Books by Liana Stefani
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EDITED BOOKS by Liana Stefani
This volume focuses on a formative period in the history and archaeology of Northern Greece. The ... more This volume focuses on a formative period in the history and archaeology of Northern Greece. The decade following 1912, when Thessaloniki was liberated, is a period marked by an extraordinary internationalism as a result of the population movements caused by the shifting of national borders and the troop movements which accompanied the First World War.
The papers collected here look primarily at the impact of the discoveries of the Army of the Orient on the archaeological study of the region of Macedonia. Resulting collections of antiquities are now held in Thessaloniki, London, Paris, Edinburgh and Oxford. Various specialists examine each of these collections, bringing the archaeological legacy of the Macedonian Campaign together in one volume for the first time.
A key theme of the volume is the emerging dialogue between the archaeological remains of Macedonia and the politics of Hellenism. A number of authors consider how archaeological interpretation was shaped by the incorpotration of Macedonia into Greece. Other authors describe how the politics of the Campaign, in which Greece was initially a neutral partner, had implications both for the administration of archaeological finds and their subsequent dispersal. A particular focus is the historical personalities who were involved and the sites they discovered. The role of the Greek Archaeological Service, particularly in the protection of antiquities, as well as promoting excavation in the aftermath of the 1917 Great Fire of Thessaloniki, is also considered.
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Exhibition Catalogues by Liana Stefani
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ΠΕΡΙΟΔΙΚΗ ΕΚΘΕΣΗ-ΑΡΧΑΙΟΛΟΓΙΚΟ ΜΟΥΣΕΙΟ ΘΕΣΣΑΛΟΝΙΚΗΣ
12.7.2019-31.08.2020
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Exhibition Catalogue (Archaeological Museum of Thessaloniki, 17/9/2011-30/6/2013),
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Papers by Liana Stefani
The Mother of Gods at Leukopetra: In Search of Perpetual Cult
The Roman temple of the Mother of ... more The Mother of Gods at Leukopetra: In Search of Perpetual Cult
The Roman temple of the Mother of Gods thon (Μήτηρ Θεών Αυτόχθων) was discovered and Autochexcavated in the 1960s by Fotios Petsas. The temple became known thanks to the unique corpus of inscriptions
that came to light and were published in 2000. Excavations conducted between 2000 and 2004 have produced
new, significant data not only from the Roman temple
itself (an adyton-οπισθόδομος was revealed there), but
also from the nearby site of Kallipetra, where a Hellenistic sanctuary was discovered and has recently been identified by the author as also belonging to the Mother of
Gods. On the basis of these new findings, I will attempt
to trace the long history of the cult of the Mother of
Gods in this mountainous region of Imathia, and to interpret the epithet Autochthon as an inseparable part of
the sacred title of the deity. The missing pieces of the
Goddess’ history lead much further back from the Roman era, to the Hellenistic period if not even earlier
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GENDER IDENTITIES IN MINOAN CRETE: THE SYMBOLISM OF THE BODY AND THE DRESS
In every culture and ... more GENDER IDENTITIES IN MINOAN CRETE: THE SYMBOLISM OF THE BODY AND THE DRESS
In every culture and era, dress and the treatment of the human body in general convey a host of ideas concerning gender relations and the interplay of gender and power. Body, dress, and costume are active, potent vehicles for the symbolic expression of sex and gender relations. They constitute a lively domain where human identities are formed, displayed, and constantly negotiated. In Minoan Crete, dress functioned as a powerful tool for shaping gender identities and communicating relevant messages, throughout the era. During the prepalatial period and especially in its latest phase, when major social, economic, and ideological transformations happened that led to the foundation of the first palaces, costume played a major role in the communication among individuals and groups. Key elements of the female costume that became dominant later on, including bell-shaped skirts, flounced skirts, and hats, first appeared at this time. In the following protopalatial period, women are attired in signature bell-shaped skirts, bodices, and hats in various combinations, whereas men are typically shown with naked torsos and wearing simple belts/loincloths. The rich array of feminine costume suggests that women used dress fashions to present, and assert, their position and aspirations within the strongly stratified palatial system. A novel type of bodice that left the breast uncovered first appeared towards the end of this period, and became mainstream during the subsequent one. The bare breast is the most diagnostic feature of female appearance in neopalatial times, signaling a major shift in the representation of the woman, which likely expresses new attitudes regarding women’s roles in contemporary society. A “response” to the masculine bare torso, which had been a standard male attribute since prepalatial times, the bare feminine torso in neopalatial iconography would have been an eloquent statement about the dynamic participation of women in power and authority.
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Antiquities and National Unification (end 0f 19th-beginning of 2oth century): Some Thoughts with Macedonia as a Starting Point, in I. Katsaridou & I. Motsianos (eds), The Allied Army of the Orient in Thessaloniki, 1915-1918, Thessaloniki 2020, 178-189. ,
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Space and Mneme in Late Bronze Age Macedonia, in E. Borgna, I. Caloi, F. Carinci, R. Laffineur (e... more Space and Mneme in Late Bronze Age Macedonia, in E. Borgna, I. Caloi, F. Carinci, R. Laffineur (eds), ΜΝΗΜΗ/ MNEME. Past and Memory in the Aegean Bronze Age (2019)551-558
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Κατάλογος έκθεσης: Κείμενα - Λήμματα
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Evangelia Stefani: National ideology and the management of antiquities in Greece during the first... more Evangelia Stefani: National ideology and the management of antiquities in Greece during the first decades of the 20th century. The paper attempts to recreate the historical setting of the era immediately following the Liberation of Northern Greece in 1912, focusing on the first archaeological investigations by Greek and foreign archaeologists, the symbolic and political use of Greek archaeology and its very important role in the shaping of national ideology at the time. The importance given to antiquities by the Greek government is evident in state care and measures for the salvation, revelation, and promotion of antiquities and against illicit trading of antiquities. Antiquity was really important in the formation of the new Greek state, as it led to the return of Greece to the historical spotlight in the European 18 th and 19 th centuries and regarding Macedonia in specific, the relation of ancient heritage with national ideology developed on two main axes: the ancient kingdom of Macedonia with the emblematic personality of Alexander the Great and the important Byzantine heritage.
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Books by Liana Stefani
EDITED BOOKS by Liana Stefani
The papers collected here look primarily at the impact of the discoveries of the Army of the Orient on the archaeological study of the region of Macedonia. Resulting collections of antiquities are now held in Thessaloniki, London, Paris, Edinburgh and Oxford. Various specialists examine each of these collections, bringing the archaeological legacy of the Macedonian Campaign together in one volume for the first time.
A key theme of the volume is the emerging dialogue between the archaeological remains of Macedonia and the politics of Hellenism. A number of authors consider how archaeological interpretation was shaped by the incorpotration of Macedonia into Greece. Other authors describe how the politics of the Campaign, in which Greece was initially a neutral partner, had implications both for the administration of archaeological finds and their subsequent dispersal. A particular focus is the historical personalities who were involved and the sites they discovered. The role of the Greek Archaeological Service, particularly in the protection of antiquities, as well as promoting excavation in the aftermath of the 1917 Great Fire of Thessaloniki, is also considered.
Exhibition Catalogues by Liana Stefani
Papers by Liana Stefani
The Roman temple of the Mother of Gods thon (Μήτηρ Θεών Αυτόχθων) was discovered and Autochexcavated in the 1960s by Fotios Petsas. The temple became known thanks to the unique corpus of inscriptions
that came to light and were published in 2000. Excavations conducted between 2000 and 2004 have produced
new, significant data not only from the Roman temple
itself (an adyton-οπισθόδομος was revealed there), but
also from the nearby site of Kallipetra, where a Hellenistic sanctuary was discovered and has recently been identified by the author as also belonging to the Mother of
Gods. On the basis of these new findings, I will attempt
to trace the long history of the cult of the Mother of
Gods in this mountainous region of Imathia, and to interpret the epithet Autochthon as an inseparable part of
the sacred title of the deity. The missing pieces of the
Goddess’ history lead much further back from the Roman era, to the Hellenistic period if not even earlier
In every culture and era, dress and the treatment of the human body in general convey a host of ideas concerning gender relations and the interplay of gender and power. Body, dress, and costume are active, potent vehicles for the symbolic expression of sex and gender relations. They constitute a lively domain where human identities are formed, displayed, and constantly negotiated. In Minoan Crete, dress functioned as a powerful tool for shaping gender identities and communicating relevant messages, throughout the era. During the prepalatial period and especially in its latest phase, when major social, economic, and ideological transformations happened that led to the foundation of the first palaces, costume played a major role in the communication among individuals and groups. Key elements of the female costume that became dominant later on, including bell-shaped skirts, flounced skirts, and hats, first appeared at this time. In the following protopalatial period, women are attired in signature bell-shaped skirts, bodices, and hats in various combinations, whereas men are typically shown with naked torsos and wearing simple belts/loincloths. The rich array of feminine costume suggests that women used dress fashions to present, and assert, their position and aspirations within the strongly stratified palatial system. A novel type of bodice that left the breast uncovered first appeared towards the end of this period, and became mainstream during the subsequent one. The bare breast is the most diagnostic feature of female appearance in neopalatial times, signaling a major shift in the representation of the woman, which likely expresses new attitudes regarding women’s roles in contemporary society. A “response” to the masculine bare torso, which had been a standard male attribute since prepalatial times, the bare feminine torso in neopalatial iconography would have been an eloquent statement about the dynamic participation of women in power and authority.
The papers collected here look primarily at the impact of the discoveries of the Army of the Orient on the archaeological study of the region of Macedonia. Resulting collections of antiquities are now held in Thessaloniki, London, Paris, Edinburgh and Oxford. Various specialists examine each of these collections, bringing the archaeological legacy of the Macedonian Campaign together in one volume for the first time.
A key theme of the volume is the emerging dialogue between the archaeological remains of Macedonia and the politics of Hellenism. A number of authors consider how archaeological interpretation was shaped by the incorpotration of Macedonia into Greece. Other authors describe how the politics of the Campaign, in which Greece was initially a neutral partner, had implications both for the administration of archaeological finds and their subsequent dispersal. A particular focus is the historical personalities who were involved and the sites they discovered. The role of the Greek Archaeological Service, particularly in the protection of antiquities, as well as promoting excavation in the aftermath of the 1917 Great Fire of Thessaloniki, is also considered.
The Roman temple of the Mother of Gods thon (Μήτηρ Θεών Αυτόχθων) was discovered and Autochexcavated in the 1960s by Fotios Petsas. The temple became known thanks to the unique corpus of inscriptions
that came to light and were published in 2000. Excavations conducted between 2000 and 2004 have produced
new, significant data not only from the Roman temple
itself (an adyton-οπισθόδομος was revealed there), but
also from the nearby site of Kallipetra, where a Hellenistic sanctuary was discovered and has recently been identified by the author as also belonging to the Mother of
Gods. On the basis of these new findings, I will attempt
to trace the long history of the cult of the Mother of
Gods in this mountainous region of Imathia, and to interpret the epithet Autochthon as an inseparable part of
the sacred title of the deity. The missing pieces of the
Goddess’ history lead much further back from the Roman era, to the Hellenistic period if not even earlier
In every culture and era, dress and the treatment of the human body in general convey a host of ideas concerning gender relations and the interplay of gender and power. Body, dress, and costume are active, potent vehicles for the symbolic expression of sex and gender relations. They constitute a lively domain where human identities are formed, displayed, and constantly negotiated. In Minoan Crete, dress functioned as a powerful tool for shaping gender identities and communicating relevant messages, throughout the era. During the prepalatial period and especially in its latest phase, when major social, economic, and ideological transformations happened that led to the foundation of the first palaces, costume played a major role in the communication among individuals and groups. Key elements of the female costume that became dominant later on, including bell-shaped skirts, flounced skirts, and hats, first appeared at this time. In the following protopalatial period, women are attired in signature bell-shaped skirts, bodices, and hats in various combinations, whereas men are typically shown with naked torsos and wearing simple belts/loincloths. The rich array of feminine costume suggests that women used dress fashions to present, and assert, their position and aspirations within the strongly stratified palatial system. A novel type of bodice that left the breast uncovered first appeared towards the end of this period, and became mainstream during the subsequent one. The bare breast is the most diagnostic feature of female appearance in neopalatial times, signaling a major shift in the representation of the woman, which likely expresses new attitudes regarding women’s roles in contemporary society. A “response” to the masculine bare torso, which had been a standard male attribute since prepalatial times, the bare feminine torso in neopalatial iconography would have been an eloquent statement about the dynamic participation of women in power and authority.