Discussing theory and methodology

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!

Where are you from? A „diverse“ material perspective on this common tricky question

Recently, I happened to have a conversation with a group of friends and colleagues who come from different parts of the world about the meaning and the various cultural and ontological implications of the question “Where are you from?”.

In seven years, that I have lived abroad, working in an international team, my way to approach and answer this question has perhaps changed as my point of view on the concepts of identity, nationality, and ethnicity which compound the complexity of us as humans.

Certainly, asking someone “Where are you from?” opens a multitude of different and equally acceptable answers. Most of us will reply indicating the place from where they were born providing to the interlocutor as many details on their specific provenance (state, region and even city) as they want to affirm and communicate their roots. Others will possibly prefer to answer with the place they currently live as this information might better fit with their actual perception of cultural identity.

Not by chance, these arguments are closely related to the work I am doing within our DiverseNile project and particularly, in my case, as specialist in provenance and technological studies on pottery, with the significance of materiality – and ceramic objects – for addressing questions on contact space biographies, cultural identity and encounters.

In our times, objects and goods mostly carry with them labels that inform us about the place of manufacture and from where their design come from (i.e., Designed in X, Made/Manufactured in X). These claims are regulated and controlled according to rules established by National and International commissions. Hence, the acronym COO stands for “Country of Origin” and represents the country or countries of manufacture, production, design, or brand origin where an article or product comes from (https://en.wikipedia.org/wiki/Country_of_origin). A document called certificate of origin will then authenticate that the product sold or shipped was manufactured in a particular country (https://en.wikipedia.org/wiki/Certificate_of_origin).

In the past such labels did not exist. However, already in the late Predynastic period in Egypt (c. 3000 BCE) markings of vessels appeared as well as sealings on jar stoppers which refer to the provenance and owner of the contents (cf. e.g. Engel 2017). Markings of objects, especially amphorae, were more common in the Second Millennium BCE giving us information about the provenance and owners of the content as well as places of manufacture. However, most of the ceramic vessels intended for private use was not “registered”. Hence, the main task of ceramologists and archaeometrists consists in investigating on (and decoding) the place/s of origin and manufacture of ceramic objects, by means of the differentiation and classification of their characteristic stylistic, morphometric, technological, and compositional features.

Perhaps the concepts itself of provenance and origin of an object comprise several acceptations. First, there is the provenance/s of the raw materials (which in the case of ceramics includes both the clay raw materials and tempers), in the second instance, the place of manufacture, then the place (or places) of use of the object, and lastly that of discard (which might differ from that of use). To this list are added all the information concerning the “provenance” and “cultural identity” of the potter who produced the vessel and those regarding the people who used and discarded that object.  

Overall, the notion or idea of “identity” includes many areas that are still unexplored or that would otherwise require a thorough discussion. For many years, both in the field of archaeology and cultural anthropology, static and crystallized visions of identity have unfortunately dominated. Identities were often perceived as if they are closed monothetic entities or categories without reciprocal and fluid relations with the others. Recently, we have witnessed attempts to lighten such positions, through what could be defined as a deconstruction of the ontology of identity. Remarkably interesting, in this respect, is an essay by the cultural anthropologist Remotti (2010). He believes that the concept itself of “identity” can be dangerous as it might represent a kind of (artificial) opposition between “us” and the “others”.

The case study of Sai Island (as well as other central Egyptian towns in Nubia) (see e.g. Budka 2018; Carrano et al. 2009; D’Ercole and Sterba 2018; Ruffieux 2014; Spataro et al. 2015) has shown the interesting coexistence in the archaeological record of Egyptian-style objects produced with Nubian raw materials (we would now say Designed according to the Egyptian-style and Made in Nubia), objects produced entirely according to the Nubian style in Nubian raw materials (Designed and Made in Nubia), imported Egyptian objects (Designed and Made in Egypt) and also hybrid products (Designed in a mixture of Egyptian and Nubian style and Made in Nubia). So-called hybrid pottery types are however difficult to separate from the first category of Egyptian-style objects.

“Hybrid” Dinnerware Collection of modern design showing the attempt to combine and merge Eastern and Western cultures in a single plate.

The autoptic stylistic and morphological classification of pottery together with the chemical and technological laboratory analyses carried out on selected samples are fundamental tools to access this information. However, while the compositional data relating to the origin of the clay raw materials is in all respect’s objective and quantifiable (values ​​and proportions of specific diagnostic major, minor and trace chemical elements), the visual stylistic and technological information are more ephemeral and critical to access.

O. Gosselain (2000: 193) stated that “Decoration belongs to a category of manufacturing stages that are both particularly visible and technically malleable, and likely to reflect wider and more superficial categories of social boundaries. Fashioning, on the other hand, constitutes a very stable element of pottery traditions and is expected to reflect the most rooted and enduring aspects of a potter’s identity”. Hence, decoration, more than technological behaviours and manufacturing choices, is a fairly permeable category, susceptible to change and innovation (Gosselain 2010). This is well traceable in the decoration of Egyptian ceramics which partly adopted Nubian ways of decoration. Differently, a change and contamination in the technological and manufacturing stages of pottery (e.g., surface treatment, forming/fashioning) often indicates a stronger and deeper level of cultural communication and social transmission. In this respect, the so-called hybrid Egyptian-Nubian products from Sai and elsewhere perfectly embrace the extraordinary complex and intertwined dynamics of cultural encounter between Nubians and Egyptians in New Kingdom Nubia.

The main purpose of my work task within the DiverseNile project is the understanding of these dynamics through a scientific and objective analysis of the various identity codes and “provenance attributes” of the ceramic objects found in the area between Attab to Ferka, and their comparison with the pottery corpus of the central sites like Sai. Also, it is possible that the categories themselves of “provenance”, “identity” and “cultural belonging” will be re-calibrated and newly shaped according to a new and more fluid vision of the materiality of the human culture. Possibly, when asked “Where you come from?”, objects will then surprise us with a new range of answers.

References

Budka, J. 2018. Pots & People. Ceramics from Sai Island and Elephantine, 147–170, in: J. Budka and J. Auenmüller (eds.), From Microcosm to Macrocosm. Individual households and cities in Ancient Egypt and Nubia, Leiden.

Carrano, J.L., Girty, G.H. and Carrano, C.J. 2009. Re-examining the Egyptian colonial encounter in Nubia through a compositional, mineralogical, and textural comparison of ceramics. Journal of Archaeo­logical Science 36, 785–797.

D’Ercole, G. and Sterba, Johannes H. 2018. From Macro Wares to Micro Fabrics and INAA Compositional Groups: The pottery corpus of the New Kingdom town on Sai Island (Northern Sudan), 171–184, in: J. Budka and J. Auenmüller (eds.), From Microcosm to Macrocosm. Individual households and cities in Ancient Egypt and Nubia, Leiden.

Engel, E.-M. 2017. Umm el-Qaab VI: Das Grab des Qa’a, Architektur und Inventar. Mit einem Beitrag von Thomas Hikade. Archäologische Veröffentlichungen, Deutsches Archäologisches Institut, Abteilung Kairo 100. Wiesbaden, Harrassowit.

Gosselain, O. 2000. Materializing identities: an African perspective. Journal of Archaeological Method and Theory 7, 187–216.

Gosselain, O. 2010. Exploring the dynamics of African pottery cultures, 193–226, in: R. Barndon, A. Engevik and I. Øye (eds.), The Archaeology of Regional Technologies: Case Studies from the Palaeolithic to the Age of the Vikings. Edwin Mellen Press, Lampeter.

Remotti, F. 2010. L’ossessione identitaria. Laterza, Rome.

Ruffieux, P. 2014. Early 18th Dynasty Pottery Found in Kerma (Dokki Gel), 417–429, in: J.R. Anderson and D.A. Welsby (eds.), The Fourth Cataract and Beyond. Proceedings of the 12th International Conference for Nubian Studies, British Museum Publications on Egypt and Sudan 1, Leuven.

Spataro, M., Millet, M. and Spencer, N. 2015. The New Kingdom settlement of Amara West (Nubia, Sudan): mineralogical and chemical investigation of the ceramics. Archaeological and Anthropological Sciences 7.4, 399–421.

Mortuary archaeology in the area from Attab to Ferka (MUAFS concession area)

With my appointment as the newest member of the DiverseNile team, it’s now time to present Work Package 2: The Variability of Funerary Monuments in the Region from Attab to Ferka, Northern Sudan.

Figure 1: Map of MUAFS concession with overview of surveyed areas (C. Geiger).

As responsible for Work Package 2, I will investigate, with PI Julia Budka, all aspects of mortuary sites within the MUAFS concession area (figure 1). The area from Attab to Ferka was firstly surveyed by André Vila within a larger survey from Dal to Missiminia. The results of Vila’s survey were published by the French CNRS in 15 volumes, which describe numerous sites located in the area­­­­­. Volumes 3 to 6 focus on the MUAFS concession in the region from Attab to Ferka.

Vila identified a series of funerary sites between Attab and Ferka, which I will explore in my research within the DiverseNile team. The aim is to understand the materialisation of cultural diversity through tomb architecture, burial customs and goods, focusing on the Bronze Age, which in our concession area comprises the Kerma, Egyptian New Kingdom and Napatan periods.

The 2018/19 and 2020 seasons of MUAFS survey re-identified and documented various burials sites previously listed by Vila, some of which were extensively plundered in recent times (Budka 2019; see also our online reports). Two cemeteries at Ginis East seem to be especially relevant for future excavation. GiE002 (Vila site 2-T-13) and GiE003 (Vila site 2-T-13) date to the Kerma Period and Egyptian New Kingdom, respectively. Kerma cemeteries usually comprise tumuli burials, while New Kingdom sites include shaft tombs with no preserved superstructure. Magnetometry was carried out at both sites in 2019 and will be used to further assess the archaeological potential of the cemeteries to plan future excavations. An additional survey is also planned for the next season, which will hopefully reveal more potentially relevant cemeteries or isolated tombs.

Besides new excavations, a large part of research on mortuary sites in our concession area consists of revisiting publications, archives and material culture previously excavated and now in museums. I’m currently developing a research strategy that will explore both avenues. My PhD experience demonstrated the huge potential of revisiting old excavation reports and archival material (see, for example, Edwards 2020), as well as museum collections from a fresh theoretical perspective.

In general, the DiverseNile project focuses on shifting conceptualisations and experiences of ‘centres’ and ‘peripheries’. My previous research stresses the contextual role performed by foreign objects in local contexts in New Kingdom cemeteries in Nubia. I argue that foreign, Egyptian-style objects could perform alternative, local tasks other than materialising Egyptian colonisation through objects in Nubian contexts (Lemos 2020). DiverseNile Work Package 2 will combine both general theoretical perspectives to unveil cultural diversity in contexts previously thought to express homogenisation only.

I am also particularly interested in refining our understanding of New Kingdom chronology in Nubia. So far, Egyptocentric approaches have mainly accepted that the same dates used to understand Egyptian history apply to Nubian colonial contexts. In my PhD thesis, I discuss the use of alternative terminology, based on local Nubian experiences of colonisation, instead of landmarks of Egyptian political history. DiverseNile has been adopting ‘Bronze Age Nubia’ as a working alternative. PI Julia Budka and I will be closely working on this topic, and I hope that new excavations will provide us with more refined dates than those usually extracted from typological approaches to sites and material culture. This would be especially relevant for the end of the New Kingdom colonial period/pre-Napatan Period, which is still poorly understood (e.g., Thill 2007; Binder 2011).

Stay tuned to this space for updates regarding my work on mortuary sites and material culture in Attab-Ferka!

References

Binder, M. 2011. The 10th-9th century BC – New Evidence from Cemetery C of Amara West. Sudan & Nubia 15: 39-53.

Budka, J. 2019 (with contributions by G. D’Ercole, C. Geiger, V. Hinterhuber and M. Scheiblecker). Towards Middle Nile Biographies: the Munich University Attab to Ferka Survey Project 2018/2019. Sudan & Nubia 23: 13-26.

Edwards, D. ed. 2020. The Archaeological Survey of Sudanese Nubia, 1963-1969. The Pharaonic Sites. Oxford: Archaeopress.

Lemos, R. 2020. Material Culture and Colonization in Ancient Nubia: Evidence from the New Kingdom Cemeteries. In Encyclopedia of Global Archaeology, ed. C. Smith. New York: Springer. https://doi.org/10.1007/978-3-319-51726-1_3307-1

Thill, F. 2007. Les réoccupations “(pré)napatéennes” dans le cimetière égyptien 8B5/SAC5 de Sai. In Mélanges offerts à Francis Geus, ed. B. Gratien. CRIPEL 26: 353–369.

New recruitment: proud to introduce Rennan Lemos

Good things come to those who wait – this holds especially true in the times of the corona pandemic. I am more than delighted and very grateful to all who made it possible despite of the crisis that finally, after a very long wait since March, I can now welcome Rennan Lemos from Brazil as a new team member for the ERC DiverseNile project! Welcome to Munich, dear Rennan!

Rennan’s first day in office here in Munich.

Rennan was the successful candidate in a call for applications earlier this year – we had very strong candidates from all over the world, but he convinced us in the end, especially because of his PhD thesis which fits perfectly to the objectives of DiverseNile.

Early in 2020, Rennan has handed in his thesis, entitled Foreign Objects in Local Contexts: Mortuary Objectscapes in Late Colonial Nubia, under the supervision of Dr Kate Spence at the Department of Archaeology at the University of Cambridge.

He is a trained specialist in Egyptian and Nubian material culture, with extensive experience excavating, handling, documenting and publishing ancient objects. In his career, he has focused on the study of elite and non-elite mortuary contexts in Egypt and Sudan, usually associated with theoretical perspectives in favour of social complexity and cultural diversity.

Rennan’s PhD thesis deals with the problem of the spread of Egyptian-style material culture in mortuary contexts in New Kingdom Nubia. His work offers a more complex perspective on the role of foreign objects in mortuary contexts in Nubia beyond previous homogenising approaches based on the concept of Egyptianisation, but it also presents a critique to approaches excessively focused on cultural contacts, such as cultural entanglement. His interpretation of material from various cemeteries in Sudan is conducted in the light of state-of-the-art theoretical discussions in Material Culture Studies, Postcolonial Theory and Sudanese Archaeology.

All of this and especially his deep knowledge of mortuary material culture and contexts in Nubia made Rennan the perfect choice for us: He is now the responsible person for Work Package 2 (The Variability of Funerary Monuments in the Region from Attab to Ferka), aiming to illustrate the cultural diversity on the religious level by disentangling burial grounds from previous cultural categorisations and showing acceptance, appropriation or ignorance of various cultural influences in the funerary sphere.

Looking much forward to this new collaboration with our fresh team member!