In what ways is the concept of gender useful in the study of ancient history? To what extent is it possible to study gender in antiquity?

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SONJA CHEUNG

IN WHAT WAYS IS THE CONCEPT OF GENDER USEFUL IN THE STUDY OF ANCIENT HISTORY? TO WHAT EXTENT IS IT POSSIBLE TO STUDY GENDER IN ANTIQUITY?

        In antiquity gender was a defining feature of life, we can note that it affected the way society was structured, specifically in the Athenian ‘polis’, as well as public events, such as those associated with religious cults. Gender was also influential in politics, especially that of the Romans. Moreover, it is through gender that we can observe the general ancient view towards women, found throughout numerous literary sources and archaeological remains.

        Firstly, there is a strong link between gender and the Athenian ‘polis’, which was commonly considered to be ‘male dominated’.

        From an early age male and female youths were polarised, so that males were educated professionally, with a strong emphasis on completing sports at the ‘palaestrai’ and ‘gymnasia’, then they were sent away to complete their military service. In contrast, women were denied no more than basic schooling. However they were introduced into society through religious cults. It is through education that the classical Athenians erected a prominent division between the sexes, in order to prepare the youths for their roles in later life-men for leadership in state and military affairs, women for more subordinate roles.

        For example, archaeological evidence suggests that young men were groomed for prominent positions in the state, that is, pitchers have been found that illustrate boys celebrating the festival, ‘Anthesterion’, ‘the flower month’, by sampling wine and participating in crawling races. The former would have been a simplistic pre-taster for male youths of a ‘symposium’, philosophical sessions intertwined with heavy drinking periods, exclusively for male citizens. The playwrights Plato and Aristophanes recognised their importance in the ‘polis’, as it was for affluent male citizens. In Aristophanic comedies he frequently alludes to scenes of inebriation and obscenity mixed with intervals of learned opinions. The latter would have prepared the youths for athletic competitions. Keuls’ suggests that it is through these activities young boys were instilled, ‘with the norms of competitiveness and male privilege’.

In comparison, Greek women were initiated into society through religious roles, specifically those associated with chastity, labour and submission.

The cult of Athena was particularly important, in which a robe known as a ‘peplos’ was dedicated to the goddess that had been especially woven for the occasion. It was then presented to her either by two or four noble girls, known as ‘arrhephoroi’, ‘bearers of sacred objects’. Scenes from this cult can be found on sections of the Parthenon frieze (440BC-432BC), detailing events such as the folding of the ‘peplos’ by the ‘Archon Basileus’, chief magistrate, helped by a young child.

        This was a significant affair because the cult of Athena portrayed the characteristics sought desirable in each sex. That is, she represented the ‘male patriarchal ethos’, through a wild war dance, the ‘pyrrhic dance’, which was performed by armed dancers. This highlights, through the festival that males were associated with war and had a responsibility to protect the ‘polis’. On the other hand, Athena also represented the female ethos, by emphasising the necessity of hard work and chastity through the tasks of spinning and weaving, which were given prestigious status’, through the ritual of the ‘peplos’. Athenian women were associated with passive tasks, illustrating their subordination to men within the ‘polis’.

        It is also significant that religious festivals structured the female hierarchy. We have already noted that it was only noble girls who could become ‘arrhephoroi’, whereas in other cults, such as that of Artemis at Brauron, all girls could participate in the rituals. Just as the female hierarchy needed cult festivals to differentiate between the varying classes, the male hierarchy was determined by society-the ‘polis’ and the military. For example, Xenophon, in the ‘Anabasis’, highlights the importance and influence of the head of the army, the ‘hegemon’, compared to less important positions in the military. That is, when a ‘manteis’, a divine interpreter, attempts to slander Xenophon-in this case he is acting as the ‘hegemon’-by suggesting that he would have founded a new city without consulting his troops, Xenophon retorts:

        ‘Silanus gave me his answer on the most important point, namely, that the appearance of the victim was propitious. He had to since he was aware that I myself, because of always being present at sacrifices had some experience in these matters.’

This illustrates, in general, that in warfare, sacrifices were undertaken or overseen by those in commanding positions, such as the ‘hegemon’, because they influenced the state. Those in less significant positions in the military had a minimal influence in the running of the state. Thus, highlighting that the military and state were active influences in determining the male hierarchy.

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        So far, we can note that education and cult festivals were influenced by gender, illustrating the importance of studying it in ancient history, as it gives us a fuller picture of ancient Greek society. Furthermore, the perception of the sexes can be seen to vary vastly, Xenophon highlights this in his ‘Oikonomikos’, when he determines that men were built for war because their bodies could endure toil and hardship, whereas women were made for domestic work. Another ancient scholar, Ischomachos, comments that the nature of men and women’s mind also differ, as women are considered to be more susceptible to emotions ...

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