By Plamen K. Georgiev
The transformation of japanese Europe has challenged the features of patron-client kin either of their context and which means. the previous patrimonial frameworks and styles have tired whereas worldwide energy and extending disparities weigh down conventional platforms of patronage. Plamen okay. Georgiev discusses the debatable problems with endemic corruption, nation catch, institutional fraud, and networks of geared up crime in South East Europe and in a much wider worldwide context. He strains again varieties of patronage and patron-client kin in the course of the a while as much as modernity. the writer severely reviews on shifts of loyalties, friendship, nepotism in addition to on deficits of constitutional and public procurement within the context of “quasi-democracies” at the Balkans. His research is predicated on empirical findings and sociological observations made in the past seven years. eventually, the writer offers beneficial methodological feedback for cutting edge interdisciplinary learn during this field.
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Extra info for Corruptive Patterns of Patronage in South East Europe
Equestrians were primarily involved in the types of business prohibited to senators. Equestrians wore the tunic with narrow stripes (angusti clavi). Belonging to one of these upper classes had many significant consequences for Romans besides prestige, for social class determined one’s economic and political opportunities, as well as legal rights, benefits and penalties. One cannot but draw parallels and asks the usual question – is there anything new under the sun? Our answer is yes, as related to the field of patronages at least, which has opened chances for many local (Balkan) cultures.
H. S. Versnel; Leiden: Brill, 1981) 194–195. 35 Philosophical critique of popular god-talk argued that god is “un-nameable” (g_okikμ_mofgkn). See Harry A. Wolfson, “The Knowability and Describability of God in Plato and Aristotle”, HSCP 57 (1947) 233–247. 36 Greco-Roman deities employed intermediaries to communicate with and affect mortals, such as Hermes/Mercury, or Oracles/prophets, or Sibyls. Mortals in turn employed persons called “priests” to sacrifice, petition, and consult the deity. The Romans had colleges of priests in charge of civic religion, whose head was known as the pontifex maximus.
Collins, (Diakonia, 96–132, 133–149) has two chapters on “words” and “deeds” of the go-betweens, which serve as excellent summaries of the types of brokerage found in the ancient world. 38 A. R. Hands, “Giving for a Return” in his Charities and Social Aid in Greece and Rome (Ithaca, NY: Cornell University Press, 1968) 26–48; Saller, Personal Patronage under the Early Empire, 15–25. 26); see Hands, Charities and Social Aid in Greece and Rome, 31. 40 See S. R. Llewlyn, “The Development of the System of Liturgies”, NDIEC 7 (1994) 93–111.