I’ve been really busy with several commitments besides my research project, but I’d like to give you a quick update about what I’ve been up to lately. As you know, my WP2 research focuses specifically on the data collected by Vila within the region from Attab to Ferka. However, in order to have a more comprehensive idea of the significance of this data, comparison with other regions is a key aspect of my methodology. If sites such as tomb 3-P-50 at Ginis West allow us to start challenging ingrained conceptions about society and culture in New Kingdom Nubia, e.g., colonial ‘centres’ and ‘peripheries’, putting sites like this into a broader context is a really important step.
In previous posts, I stressed the importance of data sets like those produced by the ASSN or the Finish Expedition in the Batn el-Hajar area, as well as sites in the 4th cataract. But comparative research shouldn’t be limited to feeding information from different sites into a database, although it remains an important aspect of my research. A descriptive approach to data would allow us to identify previously ignored data, especially for regions that are not usually part of major narratives about Nubia, e.g., the Attab-Ferka area. However, a clear theoretical approach allows us to abstract descriptions into understandings of broader social phenomena.
I’ve recently been invited to speak in the New Perspectives on Ancient Nubia seminar series, co-hosted by the Bade Museum and University of California Berkeley. In my talk, I discussed the role and potential of postcolonial and decolonial theory for New Kingdom Nubia. A broader theoretical approach allows us to bring together evidence from different contexts into a general narrative about social logics that both produce and are produced by the material culture we investigate and describe in our databases.
Postcolonial theory has had a huge impact in archaeology, although its role in the Nile valley has not always been that explicit. Postcolonial theory provides us with a framework from which we’re able to criticise colonial narratives and practices, but also to unveil hidden, silenced logics that have remained outside mainstream historical narratives. This is highly important for the DiverseNile theoretical and methodological framework.
Egyptian-style material culture has been understood, as whole, through a generalising lens that emphasised the Egyptian presence and transposition of knowledges and practices to an acculturated Nubia. My research in the last few years allowed to unveil, from a postcolonial perspective, alternative realities created by transformed foreign objects in local contexts in New Kingdom Nubia (I explore this further in a forthcoming paper on heart scarabs, which will be published in the next issue of Sudan & Nubia). So, developing and applying a postcolonial approach to our data from the region from Attab to Ferka, combined with information from the very centres of colonial power in New Kingdom Nubia, will certainly shed more light on the substance of diversity, allowing us to include regions traditionally excluded from historical narratives into histories of alternative experiences created and sustained by alternatives roles performed by spreading material culture. That’s a bit of what I’ve been reading, thinking and writing lately. I’d be happy to think about these issues together with anyone interested!