British Museum blog

Collecting postcards from the Middle East

Postcard with a view of a camel train, AdenSt John Simpson, curator, British Museum

Just send us a postcard! This short catchphrase is poised to enter history across the world; today, mobile phones, text messages, emails, Facebook, Twitter and Instagram are the media used to help connect people and share images and experiences.

The postcard is not quite dead but it is certainly endangered and it’s for that reason that we have decided to formally add them to the list of objects that we collect, register, acknowledge donor details, scan and upload onto the British Museum collection online.

Postcard with a view of a camel train, Aden.

Postcard with a view of a camel train, Aden. This vignette of a caravan connecting Aden with its Yemeni hinterland illustrates how valuable postcards are as illustrations of everyday events as well as places. This card dates from the period when Aden was a British colony.

Moreover, postcards are very evocative objects. The images are loaded with significance and capture moments in time, and this applies equally to cards showing places, landscapes and people. Indeed, the more postcards one has of a particular place, the more powerful they become in charting its history and exploring the practical issues of how the view was arrived at and what subliminal messages may have been intended by the choice of view or subject-matter.

Postcards enter into two quite different patterns of circulation. One is from sender to recipient, and the message is often either banal or stereotyped (“wish you were here … the weather’s great”), or deeply personalised, but in both cases the postcard is often treasured by the recipient.

Summer holiday in Turkey postcard

Summer holiday in Turkey. Postcard messages are often banal and stereotyped and holiday cards are a particularly good example of this. This particular card refers to “It’s very hot but I like that” but hints at the richness of Turkey’s culture by stating that “This is our third visit to Turkey and we are still completely fascinated”. Used cards like this are sometimes more poignant than unused ones as they capture personal messages as well as styles of handwriting and snapshots of postal history.

In the second case, the postcard is collected as a tangible memento of a visit and is never intended to be sent. Whereas the first category eventually enter into secondary circulation as people move house, relationships end or they pass away – often for the stamps to be soaked off – the second, almost mint, category of cards become collectibles. Used cards are postmarked and therefore offer absolute dates on a timeline but unused cards can, with patience, be dated through their internal content and series number. They are therefore just like many other objects we have in the museum, and subject to classification, typology and anthropological analysis.

Postcard showing the Bayader mosque, Aleppo.

Postcard showing the Bayader mosque, Aleppo. This postcard is a rather attractive early twentieth century visual record of the old minaret of the Bayader mosque in Aleppo. It was later replaced by another which was demolished during heavy fighting on 17 April 2012.

However, it is fundamentally the top-level information they provide on the changing Middle East that led us to start collecting them. Places, people and cultural heritage are fragile commodities and easily affected by periods of conflict, social change and economic development. It is therefore crucial we start archiving these memories before it really is too late.

Explore the British Museum postcard collection in the collection online

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The next gallery in our #MuseumOfTheFuture series is Room 67: Korea. The Korea Foundation Gallery is currently closed for refurbishment and will reopen on 16 December 2014. You can find out more about the refurb at koreabritishmuseum.tumblr.com  The unique culture of Korea combines a strong sense of national identity with influences from other parts of the Far East. Korean religion, language, geography and everyday life were directly affected by the country’s geographic position, resulting in a rich mix of art and artefacts.
Objects on display in Room 67 date from prehistory to the present day and include ceramics, metalwork, sculpture, painting, screen-printed books and illuminated manuscripts.
A reconstruction of a traditional sarangbang, or scholar’s study, is also on display and was built by contemporary Korean craftsmen. This is Room 66, Ethiopia and Coptic Egypt. It's the next gallery space in our #MuseumOfTheFuture series.
By the 4th century AD, Christianity was flourishing in both Egypt and Ethiopia. Christian Egyptians became known as the Copts (from the Greek name for Egyptians) and the church maintained strong links with its Ethiopian counterparts. Since antiquity, Ethiopia had been a major trade route, linking Egypt and the Mediterranean with India and the Far East.
The resulting history of cultural exchange and religious diversity is illustrated through objects in Room 66, which reflect the faiths and identities which coexisted in Egypt and Ethiopia. Objects from towns, monasteries and settlements range from decorated textiles and architectural elements to sculpture and ceramics. It's time for our next #MuseumOfTheFuture gallery. This is Room 65, the Raymond and Beverly Sackler Gallery of Sudan, Egypt and Nubia. Ancient Nubia, the Nile Valley upstream of the First Cataract, now straddles the border between Egypt and Sudan. Rich and vibrant cultures developed in this region at the same time as Pharaonic Egypt. Among them was the earliest sub-Saharan urban culture in Africa, which was based at Kerma.
These cultures traded extensively with Egypt and for two brief periods Nubian kingdoms dominated their northern neighbour.
The objects on display in Room 65 illustrate these indigenous pagan, Christian and Islamic cultures and the interaction between Nubia and Egypt. This is our next gallery space in the #MuseumOfTheFuture series. It's Room 64, the Raymond and Beverly Sackler Gallery of Early Egypt. Rapid advances in the technology and social organisation of Egypt during the 5th millennium BC produced a material culture of increasing sophistication. Further innovations followed in about 3100 BC when the separate Predynastic peoples of Upper and Lower Egypt were united under a single ruler. The resulting increase in wealth and strong central control led to dramatic achievements in architecture, writing and fine goods, culminating in the building of the Great Pyramids of Giza in around 2600 BC.
Objects on display in Room 64 illustrate the cultural, technological and political development of early civilisation in Egypt throughout this period. In this picture you can see Gebelein Man, a mummy who was naturally preserved in the desert sands, and who used to have the unofficial nickname of Ginger (although the Museum doesn't use this name). In the background you can see an interactive virtual autopsy of the mummy which was installed in the newly refurbished gallery last year. 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
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