British Museum blog

Ancient human remains from Sudan: training future specialists


Michaela Binder, Durham University

Sudan has perhaps one of the richest and most fascinating archaeological records in the world. Construction projects such as roads and dams are an increasing threat to its cultural heritage which prompts a large number of salvage excavations by Sudanese and international teams. Accordingly, as a large number of archaeological sites are cemeteries, the amount of human remains housed in museums and universities for use in research is steadily growing.

The pyramid cemetery at Meroe

The pyramid cemetery at Meroe, a UNESCO World Heritage site since April 2011

Despite the fact Sudan has many excellent archaeologists, the scientific potential of human remains – which can increase our knowledge about many aspects of past human cultures – is not fully harnessed. This is mainly due to the fact that there is relatively little training in the study of human remains within the country itself.

Recognising this problem, the British Museum’s Amara West project has instigated a Bioarchaeology Field School, generously funded by the Institute of Bioarchaeology. I am currently in Khartoum running a one-week workshop at the National Council of Antiquities and Museums (NCAM). Over the course of the workshop, nine participants, including senior members of NCAM and archaeologists from the universities of Khartoum, Shendi, Bahri (Juba) and Wadi al-Nil, will gain a basic understanding of the study of human remains, the methods involved and the potential information that can be obtained.

Workshop participants learning anatomy using a plastic skeleton.

Workshop participants learning anatomy using a plastic skeleton.

During the first few days, we have been busy learning about the anatomy of the human skeleton. Following practice on a plastic skeleton, the participants get hands-on experience with skeletons excavated at the Meroitic cemetery at Berber, by workshop participant Mahmoud Suleiman Bashir, an inspector at NCAM.

We have also visited excavations at al-Khiday near Khartoum, a multi-period site with cemeteries of the Pre-Mesolithic, Neolithic and Meroitic periods, where Tina Jakob of Durham University, who works on the human remains of Al-Khiday, gave a talk about her research.

Site visit to Al-Khiday. Tina Jakob showing participants the Meroitic burial she is excavating

Site visit to Al-Khiday. Tina Jakob showing participants the Meroitic burial she is excavating

You can read more about our discoveries at Amara West on the British Museum website where we have uploaded new pages about the excavation of a Ramesside house at the town, and post-New Kingdom burials in cemetery C.

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Filed under: Amara West, Archaeology, Research, , ,

3 Responses - Comments are closed.

  1. laura says:

    awesome;)

    Like

  2. laura says:

    awesome this is fasinating;)

    Like

  3. veg-ease says:

    I don’t think that it is okay to dig up bones and touch someone like this. This is Africa have respect especially for the dead. Jah love and bless us.

    Like

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It's Toulouse-Lautrec's 150th birthday! Here's his poster for a Parisian cabaret 
#history #art #artist #Paris Although this gilded cartonnage mask of a mummy conveys vitality and alertness, the features are more bland and idealised than those of other masks. The eyes, ears, nose, mouth and chin are highly stylised and not fully integrated into the face. The collar, the wig and the necklace with an ankh (‘life’) pendant, are attributes showing that the deceased has entered the afterlife and been assimilated with the gods. A winged scarab beetle on the top and images of gods on the back also emphasise the funerary character of the mask.

The use of gold was connected to the belief that the sun god Re, with whom the mummy hoped to be united, had flesh of pure gold. The back of the wig is decorated in many colours, with a row of deities, a ba and falcon with outstretched wings and seven short columns of near-unintelligible hieroglyphs.

See this cartonnage mask in our exhibition #8mummies – now extended until 19 April 2015.
#MummyMonday #mummies Another #MummyMonday space: it's Room 63 – together with Room 62 known as the Roxie Walker Galleries of Egyptian death and afterlife: mummies. Possibly the most famous galleries in the Museum, they are the next spaces in our #MuseumOfTheFuture series. Death and the afterlife held particular significance and meaning for the ancient Egyptians. Complex funeral preparations and rites were thought to be needed to ensure the transition of the individual from earthly existence to immortality.
Mummification, magic and ritual are investigated through the objects on display in Rooms 62–63. These include coffins, mummies, funerary masks, portraits and other items designed to be buried with the deceased. Modern research methods such as x-rays and CT scans are used to examine the mummification process. As it's #MummyMonday here's Room 62 – together with Room 63 known as the Roxie Walker Galleries of Egyptian death and afterlife: mummies. Possibly the most famous galleries in the Museum, they are the next spaces in our #MuseumOfTheFuture series. Death and the afterlife held particular significance and meaning for the ancient Egyptians. Complex funeral preparations and rites were thought to be needed to ensure the transition of the individual from earthly existence to immortality.
Mummification, magic and ritual are investigated through the objects on display in Rooms 62–63. These include coffins, mummies, funerary masks, portraits and other items designed to be buried with the deceased. Modern research methods such as x-rays and CT scans are used to examine the mummification process. It's time for our next #MuseumOfTheFuture gallery space. This is Room 61, the Michael Cohen Gallery of Egyptian life and death (the tomb-chapel of Nebamun). The British Museum acquired 11 wall-paintings from the tomb-chapel of a wealthy Egyptian official called Nebamun in the 1820s. Dating from about 1350 BC, they are some of the most famous works of art from ancient Egypt.
Following a 10-year period of conservation and research, the paintings were put on display together for the first time in 2009. They give the impression of the walls of colour that would have been experienced by the ancient visitors to the tomb-chapel.
Objects dating from the same time period and a 3D animation of the tomb-chapel help to set the tomb-chapel in context and show how the finished tomb would have looked. (There is no Room 60 in the British Museum.) To start the week, here's the next three gallery spaces in our #MuseumOfTheFuture series. Rooms 57–59 are the Raymond and Beverly Sackler Galleries of the Ancient Levant. This pic is of Room 59. The Ancient Levant corresponds to the modern states of Syria (western part), Lebanon, Israel, Palestine and Jordan. Rooms 57–59 present the material culture of the region from the Neolithic farmers of the 8th millennium BC to the fall of the Neo-Babylonian Empire in 539 BC, within the context of major historical events.
Objects on display illustrate the continuity of the Canaanite culture of the southern Levant throughout this period. They highlight the indigenous origins of both the Israelites and the Phoenicians.
The display compares this culture with that of the peoples of central inland Syria, the Amorites and the Aramaeans.
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