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Until their recent demolition, the colorful mud-brick hamlets of al-Qurna village, situated among the Noble Tombs of the Theban Necropolis on the Luxor West Bank, were home to a vibrant community.
Inhabiting a place of intensive Egyptological research for over two centuries, it was inevitable that Qurnawis should become part of the history of Egyptology and the development of archaeological practice in the Theban Necropolis. But they have mostly been regarded as laborers for the excavation teams or dealers in the illicit antiquities trade. The modern people inhabiting the ancient burial grounds have themselves rarely been considered.
By demonstrating the multiplicity of economic activities that are carried out in al-Qurna, this study counters the villagers' stereotypical representation as tomb robbers, and restores an understanding of who they are as people living their lives in the shadow of valued cultural heritage.
- Sales Rank: #4702127 in Books
- Published on: 2012-01-01
- Original language: English
- Number of items: 1
- Dimensions: 6.30" h x 1.70" w x 9.30" l, 3.41 pounds
- Binding: Hardcover
- 532 pages
Review
"a brilliant anthropological fieldwork study, a triumph in recording the life of a vibrant community as it faces destruction."--Peter A. Clayton, Ancient Egypt
About the Author
Kees van der Spek is an independent scholar who lives and works in Canberra, Australia.
Most helpful customer reviews
1 of 1 people found the following review helpful.
Historical-anthropological study of an Egyptian relocation
By Kristie Foell, Ph.D.
Probably not for the general reader, this impressive, substantive, academic study is based on the author's dissertation research. It focuses on the government-imposed relocation of the residents of el-Qurna, on the west bank of the Nile across from Luxor, a move ostensibly motivated by concerns about potential damage to archaeological treasures in the area (which lies among the Valley of the Kings, Valley of the Queens, and the Colossi of Memnon, to name just a few of the West Bank's Egyptological sights). The author presents a convincing and informed argument, however, that the relocation was part of a national-level plan to turn large parts of Luxor and its environs into an open-air museum, without all the bother of "natives" running around accosting tourists.
But although this is the rhetorical thrust of the work, its main achievement is a deep understanding of these very "natives" and their culture from a variety of angles: economic, religious, social, artistic, and above all, this population's historical interaction with ancient Egyptian artifacts, Egyptology, and, more recently, mass tourism. Based on fieldwork conducted between 1997-99, plus subsequent visits, van der Spek's study sets out to contradict, or at least contextualize and relativize, the popular view of Qurnawi as "tomb robbers." The market demand for antiquities, beginning with "mumiya" or mummy extract, was created by Europeans seeking first for cures, and later for collections; without this economic incentive, it would never have occurred to local residents to plunder the tombs they had adapted as contemporary dwelling places. And yet this only partially-earned reputation played a role in the rhetoric that allowed their forcible relocation after generations of ongoing occupancy.
Van der Spek details the multiple economic survival strategies of West Bank residents, who often combine government work (with its stability and promise of a pension) with small-scale farming and a variety of interactions with archaeologists and tourists in order to make a living. This "three-legged stool" is precarious for most, but better than relying on one source of income only. Although some of the information presented is now dated--for example, an antiquities guard listed as earning 150 EGP (about $25/month) in 1999 may now (2013) be expected to earn around 3000 EGP (just under $500) per month--the general point that this population continues to live an economically marginal life with little opportunity for wealth creation still holds.
Of most interest to me, and perhaps of greatest value to future generations, were the detailed accounts of daily life in a constellation of "vernacular architecture" that no longer exists. From the historical development of kinship relations between "Hurubati" and "Qsasiya" to the role of the Sufi-influenced Shaykh al-Tayyeb in conflict resolution, and from the employment practices of foreign archaeological missions to the creative output and sales strategies of local artisans, the book gave me a much better understanding of the conventions and motivations of the people with whom this foreigner is sharing the West Bank for a short while. I give a more detailed account of what I personally learned at wordpress, where my writing appears under americaninluxor, but I hope my review here is helpful to potential readers not necessarily living in Egypt.
If I have given the book only four stars, it is because a) it will certainly not appeal to all readers (for me a five-star rating means "everyone must read this!"), and b) the prose can become cumbersome at times, especially when the author is performing the due diligence of a dissertation writer (situating his arguments within a discipline and methodology). The physical book is nicely produced, with the exception of a persistent printing malfunction that occasionally skips a letter or three; this does not make it unreadable, though. The volume is generously illustrated with photographs of people, places, and things that document a community now demolished.
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