Josho Brouwers studied Archaeology & Prehistory (2005) at the VU University Amsterdam. At the same institution, he also wrote a PhD thesis (2010) on warfare in Early Greece (Late Bronze Age to Archaic). After his PhD, he conducted postdoctoral research at the University of Thessaly from 2009 to 2011 (NWO Rubicon grant). He briefly worked as Lecturer at a Dutch college (2011-2012). He was editor-in-chief of paper magazines about the ancient world from 2012 to 2017.
Josho’s dissertation was published in a revised and more accessible form as Henchmen of Ares: Warriors and Warfare in Early Greece (2013). He also wrote a book on Greek mythology, which was published in Dutch by Athenaeum in Amsterdam (2014). He works as a freelance teacher and speaker, giving courses and lectures about a wide variety of topics related to the ancient world. On occasion, he has appeared on the national radio.
Josho is editor-in-chief of Ancient World Magazine.
If it’s okay for modern protestors to topple statues commemorating dubious historical figures, some argue, why shouldn’t we wipe the monuments of ancient slave-owning societies like the Romans from the face of the Earth?
The ongoing protests against racism have seen protestors deface and destroy statues celebrating dubious historical figures. UK Prime Minister Boris Johnson has argued that “we need to tackle the substance of the problems, not the symbols.” But this underestimates the significance of material culture.
We don’t often editorialize, but an opinion piece written by science-fiction author Isaac Asimov back in 1980 – in which he tackled the false notion that “my ignorance is just as good as your knowledge” – is again eerily relevant today.
A jug made in Corinth but unearthed in an Etruscan tomb features an image that has been widely interpreted as representing hoplites fighting in phalanx formation. But a closer examination of this artefact casts serious doubts on this view.
One of the longest extant ancient Greek inscriptions is found in Gortyn, an ancient city in Crete. The text was inscribed in the fifth century BC, but some scholars purport that parts of it are reflective of an earlier era.