My Ph.D. dissertation examines the history and archaeology of the monastic institutions of Thrace between the tenth and the late fourteenth centuries. Primarily concerned with the fundamental aspects of monastic life and its modes of interaction with lay society, I sought to investigate the life-cycle, topography and spatial composition of monastic communities in the western hinterland of the imperial capital of Byzantium, the city of Constantinople. My second objective was the investigation of the cultural, economic, and social aspects of the relationship between Thrace and Constantinople as evidenced in the surviving material culture, which consists mainly of architecture and decorative programmes. I followed an interdisciplinary methodology that brings together the systematic analysis of a large corpus of texts associated with monastic institutions -namely wills, monastic foundation documents, monastic archives, letters and imperial laws- with the results of three seasons of archaeological fieldwork. I conducted extensive surveys and recorded remains of monastic complexes including churches and refectories on Mount Ganos (Turkey), on the southern Rhodope Mountains (Greece) and in the cities of Sozopolis and Mesembria (Bulgaria), and explored the cultural ties with Constantinople and other meaningful centers of the Byzantine world.

The Olympic Movement has a constantly expanding mandate which has seen it venture into many fields other than simple staging of the Olympic Games. For example, it has extended its mandate into the equal representation of women in sport, but more importantly, this thesis examines its new mandate of building peace through sport, which is contained in the Olympic Charter’s 2nd Fundamental Principle of Olympism. It has also indirectly influenced the production of the UNGA Olympic Truce Resolutions, by calling on the UN to revive the ‘concept of ekecheiria’. However, the Olympic Truce Resolutions are frequently flouted, and more often than not, by the Host Nation itself, including the UK and the USA in recent years. This thesis examines a possible solution to this failing, which is the Olympic Truce Resolutions codification into a binding Treaty where states and the entire Movement are party to it. This thesis recognises that there is the inherent problem in this, in that the Olympic Movement is not comprised of states. Its core actors are the International Olympic Committee, National Olympic Committees, and International Sporting Federations (and to a lesser extent OCOGs). Hence this thesis submits the novel concept of Olympic Singularity, eight unusual features that amplify the EU doctrine of the specificity of sport on the Olympic playing field. These eight cumulative features unite to allow the Movement to be co-signatories to the Truce Treaty, alongside states. It also enables the Movement to govern the Truce Treaty and any sanctions thereof. Again, this is because of the features of Olympic Singularity, the most notable of which is that the Movement is unusual because of its universal singular webbed framework which necessitates its consideration as a single powerful organ capable of action on the international stage equivalent to states. Olympic Singularity justifies the Movement’s special treatment before law, in the form of an atypical international law subject, in that it unites independent actors into one organ, enabling them to have capacity on a par with those reserved to states and international governmental organisations. This would only take the form of governing and sanctioning a Truce Treaty. This thesis examines precedent for this in that the ancient Olympic Games were governed by a single state who dispensed real sanctions for the breach of ekecheiria. It also examines in a case study, South Africa which shows that the end of apartheid was assisted by the UN and the Movement uniting and using sport by way of a binding international Treaty, ICAAS 1985. Hence the capacity of the state system was required alongside the recognition of all involved that it was a Treaty.

What is the line between the “ancient” world and the “medieval” world? Is it 476? 330? 632? 800? Most historians acknowledge there is no crisp line and that these are arbitrary distinctions, but they are made anyway, taking on lives of their own. I believe they are much the same world, except for the pervading influence of one flavor of monotheism or another. This thesis endeavors to study top-down, monotheistic conversions in Pontic-Caspian Eurasia and their respective mythologizations, preserved both textually and archaeologically, which serve as a primary factor for what we might call “state formation.” These narratives also function, in many cases, as the bases of many modern nationalisms, however haphazard they may be. I have attempted to apply this idea to Christian Rome (Byzantium)’s diachronic missionary policy around the Black Sea to reveal how what we today call the “Age of Migrations” (the so-called “Germanic” invasions of the Roman Empire), was actually in perpetual continuity all the way up to the Mongolian invasions and perhaps even later. In this way, I hope to enhance the context by which we understand the entirety of not only Western history, but to effectively bind it to a broader context of global monotheization.

This thesis uses Byzantine coins in south India to re-examine pre-Islamic maritime trade between the Mediterranean and south India. Analysis of historiographical trends, key textual sources (the Periplous of the Erythreian Sea and the Christian Topography, Book Eleven), and archaeological evidence from the Red Sea, Aksum, the Persian Gulf and India, alongside the numismatic evidence yields two main methodological and three historical conclusions. Methodologically, the multi-disciplinary tradition of Indo-Roman studies needs to incorporate greater sensitivity to the complexities of different evidence types and engage with wider scholarship on the economic and state structures of the Mediterranean and India. Furthermore, pre-Islamic Indo-Mediterranean trade offers an ideal locus for experimenting with a practical global history, particularly using new technologies to enhance data sharing and access to scholarship. Historically, this thesis concludes: first, that the significance of pre-Islamic trade between the Mediterranean and India was minimal for any of the participating states; second, that this trade should be understood in the context of wider Indian Ocean networks, connecting India, Sri Lanka and southeast Asia; third, that the Persian Gulf rather than the Red Sea probably formed the major meeting point of trade from east and west, but this is not yet demonstrable archaeologically, numismatically or textually.

This thesis investigates the impact of the Christian clergy on daily life in Anglo-Saxon England in the seventh and eight centuries AD. Noting from the outset an interpretative impasse in historical sources, the archaeological record is explored for what it may reveal concerning those areas and peoples most hidden from historical scholarship. Noting problems with techniques that assume clear distinctions between Christian and pagan ritual - in particular funerary ritual - the anthropology of religious phenomena and religious conversion is introduced to support and expand that critique, but also to focus attention on the sophistication of the problem to be addressed. It is argued that the social sciences are ill-equipped to investigate religious phenomena and that a more subtle, if more complicated, approach is required. Considering the coming of Christianity to Anglo-Saxon England as an encounter between missionaries and their audience, we are encouraged to investigate the subtle tensions implicit in that relationship. The relationship is thus recast in terms of access to literacy, since this is a distinguishing factor of the clergy in England in the seventh and eighth centuries. Literacy, modelled as a set of discursive practices embedded in and re-produced through social relationships, is investigated from the perspective of the archaeology of surveillance. Two cases from Hampshire - Micheldever and Saxon Southampton (or Hamwic) - support the view that literacy can be used as a means of investigating the missionary encounter. It is proposed that, by the first half of the eighth century, the populations of these two areas were drawn into an intricate engagement with the clergy, facilitated by the bureaucratic and discursive deployment of literacy practices. Though necessarily more complicated than approaches that depend on the archaeology of the cemeteries to investigate the relationship between the clergy and the laity, this insight does at least do justice to the complexity of the issue being discussed.

The question of ‘the Pictish language’ has been discussed for over four hundred years, and for well over two centuries it has been the subject of ceaseless and often heated debate. The main disagreement focusing on its linguistic categorisation – whether it was Celtic, Germanic (using modern terminology) or whether it belonged to some more exotic language group such as Basque. If it was Celtic then was it Brittonic or Goidelic? The answer to such questions was of some importance in ascertaining to whom the Scottish past belonged. Was it to immigrant Irish, conquering Germanic peoples or native Britons? The twentieth century saw the normalising of the view that it was closely related to Brittonic with some erudite scholars maintaining that another, non-Celtic language, was also spoken in Pictland. The debate subsequently shifted to focusing on just how close was the relationship between Pictish and Neo-Brittonic. Was Pictish simply a northerly dialect variant of the latter or was it indeed a more distinct and perhaps conservative form, evolving independently in an area outwith Roman power and linguistic influence? Recently, as the field of Pictish studies was subjected to both linguistic and historical scrutiny, discussions have become significantly more sophisticated, but the core question remains, as to whether Pictish distinctiveness merits the label ‘dialect’ or ‘language’, as the Venerable Bede himself stated. This thesis will investigate this core issue by providing an overview of previous thinking and scrutinising the evidence for early divergence. It is intended as groundwork for much needed further studies into this field.

This collation of 8 of von Soden's manuscripts is a companion work to my earlier investigation into his manuscripts. A similar division of this thesis is employed, with the nucleus in sections III, IV & V. Section III, with the general and individual descriptions of the MSS involved, is an attempt to bring together in one place all the known details about the history, the format, the scribe, the script and any other relevant material. Section IV contains the Synoptic Collation of the Group in Acts and the Catholic Epistles. Section V is itself divided into six parts and is concerned with the singular and subsingular readings. The conclusion is that neither can logically be separated from one another as the interrelationship of individual MSS is far more complex than von Soden makes evident.

The present doctoral thesis is a study on women in Graeco-Roman Egypt and, in particular, it is aimed at investigating the social and legal status of women through the lens of women's reproduction.

The symbolic role of Helena throughout the Byzantine period has never been considered in any detail. Many of the literary sources, particularly historiographical and hagiological texts, are not easily accessible and have not been translated. The visual sources referring to Helena, such as works of late Roman and Byzantine art, coinage, illustrated manuscripts, reliquaries, and wall paintings, have never been collected. My thesis collects and re-evaluates the textual and visual evidence from the fourth to the fifteenth century in order to explore the origins and development of Helena's cult; the emergence of a Helena-legend with symbolic and metaphorical functions; and the ways that the Byzantines reconstructed, judged, and appreciated her role. Special attention is given to the relationship between word and image, as well as the influence exerted on them by contemporary political and social developments. This thesis demonstrates that memories of Helena as an empress and as a saint were manufactured in several distinct stages over several centuries; and that her role differed in the eastern and western halves of the former Roman empire. The evidence is analysed thematically and in chronological order.

This thesis draws on Freud to understand the innate human need to create boundaries and argues that ambivalence is an inescapable dilemma in their creation. It argues that a re-reading of Freud’s major thesis in Totem and Taboo via an engagement with the Dionysos myth and cult scholarship allows for a new understanding of dominant forms of hegemonic psychic and social formations that attempt to keep in place a false opposition of polis and phusis, self and Other, resulting in the perpetuation of oppressive structures and processes. The primary methodological claim of the thesis is that prior psychoanalytic engagements with cultus scholarship have suffered from being either insufficiently thorough or diffused in attempts to be comparative. A more holistic and detailed approach allows us to ground a psychoanalytic interpretation in the realities of said culture, allowing us to critique Freud’s misreading of Dionysos regarding the Primal Father and the psychic transmission of the Primal Crime. This thesis posits that Dionysos needs to acknowledged as a projection of the Primal Father fantasy linked to a basic ambivalence about the necessity of boundaries in psychosocial life. Using research from the classics and psychoanalysis alongside Queer and post-colonial theory, as well as extensive fieldwork and primary source analysis, this thesis provides a grounded materialist critique of psychoanalysis’ complicity in reproducing a false dichotomy between polis and phusis, a dichotomy that furthers the projection onto marginalised groups whose othering is linked to a fear and desire of a return to phusis and denial of its constant presence in the psyche and polis. This re-reading of Dionysos challenges the defensive structures, which are organised around ideas of subjectification that posit that phusis must be severed from polis/ego and projected onto Dionysos and all groups that threaten the precariousness of these boundaries.