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

学者们长期以来一直在争论希腊重步兵（重步兵）的出现及其与公元前700年城邦（polis）兴起的联系这种所谓的“重装步兵辩论”在20世纪变得高度政治化，学术界将其作为展示根深蒂固的政治立场（马克思主义、新自由主义、新保守主义）的工具。针对这些反对和极端的立场，其他人采取了更中立的立场，但最近的辩论陷入了僵局。围绕希腊重装步兵战争的讨论被推入了一种过于简单的二元对立元叙事，这种二元对立叙事被政治化了，在更仔细的审视下往往会崩溃。此外，重装步兵战争通常被认为是明显的大陆“希腊”发明，因此很少在更广泛的地中海背景下被看待。我的研究采用了一种后殖民的方法来研究古代战争，认为重装步兵是在地中海的地理、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，我对比了两个案例研究地区（伊奥尼亚和利西亚）重步兵的出现和特征，以及没完没了地讨论的希腊大陆军事史，并研究了重步兵出现的特定区域文化背景。后殖民主义考察了次等（非主导）群体的经历，以批判性地反思主流精英文化。尽管伊奥尼亚和利西亚在希腊历史经典（荷马、希罗多德、修昔底德）中占有重要地位，并通过德里安联盟与希腊进行军事接触，但在主导学术论述的波斯和伯罗奔尼撒战争的既定叙事中，它们却处于边缘地位。例如，与希腊大陆不同的是，伊奥尼亚的铭文将hopletes（原文如此）一词应用于部落，而不是一个社会阶层，尽管吕西亚在文化上与希腊不同，有自己的语言，但它被波斯征服的经历与希腊的经历相似。我的研究追踪了几个社会政治实践（战争死者，重步兵agôn和攻城战），这些都是希腊战争概念的核心，以探索爱奥尼亚和吕西亚地区身份对战争实践的影响。在泰尔梅索斯和克桑托斯的利西亚葬礼肖像中出现了为倒下的战士而进行的决斗，这是出乎意料的，表明了潜在的安纳托利亚起源。同样，希腊agôn和东方“全面战争”在古代文献中对比鲜明的文学母题的现实是值得怀疑的，并且可能相信更深层次的文化立场，即隐藏在防御工事后面的人的弱点和东方主义关于东方残暴的叙述。我严格关注当代民族历史（当地生产）文学、考古学，尤其是被忽视的当地绘画和雕刻传统的图像证据。通过将新的历史声音引入以西方中产阶级经验为主导的叙事中，我将呈现一种对重装步兵起源的后殖民解读，并为这场古老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.