Global Mapping, Local Rites: Panhellenism and Greek Communities
It has long been recognised that to speak of Greek religion as a whole and consistent entity is an erroneous approach. However, it is not necessarily the acknowledgement of the complex and chaotic nature of the study of ‘Greek religion’ where one may fall down, rather it is the application of a frame of understanding that ensures we do not resort to the easy habit of generalisation.[1] How, then, should we map local beliefs and religious structures without falling into the trap of reducing the local subtleties and variations to unexplained or unimportant points in the schema of general ‘beliefs’ or ‘belief structures’ when, in fact, it is the local variation which is not only the most important but the most interesting to study? Alternatively, how do we justly categorise Panhellenic ritual practices without losing sight of the local religious perspectives brought forward by individual participants?
This paper will explore ideas of local and panhellenic religion in an attempt to make progress towards undertaking a study that can help to illuminate both kinds of practice in light of the other.
[1] Julia Kindt describes this tendency, in relation to the application of ‘polis religion’: ‘Unfortunately, in the historiographic practice of works on Greek religion, such concessions have all too frequently remained mere programmatic statements, made in the introduction in order to silence potential disagreement before the writer produces yet another account of polis religion which makes perfect sense in all its aspects.’ J. Kindt, 'Polis Religion - a Critical Appreciation', Kernos, 22 (2009), 16.
This paper will explore ideas of local and panhellenic religion in an attempt to make progress towards undertaking a study that can help to illuminate both kinds of practice in light of the other.
[1] Julia Kindt describes this tendency, in relation to the application of ‘polis religion’: ‘Unfortunately, in the historiographic practice of works on Greek religion, such concessions have all too frequently remained mere programmatic statements, made in the introduction in order to silence potential disagreement before the writer produces yet another account of polis religion which makes perfect sense in all its aspects.’ J. Kindt, 'Polis Religion - a Critical Appreciation', Kernos, 22 (2009), 16.