Analysing spatial patterns in GiE 003: The unusual gap in Trench 3

The post-excavation processing of the Kerma cemetery GiE 003 is in full swing (see also an earlier blog post). There are some interesting observations regarding the diachronic development of the site and also its spatial organisation. A case study on the latter is presented below.

Trench 3 excavated in GiE 003 yielded Classic Kerma burial pits (Budka et al. 2023, Budka 2024). The trench is situated in the northwestern extent of our excavations at the site. It shows a relatively large area on its eastern side in which no burial pits were found. This apparent ‘gap’ contrasts with the surrounding areas, which show dense burial activity and graves laid out very regularly in the same orientation. Such a deliberate avoidance of this area raises some questions about ceremonial practices associated with the cemetery’s use.

Plan of Trench 3 in GiE 003 with Kerma burial pits and an area void of graves around an irregular pit.

In the middle of the area in question, a shallow depression with an irregular outline was found. First thought to be an unfinished burial pit, it might in fact be a marog-digging pit. Its dimensions are 1.97 meters in length, 1.67 meters in width, and 0.23 meters in depth.

Possible marog-digging pit in Trench 3 after excavation. Photo: J.M.A. Gomez, © DiverseNile project.

The pit was dug into the alluvial soil and found filled with compacted sand, containing numerous brownish-grey clay clumps, medium to large in size,. Some human remains were found in the northeastern part of the pit − most likely coming from nearby burial pits. Most of the burials in Trench 3 appear to have been looted and dispersed human bones were found across the surface of the trench.

Of course, it is also possible that the pit itself was cut by the ancient looters (maybe in Medieval times) when they were looking for burial pits at the site.

Nevertheless, the gap between the otherwise evenly aligned east-west graves is unlikely to be coincidental. One possible explanation for the gap in burial pits in Trench 3 is that we have cut into an area used for funerary practices and intentionally kept clear of graves. Although, as we have not excavated the entire cemetery, this is still difficult to fully judge.

Interestingly, similar spatial patterns can be observed at Ukma, another provincial Kerma cemetery, where areas void of graves are in particular present in the southern part between Classic Kerma burial pits which are comparable to those at GiE 003 (see Vila 1987, general plan of the site). These recurring patterns suggest that such gaps were common in Kerma cemeteries.

Further analysis, including additional excavations of GiE 003 and comparison with other Kerma cemeteries, might allow us to better understand the reasons for these gaps. A better comprehension of the spatial dynamics of Trench 3 within the context of GiE 003 could provide new insights into patterns of funerary practices during Kerma times.

References:

Budka et al. 2023 = Budka, J., Rose, K., Ward, C., Cultural diversity in the Bronze Age in the Attab to Ferka region: new results based on excavations in 2023, MittSAG 34 (2023), 19–35.

Budka 2024 = Budka, J., Introduction. Regionality of resource management in Bronze Age Sudan: an overview and case studies, in: J. Budka and R. Lemos (eds), Landscape and resource management in Bronze Age Nubia: Archaeological perspectives on the exploration of natural resources and the circulation of 751 commodities in the Middle Nile; Wiesbaden 2024, 19–33.

Vile 1987 = Vila, A. (avec les contributions de Guillemette Andreu et de Wilhem van Zeist), Le cimetière kermaïque d’Ukma Ouest, Paris 1987.

Pastoralism in the Kingdom of Kerma: upcoming lecture

I am delighted to announce that the DiverseNile Seminar Series 2022 continues after our short summer break. Next Tuesday, Sept 27, Jérôme Dubosson, Université de Neuchâtel, will talk about “Living and dying with livestock: Some thoughts on pastoralism in the Kingdom of Kerma during the 3rd and 2nd millennia BCE.”

Trained in archaeology and anthropology, Jérôme wrote his doctoral thesis on the cultural and social role of cattle among pastoralists in North East Africa. His interdisciplinary research aims to better understand the development of African pastoralism in time and space. Since 2007, Jérôme has been working with the Swiss Archaeological Mission in Kerma. He recently wrote the article “Cattle Cultures in Ancient Nubia” for the Oxford Handbook of Ancient Nubia (2021).

In this article, he gives a very useful overview of the ritual and cultural role of cattle in Nubian pre- and protohistoric societies according to archaeological findings like bucrania and engraved figures of cattle in rock art.

The question of the use of bucrania is also a very interesting one for our DiverseNile project. As Jérôme remarks, such deposits are mostly attested in the rich tombs in the main centres of the Kerma empire, at Kerma and Sai Island (Dubosson 2021). In marginal cemeteries of the Kerma kingdom, bucrania are rare and animal deposits are mainly found as meat offerings inside the grave. This also holds true for two of the Kerma cemeteries in our MUAFS concession, at Ferka (3-G-19) and Ginis (GiE 003) as well as for their closest parallels, the cemeteries of Ukma and Akasha in the Batn el-Haggar. Since all these marginal sites, especially GiE 003, find otherwise close parallels in the cemeteries at Sai, this really seems to relate to varying funerary customs in the hinterland of the northern Kerma stronghold.

There is much potential in further research on provincial Kerma cemeteries – as Carl Walsh recently pointed out in an inspiring article with an exciting fresh approach, social and funerary practices in the Kerma kingdom seem to reflect complex interactions between regions and communities in what can be called a “pastoral state” (Walsh 2022). We still know little about the internal structure of this state, but we should probably consider various hierarchical local responses determined by different communities’ ability to consume (cf. Lemos and Budka 2021). In this respect, the different roles of livestock within such marginal communities and regions – despite of a central value given to cattle – are of key interest.

For now, I am very much looking forwards to Jérôme’s upcoming lecture!

References

Dubosson 2021 = Dubosson, J., Cattle cultures in Nubia, in: Emberling, G. & Williams, B. (eds.), The Oxford Handbook of Ancient Nubia, Oxford 2021, 908-926, https://doi.org/10.1093/oxfordhb/9780190496272.013.48

Lemos and Budka 2021 = Lemos, R. and Budka, J., Alternatives to colonization and marginal identities in New Kingdom colonial Nubia (1550-1070 BCE), World Archaeology 53/3 (2021), 401-418, https://doi.org/10.1080/00438243.2021.1999853

Walsh 2022 = Walsh, C., Marginal communities and cooperative strategies in the Kerma pastoral state, JNEH 10 (2022), https://doi.org./10.1515/janeh-2021-0014