Religious Practice and Identity in Roman Provinces History Essay

RELIGIOUS PRACTICE AND IDENTITY IN ROMAN PROVINCES
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Performances of Identity: Ribemont–Sur-Ancre and Marcham sites
The term Romanticization pertains to the process by which Roman territories were civilized. It is a crucial idea on the analysis of Roman provincial culture, as Rome accustomed these provinces with a similar and more refined culture than its own. Religion takes the centerpiece of Roman influence since, in a more colonial setting, religious practice is always the central point in the averting of insurgency. Religion is also a tenet of indigenous acculturation. The Ribemont-Sur-Ancre and Marcham localities give us a perception of the practices spread by the Roman Empire in Gaul region. Numerous elements, inscriptions, and archaeological shreds of evidence depict the influence of the Roman ritual in the above-mentioned sites. It is imprudent to examine the activities of the local community involved in the construction of these Iron Age epoch religious sites. It is fair to say that the indulgence of these workers was ritually motivated, which gives us a rough idea of how religion formed their identity. The Romans deployed torque and emblems which served as distinct kinds of ethnographic representations for its provinces of Gaul and Britain. Archaeological records encompassing these places validate the significance of these emblematic ritual pieces of evidence in the culture of the Iron Age people of Roman Provinces. It also fortifies the significant history and symbolic depiction of the cultural uniqueness of these Gallic people under the rule of the Romans and how it influences their present provincial or colonial identities.[Johnston, Andrew C. The Sons of Remus : Identity in Roman Gaul and Spain. Harvard University Press, 2017. p232]
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The Sanctuary of Ribemont-Sur-Ancre in Gaul
The sanctuary of Ribemont- Sur-Ancre was deemed among the 'lieux de memoire' (places of memory) charged with meaning as linked to the origin of communities from which their social memory could be traced. Beginning in the third century B.C., the history of Ribemont-Sur-Ancre commenced with the construction of a circular and quadrangular enclosure on the site of the later sanctuary. The succeeding interpretation of the enclosures is that they make up a coupled monument, erected by the conquerors of a great battle that transpired in the valley in the site's background. It is understood that this circular enclosure intensified the funeral treatment of the fallen comrades of the winners of this battle and the following commemorative celebration. Also, the quadrangular enclosure advanced the ritual treatment of the losing warriors and their weapons, by which they were offered as a sacrifice to the gods. From the discussed features, it is apparent the builders of these sanctuaries were non-Christian soldiers, who built the Ribemont sanctuary as a commemorative construction in the memory of their fallen warriors.[. Rose, David S. Lieux de Mémoire, Central Places, and the Sanctuary of Ribemont-sur-Ancre: A Preliminary Look. PhD Thesis, Edinburg: University of Edinburgh, 2015; p.57] [Brunaux, J. L., et al. "Ribemont-sur-Ancre." Gallia 56 (1999): 177-283.] [. Rose, 2015, p.60]
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