#lang scribble/base @(require "../Bibliography/cite.rkt" scriblib/footnote "../Images/image-support.rkt") @define-cite-footnote[footnote make-footnote cite-footnote] @;@bold{Ovid, Philomela}@nested[#:style 'inset]{But even in despair and utmost grief, @;there is an ingenuity which gives @;inventive genius to protect from harm: @;and now, the grief-distracted Philomela @;wove in a warp with purple marks and white, @;a story of the crime; and when 'twas done @;she gave it to her one attendant there @;and begged her by appropriate signs to take @;it secretly to Procne. She took the web, @;she carried it to Procne, with no thought @;of words or messages by art conveyed.@footnote{@cite[OvidMet] 6.572-586}} The warp of this loom-style would be wrapped around these two horizontal beams allowing the weaver to rotate the fabric as they work, sit while weaving, and make larger pieces of fabric.@cite-footnote[Tzachili2012 17] While we cannot presume that the same proportions from Karanis would remain consistent for all sites in the Roman empire, these numbers do suggest that the extant spindle whorls from other sites reflect only a fraction of the tools used at any given site. ** Include something about the patriarchal hierarchy in the Aurelia Thaisarion contract -- daughter becomes an indentured servant as colateral for her father's debt. Daughter, as part of her father's household, is a transferable "The few, precious, relevant corpora of documents point to strong asymmetries of gender in accord with the ideology."@cite-footnote[Saller2007 89] "Looms were set up in the atrium nearby so that the weaving was done in full daylight by slaves in sight of the matron. The spinners, who drew out the threads, could have worked anywhere in the house."@cite-footnote[DAmbra2007 97] "Interpretation of archaeological artefacts is hugely hampered by the difficulty of status identification ... w/in urban contexts, id of servile status in the archaeology is sometimes aided by inscriptional evidence ... In rural contexts, however, epigraphic evidence is regularly slim."@cite-footnote[Roth2007-Spinning 53] "problems with writing the female slave into the history of Roman agriculture from the archaeological evidence is the difficulty in recognising the female in the material remains"@cite-footnote[Roth2007-Spinning 57] "A loom weight or pin-beater found in non-funerary circumstances is surely evidence for weaving, and a whorl for spinning. But although a single weight is enough to evidence one loom, it does not follow that 2 weights make 2 looms."@cite-footnote[Roth2007-Spinning 79] "The means of production used in the manufacture of wool and clothes are largely subject to complete erasure from the archaeological record ... the loom itself, tends not to survive the passage of time ... not a single wooden loom construction from antiquity has come down to us. What has come down to us are the non-wooden parts of looms, esp. the loom weights, as well as implements used in the spinning of wool, esp. spindle whorls ... made out of sturdier materials such as stone, clay, bone, or lead."@cite-footnote[Roth2007-Spinning 60] "The warp-weighted loom ... was, however, not the only loom known to ancient civilizations ... the so-called double-beamed (or 2 beam loom, which, like the warp weighted loom, allowed for production of large pieces of clothing or cloth."@cite-footnote[Roth2007-Spinning 61] "The double-beamed loom represented a technical improvement upon the warp-weighted loom in that it allowed the weaver to sit for most of her or his work, weaving from bottom to top and beating the weft threads downwards."@cite-footnote[Roth2007-Spinning 64] "The version of the myth of Arachne which is preserved in Greek comes from Attica and is dated to the 2nd c. BC. However, the persons mentioned in connection with it (Nicander of Colophon and Zenodotus of Ephesus) come from areas neighboring Lydia. This version concerns 2 siblings, Phalanx and Arachne; Athena taught the former the art of war and the later the art of weaving. the two committed incest and Athena punished them by turning one into a phalanx (a snake) and the other into a spider."@cite-footnote[Tzachili2012 132] "the tools for textile activities are quite neglected in the arch. lit. , since they have rarely been the subject of careful analysis and study, although they provide fundamental information about textile production."@cite-footnote[Quercia-Foxhall2015 62] "The 6th c. A.D. Vienna Genesis also transmits the message of the 'ideal, good' wife spinning"@cite-footnote[PasztokaiSzeoke2011 134] "In some scenes of the Annunciation, Virgin Mary ... is shown spinning or winding the wool roving around her distaff when the Archangel Gabriel visits her" @cite-footnote[PasztokaiSzeoke2011 135] "in funerary art only spinning implements appear and not the process itself, whereas the activity is well represented in wool-working/textile-making scenes on wedding gifts. In our opinion, the implements depicted without the process symbolize the end of a biological process, made of single parts/moirai (i.e. birth, life, and death) woven together. Women are the agents of this process, as the spinning moirai move the spheres of the universe and rule over Destiny."@cite-footnote[Cottica2006 203] @section{Object Histories} "The occurrence f identical stamps of footprints and rosettes at different locations in the Mteapontine chora ... could be the result of inheritance, movements of residence upon marriage, or even simply lending and borrowing or the giving of a gift."@cite-footnote[Quercia-Foxhall2015 73] @section{Quotes to incorporate:} "the raw wool was not exported to a small number of textile towns, from where textiles would be exported to distant markets. Instead, the wool was exported to the urban population centres in central Italy, where it was turned into textiles for local consumers."@cite-footnote[Jongman2000] "Textile production in Jones's view ... in general played only a minor role in the economy of the Roman empire as a whole, and women's role in the production of textiles appears to be of no particular significance ... Women's foremost task was spinning which was done in an 'entirely unorganized way and was done in their spare time.' Weaving on the other hand, is described as having been done by men and regularly organized on a large-scale."@cite-footnote[LarssonLoven2013-production 111] "In my reconstruction, raw wool, therefore, was produced particularly in the quite thinly populated North and Sout. It was then sold (probably after washing and perhaps combing) and transported to the many towns in central Italy, where it was made into cloth. Textiles were made where there were people to make and wear them."@cite-footnote[Jongman2000 194] @section{Job Titles in Epigraphs} There are funerary inscriptions identifying textile workers by profession including quasillariae (spinners), and both male and female textores/textrices (weavers) as well as a handful of other textile-related jobs.@footnote{ @italic{Quasillariae: CIL} 6.6349 – 6346, @italic{Textores/Textrix: CIL} 6.6360 – 6.6362} The epigraphic funerary evidence reflects two distinct types of textile workers.These two types of inscription make a distinction between professional spinners and domestic spinners; while professionals could consist of both men and women, typically slaves or servants; the domestic inscriptions often commemorate women of higher rank and means or those who wish to display that persona.@;TODO: cite-footnote "The epigraphic evidence illustrates that, in the city of Rome, there appears a number of female jobs related to textiles ... Even outside the city of Rome, the picture of female work does not change radically: the evidence still primarily comes from urban contexts and generally documents slaves and freedwomen."@cite-footnote[LarssonLoven2013-production 116] @italic{Negotiatores}/traders "were involved in the cloth and or clothes trade ... In none of these cases do we find a woman commemorated as a @italic{negotiator.}"@cite-footnote[LarssonLoven2013-production 117] "The profession of @italic{'lanarius'} ... appears to have been an exclusively male profession ... no female equivalent has yet been found... the exact meaning of the occupation is not altogether clear. It might have been a 'producer of wool' and or a 'dealer in wool'"@cite-footnote[LarssonLoven1998 "73-74"] "Appart from the [single] @italic{purpuraria,} women do not seem to occur in the professions connected with dyeing and dye-stuffs since all other evidence concerns male workers."@cite-footnote[LarssonLoven1998 75] "Professional spinners, called @italic{quasillariae} ... spinning appears to have been the only textile occupation which involved exclusively female labour. In the more complicated process of weaving, however, both male (@italic{textores}) and female (@italic{textrix/stamnaria}) ..."@cite-footnote[LarssonLoven1998 75] "Another professional category where both men and women appear are the @italic{lanipendi} ..., and the @italic{lanipendae}. They seem mostly to have been employed in large households and their task was to weigh out the daily amount of wool to be spun by the spinners, and to supervise the operation of wool manufacture."@cite-footnote[LarssonLoven1998 75] "@italic{vestiarius} [maker of garments]. There are a few examples of female @italic{vestiariae}"@cite-footnote[LarssonLoven1998 76] "In the view of the (male) Roman ideal of subordination of wife to husband, this 'working alongside' is likely to have been on unequal terms & may be part of the reason for the lower epigraphic visibility of women in occupations ... The division of labor within an artisan family often left women, boys, or girls with the responsibility of minding the shop." @cite-footnote[Saller2007 106] "The level and location of women's involvement in work for exchange in the ancient world are difficult to assess, because the ideology of the domestic wife has obscured or understated aspects of women's labor in our sources." @cite-footnote[Saller2007 101] Even when women worked for a family business "women's public identities were primarily defined not by their work but by their traditional family roles, as daughters, wives, and mothers... the way in which women's work was documented is largely a result of Roman gender ideologies which emphasized female identities in their family roles rather than their professional capacities."@cite-footnote[LarssonLoven2013-production 124] "the development of occupations related to textile production is mirrored in literary sources as well as in epitaphs from the 3rd century BCE onwards."@cite-footnote[LarssonLoven2002 7] "In the epigraphic record that documents occupations related to textile production, both men and women occur, but there is a clear predominance of male workers while women's work is attested to a lesser degree."@cite-footnote[LarssonLoven2002 8]