TY - RPRT A1 - Pfeilschifter, Rene A1 - Lauth, Hans-Joachim A1 - Fischer, Doris A1 - Rothfuß, Eberhard A1 - Schachner, Andreas A1 - Schmitz, Barbara A1 - Werthmann, Katja T1 - Local Self-Governance in the Context of Weak Statehood in Antiquity and the Modern Era. A Program for a Fresh Perspective N2 - The nucleus of statehood is situated at the local level: in the village, the neighborhood, the city district. This is where a community, beyond the level of the family, first develops collective rules that are intended to ensure its continued existence. But usually this is not the only level of governance at play. Above it, there are supralocal formations of power, varying in scope from regional networks to empires, which supplement the local orders or compete with them. The premise of this Research Unit is that local forms of self-governance are especially heterogeneous and prominent, wherever supralocal statehood exists in the mode of weak permeation. The central question of our approach is how local forms of self-governance work in this context. We will examine the relations to the state level as well as to other local groups as they develop over time; the scope and spatial contingency of forms of self-governance; their legitimization and the interdependency with the organization and collective identity of those groups which carry them out; finally, we will turn our attention to the significance of self-governance for the configuration of weak statehood. The empirical focus will be at the local level, which has so far been largely neglected in the research on governance beyond the state. In order to achieve this, we will work with case studies that are structured by categories and situated in geographical areas and time periods that lie outside of modern Europe with its particular development of statehood since the Late Middle Ages: in Antiquity, and in the Global South of the present. By incorporating these different time frames, we hope to contribute to overcoming the dichotomy between the modern and pre-modern era, which is often given canonical status. Our goal is to create a comparative analysis of different configurations of order as well as the development of a typology of patterns of local governance. The structure of the empirical comparison itself promises methodological insights, since it will entail recognizing, dealing with, and overcoming disciplinary limitations. Starting with the identification of typical patterns and processes, we hope to gain a better grasp of the mechanisms by which local configurations of order succeed, while at the same time advancing the theoretical debate. This will allow us to make an interdisciplinary contribution to the understanding of fundamental elements of statehood and local governance that are of central importance, especially in the context of weak statehood. The insights we hope to gain by adopting this historical perspective will contribute to understanding a present that is not based exclusively on its own, seemingly completely new preconditions, and will thus significantly sharpen the political analysis of various forms of governance. T2 - Lokale Selbstregelungen im Kontext schwacher Staatlichkeit in Antike und Moderne. Ein Forschungsprogramm für einen Perspektivwechsel T3 - LoSAM Working Papers - 1(eng) KW - Begrenzte Staatlichkeit KW - Vergleichende politische Wissenschaft KW - Altertum KW - Geschichte KW - Moderne KW - Global South KW - weak statehood KW - local self-governance KW - interdisciplinarity Y1 - 2020 U6 - http://nbn-resolving.de/urn/resolver.pl?urn:nbn:de:bvb:20-opus-207371 SN - 2698-2684 N1 - Die deutsche Fassung dieses Working Papers ist unter https://doi.org/10.25972/OPUS-19347 verfügbar. ET - English Edition ER - TY - CHAP A1 - Schmitz, Barbara T1 - King and God : conceptions of rule and God in 3 Maccabees T2 - Figures who shape scriptures, scriptures that shape figures N2 - In 3 Maccabees, kingship as a form of rule is addressed on two levels: On the political level the question about a good king is addressed against the background of Hellenistic understandings of kingship, using the example of Ptolemy IV Philopator. This king is portrayed at the beginning of 3 Maccabees as a successful, positive, Hellenistic ruler, but one whose good rule goes off the rails. This analysis of the ideal of Hellenistic rule (cf. 3 Macc. 3:12-29; 6:24-28; 7:1-9) is then taken to a theological level: the God of Israel is portrayed as the true good king, the Soter who saves his people in their time of greatest trial (6:29, 32; 7:16). By these means the many divine epithets that are a striking feature of 3 Maccabees are incorporated into the narrative (cf. 2:2-3). Thereby 3 Maccabees not only thematises the conflict with a Hellenistic king who exploits his power in diverse ways but also focuses in a concentrated way the notion of a good (Hellenistic) king into the notion of God as king and ruler. KW - Maccabees KW - Hellenistic kingship KW - Xenophon KW - Cyropaidia KW - Isocrates KW - God in 3 Macc Y1 - 2018 U6 - http://nbn-resolving.de/urn/resolver.pl?urn:nbn:de:bvb:20-opus-205149 ER - TY - CHAP A1 - Schmitz, Barbara T1 - Aspects of Worship in the Letter of Aristeas T2 - Various Aspects of Worship in Deuterocanonical and Cognate Literature N2 - Although the Letter of Aristeas mentions the translation of the Jewish nomos into Greek, it is striking that worship is not a fundamental theme of this writing. Nevertheless, six passages present acts of worship, which recount worship from different perspectives: Aristeas prays to God and explains his “Greek” idea of worship (Let. Aris. 17), whereas in Let. Aris. 132-140 the high priest explains the Jewish concept of worship. Sacrifices and prayers at the temple in Jerusalem for the Ptolemaic royal house are told in Let. Aris. 45, while at the Ptolemaic court in Alexandria one of the Jewish scholars prays at the beginning of the symposium (Let. Aris. 184-186). Then the daily prayer of the Jewish scholars are recounted in Let. Aris. 305-306 and finally the Ptolemaic king performs a proskynesis before the law at the end of the letter and thereby accepts the translation (Let. Aris. 317). KW - Aristeas KW - Letter of Aristeas KW - worship KW - proskynesis Y1 - 2017 U6 - http://nbn-resolving.de/urn/resolver.pl?urn:nbn:de:bvb:20-opus-205150 VL - 2016/2017 ER - TY - CHAP A1 - Schmitz, Barbara T1 - Space, Borders and Boundaries in the Letter of Aristeas T2 - Borders : Terminologies, Ideologies, and Performances N2 - No abstract available. KW - Aristeas KW - Ad Philocratem KW - Aristeas-Brief KW - Letter of Aristeas KW - Aristeas, Epistolographus : Ad Philocratem Y1 - 2016 U6 - http://nbn-resolving.de/urn/resolver.pl?urn:nbn:de:bvb:20-opus-151285 UR - https://www.mohr.de/en/book/borders-terminologies-ideologies-and-performances-9783161543760 SN - 978-3-16-154375-3 PB - Mohr Siebeck CY - Tübingen ER - TY - CHAP A1 - Schmitz, Barbara ED - Kreuzer, Siegfried ED - Meiser, Martin ED - Sigismund, Marcus T1 - "...using different names, as Zeus and Dis" (Arist 16). Concepts of "God" in the letter of Aristeas T2 - Die Septuaginta - Orte und Intentionen N2 - The “Letter of Aristeas” recounts the translations of the Hebrew Bible into Greek. Probably originating in the 2nd century BCE1, the book tells a legend of how the translation of the Torah into Greek came into being. This shows that translating a holy, canonical text or the first time needed explication. Notably, the translation of the godly nomos (Arist 3) comparatively takes up little space (Arist 301–307). And it has to be noted, that “God” is seldom a topic in the Book of Aristeas. The word (ὁ) θεός “God” is found in only three contexts: in the dialogue between king Ptolemaios and Aristeas (Arist 15–21), in the dialogue of the high priest Eleazar and Aristeas (Arist 121–171; above all 128; 130–141; 155–166; 168) and in the question-and-answer-speech during the symposium at the Ptolemaic royal court between the king and the Jewish scholars (Arist 184–294). In analysing the different statements regarding God, the frame of the narrative is of decisive importance: In the Book of Aristeas, “Aristeas” (Ἀριστέας), who writes in Greek, presents himself as the author, but he is also part of the story. Accordingly, Aristeas is the narrator, who tells the story from his own point of view, and at the same time, he is a character in the ‘world’ of the text. This Aristeas presents himself as a Greek and a Non-Jew (Arist 16; 121–171), who already wrote a book (Arist 6) and plans further publications (Arist 322). In the double-role as narrator of the text and protagonist in the text, Aristeas has to be differentiated from the (real) writer/author of the Book of Aristeas, who possibly was Jewish. That means that the (real, probably Jewish) author of the Book of Aristeas presents (or invents) “Aristeas” and gives him the role of the narrator of his text.3 The author portrays Aristeas as a Greek, non-Jewish character, who is a servant of the royal court. This differentiation between narrator and writer/author is of crucial importance for the question of the different conceptions of God in the Book of Aristeas. KW - Aristeas-Brief KW - Gott KW - Aristeas 〈Epistolographus, ca. v3. Jh.〉 Y1 - 2016 U6 - http://nbn-resolving.de/urn/resolver.pl?urn:nbn:de:bvb:20-opus-137671 SP - 703 EP - 716 PB - Mohr Siebeck CY - Tübingen ER - TY - CHAP A1 - Schmitz, Barbara ED - Reif, Stefan C. ED - Egger-Wenzel, Renate T1 - Judith and Holofernes. An Analysis of the Emotions in the killing scene (Jdt 12:10-13:9) T2 - Ancient Jewish Prayers and Emotions N2 - Starting with a terminological and phenomenological perspective on the question “What is an emotion?”, particularly as developed by Aaron Ben Zeʾev , the kiling scene in the book of Judith (Jdt 12:10–13:9 is analysed. This crucial scene in the book’s plot reports the intense emotions of Holofernes but nothing is said about any emotions on the part of of Judith. The only emotional glimpse occurs in Judith’s short prayers in the killing scene. The highly emotional Holofernes and the unemotional Judith together reveal that Holofernes is already made “headless” by his own emotions, whereas the unemotional Judith, unencumbered by emotions, is able to behead the “headless” Holofernes. KW - Judith und Holofernes KW - Bibel. Judit, 10-13 KW - Mord KW - Gefühl Y1 - 2016 U6 - http://nbn-resolving.de/urn/resolver.pl?urn:nbn:de:bvb:20-opus-137694 SN - 978-3-11-036908-3 SP - 177 EP - 191 PB - de Gruyter CY - Berlin / Boston ER - TY - CHAP A1 - Schmitz, Barbara T1 - War, violence and Tyrannicide in the Book of Judith N2 - No abstract available KW - Judit KW - Gewalt KW - Krieg KW - Tyrannenmord KW - Judith KW - Violence KW - War KW - Tyrannicide Y1 - 2010 U6 - http://nbn-resolving.de/urn/resolver.pl?urn:nbn:de:bvb:20-opus-67058 ER - TY - CHAP A1 - Schmitz, Barbara T1 - Holofernes's Canopy in the Septuagint N2 - No abstract available KW - Holofernes KW - Septuaginta KW - Holofernes KW - Septuagint Y1 - 2010 U6 - http://nbn-resolving.de/urn/resolver.pl?urn:nbn:de:bvb:20-opus-67065 ER - TY - CHAP A1 - Schmitz, Barbara T1 - Casting Judith. The construction of role patterns in the book of Judith N2 - No abstract available KW - Judit KW - Soziale Rolle KW - Judith KW - Social role Y1 - 2009 U6 - http://nbn-resolving.de/urn/resolver.pl?urn:nbn:de:bvb:20-opus-67088 ER -