In the recent and final Bronze phases (1300-900 BC), the Nuragic civilization reached the apogee of its historical parable.
As far as the island situation is concerned, monumental presences come to occupy and control every portion of the territory, allowing the full and effective development of the social, political and economic potential of which the Nuragic peoples were carriers.
Other giant tombs are built, experimenting with new architectural solutions, and many nuraghi are erected, while other older buildings are transformed from single-tower nuraghi into polylobed nuraghi, that is, with several towers.
Although they reveal older phases, nuraghi such as Su Nuraxi di Barumini (classified by UNESCO among the monuments that constitute the cultural heritage of humanity), Santu Antine di Torralba, Losa di Abbasanta, Arrubiu di Orroli take their definitive form.
Many of the villages created in the previous phase, especially those topographically associated with nuraghi, undergo significant dimensional growth (a striking example of this phenomenon is offered to us by the village of Su Nuraxi di Barumini). However, as the most recent studies and research show more and more decisively, topographically autonomous villages, that is, not near a nuraghe, are not at all rare. Even this fact can legitimately be interpreted as an eloquent sign of the intensification of Nuragic territorial control that characterizes this chronological phase.
In this chronological phase, the construction of sacred buildings is also concentrated, both those linked to the cult of water, such as well temples (for example Sant'Anastasia di Sardara, Santa Vittoria di Serri, Santa Cristina di Paulilatino, Predio Canopoli di Perfugas) and sacred sources (such as Su Tempiesu di Orune, Rebeccu di Bonorva); and little temples like “Megaron” (such as Cuccureddà by Esterzili, Serra Orrios by Dorgali), whose specific cultural value is not still completely clear.
Near some particularly important Nuragic temples (as in the case of Santa Vittoria di Serri), “federal sanctuaries” were born, vast villages interpreted as areas where periodic meetings between faithful from different areas should take place on the occasion of holidays that were particularly important for island religion.
In this phase, economic and political contacts with contemporary Mediterranean populations are also intensifying, in particular with Mycenaeans and Cypriots, interested in the mineral resources of Sardinia. The findings of 'pot' and 'ox skin' ingots are significant in this regard.
Dal momento in cui, nel 227 a.C., la Sardegna divenne provincia romana, il processo di romanizzazione dell'isola si fece sempre più intenso, in particolare nelle città, che subirono un progressivo processo di rinnovamento urbanistico nell'impianto e nell'apparato edilizio.Come già avvenuto altrove e come avverrà ancor più nella fase imperiale, anche le città sarde vennero dotate dei principali edifici che ovunque nei domini di Roma contrassegnavano il modello culturale romano.Vennero così edificati teatri e anfiteatri (come a Nora e a Karales), terme (come a Forum Traiani, odierna Fordongianus, e a Porto Torres, odierna Turris Libisonis), templi (come ad Antas presso Fluminimaggiore), acquedotti.Vennero inoltre edificate negli ambiti rurali e costieri ville rurali e marittime, in cui i ricchi possidenti potevano dedicarsi sia al controllo diretto dei propri possedimenti sia alle attività di svago.La realizzazione del sistema viario richiese la costruzione di efficienti strade e di ponti in pietra (come quello ancor oggi visibile poco prima di giungere a Sant'Antioco).Tutto ciò rappresenta una significativa testimonianza dei connotati monumentali assunti dalla Sardegna in età romana.
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