Writing assignment # 3 - MARKETS

The visit to the Esquilino Market was a very cool experience, and definitely eye-opening. I really liked going to this market because I had the opportunity to compare it to the other markets I have experienced. This is one thing that I have enjoyed so much about our experience here in Rome: the ability to compare things within our time here, and with experiences we have had back home. When we got to the market I didn’t notice much about it. I thought, ok here we are at another market, and it’s not anything special. Of course I thought it was really cool, but when we left the market and sat outside on the stairs to reflect on the experience we just had, I attempted some comparisons. I noticed that the people in this market were confined. They had their own spaces, but much more cramped than our market in Campo dei Fiori. It seems as if the people here were placed in a confined space to control them. This might be a good thing or could also be a bad thing. What I mean by this is that it’s good that all these vendors have an organized place to go and sell their goods, but they are also put in a confined area, maybe to control the “madness” or to stop expansion. I think that this “size-control” is a testament to themes I will get into later about race, and how many people really do rely on selling in marketplaces to survive in Italy.
That leads me to my next discussion topic: race. The majority of the people selling in this market looked like immigrants. They mostly all had darker skin. There were a lot of Italians of course, but they were the butchers for the most part. So this goes back to the problem of immigrants into Italy. Is selling in the market what a lot of these immigrants resort to because they cannot get another job, they are discriminated against, or just that selling goods is one of the only occupations they can hold in Italy? In discussing the market’s forced move from the piazza into the enclosed, “controlled” space, I think that this has to do with the immigrants. In my opinion, they moved the market in order to control the number of vendors, because the demand for selling goods in a marketplace is so high. This makes me think back to the market in Rome in Trestevere.
The Trestevere market is GIGANTIC. I walked around it for an hour and I don’t even think I saw half of it. It is huge. This is completely contrasting to the Esquilino market because Trestevere’s is way bigger, but is also an open market lining the streets, instead of confined within a building. I think that Trestevere’s market shows how this type of thing can get pretty out of control if not confined. There were even more immigrants or “darker skinned” vendors in the Trestevere market. I think the reason this one is bigger is because it’s less confined, and because of this, there are less immigrants. I’m not sure if this makes complete sense, but I think it is a comment on confinement, that there are fewer immigrants, and overall fewer vendors at the confined market in Esquilino. Is this other smaller market in Rome a comment to how Italy is trying to confine the work of the immigrants? Is this a good thing? I am trying not to look at the benefits of the control and organization of this market, but rather look at how this is a detriment to immigrants who might need the work that a market offers, but cannot get a spot or opportunity to sell because this market is now so confined.
Something else I noticed in this new market adventure is the difference in pricing from Campo dei Fiori. Everything is cheaper! This was not a complete surprise to me, however, because I know how tourist-oriented the Campo market is. There were also different stands at the new market. There was a lot of Asian and Indian influence, whether it is the vendors, or the types of shops. One thing I did do was walk outside of the walls of the confined market. I walked along the streets within a few blocks of the Esquilino market and noticed that pretty much every restaurant, clothing store, or any store in general was Asian or Indian. This was a big surprise to me. Is this Rome’s “China-town” or is it just a coincidence? Is it an International district? Are theses people segregated, or even assigned to this specific area? These are all questions I asked myself, and upon returning to the market, I realized the neighborhood’s influence on it. The market was essentially an extension of the neighborhood. It was also interesting to me that this area with every shop being foreign to Italy was so close to a very central area of Rome. I didn’t know that this area existed, so I was glad to be able to visit an area that was completely different from the Rome that I have experienced thus far.
While markets vary a lot in Rome, going to the Esquilino market was truly an eye-opening experience for me, and helped me realize aspects of the other markets I have visited that could be problems, or that could be better than the new market we visited.

Jewish Ghetto Free-write

Ciao. The “former” Jewish ghetto is very interesting. Not only are there contradictions in that most Jews cannot afford to live there any longer, but the whole area’s history is filled with segregation, violence, and borders. What I mean by this is that the history in that specific area of Rome is pretty much filled with the mistreating of the Jewish people, and now, even though they have a place to call their own and are not technically living there. This is a border. Despite this border, the Jewish community has an area that is THEIRS. They have their places of worship, they have Jewish-run stores, and they have community in the ghetto. This is great. I’ve noticed that it’s a good thing, but still can’t get past the borders that are so extremely evident in this area.
When taking the tour with the lady she kept on saying “former” Jewish Ghetto. When thinking about this keyword that she kept on repeating, I was thinking to myself that it might have two meanings. Maybe she only was thinking of one meaning, but I was thinking about two. The first meaning, that I think she meant, “was that it was no longer a “ghetto” but just a neighborhood. This is only if she determined that “ghetto” was a derogatory term. I don’t think it is completely in the sense of the “Jewish Ghetto.” I think the word is old, and previously did not have a derogatory meaning like we see it today. Anyways, the other interpretation is that it could also mean that this neighborhood is the “former” Jewish Ghetto because it no longer belongs to the Jews. Meaning it is no longer their community. My interpretation of this is that the segregation has affected the community so much that it technically is not even theirs anymore; it’s the “former” Jewish Ghetto.
My time at the Jewish Ghetto was good. I felt personal borders only in the part where we went into the synagogues and had to wear the hats. This made me feel uncomfortable. I’m Catholic, and I think that putting Jewish hats on is somewhat wrong, especially in a Synagogue. I worship one God, and I know the act of putting this hat on is not worshiping another god, but it just made me feel uncomfortable, and was a border. As far as feeling uncomfortable around the Jewish religion, I don’t. I have Jewish friends, and I feel completely comfortable talking about this religion, and learning how they feel about this segregation that occurred in Rome. When I asked my friend Max about it, he explained that it was good to learn the history of Italian Jews, and is glad that there’s still a designated community for the Jews.
I enjoyed hearing about this area of Rome, its history, and the borders that I’ve observed. Great experience, especially the guided tour, where I learned a lot of great information about the history of the Jews.

Jewish Ghetto Free-write

Ciao. The “former” Jewish ghetto is very interesting. Not only are there contradictions in that most Jews cannot afford to live there any longer, but the whole area’s history is filled with segregation, violence, and borders. What I mean by this is that the history in that specific area of Rome is pretty much filled with the mistreating of the Jewish people, and now, even though they have a place to call their own and are not technically living there. This is a border. Despite this border, the Jewish community has an area that is THEIRS. They have their places of worship, they have Jewish-run stores, and they have community in the ghetto. This is great. I’ve noticed that it’s a good thing, but still can’t get past the borders that are so extremely evident in this area.
When taking the tour with the lady she kept on saying “former” Jewish Ghetto. When thinking about this keyword that she kept on repeating, I was thinking to myself that it might have two meanings. Maybe she only was thinking of one meaning, but I was thinking about two. The first meaning, that I think she meant, “was that it was no longer a “ghetto” but just a neighborhood. This is only if she determined that “ghetto” was a derogatory term. I don’t think it is completely in the sense of the “Jewish Ghetto.” I think the word is old, and previously did not have a derogatory meaning like we see it today. Anyways, the other interpretation is that it could also mean that this neighborhood is the “former” Jewish Ghetto because it no longer belongs to the Jews. Meaning it is no longer their community. My interpretation of this is that the segregation has affected the community so much that it technically is not even theirs anymore; it’s the “former” Jewish Ghetto.
My time at the Jewish Ghetto was good. I felt personal borders only in the part where we went into the synagogues and had to wear the hats. This made me feel uncomfortable. I’m Catholic, and I think that putting Jewish hats on is somewhat wrong, especially in a Synagogue. I worship one God, and I know the act of putting this hat on is not worshiping another god, but it just made me feel uncomfortable, and was a border. As far as feeling uncomfortable around the Jewish religion, I don’t. I have Jewish friends, and I feel completely comfortable talking about this religion, and learning how they feel about this segregation that occurred in Rome. When I asked my friend Max about it, he explained that it was good to learn the history of Italian Jews, and is glad that there’s still a designated community for the Jews.
I enjoyed hearing about this area of Rome, its history, and the borders that I’ve observed. Great experience, especially the guided tour, where I learned a lot of great information about the history of the Jews.

Writing assignment # 2 -

The race tension in the southern part of Italy is a very big issue today for Italians. Being an American, I knew that I would somewhat understand the issue simply because of my experience in studying the racial and immigration tension between the US and Mexico border. The issues in Italy are similar and related, but in my opinion, on a different level in terms of the racial tensions. In what I have researched, heard, and read about the racial tensions, Italians seem to have less of a concern to be “politically correct.” Umberto Bossi, who is Italian prime minister Silvio Berlusconi’s “Minister of Devolution,” has been known to have strong opinions against immigrants as well as non-Italians in general. He has been quoted saying that the inhabitants of the Italian Po Valley are the “chosen and pure race.” (Steinberg) Bossi has also held protest marches against Islamic beliefs, and immigrants of Arab origin. In his fight against immigrants, Bossi has also been spoken out against, “Muslim invadors and common criminals from the third world.” (Steinberg) This is just one example of a lot of people who are hesitant towards integration in Italy, and encourage racism.
As far as the general feeling of racism goes, I know that it is evident in all parts of the world. I see it firsthand in America, and despise it. However, I recognize that it exists. The problem that I am experiencing here in Italy, and the reason why I feel like it’s on a different level than the US, is because the racial tension is growing. The immigration in the south and all over Italy is increasing, further escalating racist beliefs. Additionally, because of the public racism by political leaders, I feel like it is not as big of a deal to be racist in Italy. This information and interpretation cannot be valid coming from me unless I talked to an Italian person to make sure that what I have heard and studied is actually true. My quest for a friendly Italian who wanted to talk about race issues was not entirely successful. I have a hard time walking up to random strangers and asking if they want to talk, especially in a foreign country where I don’t speak the language. Parli Inglese? This is pretty much all I could say to people. The homeless guy on the corner was not any help, and neither were most of the people I talked to in stores around Campo dei Fiori, because they were either busy or it seemed they did not want to talk to an American student. Regardless, I was able to finally find a great source for firsthand information: Federica Bianchi, my Italian teacher.
We got to talking about the race riots, and at first Fede seemed as if she did not want to discuss the topic. Her first comment was simply that racism does exist in Italy. Perfect, I thought, it is true! Not that that is a good thing, but my thinking from our conversation was that what I heard from the media, and my interpretations that racism was very evident in Italy were entirely true. The scale of racism is hard to determine, or even compare to America, but because of Fede’s first comment, I know it is a very concerning and obvious issue. Fede explained how she did not like the fact that a lot of people she knew and other Italians she sees are openly racist. She recognized that Italians are this way, and does not like that at all. Some issues we discussed that are important in understanding the race tensions are the jobs in the south. Many immigrants are taking jobs in the south that have bad work conditions and very poor pay. Italians are angry that the immigrants are taking these jobs, even though the majority of the complaints come from people that would never work those types of jobs even if they had to. Part of the reason for this problem is the current lack of jobs in Italy.
One of Fede’s comments that especially intrigued me was that she thought differently than a lot of Italians on race issues. While most Italians would get mad at these immigrants for taking their jobs, Fede recognized that they should be thanking the immigrants and be grateful because they are working the jobs that the Italians will not. Her opinion could be very different from those living in the southern part of Italy, however, where immigrants are way more evident. This is because in the south, the working and living conditions are inherently worse than other parts of the country. It is very possible that the Italians would in fact work in the jobs that they are protesting the immigrants work for.
Fede admitted to the fact that she could see racial tension growing in Italy, especially in the last few years. She thinks this is partly due to the increased immigration, but also the results of the increased immigration. This increase has raised security and awareness at the borders, which in the past have not necessarily been that big of an issue. She stated that Italy was never that strict about their immigration and border policy until recent years.
My conversation with Fede was extremely helpful in my understanding of the racial tensions in Italy. I am glad I interviewed someone I could have a good dialogue with, because my communication barrier would most likely have resulted in me not understanding exactly what the interviewee was trying to say. I will end with a quote from musician Kanye West, “Racism still alive they just be concealing it.” It is no secret that racism still exists in our world today. Hearing firsthand accounts from an Italian about racial issues in a “free” foreign county is very interesting to me because it cements in my mind that this is a fight everywhere, maybe even more-so in this country than my own. The first step is recognizing the problem, but even greater than that, the second step is to realize that something needs to be done, and in talking to Fede, I feel that she realizes this too.



Bibliography.
Steinberg, Stefan. “Racist Vomit from Italy’s PM Berlusconi.” World Socialist Web Site. 29 Septem 2001. < http://www.wsws.org/articles/2001/sep2001/ital-s29.shtml>

Divine Augustus – Power, Prosperity, and Peace

Divine Augustus – Power, Prosperity, and Peace

Caesar Augustus was a born leader, and an expert strategist. He was the first official Roman Emperor, and ruled the empire alone from 27 BC to his death in 14 AD. Using propaganda and new ideals, he was able to rise to power and transformed the Roman Empire into an organized, successful, and modern civilization. Many of Augustus’ ideas are still alive today, as he created very important models of structuring a society. This time in Roman history is often referred to as Pax Romana, which literally means “Roman peace.” The era is also known as Pax Augusta, referencing Augustus, the leader who created this important period of time. The Ara Pacis, an altar given to Augustus by the Senate following a war victory, is a lasting indication and memorial of his reign and of this time of peace. Ara Pacis means “altar of peace.” The altar depicts multiple scenes, each having a different meaning in relation to Augustus’ rule. They are all linked together, however to represent the peace and prosperity that Augustus brought to the empire. Augustus’ leadership marked a change in a culture, and the Ara Pacis is a physical reminder of this time in history.

Augustus was born in 63 BC with the name Gaius Octavius Thurinus. He later became known as Octavian when Julius Caesar died, and he became the heir, and even later was given the name Augustus. Augustus was raised by his grandmother, Julia Caesar, and was named as Julius Caesar’s heir at age four. Because of his relation to Julius Caesar, Augustus was introduced into Roman public life at a very young age. At age 12, he spoke at Julia Caesar’s funeral. Augustus was involved in battles alongside his great uncle Caesar in Africa, and became a member of the board of pontifices at the young age of 16. (Augustus) Along with many other duties, this group was in charge of staying in the good graces of the gods and managing the Vestal Virgins. When Julius Caesar was murdered in 44 BC, the 19 year old Augustus, received news that he was Caesar’s personal heir. Without any resources, Augustus made his way back to Rome following his studies in Apollina. Augustus knew of the challenges that lie ahead of him when he returned to Rome. Mark Antony, who ruled beside Julius Caesar, assumed that he would be the heir. The situation required extreme care and diplomacy on the part of Augustus.

Rome welcomed Augustus as a political figure related to the great Julius Caesar, but the people also remained faithful to Antony. With patience and strategic leadership, Augustus realized that he must gain the love of and power over the people, but not seem as if he wanted complete control. The empire would be resistant to a tyrannical ruler, especially because they were still pleased with Antony. Augustus used his relation to Caesar, and the audience of the Roman public games to introduce himself to the Roman people, and to raise his own army of 3000 soldiers who were loyal to his great uncle. Around this time, Augustus gained alliances within Rome, as well as Roman loyalty. He was named consul to the Senate and soon after, Antony fled to Gaul and aligned himself with the east region of the empire. Although Augustus needed to differentiate himself from Antony in order to gain power, he was smart to put aside his competition with him, and instead form a triumvirate between himself, Antony, and Marcus Aemilius Lepidus in 43 BC. This second triumvirate did not last long. (Augustus)

At the battle of Philippi, when Brutus and Cassius were defeated and no longer a threat to Roman leadership, the triumvirate was divided. This was relieving to the Roman people because it temporary halted the threat of civil battles between the leaders. Augustus ruled the west in Hispania, Italia, and Gaul, Antony in the east in Egypt, and Lepidus in the south in Africa. Augustus used this separation to his benefit, and spread propaganda that Antony, aligning with the Egyptians, was no longer loyal to Rome. Augustus used these five years of the second triumvirate to win over the Roman people, and also to spread his reign by conquering Lepidus’ territory in the south, and part of Antony’s in the east. When it became public that Antony was associated with the Egyptian leader Cleopatra, and wanted to be buried in the east, Augustus swayed the Senate, allowing him to declare war on Antony. In 32 BC Augustus and Antony meet at the Bay of Actium in Greece, and in 30 BC Augustus was victorious when both Antony and Cleopatra committed suicide. (Zanker) Cleopatra realized that once Antony had fallen and she could not align herself with Augustus, she no longer had any power. After defeating his political “allies” Augustus would spend the next few years gaining power slowly, reforming Rome after years of lawlessness and civil war.

Augustus realized his need to assume power in an assertive way in order to ensure his political success, but also to reform Rome. Instead of focusing on expanding the empire, he wanted to improve the current environment. He needed to do all this while still keeping in good graces with the Roman people. His goal was to return the Roman Empire into a place of civility and legality. In 27 BC Augustus used his ingenious political strategy and restored the republic of Rome to the free disposal of the Senate and the people. Augustus did this to be seen as a humble leader, not greedy for power, but also to shift Rome into more of a republic. (Augustus) After Augustus made this decision, with gratitude, the senate granted him a ten-year responsibility of overseeing the main provinces of Rome. Augustus accepted control of the Roman Empire. Days later, the senate awarded Augustus with the name he would become known as for the rest of his life. Augustus is a name contrasting to “humanus”, emphasizing superiority over the rest of mankind. It was also linked with the practice of augury: predicting omens and the future. This emphasized Augustus’ ambition for the future. The name also had a transformation connotation – a change in the Roman Empire from violence to peach and civility. Further emphasizing Augustus’ importance and his close relation with and approval of the gods the Tiber River flooded the city of Rome on the night the name was given to him. (Tenure)

Augustus used his tenure to bring vast reform to Rome, but also to elevate his power and reputation among the people. His goal was to create a better Rome for the people. Augustus created a new system of laws, and emphasized the importance of legality. He also created an intricate tax system in order to fund his public works. As well as reconstructing public buildings to enforce the importance of public space and the physical empire, he created an infrastructure system that allowed trade, and the constant availability of supplies and food coming into Rome. He created the first police and fire-fighting force consisting of hundreds of people, and a standing army of over 170,000 soldiers. All three of these important advancements were aimed at protecting the people of Rome. There was less danger of destruction and death from the fires that constantly ravaged Rome and the Police force protected from violence and danger. (Zanker)

The importance of the community and the family was also elevated. Augustus created public spaces for Romans and planned events and festivals to get people involved and to come together. Roman baths were also created. In order to promote their use, Augustus’ architect and political partner, Agrippa paid all the entrance fees for as long as he was in power, although much of Agrippa’s work was famous under Augustus’ name. Families were important to Augustus, so he promoted marriage and child rearing to create a more civilized republic. He also offered tax discounts to encourage these practices. In some of the first promotion of anti-indulgence, Augustus placed height restrictions on new construction, and created laws prohibiting extravagances in dress, dining, and building. (Tenure) This was a way to show that he was not interested in extreme self-promotion, as previous rulers were. Because of this, Romans began to believe that the pursuit of personal glory by rulers had ruined Rome, and these changes that Augustus were making were for the better. This was all a part of Augustus’ plan; to emphasize the change and alterations that he was making, therefore promoting himself and his glory.

When Julius Caesar was named as a god in 42 BC, Augustus was automatically seen as related to the gods, and this was a very high honor. Without being too obvious, Augustus publicized the fact that he was the son of a god, and this elevated his status. He was granted the privilege of having laurel trees and an oak wreath at his personal residence. These symbols were traditionally only seen at priestly buildings, therefore enhancing Augustus’ religious alignment. He also emphasized the importance of a close relation to the gods. (Favro) With the help of Agrippa, he reconstructed many religious buildings and also built new buildings to gain the approval of and increase his relationship with the gods. In these years Augustus reconstructed over 80 temples, spending lavishly on gold and other precious stones to flank the interiors of the most important religious buildings. Along with this, Augustus emphasized the importance of religion in the empire. Civility and laws alone were not enough for a successful republic. He elevated the power of priests, and as a result of his religious revitalization he was seen as a divine ruler sent to restore humanity. Augustus used this quote by Horace to guide his religious revitalization, “He who takes it upon himself to look after his fellow citizens and the city, the empire and Italy and the temples of the gods, compels all the world to take an interest.” (Favro)

Augustus used his popularity to promote his image. He constructed statues of himself all over the Roman Empire, and was recognized as responsible for all the reconstruction of Rome. While discouraging self-promotion, Augustus definitely promoted himself as a divine ruler, emphasizing his paternal stamp over the Roman Empire. The statues and busts of Augustus were all shown with the same youthful face that was used his entire life. This youthful look was different from previous leaders who emphasized their successes and toil in battle with tired and older-looking faces. This youthful look was a change that Augustus wanted to accentuate, separating himself from previous leaders. (Zanker) This youthful image was also the new face of the Roman Empire, and the face of peace. Augustus restored peace to the Roman Empire. He adamantly discouraged war and violence, and instead of focusing on war, he focused on the internal affairs of the empire. Upon returning from victories in Gaul and Spain, the Senate awarded Augustus with the sacred Ara Pacis, an altar of peace commemorating not only the victories in battle, but also the Augustan age of peace or “Pax Romana.”

Bust of Augustus, Macquarie University, 2008

In order to understand the significance of the Ara Pacis, one must understand the rule of Augustus. His reformations and what he emphasized in his rule are all depicted on the memorial altar. The Senate commissioned the altar on 13 BC, as an alternative to a triumph procession, which the humble Augustus declined. It was thought that he did this in order to further differentiate himself from past rulers, but also to refute the importance of promoting the violence of war. The Ara Pacis’ purpose was to depict Augustus’ reign, but also placed him in the realm of a divine person amongst the gods, because the altar dedicated to him was used for sacrifices to the gods. The altar was finished on January 30^th, 9 BC, and remains the most important example of Augustan era sculpture that stands today. The structure was originally located near Augustus’ mausoleum burial grounds, and directly beside the Via Flamina which was the road leading into the center of Rome. The front of the Ara Pacis shows scenes from the creation of Rome. These Frieze scenes tie Augustus with the creation of the empire, rooting his re-creation of Rome on an equal level with Romulus and Remus’ creation. On the left of the stairs, Romulus and Remus are depicted when they were discovered by the shepherd Faustulus. They are being fed by the she-wolf in the Lupercal cave, and the god of Mars looks on the scene, representing the creation of Rome. To the right of the entrance stairs, we see the Aeneas sacrificial frieze, with the sacrificial pig. Augustus would have wanted to be linked to his ancestors, specifically the father of the Julian family Aeneas. (Weinstock) The Tellus relief is shown on the rear left of the Ara. This scene has created much confusion in the interpretation of the Ara Pacis. The woman seated in the scene is most commonly depicted as Tellus, the mother of the earth, but can be seen as multiple goddesses in harmony, also depicting Venus, Ceres, and Pax. This combination of multiple goddesses shows that cumulatively, these goddesses are looking down on Augustus’ prosperous reign with approval. The twin children seated on the woman’s lap represent the fertility of the Roman Empire, and the corn, grain, and abundance of fruit in the scene also represent this abundance and prosperity. To the right of the back wall, the female warrior Roma is in a seated position with several war weapons at her feat. The seated position signifies her rest, and the lack of war. This scene depicts peace in the Roman Empire because of the lack of war.

Aeneas Sacrifice Frieze, Sullivan, 2006

Along the longer sides of the Ara, a procession is depicted, centered around Augustus who is near the front. The procession depicts priests with sacrificial offerings, as well as the family and close relatives of Augustus. There are 46 surviving figures on the Ara Pacis today on the north and south procession walls. (Weinstock) It is important to note that these particular scenes are modeled somewhat after Greek styles. Augustus really admired the Greeks, and their artistic forms. Augustus thought that using Greek sculpture elements in his altar would elevate him as a leader and align him with a successful civilization. The classically Augustan element here is to change these forms slightly, focusing on his change and the distinctiveness of all things Augustan. Figures along the walls are depicted very real and recognizable, whereas traditional Greek figures would be depicted as a metaphor for what they represented. We can clearly see Augustus as leader of the procession, the high priest of Rome, with very distinctive clothes. Additionally, the priests on the opposite wall are recognizable and have distinct faces, although in modern times we do not know the names of these people. The depth of the procession is also very evident. There are fainter figures that would be within the procession line, and figures that protrude from the marble with feet overhanging from the Ara’s walls to show their importance. The procession expresses Augustus’ elevation of the Roman family, especially his family because they are the individuals responsible for carrying on his name and reputation. Augustus also chose to use children in his procession, which was typically not done in sculpture of the time. The children represent his desire to increase the birth rate, while also representing his need for a successor.

Processional Frieze, Sullivan, 2006

The abundance of floral, or scroll friezes cannot be ignored on the Ara. The abundance of natural plants, and beautifully cultivated vines are a symbol of Rome’s wealth and golden age. Symmetry is also important in these friezes. The vines are not haphazard, but very symmetric. There are also animals in the friezes, for example a snake crawling over a bird’s nest. These depictions represent Rome’s organization under Augustan rule, as well as the civil and peaceful lifestyle that permeated Rome. Inside the altar, garlands of all types of fruit further represent the abundance of Rome. Additionally, animals are depicted in a procession themselves, awaiting their sacrificial offering. The symbols in the Ara Pacis show the importance of reforms made during the Augustan Age, but also the peace he brought to the Roman Empire. Although peace, specifically the goddess Pax, is technically never depicted, the altar as a whole represents this peaceful time as well as depicting Augustus as a divine and all-powerful ruler. It is also interpreted that Pax is not depicted on the altar to further show Augustus as responsible for the creation of this peace, rather than the goddess.

Floral Frieze, Sullivan, 2006

The Ara Pacis stood near the Tiber river in ancient times, causing it to be buried after constant floods. First excavated in 1536, the Ara Pacis was not fully recovered and reconstructed until 1937 on the 2000^th anniversary of Augustus’ birth. Today the tomb lies in a brand new building that was built in 2006 by Richard Meier. (Weinstein) This building, the first civic building built in the historical center of Rome in over 50 years, is very controversial. Not only is it built by an American architect, but it is built in an extremely modern style, particularly rare in Rome’s historical center. Italians might not be ready for such a building, but as the eternal city, Rome is assumed to be endless. At what point will new structures, and new architectural elements be implemented into Rome? This needs to happen at some point. While the building enclosing the Ara Pacis is extremely controversial, it brings modernity to Rome that seems long overdue, as well as a nice contrast to the ever-important ancient structure.

Front of Ara Pacis, Sullivan, 2006

In terms of studying the history of the Roman Empire, studying Augustus and how the Augustan Age changed Rome for the better is essential to understanding why this civilization has lasted as long as it has. Augustus made reforms in the empire that are still very evident today. While he was a ruler with a self-promoting agenda, his real goal was to show that he knew what was good for Rome, and knew how to rule over an empire. The Ara Pacis is a monument that represents both the prosperity and the peace that Augusts created in Rome, and commemorates and remembers Augustus.

Bibliography

“Augustus." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 12 Jan. 2010 <http://www.britannica.com/EBchecked/topic/43047/Augustus>.

Favro, Diane. The Urban Image of Augustus. Cambridge University Press, New York, 1996.

Macquarie University, 2008. – Picture of Augustus Bust.

Sullivan, Mary Ellen. “The Ara Pacis Augustae.” Bluffton Univeristy. 2006. 17 Jan. 2010.

Weinstock, Stefan. “Pax and the 'Ara Pacis’.” The Journal of Roman Studies, Vol. 50, Parts 1 and 2 (1960), pp. 44-58.

Zanker, Paul. The Power of Images in the Age of Augustus. University of Michigan Press, Ann Arbor, 1988.

Writing assignment # 1

Borders, or barriers, as we have also described them seem to come with movement. Whether it is crossing a physical border, encountering borders with travel, or experiencing increased barriers because of foreign territory. Movement sparks the unknown, and borders are unknown. In my experience, I have traveled to a foreign country, to the large and very unknown city of Rome. The borders are physical: customs, needing my visa, and crossing into a new country have been borders, but that is not where I have felt the borders. In my experience, I have especially felt the borders emotionally.

In coming to this foreign country I have felt borders in that I do not completely understand the culture, and I am not well versed in the ways of the Italians. I also feel borders in terms of language barriers, in that I cannot speak Italian and I have trouble communicating with people who do not speak English. Even though this is a small barrier, it has really affected my way of communicating, and also feeling welcome in this country. I feel like most Italians do not want to make an effort to help me learn their language, and therefore have raised this border in front of me, making it harder for me to adapt. Although this is true, I do not feel like this is the case 100 percent of the time. Some people do speak English in Italy, but in my experience, have regretted to do so. I will not say that I have been perfect in attempting to speak Italian when first greeting a stranger, however when my Italian communication with someone comes to a halt, most times they will be hesitant to switch to English. There are exceptions to everything, however, and I have definitely felt kindness and generosity from many people here in Rome.

Apart from the ability to communicate, which is the most obvious hurdle, I have crossed the barrier into where I feel like an outsider. I can handle feeling like an outsider. Sometimes I almost enjoy this; so I can experience another culture, and learn from this experience. In this regard, I am grateful that I have been immersed in this culture. This barrier has posed a challenge to me that I am willing to accept, and has been less challenging to me than my communication border because I feel like I can actually achieve an understanding of Italian and Roman culture, while learning the language and being able to communicate effectively seems like such a larger feat.

While looking at the borders I have encountered while coming to Rome, I do not want to simply focus on the differences between here and the United States. This would be an easy comparison and the differences could very well represent the barriers one would experience. For me, differences are not always barriers. Barriers are transitions or experiences that prevent me from immersing myself into a situation. The language barrier has contributed to this, as well as the attitudes of some Italians. Another border is fabricated in my own psyche. This border is the overwhelming feeling I get when thinking about learning about Italian culture and truly getting to know Italians. This is intimidating to me because of their rich history, but also that I am attending my own school, and American university. The fact that I am not technically “immersed” in an Italian school makes me feel less involved with the country, and almost as if I will not be able to fully understand the Italian way. Maybe this is just me being sensitive, or less adaptive, but I really do think that attending an American university in a foreign country is a barrier. Nothing against my wonderful teachers, because every stride is being made to immerse UW students into Italian culture, and I am learning new things every day!

My first post! Borders in our 'Borderless' World

“For political scientists, borders reflect the nature of power relations and the ability of one group to determine, superimpose, and perpetuate lines of separation, or to remove them, contingent upon the political environment at any given time.” (David Newman, 2006)

This quotation represents borders that can be created by an environment, not necessarily political, but a general public feeling and environment. Some examples I can think of are feelings towards certain races, religions, colors, etc. Whether these borders are created by certain groups, or shared by most everyone, they are very evident in all cultures all over the world. Not everyone in a society has to feel or experience these borders or barriers for them to be evident. These borders could be spread by leaders, could be propaganda, or on a different level, could be felt by people internally because of their personal experiences in a society. This quotation is attempting to convey that political scientists see borders in this non-physical way, as something that is emotionally or mentally imposed on a certain group of people. This has to do, also, with division of a society. In most cases someone or some group in power controls this, and that is what the political scientists are trying so say. An example of powerful figures imposing these barriers, specifically in Rome, is when Constantine imposed an empire-wide religion into Rome, Christianity. He did this carefully, not forcing everyone into practicing, but creating an environment that was more conductive towards practicing this particular religion. People may have felt that this religion was a barrier to their own practice, and Constantine kept this in mind, not wanting to offend important figures in society who did not want to practice Christianity. The relationship between powerful figures and the borders imposed on societies is important to understand when looking at specific non-physical borders.