On the third page of the article, he notes that “Mark appears deliberately to highlight parallels between Jesus’ behavior and his treatment at the hands of the Romans, on the one hand, and Roman traditions and practices concerning the Ruler Cult, on the other. “ He then goes on to enumerate several of those parallels, but I will use a few for my purposes. For one, (his number two on the list), is the use of omens and prophecies. As we have discovered with McCasland, omens were often times a Roman tool, although employed by Josephus and of course, Mark. Here, he notes that the omens are around the transfiguration, a historical referent which I will explore later. Further, he notes the Roman Triumph and associates this with Mark 11.1-11. There is the divine terms used of Jesus and the healings. Here, he notes the ratio of healings to the length of the story (8).
He assigns the date of writing to the mid to late 60s, although he thinks that a different social backdrop would have been present had Mark’s Gospel been written in 68 or 69 (12-14).
So, pretty short, but there is the connection between Mark’s Gospel and Rome, something Adam Winn explores in his book, The Purpose of Mark’s Gospel.
 Evans, Craig A. “Mark’s Incipit and the Priene Calendar Inscription: From Jewish Gospel to Greco-Roman Gospel .” Journal of Greco-Roman Christianity and Judaism 1 (2000): 67-81.