The effects of Romanization were believed to be devastating to the cultures conquered by Rome, but Britain was an exception. The Romanization of Britain began through trade with the continent long before the invasion by Claudius. But the natives of Britain did not accept the Roman culture as completely as other conquests by Rome. R. G. Collingwood did not believe that the Romans dominated the Celtic culture. What he observed in the inscriptions and archaeology of Britain was a conflation of both cultures. Roman Britain was a unique combination of Celtic and Roman culture that was achieved through mutual acceptance and practice of both cultures’ values. The examination of two of those values, religious and mortuary practices, can help reveal the extent of Romanization in Britain and finally confirm Collingwood’s theory of Romanization.

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La cité latine de Tibur occupe une position singulière dans le Latium antique. En effet, situé sur les premiers contreforts des Apennins, au confluent des cultures latine et sabellique, elle joue le rôle de verrou du Latium. Lieu de passage obligé des transhumances entre la plaine latiale et les hauts plateaux des Apennins, elle est également au confluent des diverses cultures de l'Italie centrale. Cette position amène la cité à jouer un rôle de première importance dans la région, et ce dès l'époque archaïque : son territoire est alors le plus étendu du Latium après Rome.Définitivement vaincue par Rome en 338 av. J.-C., la cité ne recevra pourtant la citoyenneté romaine qu'en 90 av. J.-C.On s'intéresse donc ici aux relations entre Tibur et Rome et à la façon dont la cité latine est devenue romaine. Pour cela, on étudie d'abord les origines de Tibur, en s'intéressant à ce que nous en dit l'archéologie et aux légendes de fondation et à ce qu'elles reflètent de l'évolution des relations entre les deux cités. On examine ensuite les événements qui ont mené à la défaite de Tibur face à Rome, puis la progressive intégration des Tiburtins dans la citoyenneté romaine, en mettant l'accent sur la question de l'identité tiburtine. Cette question est au cœur du chapitre suivant,consacré aux cultes tiburtins. On s'intéresse enfin à la villégiature à Tibur, et en particulier à l’œuvre des poètes qui y ont séjourné : on propose de voir dans la transformation de Tibur en objet littéraire à partir de l'époque augustéenne l'ultime étape de l'intégration de la cité. / The Latin city of Tibur holds a very singular position in ancient Latium. Indeed, positionned as it is on the first slopesof the Apennines and at a crossroads of the Latin and Sabellic cultures, it acts de facto as a gateway to Latium. Itsposition as a mandatory stop for transhuming flocks puts the city in contact with every culture in central Italy. It isbecause of this position that the city plays a major role in the area, ever since its beginnings: during the Archaic period,it holds the widest territory in Latium after Rome. The city is finally vanquished by Rome in 338 B.C., but will notreceive Roman citizenship before 90 B. C. We aim here to study the relationship between Tibur and Rome and theprocess that turned a Latin city into a Roman one. To this end, we begin with a study of Tibur's origins: we examinethe archaeological evidence as well as the foundation myths and what the latter may teach us about the evolutions ofTibur's relationship with Rome. We look at the events which led to Tibur's defeat to Rome, and at the integration of theTiburtines into Roman citizenship: we emphasize the notion of Tiburtine identity. This notion is a the heart of thefollowing chapter, which regards the cults of Tibur. We finally study Tibur's evolution into a favoured summer resortfor the Roman political and literary élite, with a special emphasis on the poets' view of Tibur : we put forward thatTibur's transformation into a literary topos from the augustean age onwards is the final step of its integration.

Ce thème de doctorat a été réalisé en cadre d'une convention de cotutelle réalisé entre l'Université Pierre Mendès Franca, Grenoble 2 et l'Université de Prishtina. L'habitat d'Ulpiana un oppidum quasi inconnu dans la Dardanie préromaine, après son invasion de la part des romains, devient un centre important politique, économique et culturel pour toute la Dardanie. Cette étude traitera l'historique du développement de la ville depuis sa fondation et jusqu'à son abandon, et montre une réflexion générale sur la base de données de nos jours qu'offrent les sources littéraires, épigraphiques, numismatiques et les résultats des rapports de fouilles archéologiques. Après son élévation au rang de municipium durant le règne de l'empereur Trajan, Ulpiana connait un agrandissement et un grand développement grâce à sa position géostratégique favorable qu'elle possédait en se situant dans un carrefour de routes importantes qui liait l'est avec l'ouest et surtout grâce aux richesses et aux nombreuses réserves minérales qu'elle possédait lesquelles étaient si importantes durant cette époque pour la stabilité économique de l'empire romain. Elle est devenue très vite l'un des centres gravitationnels le plus importants de toute la province de Moesie, en devenant un centre autant important de la propagation de la nouvelle mode de vie chez la population indigène. Ulpiana, mais aussi les autres centres urbains comme Scupi, Naissus ect, ont joués un rôle important dans le processus de la romanisation qui comprenait toute la population autochtone après l'invasion des romains. Dans ce travail de doctorat fut faite une synthèse générale du processus de la romanisation en Dardanie en soulignant les questions comme ; les enjeux de pouvoir, l'urbanisation, les aspects socio-économiques, les aspects culturels, les portées de la romanisation, la romanisation comme acculturation acceptée par les indignes et la résistance à la romanisation. Cette étude montre un traitement monographique global de l'histoire du développement de l'un des habitats le plus important de Kosova. / This dissertation has been written based on an agreement (cotutelle) between Université Pierre Mendès Franca, Grenoble 2 and University of Prishtina. The Ulpiana settlement, an oppidum almost unknown in the pre-Roman Dardania, turns into a significant political, economic and cultural centre, after the Roman invasion. This study deals with the history of the development of the city, covering its establishment until its abandonment. Also, the study provides a general overview based on data from literary, epigraphic, numismatic sources as well as archaeological excavations. Upon its rise to the rank of municip, under the rule of Emperor Trajan, Ulpiana faces a swift growth thanks to its favourable geostrategic position on the very important crossroads linking the east and the west, but also because of its wealthy mineral reserves, which in turn were very necessary in ensuring the economic stability of the Empire. Ulpiana will soon turn into one of the most important provinces of Moesia, and in the process it also became a significant centre from where the new way of life diffused to the rest of the native population. Together with the rest of the urban centres like Scupi and Naissus, Ulpiana played an important role in the process of Romanization of the native population, after the Roman invasion. In this dissertation we have presented a comprehensive synthesis of the Romanization process in Dardania by highlighting issues such as: certain policy aspects, urbanization, socio-economic and cultural situation, extension of the process of Romanization as well as the reception of such a process by the natives and the resistance. This study presents a monographic discussion of the overall history of one of the most important dwellings in Kosovo.

Made available in DSpace on 2016-08-10T10:36:44Z (GMT). No. of bitstreams: 1 Flavia Simonassi.pdf: 454275 bytes, checksum: 3e1fa6bd0ae9863b37b16b561f0ca646 (MD5) Previous issue date: 2005-08-09 / This study s main goal is - wihtin the context of June Festivities of the Saint John the Baptist Catholic Community of Jardim Bela Vista, city of Goiania, state of Goias - to understand how Catholicism, through the institution of a biblical-catholic culture influences the behavior of actors within the context of a traditional Saint John celebration. By recreating symbols an rituals and giving new meaning to others, the Church s agents move the true meaning away from the Saint John festivities the one in which folklore, popular Catholicism, symbols and pagan rituals prevail and introduce a new meaning based on the principles the official Catholicism. Then, it places Catholic masses as the most important rituals of the festivities, reducing the folklore to a very little expression in face to all the liturgy that occurs during the nine days of celebration. With a purifying speech, the Church s agents try to reduce the presence of popular Catholicism and folklore by selecting the few symbols and rituals that must remain in the festivities. The priest and the church pastoral representatives are the ones who define the limits of religion, determining popular events, which symbols and rites may be retained by the memory. In spite of the dispute between official and popular Catholicism (the later in the memory of the popular religion agents) and the hegemony of the first within the present context of the festivity, one can observe that it is not only a Church celebration although there are efforts to believe so but also a festivity popular Catholicism, which although shy, resists changes and survives in the minds of older people, searching for support in traces not destroyed by updated Catholics. And to understand how religion operates within this system of representations, beliefs and expressed values implies in dealing with speeches of different groups, rituals and symbols that are recreated until they reach a cultural system representing: a Romanized expression of a popular festivity. / Esse estudo propõe, no contexto da Festa Junina da Comunidade Católica de São João Batista do Jardim Bela Vista de Goiânia-Goiás a busca do seguinte objetivo: compreender como a religião católica, através da instituição de uma cultura bíblico-católica influencia o comportamento dos atores e autores no contexto tradicional -local de uma festa de São João. Ao (re)criar símbolos e rituais e (re)significar outros, os agentes da igreja deslocam o verdadeiro sentido das festas de São João aquele em que o folclore e o catolicismo popular predominam e igualmente os símbolos e ritos pagãos e introduz um novo sentido fundamentado nos preceitos do catolicismo oficial. Para tanto, coloca as missas católicas como os rituais mais importantes dentro da festa, fazendo com que o folclore e o catolicismo popular se reduzam a uma tímida expressão diante de toda a liturgia que impregna os nove dias de comemorações. Com um discurso purificador , os agentes da igreja tentam reduzir a presença do catolicismo popular e do folclore selecionando os poucos símbolos e rituais que devem permanecer na festa, de modo que o padre e as representantes das pastorais da igreja é quem alargam os limites da religião determinando as ocorrências populares e os símbolos e ritos que devem ser resgatados pela memória. Apesar da disputa entre catolicismo oficial e popular (este último na memória dos agentes da religiosidade popular) e a hegemonia do primeiro sobre o segundo no contexto da festa no tempo presente, pode-se observar que não existe só a festa da Igreja - apesar dos esforços para que isso aconteça - mas também a festa do folclore e do catolicismo popular, que, mesmo tímida, resiste as mudanças e sobrevive na memória dos mais antigos apoiando-se nos vestígios que os católicos esclarecidos não apagaram. E, compreender como a religião opera dentro desse sistema de representações, crenças e valores expressos implica em abranger os discursos dos diferentes grupos, bem como as ações rituais e os símbolos que são criados e (re)criados até que cheguem ao sistema cultural que aos nossos olhos se apresenta: Uma expressão romanizada de uma festa popular.

Essa pesquisa ensejou ampliar a discussão sobre os templos de tradição gaulesa em espaços urbanos na Gália romana durante o Alto Império Romano e fornecer substratos para a compreensão deste fenômeno. Alguns debates perpassaram toda a concepção, estudo e interpretação dos dados: a \"romanização\", a relação entre política e religião, a questão da antecedência e continuidade de cultos religiosos gauleses e a organização de espaços na Gália romana. O levantamento de plantas onde os fana tinham uma relação com o espaço urbano construído segundo as tradições arquitetônicas romanas permitiu o estabelecimento de dados que, quando comparados, possibilitaram apresentar um quadro mais preciso sobre o papel da religiosidade galo-romana frente à instituição simbólica e material do espaço urbano. / This research envisaged to enlarge the discussion about the temples of Gaul tradition in urban spaces at the Roman Gaul during the High Roman Empire and to give bases for understanding these phenomena. Some debates perpassed all the conception, study and interpretation of data: the \"romanization\", the relationship between politics and religion, the continuation of Gaul religious cults and the space organization in Roman Gaul. The survey of plans where the fana had a relationship with the urban space built according with Roman architectural traditions, has allowed the establishment of data which, when compared to each other, allowed for the presentation of a more precise image of the role of Roman Gaul religiosity in face of the material and symbolic institution of the urban space.

Com esta pesquisa, de cunho documental e bibliográfico, fundamentada em princípios da Historiografia da Linguística, retomamos o problema da influência (Koerner, 2014) com o objetivo de investigarmos o processo através do qual o filólogo alemão Johann Joseph Hoffmann (1805-1878), primeiro catedrático de Língua Japonesa do mundo ocidental, na Universidade de Leiden, romanizou o idioma japonês. Ao examinarmos a obra de Hoffmann, percebemos que o mesmo, ao indicar ao leitor a maneira pela qual romaniza o japonês, faz referência ao sistema criado pelo linguista e egiptólogo prusso Carl Richard Lepsius (1810- 1884), divulgado em Das Allgemeine Linguistische Alphabet. Grundsätze der Übertragung fremder Schriftsysteme und bisher noch ungeschriebener Sprachen in Europäische Buchstaben (O alfabeto linguístico geral. Princípios para a transliteração de sistemas estrangeiros de escrita e de línguas ágrafas para o alfabeto latino), obra publicada em alemão (1854 e 1855), em inglês (sob o título Standard Alphabet for Reducing Unwritten Languages and Foreign Graphic Systems to a Uniform Orthography in European Letters, em 1855), e novamente em inglês, em segunda edição (1863). Ao cruzarmos referências nas obras de Hoffmann (Winkelgesprekken in het Hollandsch, Engelsch em Japansch / Shopping-dialogues in Dutch, English and Japanese, de 1861 e A Japanese Grammar, Second Edition, de 1876) e de Lepsius (Standard Alphabet, 1863), percebemos que um autor alude à obra do outro. Nossa hipótese é que Hoffmann teria adotado e melhorado o sistema descrito na primeira edição (1855) de Standard Alphabet, ao ponto de influenciar o próprio Lepsius, que teria aceito as modificações propostas por Hoffmann, o que teria culminado com a publicação da segunda edição inglesa (1863) de seu Standard Alphabet. Após a comparação entre as obras dos autores citados, confirmamos a hipótese levantada. / This research, grounded on Historiography of Linguistics principles, and taking into consideration the problem of influence (Koerner, 2014), aims at analyzing the process through which the German philologist Johann Joseph Hoffmann (1805-1878), first professor of Japanese Language in the Western Hemisphere, at Leiden University, romanized that language. By taking a closer look at Hoffmanns work we found out that, when informing the reader the way by which he romanizes the Japanese language, he makes reference to the system created by the Prussian linguist and egyptologist Richard Carl Lepsius (1810-1884), made public in Das Allgemeine Linguistische Alphabet. Grundsätze der Übertragung fremder Schriftsysteme und bisher noch ungeschriebener Sprachen in Europäische Buchstaben (The general linguistic alphabet. Principles for the transliteration of foreign writing systems and non-written languages into the Latin alphabet), a book published in German (1854 and 1855), in English (under the tittle Standard Alphabet for Reducing Unwritten Languages and Foreign Graphic Systems to a Uniform Orthography in European Letters, in 1855), and again in English, in second edition (1863). When conducting a cross-reference research in the works by Hoffmann (Winkelgesprekken in het Hollandsch, Engelsch em Japansch / Shoppingdialogues in Dutch, English and Japanese, from 1861; A Japanese Grammar, Second Ed., from 1876) and by Lepsius (Standard Alphabet, from 1863), we noticed that the authors refer to the work of each other. Our hypothesis is that Hoffmann would have adopted and improved the system described in the first edition (1855) of Standard Alphabet, to the point of influencing Lepsius himself, who would have accepted the modifications made and proposed by Hoffmann, culminating in the publication of the second edition (1863) of his Standard Alphabet. After contrasting the works of the above-mentioned authors, we confirm the hypothesis raised.

Com esta pesquisa, de cunho documental e bibliográfico, fundamentada em princípios da Historiografia da Linguística, retomamos o problema da influência (Koerner, 2014) com o objetivo de investigarmos o processo através do qual o filólogo alemão Johann Joseph Hoffmann (1805-1878), primeiro catedrático de Língua Japonesa do mundo ocidental, na Universidade de Leiden, romanizou o idioma japonês. Ao examinarmos a obra de Hoffmann, percebemos que o mesmo, ao indicar ao leitor a maneira pela qual romaniza o japonês, faz referência ao sistema criado pelo linguista e egiptólogo prusso Carl Richard Lepsius (1810- 1884), divulgado em Das Allgemeine Linguistische Alphabet. Grundsätze der Übertragung fremder Schriftsysteme und bisher noch ungeschriebener Sprachen in Europäische Buchstaben (O alfabeto linguístico geral. Princípios para a transliteração de sistemas estrangeiros de escrita e de línguas ágrafas para o alfabeto latino), obra publicada em alemão (1854 e 1855), em inglês (sob o título Standard Alphabet for Reducing Unwritten Languages and Foreign Graphic Systems to a Uniform Orthography in European Letters, em 1855), e novamente em inglês, em segunda edição (1863). Ao cruzarmos referências nas obras de Hoffmann (Winkelgesprekken in het Hollandsch, Engelsch em Japansch / Shopping-dialogues in Dutch, English and Japanese, de 1861 e A Japanese Grammar, Second Edition, de 1876) e de Lepsius (Standard Alphabet, 1863), percebemos que um autor alude à obra do outro. Nossa hipótese é que Hoffmann teria adotado e melhorado o sistema descrito na primeira edição (1855) de Standard Alphabet, ao ponto de influenciar o próprio Lepsius, que teria aceito as modificações propostas por Hoffmann, o que teria culminado com a publicação da segunda edição inglesa (1863) de seu Standard Alphabet. Após a comparação entre as obras dos autores citados, confirmamos a hipótese levantada. / This research, grounded on Historiography of Linguistics principles, and taking into consideration the problem of influence (Koerner, 2014), aims at analyzing the process through which the German philologist Johann Joseph Hoffmann (1805-1878), first professor of Japanese Language in the Western Hemisphere, at Leiden University, romanized that language. By taking a closer look at Hoffmanns work we found out that, when informing the reader the way by which he romanizes the Japanese language, he makes reference to the system created by the Prussian linguist and egyptologist Richard Carl Lepsius (1810-1884), made public in Das Allgemeine Linguistische Alphabet. Grundsätze der Übertragung fremder Schriftsysteme und bisher noch ungeschriebener Sprachen in Europäische Buchstaben (The general linguistic alphabet. Principles for the transliteration of foreign writing systems and non-written languages into the Latin alphabet), a book published in German (1854 and 1855), in English (under the tittle Standard Alphabet for Reducing Unwritten Languages and Foreign Graphic Systems to a Uniform Orthography in European Letters, in 1855), and again in English, in second edition (1863). When conducting a cross-reference research in the works by Hoffmann (Winkelgesprekken in het Hollandsch, Engelsch em Japansch / Shoppingdialogues in Dutch, English and Japanese, from 1861; A Japanese Grammar, Second Ed., from 1876) and by Lepsius (Standard Alphabet, from 1863), we noticed that the authors refer to the work of each other. Our hypothesis is that Hoffmann would have adopted and improved the system described in the first edition (1855) of Standard Alphabet, to the point of influencing Lepsius himself, who would have accepted the modifications made and proposed by Hoffmann, culminating in the publication of the second edition (1863) of his Standard Alphabet. After contrasting the works of the above-mentioned authors, we confirm the hypothesis raised.