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DoSSE Project

@dosse-project.bsky.social

ERC-funded project on the sexual exploitation of people enslaved within the households of the greater Mediterranean world, AD 300-900. Hosted by @uniofleicester https://www.dosseproject.com

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Helen Gittos@helengittos.bsky.social · 3d ago

Three remarkable Merovingian royal women, reconstructed from the costumes they were buried in, probably Wisigarde (510-538/40), Arnegunde (515-580) and Balthild (c.633-680). I love their presence; wish they'd been drawn older. By F Vincent in P Perin & E Wamers, Königinnen der Merowinger (2013)

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DoSSE Project@dosse-project.bsky.social · 4d ago

This looks like a great new book on household dependency - and it features friend-of-the-project Niall Ó Súilleabháin on "The Monastic Familia in Northern France as a Coercive Labour Regime, c. 900–c. 1100 AD"

Bonn Center for Dependency and Slavery Studies@dependencybonn.de · 4d ago

📚️ Volume 32 in the DSS series is out now! Congratulations to Stephan Conermann, Ulbe Bosma and Gijs Kessler on their new publication. buff.ly/mAXFnVX @unibonn.bsky.social @dfg.de @iisg-amsterdam.bsky.social @degruyterbrill.bsky.social

Alex Harvey@alexharvv.bsky.social · last wk.

Still time for this, so keep sending submissions in. Have some brilliant submissions for 1 panel already but would be interested in a second!

Alex Harvey@alexharvv.bsky.social · 3w ago

A (belated) cfp for #IMC2027 FORGET THE VIKINGS: Other raids, raiders, & raiding practises of the Early Medieval Period Read below for details, and if you're interested (or know anyone who might be), please submit your proposal of 150 words to the attached e-mail (also in alt text) before 1/9/26

A Call-for-papers for IMC 2027 which reads: 'Forget the Vikings! CFP: Other raids, raiders, and raiding practises of the Early Medieval Period There are good reasons why Scandinavian raiders - or ‘Vikings’ - occupy a much-coveted space in popular perceptions of early medieval warfare. But enough about them. What about everyone else? This CFP is seeking submissions from scholars interested in exploring other, non-Viking raiding groups from c. 400 - 1100. This could include (but is not limited to): Avars, Huns, Hungarians, Slavs, Frisians, Saxon and Frankish pirates, Saracens, Welsh and Irish cattle-rustlers, Balts, Oesellians, Narentanians, Dál Riatans, as well as the military activities of major hegemonies such as the Carolingians, Ottonians, West Saxons, Byzantines, even Normans, and so on. Chiefly, this is to fashion some new notions of how identity, political practice, and belonging were fostered within raiding communities. Of particular interest would be any papers keen to explore how other, non-Viking groups used raiding as part of regular military affairs. Analogies and comparisons with Viking studies are also welcome, if they are used to shine a light on lesser-known groups. Like the Vikings, many other communities engaged in more than just raiding, so explorations of trade, exchange, and other political dynamics alongside raids, would be ideal. Please send proposals (150 words or less) to: alexharvv@gmail.com before 1/9/26'
Alex Harvey@alexharvv.bsky.social · 2w ago

Keep submitting and circulating! Trying to get a broad chronological sweep with this, so please reshare into different historical groups covering 400 - 1100 CE

Alex Harvey@alexharvv.bsky.social · 3w ago

A (belated) cfp for #IMC2027 FORGET THE VIKINGS: Other raids, raiders, & raiding practises of the Early Medieval Period Read below for details, and if you're interested (or know anyone who might be), please submit your proposal of 150 words to the attached e-mail (also in alt text) before 1/9/26

A Call-for-papers for IMC 2027 which reads: 'Forget the Vikings! CFP: Other raids, raiders, and raiding practises of the Early Medieval Period There are good reasons why Scandinavian raiders - or ‘Vikings’ - occupy a much-coveted space in popular perceptions of early medieval warfare. But enough about them. What about everyone else? This CFP is seeking submissions from scholars interested in exploring other, non-Viking raiding groups from c. 400 - 1100. This could include (but is not limited to): Avars, Huns, Hungarians, Slavs, Frisians, Saxon and Frankish pirates, Saracens, Welsh and Irish cattle-rustlers, Balts, Oesellians, Narentanians, Dál Riatans, as well as the military activities of major hegemonies such as the Carolingians, Ottonians, West Saxons, Byzantines, even Normans, and so on. Chiefly, this is to fashion some new notions of how identity, political practice, and belonging were fostered within raiding communities. Of particular interest would be any papers keen to explore how other, non-Viking groups used raiding as part of regular military affairs. Analogies and comparisons with Viking studies are also welcome, if they are used to shine a light on lesser-known groups. Like the Vikings, many other communities engaged in more than just raiding, so explorations of trade, exchange, and other political dynamics alongside raids, would be ideal. Please send proposals (150 words or less) to: alexharvv@gmail.com before 1/9/26'
Katherine Weikert@kateweikert.bsky.social · 3w ago

Your reminder that a slave economy was not necessary to have a society where social hierarchy was upheld by possession of enslaved people.

Sarah E. Bond@sarahebond.bsky.social · 3w ago

When late antique ascetics left their “worldly possessions” behind, did that include all their enslaved persons? Um, no it did not. E.T. Dailey & Justin Pigott have a new, open access article in EME on “Ascetics, slaves, and necessity in Late Antiquity: renouncing all wealth, but for a single slave”

Gerardo Martí@gerardomarti.bsky.social · 3w ago

Great article on Christian slavery Ascetic renunciation of all worldly possessions often stopped short of releasing every slave. In many situations, whether within a hermitage or a monastery, one personal attendant remained, highlighting how slave ownership marked the high status of the slave owner

Slave owners in Late Antiquity viewed the possession of at least one slave to be a necessity and a defining mark that distinguished the dignified social classes from the poor. Ascetics drawn from this background shared the same perspective, and their renunciation of all worldly possessions often stopped short of releasing every slave. In many situations, whether within a hermitage or a monastery, one personal attendant remained, perhaps under legal slavery or perhaps under a freed status that left the same asymmetrical architecture of their relationship in place while maintaining a nominal distinction. This point is not intended to completely collapse the distinction between freed status and slave status, but to highlight how, especially within ascetic contexts, many of the important differences between these conditions made little difference in practice. Slave ownership, especially in the form of personal attendance, functioned as more than an economically oriented relationship. It also marked the high status of the slave owner and defined the identity of the elite. The slave who ran away from Monegund, and the faithful Galienus who remained with Merovech to the bitter end, might have been opposites in terms of their loyalty to their owners, but they shared one essential quality: for their owners, their presence was a matter of life and death. When late antique authors claimed, consistently and repeatedly, that one slave was a necessity for their own existence as a social elite, they revealed a glimpse into the ideological and practical limit of asceticism and renunciation.
Sarah E. Bond@sarahebond.bsky.social · 3w ago

When late antique ascetics left their “worldly possessions” behind, did that include all their enslaved persons? Um, no it did not. E.T. Dailey & Justin Pigott have a new, open access article in EME on “Ascetics, slaves, and necessity in Late Antiquity: renouncing all wealth, but for a single slave”

Josh Wright🌹🌹🌹🌹@joshwri.bsky.social · 3w ago

This did not end in late antiquity. Julian of Norwich retained a servant even as an anchoress, according to the 1415 will of a man named John Plumpton. Her name was Alice.

Sarah E. Bond@sarahebond.bsky.social · 3w ago

When late antique ascetics left their “worldly possessions” behind, did that include all their enslaved persons? Um, no it did not. E.T. Dailey & Justin Pigott have a new, open access article in EME on “Ascetics, slaves, and necessity in Late Antiquity: renouncing all wealth, but for a single slave”

Sarah E. Bond@sarahebond.bsky.social · 3w ago

When late antique ascetics left their “worldly possessions” behind, did that include all their enslaved persons? Um, no it did not. E.T. Dailey & Justin Pigott have a new, open access article in EME on “Ascetics, slaves, and necessity in Late Antiquity: renouncing all wealth, but for a single slave”

Ascetics, slaves, and necessity in Late Antiquity: renouncing all wealth, but for a single slave

Slave owners in Late Antiquity viewed the possession of at least one slave to be a necessity and a defining mark that distinguished the dignified social classes from the poor. Ascetics who shared thi...

onlinelibrary.wiley.com

Evan Vossman@evanvossman.bsky.social · 3w ago

One of my alternative dissertation ideas was to see if anything substantive could be said about slavery practices at Qumran. Now I’m wondering if this article—though the time period and subjects are quite different—might provide a useful analog for thinking about this issue.

Charles West@pseudo-isidore.bsky.social · 3w ago

Did you know that early Christian ascetics who gave "everything" away often retained a single slave? Just out, a new study by Erin Dailey and Justin Pigott: onlinelibrary.wiley.com/doi/10.1111/...

Charles West@pseudo-isidore.bsky.social · 3w ago

Did you know that early Christian ascetics who gave "everything" away often retained a single slave? Just out, a new study by Erin Dailey and Justin Pigott: onlinelibrary.wiley.com/doi/10.1111/...

Ascetics, slaves, and necessity in Late Antiquity: renouncing all wealth, but for a single slave

Slave owners in Late Antiquity viewed the possession of at least one slave to be a necessity and a defining mark that distinguished the dignified social classes from the poor. Ascetics who shared thi...

onlinelibrary.wiley.com

Sarah E. Bond@sarahebond.bsky.social · 3w ago

Prof. Youssri Ezzat Hussein Abdelwahed has a new book out that looks extremely important: _Household Violence in Greco-Roman Egypt: Social, spatial, temporal, and material perspectives_ www.barpublishing.com/book/househo...

Household Violence in Greco-Roman Egypt - BAR Publishing

Drawing on papyrological evidence (especially legal petitions), this volume illuminates the social, spatial, temporal, and material realities of household violence in Greco-Roman Egypt from the fourth...

barpublishing.com

Brandon Massey@mbrandonmassey.bsky.social · 3w ago

How can slavery studies reshape the ongoing quests for the historical Jesus? We invite paper proposals to the conference "Jesus and Slavery: New Quests, Methods, and Perspectives" to be held in 27–20 August 2027 in Cluj-Napoca, Romania. Proposals are due 31 August.

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Hannah Murphy@hsmurphy.bsky.social · last mo.

Please share! A rare PhD studentship @kingshistory.bsky.social *fully* funded by @slaveryinwar.bsky.social to work with myself and Maeve Ryan, supported by a broader community of experts in Caribbean history, transatlantic slavery, and the history of war. www.kcl.ac.uk/study/fundin... 🗃️

AHRC Studentship: Slavery and the Seven Years’ War within and across the Caribbean Archipelago | King's College London

The Leverhulme Centre for Research on Slavery in War (CRSW) is pleased to announce the availability of a fully funded AHRC doctoral studentship, to be jointly supervised across History and War Studies

kcl.ac.uk

Christy Cobb@christycobb.bsky.social · last mo.

Just noticed that my first book is on sale for $24 on springer’s website (it is usually $120!). If anyone could use a hard copy, check it out here: link.springer.com/book/10.1007...

Slavery, Gender, Truth, and Power in Luke-Acts and Other Ancient Narratives

This book examines slavery and gender through a feminist reading of narratives including female slaves in early Christian texts. This interdisciplinary book is a substantial contribution to conversati...

link.springer.com