By Josephine Crawley Quinn

The position of the Phoenicians within the financial system, tradition and politics of the traditional Mediterranean used to be as huge as that of the Greeks and Romans, and deeply interconnected with that 'classical' global, yet their loss of literature and their oriental institutions suggest that they're less recognized. This e-book brings cutting-edge overseas scholarship on Phoenician and Punic experiences to an English-speaking viewers, accumulating new papers from fifteen prime voices within the box from Europe and North Africa, with a bias in the direction of the more youthful new release. targeting a sequence of case-studies from the colonial international of the western Mediterranean, it asks what 'Phoenician' and 'Punic' truly suggest, how Punic or western Phoenician id has been built via ancients and moderns, and no matter if there has been actually a 'Punic world'.

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Extra resources for The Punic Mediterranean: Identities and Identification from Phoenician Settlement to Roman Rule

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926; cf. 2000; cf. Palmer 1997: 74 n. 14 ¼ Di Stefano Manzella 1972, an epitaph of 48 bce from the Via Latina), and both are difficult in their reading and far from clear (cf. Prag 2006: 29). There are no recorded examples of phoenix as an ethnic in Latin inscriptions. At the same time, ‘Punic’ traditions were being (re)invented in parts of Roman North Africa (Quinn 2010: 60–4), which would provide a further context 21 22 jo nath an r. w. p r ag for a developing North African focus to the term poenus, reinforcing the earlier historical focus on the west in the Roman tradition.

This would draw useful attention to what these two groups shared in common, such as their language (Punic does not diverge significantly from Standard Phoenician until after the fall of Carthage: Hackett 2004: 367) and the economic contacts and cultural interactions that existed between east and west, even if their relative significance is debated (Ferjaoui 1992; Quinn 2011a; cf. Bonnet, Chapter 15). It would also avoid the negative connotations of the ancient usage of ‘Punic’ (López Castro 2006).

2009), and a new monograph on the history of Carthage (Miles 2010). In Britain the Punic Studies Network, which grew out of the 2008 British School at Rome conference, holds regular annual graduate student workshops, currently under the aegis of the Oxford Centre for Phoenician and Punic Studies. Whether or not readers of this book conclude that the Punic, or indeed Phoenician, world is an invention – ancient or modern – we can agree with Martin Frederiksen (Vella, Chapter 2) that the Phoenicians are still on the way back.

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