Good afternoon, everyone! I’m Yu Mingrui from Department of History.

Today
I’d like to share my research with you. The title of my article is “The “Romanization”
of the mountainous inland of Roman Sardinia (1st–3rd century AD)”. Speaking of
Sardinia, maybe you will immediately think of sardines. In fact, the English word
“sardine” comes from Latin. For eight hundred years the Romans once ruled Sardinia,
and they had a profound impact on the history of this Mediterranean island.
Since the classical literature rarely mentions Sardinia, the present study will
resort to other kinds of materials such as inscriptions, archaeological
materials，onomastics and historical linguistics. This would be a perfect example of
classical research almost without recourse to classical texts. Benefiting from the
above-mentioned materials, this article will discuss the “Romanization” in the central-
eastern Sardinia from the first to the third century AD. I will focus on the massive
spread and far-reaching influence of Roman cultural elements in central-eastern
Sardinia.
In terms of terminology, the traditional conception of “Romanization” was
criticized for its evident progressivism and this term has been replaced by different
new terms like acculturation, creolization, and globalization since 1960s. However,
these new terms not only appear to be too generalized to show the specificity of the
realities, but also fail to highlight the important role of Rome in this process.
Therefore, I will continue to use the term “Romanization” in the quoted form under
the premise of its redefinition. The “Romanization” in this article specifically refers to
the process of the exchange and fusion of multiple cultures and the engenderment of a
new culture under the Roman domination as well as the process of the integration into
the Roman world of this new culture. I hope this redefinition could make certain
theoretical contributions to the “Romanization” issue.
The main body of the article is divided into three parts.
The first part focuses on the significant change of social organizations in the
Sardinian inland with the advancement of “Romanization”. The number of
settlements with distinctive Roman-Italian styles in Sardinia began to increase on a
large scale from the first century, since then the local cultural landscape also changed
a lot.
The second part analyzes the reuse of local traditional buildings nuraghes,
onomastic alterations and religious syncretism. Indigenous parents gave their sons
Latin names and the deities from different traditions were endowed with the same
characteristics and denominations.
The last part tries to prove that the mountainous inland completed the linguistic
“Romanization” in the early empire through diachronic studies of vocabulary and
phonetics. This part has a certain degree of originality and makes an important
contribution to the related research. I analyze the history of a Latin core word ianua
and the merger of Latin phonemes /b/ and /v/ in the Sardinian dialects.
In conclusion, although the existent knowledge on the central-eastern Sardinia is
still fragmentary, various materials consistently suggest that the Roman culture was
accepted and reinterpreted creatively by the indigenous people, a new Sardo-Roman
culture gradually took shape and integrated into the vast Roman world.
Through this case study, the complexity of the “Romanization” issue is
sufficiently demonstrated. We still have a long way to go. This article is aimed at
making some tiny but unique contributions and triggering in-depth reflections on the
pertinent questions.

沙丁鱼、材料、术语、三章、结论。

问题：
1、Zhou Xinyi：Plutarch’s Relationship with Roman Culture in Roman Questions
and Its Historical Context
Through the intertextuality between Roman Questions and Parallel Lives and their
historical background, you elaborate on the Plutarch’s reconciliation with Roman
culture. I really appreciate your analysis. Plutarch is often associated with the Second
Sophistic movement as well, although some historians consider him to have been
somewhat aloof from rhetoric, especially in his later work. My question is: Is it
possible to interpret Plutarch’s reconciliation with Roman culture from the perspective
of Intellectual History? In other words, did his thought have a close relationship with that of
the Greek sophists at that time, such as Dio Chrysostom?

2、Lv Zhaonan：The Temple of Zeus at Olympia

First of all, I have a suggestion for the title of your article. I think it is better to exhibit
your consciousness of questions in your title. In your article you mention that the
temple of Zeus was usually considered as a symbol of Pan-Hellenism and Elis used this
advantage to realize its own political ambition. My question is: Did Elis establish a
special connection with Zeus in mythology, if the answer is yes, then how was such
connection established?

3、Gao Jun: The Incorporation of Alexander Romance in Persia: A Study on Tabari’s

Account on Alexander
Focusing on the Oriental reception of Greek conqueror Alexander, your research
analyzes how and when Alexander Romance was incorporated in the Persian tradition
through Tabari’s four narratives about Alexander. In your conclusion, you say that the
second version of Tabari’s Annales ultimately comes from the Syriac Alexander
Romance, though there may be intermediate texts between Tabari’s Annales and the
Syriac romance. But in the table 1 of your article, Alexander’s father was Philip in the
Tabari’s second version, while his father was Nectanebus in the Syriac version. My
question is how should we explain such evident contradiction? Was this phenomenon
caused by some other intermediate texts between them?