The Acholla Archaeological Project is an international collaboration at the site of Acholla (Tunisia) between the Institut National du Patrimoine (INP), Dickinson College and the University of Oklahoma, with additional support from the University of Leicester and the Endangered Archaeology in the Middle East and North Africa (EAMENA) project. The first season of the project took place in June 2025, focusing on three main tasks: fieldwalking, topographic survey and architectural documentation. Over a period of two and a half weeks, an area of over 25 ha was covered by a fieldwalking team and nearly 40,000 finds were collected for study and analysis. Topographic and architectural surveys were also undertaken to begin the process of creating an updated plan of the site. The work accomplished this season has already yielded new information about Acholla and has provided a strong foundation for future fieldwork campaigns and further research at this important coastal site.

Plutarch considers that the texts of the classical tradition with which young people come into contact from a very young age have many flaws, in terms of the ideology, the moral issues they deal with, the standards they project, and the decision-making they demonstrate. His admission of this is also the reason that leads him to devote a large part of his treatise to investigating the nature of poetry and how readers and teachers can correct, evaluate, and make positive use of the moral phenomena found in it. For him, poetry has a purely moral–pedagogical character as it exerts a direct influence on the human soul and mind. This last statement of his is confirmed in an undeniable way in practice, as the entire educational world recognises literature as the most suitable means of education and training. In ‘How to study poetry’, the philosopher does not want to moralise or manipulate the reader’s thinking, but rather give them the opportunity to decide for themselves the actions they will take to achieve the ultimate reading pleasure and benefit. In the present article, his pedagogical concepts meet with modern literary theories in a unique way, which makes reading them an interesting process.

Monkeys kept as exotic pets by wealthy Romans have hitherto been determined as African species exclusively, specifically Barbary macaques, in the few documented cases of monkey skeletons. This has now been revised following the discovery of three dozen burials of Indian macaques from the first two centuries CE at the animal cemetery of the Red Sea port of Berenike. The special status of these primates among other buried companion animals, mainly cats and some dogs, is suggested by grave goods including restraining collars, apparent status markers like iridescent shells and food delicacies, and kittens and a piglet as the monkey’s own pets. The Berenike material is the most comprehensive source to date for the socio-cultural context of keeping exotic pets. It suggests a resident Roman elite, possibly associated with Roman legionary officers posted at the harbor. The monkey burials from Berenike also provide the first zooarchaeological evidence of trade in live animals from India.

In the philosophical works of the Athenian elite, wage-labour was scorned for being incompatible with personal freedom and the practice of virtue. This line of thinking, however, economic historians recently exposed as idiosyncratic, since wage-labour in Athens has been shown to be extensive and potentially a source of high prestige. Considering the importance of specialization (tekhnê) in labour, this article focusses on the social status of a category that is usually overlooked—namely, those wage-labourers who would be deemed unspecialized. Through a close examination of popular literature, it is argued that the attitudes of elite and non-elite Athenians partially converged, since the latter looked with disdain not upon wage-labour in general but upon unspecialized wage-labour in particular.