Books in the Gösta Enbom Monographs series in order

Archaeologist are increasingly focusing on the transformation of artifacts from their use in the past to theri appearance in the archaeological record, trying to identiy the natural and cultural processes that created the archaeological record we study today.In Classical Archaeology, attention to these processes received an impetus by J. Theodore Peña's 2007 monograph, Roman Pottery in the Archaeological Record, which considered how ceramic vessels were made, used and stayed in use serving various secondary purposes, before finally being discarded. Peña relied mainly on evidence from Roman Italy, which raises the question of the impact of similar cultural forces on pottery from other periods and places. His work accentuates the need to continue the process of building and developing explicit interpretive models of ceramic life-histories in Mediterranean archeology.With a view to beginning to address these challenges, the editors invited a group of specialists in the pottery of Greece and the rest of the Eastern Mediterranean to a colloquium in Athens in June 2008, asking the contributors to recondiser Peña's general models, approaches and examples from their own particular geographic and cultural perspectives.

What happened when Athenian pottery reached other cultural contexts and was absorbed into indigenous communities around or outside Greece? How did the various contexts influence the adaption of Athenian iconography and does the setting add to an understanding of how Athenian iconographic themes were altered or absorbes as they entered into new cultural contexts?To highlight these interpretative challenges the National Museum of Denmark in 2009 stages the colloquium "Red-figure Pottery in its Ancient Setting" and invited a group of specialists to present cases from within their areas of research which would serve to enhance our understanding of the great range of the character and value of red-figure pottery and its imagery whether in local Greek, a colonial Greek, en Etruscan or any other indigenous community.The various cases presented in these proceedings of the colloquium clearly demonstrate that this approach to the study of Greek pottery and its imagery has much to offer.

Placed as a stepping stone on the sea route between Europe and the New East, Cyprus has always been a meeting place of many cultures. Though rarely united politically through many millennia of history - and for extended periods subject to foreign rule - the island nonetheless managed to maintain specific and unique identities.This publication seeks to throw new light on important aspects of the economy of Cyprus between c. 700 BC and AD 700 through a concerted study of the transport amphorae found in and around the island. These standardised containers of fired clay were commonly used for shipping foodstuffs from their places of production to the consumers in antiquity. Completely preserved or found only in fragments, such vessels are a prime source of information about the island's exports and imports of agricultural products, and ultimately about the fluctuations in the economy of Cyprus through a crucial millennium and a half of her history. The jars thus contribute both to our undestanding of the changing intensities of Cypriot connections with other centres around the Mediterranean and to the documentation of regional patterning within the island itself.

This is the first monograph devoted solely to the ceramics of Cyprus in the Hellenistic and Roman Periods. The island was by then no longer divided into kingdoms but unified politically, first under Ptolemaic Egypt and later as a province in the Roman Empire. Submission to foreign rule was previously thought to have diluted - if not obliterated - the time-honoured distinctive Cypriot character. The ceramic evidence suggests otherwise.The distribution of local and imported pottery in Cyprus points to the existence of several regional exchange networks, a division that also seems reflected by other evidence. The similarities in material culture, exchange patterns and preferential practices are suggestive of a certain level of regional collective self-awareness.From the 1st century BC onwards, Cyprus became increasingly engulfed by mass produced and standardized ceramic fine wares, which seem ultimately to have put many of the indigenous makers of similar products out of business - or forced them to modify their output. Also, the ceramic record gradually became less diverse during the Roman Period than before - developments which we today might be inclined to view as symptoms of an early form of globalisation.

In the First Millennium BC present-day Italy was inhabited by many different ethnic groups, most of which spoke a language affiliated with Latin. Sardinia, a large island to the West of the Italian mainland, had a culture characterized by nuraghs, a kind of massive stone tower, presumably for defense purposes. Many finds of bronze statuettes of warriors show the concern of the population to protect themselves from aggressors, also with divine support secured by impressive priestesses. However, Rome’s closest neighbours to the North were the Etruscans, who spoke a language quite different from any other people in Italy. For a long period Etruscan kings ruled the Romans who, however, liberated themselves from the foreigners and, in reverse, started to conquer their territory. Gradually, from about the Sixth Century BC to about 100 BC, the Romans came to dominate the Etruscans as well as the ethnic groups we call the Italics. But, apart from the military conflict, from which the Romans emerged victorious they were in many ways influenced by the Etruscans, whose prevalence in the field of religion and art they admired. Actually, they welcomed cultural exchange. A striking example is that the Romans invited a famous Etruscan artist to decorate their most important temple, dedicated to Jupiter, on the Capitol Hill. The Etruscan excellence in bronze casting has left a rich heritage of bronze sculpture. Statues and statuettes were used as gifts for the gods in sanctuaries both in Etruria and Rome, as well as in many other parts of Italy.