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Monday, October 2, 2017

History News Network | What I’m Reading: An Interview with Archaeologist (and Historian) Joyce Tyldesley


http://historynewsnetwork.org/article/166899

What I'm Reading: An Interview with Archaeologist (and Historian) Joyce Tyldesley

Historians/History
tags: archaeology, interview, Joyce Tyldesley

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Erik Moshe is a freelance writer based in Northern Virginia and an HNN features intern.


Joyce Tyldesley is an archaeologist, Egyptologist, broadcaster, and a Senior Lecturer in the faculty of Biology, Medicine and Health at the University of Manchester. Tyldesley is President of Bolton Archaeology and Egyptology Society. She is the author of"Daughters of Isis: Women of Ancient Egypt" (Penguin History) (1995), "Hatshepsut: The Female Pharaoh" (1998), and "Nefertiti: Egypt's Sun Queen" (1999), "Cleopatra: Last Queen of Egypt" (2008), "Tutankhamen: The Search for an Egyptian King"(2012), among other books and publications.

What books are you reading now?

My teaching term has just ended, so I am currently relaxing by re-reading Elizabeth Peter's Amelia Peabody books. These deal with the late 19th and early 20th century excavation of several well-known Egyptian sites. They are of course fiction, but Elizabeth Peters was the pen name of the respected Egyptologist Barbara Mertz, and so alongside the mystery, they provide a fairly accurate account of life on an archaeological dig at this time.

What is your favorite history book?

It is very difficult to pick out a favorite. I love reading the works of James Baikie, a Scottish clergyman who wrote accurate and highly accessible books about ancient Egypt at the start of the last century. His works are outdated now, of course, but they provide an invaluable guide to the development of Egyptology. If I were to pick just one book it would have to be Barry Kemp's Ancient Egypt: Anatomy of a Civilization. A groundbreaking book for Egyptologists.

Why did you choose history as your career?

I had always liked history as a school subject, and I became fascinated by ancient Egypt when the 1972 touring Tutankhamun exhibition came to Britain. But I came from a family of scientists, and I did not realise that history or ancient history could be the basis of a career. So when it came time to specialise, I decided to study sciences with a view to becoming a medic. After two years of studying physics, chemistry and biology I realised that I was definitely not suited to life as a medic, so I had a re-think, and decided to study archaeology at Liverpool University. I followed that with a doctorate in prehistory at Oxford University. I found, and still do find, prehistory fascinating, but for me it lacks some of the human contact that we can get from reading texts. After a year of teaching prehistory, I therefore started to write about the women of ancient Egypt. My aim was to create accessible but factually accurate histories – the sort of book that I would have enjoyed reading as a student – about people who had been more or less ignored in the Egyptological literature. For many years I supported my writing career by working as an accountant and teaching evening-classes in Egyptology. Then, in 2007, I started to teach Egyptology online at Manchester University. I am based in the UK, but because I teach entirely online, I now have students all over the world.

What qualities do you need to be a historian?

I think that you need all the skills of a good detective; an insatiable curiosity, a passion for the people and events of the past, a willingness to spend hours tracing minute clues, an ability to analyze and evaluate evidence, and a willingness to abandon theories which, although appealing, do not fit with the known evidence. It also helps to love reading.

Which historical time period do you find to be the most fascinating?

I have just finished writing a book that considered the creation and post-excavation history of the world-famous Nefertiti bust, which is currently displayed in Berlin Museum. This has given me the opportunity to consider not only life in the later part of 18th Dynasty Egypt (c. 1390-1327 BCE) but also aspects of European history immediately before and after the Second World War. I found all of this to be fascinating, but I think that 18th Dynasty Egypt – a time of empire and monumental building - will always be my favourite time period.

Who was your favorite history teacher?

I have had the great luck to study with a wide range of excellent teachers. All made a contribution to my development as a historian. If I were to pick out one, it would be Professor Kenneth Kitchen of Liverpool University, a man whose enthusiasm for the past is truly inspiring, and whose generosity in sharing his knowledge is unrivalled.

What are your hopes for world and social history?

Egyptology – the study of ancient Egypt – has traditionally been regarded as a subject completely separate from the study of all other ancient societies. In the past it was possible to study ancient Egypt without giving any real consideration to events or people elsewhere in the world. This is now changing, as it is realized that the ancient Egyptians did not exist in a time "bubble": long may this continue.

Do you own any rare history or collectible books? Do you collect artifacts related to history?

I collect examples of Egyptianising jewellery; modern jewelry inspired by ancient Egypt. This reflects my interest in the transmission of ancient Egyptian history. Academics, students and history-buffs are likely to acquire their knowledge of ancient Egypt through research, conferences and reading, but these resources are specialist and not easily accessible; they have to be deliberately sought out. Many people absorb their knowledge of ancient Egypt indirectly, through films, fiction, and cultural influences such as fashion, art, and interior design. Jewelry offers a personal means of simultaneously decorating the body, appreciating the beauty of ancient Egyptian culture, and signaling an interest in the remote past. This is something that the Egyptians, whose graves have yielded large quantities of jewelry, would have appreciated. However, the Egypt represented in modern jewelry can be far removed from the land that the Egyptians themselves would have recognized.

What have you found most rewarding and most frustrating about your career?

The most rewarding aspect of my career has definitely been the links that I have made with other people who are as fascinated by the ancient past as I am.

My greatest frustration is with television history: the compulsion that TV producers have to take a fascinating and richly complex subject, strip it of all subtlety and argument, and present it as straightforward fact. Many people trust TV, and they trust that what they are being told is correct. They have no means of knowing that often they are being shown only half the argument.

How has the study of history changed in the course of your career?

I can't speak for the whole of history, but the study of ancient Egyptian history has undergone some remarkable changes over the past thirty years. We now consider ancient Egypt in its proper context, and not isolated from the rest of the world. And we have far less emphasis on tombs and temples, and more emphasis on social and daily life. Speaking personally, one huge change has been the introduction of online resources. I do all my teaching this way; I am therefore able to work with students all over the world who would otherwise be unable to attend university. As more and more museums and libraries make their collections and archives available online, more and more people have direct access to resources which were once reserved for academics only.

If you could sum up world history in one word, what would that word be? Why'd you pick it?

Fascinating: not a very original word, but a true one.

What is your favorite history-related saying? Have you come up with your own?

My favorite saying, "Evidence of absence is not evidence of absence" is simple and unoriginal, but true. When I was writing about Tutankhamun, and the persistent belief that his tomb carries an effective curse, I developed, somewhat tongue-in cheek, "Tyldesley's Law": "Any theory about the behavior, beliefs and abilities of the ancient Egyptians, no matter how unlikely, will be accepted as truth by someone."

This law can be applied to "big theories" (aliens, supernatural powers etc.) and "small theories" (the use of cosmetics, homeopathy etc.). Once aware of the law, it is impossible to avoid noticing just how often random inventions and innovations are attributed to the ancient Egyptians.

What are you doing next?

I am working on the proofs of my next book – Nefertiti's Face: the Creation of an Icon – which is to be published early in 2018 by Profile Books in the UK, and Harvard University Press in the USA. I am also working on developing more online Egyptological resources via Manchester University.


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(20) Top 10 Ridiculous Theories About the Ancient Pyramids of Giza - YouTube

https://youtu.be/DAr0HjWO2bU

Top 10 Ridiculous Theories About the Ancient Pyramids of Giza

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Published on May 4, 2017
The ancient pyramids at Giza have long been one of the wonders of the ancient world, and have captured imaginations for thousands of years. Even today, they would have been quite difficult to construct, and the incredible treasures found within, as well as the strange traditions of those who built them, has only added fuel to all of the speculation about them. While most Egyptologists believe that the Pyramids were originally meant as burial chambers and built using clever but primitive methods, many theorists disagree and have come up with their own ideas on what they were actually used for, and how they were actually built.

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British Museum - British Museum Studies in Ancient Egypt and Sudan (BMSAES)


http://www.britishmuseum.org/research/publications/online_journals/bmsaes.aspx
On 09/29/17 06:15, Charles Jones wrote:
Open Access Journal: British Museum Studies in Ancient Egypt and Sudan (BMSAES) [First posted in AWOL 8 October 2009. Updated 29 September 2017]

British Museum Studies in Ancient Egypt and Sudan (BMSAES)
ISSN: 2049-5021 (on-line)
The British Museum Studies in Ancient Egypt and Sudan(BMSAES) is a peer-reviewed, academic journal dedicated to presenting research on all aspects of ancient Egypt and Sudan and the representation of these cultures in modern times.
BMSAES is open-access: all articles in this journal can be viewed and downloaded free-of-charge.
This journal offers scholars the opportunity to include a large number of colour images, and other multimedia content, where appropriate to the article. Accepted papers will be published as soon as possible: there is no defined publication schedule or deadlines, as with print journals. The articles do not need to concern British Museum objects or projects.
For more open access publications of the British Museum, see here.



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Egypt Centre, Swansea: A hollow scraper from Armant


http://egyptcentre.blogspot.com/2017/10/a-hollow-scraper-from-armant.html
On 10/02/17 08:01, Carolyn Graves-Brown wrote:

A hollow scraper from Armant

A hollow scraper from Armant

This large crescent-shaped piece of flint is flaked all over. It has one concave edge 100 mm across and some cortex (the outside of the original flint pebble or slab) is visible. Hollow scrapers are usually found in the Thebes area and seem to be Middle Palaeolithic (around 300,000 years old). This example is from Armant, 12 miles South of Thebes. The brown patina shows it to be Palaeolithic.

From Seligman 1921, p. 124
Such items were described by General A. H. Lane Fox Pitt-Rivers in 1882. In 1921 Seligman suggested that these were probably prepared cores with the hollow retouched. One can imagine that they may have been used to scrape cylindrical hafts for other artefacts. However, what these were actually used for and why they have only been found around Thebes remains a mystery.












Hérisson et al 2016, fig. 22







Outside of Egypt there is a similar example from the Acheulean of La Grande Vallée at Colombiers (Hérisson et al 2016, fig. 22).



  




References

David Hérisson, Jean Airvaux, Lenoble Arnaud, Daniel Richter, Emilie Claud and Jerome Primault 'Between the northern and southern regions of Western Europe: The Acheulean site of La Grande Vallée (Colombiers, Vienne, France)' Quaternary International, 2016, 108–131.

Pitt Rivers, L. F. 1882, 'On the Discovery of Chert Implements in Stratified Gravel in the Nile Valley Near Thebes', Journal of the Anthropological Institute of Great Britain and Ireland, 11, 382–400.


Seligman, C.G. 'The Older Paleolithic Age in Egypt', Journal Royal Anthropological Society of Great Britain and Ireland, 1921, 51, 115–153.


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Minya celebrates Evangelical Church's renovation after assailed by Morsi supporters - Egypt Today


http://www.egypttoday.com/Article/2/25541/Minya-celebrates-Evangelical-Church-s-renovation-after-assailed-by-Morsi

Recent rennovations of Evangelical Church of Beni Mazzar (file photo)

Minya celebrates Evangelical Church's renovation after assailed by Morsi supporters

Sun, Oct. 1, 2017

CAIRO – 1 October 2017: The Evangelical Church of Beni Mazzar has been inaugurated on Saturday after being fully renovated. The inauguration ceremony was witnessed by Security Directorate Chief General Mamdouh Abdel Monsef, Minya University Head Gamal Eddin Aboul Magd, and other officials and statesmen.

Andrea Zaki, the president of the Protestant community in Egypt, and a representative of the Engineering Authority of the Armed Forces participated in the ceremony.

The Armed Forces recently established, restored and upgraded 69 churches and Coptic Orthodox, Catholic and Evangelical facilities.


Recent rennovations of Evangelical Church of Beni Mazzar (file photo)

The Evangelical Church is the last Christian establishment to be restored among 69 sabotaged and burned churches in Minya. The restoration works were carried out by the Engineering Authority of the Armed Forces and mandated by President Abdel Fatah al-Sisi.

"The Young Men's Christian Association (YMCA) headquarters is the first building that had been renovated several months ago," Bedewy said during "The Great Family" ceremony, which brought together the Muslim Youth Association and the YMCA. The ceremony was attended by Major-General Mamdouh Abdel Monsef, the head of Minya Security; Jamal Abul-Magd, the president of Minya University; along with a large number of the governorate's executive and parliamentary leaders.

St. Marks Coptic Cathedral

Egypt finished repairing the church adjacent to St. Marks Coptic Cathedral, which was the site of an explosion in December 2016, the Armed Forces said in a statement.

The blast, which coincided with the Muslim celebration of the Prophet's Birthday on December 11, killed 27 and injured dozens of worshipers, many of whom were women and children attending the Sunday mass at the time.

St. Marks Coptic Cathedral is considered one of Egypt's most symbolic religious sites for Copts. The attack was claimed by the Islamic State.

Other Churches restoration

In the governorate of Fayoum, some 100 kilometers southwest Cairo, the Armed Forces are working to restore and renovate five churches, four Coptic Orthodox ones and an Evangelical church.

In 2012, the Armed Forces promised to repair and restore ruined churches and buildings, but have so far been able to do so in only a handful of cases. On Christmas Eve 2016, President Sisi promised that the Armed Forces would carry out all the repairs and restorations in 2016. "It's not a favour," he said. "We owe this to you."

The churches undergoing renovation were attacked in August 2013 on the day pro-Morsi sit-ins in Cairo were dispersed, with the ensuing hours seeing sectarian attacks against Christians in Upper Egypt, where the Coptic population is relatively large.

Sisi, who was defense minister at the time, immediately announced that the Armed Forces would pay the costs of renovating and rebuilding all churches damaged in the attacks that lasted over 12 hours.

In October 2013, the Egyptian Family House called for an initiative to renovate the damaged houses of worship and opened a bank account to receive donations.

The Family House is an authority launched by Egypt's Al-Azhar – the country's highest Muslim Sunni authority –immediately after the deadly 2011 bombing of the Two Saints Church in Alexandria, one of the most infamous attacks on churches in the country's modern history.

The Family House's mission is to unite Muslim and Christian Egyptians to ease sectarian strife.


Although Christians only make up roughly 10 percent of Egypt's 90 million, many Islamists blamed Copts for the massive, nationwide protests that preceded Morsi's ouster on July 3, 2013.

The attacks following the dispersal of two pro-Morsi sit-ins targeted churches and Christian religious institutions, as well as Coptic-owned properties including six Christian schools, 60 houses, 85 shops, three hotels and 80 vehicles. A number of Christians were also killed in the attacks.

On August 14, 2013, Security Forces set out to disperse Muslim Brotherhood sit-ins in Nasr City's Rabaa Al Adawiya, and in Nahda Square, Giza.


Recent rennovations of Evangelical Church of Beni Mazzar (file photo)

According to a report issued by Coptic rights group, Maspero Youth Union (MYU), supporters of the Muslim Brotherhood, the group from which Morsi hails, destroyed and set fire to around 65 Churches. Some of these churches, according to the report, dated as far back as the fourth century.

Bishop Pimen of Upper Egypt's Naqada and Qus villages, who is also the head of the crisis committee of the Coptic Orthodox Church, said the engineering unit of the Armed Forces has set a three-stage plan to renovate and rebuild the churches, monasteries and other institutions.

"The first and second stages of renovations are finished. The first stage included 20 churches with renovations costing EGP 70 million ($8.9 million), while the second stage included 21 churches costing EGP 9.5 million ($1.2 million)," he said. "Now we are working on the third stage, which includes 24 churches at a cost range of EGP 118-125 million ($15-16 million)."

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Love, marriage and divorce in Ancient Egypt - Egypt Today


http://www.egypttoday.com/Article/4/25686/Love-marriage-and-divorce-in-Ancient-Egypt
King Tutankhamen and Queen Ankhesenamun [Fragmented from Zahi Hawas' book]

Love, marriage and divorce in Ancient Egypt

Mon, Oct. 2, 2017

CAIRO – 2 October 2017: Egyptians inherit many social traditions and customs from their early historic roots, so Egypt Today will give a quick overview on the history of love, marriage and divorce.

"Love your wife and make her happy as long as you live." One of the Ancient Egyptian thinker Ptahhotep's wisdoms.

He stressed that love is the main basis for marriage in ancient Egyptian life.

The Ancient Egyptians portrayed scenes of love and respect between men and their wives on the walls of temples.

They also married young, with men often marrying by the age of 17 and women by the age of 14, according to Zahi Hawas in his book, "Family in the Period of Ancient Egyptians."

Having a home, a well-respected job, and agreement between the couple were the main conditions for any marriage in Ancient Egyptian society, as is the case nowadays.

Women had the freedom to choose their husbands which indicated their position in society. However, they did have some restrictions in marriage as royal family members weren't allowed to marry members of the public, in order to maintain the purity of their royal blood.

Despite this restriction, a number of marriages between royalty and common folk did occur such as the marriage of King Amenhotep III and Queen Tiya.

The most well-known love stories in Ancient Egyptian history are those of Isis and Osiris, which is the center of Egyptian mythology, and King Tutankhamen and Queen Ankhesenamun, according to the book.

Commoners also married their family members like royalty did.

The monuments of Ancient Egyptians do not provide a lot of information about marriage rituals, although we do know that rings and a dowry were core parts of marriage.


King Amenhotep III and Queen Tiya

Marriage documentation began in the 22nd Dynasty and husbands recited oaths before an audience. The bride's father gave his daughter a part of his properties.

The bride would contribute in the preparation of their home by buying furniture and textiles, while the groom would gift her with golden accessories.

A list of furniture bought as part of a wedding was documented in Hawas' book. The list included a bed, dining tables, a number of chairs, boxes for keeping clothes and accessories, make-up tools and perfume bottles.

The husband had social and legal obligations to his wife as well, such as providing her with means, respecting her, not commanding her and being loyal to her.

On the other hand, the wife was obliged to keep the house clean, take care of her husband, and share her money and prosperity with him as well, in addition to tending to her children.

The wife also had the right to complain to her family.


Ancient Egyptian Family

Regarding divorce, it was legal in select circumstances. Couples could divorce if they presented evidence of betrayal, hatred or illness.

Regardless of gender, the spouse requesting the divorce was obliged to pay half the dowry to the other. After the divorce, the wife would receive an official document, subsequently allowing her to remarry. --
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All Forms of Support to the LGBT Community to be Banned on Media Outlets: SCMR | Egyptian Streets


https://egyptianstreets.com/2017/10/01/all-forms-of-support-to-the-lgbt-community-to-be-banned-on-media-outlets-scmr/

All Forms of Support to the LGBT Community to be Banned on Media Outlets: SCMR

The Supreme Council for Media Regulation (SCMR) has released an order to ban all forms of support towards the LGBT community on Media outlets.

Head of the SCMR Makram Mohamed said in a statement that homosexuality is a 'shameful disease' and shouldn't be promoted on media. It further added that homosexuals should not be allowed to integrate unless they receive treatment in order to maintain public morality.

Additionally, they should only appear on media outlets to repent and admit that it is an unacceptable behavior.

Mohamed continued in his statement that this decision does not mean turning a blind eye on the 'disease', but rather encourage its treatment. He said that this is where the role of media emerges, as it should shed light on the dangers of homosexuality and not on the supporters who try to validate these acts and promote them as basic human rights.

Mohamed went on to say that what western cultures are calling for and trying to normalize cannot be applied in Egypt because the latter has a different set of social and religious basis.

In response, international rights organization Human Rights Watch (HRW) called on Egypt to stop arresting and harassing homosexuals.

A controversy over homosexuality has recently surfaced in Egypt after rainbow flags had been raised in the concert of the Lebanese rock band Mashrou' Leila.

Police arrested seven concert-goers, on charges of inciting 'debauchery', after they raised a rainbow flag; they will also be subject to anal examinations.

Moreover, the Syndicate of Musical Professions banned Mashrou' Leila from performing in Egypt.

Earlier in April, President Abdel Fatah al-Sisi issued a decree to establish three new bodies to regulate the work of the media in Egypt.

The three bodies are the Supreme Council for Media Regulation (SCMR), National Press Authority (NPA) and the National Media Authority (NMA).

The SCMR has been formed to regulate media and press affairs.

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Egyptian Population Reaches 104.2 Million: CAPMAS | Egyptian Streets


https://egyptianstreets.com/2017/10/01/the-egyptian-population-reaches-104-2-million-capmas/

Egyptian Population Reaches 104.2 Million: CAPMAS

Egyptian population hits 104.2 million; 94.98 million live within Egypt while 9.4 million live abroad, said Abu Bakr El Gendy, the head of Egypt's Statistics Body Central Agency for Public Mobilization and Statistics (CAPMAS).

A conference was held on Saturday to announce the population growth in Egypt for the year 2017. The conference was attended by President Abdel Fatah al-Sisi, Prime Minister Sherif Ismail, Parliament Speaker Ali Abdel-Aal, as well as a number of Egypt's cabinet and senior officials.

Census data revealed that Egypt's capital Cairo and Giza governorate have a combined population of 18.1 million. Youth aged 15 to 24 years old constitute 18.2 percent of the total population. And about 68 percent of the population is married.

While Egypt enjoys a wealth of human capital, the new data and statistics raise concerns on issues of economic growth, unemployment rates and minimum wages and family planning programs among others.

Egypt suffers from 12 percent unemployment rate, according to CAPMAS report in 2016. About 18.4 million are illiterate, which equals quarter the population, out of that figure, 10.6 million are females.

As for the currency, the Egyptian pound still struggles against the US dollar. The official selling price of the US dollar stands at approximately EGP 17.70.

Egypt, the most populous Arab nation, has been struggling economically to allow its reforms to make a difference to the country's poor majority.

Earlier in November 2016, Egypt launched an economic reform program as part of the IMF deal aiming to achieve financial stability,  promote growth and alleviate poverty.

The reforms introduced included the floatation of the currency and lifting state subsidies on fuel among others.

Moreover, the International Monetary Fund (IMF) released a report on September 26  saying that Egypt is "off to a good start" and it further evaluated Egypt's economic status.

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Egyptian Jeanne d'Arc presents Egypt in several internation film festivals - Daily News Egypt


https://dailynewsegypt.com/2017/10/02/egyptian-jeanne-darc-presents-egypt-several-internation-film-festivals/

Egyptian Jeanne d'Arc presents Egypt in several internation film festivals


Iman Kamel's documentary Egyptian Jeanne d'Arc takes a tour presenting Egypt from South to West in several film festivals. Starting with Malmo Arab Film Festival in Sweden taking place fro 6-10 October, before it goes to Arabisches Filmfestival Tübingen in Germany taking place from 6 to14 October, and the Arab Film Festival in Rotterdam(11-15 October).

The documentary tells the story of Egyptian women's resistance since the 25 January revolution, thorough mythic story elements, poetic narration, and dance. The film is co-produced by Nomad's Home Production (Iman Kamel) and Linked Productions (Talal Al-Muhanna).

Egyptian Jeanne d'Arc was nominated for the 2013 Arab-German Film Prize of the Robert Bosch Stiftung Foundation in Germany. It landed its world premiere within the Muhr Feature competition at the Dubai International Film Festival. The Culturist has selected the film as one of the 30 Must Watch films at the 2016 edition of DIFF. Egyptian Jeanne D'Arc also competed within the Plaza 6 Program, which screens films from developing countries, at the Eurasia International Film Festival in Astana, Kazakhstan.

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An archaeologist remembered - Al Ahram Weekly


http://weekly.ahram.org.eg/News/22517.aspx

An archaeologist remembered

Egyptian archaeologist Atteya Radwan is remembered in the latest edition of the Annales du Service des Antiquités de l'Egypte, writes Hussein Bashir


Atteya Radwan
The death of Egyptian archaeologist Atteya Radwan in 2012 was a great shock to me personally and to many other archaeologists and Egyptologists all over the world.
I had known Radwan for a long time, but I have never been able to forget my first meeting with him at the prehistoric site of Nabta Playa in Egypt's southwestern desert where we were working together on an expedition run by Southern Methodist University in the United States under the supervision of the late Fred Wendorf.
Radwan was a very brave, supportive and generous man, qualities that were immediately evident on our first meeting, and he had an amazing sense of humour. He was one of the few individuals that you are never likely to forget even after a single meeting. For many people, he was a best friend.    
The Ministry of Antiquities has now dedicated Volume 88 of its Annales du Service des Antiquités de l'Egypte to Radwan. It includes reports and articles on different Egyptological topics by Egyptian and foreign Egyptologists and archaeologists, as well as a review of my own recent book Voice and Image in Saite Egypt: Self-Presentations of Neshor Named Psamtikmenkhib and Payeftjauemawyneith (Wilkinson Egyptology Series Volume II. Tucson: University of Arizona).
The volume has been produced in recognition of the great achievements, sincere dedication, and hard work of Radwan in the service of Egypt and its antiquities and museums.
Radwan held a position as an archaeologist at the Egyptian Antiquities Organisation (EAO), later the Supreme Council of Antiquities (SCA), and now the Ministry of Antiquities. He held prestigious positions at the SCA, where he as head of the Museums Sector and of the Central Administration for Upper Egyptian and Oasis Antiquities in the Ancient Egyptian Antiquities Sector.
Radwan was born on 5 March 1953 in Daqahleya and graduated from the Department of Graeco-Roman Antiquities in the Faculty of Arts at Alexandria University in 1975. He started his career at the EAO as inspector of ancient Egyptian antiquities in Daqahleya in 1978 and then of Abu Simbel in 1984, becoming chief inspector of antiquities in 1986.
In 1997, he became director of Aswan and Nubia Antiquities, and in 2001 he was promoted to director of the Desert Antiquities Administration, also becoming director of the Excavation Administration and supervisor of Under-Water Archaeology in the Ancient Egyptian Antiquities Sector in 2002. He had been a member of the Permanent Committee of Ancient Egyptian Antiquities at the SCA since 2002.
In 2005, he became the director of the Delta, Sinai, and Northern Coast Antiquities in the Ancient Egyptian Antiquities Sector, and in 2007 he was appointed head of the Central Administration for Upper Egyptian and Oasis Antiquities in the same sector. He was later appointed head of the Museums Sector and then head of the Egyptian Antiquities Museum at the Egyptian Academy of Arts in Rome.
Radwan took part in various courses on fieldwork and excavation, such as that given by the Southern Methodist University in Texas in 1992, and on excavation, mapping, and archaeological surveying, such as that organised at Washington State University in 1994. He was appointed the supervisor of SCA archaeologists at the Mit Rahina Field School with the American Research Centre in Egypt (ARCE) in 1995, becoming head trainer in 1996 and deputy director in 1997. With the cooperation of the ARCE and Southern Methodist University, he trained SCA archaeologists on excavating prehistoric sites, mapping and archaeological surveying in 2000 and 2003.
He also participated in the excavation of the site of Sirte in Libya in 2003 and supervised a training course for Egyptian archaeologists at the Scientific Centre in Sinai in 2004-2005 and in Luxor in 2005.
Radwan took part in many international and national conferences and symposia in Egypt and abroad, including his participation in a conference on desert antiquities at University College London in the UK in 1998 and at a later conference on Egyptology in Trier in Germany. He gave presentations at the German Archaeological Institute in Heidelberg and Berlin and at the University of Gottingen in 1999. He also accompanied the Ramses II exhibition in Dallas, Texas, in 1989, and the Egyptian exhibition in Basel, Switzerland, in 2004.
He worked with many foreign archaeological expeditions in Egypt, such as that of the Brooklyn Museum to the Valley of the Kings in 1979, the Austrian expedition to Faqus in the Sharqeya governorate in 1980, the American Prehistoric Expedition to the Western Desert in 1980, the German expedition to Qantir in Faqus in 1981-1982, and the American Prehistoric Expedition to Wadi Al-Qubaneya west of Aswan in 1981-1984.
He excavated at many archaeological sites in Egypt, including Tabosiris Magna in 2005-2007, Al-Dabaa on the Northern Coast in 2007, Luxor in 2003, the Dakhla Oasis in 2002-2005, and Edfu in 1998. He was head of the archaeological team for the drainage project at the Karnak and Luxor Temples in Luxor. In 2012, he left his position at the Egyptian Academy of Arts in Rome and returned to Cairo as a result of illness. He died while still holding the position in his beloved home city of Mansoura.
Radwan has been sorely missed, and his death at such a young age was a great loss to Egyptian archaeology even as his achievements will remain appreciated forever as the appearance of the present edition of the Annales du Service des Antiquités de l'Egypte testifies.
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Ancient Egyptian Animals Had a Place in the Afterlife. Here’s Why. - The New York Times


https://www.nytimes.com/2017/10/01/arts/design/soulful-creatures-animal-mummies-in-ancient-egyptian-brooklyn-museum.html

Ancient Egyptian Animals Had a Place in the Afterlife. Here's Why.

An X-ray of a mummified ibis, on view as part of the Brooklyn Museum exhibition "Soulful Creatures: Animal Mummies in Ancient Egypt." Credit Brooklyn Museum

Doggie day care. Cat cafes. Pet grooming emporiums. Animal memorial parks. Is any population more deeply engaged with its fellow creatures than contemporary Americans?

Discover the ancient Egyptians.

You can do just that at the Brooklyn Museum, which is presenting the New York debut of what its officials think is the first exhibition ever on an intriguing, if slightly macabre, topic: animal mummies.

Photo
The same ibis mummy in its wrappings at the Brooklyn Museum. The ancient Egyptians associated the bird with Thoth, god of magic and wisdom. Credit Sarah DeSantis/Brooklyn Museum

They "are probably the most numerous object to come from ancient Egypt," said Yekaterina Barbash, the museum's associate curator of Egyptian art, in an interview during the show's installation. (A dog cemetery at the burial ground in Saqqara alone yielded seven million.) After the museum's staff discovered dozens of neglected and uncataloged animal mummies from its own Egyptian collection in its storerooms, she said, "we wanted to figure out how these huge numbers — millions upon millions — actually functioned."

The result is "Soulful Creatures: Animal Mummies in Ancient Egypt," which includes not only 30 examples (and a solitary human one for comparison), but also coffins and funerary jars, along with related sculptures, decorative objects, offering tables and inscribed slabs. There is also one distinctly 21st-century touch: CT scans showing — sometimes surprisingly — what is really inside those containers and linen wrappings.

Although nothing survives that specifically explains the mummies' purpose, Egyptologists do know the ancients' attitude: Beasts were not inferior to people. "The Egyptians also believed that animals have souls, which is a real break from their neighbors in the Mediterranean," said Edward Bleiberg, senior curator of Egyptian, classical and ancient Near Eastern art, who organized the show with Dr. Barbash. (The contemporaneous Hebrew, Greek and Roman cultures either condemned or ridiculed this tenet.)

Still, the curators have taken pains to erase some popular misconceptions. The ancient Egyptians did not worship entire species — not even their splendid cats, whose mummies, well represented in the exhibition, sometimes appear in casings bearing traces of their original gilding.

"These weren't your run-of-the-mill New York City cat that would sleep by the window," said Dr. Anthony Fischetti, a staff doctor and the head of diagnostic imaging and radiology at the Animal Medical Center in Manhattan, who helped identify the mummified remains. "Ancient cats tended to have a longer nose and greater length to their skull."

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A cat coffin with a mummy is part of the Brooklyn Museum show. Credit Sarah DeSantis/Brooklyn Museum

Nor did the Egyptians believe that their gods actually took animal, or half-animal, form, Dr. Barbash said. Art depicting the deities as creatures is more metaphorical, illustrating qualities they were thought to have.

Because, for instance, jackals and wild dogs roamed near desert burial grounds, "they were seen as protectors of the deceased," Dr. Barbash said. Their keen senses also led them to be represented as Anubis, the deity who guides the dead into the underworld. (Appropriately, a grand painted wooden Anubis, from the first millennium B.C., stands sentinel at the entrance to "Soulful Creatures.")

Although such animals enjoyed spiritual equality with humans, ancient Egyptians still ate meat and put domestic beasts to work. Most animal mummies buried with people, like those of ducks and geese, were intended as food for the departed; a smaller number were royal pets. Those interred separately, however, had religious significance, and no creature was considered too small: The show, running through Jan. 21, includes mummified scarab beetles, associated with creation mythology, and even tiny shrews.

"Shrews are actually capable of killing snakes," Dr. Bleiberg said, "and because snakes threatened the sun god, Re, any animal that killed snakes was seen as a protector."

The ancient Egyptians also regarded certain individual animals, especially cattle with specific markings, as incarnations of particular gods. After death, these were mummified and buried with great pomp. Egyptologists have interpreted the more ordinary animal mummies, however, as divine offerings, gifts of gratitude. But because all creatures were believed to have souls that could merge with the deities' souls after death, Dr. Bleiberg proposes a different view: The mummies were pleas for help rather than thank yous.

"We think that if you had a particular request," he said, "you would arrange with the priests to have an animal mummy made of the proper type to approach the god you wanted to approach." Inscriptions and ancient letters in animal tombs, asking for favors ranging from good health to revenge, bolster his theory. Dr. Bleiberg asserts that this mummification became an industry, with temples devoted to the animals' breeding, nurturing and ultimate sacrifice. Wealthy customers could afford bronze mummy fittings and elaborate coffins like some of those in the show.

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A baboon appliqué from an animal mummy, possibly from Saqqara, Egypt. Credit Gavin Ashworth/Brooklyn Museum

Analyses of the cases' interiors, however, sometimes astonished the curators. "We could really compare different mummies," said Tina March, an associate conservator who worked on the exhibition with Dr. Fischetti and Lisa Bruno, the museum's chief conservator.

She pointed to a mummified ibis, a bird associated with Thoth, god of magic and wisdom. While the mummy has a human shape and a detailed wooden bird's head attached, a CT scan reveals "just a bundle of feathers" inside. Other scans show partial remains or two mummies in a single case; one cat mummy contains only sand and pebbles. The curators don't know if these versions were created for less affluent customers or indicated that Egyptian priests weren't always honest with their clientele.

Other mummies, though, offer glorious secrets. One of the most impressive in "Soulful Creatures" is a huge cat, probably wild, with an elegantly painted cartonnage, or plaster case, circa 750-390 B.C. The case is inscribed with a title that translates as "Osiris — the Cat," linking the animal's soul with Osiris, the powerful god ruling the afterlife.

But what really struck the curators showed up on a scan: "The front paws are crossed as a human mummy's hands would have been placed," Dr. Barbash said. "This animal was really embalmed very much like the humans."

No one knows, however, if the animal's position was a matter of reverence or convenience. Like so much of ancient Egypt, this cat retains its mystery.

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