Postcolonial Approaches to the Hoplite Debate: Warfare, Politics, and Identity in Ionia and Lycia

长期以来，学术界一直在争论希腊重型步兵(Hoplite)的出现，以及他与公元前700年希腊城邦(POLIS)崛起的联系。这场所谓的Hoplite辩论在20世纪变得高度政治化，学术界将其用作展示根深蒂固的政治立场的工具(马克思主义、新自由主义、新保守主义)。针对这些对立和极端的立场，其他人采取了更中间的立场，但最近的辩论陷入僵局。围绕希腊霍普利特战争的讨论已被推入一种过于简单化的二元对立，即被政治化的、往往在更仔细的审查下崩溃的元代化。此外，霍普利特战争通常被认为是一种明显的大陆“希腊”发明，因此很少被放在更广泛的地中海背景下来看待。我的研究采用了一种后殖民的方法来看待古代战争，认为霍普利特人是在地中海的地理、社会和政治背景下出现的现象。在Greaves(2010)和Mac Sweeney(2013)的后殖民方法论的基础上，我将两个案例研究地区(IONIA和Lycia)的Hoplite的出现和特征与无休止地讨论的希腊大陆的军事历史进行了对比，并研究了hoplite出现的特定区域文化背景。后殖民主义审视从属(非主导)群体的经历，以批判性地反思主流精英文化。尽管出现在希腊历史经典(荷马、希罗多德、修昔底德)中，并通过德利安联盟与希腊进行军事接触，但与主导学术话语的波斯和伯罗奔尼撒战争的既定叙事相比，爱奥尼亚和吕西亚处于边缘地位。例如，与希腊大陆的铭文不同，爱奥尼亚的铭文使用了hopletes(原文如此)一词。对于部落来说，不是一个社会阶层，尽管吕西亚在文化上与希腊截然不同，并有自己的语言(S)，但它征服波斯的经历与希腊的经历相似。我的研究追溯了几种社会政治做法(争夺战争死难者、霍普利特人和围困战争)，这些做法是希腊战争概念的核心，以探索爱奥尼亚人和利西亚人的地区身份对战争实践的影响。在泰尔梅索斯和黄索斯的Lycian葬礼图像中，与倒下的战士决斗的出现是意想不到的，表明潜在的安纳托利亚血统。同样，古希腊和东方“全面战争”中截然不同的文学主题的真实性也是值得怀疑的，这可能掩盖了更深层次的文化立场，即那些隐藏在防御工事和东方主义关于东方暴行的叙事背后的人被认为是软弱的。我专注于当代民族历史(当地生产的)文学、考古学，特别是被忽视的当地绘画和雕塑传统的肖像证据。通过在西方中产阶级经历主导的叙事中引入新的历史声音，我将展示对霍普利特人起源的后殖民解读，并为这场陈旧的辩论带来新的平衡。

Scholarship has long debated the emergence of the Greek heavy infantryman (hoplite) and his connection with the rise of the city-state (polis) from c.700 B.C. This so-called 'Hoplite Debate' became heavily politicised during the Twentieth Century, with scholarship using it as a vehicle to present entrenched political positions (Marxism, neoliberalism, neoconservatism). In response to these oppositional and extreme positions, others have adopted more centrist standpoints, but recent debate is at a stalemate. Discussion around Greek hoplite warfare has been pushed into a too simplistic binary of opposing metanarratives that are politicised and often collapse under closer scrutiny. Moreover, hoplite warfare is often deemed a distinctly mainland 'Greek' invention and so has rarely been viewed within its broader Mediterranean context. My research adopts a postcolonial approach to ancient warfare that views hoplites as phenomena that emerged within geographic, social, and political contexts across the Mediterranean. Building on the postcolonial methodologies of Greaves (2010) and Mac Sweeney (2013), I contrast the emergence and character of hoplites in two case study regions (Ionia and Lycia) with the endlessly discussed military history of mainland Greece and examine the specific regional cultural contexts within which hoplites appeared. Postcolonialism examines the experience of subaltern (non-dominant) groups to reflect critically on mainstream elite culture. Although featured in Greek historical canon (Homer, Herodotus, Thucydides) and engaging with Greece militarily via the Delian League, Ionia and Lycia are marginal to the established narratives of the Persian and Peloponnesian Wars that dominate the academic discourse. For example, in contrast to mainland Greece inscriptions in Ionia apply the term hopletes (sic.) to tribes, not a social class and, although Lycia was culturally distinct from Greece and had its own language(s), its experience of subjugation to Persia parallels the Greek experience.My research traces several socio-political practices (fighting over the war dead, hoplite agôn, and siege warfare) that are central to the conception of Greek warfare to explore the effect Ionian and Lycian regional identities had on warfare practices. The appearance of duelling over fallen warriors in Lycian funeral iconography at Telmessos and Xanthos is unexpected, indicating a potential Anatolian origin. Likewise, the reality of the contrasting literary motifs of Greek agôn and Eastern 'total war' in ancient sources is questionable, and likely belie deeper cultural positions about the perceived weakness of those who hide behind fortifications and Orientalist narratives about the brutality of the East. I focus strictly on contemporary ethnohistorical (locally produced) literature, archaeology, and especially the overlooked iconographic evidence of local painting and sculpting traditions. By introducing new historical voices into a narrative that has been dominated by the experience of the Western middle-class, I will present a postcolonial reading of hoplite origins and bring a new balance to this hoary debate.