In Berg’s chapter “ Dress, Identity, Cultural Memory. G9fd1R1luj- Pompeii Sites March 29, 2019
Yet more evidence of daily life emerges at #Pompeii, in the form of the discovery of the latest Thermopolium (snack bar), which recently came to light in the excavations of Regio V. His exploration of shops and bars in the Roman Mediterranean mapped Roman retail landscapes down to the very bar counter, while also demonstrating the necessity for comprehensive field surveys that go beyond a singular site (like Pompeii) in order to draw conclusions about Roman commerce and bars. Ellis in person here in Iowa City, the lecture was recorded and posted to YouTube (see below) for students, teachers, and the public to enjoy. Although we were disappointed not to welcome Prof. The topic of Roman bars was on my mind because last week, the Iowa Society of the Archaeological Institute of America welcomed Steven Ellis to speak about his newest book, The Roman Retail Revolution.
Written above the heads of this kissing couple from #Pompeii are the words spoken by the man:ĭelightful fresco from the Bar of Salvius and currently in #MuseumWeek #FriendsMW /7myuHs8fmi- Dr Sophie Hay May 19, 2019 In Late Antiquity they were, ipso facto, viewed as prostitutes in the eyes of elite men and the law, as Vanderbilt historian Thomas McGinn has discussed in his article defining “T he Legal Definition of Prostitute in Late Antiquity.” But what is less clear within the elite legal evidence is how color and dress were used within the context of the Roman bar in order to signal status.
4.6.3).Īs these laws suggest, women who worked in bars were cast as lowly and commodified bodies available to be bought (and often abused). It established that unions between elite men and certain types of disreputable women––enslaved women and their daughters, freedwomen and their daughters, daughters of pimps or gladiators, actresses, daughters of actresses, waitresses and their daughters, and even women who sold wares––could not produce legitimate unions with elite men (and thus acquire all the privileges of status, property, and inheritance rights that came with a legal union) ( CTh. In 336 CE, Constantine laid down another law that further clarified the leges Juliae. Their lowly status as an ancilla or ministrameant they were then legally on par with prostitutes as infames ( CTh 9.7.1). On February 3, 326 CE, Constantine issued a legal clarification for Augustus’ Lex Julia de adulteriis, ruling that the wives of tavern owners (here labeled an uxor tabernarii) could be brought up on charges of adultery, but that the the barmaids working within the tavern could not be. One customer shouts “over here!”while another says “no, it’s mine!” The exasperated barmaid replies “whoever wants it should take it. In it, a bar maid holds a jug in one hand and a cup in another. Maybe not yet on Instagram – but I just find it annoying not to know what goes on – and giving control over my content to them.Fresco from the Bar of Salvius, Pompeii. Loish (an artist really rocking at social media) figures they tend to block outgoing links and Patreon stuff on Facebook. I just don’t trust Twitter/Instagram and Facebook with their secretive algorithms. It seems thought it’s moving in the right way (recently they added “original-content” tags for some subs), so I’ll stick to it. But still they have to change stuff to make it work … and there is some resistance by users to the changes. I would prefer it to all others – Reddit is more open, and friendly to creators. I mentioned earlier that I’m trying a Reddit art profile. Still a long way to go here (just over 100 followers currently).
My still relatively new Instagram art spot seems to work well with outreach – the advantage over Facebook and such is that a lot of new people see the content, not just old friends. Also getting comfortable with my … let’s call it media strategy.
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