© Koninklijke Brill NV, Leiden, 2011 DOI: 10.1163/156852511X505024 Mnemosyne 64 (2011) 37-57 brill.nl/mnem Perspectives on Violence in Euripides’ Bacchae Simon Perris Victoria University of Wellington, Classics Programme, Box 600, Wellington 6140, New Zealand simon.perris@vuw.ac.nz Received

certain inferences even without completely specifying the dynamics. First, they allow assessment of historical evolution, determining whether some historical experience, in our case violence in Indonesia, has undergone a structural change. In general, the analytic methods we develop in this paper are

excommunicated the couple and encouraged them to repent and do penance. Reyer’s violent and disruptive lifestyle clearly shocked and offended his fellow Mennonites. Even though one might naturally expect the Mennonite churches to condemn violence, the basic narrative of Reyer’s transgression, admonishment

blasphemy as violence that allows us to improve our understanding of the kinds of injury which believers experience in view of blasphemous acts. 2 Furthermore, I explore the conditions that make certain instances of blasphemy take effect as specific forms of violence. My analysis includes research from

that within that long history a special place will have to be reserved for the question of history itself , and especially the question of history or historicity in its irreducible relationship to language and to violence. 1 In what follows, I would like to sketch out some of the early moments in

. In the last decades, internal evaluations of democracy, and especially the tension between the democratic promise and the manifold shortcomings observed on the ground have intensified. In particular, the co-existence of democracy and violence—observed in many parts of the world, including the West