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The Cultures Within Ancient Greek Culture P1: FCH/FFX P2: FCH/FFX QC: FCH/FFX T1: FCH CB531-FM CB531-Dougherty.cls May 5, 2003 14:51 The Cultures within Ancient Greek Culture Contact, Conflict, Collaboration ! edited by Carol Dougherty Wellesley College Leslie Kurke University of California, Berkeley iii P1: FCH/FFX P2: FCH/FFX QC: FCH/FFX T1: FCH CB531-FM CB531-Dougherty.cls May 5, 2003 14:51 published by the press syndicate of the university of cambridge The Pitt Building, Trumpington Street, Cambridge, United Kingdom cambridge university press The Edinburgh Building, Cambridge CB2 2RU, UK 40 West 20th Street, New York, NY 10011-4211, USA 477 Williamstown Road, Port Melbourne, VIC 3207, Australia Ruiz de Alarcon´ 13, 28014 Madrid, Spain Dock House, The Waterfront, Cape Town 8001, South Africa http://www.cambridge.org C Cambridge University Press 2003 This book is in copyright. Subject to statutory exception and to the provisions of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of Cambridge University Press. First published 2003 Printed in the United Kingdom at the University Press, Cambridge Typeface Bembo 11/13.5 pt. and Centaur System LATEX2ε [tb] A catalog record for this book is available from the British Library Library of Congress Cataloging in Publication Data The cultures within ancient Greek culture : contact, conflict, collaboration / edited by Carol Dougherty, Leslie Kurke. p. cm. Includes bibliographical references and index. ISBN 0-521-81566-5 1. Ethnicity–Greece. 2. Pluralism (Social sciences)–Greece. 3. Greece–Civilization–To 146 b.c. I. Dougherty, Carol. II. Kurke, Leslie. DF135 .C85 2003 938 – dc21 2002034989 ISBN 0 521 81566 5 hardback iv P1: FCH/FFX P2: FCH/FFX QC: FCH/FFX T1: FCH CB531-FM CB531-Dougherty.cls May 5, 2003 14:51 Contents List of Illustrations page vii List of Contributors ix Acknowledgments xi Abbreviations xiii 1 Introduction: The Cultures within Greek Culture 1 Carol Dougherty and Leslie Kurke SECTION I: THE CIRCULATION OF CULTURES 2 “Culture” or “Cultures”? Hellenism in the Late Sixth Century 23 Jonathan M. Hall 3 The Aristonothos Krater: Competing Stories of Conflict and Collaboration 35 Carol Dougherty 4 Hybridity and the Cultures within Greek Culture 57 Carla Antonaccio SECTION II: NEGOTIATION AND CONFLICT AT THE MARGINS: THE CASE OF DELPHI 5 Aesop and the Contestation of Delphic Authority 77 Leslie Kurke 6 Aristocratic Victory Memorials and the Absent Charioteer 101 Nigel Nicholson 7 Framing the Gift: The Siphnian Treasury at Delphi and the Politics of Public Art 129 Richard T. Neer v P1: FCH/FFX P2: FCH/FFX QC: FCH/FFX T1: FCH CB531-FM CB531-Dougherty.cls May 5, 2003 14:51 Contents SECTION III: ATHENS: CONVERGENCES AND DIVERSITY WITHIN THE POLIS 8 The Pipes Are Brawling: Conceptualizing Musical Performance in Athens 153 Richard P. Martin 9 The Sound of Cultural Conflict: Kritias and the Culture of Mousikeˆ in Athens 181 Peter Wilson 10 Becoming the “Other”: Attitudes and Practices at Attic Cemeteries 207 Katarzyna Hagemajer Allen 11 Postscript: Culture, Thin Coherence, and the Persistence of Politics 237 Josiah Ober Bibliography 257 Index 283 vi CB531-01 CB531-Dougherty-V2 April 18, 2003 11:25 1 ! Introduction The Cultures within Greek Culture Carol Dougherty and Leslie Kurke Culture and Cultures We begin with two somewhat contradictory assumptions. First, at one level, we take “culture” as a theoretical category, “a way of both understanding and organizing human life” (Parekh 2000.143). Our notion of Greek culture along these lines, then, is a system of shared beliefs and practices by means of which Greeks (like all groups of human beings) structured, regulated, and comprehended their collective lives. This notion of culture as a theoretical category, its capacity for organizing and making sense of human experience, is, of course, particularly important for those of us engaged in the study of the past; it helps provide the analytic framework by which we, as scholars of antiquity, attempt to understand and explain the significance of individual artifacts or practices of that world. The assumption of “Greek culture” is what enables us to unify and connect the often arbitrarily preserved and idiosyncratic artifacts which are our only data – texts, papyri, pots, sculpture, architectural remains, etc. And yet while we depend upon the heuristic potential of Greek culture as a theoretical category, we also acknowledge its limitations, and this leads us to our second assumption about culture – its lack of coherence and unity, its multiplic- ity, and its grounding in individual practices. Greek culture, like all others, was comprised of many disparate subgroups or subcultures, whose identity and exis- tence were constantly shifting and realigning, whose rituals, beliefs, and practices alternately competed and collaborated.1 Culture is articulated at several levels – reflected in language, embodied in customs and traditions – and is constantly under negotiation. It will contain both residual strains of its earlier iterations and emergent seeds of potential resistance to it.2 And so, even if culture is concep- tualized as a coherent system, it manifests itself as contradictory practices. In the multiplicity of practices, members of different subcultures confront each other, clash, reconcile, and contest value and meaning, and that contestation forms the material record that is available to us. William Sewell puts it well: “Cultural 1 CB531-01 CB531-Dougherty-V2 April 18, 2003 11:25 The Cultures within Greek Culture coherence, to the extent that it exists, is as much the product of power and struggles for power as it is of semiotic logic” (Sewell 1999.57).3 And so our notion of Greek culture as a coherent theoretical category (one that was meaningful to them as much as to us – to the extent that we have gotten it right) depends upon this somewhat contradictory pluralizing notion of cultures as coexisting bounded and recognized worlds of beliefs and practices.4 Rather than considering Greek culture as something simple, pure, and unproblematic – as the beginning, the source of Western civilization – we want to acknowledge, inventory, and debate the ways in which it is already actively engaged in a com- plicated process of negotiation, conflict, and collaboration between cultures or subcultures.5 It is the ongoing dialectic between system and practice, between sameness and difference, that forms the basis for the essays that follow on “The Cultures within Greek Culture.” Ancient Multiculturalism Classics as a discipline has long been the very paradigm for homogenized, unified models of culture. Indeed, this was precisely the traditional value and importance of “the Classics” (as it still is for modern conservative appropriations): the denial of difference, both within ancient cultures and in their inheritance by a modern elite.6 But the intellectual ferment of the seventies and eighties decisively dis- mantled this old monolithic model of culture. In the wake of structuralism, for example, Raymond Williams and Stuart Hall (following Gramsci) developed the model of “hegemony” as a mobile and always unstable articulation of different groups and interests; Michel Foucault argued that power was decentralized but pervasive within the discourses and practices of culture, generating local resis- tances coextensive with the reach of power; and Pierre Bourdieu and Michel de Certeau highlighted the agency and improvisatory play of actors in the field of cultural practices.7 At the same time, studies of nationalism, colonialism, and postcolonial encounters underscored the importance of diversity, cultural contact, and cultural exchange. In response to these broader intellectual developments, classicists sought to stake out and preserve their territory in these new debates on “multicultural- ism.” Starting in the late eighties, Greek interaction with foreign cultures became a hot topic. The work of Walter Burkert, Martin West, and Martin Bernal, in particular, focused on questions of influence and cultural borrowing between Greece on the one hand and Egypt and the Near East on the other.8 Whereas Burkert and West focused on “the indebtedness of Greek civilization to east- ern stimuli,” Martin Bernal’s two-volume Black Athena emphasized Egypt as an equally important source of influence for Greek civilization.9 The work of all three scholars has been extremely influential in articulating and emphasizing the 2 CB531-01 CB531-Dougherty-V2 April 18, 2003 11:25 Introduction Near Eastern and Egyptian contributions to the development of Greek culture, and as a result, we now have a much richer sense of the complicated ways in which Greeks, Egyptians, and Phoenicians (for example) interacted with each other. Thus the work of Burkert, West, and Bernal has had the salutary effect of stimulating a great deal of interest and further discussion within the field. But for all three, there is an odd misfit between their ostensible project and their implicit theoretical assumptions: their goal to demonstrate the multicultural and mixed origins of Greek and Western civilization is a worthy one, but many of the assumptions on which their work is based seem to derive unexamined from the very nineteenth-century approach that they critique. This is especially true of their notions of culture, ethnicity, and cultural contact. Most work done in this field offers no explicit discussion or theorization of the term “culture,” al- though this is an essential concept for understanding cross-cultural exchange. Thus, for
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