The Rostovtzeff Lectures
The Political Machine investigates the essential role that material culture plays in the practices and maintenance of political sovereignty. Through an archaeological exploration of the Bronze Age Caucasus, Adam Smith demonstrates that beyond assemblies of people, polities are just as importantly assemblages of things—from ballots and bullets to crowns, regalia, and licenses. Smith looks at the ways that these assemblages help to forge cohesive publics, separate sovereigns from a wider social mass, and formalize governance—and he considers how these developments continue to shape politics today.
Smith shows that the formation of polities is as much about the process of manufacturing assemblages as it is about disciplining subjects, and that these material objects or "machines" sustain communities, orders, and institutions. The sensibilities, senses, and sentiments connecting people to things enabled political authority during the Bronze Age and fortify political power even in the contemporary world. Smith provides a detailed account of the transformation of communities in the Caucasus, from small-scale early Bronze Age villages committed to egalitarianism, to Late Bronze Age polities predicated on radical inequality, organized violence, and a centralized apparatus of rule.
From Bronze Age traditions of mortuary ritual and divination to current controversies over flag pins and Predator drones, The Political Machine sheds new light on how material goods authorize and defend political order.
It has often been claimed that "monsters"--supernatural creatures with bodies composed from multiple species--play a significant part in the thought and imagery of all people from all times. The Origins of Monsters advances an alternative view. Composite figurations are intriguingly rare and isolated in the art of the prehistoric era. Instead it was with the rise of cities, elites, and cosmopolitan trade networks that "monsters" became widespread features of visual production in the ancient world. Showing how these fantastic images originated and how they were transmitted, David Wengrow identifies patterns in the records of human image-making and embarks on a search for connections between mind and culture.
Wengrow asks: Can cognitive science explain the potency of such images? Does evolutionary psychology hold a key to understanding the transmission of symbols? How is our making and perception of images influenced by institutions and technologies? Wengrow considers the work of art in the first age of mechanical reproduction, which he locates in the Middle East, where urban life began. Comparing the development and spread of fantastic imagery across a range of prehistoric and ancient societies, including Mesopotamia, Egypt, Greece, and China, he explores how the visual imagination has been shaped by a complex mixture of historical and universal factors.
Examining the reasons behind the dissemination of monstrous imagery in ancient states and empires, The Origins of Monsters sheds light on the relationship between culture and cognition.
Coptic emerged as the written form of the Egyptian language in the third century, when Greek was still the official language in Egypt. By the time of the Arab conquest of Egypt in 641, Coptic had almost achieved official status, but only after an unusually prolonged period of stagnation. Jean-Luc Fournet traces this complex history, showing how the rise of Coptic took place amid profound cultural, religious, and political changes in late antiquity.
For some three hundred years after its introduction into the written culture of Egypt, Coptic was limited to biblical translation and private and monastic correspondence, while Greek retained its monopoly on administrative, legal, and literary writing. This changed during the sixth century, when Coptic began to penetrate domains that were once closed to it, such as literature, liturgy, regulated transactions between individuals, and communications between the state and its subjects. Fournet examines the reasons for Coptic's late development as a competing language—which was unlike what happened with other vernacular languages in Near Eastern Greek-speaking societies—and explains why Coptic eventually succeeded in being recognized with Greek as an official language.
Incisively written and rich with insights, The Rise of Coptic draws on a wealth of archival evidence to shed new light on the role of monasticism in the growing use of Coptic before the Arab conquest.
