CFP: “Religion Underground”: Art and Material Culture in the Catacombs and Other Funerary Environments

ART AND RELIGIONS OF ANTIQUITY
Society of Biblical Literature/American Academy of Religion Joint Meeting
November 18-21, 2017 in Boston, MA
Organizers: Felicity Harley-McGowan, Lee M. Jefferson
Call for papers (deadline March 7, 2017): For the 2017 Annual Meeting in Boston, the Art and Religions of Antiquity Program Unit is offering three paper sessions organized by the following themes.
1) Art and Religion of the Greece and the Aegean Region: For this session we seek papers that address the role of art and material culture as it relates to the Greek East/Aegean region, broadly construed, in antiquity or late antiquity. Presentations that emphasize regionally distinctive monuments, artifacts, of different mediums, structures, manuscripts, and rituals are most welcome, along with recently discovered materials.
2) Ritual and Corpses: For this session, we seek papers that address art and material culture as it relates to death, the body, and related rituals broadly construed. Papers that address necromancy, necrology as well as sarcophagus imagery, relics and reliquary devotion, and funerary rituals are most welcome.
3) Religion Underground: For this session, we seek papers that address art and material culture as it relates to the catacombs and funerary environments. Papers that address imagery in such a setting, including frescoes, sculpted sarcophagi, glass, inscriptions, graffiti, funerary and other objects are desired. Papers that treat rituals that occur in such a funerary environment are also encouraged.
Program link: https://www.sbl-site.org/meetings/Congresses_ProgramUnits.aspx?MeetingId=31

CFP: Being Jewish, Writing Greek. September 6-7 2017, University of Cambridge

Call For Papers: Being Jewish, Writing Greek
Faculty of Classics, University of Cambridge
Wednesday 6th September–Friday 8th September 2017
Deadline for abstracts (30 minute papers): Friday 30th April
http://www.beingjewish-writinggreek.co.uk/index.html

Greek texts written by Jews in the Hellenistic and Imperial period occupy numerous positions within two traditions; Jewish liturgical, religious and legal texts combine with historians, poets, novelists and tragedians. Some are translations, others new compositions. Some are written for a Jewish, others for a non-Jewish audience. Much has been said about the historical as well as theological contexts and content of these works. However, relatively few studies have considered these Jewish writings in Greek as literary works.

In this conference, then, we want to bring together scholars from the fields of Classics, Biblical Studies, Jewish Studies and beyond to explore the literary aspects of these Jewish texts in Greek. The interdisciplinary nature of the conference is vital, as we seek to consider these texts as the product of two interacting cultural identities. We believe that a focus on form, in addition to content, has the potential to better our understanding of the negotiations of culture and identity which come with being Jewish, and writing Greek.

Confirmed Speakers include Jim Aitken (Cambridge, Divinity), Simon Goldhill (Cambridge, Classics), Sylvie Honigman (Ancient History, Tel Aviv), Nicholas de Lange (Cambridge, Divinity), Eva Mroczek (Religious Studies, UC Davis), Hindy Najman (Divinity, Oxford), Maren Niehoff (Department of Jewish Thought, Jerusalem).

The key issues we want to tackle include, but are not limited to:
How do we define Jewish literariness? what problems arise with setting it against a Greek literariness? Or is this distinction artificial?
(How) do works mark their indebtedness to both Jewish and Greek literary traditions?
What strategies do authors employ in translating ‘poetics’?
On what level is cultural identity negotiated in this literature; through lexical choice, through poetic imagery, generic form, or narrative structure? Are there conflicts in the relative ‘Jewishness’ or ‘Greekness’ of these forms within texts?
How are conceptions of Jewish literature in Greek thematised in the texts themselves? What part do literary personae and authorial voices play in articulating these conceptions?
How do texts shed light on, or even show awareness of, questions of literary canonicity in and between the two cultures? In other words, are there texts which could enable a re-evaluation of canonical forms in both literary cultures?
How do these cross-cultural texts reflect on and foreground the process of writing, composition, or translation. What sorts of conflict or synthesis can we detect? What might this say about the position of writing and literature in these two cultures?
How do Jewish inscribed forms differ from Greek ones? Does the epigraphical and inscriptional evidence – e.g. funeral epigrams and magical inscriptions - challenge the view of the manuscript tradition?
How do we distinguish Jewish from Christian texts? What methodological problems does Christian literature present for this project?
How might all this literary discussion in turn elucidate historical and theological issues?

Specific authors and genres which we believe deserve special attention include:
Letter of Aristeas
Artapanus
Aristoboulus
(ps.-)Eupolemus
(ps.-)Hecataeus
Demetrius the Chronographer
Dramatic fragments with Jewish content
Ezekiel's Exagogê
Wisdom of Solomon
Ben Sira
Ps.-Phocylides
Sibylline Oracles
1–4 Maccabees
Joseph and Aseneth
Judith
Tobit
Testament of Job
Testament of Abraham
Jewish inscriptions, e.g. funerary, dedicatory
Jewish magical texts
Josephus, e.g. Jewish Antiquities, Against Apion
Philo
The additions to Esther and Daniel
1 Esdras

The way we choose to answer these questions has ramifications for our understanding of two different literary traditions in the ancient world, and how they were viewed and handled by each other. Yet, perhaps more importantly, by approaching afresh this rich group of texts, we can move beyond traditional single-disciplinary approaches to reconfigure our ways of analysing Classical and Jewish literature in a broader Mediterranean context. Finally, we hope this conference will contribute to wider debates about the nature and value of ‘literature’ across cultures, and challenge both ancient and modern narratives of literary history at large.
If you have any questions or queries, please do not hesitate to contact us at the following address: organisers@beingjewish-writinggreek.co.uk.

CFP: Narrating Power and Authority in Late Antique and Medieval Hagiographies from East to West (Rome: February 15-17, 2018)

CFP: Narrating Power and Authority in Late Antique and Medieval Hagiographies from East to West.  International Conference at Academia Belgica (Rome, Italy), Thursday 15th-Saturday 17th February 2018

In hagiographies, saints often confront a number of obstacles and it is their conduct in faith that marks them as saints; women and men who stand apart and are presented as exemplars to be modeled. Often, and this is especially the case of martyr acts, the obstacles are of a religiopolitical nature and the focus of the saint's conduct is her/his defiance. However, there are
instances, especially within the medieval Sufi context, where the relationships between saints and rulers are more nuanced, depicting a symbiotic relationship, where both parties draw upon the authority of the other. There are also those cases in which authority belongs neither to the saint or the king but to ordinary people from across the socio-political and religious spectrum. In recent years, there has been interest in exploring these relationships as depicted in histories, hagiographies, and martyr acts and recent studies have shed light on the concept of sainthood, doctrine, and more generally, the history of various societies. However, the literary aspects of these narratives remain underexplored despite the wealth of information such analyses offer on the socio-cultural and political thought world of various courts and societies across the Indo-Mediterranean world.

This conference takes a diachronic and cross-cultural approach to the study of power and authority from above (courts/saints) and below (saints/ordinary people). We invite papers from
scholars who work on different types of late antique and medieval hagiographical narratives (Lives, Martyr Acts, hagiographical romances) working on Persian, Arabic, Syriac, Georgian,
Coptic, Armenian, Greek, and Latin hagiographical texts. Of particular interest are papers that will explore:
* how texts construct and understand the roles of saints and rulers vis-à-vis one another (positive, negative, symbiotic/exploitative)
* how authority is negotiated between saints and the populace
* ?the power of the life of the saint after death (relics, the authority of hagiographers)
* the role of characterization in the portrayal of figures of power and authority (stock characters, intermediaries, secondary figures)
* audience milieu and reader reception
* literary history

Please send your abstracts to: Ghazzal Dabiri (ghazzal.dabiri@ugent.be) by 15 July 2017.  Abstracts (350 words max, in English) should include name, title of proposed paper, affiliation, and position. Notification about participation will be emailed by 30 September 2017.

Catacombe di Generosa: Temporary Suspension of Tours Due to Small Cave In

Visits to the Catacombs of Generosa in Rome are suspended until further notice due to the cave in of part of a gallery. Once emergency repairs are carried out, public tours will resume under the direction of one of the oldest "pro-loco" groups for the catacombs of Rome.  Updates on the situation will be posted on the website: http://www.comitatocatacombedigenerosa.it/dblog/.  Monthly visits to the Castello della Magliana continue: the next is schedule for Saturday, March 25, 2017, at 3:30 p.m.  Coming up in the spring are additional tours to the archaeological area of the Arvales and the Church of Santa Passera. Please contact the Comitato Catacombe di Generosa for calendar and details at: info@comitatocatacombedigenerosa.it. Additional information on the site on the website of the Sovraintendenza Capitolina ai Beni Culturali: http://www.sovraintendenzaroma.it/i_luoghi/roma_antica/monumenti/basilica_e_catacomba_di_generosa

 

CFP: The Saints of Rome: Diffusion and Reception from the Late Antique to Early Modern Periods (Rome, October 4-6, 2017)

The Hungarian Hagiography Society and the Croatian Hagiography Society HAGIOTHECA organize the 6th international Hagiotheca Conference THE SAINTS OF ROME : Rome, 4-6 October 2017 Accademia d’Ungheria in Roma Palazzo Falconieri, Via Giulia 1, Rome

The saints of Rome have always been among the most venerated and the most popular heavenly patrons in Christendom, grafting the noble air of universality and integration onto emerging Christian cultures. From the apostles and Early Christian martyrs through the Early Modern period and beyond, the textual and material dissemination of Roman saints made a significant impact on the rise of the cult of the saints. Saints living in Rome (from Bridget of Sweden to Catherine of Siena and from Francesca Ponziani to Filippo Neri) were role models all over the Christian world. Post-Tridentine Roman cults spread by the Society of Jesus and the revival of catacomb cults brought a new wave in the world-wide cult of the saints of Rome in the early modern period. What strategies, mechanisms and considerations informed the spread of the cult of the s a i n ts o f R o m e ? W h o w e r e t h e a c t o r s : R o m a n e c c le s i a s t i c a l h i e r a r c h y o r lo c a l communities? How did these cults transform through local reception in diverse local contexts? How did pilgrimages and Jubilees promote the cults of Roman saints ? Did „Romanness“ assure efficacious links with the centre of Christendom or possess a symbolical meaning? In what ways did the saints of Rome impact local saints‘ cults?

The conference aims at discussing the ways in which the cults of the saints of Rome were accepted and negotiated, defined and redefined over the centuries in Latin Christianity. What is the politics of the export and import of Roman saints? To what extent do Roman saints shape and define medieval and Early Modern Latin culture in the new Christianities of Europe, Asia, and America? Does the export of the saints conform to individual and regional interests or rather to the political and cultural agenda of the papacy? Inquiries on these issues in various media (texts, images, relics, devotional objects and architecture, liturgy, music) are welcome.

We invite papers dealing with the genesis and expansion of DIFFUSION AND RECEPTION FROM LATE ANTIQUITY TO THE EARLY MODERN PERIOD Roman saints‘ cults from the fourth to the seventeenth century focusing on, but not limited to topics such as: - the politics (mechanisms and goals) of the diffusion of Roman saints‘ cults in Latin Christianity and beyond - impresarios of the promotion of Roman saints‘ cults - the means of diffusion – art, liturgy, relics - intra- and inter-regional influences, the transfer of models of sainthood - the transformation of Roman saints abroad and the dynamics of territorial differences - the creation of a Roman identity for foreign saints

Please send your 300-word abstract of a 20-minutes paper by 15 March 2017 to: sanctiromae@gmail.com Notifications about acceptance will be sent out by 30 March. The official language of the conference is English. A registration fee of 70 euros/person will be requested to cover the costs of the information package and the conference dinner. A cocktail reception will be offered by the Hungarian Academy in Rome. Conference participants will be provided with contacts for accommodation at conference prices close to our venue, but are kindly asked to arrange the booking on their own. The proceedings will be published in the Hagiotheca Series Colloquia by the Croatian Hagiography Society.

Organisation commitee: Ana Marinković (University of Zagreb – Croatian Hagiography Society ‘Hagiotheca‘) Trpimir Vedriš (University of Zagreb – Croatian Hagiography Society ‘Hagiotheca‘) Gábor Klaniczay (Central European University – Hungarian Hagiography Society) Marianne Sághy (Central European University – Hungarian Hagiography Society)

Catacombe di San Michele Arcangelo, il Miqwe di Palazzo Marchesi, il Rifugio antiaereo di Palazzo delle Aquile a Palermo saranno visitabili il 25 e 26 febbraio 2017

Giornata della Guida Turistica: Memorie storiche del sottosuolo di Palermo: 25 e 26 febbraio 2017.

In occasione della Giornata Internazionale della Guida Turistica "Edizione 2017", l'Associazione GTA - Guide turistiche Associate di Palermo - aderisce all’iniziativa nazionale con un percorso inedito alla scoperta della Palermo sotterranea: “ Memorie storiche del sottosuolo di Palermo” . Un’occasione offerta dalle guide abilitate ai cittadini e turisti per riscoprire la storia della città attraverso i monumenti del sottosuolo. Tre i monumenti visitabili: Il Miqwe di Palazzo Marchesi, luogo chiave della storia dell’antico quartiere ebraico di Palermo, il Rifugio antiaereo di Palazzo delle Aquile il luogo della memoria legato alla tragica pagina della storia dei bombardamenti su Palermo, le Catacombe di San Michele Arcangelo parte della più antica Palermo paleocristiana. Le visite saranno offerte gratuitamente dalle guide abilitate GTA. I siti straordinariamente aperti per l'occasione saranno visitabili con un contributo di 5,00 euro a persona. Il ricavato delle due giornate sarà destinato agli ORFANI di AMATRICE, a seguito del sisma del 24 Agosto 2016. In tale occasione l’associazione GTA, da anni impegnata nella lotta lottare all’abusivismo, vuole alzare l’attenzione sul fenomeno incalzante di questi ultimi anni. Tante e troppe le guide turistiche abusive senza la necessaria abilitazione: perché la guida turistica è una professione e va rispettata e non improvvisata.
I monumeti: il Miqwe di Palazzo Marchesi, il Rifugio antiaereo di Palazzo delle Aquile, le Catacombe di San Michele Arcangelo
Punto d'incontro per la biglietteria di tutti i 3 monumenti: Piazza SS. Quaranta Martiri a Palazzo Marchesi ( tra via Maqueda e via Ponticello),
Fasce orarie per la visita: 9:00 / 10:00 / 10:30 / 11:30. Massimo 50 persone a gruppo per fascia oraria.
email per prenotazioene: palermosotterranea@gmail.com
info: 335 8111954 ( chiamare alle 15.00 alle 19.00).

Pontificio Istituto di Archeologia Cristiana: Changes to the Licentiate and Doctoral Programs, and New Course in Methodology

The Pontificio Istituto di Archaeologia Cristiana (PIAC) has issued a revision of its statutes (8 February 2017).  Illustrated below is how it differs from the statutes published in the Programma dell'Anno Accademico 2016-2017. Major changes are made to the lesson cycle and requirements for the License (VII.37).  It will also be possible to complete the PIAC doctorate in Christian Archaeology in collaboration with a cooperating university (I.3; X.54). The "Instrumentum domesticum" and "Iniziazione alle antichita' cristiane" seminars appear to have new names (and/or new formats): "Tecniche e Methodologie dell'Archeologia Cristiana" and "Monumenti di Roma cristiana", but will continue to be open to students from other educational institutions (1.2; IV.31.c; IV.33.36.a). Both versions of the statutes are available on the website www.piac.it.

I. 2. k) Institutum quotannis promovet et parat cursum de “instrumento domestico”, cui adesse possunt studentes Instituti vel externi ad numerum, secundum regulas recte statutas;

Changed to:

I. 2. k. Institutum quotannis promovet et parat cursus speciales, quibus adesse possunt studentes Instituti vel externi ad numerum, secundum regulas recte statutas;

I. 3 - Institutum habet a Sancta Sede potestatem gradus academicos Licentiae et Doctoratus conferendi omnibus qui, studiorum curriculo in Instituto rite peracto, experimenta ad gradus consequendos feliciter superaverint.

Added:

Institutum habet etiam potetatem conferendi Doctoris dignitatem, cooperantibus aliis universitatibus. Ad gradus, qui cooperante alia Universitate conferuntur, regule conventionum ad hoc confectarum valent.

V. 24
e) ut quis in Istituto inscribi possit ut Studens Ordinarius, colloquium admissionis coram omnibus Professoribus subicere et superare debet.

Removed..."vertentem de argumentis generalibus Sacrae Scripturae, historiae romanae vel mediae aetatis, archaeologiae, topographiae, necnon linguae latinae et graecae."

Art. 25 – a) alumnus, qui adscribitur in cyclo ad Doctoris dignitatem obtinendam, consecutus sit secundi cycli diploma in archaeologia christiana apud Institutum et adeptus sit quidem notam “magna cum laude”, vel apud aliam Facultatem cum aequali suffragio, atque secutus sit iter institutorium praecipuum simile in Archaeologia christiana.

Changed to: consecutus sit secundi cycli diploma in archaeologia cristiana apud Institutum vel anni propaedeutici peculiare testimonium et adeptus sit quidem notam "Magna cum laude"...

IV.31a - Licentiae cyclus duorum annorum est et suggerere petit in alumno cognitiones peculiares atque investigationis rationes in variis archaelogiae christianae disciplinis, necnon ingenii facultates criticas aptas ad investigationes suscipiendas, museorum peritiam et ad promovenda archaeologica loca; ille autem sibi comparabit virtutem communicandi cognitiones ac exponendi exita suarum investigationum clare et ratione probe.

Changed to:

a. Annus propaeduticus efficere petit ut alumnus paret cognitiones peculiares et investigationis rationes in variis archaeologiae christianae disciplinae, necnon ingenii facultates criticas aptas ad investigationes
suscipiendas... etc.

Added:

c. Ad Licentiae dignitatem obtinendam oportet alumnum annum propaedeuticum superare et duo cursus speciales (Monumenti di Roma cristiana et Techniche e Metodologie dell'Archeologia cristiana) traditos in Institutum frequentare et dissertationem in aliqua archaeologiae christianae disciplina scribere.

Art. 33 a. Studentes qui ad gradum academicum Licentiae petunt experimenta subire debent de omnibus disciplinis primi atque secundi anni cursus. Non admittuntur ad examina sustinenda, qui duo tertia praelectionum uniuscuiusque disciplinae non audierint.

Changed to:
33 a. Studenti anni propaedeutici peculiare testimonium petentes et studentes primo anno inscripti in cyclo ad obtinendam Doctoris dignitatem experimenta subire debent de omnibus disciplinis primi atque secundi anni cursus..

Art. 36 – a) Cursus initiationis ad archaeologiam christianam traditur ad dandam scientiam generalem de rebus archaeologicis primi aevi christiani. Iis destinatus est qui cursus philosophicos vel theologicos in aliqua romana Universitate Institutove ad sacerdotium obtinendum frequentant et laicis, qui desiderio trahuntur scientifico, etsi non altiore modo, monumenta
primi aevi christiani cognoscenda. Constat lectionibus theoricis, imaginibus illustratis, et aliquo accessu ad ipsa monumenta. Cursus perficitur anno unico.
b) Qui cursum initiationis examinibus superatis legitime peregerint, peculiare testimonium («certificato») accipiunt, se esse idoneos ad superiora archaeologiae studia aggredienda.

Changed to:

Cursus specialis Monumenti di Roma cristiana petit, ut studentes monumenta christiana Romae (coemeteria, aedificia ad religionem colendam, collectiones antiquitatum) cognoscant. Iis destinatus est, qui dignitatem accademicam iam obtinent et intendunt tribuere huismodi cognitiones studio philosophiae vel theologicae in aliqua universitatae institutove aut docendo populo vel periegetis de rebus archaeologicis..
Studentes, qui et cursum praedictum et annum propaedeuticum et cursum specialem Tecniche e Methodologie dell'Archeologia Cristiana attendunt, Licentiae dignitatem obtintent.
b. Cursus specialis Tecniche e Methodologie dell'Archeologia Cristiana petit, ut studentes methodologiam archaeologiae christianae praecipuam cognoscant. Iis destinatus est, qui secundi cycli diploma obtinent et studentibus externis.
Constant lectionibus theoreticis et immaginibus illustratis. Cursus annuus perficitur activitate et exercitione alumnorum.
Studentes, qui et cursum praedictum et annum propaedeuticum et cursum specialem Monumenti di Roma cristiana attendunt, Licentiae dignitatem obtintent.

VII.
Art. 37 – Ut quis Licentiam consequatur, requiritur ut:
1° dissertationem scriptam confecerit de qua in Art. 38, a), eaque a Consilio Academico probata sit;
2° examen peculiare de omnibus disciplinis primi ac secundi anni cursus superaverit.

Changed to:

Art. 37 – Ut quis Licentiam consequatur, requiritur ut:
1° dissertationem scriptam confecerit de qua in Art. 38, a), eaque a Consilio Academico probata sit;
2° examen uniuscuiusque omnibus disciplinarum anni propaedeutici
3. examina cursum specialium Monumenti di Roma cristiana et Tecniche e Methodologie dell'Archeologia Cristiana.

Art. 38 – a) Candidati ad Licentiam initio secundi anni proponunt Professori, cuius interest, vel ab eo accipiunt, argumentum dissertationis scriptae. Quae paginas dactyloscriptas in –8° inter 50 et 100 implere et Rectori Instituti triginta diebus ante experimentum orale tradi debet.

Changed to:

Art. 38 a. Candidati ad Licentiam proponunt Professori, cuius interest, vel ab eo accipiunt, argumentum dissertationis scriptae. Quae paginas dactyloscriptas in –8° inter 50 et 100 implere et Rectori Instituti triginta diebus ante experimentum orale tradi debet.

Omitted - b) Examen orale coram Professoribus in diversas commissiones distributis, superare debent.

Art. 39 – Ut quis Doctoratum consequatur, requiritur ut:
1° – audiverit, in cursus primo anno, saltem tres disciplinas similes argumento dissertationis;
2° – detulerit, in cursus duobus primis annis, in publico consessu, exitus in investigationis progressu.
3° – exhibeat dissertationem scriptam, qua demonstret se aptum esse investigationibus scientificis et sua elucubratione aliquid originale et novum attulisse scientiae archaeologiae christianae.

Changed to:

Art 39. Ut quis Doctoratum consequatur, requiritur ut:
1. superavit examina anni propaedeutici.
2. audiverit, in cursus primo anno, omnes disciplina et, in cursus secundo anno, saltem tres disciplinas similes argumento dissertationis;
3. detulerit, in cursus duobus primis annis, in publico consessu, exitus in investigationis progressu.
4. 3° – exhibeat dissertationem scriptam, qua demonstret se aptum esse investigationibus scientificis et sua elucubratione aliquid originale et novum attulisse scientiae archaeologiae christianae.

Added:

X. Art. 54. Ad doctoratum qui attinet, qui cooperante alia universitatae obtinetur, inscripti in numero studentium Instituti aut Universitatis pontificiae vel externae unam vel alteram institutionem ad dissertationem scribendam alternare possunt.
Doctoratus, qui cooperante alia universitate obtinetur, consequitur secundum regulas, quas rectores universitatum participantium, Consilio Academico approbante et certo consensu Congregationis de Institutione Catholica statuerunt. Doctorandus ab alia universitate commendatus omnes primi anni cursus Instituti frequentare debet.

Authorization by the Congregation for Catholic Education of the new statutes of the Pontifical Institute for Christian Archaeology in Rome (February 8, 2017).

Use or Reuse? Rethinking Mythological Sarcophagi in Catacomb Contexts: Lecture at the CAA 2017 Conference by Shohet Scholar Sarah Madole

College Art Association 2017 Conference Session: Ancient Sculpture in Context

Friday, February 17, 2017, 8:30AM–10:00AM, in the Beekman Parlor, 2d Floor, New York Hilton Midtown, New York City

Chairs: Anne Hrychuk Kontokosta, New York University; Peter De Staebler, Pratt Institute

Understanding the History of Greek Sculpture: What Neuroscience Can Add
John Onians, University of East Anglia

Portability, Versatility, and the Problem of Contextualization: In Search of Viewing Environments for the Small-Scale Divine Statuary of Roman Athens
Brian A. Martens, University of Oxford

Use or Reuse? Rethinking Mythological Sarcophagi in Catacomb Contexts
Sarah Madole, Borough of Manhattan Community College, The City University of New York

Eros and the Army (Constantinople and Context)
Benjamin Anderson, Cornell University

Link: http://conference.collegeart.org/programs/ancient-sculpture-in-context/

Archaeology Conferences in Boston 2017-2018: Dates and Deadlines

The International Catacomb Society's hometown of Boston will host several major conferences on archaeology, ancient studies, and religion in 2017 and 2018. Sessions on current research on Jews, Christians, polytheists, and other Ancient Mediterranean societies are in the works. Travel stipends are available. The deadlines for sessions, papers, and registration are posted on the following sites:

American Schools for Oriental Research (ASOR)
November 15th to 18th 2017 at the Weston Boston Waterfront
http://www.asor.org/am/
Deadline for paper abstracts: February 15, 2017. 

Society for Biblical Literature/American Academy of Religion (SBL/AAR)
November 18-21 2017 in Boston, MA
https://www.sbl-site.org/meetings/annualmeeting.aspx.
Deadline for paper abstracts: March 8, 2017.

Archaeological Institute of America (AIA)
January 4-7, 2018, at the Boston Marriott at Copley Place
https://www.archaeological.org/annualmeeting
Colloquia (including joint AIA/SCS sessions), workshops, and any open-session presenters deadline: March 12, 2017.
Workshops, open session paper and posters submissions deadline: Sunday, August 6, 2017.

Society for Classical Studies (SCS)
January 4-7, 2018, at the Boston Marriott at Copley Place
https://classicalstudies.org/annual-meeting/2018-annual-meeting
Panel/Workshop proposal deadline: April 7, 2017.
Individual Abstract submission deadline: April 26, 2017.

Note: the AIA/SCS Annual Meetings are held jointly.

 

Job Alert: Postdoctoral Fellowship in Mediterranean Archaeology at Brown University, Providence, RI

Postdoctoral Fellowship in Mediterranean Archaeology at Brown University, Providence, RI

The Joukowsky Institute for Archaeology and the Ancient World at Brown University invites applications for a Postdoctoral Fellowship in Mediterranean Archaeology. Exceptional junior scholars who augment or complement the present strengths and diversity of the Joukowsky Institute community, and who enhance our commitment to inclusive education and research, are particularly encouraged to apply.

We seek candidates who have demonstrated a capacity for innovative research and cross disciplinary thinking. We are interested in individuals whose work focuses on any aspect of or time period in ancient Mediterranean archaeology not covered by the Institute’s faculty, and who have significant fieldwork experience in that region.

In addition to pursuing their research, successful candidates will be expected to teach half time — i.e., one course per semester. Teaching may be at both the undergraduate and graduate levels; interdisciplinary offerings are desirable. Applicants must have received their Ph.D. from an institution other than Brown within the last five years. Successful candidates will be expected to make substantive contributions to the ongoing development of the Joukowsky Institute for Archaeology and the Ancient World, such as the organization of reading or working groups, a topical symposium, or another project intended to foster a stimulating intellectual environment in which to pursue research and to develop new interdisciplinary connections. This will be a one-year position, with the possibility of a one-year renewal, beginning on July 1, 2017.

All candidates should submit a letter of application, curriculum vitae, short descriptions (150-300 words) of 3-4 proposed courses, and contact information for three references by March 1, 2017. Applications received by March 1, 2017 will receive full consideration, but the search will remain open until the position is closed or filled.

Please submit application materials online at apply.interfolio.com/40190. There is no need to provide hard copies of application materials for those that have already been submitted electronically.

For further information:
Professor Peter van Dommelen
Chair, Search Committee
Joukowsky Institute for Archaeology and the Ancient World
Brown University
Box 1837 / 60 George Street
Providence, RI 02912
Joukowsky_Institute@brown.edu

Brown University is committed to fostering a diverse and inclusive academic global community; as an EEO/AA employer, Brown considers applicants for employment without regard to, and does not discriminate on the basis of, gender, race, protected veteran status, disability, or any other legally protected status.