Abstract:In a lament on the rustic life of an exile, the persona loquens of Alcaeus 130b progresses through three spaces: the polis, esxatiai, and a temenos. The first is explicitly political, but the persona cannot occupy its territory; the latter two, where the persona can dwell, are apolitical while the temenos in particular is gendered in line with the Lesbian women who hold their beauty contests within its borders. In this article I argue that fragment 130b organizes the spaces through which the persona travels so that it can reject the apolitical life of the esxatiai and temenos, allowing the persona loquens to maintain his political identity as a citizen man even while in exile. The poem accomplishes this by connecting the persona to several social groups and then by removing him from them; this push and pull of exile and return creates an in-between space where the persona's social identity is safe from the dangers of exile. In the context of the male-dominated symposion and the political stasis afflicting archaic Mytilene, the persona's ability to maintain his political identity even in exile presents a powerful argument to Alcaeus's audience(s) that regardless of any setbacks, including exile, they too should maintain their identity as politically efficacious citizens and continue any stasis that they have begun.

中文翻译：

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Alcaeus 130b 中的政治身份和空间

摘要：在对流放者的乡村生活的哀叹中，Alcaeus 130b 的人物角色经历了三个空间：polis、esxatiai 和 temenos。第一个是明确的政治性，但角色不能占据其领土；后两者，人物角色可以居住，是非政治性的，而特别是 temenos 的性别与在其境内举行选美比赛的女同性恋女性一致。在这篇文章中，我认为片段 130b 组织了人物角色通过的空间，以便它可以拒绝 esxatiai 和 temenos 的非政治生活，允许人物角色即使在流放期间也能保持他作为公民的政治身份。这首诗通过将人物角色与几个社会群体联系起来，然后将他从他们中移除来实现这一点；这种流放和回归的推拉创造了一个中间空间，使角色的社会身份免受流放的危险。在男性主导的座谈会和困扰古老的米蒂利尼的政治停滞的背景下，即使在流放期间，人物角色也能保持其政治身份，这向阿尔凯乌斯的观众提出了一个强有力的论点，即无论任何挫折，包括流放，他们也应该保持他们作为政治上有效的公民的身份，并继续他们已经开始的任何停滞。