Cultural Identity in the Roman Empire by Dr Joanne Berry, Joanne Berry, Ray Laurence

By Dr Joanne Berry, Joanne Berry, Ray Laurence

This provocative and infrequently debatable quantity examines strategies of ethnicity, citizenship and nationhood, to figure out what constituted cultural identification within the Roman Empire. The participants draw jointly the newest learn and use various theoretical and methodological views from archaeology, classical reviews and historical background to problem our simple assumptions of Romanization and the way elements of Europe grew to become included right into a Roman culture.Cultural id within the Roman Empire breaks new flooring, arguing that the belief of a unified and simply outlined Roman tradition is over-simplistic, and supplying replacement theories and types. This well-documented and well timed ebook offers cultural id in the course of the Roman empire as a posh and numerous factor, a ways faraway from the former inspiration of a dichotomy among the Roman invaders and the Barbarian conquered.

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Ap. 12) It is a pity that so little has survived of Cato’s assertion of his own propriety whether as consul in Spain or as legate in Aetolia: the few extant fragments permit at most the suggestion that Gracchus may have drawn heavily upon Cato for his account of his good conduct in Sardinia (ORF2 8. 21–55 (Spain), 132–3 (Aetolia)). Again, Cato seems to have identified the entourage as a central issue, here as a mark of his good conduct in Spain. For, according to Plutarch, when Cato distributed the spoils of military success widely among his soldiers, he stated that it was better that many of the Romans should go home with silver than that a few should return with gold (cf.

Tore and Stiglitz 1994). The crossed dots in the Campidano plain and Marmilla hills respectively indicate the location of the Bidd’e Cresia necropolis and the Genna Maria sanctuary PETER VAN DOMMELEN In west central Sardinia the city of Tharros demonstrates this particularly well, with the compelling evidence of the tophet, an open-air sanctuary, where the cremated remains of young children and animals were buried and related rituals were performed. These sanctuaries, which are generally interpreted in terms of the communal identity of the city, represent a typical as well as unique aspect of the major Phoenician and Carthaginian cities in the central Mediterranean (see Gras et al.

Epigraphic evidence, often in Punic language, has shown that Tharros (as well as other major cities) was administered along Carthaginian lines, with a local council chaired by two magistrates named suffetes (Mastino 1985, 69–76). The significance of this alternative interpretation is that it not only emphasises continuity with the preceding period of Carthaginian domination but also draws attention to new and original achievements of Punic culture in Sardinia under Roman rule. It also shows that after 238 BC Sardinia had not lost all contact with North Africa but had somehow managed, despite the Punic Wars, to maintain its ties with that region: most Punic features of Roman Sardinia can be paralleled in North Africa, which had remained under Carthaginian domination until 146 BC, when the city of Carthage was destroyed (Mastino 1985).

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