Ritual and Communication in the Graeco-Roman World 2006
DOI: 10.4000/books.pulg.1135
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Greek Sanctuaries as Places of Communication through Rituals: An Archaeological Perspective

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Cited by 51 publications
(4 citation statements)
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“…More concretely, and perhaps more importantly, the continuity of the plan ensured that the cultic, religious spatial arrangement inside and outside the temple remained unchanged. Ancient cults were embedded in space (Wescoat and Ousterhout 2012;Mylonopoulos 2006) and any significant change in their physical environment potentially jeopardized their very identity (Roux 1984, 162-6;Jacquemin 2017, 33-4). In this sense, the plan of the new temple of Apollo was not "archaizing"; it was, quite literally, "archaic", as was the cult that it articulated.…”
Section: Anchoring Innovation and Changementioning
confidence: 99%
“…More concretely, and perhaps more importantly, the continuity of the plan ensured that the cultic, religious spatial arrangement inside and outside the temple remained unchanged. Ancient cults were embedded in space (Wescoat and Ousterhout 2012;Mylonopoulos 2006) and any significant change in their physical environment potentially jeopardized their very identity (Roux 1984, 162-6;Jacquemin 2017, 33-4). In this sense, the plan of the new temple of Apollo was not "archaizing"; it was, quite literally, "archaic", as was the cult that it articulated.…”
Section: Anchoring Innovation and Changementioning
confidence: 99%
“…There was a long debate, and still it is, about whether women were permitted to sacrifice or not [84]. It would seem that women were only able to conduct slaughtering of sacrificial animals in specific ritual contexts such as Thesmophoria [84].…”
Section: Priestess Of the Templementioning
confidence: 99%
“…There was a long debate, and still it is, about whether women were permitted to sacrifice or not [84]. It would seem that women were only able to conduct slaughtering of sacrificial animals in specific ritual contexts such as Thesmophoria [84]. In the Greek world, on the basis of iconographic evidence, two of the most important communicative tasks, guarding the temple and making the bloody sacrifice, were assigned exclusively to priests.…”
Section: Priestess Of the Templementioning
confidence: 99%
“…As Bell puts it, "Relationships of power are drawn from the social body and then reappropriated by the social body as experience" (1992: 207).16 A sample, with no claim to be comprehensive, includesCalame 1977;Lonsdale 1993; Versnel 1993;Burkert 1996;Naerebout 1997;Bierl 2009. In work on the role of the body in the performance of religious rituals within sacred space, along with the interaction of ritual and architectural spaces has received greater focus, see, e.g.,Mylonopoulos 2006; Naerebout 2006. …”
mentioning
confidence: 99%