In these difficult times, when all of our thoughts are with the Sudanese people, we are pleased to announce the upcoming Sudan Studies Research Conference 2022 to be held at LMU in Munich on June 25 2022. The event is co-organised by Sam Tipper, the Conference Director of this format of meetings first held in 2017 at Durham University, and a group of Postdocs of my DiverseNile project, Rennan Lemos, Giulia D’Ercole and Veronica Hinterhuber.
We invite paper proposals and posters from postgraduates, postdoctoral and other researchers working on subjects with a focus on Sudan (ancient and modern). The deadline for submitting abstracts (with c. 200 words) is 31 January 2022.
We are very much looking forward welcoming an international group of primarily young researchers working on Sudan here in Munich next year – the conference is organised as a hybrid event and online participation will also be possible.
Sudan’s revolution is well underway. Millions of Sudanese took off to the streets of Khartoum and other locations across the country to demand freedom of choice. This is most inspiring for us as human beings living in the present, but also as scholars writing about the Nubian past.
I have so far directed my attention to understanding the general logics of what was happening in contexts outside mainstream colonial sites to try to identify how colonial peripheries in New Kingdom Nubia became centres of human experience that produced alternatives to colonial social relations.
In the New Kingdom colonial period, a wave of Egyptian-style objects flooded Nubia and determined on which grounds various social negotiations would take place—i.e. based on people’s adoption and use of foreign objects in local contexts. On the one hand, this means that if you managed to consume Egyptian-style shabtis or jewellery, you’d probably have a good chance of negotiating an ambivalent sense of identity in-between ‚Egypt‘ and ‚Nubia‘. However, if you didn’t manage to possess such objects, your previous life would probably have changed little anyway, at least from an archaeological point of view—after all, we need the stuff to be able to reconstruct human experience anyway…
So, I have been interested in the experiences of those who could not really negotiate in colonized Nubia; those who couldn’t really find effective ways of making inputs to culture, despite their immense inputs to society: though we don’t know who were those people living and dying outside of mainstream colonial sites, there’s a huge chance we’re actually talking about farmers and other labourers who were the ‚hidden hand‘ that supported colonial economy. (Julien Cooper’s recent suggestion that desert dwellers were the ‚hidden hand‘ of the Egyptian gold enterprise in the Nubian deserts, Cooper 2021, is so interesting that it deserves to be expanded to seek other ‚hidden hands‘ that remained invisible in our narratives so far.)
I’m currently teaching a course on postcolonial and decolonial approaches to the archaeology of the Nile valley. This also greatly inspires my research and the way I look for interesting things in the archaeological record to „hear“ the voices of those who remained silenced by major constraints to action in antiquity. So far, what I find most interesting is people’s sense of collectivism. In social and geographical peripheries—here I’m referring to non-elites working for colonial elites at temple-towns and farmers and other workers living/dying in the outskirts of these major sites—individual inputs to culture are rare as consumption was limited and scarcity was rampant. However, when there’s scarcity, there’s also wisdom—Brazilian geographer Milton Santos would agree (Santos 2001).
This sums up my research in this first year as a DiverseNile postdoc. I have been focusing on finding interesting features in the archaeological record of excavated/surveyed sites in the peripheries of colonized Nubia while waiting to be back in Sudan to celebrate the achievements of local people past and present. I have discussed these topics in more detail in three forthcoming publications, which should be available very soon:
Lemos, R. (forthcoming). Heart scarabs and other heart-related objects in New Kingdom Nubia. Sudan & Nubia 25.
Lemos, R. (forthcoming). Can we decolonise the ancient past? Bridging postcolonial and decolonial theory in Sudanese and Nubian archaeology. Cambridge Archaeological Journal.
Lemos, R. and J. Budka. (forthcoming). Alternatives to colonization and marginal identities in New Kingdom colonial Nubia (1550–1070 BCE). World Archaeology (themed issue on ‚The archaeology of marginal places and identities‘).
References:
Cooper, J. (2021). Between the Nile and the Red Sea: Medjay Desert Polities in the Third to First Millennium BCE. Old World: Journal of Ancient Africa and Eurasia 1 (1): 1–22. https://doi.org/10.1163/26670755-01010001
Santos, M. 2001. Por uma outra globalização: do pensamento único à consciência universal. 6th ed. Rio de Janeiro: Record.
Just one week ago, I closed the very successful 2021 season of the LMU Ankh-Hor project and finished my last tasks of the pottery study for the South Asasif Conservation Project. It has been 5 amazing and intriguing weeks in Luxor, and it was great to be back in the field, especially because it was the first time since the covid-19 crisis.
This week, the winter term at LMU has started and I am also busy preparing a short field trip to Sudan in November. In respect of teaching, I will continue to combine aspects of my current research in Egypt and Sudan with classes for both undergraduates and graduates. There are two personal highlights in my classes this winter term – one seminar focuses on the First Cataract area where I have been working since 1997 and here in particular on the role of the region as link between the Lower and Middle Nile. We will discuss cultural contacts over 5 millennia and complex two-ways of interactions which is very much in line with both my previous AcrossBorders project and the current DiverseNile project.
The second highlight is a seminar I will be co-teaching with Rennan Lemos. Under the title “Egyptian History: Colonial Narratives on Ancient Egypt” we will explore particular topics in the archaeology of colonialism in northeast Africa, with a special focus on Egypt and Nubia. Among others, we will discuss case studies like the question of power of colonial centres during the New Kingdom and the formation of „peripheries“ in colonised Nubia. Particular attention will be paid to the role of objects and material culture and how these shaped colonial interactions; but we will also discuss how the remnants of colonial discourses characterised earlier scholarship about ancient Egypt and Sudan.
The archaeological study of colonialism in the ancient past is a very broad field and for Egypt and Sudan, a large number of various objects and images can be discussed – both regarding their context in antiquity and their interpretation by modern scholars.
Both Rennan and me are very much looking forward to this seminar which will offer the students fresh insights from our ongoing research about cultural diversity in the Middle Nile and will provide us, without doubt, with much food for thought. We believe that the new method of contact space biography I introduced for DiverseNile will reveal an alternative narrative regarding colonial Nubia, stressing the importance of social practices, communities, and the subsistence strategies of marginal regions in Egyptian and Sudanese archaeology. Discussing these points with a group of students will undoubtedly be an enrichment.
Although it is still partly difficult to adapt from the splendid atmosphere of the Theban Westbank and from a dig schedule to Munich and Vienna and the daily routine in the office/home-office, this winter and our teaching term promise much input for all of us! Looking much forward to the feedback from our participants.
Amazing how time flies by! It seems as if we just started off the DiverseNile Seminar Series very recently, but we are now cordially inviting for our last event in the 2021 series (but we are working already on a new edition for 2022).
I am delighted that on Tuesday, Oct. 12, we have an expert in cultural heritage management and collaborative archaeology to present – these topics are highly relevant for all of our studies and there was much progress in recent years in Sudanese archaeology. Much has already changed, and much will change, especially in terms of community engagement.
Our presenter is Tomomi Fushiya who is currently Assistant Professor at the University of Warsaw. She received her PhD from Leiden University. Tomomi has worked in Amara West and Tombos and is now leading the collaborative initiative of the Polish mission at Old Dongola.
This mission is an active best practice example, and I am very much looking forward to the forthcoming presentation. Just a few weeks ago, a new book by Tomomi on this project was published, the first publication of the Polish Centre of Mediterranean Archaeology, University of Warsaw about collaborative archaeology. The book is highly recommended (Tomomi Fushiya, Old Dongola: Continuity and change from the Medieval period to the 21st century) and it is available online for free.
As usual, late registrations for our lecture of the DiverseNile Seminar Series are still possible via email. See you all on Tuesday via Zoom!
Tomorrow will be another DiverseNile Seminar! We will now focus on the First Millennium BCE in Kush. I am delighted that Kathryn Howley is going to talk about an exciting topic, “Performance and Appearance: Manipulations of Egyptian Style and Ritual at Amun Temples in Napatan Nubia.”
I have known Kathryn since many years and because I am currently in Luxor (for the Ankh-Hor Project and the South Asasif Conservation Project), I especially remember our encounter in one of the international conferences about “Thebes in the First Millennium BCE” held back in 2012 in Luxor. We share common interests since also Kathryn is particularly interested in questions of materiality and intercultural interaction.
Since 2018, Kathryn is the Lila Acheson Wallace Assistant Professor of Ancient Egyptian Art at the Institute of Fine Arts, New York University. I always enjoy discussing things with her and very much appreciate her stimulating application of theoretical frameworks drawn from both anthropology and art history on topics from Egypt and Sudan.
Kathryn is currently preparing her first book, The Royal Tombs of Nuri: interaction and material culture exchange between Kush and Egypt c. 650-580 BC – a study many of us are very much looking forward to. Her paper tomorrow will include ideas deriving from her current fieldwork project in Sudan at Taharqa’s temple at Sanam – without doubt much food for thought!
Do not miss Kathryn’s lecture tomorrow if you are interested in First Millennium BCE cultural diversity and interactions between Egypt and Sudan! As usual, late registration via email is still possible.
At the beginning of June, we have announced the launch of a new pilot study – as part of the WP 3 of the DiverseNile project – implementing and testing the potential of the Raman Spectroscopy technique on a selection of ceramic samples coming from our reference collection from the sites of Sai Island (SAV/S-samples) and Dukki Gel, Kerma (DG-samples).
This study is currently in progress as part of our cooperation with the Department of Earth and Environmental Sciences of the LMU, and namely with Fabian Dellefant, co-author of this post, who is a geoscientist and doctoral student under the supervisors of Prof. Dr. Trepmann and Prof. Dr. Gilder.
Due to fast measurements and its non-destructive approach with only little sample preparation, Raman spectroscopy can be easily applied to ancient ceramic materials, answering various technological questions, in particular on the manufacturing stages of production and firing of the pots.
For our investigation, we analysed so far a total number of 8 samples/thin sections (namely samples DG-18, DG-23, DG-29, DG-35, SAV/S 02, SAV/S 14, SAV/S 17, and SAV/S 51). Of all these, micro photos were primarily taken under the petrographic microscope with both transmitted and reflected light in order to select the areas of the sample to be examined with Raman Spectroscopy (normally two different spots including the clay matrix and particular organic components, both within the inner portion or core of the sample and on the rim area).
These samples are either locally produced cooking pots or other local ware manufactured both according to the so-called Nubian (DG-18, DG-23, DG-29, and SAV/S 02) and Egyptian style (DG-35, SAV/S 14, SAV/S 17, and SAV/S 51). All of them consist of a non-calcareous optically active clay matrix with dark cores and red or buff oxidised surfaces. In some specimens, the oxidised margins are narrow and well defined, while in others the red-black zonation appears larger and less regular. The Egyptian style samples normally show a kind of “sandwich” structure consisting of a dark core enclosed, both above and below, by red oxidised surfaces (Fig. 1).
Fig. 1 Photos of the fractures from thin section scanning of samples SAV/S 02 (left) and SAV/S 17 (right). Note the large amount of organic inclusions which have been totally or partially carbonized and are surrounded by voids. Both samples show a dark core due to insufficient penetration of oxygen during firing.
All these samples contain, in a different extent, organic matter either plant remains (chaff, straw, grass and possibly various cereals components), and probably herbivore manure (those finely divided straw particles). The organics are either totally or partially carbonized so that the plant inclusions are often preserved as black carbonized relics into the voids.
The carbonaceous core (dark-grey zone in the center of the ceramic samples) can be the result of insufficient firing under oxidizing conditions. It is also related to the use of a paste of high organic component. During the firing of the pot, the combustion of the organics acts indeed as a reducing agent, taking away oxygen from the firing environment (Velde and Druc 1999: 126-127, see also Quinn 2013).
In organic chemistry, the process of thermal decomposition, obtained by the application of heat and in the complete absence of an oxidizing agent is known as pyrolysis or graphitization.
Pyrolysis-GC/MS to ceramics which are conspicuously black or exhibit a black inner core from incomplete burn-out has been applied for the assessment of molecular properties of organic matter in archaeological pottery matrix (see Kaal et al. 2013).
In Raman Spectroscopy, vibrational modes of specific crystallographic components are used to determine a specific crystallographic structure. In our case, the temperature-dependent formation of graphite is used to quantify the highest temperature the sample has experienced.
The lab setup consists of an optical microscope with different magnifications and a computer software, which handles data acquisition (Fig. 2). Measurements are conducted by using a laser with a 532 cm-1 wavelength directly on the thin section which has been first well-polished and cleaned with ethanol. In the lab, temperature is kept constant at 18° C degrees with the lights turned off so as not to interfere with the measurement.
Fig. 2 Lab of the Museum Mineralogia in Munich with the optical microscope (right) and the computer (left), which were used for the investigation.
In the investigated ceramics, the precursor of the measured graphite can be either organic material, such as grass and straw, or dung of herbivores, which was mingled into the clay before heating. Furthermore, in some samples firing ash could have been added as well. Our preliminary results show that graphite can be clearly detected in the sample material. Interestingly, a group of samples showed graphite formation only within the organic components, which is interpreted as being the relicts from plant inclusions. Other samples clearly show graphite spectra also within the clay matrix, which could have been added to the clay as ash in the first place (see e.g., SAV/S 02, Fig. 3).
Fig. 3 Optical microphotograph with reflected light of sample SAV/S 02. Datapoint 12 (pink) marks an organic component in a void and refers to the Raman spectra SAV_2_1-r12 in Fig. 4. Datapoint 22 (blue) characterizes the ceramics matrix and refers to the Raman spectra SAV_2_1-r22 in Fig. 4.Fig. 4 Raman spectra of a datapoint from the matrix and an organic component. The spectrum of the matrix refers to datapoint 22 and the spectrum of the organic component refers to datapoint 12 of Fig. 3.
The interpretation of the maximum temperature the sample experienced is based on the ratio of two Raman peaks, which have a wavenumber of ~1390 cm-1 and 1606 cm-1. Given the dataset shown in Fig. 4, the maximum temperature can be estimated to ~600 °C after Guizani et al. 2017.
In the following weeks, we will proceed to the data processing and potential grouping based on the various Raman spectra collected from our pottery samples (we measured on average up to 20-25 datapoints for each sample). This will allow us to develop our preliminary interpretations and come to more specific conclusions on the quality of the organic material added to the paste and the heating temperatures reached during the firing. Eventually we might get insights on the type of clay sources selected to make the pots.
We can maybe spoil a bit things for you, anticipating that possibly some of the examined samples experienced a more homogeneous firing than others, these latter showing otherwise varying temperatures!
References
Guizani, C., Haddad, K., Limousy, L., and Jeguirim, M. 2017. New insights on the structural evolution of biomass char upon pyrolysis as revealed by the Raman spectroscopy and elemental analysis. Carbon 119:519–521. http://dx.doi.org/10.1016/j.carbon.2017.04.078.
Kaal, J., Lantes-Suárez, O., Martínez Cortizas, A., Prieto, B., and Prieto Martínez, M. P. 2013. How Useful is Pyrolysis-GC/MS for the Assessment of Molecular Properties of Organic Matter in Archaeological Pottery Matrix? An Exploratory Case Study from North-West Spain. Archaeometry 56 (S1): 187–207. https://doi.org/10.1111/arcm.12057.
Quinn, Patrick S. 2013 Ceramic Petrography. The Interpretation of Archaeological Pottery and Related Artefacts in Thin Section, Oxford.
Velde, Bruce and Druc, Isabelle C. 1999. Archaeological Ceramic Material. Origin and Utilization, Berlin.
I recently came across an academic article with the prominent use of the word “shit” in its title (Amicone et al. 2020) – the idea for a new blog post was born!
But why is poop of interest for us archaeologists? Well, I will try to outline some of the most important aspects associated with excrements of human and non-human origin in archaeology (without aiming for a concise or complete overview). To start with, let us remember that within the DiverseNile project we follow the concept of ‘Biography of the Landscape’ which I introduced for our case study of the MUAFS concession in the Middle Nile. This approach considers the individual life cycles of all cohabiting actors, in particular humans, fauna and flora, as well as human-made technologies – it goes without saying, that for understanding life cycles, also excrements need to be considered. And so here we are: let’s focus on shit.
Today, ancient human faeces (palaeofaeces) and coprolites (animal droppings, mostly fossilized) are recognised in archaeology as important evidence containing rich information about the diet and health of ancient people and animals. Chemical analysis, especially lipid analysis and ancient DNA, are conducted and the value for parasitological analyses is well understood. Fragile things like human faeces survive best in protected areas like caves and mines.
One of the most prominent archaeological sites which yielded a large number of excrements is the salt mine of Hallstatt in Austria. The well-preserved excrements in Hallstatt were already recognised as early as 1868. However, the early researchers obviously had problems to imagine that they were handling human faeces and attributed these excrements to ‘a large domestic animal’ of unclear species. It took decades until the correct human origin was identified and more time until detailed analyses are conducted and the human poop from Hallstatt was recognised as what it is: a real treasure in the mine, an incredible useful deposit full of information for us as archaeologists! Just like the poop found at other sites like Çatalhöyük in Turkey.
In ancient Egypt and Sudan, studies like this are still in its infancy. Human excrements rarely survive and until recently, dung in Egyptology was mostly associated with the dung beetle, the scarab and thus with symbolic and religious meanings. However, recent excavations both in Egypt and Sudan now focus on the multiple use of animal dung in antiquity. Goat droppings are common finds in settlement contexts indicating the stabling of animals (see, e.g., Sigl 2020) and they are also attested as fuel in households (e.g. Malleson 2020). The AcrossBorders project has contributed to the question of fuel as well. Considering that wood was, in general, rare along the Nile valley and therefore an expensive raw material, animal dung was tested in 2018 by means of a series of experiments for its suitability as a fuel for cooking in ancient Sudan (Budka et al. 2019).
Various types of animal dung we used in the last years for a series of experiments (photo: J. Budka).
Different types of herbivore dung were tried using replicas of Egyptian and Nubian cooking pots from the Second Millennium BCE; we conducted our experiments again at Asparn/Zaya (see the recent blog post by Sawyer on this year’s results). The results suggest that especially donkey, sheep, goat and cattle dung provide beneficial conditions for keeping good and durable cooking temperatures while preventing fast cooling on small scale fireplaces. This seems to be especially beneficial for dishes containing legumes and cereals, which require long cooking times.
Animal dung was for sure used for multiple purposes. Recently, a group of researchers could show that the combined use of green wood (fresh acacia) and donkey dung as fuel for the Middle Kingdom smelting furnaces at Ayn Soukhna is likely (Verly et al. 2021). In similar lines, we successfully used goat and cow dung as fuel to fire ceramic vessels. In our experiments in Asparn 2021, we also used some fresh wood and straw to start the fire in the beginning. Thus, a dual use of some wood and animal dung seems very likely also for pottery kilns. Furthermore, with the cow dung we achieved temperatures of 1250°! Thus, we could have easily used our fire for smelting metal.
This heap of cattle dung was setup to fire modern replicas of ancient ceramic vessels (photo: C. Geiger).We used some wood and straw for the inflammation of the cattle dung which then reached very high temperatures (photo: J. Budka).One of the replicas of the Nubian-style cooking pots which survived the firing in much too high temperatures (up to 1250°) (photo: J. Budka).
That the dung of the most common domestic animals in ancient Egypt and Sudan – donkey, goat and sheep as well as cattle – was used for several purposes comes as no surprise. We know that herbivore dung was also used since earliest times for tempering clay to produce ceramic vessels. Here, Giulia is currently investigating possible differences between hand-made Nubian wares and wheel-made Egyptian-style products. The petrography of some samples from Dukki Gel already revealed interesting details (for dung tempering of ceramics in general see also Amicone et al. 2020).
Some grinded donkey dung we used for tempering our clay at Asparn (photo: G. D’Ercole).
But what about other animals and their droppings? We tested horse dung several times in Asparn – it burns well, but very fast, produces high temperatures but makes a stable fire with a constant temperature almost impossible. Given the fact that horses were restricted to elite and military contexts in the New Kingdom, it is rather unlikely that horse dung was used a lot for domestic purposes and production processes in ancient Egypt and Sudan.
Pork was the most common source for meat in Egyptian settlements during the New Kingdom and we could trace a high number of pigs also in the New Kingdom town of Sai. Therefore, we tested pig dung as fuel in 2019 and the results were rather unsatisfying: the dung was not only much harder to inflame, but also much smellier. The low flammability of these excrements clearly reflects the diet of the animals which is markedly different to that of herbivores.
Finally, although the camel (camelus dromedarius) was only introduced as domestic animal in the Nile Valley during Ptolemaic times, we also examined the firing qualities of camel dung. The dung was kindly provided by a friend and colleague at LMU who knows the owner of camels in close vicinity to Munich.
Equipped with this exotic dung directly imported to Austria from Bavaria, we started our experiments in Asparn. The small and dense camel droppings did not yield convincing results (although they smoked a lot) and were less suited as fuel than cattle, donkey and goat dung.
Small test set of camel dung after firing (photo: S. Neumann).
With this short account on some of the multiple kinds of usage of various animal dung in ancient Egypt and Sudan, I hope to have illustrated that considering excrements as integral part of material culture has much potential for an improved understanding of certain tasks and activities and primarily for questions of raw materials and resources which are still sometimes neglected in favour of the finished products.
References
Amicone, Silvia, Morandi, Lionello and Shira Gur-Arieh. 2020. ‘Seeing shit’: assessing the visibility of dung tempering in ancient pottery using an experimental approach, Environmental Archaeology, 1–16.
Budka, Julia, Geiger, Cajetan, Heindl, Patrizia, Hinterhuber, Veronica and Hans Reschreiter. 2019. The question of fuel for cooking in ancient Egypt and Sudan. EXARC Journal 2019.
Malleson, Claire. 2020. Chaff, dung, and wood: fuel use at Tell el-Retaba. Archaeobotanical investigations in the Third Intermediate Period settlement, Area 9 excavations 2015-2019, Ägypten und Levante 30, 179–202.
Sigl, Johanna. 2020. Elephantine, Ägypten: Neues zu Lebenswirklichkeiten (Projekt „Realities of Life“) im späten Mittleren Reich am ersten Nilkatarakt. Weitere Forschungsergebnisse der Jahre 2019 und 2020, e-Forschungsberichte des Deutschen Archäologischen Instituts 2020 (3), 1–8.
Verly, Georges, Frederik W. Rademakers, Claire Somaglino, Pierre Tallet, Luc Delvaux, and Patrick Degryse. 2021. The chaîne opératoire of Middle Kingdom smelting batteries and the problem of fuel: excavation, experimental and analytical studies on ancient Egyptian metallurgy, Journal of Archaeological Science: Reports 37 (article no. 102708) DOI: 10.1016/j.jasrep.2020.102708
Before we’re able to go to the field, a lot of work on the cemeteries in our concession area is currently underway from Munich. Marion’s recent blog posts already discussed the potential of magnetometry for us to better understand what we are dealing with, and this is especially true in connection with Cajetan’s remote sensing work. Cajetan’s work has been revealing some interesting aspects of our sites and hopefully you’ll be able to catch glimpses of his work soon in here.
This work provides important background regarding the specificities of our sites. Alongside an assessment of the cemeteries and comparison with other sites across Nubia, this allows us to put together an ‚ideal type‘ (sensu Max Weber) that can guide us through future survey and excavation. The data sets produced by Vila, as well as previous MUAFS seasons, are also crucial for us to establish this ideal type, which works as a methodological tool to confirm our hypotheses (or not).
In my previous posts, I’ve already shared details about the assessment of sites I’ve been carrying out over the past months. Base on Vila’s data, we can know what to expect from the cemeteries in terms of preservation, types of structures etc. For example, the Late New Kingdom „tomb of Isis“ works an example of „elite“ or „sub-elite“ burial ground in the periphery of temple towns, where Egyptian and Nubian features mixed, probably to a greater extent than at temple towns—an example of hypothesis that we can create departing from an ideal type. This mixture occurred, for instance, in the combination of Egyptian substructures and a tumuli superstructure, remains of which were located in previous MUAFS seasons (see my previous posts). Departing from an ideal type such as the „tomb of Isis“ we can approach how the ideal varies across geographical and social spaces within our concession area.
For example, Marion and Cajetan’s work are shedding light on the extension of cemeteries where we can easily see from above those tumuli, some of which already explored by Vila, but also other features. It is difficult to determine from a distance what is the nature of this evidence. Comparative research then comes in handy. I’ve already proposed a discussion on the whereabouts of the majority of the Nubian population during the New Kingdom (a discussion that also applies to the Kerma period).
Figure 1: tomb types at Fadrus, adapted from Spence 2019, based on Säve-Söderbergh and Troy 1991.
Other Nubian cemeteries such as Fadrus in Lower Nubia add information about non-elite groups to our ideal type (figure 1). If larger tumuli such as the „tomb of Isis“ are easily located based on drone and satellite imagery, simple non-elite pit graves originally with no extensive superstructures pose more challenges. Though, comparisons allow us to open up to possibilities that include, in our research framework, social groups not clearly represented by evidence accumulated from large temple-town cemeteries. These groups—which comprised the bulk of Nubian populations working in the fields, mines, and probably carrying out other work in the service of larger centres—are yet to be fully understood (and here work at the cemeteries of Amarna provide us interesting comparison points, see Stevens 2018).
Several are the challenges of doing research from the office, as we cannot yet go to the field. But work conducted so far, from various fronts, help us establish a pretty solid starting point from which to explore our sites knowing more or less what to expect. This takes into account old and new evidence, extensive comparisons with other sites and a clear theoretical framework, which is essential to formulate research questions and carry out large scale projects such as DiverseNile.
References
Säve-Söderbergh and Troy 1991. New Kingdom pharaonic sites: the finds and the sites.
Spence 2019. New Kingdom burials in Lower and Upper Nubia. In Handbook of Ancient Nubia, ed. D. Raue.
Stevens 2018. Death and the city: The cemeteries of Amarna in their urban context. Cambridge Archaeological Journal 28 (1): 103–126. doi:10.1017/S0959774317000592
The magnetic data collected at our first campaign in the Attab to Ferka region in 2018/2019 was first processed and interpreted directly after the field season. After the first excavation campaign in 2020, focusing on two of the four geophysically investigated sites, a reconsideration of the data took place. It is based on the excavation results, the photogrammetric data and new kite images.
But before looking at the data, you have to know where exactly on earth the data was generated! The Earth’s magnetic field is a complex system, which is protecting us against ultraviolet radiation, as it is deflecting most of the solar wind, which is stripping away the ozone layer. The earth’s magnetic field can be visualized as a three-dimensional vector: Declination (angle in ° to geographic north, X), Inclination (horizontal angle in ° or magnetic dip, Y) and Intensity (measured in T “Tesla” resp. nT “Nanotesla”, Z). In archaeomagnetism, all components are measured to be compared to the single curves of the region. For magnetometry and interpreting these data, the Inclination is the most important value besides the Declination, which helps for example to detect in situ burnt features. The Inclination describes the angle in which the Earth’s Magnetic Field meets the surface of the Earth itself. Therefore, the angle is changing depending on your position e. g. if you are closer to the magnetic poles or to the magnetic equator.
The geomagnetic field changes all the time, every second, every day, and every year! For Munich resp. Fürstenfeldbruck you can follow the alterations simultaneously here. The geomagnetic observatory there is part of the Ludwig-Maximilians-Universität and the Department of Earth and Environmental Studies. As you may know, the magnetic poles are wandering as well. The magnetic north pole did it that fast in the last years that the navigation map had to be changed before the standard interval of five years in 2019. This world magnetic model (WMM) is available online.
But why do we have to know especially the Inclination of the area we are working in and doing magnetometry? The shape and intensity of every single anomaly is depending especially on the Inclination! The shallower the Inclination the wider the anomaly is visible in the magnetogram. Additionally, the dipole (positive/black – negative/white) components are changing. The closer we are measuring to the geomagnetic equator (not the geographic equator), the larger gets the negative part of the anomaly and the lower are the amplitudes of the magnetic signal. Figure 1 illustrates the differences in Inclination for a single anomaly.
Figure 1: Anomaly strength of the total field intensity as north-south traverse through the anomaly’s centre for different Inclinations (Ostner et al. 2019, 181 Fig. 2).
While the Inclination in Munich is around 64°, the Inclination in the MUAFS concession area is 27-28° and shallower. The components of the Earth’s Magnetic Field at the MUAFS concession area are illustrated in Figure 2, showing a Declination of almost 4° and a total field intensity of around 39.000 nT (Munich: 48.585 nT). The measured archaeological and geological features, visible in the magnetogram, are showing contrasts of sometimes less than 1 nT. Due to different Inclinations, the same archaeological feature would result in a different anomaly in Sudan compared to Munich. While the anomaly in Sudan would be wider (see the red curve, Fig. 1) than in Munich (ca. the blue curve, Fig. 1), it would cause lower intensities as well as showing more negative parts than the Munich one. This means while in Bavaria the negative part of an anomaly is regarded more as a small “white shadow”, in Sudan it would be almost equal to the positive part of the anomaly. Furthermore, depending on the depth of the buried feature, the shift in locating the feature could be larger with shallower inclination.
Figure 2: The Earth’s Magnetic Field in Sudan after World Magnetic Model (WMM) 2019, with the MUAFS concession area in red (M. Scheiblecker).
Regarding the used magnetometer – a gradiometer, the intensities are additionally lower than for example with a total field magnetometer, which makes it more difficult to interpret the data and why sometimes low value-features like pisé walls are not detectable with gradiometers. Furthermore, with wider anomalies closer to the geomagnetic equator like in Sudan, it is more possible that anomalies are overlapping so that it is not easy to distinguish features lying next to each other or from different periods.
Usually, magnetograms are shown in greyscale to avoid confusion and “pseudo-limitations” of different values and colors. For interpreting the data, one can play around with the minimum and maximum values as well as inverting of the greyscale version. On magnetograms of measurements with the total field magnetometer usually a high-pass filter is applied, which can be overlayed with the total field data as well.
In rare cases it is helpful to use color scales for the magnetograms additionally to show special features better or to highlight some very high or low values. If the magnetogram is disturbed by high magnetic anomalies like metal fences, iron rubbish on the site etc., color scales are not useful anymore, because they are showing especially the disturbances due to their high amplitudes and less of the archaeological features itself. Nevertheless, it is possible to adjust the color scale as needed for every site separately.
Illustrating the mentioned methods, I would like to show the magnetogram of GiE 002, where a cemetery is located.
Figure 3: Magnetogram of GiE 002 in greyscale (M. Scheiblecker).
The usual greyscale (Fig. 3) shows clearly the traces of the recent and former wadi/khor, tumuli-like features in the very south as well as lots of features of different shape in the northern part of the magnetogram, interpreted as graves. They are resulting in positive anomalies, accompanied by negative anomalies of different amplitudes.
Figure 4: Magnetogram of GiE 002 in blue to red color scale (M. Scheiblecker).
To understand more of the single burials it is helpful to change to a blue-red color scale (Fig. 4). In this way, it is easier to differentiate the single anomalies consisting of the positive (red) and negative (blue) part.
Figure 5: Magnetogram of GiE 002 in highlighted grey scale, showing maximum values in red as well as minimum values in yellow (M. Scheiblecker).
Highlighting the minimum and maximum values – in yellow resp. red – helps e. g. focusing on the probably best-preserved archaeological features located in the center of the measured area, visible in Figure 5.
The magnetograms of GiE 002 show clearly that it is worth playing around with different color scales and that there is more than one magnetogram important for interpreting the data for archaeological and geological purposes.
References
Fassbinder, J. W. E. (2017): Magnetometry for Archaeology. In: Allan S. Gilbert, Paul Goldberg, Vance T. Holliday, Rolfe D. Mandel and Robert Siegmund Sternberg (eds.): Encyclopedia of Geoarchaeology. Dordrecht: Springer Reference (Encyclopedia of Earth Sciences Series), 499-514.
Livermore, P.W.; Finlay, C.C.; Bayliff, M. (2020): Recent north magnetic pole acceleration towards Siberia caused by flux lobe elongation. Nature Geoscience 13, 387–391.
Ostner, S.; Fassbinder, J. W. E.; Parsi, M.; Gerlach, I.; Japp, S. (2019): Magnetic prospection close to the magnetic equator: Case studies in the Tigray plateau of Aksum and Yeha, Ethiopia. In: James Bonsall (ed.): New Global Perspectives on Archaeological Prospection. 13th International Conference on Archaeological Prospection. 28 August – 1 September 2019. Sligo – Ireland. Oxford: Archaeopress, 180-183.
In the framework of the DiverseNile project, I have introduced the application of ‘contact space biographies’ as a new concept in the study of intercultural encounters in the Middle Nile. We will specify the question of cultural encounters through the distribution of the sites and their duration, settlement infrastructures, building techniques, production activities and technologies, trade, diet, material culture, burial customs, religious practices and social structures. The importance of peripheral areas, like the Attab to Ferka region, for our understanding of cultural formations will be stressed. In line with this, the DiverseNile Seminar Series 2021 focuses on cultural diversity in Northeast Africa, giving several case studies from various perspectives.
Our next presentation, to be held tomorrow by Loretta Kilroe, will introduce an exciting example of so-called ‘provincial’ Kerma remains in the Northern Dongola Reach.
Site H25 was partly excavated in the last years and yielded settlement remains and evidence from the Kerma, New Kingdom and Napatan eras (Ross 2014; Porter 2019; Kilroe 2019). The site is, among others, shedding new light onto trade networks in New Kingdom Nubia. Because Loretta is an expert on ancient Egyptian and Sudanese pottery, she will focus tomorrow on ceramics and what they can tell us about frontier economics.
I am personally very much looking forward to this exciting presentation about an as yet little known but very important site! As usual, last minute registrations are still possible and highly welcome!
