2.4.3. La mujer en sociedad: educación y participación en fiestas, rituales y otros actos sociales con frecuente componente genérico-sexual

• BAROIN (2012) = Catherine Baroin, “Genre et codes vestimentaires à Rome”, CLIO. Histoire, femmes et sociétés, 36 (2012) 43-66.

Si les textes juridiques et les usages de la Rome républicaine et impériale établissent un classement entre les vêtements selon le statut (libre/non libre), le sexe et l’âge, certains vêtements apparaissent comme unisexes et, surtout, ce sont la façon de les porter (habitus), les gestes (gestus) et la démarche (incessus) qui leur donnent les connotations masculines ou féminines. Le sens du vêtement est construit par un système d’oppositions (toga pura VS toga praetexta ; toga VS stola, etc.) qui ne fonctionnent qu’en contexte. Ainsi, le vêtement peut caractériser à la fois un statut, un rang (magistrat/non magistrat) et un état (citoyen en deuil, adolescent faisant son apprentissage oratoire, jeune mariée…), plus qu’il n’est l’apanage d’un sexe. En outre, les vêtements et la façon de les porter étant très codifiés, les transgressions ou variations par rapport à ce code sont toujours signifiantes et elles sont l’objet du regard et des commentaires des membres de la société.

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How to define women’s dress in Ancient Greece? A costume of seduction? A ritual garment? What is its status? Does the costume make the woman and which type of woman? Due to its quality (material, colour, richness) and its fittings, the fabrics texture is the natural continuity of the body and a visible marker of identity. This paper raises issues on the values attached to female costumes according to age and to diverse (domestic, erotic, ritual, political) contexts and depending also on rank. How do they qualify women and their behaviour? What do they finally say about female and male conditions within diverse discurses (poetry, theater, historical discurses, sacred laws, images)? Clothes provide discurses on the people who wear them and on the others, but also by themselves. Acting as power, they speak on kosmos, adornment and order, that is to say on the beauty of women and of world, on eukosmia, as much as on political disorder and chaos in Greek cities during Antiquity.

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Vista previa en Google Books

Reseña en BMCR

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Investiga los métodos de manejo de la impureza ritual en el sacerdocio de Vesta para las propias vírgenes vestales. Mientras que el asesinato ritual, en sentido amplio, no era desconocido para los romanos (se produjo veinte veces entre 230 y 80 a. C.), con muchas similitudes entre los métodos para hermafroditas, para vestales condenadas y para parejas de galos y de griegos, los tres tipos de asesinato ritual no tenían una sola finalidad. En el caso de niños hermafroditas y de vestales, su eliminación necesitaba ser incruenta y permanente, a fin de no contaminar al Estado romano en su conjunto.

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