CLAS 4375:

GENDER AND RACE IN ANCIENT GREEK MYTHS

 
A FEW POINTERS ON THE NATURE OF THIS COURSE

What we nowadays call ethnic conflict was not, strictly speaking, "ethnic" in ancient Greece. Group identity was constructed around several real and imagined differences: of mythic ancestors, of physical traits, of religious practices, of geographical entourage, of class, of political allegiances. The cultural construct defining the nature and function of "woman" relied on the ancient near-Eastern and ancient Greek view of "man." In important ways, some of these constructs continue to be operative in our world, perpetuated as they have been by religious and secular traditions. Such constructions, however, often differ from their contemporary parallels with regard to representation. The more they differ and the more bizarre they are, the more instructive. Contrasts between "us" and "them" are represented in fantastic ways in the discourse of Greek myth, and the inclusions and exclusions generated by them are, in turn, enacted in Greek rituals that often appear to modern minds as absurd if not outrageous.

It is hoped that exposure to the materials of this course will enable the students to view with a critical eye the "racial" definitions (or, more accurately, definitions of group identity) that are flagged nowadays for purposes both of inclusion and exclusion. It is expected that not only women students will be fascinated by the archaic typifications of female inferiority but rather that both men and women will recognize the underpinnings of traditions relative to gender that, though challenged, have not yet lost their functioning power in contemporary western societies. My syllabus is selective. It includes myths showcasing several representative heroes as well as myths relative to the most important Greek gods. But myths make little sense unless one places them back in the context of the ancient culture that produced them, setting aside the usually anachronistic and biased messages that they have accumulated in the course of many centuries. To understand the striking narratives of myth we will need to consider the rituals that sometimes (not necessarily always) are associated with the myths. Mythology is not an exact science. Statements must be, of course, accurate, based on state-of-the-art information about history, oral tradition, religion in Greece and Rome, and the like. But more than one interpretation is possible of each and every myth. The messages of myths are complex and paradoxical. If you dislike the absence of absolute truths you will have trouble following my approach to the myths, which I might describe by saying that I do not take for granted the following more or less common assumptions:
 

  • that it is possible to characterize "the Greeks" in a general way, even though this is a concept that represents many centuries of cultural development and changing historical circumstances;
  • that the Greek civilization was unique, superior to all others, and a creation "from scratch";
  • that the European tradition, derived from the Greco-roman culture, is therefore superior to all others, we are its direct heirs; (or, conversely)
  • that the Greeks were primitive and naive, and that, because they were pagan (i.e. non-Christian) they could not solve or even understand the real issues concerning life, death, and morality; in other words, they held superstititions, while we (whoever is speaking) hold the truth;
  • that, as your instructor, I hold the right opinions concerning all these matters, and everyone who differs is wrong (I trust I can tell, however, at least most of the time, when statements are based on lack of accurate information).


    • You will enjoy this class if you are open-minded, curious about different cultures and their development, intrigued by the nature of belief, concerned about current world crises, ready to enjoy reading and capable of appreciating humor in the often absurd and wierd tales that we will discuss.