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Constructing a New Woman for the Body Politic: The Creation of Claudia Quinta
Helios Pub Date : 2017-01-01 , DOI: 10.1353/hel.2017.0007
Krishni Burns

Rome’s legendary historical narrative is an excellent source for the defining characteristics of self-constructed Roman identity.1 While this identity naturally centers on the masculine military/political realm, women do play a role in the construction of Romanitas. Rhea Silvia is raped to bear Rome’s founders; the kidnapped Sabine women form a human shield between their men folk to meld two peoples into one; and women like Tullia Minor and Tarpeia serve as negative examples of correct behavior. The positive portrayals of individual women usually end in their sacrifice to the greater good of the Roman state. In particular, the tragedies of Lucretia and Verginia mark major turning points in the sociopolitical Roman landscape. To quote Sandra Joshel’s introduction to her landmark article “The Female Body and the Body Politic,” “raped, dead, or disappeared women litter the pages” of Livy’s comprehensive history (Joshel 1992, 112). There is another way that legendary women can contribute to the mos maiorum, however. Although Roman women’s social position limited their political roles to inspirational victims, in the religious sphere women had the potential to contribute substantially to the construction of Roman identity and bolster the safety of the state without becoming a sacrifice. One such woman is Claudia Quinta, who performs a miracle in the service of the Magna Mater and thereby, at least according to legend, saves Rome from Hannibal’s invading Punic armies. Joshel suggests that positive portrayals of active women appear in the literary records only when events force Roman historians to admit them. Yet Claudia Quinta’s act of superhuman strength in the service of the Magna Mater cannot have been an unavoidable fact of history. Evidence suggests that not only the miracle but the woman herself were fabricated in order to serve a socio-religious goal. That moment in Rome’s self-fashioning was defined by a purely legendary event where a female character was created, given a voice and the power to act both on her own behalf and in the best interests of the state. Claudia Quinta represents a different way

中文翻译:

为身体政治建构新女性:克劳迪娅·昆塔的创作

罗马传奇的历史叙事是自我建构的罗马身份定义特征的极好来源。1 虽然这种身份自然以男性军事/政治领域为中心,但女性确实在罗马尼塔斯的建构中发挥了作用。雷亚·西尔维娅 (Rhea Silvia) 被强奸以生下罗马的创始人;被绑架的萨宾妇女在她们的男人之间形成一道人肉盾牌,将两个民族融合在一起;像 Tullia Minor 和 Tarpeia 这样的女性是正确行为的反面例子。女性个人的正面形象通常以她们为罗马国家的更大利益而牺牲而告终。尤其是卢克丽霞和维尔吉尼亚的悲剧标志着罗马社会政治格局的重大转折点。引用 Sandra Joshel 在她具有里程碑意义的文章“女性身体和身体政治”中的介绍,“被强奸,死了,或消失的女性散落在 Livy 的综合历史书页上”(Joshel 1992, 112)。然而,传奇女性还可以通过另一种方式为 mos maiorum 做出贡献。尽管罗马妇女的社会地位将她们的政治角色限制在鼓舞人心的受害者,但在宗教领域,妇女有潜力为罗马身份的建构做出重大贡献,并在不成为牺牲品的情况下加强国家的安全。克劳迪娅·昆塔(Claudia Quinta)就是这样一位女性,她在为大圣母服务中创造了奇迹,至少在传说中,她因此从汉尼拔入侵的布匿军队中拯救了罗马。乔谢尔建议,只有在事件迫使罗马历史学家承认时,文学记录中才会出现对活跃女性的正面描绘。然而,克劳迪娅·昆塔在为大母舰服务中表现出超人的力量,这不可能成为历史上不可避免的事实。有证据表明,不仅是奇迹,还有女人本人都是为了社会宗教目标而捏造的。罗马自我塑造的那一刻是由一个纯粹的传奇事件所定义的,在这个事件中,一个女性角色被创造出来,被赋予了为自己和国家的最佳利益行事的声音和权力。Claudia Quinta 代表了一种不同的方式 给予发言权和权力,代表她自己和国家的最佳利益采取行动。Claudia Quinta 代表了一种不同的方式 给予发言权和权力,代表她自己和国家的最佳利益采取行动。Claudia Quinta 代表了一种不同的方式
更新日期:2017-01-01
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