also the more material things—like unequal pay and inadequate daycare—that constitute social reality itself. Her penetrating and articulate examination of these hidden cultural lenses enables us to look at them rather than through them and to better understand recent debates on gender and sexuality. According to Bem, the first lens, androcentrism (male-centeredness), defines males and male experience as a standard or norm and females and female experience as a deviation from that norm. The second lens, gender polarization, superimposes male-female differences on virtually every aspect of human experience, from modes of dress and social roles to ways of expressing emotion and sexual desire. The third lens, biological essentialism, rationalizes and legitimizes the other two lenses by treating them as the inevitable consequences of the intrinsic biological natures of women and men. After illustrating the pervasiveness of these three lenses in both historical and contemporary discourses of Western culture, Bem presents her own theory of how the individual either acquires cultural gender lenses and constructs a conventional gender identity or resists cultural lenses and constructs a gender-subversive identity. She contends that we must reframe the debate on sexual inequality so that it focuses not on the differences between men and women but on how male-centered discourses and institutions transform male-female difference into female disadvantage.

The literature of travel is considered as an art form by many nations. During the 18th and 19th centuries there were an abundance of visits to the Middle East by Western travelers, some of whom were famous and influential. These visits engendered a variety of published documentation in Oriental literary and cultural values. The West had become interested in the Eastern World, specifically the Middle East, following the French Revolution and subsequent to the translation of the Holy Quran and of classical Arabic texts in literature, science, and philosophy such as 1001 nights and Calileh va Demneh. Napoléon Bonaparte's 1798 invasion of Egypt had hugely increased interaction on numerous levels between the two civilizations. A number of travelers have significantly contributed to the image of the Orient in general and of Arabs in particular, some of which are inaccurate, stereotypical or exaggerated. Edward Saeed considered these trips and their reporting as constituting "an authoritarian discourse." Such journeys to the Orient and their reporting have increased in number and frequency and have increasingly acquired political, social, military, ideological, scientific, and even imaginative aspects and impact. Gerard de Nerval's novel, "A Trip to the Orient" was a summary of his travel to Egypt. The author recorded each detailed event that occurred in what he perceived to be this exotic world. It was a wonderful example of implicit eloquence mixed with legendary imagination.

The study considers the assumptions for the cultural transformation of the Polish Police for the benefit of further socialization of its activities. The point of reference in this study was the assumptions of a partnership police culture preferred in Western culture and based mainly on moral rules. The description of the police partnership culture was also made in relation to the classic police culture. On the basis of the presented empirical research, the gap in moral competences of the assessed decision-makers was described in a variant version, which occurs between the identified level of development of moral competences and the one postulated by the assumptions of the police partnership culture, in the structure of the entire research sample and taking into account its division into decision-makers from local and higher-level units command. The results of the research showed, socially unacceptable in the sphere of human safety, discrepancies between the identified and postulated state in the context of the requirements of a police partnership culture, as well as a higher level of development of moral competences of decision-makers from local Police units in relation to decision-makers from provincial Police headquarters and the Police Headquarters.

Dennis Tedlock’s translation and exegesis of the Rabinal Achi text (RA) is a valuable contribution to Mayan studies, as well as to the anthropology of cultural discourse and artistic expression. As with his prior translation of the Popol Wuj, Tedlock once again demonstrates his ability to translate classical K’iche texts into beautiful poetry and prose. I was particularly pleased to find that besides Tedlock’s devoted interest in the literary and poetic features of the RA, he did not neglect the historical and even political dimensions of this important Mayan drama. Also, like all good historiographers, Tedlock defines the type of Mayan document that the RA represents, compares and contrasts it with other K’iche documents, explains its scholarly and humanistic significance relative to other post-Hispanic Mayan dramas, ties it to archaeological remains found in the Rabinal area, and most importantly provides extensive exegeses on the language and meaning of the text.Tedlock captures the precise nature of K’iche history that the RA sets forth, “a series of customary actions in which the participants could be any captive in the Guatemalan highlands at any time during the last several centuries preceding the Spanish invasion” (p. 175). He then attempts to use the text’s generic history in order to reconstruct a more specific K’iche history based on strategic references in other Mayan sources, such as the Popol Wuj, Título de Totonicapán, Annals of the Kaqchikels, and so on. His effort in this regard is insightful and most welcome.Tedlock is to be commended for extending his historiographic study of the RA into the post-Hispanic period. For example, he points to the possible influence of the Old World Carlomagno drama, translated into Spanish in 1521, on the composition of the RA, and he points out similarities between the RA and other colonial “dance dramas” such as the Dance of the Conquest (Saq K’oxol) and Dance of the Trumpets (Xajol Tun). These other K’iche colonial dramas, however, are shown to be much less indigenous than the RA.Despite the considerable merits of his study, some of Tedlock’s methods and interpretations are open to challenge. It is especially noteworthy that he did not carry out serious ethnographic research on the K’iches of Rabinal, and hence he can offer only limited insights into the local cultural features that no doubt shaped this highly stylized account. His scattered references to comments made by the current director of the drama seem particularly meager compared to translations of cognate Mayan texts by other scholars. As a minimum, for example, one would expect Tedlock to have at least visited the many sites of the area that are mentioned in the text. I also found it disconcerting that Tedlock has translated the K’iche names of sites and persons to English. Not only are such etymologies almost always subject to contested interpretations, but they also make it difficult to know which places or persons they refer to as recorded in other texts.Some of Tedlock’s interpretations of the RA seem overly speculative. I salute Tedlock for attempting to understand elements of K’iche history in the RA, but in some cases his reconstructions are based on very thin evidence. For example, he offers no real supporting evidence for his suggestion that the prisoner, Kaweq, might be identified with (or served as a model for) Tata Yak, a rebel son of the legendary K’iche king, K’iq’ab. And the parallels he finds between the RA account and carved and painted scenes from classic Mayan sites, while intriguing, are also speculative. Any connection between the Late Postclassic K’iche and Classic Mayan cultures and histories should be based on historical information that bridges the large gap in time and space between these two Mayan traditions.I also think that Tedlock could have been more generous in recognizing the contributions of prior scholars who have studied the Rabinal documents, cultural life, and archaeological remains (such as Alain Breton, Charlotte Arnauld, Ruud van Akkeren, and many others). It is proper to point to the errors of our predecessors, or suggest alternatives to their interpretations, but we inevitably build on their prior work, and it is more than just courtesy to recognize our debt to them.Despite the criticisms just mentioned, I highly recommend this book not only to historians and other scholars, but also to the educated reader interested in the Mayas and other native peoples around the world. It is a fascinating read backed by serious scholarship.

This article features a descriptive proposal that examines the different conceptual dimensions of knowledge (basically the epistemological, ontological, systemic and strategic dimensions) that are involved in the emerging strategic process of organizations. Included in this process are aspects of information, complexity and imagination that make up the spirals of knowledge. In this study we aim to shed light on knowledge management in strategy‐making so that the different categories of knowledge may emerge and develop their potential within an organization and interact among each other. The goal is to create sustainable competitive advantages or essential competencies that help a business to succeed. Considering a constructionist approach to knowledge – specifically, the theory of knowledge creation developed by Nonaka and Takeuchi – we conclude that the formation of the strategy is a double‐loop knowledge creating process. Finally, we outline some of the main practical implications of our position.

Christianity and Classical Culture: The Metamorphosis of Natural Theology in the Christian Encounter with Hellenism. By Jaroslav Pelikan. [Gifford Lectures at Aberdeen, 1992-1993.] (New Haven: Yale University Press. 1993. Pp. xvi, 368. $42.50 cloth; $17.00 paperback.) This book seeks an understanding of the natural theology and classical background of the Cappadocian Fathers (Basil of Caesarea, Gregory of Nazianzus, and Gregory of Nyssa). The author adds a fourth person to this traid in the person of Macrina, whose role as an interlocutor in Nyssa's writings is taken as proof of actual input by this exceptionally well-educated woman (p. 108). The title belies the fact that the book's primary focus is on these figs. Pelikan is preoccupied with the Cappadocians' use of apophatic method in theology (p. 92), that is, the analyses of the idea of God through his negative attributes. In linguistic terms, this meant negation by use of the alpha privative in Greek words like formless, unpalpable, invisible, inasmuch as language about the divine is inadequate (p. 44). Put another way, it is a system of first determining terminologically what God is not: everything from his impassibility to the view that He is One who is truly above all names (p. 213). This is the reverse of kat aphasis or affirmation of divine attributes, a characteristic, for example, of Greek myth. But apophasis is in essence a negative epistemology that controls metaphor and analogy, and eliminates myth with its corollary, the need for allegorical interpretation. Pelikan's analysis takes the Hellenism of the Cappadocians as its starting point. For him this cultural category is bound up primarily with the Greek philosophical tradition, although the Greek Hellenismos was in the fourth century generally conceded to have a broader scope, embracing everything from pagan temple ritual to the pre-philosophical content of the paddies (the primary texts of Greek education in grammar and rhetoric like the Homeric poems, the tragedians, historians, etc.). It is unlikely that the Cappadocians' anthropology (as opposed to theology) can have failed to have been shaped by this (so for example Pelikan's discussion of the term arete excellence). But the reader should be aware that the discussion stresses the philosophical background of the three men and Macrina. The body of the work is not, thankfully, a neat essay with an a priori thesis and all loose ends tied together. Rather it is an empirical analysis based on a thorough reading of the Cappadocian corpus with extensive quotations. As such the book makes few concessions to the reader. A synthetic reading of these texts has long been a desideratum, and so Pelikan's handling of the subject is most useful to scholars seeking a new understanding of the origins of the Christian Sophistic and the acculturation of the new religion to the Greek paddies. …

In this review article, a content area of athlete career in sport psychology is analyzed through the cultural lens: that is, through paradigmatic perspectives of cross-cultural psychology, cultural psychology, and cultural studies. Based on previous review papers, but mainly on the chapters of the anthology Athletes' Careers across Cultures, we identified three dominant (North American, Australian, and European) and two emerging (Asian and South American) cultural discourses in the career topic. These discourses are characterized by research foci, theoretical frameworks, and career assistance programs in action. Our critical analysis of career research and assistance around the world further indicates a need for more contextualized and culturally competent career projects, which blend theory/research, applied work, and lived culture into cultural praxis. To satisfy this need, a new paradigm termed cultural praxis of athletes' careers is suggested. In conclusion, we emphasize the importance of review papers in negotiating emerging terminology, values, principles, and approaches underlying the career topic, and share some ideas for future reviews in career research and assistance.

Mouralis, Bernard. Littératures africaines et Antiquité: redire le face-à-face de l’Afrique et de l’Occident. Paris: Champion, 2011. ISBN 978-2-7453-2174-9. Pp. 220. 19 a. Mouralis’s examination of the African writers’uses of Classical literature is a long overdue work of scholarship. Drawing on the research of previous scholars and his own work on literary giants like Senghor, Beti, and Mudimbe, he investigates ways in which Classical culture contributes to a fuller understanding of African aesthetics, history, and philosophy.As a result, this expansive inquiry enters into new territory in its complex, nuanced reconsideration of this relationship. The thematically organized study opens with a definition of what constitutes ‘la bibliothèque antique.’ Mouralis illustrates that the great disparity in the Classical corpus used by African writers is due to their varied educational experiences. He concludes this chapter by hypothesizing that the elusiveness of Classics in African letters might also be a consequence of the intellectual developments of the âge classique (39). While the conclusion is not surprising, the description of the educational environment in colonial Africa and the extensive cataloging of works that describe the role of Classics in twentieth-century African education render this chapter especially rich. Additionally, those who wish to investigate further the role of particular Classic texts in colonial education will find the bibliographic references most useful. Mouralis devotes the remainder of his study’s attention to fleshing out specific examples of Classical literature’s application, which he categorizes in the following three chapters as: “Usages rhétoriques et esthétiques de la bibliothèque antique”; “Usages historiques de la bibliothèque antique”; “Usages philosophiques de la bibliothèque antique.”As readers who are familiar with Mouralis’s previous scholarship might expect, these chapters provide thoughtful analysis of key passages in an array of important Francophone African works. For example, in the second chapter on rhetorical and aesthetic usages, Mouralis examines Senghor’s keen ability to incorporate into his own poetics the linguistic principles of Classical language as a system which subsequently forms an important component of Senghorian poetics (52). Despite fewer direct citations of Classics, the third chapter convincingly illustrates how Antiquity has advanced academic discussion of African history. In particular, Mouralis shows that C.A. Diop, Senghor, and Mudimbe cultivate a productive polemic on such fundamental theories as Afrocentrism and Négritude precisely because of the knowledge that each possesses of Classical historical texts. Little by little, he broadens the reader’s understanding of the ways Classical civilization connects to Africa. In the fourth chapter, Mouralis tackles the challenging philosophical concepts of being, epistemology, politics, and the nature and function of philosophy in representative African writers; each of which manifest evidence of an inescapable return to a Classic cultural inheritance. He concludes the study by illustrating further “intersections” (chapter 5) between African letters and Antiquity through four themes, which readers will recognize as key to postcolonial studies,i.e.,anthropology,colonization,bilingualism, and the Other. The thought-provoking examples of intersections in this final chapter offer some of the most compelling evidence for his thesis; which is to say, that the 238 FRENCH REVIEW 87.2 Reviews 239 concerns of Classical civilization are indeed universal and relevant to studies of contemporary Africa. Mount St. Mary’s University (MD) Marco D. Roman Read, Kirk D. Birthing Bodies in Early Modern France: Stories of Gender and Reproduction . Farnham: Ashgate, 2011. ISBN 978-0-7546-6632-5. Pp. xiv + 205. $99.95. Birthing Bodies demonstrates the benefits of engaging a variety of genres in the discussion of a topos that can be read both literally and figuratively, for the birthing bodies in question are corporeal and textual. Further, by including theorists ranging from Thomas Lacqueur to Mary Daly to Judith Butler, Read deftly explores the intersections of gender, sex, sexuality, and performance in this corpus. As he examines a broad range of texts—poetry, novels, medical treatises, satires, polemics, travelogues— Read“dismantl[es] received ideas about gendered bodies”(12) and exposes the unease women’s bodies generate as well as how other bodies, male or hermaphroditic, appropriate the process of generation. Chapter one,“Spying at the Lying-in,” highlights the...

STUDIES IN THE AGE OF CHAUCER SARAH SPENCE. Rhetorics a/Reason andDesire: Vergil, Augustine, andthe Troubadours. Ithaca, N.Y., and London: Cornell University Press, 1988. Pp. xvii, 159. $22.50. Near the beginning of her brief, evocative new book, Sarah Spence quotes Isocrates on the human gift of language and the social opportunities granted by its study. "There has been implanted in us," he wrote, "the power to persuade each other and make clear to each other whatever we desire" (p. 12). This synthesis of power and clarity-that is, of the per­ suasive and organizational abilities of the trained rhetorician -forms one of the earliest statements of the purpose of Greek oratory and, in turn, articulates the governing approach of Spence's book. Through studies of Vergil, Augustine, and the Troubadours, Spence seeks to define the nature of that synthesis. She finds in the Aeneid, the Confessions, and the alba figures of the hero as a rhetor. Such verbal performers are also lovers and readers who become not simply pleaders for a cause but "spokesmen for their cultures." The study of these dramatizations of rhetoric in action, therefore, opens up for critical inspection the underlying assumptions of Classical and Medieval literary culture: assumptions about the role of language in social organization, about the relationships between male speakers and female readers, and about the fictional construction of the narrative persona and its fruitfully tense apposition to the author's voice. Though organized chronologically, Rhetorics a/Reason andDesire is not a study of direct influences. While the book does make claims for the "Ciceronian" contexts of Vergilian and Augustinian rhetoric, and while it does assert that the works of the Troubadours are, in a fundamental sense, "Augustinian," it is not centrally concerned with tracing lines of doctrine, technique, or allusion. Rather, this book is primarily about a set of thema­ tic preoccupations that inform the texture of Latin and vernacular self­ presentation. Its argument about the "Augustinian inheritance" of the Troubadours, for example, is less about the influence of Augustine on, say, Guillaume IX than about how certain problems generated by close read­ ings of the Confessions can be found in the close reading of the later lyrics. At times it seems that Spence's point is that recent approaches to Au­ gustine's work can be used to read the Troubadours. The fascination with the problematics of the sign and the so-called "rhetoric of silence" that modern critics have discerned in Augustine may provide a framework in which to appreciate the fissures generated by the language of the alba. By contrast, modern readings of what Spence calls "The erasure of sexual 238 REVIEWS difference" in the Troubadour lyric (p. 111) may be projected back to understand the gendered rhetoric of Vergil's Juno or to see how "Vergil's subversive stance" expresses itself in the representation of Dido's en­ trapment in the "cultural paradigm ofrhetoric and power" (p. 36). For professional scholars ofthe texts discussed in this book, Rhetorics of Reason and Desire may at first appear to say relatively little that is new. Those trained in the traditions ofmedieval Augustinianism, for example, may find her claim to "argue that the De doctrina christiana provides us with a model for the communication ofall textual truths-profane as well as sublime-throughout the Middle Ages" (p. 95) either naive or self­ evident. Historians of rhetoric may see in the book's chapters only the outlines ofa larger history needing to be written. And readers fresh from Sylvia Huot's erudite From Song to Book and Laura Kendrick's aggressively revisionary The Game ofLove: Troubadour Wordplay may find the last chapter of Spence's book more intuitive than either scholarly or critical. There are, however, several sections of this study that display Spence's talents as a literary historian. One in particular is her extended reading of Roman catacomb paintings as, in effect, rhetorical performances whose pictorial idioms refract the aesthetic energies ofAugustine's andJerome's notions ofrhetoric in society. Another is her opening account of what has come to be appreciated as the "dark" Vergil (especially in the work ofM. C. Putnam and W. R. Johnson), with its critiques...

Diaspora 6:1 1997 g Ancient Greek Ethnicity David Konstan Brown University Ethnic Identity in Greek Antiquity. Jonathan M. Hall. Cambridge: Cambridge University Press, 1997. As the first full-length modern study of ethnicity in the culture that gave us the word, Jonathan Hall's book is an event in classical scholarship. Hall has brought to the task a profound knowledge of the ancient Greek world: he is equally conversant with the literary and archaeological sources, which is rare among classical historians, and thoroughly informed, as well, about the technical specialty of Greek linguistics, which is indispensable to the analysis of the role of language in the construction of ethnic identity. Hall is also up-todate on modern approaches to ethnicity, and, in a fine introductory chapter, he reviews attitudes toward Greek ethnicity within Classics over the past couple of centuries—since the founding, that is, of the modern discipline of classical philology. Hall writes clearly, and has done what he can to make the argument accessible to non-specialists: he translates all Greek words and passages, provides thumbnail summaries of historical or geographical information , and summarizes the current state of the question in respect to the major topics he addresses. Nevertheless, the detailed investigation of obscure and complex Greek genealogies, involving multiple variants and unfamiliar names, or of the differences among the several dialects ofancient Greek and how they may have evolved, will be hard going for the reader who is not moderately conversant with the materials, or at least interested enough to peruse the book with dictionary and encyclopedia in hand. Accordingly , in this review I shall recapitulate the central themes of Hall's book (without, ofcourse, reproducing the meticulous documentation and careful argumentation that make the book so valuable) while simultaneously calling attention to those aspects of Hall's approach that seem to me to be problematic, or at all events debatable. As Hall observes in his Introduction, the second World War was a watershed in ethnic studies. The vicious consequences of Nazi racism discouraged essentialist interpretations of race, and ethnic groups came to be defined as social rather than as biological Diaspora 6:1 1997 entities; their coherence was variously attributed to shared myths of descent or kinship, a common territory or at least place of origin, as well as other common traits such as language, religion, customs, and national character. So conceived, ethnic groups are mutable rather than stable, constructed in discursive practices rather than written in the genes. "If the construction of ethnic identity is considered to be primarily discursive, then it is literary evidence that should represent our first point of departure" (2). Accordingly, Hall devotes two long chapters (the third and fourth) to myths of ethnic origin, which in the Greek tradition took the form of elaborate genealogies. This move is telling for Hall's understanding of ethnicity, which privileges the role of kinship. Genealogies are discursive in the sense that they are articulated in language, while other traits such as common style of burial or pottery are not, or need not be. Archaeology has recovered evidence of material practices, or what is sometimes called material culture, in classical sites; linguists observe dialectal variations in the Greek recorded on inscriptions and in certain manuscripts, and reconstruct the evolution of the spoken language in distinct zones such as northwestern Greece or the Péloponnèse. Nevertheless, these differentiae do not constitute, for Hall, markers of ethnic identity on the same level as kinship and descent. Borrowing terminology introduced by D. Horowitz in an article included in Nathan Glazer and Daniel Moynihan's influential collection, Ethnicity: Theory and Experience (Cambridge: Harvard University Press, 1975), Hall distinguishes between criteria of ethnicity, which are "the definitional set of attributes by which membership in an ethnic group is ultimately determined" (20), and indicia, which "are the operational set of distinguishing attributes which people tend to associate with particular ethnic groups once the criteria have been established" (21). According to Hall, a genealogical connection qualifies as a criterion, while physical characteristics such as skin color, or cultural attributes, like language and religion, are merely indicia, that is, contingent properties which are subject to change and do not enter...

While some contemporary theologians share African Christian heritage, not all of them do. Studies have shown that African primal views pose several challenges to traditional Christian theology, primarily because it seeks to interpret Christian faith and ethics through African cultural, social, ethical, and religious lenses. Hence, the overarching problem that confronts this study is to find out whether Christian theology can be truly African without the involvement of African primal worldviews. Relevant theological and ethical methodologies, as well as qualitative techniques, were employed to achieve the study’s purpose. This includes both primary and secondary sources of data collection. After rigorous analysis and discussion, the study finds that primal views help in contextualising the gospel within African culture, which can challenge the idea that Christian theology is universally applicable without cultural adaptation. Hence, I recommend that both Westerners and Africans are to embrace a fuller understanding of salvation, which includes the spiritual, ethical/moral, and physical aspects that are in harmony with primal views. The goal should be to develop theology that is biblically faithful and culturally rooted. Though there are challenges, those challenges require continued critical engagement with modern realities and the inclusion of diverse African voices. The study fills the gap between the African religious thought and Christian faith, and also contributes meaningfully to the ongoing conversations about decolonising theology and promoting intercultural dialogue within the global church.

This thesis is the first legal-historical study of male-perpetrated child homicide cases tried in the Central Criminal Court of London between 1889 and 1913. It examines how concepts of masculinity and fatherhood were mobilised in representations of men accused of killing their children in late nineteenth- and early twentieth-century England. The research draws upon a dataset of 306 homicide cases involving victims under fourteen years of age tried at the Central Criminal Court of London between 1889 and 1913. The 120 homicide cases involving male defendants are the specific focus of the study and select cases are analysed using gender as the primary category of analysis. Divergent representations of men indicted for the death of their child within legal and social contexts are examined within a post-structuralist theoretical framework. Qualitative and quantitative methodologies are employed to analyse archival material produced by the Criminal Court and Home Office, and relevant cultural discourse within the printed media. This study finds that constructions of male-perpetrated child homicide in nineteenth and early twentieth-century England were highly gendered and culturally specific. It argues that contemporary cultural expectations of working-class masculinity played a decisive role in determining verdict and sentencing outcomes in trials of child homicide. The first chapter establishes the research design and conceptual framework of the thesis and positions my thesis in relation to existing literature on child homicide in nineteenth- and early twentieth-century England. In chapter two I explore how cultural assumptions about masculinity and fatherhood were bought into play within criminal trials of women accused of killing their children. Chapter three considers how cultural assumptions about class and gender underpinned spousal provocation as a mitigating defence for men and women accused of killing their children. Chapter four examines the construction of masculinity and fatherhood within insanity defences of paternal filicide. My fifth chapter demonstrates the extent to which perceptions of men’s guilt and culpability in cases of child homicide were shaped by cultural expectations of class, gender and sexuality. The final chapter analyses how contemporary understandings about paternal responsibility and authority played out in trials of homicidal paternal negligence. The willingness of the Court to accept socio-economic explanations of male- perpetrated child homicide was underpinned by late Victorian and Edwardian understandings of class and gender. Rulings recognised working-class men’s ability to attain full masculine status was subject to a range of external social and economic forces beyond their control. Juries repeatedly showed their willingness to extend mercy to men who killed their children out of desperation when they tried and failed to provide for their family. The strength of cultural associations between child homicide and the economic marginalisation of London’s poor lent credence to men’s appeals to socio- economic circumstance to mitigate acts of child homicide.

The author takes the reader of his monograph on a dual journey. The world of Rome, Greece, Asia Minor and Egypt is seen and interpreted through Freud's writings. At the same time, Armstrong analyses Freud's romance with classical cultures by drawing on the methods of mnemohistory. The book's starting-point is Freud's enchantment with archaeology and classical studies. This was manifest in his enormous collection of antiquities, his taste in prints, illustrations and reproductions, as well as in his readings, his theatre trips and his travels to classical sites. Most important are Freud's references to the ancient world in the formation of his concepts and his praxis. Armstrong presents evidence for Freud's romance with antiquity by pointing to his interpretation of Wilhelm Jensen's novella Gradiva, his invocation of Empedocles, his reading of Sophocles' Oedipus Tyrannus, the references to Egypt in his study of Leonardo da Vinci, and the allusions to Greek mythology in The Interpretation of Dreams.

Prince Andrei Mikhailovich Kurbskii (1528-83) was a military commander under Tsar Ivan the Terrible and, from 1564, an emigre in the Grand Duchy of Lithuania. In the book under review here, Konstantin Erusalimskii of the Russian State University for the Humanities argues that Kurbskii was also a writer. Like most specialists, Erusalimskii contends in his book that Kurbskii authored several important literary works and translations from classical and Christian authors. Kurbskii's oeuvre includes letters to Tsar Ivan IV the Terrible, in which Kurbskii denounces his tyranny, and Istoriia o kniazia velikogo moskovskogo delekh (The History of the Grand Prince of Moscow), an account of Ivan's reign and a martyrology of his victims. The latter work has survived in numerous miscellanies, which Erusalimskii has subjected to study for the first time in the historiography. Not all scholars accept the attribution of these texts to Kurbskii. The participants in the present forum review Erusalimskii's book in the context of the ongoing debate about authenticity. Alexander Filjushkin of St. Petersburg State University seconds the traditional interpretation. He agrees with Erusalimskii that the existing texts stem from original writings authored by Kurbskii. Brian Boeck of DePaul University, who is a skeptic, insists that Erusalimskii has proven neither that Kurbskii put together a miscellany of his own works, nor that he authored the History. The debate about Kurbskii involves texts that have exerted a profound influence on Russian culture and Russian historical writings in particular. On the basis of these texts, some writers and historians have seen Kurbskii as the first Russian dissident who raised his voice against the tyranny of the Russian state. To others, he was a traitor. Many interpretations of Ivan IV's reign rely heavily on the History, whose author has created a powerful image of two Ivans. The good Ivan won brilliant military victories and launched domestic reforms when he was listening to good advisers. After the expulsion of those advisers from his entourage, Ivan turned into a bloodthirsty tyrant. Though this view has been criticized on several occasions, it is still a major component of mainstream literature about Ivan the Terrible. (1) The texts associated with Kurbskii are also important for our understanding of cross-cultural contacts in Muscovy and the Grand Duchy of Lithuania. It is essential to know whether Kurbskii authored them or not before drawing conclusions about his reception of Renaissance and classic culture in emigration. Depending on how we approach the problem of authenticity, Kurbskii may be seen as an influential intellectual and writer, who learned Latin and combined in his works Muscovite Orthodoxy and classical texts, or just a brutal military man and a litigious landowner. The controversy about Kurbskii was initiated by the American scholar Edward L. Keenan in The Kurbskii-Groznyi Apocrypha: The Seventeenth-Century Genesis of the Correspondence Attributed to Prince A. M. Kurbskii and Tsar Ivan IV. He argues that the above-mentioned works were in fact produced by several pseudo-Kurbskiis throughout the 16th and 17th centuries. (2) The most famous of these texts, the letters to Ivan and the History, are 17th-century literary fabrications. Keenan grounds his argument in observations about the dating and distribution of existing manuscripts; in textual similarities between works attributed to Kurbskii and later works of other authors; and in his idea that members of the court elite, including Kurbskii, were alien to religious culture, particularly religious rhetoric and Church Slavonic, which are major components of the texts attributed to Kurbskii. (3) Brian Boeck develops Keenan's textual observations but ignores his idea about a barrier between court and church cultures in Muscovy. Keenan himself seems to have lost interest in the theory of two cultures. …

Reviewed by: Antipodean Antiquities: Classical Receptions Down Under ed. by Marguerite Johnson Phillip Zapkin Antipodean Antiquities: Classical Receptions Down Under. Edited by Marguerite Johnson. Bloomsbury Studies in Classical Reception. London, UK: Bloomsbury, 2019. Pp. xi + 293. Hardback, $102.60, eBook, $82.08. ISBN 978-1-350-02123-5. Marguerite Johnson’s edited collection Antipodean Antiquities makes a fantastic contribution to the expanding field of Classics and colonialism or post- colonialism. The authors take various approaches to the role, influence and engagement with Classics in Australian and New Zealand (ANZ) culture—including (among other things) early colonial comparisons with mythical [End Page 124] landscapes, paintings commemorating ANZAC service at Gallipoli, young adult novels reimagining Classical stories and contemporary films/television shot in New Zealand. The volume provides a solid foundation for further focus on Classical reception in Australasia, which has received comparatively little critical attention until recently. As with most Classical reception studies, this book takes a complex approach to the cultural work done by ANZ authors and artists as they deploy Classics. Many of the essays address how Australian and New Zealand values like independence, individuality and freedom intersect with Classical texts, often seen as representing conservative European traditions. For instance, Anne Rogerson argues that Sulari Gentill’s young adult Hero Trilogy “encourages a very Antipodean scepticism towards authority and political leaders” as mythical leaders/heroes are exposed as petty, selfish, and violent (167). At the same time, in Australia and New Zealand’s attempts to define their own cultural places distinct from their British roots, Europe has provided a strong foundation for Antipodean artists to try and engage their world. This was especially true in the early days of Australian colonialism, as Johnson and Rachel White’s essays show. Johnson examines depictions equating Aboriginal peoples with mythical figures, and White follows a pattern of references to Hades in convict descriptions of their prisons. Seeking inspiration from European Classics remains an important aspect of Antipodean reception, as Hannah Parry’s essay about Peter Jackson’s NZ-filmed Lord of the Rings Trilogy shows. Parry argues that “in adapting a text partly influenced by classical epic into an epic of a different kind, the filmmakers engage in an act of Classical Reception, adapting classical themes and motifs for a new audience and a new medium” (224). These concerns about how ANZ artists navigate their relationship with Classical culture and with their British colonial history are central to Antipodean Antiquities; Johnson describes this navigation as “the dual process at the core of Antipodean Classical Reception Studies: the symbiotic action of a subject nation’s gaze ‘upwards’ in mimetic response to the imperial gaze ‘downwards’” (2). The book is organized primarily by genres: Part II is on theatre, Part III on NZ poetry, then fiction, painting and printing, and finally Part XI is about film. Part I, composed of Johnson’s and White’s essays, looks at the earliest classical references from Australia. For those with a particular generic focus, this makes the book extremely easy to navigate, which is a major benefit. However, across these different genre-focused sections, particular themes recur, giving the book an overall unity. For example, several of the authors utilize feminist analysis (Jane Montgomery Griffiths, Anna Jackson, Elizabeth Hale, Leanne Glass, etc.) and [End Page 125] several focus on YA literature (Hale, Babette Pütz, Rogerson, etc.). One weakness of the collection—as Johnson acknowledges in the introduction (4)—is the lack of indigenous voices, either Australian Aboriginal, Maori or from the broader Polynesian community. The only text created by an indigenous person discussed closely in the book is Wesley Enoch’s Black Medea, analyzed by Michael Ewans and Johnson, and there are no essays by indigenous authors. Despite the notable lack of Maori and Aboriginal voices, the collection does include multiple essays focused on or referencing issues of indigenous rights or multiculturalism (Johnson, Ewans and Johnson, Ika Willis, etc.). The range of essays taking up various thematic concerns shows the dynamic engagement of ANZ artists and writers with Classical materials in different times, and for different contexts and purposes. Given its wide temporal, geographic, generic, thematic and theoretical scopes, Antipodean Antiquities is an excellent...