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| About site: http://eawc.evansville.edu/ |
Title: History/By Time Period/Ancient - Exploring Ancient World Cultures Resource with chronologies, essays, links, and images from of regions, cultures, wars, and significant figures in ancient and medieval history.
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Exploring Ancient World Cultures             Over One Hundred Million Pages ServedThank You for Visiting EAWCWhy Study Ancient World Cultures?An Essay by Bill HemmingerThe question that initiates this program is a broad one: Why studyancient cultures? You might feel that the question is moot: studentsdo study and will study ancient cultures; such study is anexpected part of a tradition of intellectual development. The response tothe why of the initial question is a matter of tradition, if notfact. A study of the ROMANEMPIRE, a reading of Greek philosophy and literature, a look atthe PYRAMIDS OFEGYPT -- these are all accepted parts of a Western education,aren't they?Probably so: even today, in the plurality of approaches to the studyof history and to the study of cultures, people talk about PLATO or DANTE or Krishnaor Mohammed. But there is an important proviso: How you approach ancientcultures (or any other culture, for that matter) and how youconceive of the people of such distant worlds are of paramount importance. At this point, you might ask yourself these two additional questions: Dowe study these cultures because, to some extent, all cultures sharecertain characteristics? Does our own culture reflect aspects of theseother cultures?The answer to the first of the two questions has historically beenfound in a discussion of universality. Consider, for a moment, the caseof Arjuna in The Bhagavad Gita. You might well ask how the battle that Arjuna holds off while frozen onhis chariot relates, for example, to contemporary battles in World War II. Convinced that his relatives will die in this life only to be reborn inanother, Arjuna can reluctantly permit the carnage to begin. No suchchoice is left to Schindler (featured in Spielberg's film Schindler'sList), on the other hand, whose intervention on behalf of Jews savedmany people in this life. The danger in looking for universalsthus consists in reformulating other, possibly alien, views to fit ourown. We must always guard against the assumption that other people thinkas we do -- or that they should. Arjuna speaks within the context of oneculture; Schindler acts within the confines of another.The differences among cultures are of greatest interest here, andreading about ancient cultures is thus reading about other people whoselives were surely different from our own. The social organization ofSocrates' ATHENS -- wherea gimpy-legged man could hobble around interrogating citizens at will --differs profoundly from today's world beset with modern media wherebypeople rarely get to see or literally hear their critics. How can wetoday understand the psychology of the thousands of Egyptian workers who,apparently unquestioningly, spent their lives dragging great blocks ofstone across burning sands in the construction of staggering pyramidaledifices whose completion took many lifetimes? Interestingly, thesedifferences may help us better to see -- and know -- the limits of ourculture and the limits of our language and experience.The problem with the second question lies in its formulation. Whatis a culture after all? This paper and this program proceed underthe assumption that there is some sort of definition to the wordculture. Most people would ascribe an abstract value toculture -- that which produces good art, great literature,right behavior, etc. Yet the criteria of quality are scarcelyinternational or inter-cultural: a revered "classical" work on the sitarresists comparison to a Mozart symphony beyond the statement that both areconsidered great cultural achievements in the context of their homecultures. Is, then, culture something that can be taught, or are itsconstituent parts more sweeping and pervasive than what can be learnedfrom books or lectures? Answers to this second question already exist inthe form of canons and reading lists, though there is much discussiontoday about what makes up those reading lists and about the assumptionsconcerning what should or should not fit on such lists.Many people would like to conceive of history as a succession ofmovements or stages in an on-going (and, generally) ever-improvingcultural novel of human life. For these people, the Romantic period isdefinable, its gifts to the human spirit are calculable. Yet, how can anyculture speak for all its practitioners? Do all people share equally inthe culture of which they are a part? It is precisely because AKHENATONchose to resist the pantheism that characterized pharaonic Egypt beforeand after his brief reign and instituted a qualified monotheism that he isremembered (and magically, too, in a contemporary opera by Philip Glass). So, a culture includes both the dominant tradition and itstransgression.As you begin your study of ancient cultures, you might want to recallthese questions as you forge for yourself a meaning to the termculture. In the process, try not to measure others against yourown cultural standard, which has, in many ways, formed you and yourapprehension of the world. Instead, try for a moment to see theglittering battle scene with Arjuna's eyes. [Next] Home |Near East |India |Egypt |China |Greece |Rome |Islam |Europe |ConclusionsComputer Services Provided by theUniversity of Evansville.Copyright© 1997. Exploring Ancient World Cultures. |
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Resource | with | chronologies, | essays, | links, | and | images | from | of | regions, | cultures, | wars, | and | significant | figures | in | ancient | and | medieval | history. |
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http://eawc.evansville.edu/
Exploring Ancient World Cultures 2008 October
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Resource with chronologies, essays, links, and images from of regions, cultures, wars, and significant figures in ancient and medieval history.
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