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The Making of the Modern Arab World: Episode 2

After a fairly long hiatus over Christmas we’ve started listening to radio programmes with our Sunday morning breakfast again. This week we listened to the second episode of The Making of the Modern Arab World. From the brief descriptions on the BBC website the first three episodes are covering the three major strands of political ideology in the region, and the fourth one looks at the lead up to the Arab Spring. The first episode had been about the secular liberal movement that rose during the early 20th Century, which moved away from the Muslim nature of the preceding Ottoman Empire but didn’t change the old class hierarchy nor did it succeed in winning full independence from the European colonial powers. This episode was looking at the Arab Nationalist movement that rose as the opposition to this.

Tarek Osman opened the programme by talking about the war in 1948 where several Arab nations fought against the new state of Israel. This conflict had been presented to the ordinary people of the Arab nations as having a foregone conclusion – obviously the Arab states would win against this upstart nation. And when this wasn’t the way that things turned out, the ruling elite of the countries lost a lot of face and respect. Particularly in the case of Egypt there was also a feeling amongst the army officers (among them Gamal Abdel Nasser) that the ruling elite was lazy and self-indulgent, and were responsible for the failure of the war. When Nasser returned to Egypt after the war he organised what started as a military coup, but turned into a popular revolution.

The coup had started as an alliance between the army officers (who were generally younger) and the Muslim Brotherhood (which had been a political organisation since the 1920s). Osman said that the Muslim Brotherhood leader had anticipated being the real leader after the revolution was over, regarding the army officers as not knowing what they were doing. For instance he wanted the Muslim Brotherhood to be given a veto on any policy decisions. But this was not well received by their allies and the alliance broke down – the army officers with Nasser at their head were now ruling the country alone.

Nasser was incredibly popular in Egypt. Osman talked about some of the things that helped to make this the case – one of which was a Muslim Brotherhood assassination attempt on Nasser while he was giving a speech. He reacted with courage (as well as a clamp down on the Muslim Brotherhood), and gained a lot of respect from people for it. He also gained a lot of respect because of the dispute with Britain over the Suez Canal – Nasser nationalised it, which upset the British & the French because they no longer controlled this strategically important waterway. So the UK and France allied with Israel, and sent troops in hoping to retake the Suez Canal and get rid of Nasser. However without the support of the US this military action failed – greatly boosting Nasser’s popularity not just in Egypt but across the Arab nations. He had beaten the old colonial powers, and Israel.

In terms of more practical reasons, he & his government also passed laws reforming land ownership. During the monarchy & before there were very few landowners – and most peasants lived on land owned by someone else, with a restrictive feudal system in place. Nasser’s reforms meant that many more people owned the land they lived on, and so they could then make money (and family members could get other jobs and make more money). They could send their children to the towns for education if they wished, and could aspire to become middle class. Many did, and so saw Nasser as someone on the side of social justice and the common people. Also during Nasser’s regime the Aswan High Dam was built, invigorating the economy.

Nasser believed in Arab Nationalism, and talked a lot about the idea of a single Arab country. This didn’t go down well with the still existent monarchies in places like Saudi Arabia, but met with a much better reception in places like Syria’s fledgling democracy. The Ba’ath party was formed by Syrian army officers, as a secular Arab Nationalist party – and took inspiration from Nasser. The rhetoric of a single Arab nation met with such approval that the Syrians offered to merge with Egypt, creating the United Arab Republic. This met with great approval at first, but after only 3 years Syria seceded and the United Arab Republic was over. The reality had been that Syria was to become part of Egypt – it was Egyptians in charge, it was the Syrian military and political parties that had to dissolve – and this was unpalatable to both ordinary Syrians and the ruling elite alike.

Nasser’s regime lost more of its glitter before the end – he lead the disastrous war (for the Arab nations) against Israel in the late 1960s. Israel’s decisive victory meant Nasser, like the King before him, lost face. Nasser died not long after, but his legacy still shapes Arab politics. Many leaders in Arab countries modelled their regimes after what they had seen work for Nasser. However, Osman pointed out that they took the wrong elements from it – instead of the charisma and bond with his people that had made Nasser so popular, people like Gaddafi and Assad instead emulated the autocratic despotic and militaristic aspects of Nasser’s rule. The programme talked to people who were less glowingly complimentary about Nasser than the above summary makes it sound. His policies of social reform were criticised for not going far enough, and for not actually being targeted at those most in need rather at those most useful or supportive of the state. The often brutal nature of the state was also discussed – and its capricious nature was illustrated by a woman who talked about how her father was a poet whose work was liked by Nasser, and several of his friends were incarcerated. But her father never was, because Nasser would cross his name off lists of “seditious” people who were due to be rounded up – so the poet escaped torture only by the whim of Nasser.

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Treasures of Ancient Egypt (Ep 1); The Art of the Vikings

There’s a new series just started called Treasures of Ancient Egypt, so of course we’re watching it not long after it airs (the day after, actually, but because of the way I’ve scheduled my blog posts this post has gone live 8 days after). The series is presented by Alastair Sooke, and is similar in format to the Treasures of Ancient Rome series that he did a while ago (post). It is a chronological survey of the art of Ancient Egypt from the early pre-dynastic through to Cleopatra, each episode will have 10 “treasures” and this first episode covered the period up till the end of the Old Kingdom.

I’m not going to name check each piece of art, but he covered quite a wide range of types and styles. Some were well known iconic pieces (like the Great Pyramid or the Narmer palette), and some were less well known. Although having said that, I think we thought we’d seen most (but not all) of the items in the flesh – we have seen rather more than the average number of Egyptian museum collections tho! He started with petroglyphs out in the Sahara dating from before the Sahara was a desert, which pre-dates the association of the people who will later become the Egyptians with the Nile. But he was able to point out features in this carvings that anticipate the later art style we expect (like figures with front facing torsos but legs in profile). Because he was looking at each piece as a piece of art rather than in terms of what it tells us about the historical context there were things I’d not thought of before. For instance he used the Meidum geese (a personal favourite of mine) to illustrate how the Egyptian artists used small variations in their strict symmetry to stop it looking sterile and boring – so with the geese there are differences in tail position etc that keep it interesting. There were also a handful of segments with modern Egyptian artists working in the same mediums as the ancient artists, which to be honest I found less interesting.

The next episode will cover the Middle Kingdom & the New Kingdom – so I imagine we’ll have Akhenaten-era stuff and something of Tutankhamun’s as our well known items.

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Amongst the other programmes we watched over the week was a one-off programme presented by Janina Ramirez about Viking art, called The Art of the Vikings (part of the Secret Knowledge series, which are all one-off half hour programmes, I only recorded this one). Ramirez was showing us the Viking items from an exhibition in Edinburgh, and giving us some context for them – demonstrating that the Vikings weren’t solely the destroyers of popular culture. There wasn’t particularly any new information (to me), but it was nice to see the objects. Especially fine was a large silver brooch (for holding a cloak shut), and I also liked the bead necklaces.

But I mostly mention this programme because it was somewhat startlingly amateur. Ramirez was a good presenter as she generally is, and the filming was also good – but the sound was very variable, with some bits sounding like Ramirez was recorded in a bathroom. And the onscreen titles were dreadful – the chosen font/layout had really weird spacing between the letters, with every “i” seemingly suspended in space making words like “Ramirez” read more like “Ram i rez”.

Other TV watched this week:

Episodes 1 & 2 of Strange Days: Cold War Britain – series about Britain and British culture during the Cold War, presented by Dominic Sandbrook.

Episode 2 of Rise of the Continents – series about the geology of the continents and how that’s shaped them and their wildlife (and us) presented by Iain Stewart. This episode was about Australia.

Episode 5 of Tudor Monastery Farm – part re-enactment, part documentary about what life would be like living on and running a farm in 1500.

Episode 1 of Sacred Wonders of Britain – Neil Oliver visits several sacred sites in Britain dating from prehistoric times through to the Reformation.

The Truth About Immigration – one-off programme presented by Nick Robinson about immigration into the UK. He talked to immigrants, Brits, employers & politicians, and got across how complicated the subject is and how little it’s actually debated in an informed fashion.

The Making of the Modern Arab World: Episode 1

The Making of the Modern Arab World is a new Radio 4 series about the causes and recent history of the current political situation in the Middle East. It’s presented by Tarek Osman, an Egyptian author, along with several interviews with historians or the descendents of notable figures – his focus is on Egypt and Syria in particular. The first episode looks at the development and decline of Arab liberalism. Osman started by talking about the parallels between the 2011 uprising in Egypt and the 1919 Egyptian uprising against the British colonial government, and about how during the early 20th Century there was a period that could be seen as a golden age of liberalism in the Arab world. He then began to trace the rise of this liberal ideology, and the flowering of the Nahda – the Arabic renaissance.

Osman traced this story back to the invasion of Egypt by Napoleon in 1798. This shook Arabic culture out of a sense of complacency about its place in the world. In this pre-European-colonial-empires time there weren’t the same tensions between “the West” and “the Middle East” that there are now. Scholars and intellectuals from Egypt and other parts of the Arab world visited European countries and investigated European philosophy & science, with an eye to taking what ideas they could and integrating them into their own Arab way of life & their Islamic religion. This lead to a period called the Nahda, often translated as the Arab renaissance. This wasn’t seen as Europeanising, but more as modernising and regaining the place in the world that they used to have (back when Europe was in the “Dark Ages” and the Islamic world was the centre of intellectual development).

However the drive to modernise came at a cost. The economies of the Egypt and other Arab countries weren’t set up to generate enough money to buy the new modern industrial infrastructure that they were putting in. So they got in debt to the European nations, in particular Britain and France. When economies collapsed, or there were popular uprisings against the governments, the British or French would step in and directly rule the country concerned. But the Nahda continued, and there was a growing elite with more liberal values than the traditional conservative society of these countries. This elite was encouraged by the colonial authorities via diplomacy during and after the First World War to consider themselves a potential stepping stone to self-rule for their countries.

As always comes up in the modern history of the Middle East the First World War is where Britain and France really sow the seeds of the current political conflicts both internally to the countries concerned and between the Arab world and Europe. To get the various past and current constituent countries of the Ottoman Empire on the side of Britain and France in the war they were all promised self-rule and lands of their own. And in addition the Jews were promised territory in Palestine. Several of these promises were contradictory, but that isn’t even the worst bit about the situation – after the war most of the promises weren’t kept at all. Britain and France divided up the former Ottoman Empire between themselves, and the Arab states didn’t get self-rule.

The sense of betrayal in Egypt, Syria and other Arab countries was profound. Osman discussed the uprisings in Egypt (in 1919) and Syria against the colonial governments. Some initial amount of success – limited self-rule in Egypt after 1919, and a backing off of the French authorities in Syria (after the initial brutal crackdown) – lead the liberal elite to believe they had begun to achieve their goals. But the lack of results with Britain and France still holding onto the powers they wanted damaged the creditability of this elite with the rest of the population. Osman finished the programme by talking briefly about the movements that grew out this disillusionment with the liberal Westernised elite. One of these is the Arab nationalist movement, in particular the Ba’ath party in Syria, and the other is Islamism, in particular the Muslim Brotherhood which was founded in Egypt. These movements are the subject of the next couple of episodes.

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Unreported World: Egypt’s Tomb Raiders

Unreported World is a current affairs series on Channel 4 & a little while ago they did a half-hour programme about damage to antiquities in Egypt. We put off watching it for a while because it was bound to be depressing, and indeed it was.

It was filmed after this summer’s coup where President Morsi was overthrown & it looks at the effect the unrest has had on the ancient sites, and on the livelihoods of those who work in tourism. One of the main strands was talking to two people who make their living offering camel rides at the Giza Pyramids. And since the coup there have been very very few tourists, at the point when they were interviewed it was a couple of weeks since their last customer. Who’d been the first for a while. These two were doing better than some and must’ve had some savings – their camels weren’t starving yet. There was a particularly unpleasant sequence where the reporter (Aidan Hartley) was shown the animals that had starved to death because their owners could no longer afford to buy food for them left lying in the desert. Hartley also talked to the two about their home lives, and visited there – the adult man lived in a fairly small house with his own family, his two brothers & their families, and his sisters. The three men all work in the tourism industry and have had no work for weeks. He’s wondering how he’s going to afford his children’s school fees, and about how that’s going to affect their future. The boy who works with him is only 13, and dropped out of school when he was 8 – he needs to work to support his family, because his father has a degenerative disease. All either of them have ever done for work is offer camel rides, and if the tourists don’t come back they don’t know what they’re going to do or what’s available for them to do. They were very anti-Muslim Brotherhood, who they see as causing the problems.

The other main strand of the programme was about the looting of antiquities that’s been going on since the coup. In many cases this grows out of the lack of tourism and lack of income for people who relied on tourism. Hartley managed to get an interview with someone who is going out into the desert to dig things up to sell, and he was explaining that he did know it was robbing from the future and that it was wrong but he saw no other way to earn money to get food. Obviously he’s going to be spinning that for what he thinks the Western TV crew want to hear, but we were just shown the dead animals, and other signs of people who are running out of options. But the main focus of that strand of the programme was on an Egyptian archaeologist, Monica Hanna, who is preparing to sue the government for basically allowing the looting to happen She was (at least on camera and officially) talking about the lack of security at the ancient sites and the knock on effects of the curfew in Cairo (ie people who might protect the sites have to be home overnight, but the looters don’t stop for the curfew). However in the interview with the looter he said he bribes the officials who should be looking after the sites to turn a blind eye to what he’s doing – that’s how they’re getting away with bringing bulldozers in, or with sometimes operating in broad daylight.

Hanna took Hartley to several different places to see the sort of damage that was being done. This included a variety of sites where nothing has yet been properly excavated – like the sands around one of the pyramids at Dashur, where it was known there were graves but no-one had dug them up yet. But now the looters have been in with their bulldozers and dug up any antiquities they can find to sell on the black market. Which means we’ll never know what has been stolen, because they didn’t know what was there before. And a lot of potential knowledge about that area is lost forever now the graves have been disturbed. It’s not just the truly ancient sites that are being disturbed – Coptic churches and graveyards from pre-Islamic times have also been disturbed. Rockcut churches have had holes blown in them with dynamite, looking for treasure, murals have been defaced, graves disturbed and grave goods stolen. Hanna said that as well as the looting for things to sell she sees an anti-idolatry strand in what’s going on – she talked about proclamations by religious figures associated with the Muslim Brotherhood which talk about destroying the pyramids or other examples of “idolatrous” sites from “bad religions”.

A thoroughly depressing programme to watch. There aren’t simple answers either – just got to hope the political situation settles down and tourists can come back to revive the economy before too much is destroyed.

Other TV watched this week:

Episode 2 of Tudor Monastery Farm – part re-enactment, part documentary about what life would be like living on and running a farm in 1500.

The Joy of Logic – one off programme about the history of logic and maths, and the birth of computer science. Good, and made me want to re-read Gödel, Escher, Bach again.

Episode 4 of Stories of the Dark Earth: Meet the Ancestors Revisited – Julian Richards returns to digs that were originally filmed for Meet the Ancestors more than a decade ago & sees what new things have been learnt. interseting but padded, as all the other episodes were.

Indie Game: The Movie – film length documentary about indie games, following the development of Super Meat Boy and Fez, and talking to the creator of Braid. Interesting look at the behind scenes of game development at this small scale, did make me wonder why anyone would ever put themselves through that.

TV This Week Including Congo, Evolution and Egyptian Mummies

Dan Snow’s History of Congo

This programme falls into the category of incredibly depressing stories about the state of the world. Dan Snow visits Congo and tells us about the history of this region of Africa – and how it’s been screwed over first by European colonial powers and subsequently by homegrown dictators & rebels (propped up by the West). Congo has vast reserves of natural resources, yet the people who’ve been in power over the last hundred and fifty years have all been very good at making the profits disappear into private hands, leaving the country one of the poorest in the world. Also depressing is how little I knew about the country before I watched this programme. Worth watching.

Charles Darwin and the Tree of Life

This programme was part a biography of Darwin, part a trip down memory lane for David Attenborough and part a discussion of his theory of evolution by natural selection. Rather surreally it was presented by current David Attenborough and co-presented by David Attenborough from 30 or so years ago. I mean that they re-used footage from earlier serieses of his, including Life on Earth (which I don’t actually remember watching as a child, but I remember getting the book out of the library multiple times). It ended up feeling like a programme which had a strict budget – not just the re-used old footage, but also an animation of the tree of life which had been made by someone else. There wasn’t really anything new to me in the programme, but it was a pretty good round up of the subject.

Tutankhamun: The Mystery of the Burnt Mummy

This programme was a cut down version of the two hour film that Chris Naunton made about Tutankhamun’s death, which we watched a couple of months ago while visiting J’s parents. I think this one hour version was actually a bit more coherent than the longer film – and it definitely had less of Naunton pretending not to know things so he could ask people leading questions. (Yes, I know that’s part of how you write the script for one of these, but it doesn’t mean I like it much when it’s obvious.) The programme looks at the mummy of Tutankhamun and presents a theory about his death and mummification to explain the physical evidence. As I said the last time I wrote about this programme “determining” the cause of death of Tutankhamun is always an exercise in deciding which wounds you think are real and which you think are artifacts of the mummification process and subsequent treatment of the mummy. Naunton & co’s theory was based around the significant damage in a straight line from Tutankhamun’s left shoulder to left hip, and the missing heart and sternum. They used modern crash simulation technology to show that a chariot crashing into a kneeling Tutankhamun would produce injuries consistent with those on the mummy – and suggest it’s possible this happened during a battle. But I’m pretty sure other egyptologists think those wounds are a red herring – there are also candidate wounds in one of his legs, for instance.

The more convincing theory they propose is the one that explains why the mummy is charred (hence the title of this incarnation of the programme). The basic idea is that the mummification of Tutankhamun was rushed and the oils used as part of the ritual weren’t allowed to dry out enough before he was wrapped up and put in his coffin. They suggest this would be down to the political situation at the time – Tutankhamun’s named successor was Horemheb, but his actual successor was Ay so there’s a suggestion that Ay seized power and buried Tutankhamun as quickly as possible (and they also suggest he was interred in Ay’s tomb, with Ay later being buried in a bigger tomb originally intended for Tutankhamun). But anyway, he was buried a bit too quickly, still damp from the oils – and some oils as they dry heat up. In particular linseed oil which Naunton did a test with and showed that oily rags bundled up as if they were in a mummy will very quickly reach over 300°C – sadly he didn’t say if linseed oil was one of the oils used in mummification, but I assume something similar is. So it is very likely that Tutankhamun smouldered away in his coffin after burial, and that this explains the charred appearance of the mummy.

In Our Time: The Mamluks

The Mamluks were a slave army that went on to rule Egypt (and Egypt’s empire) for around 300 years between the mid 13th Century & the early 16th Century AD. Although we call it a dynasty the position of sultan was generally not hereditary during this period, and before one could be a sultan one needed to have been a slave. The three experts who discussed it on In Our Time were Amira Bennison (University of Cambridge), Robert Irwin (SOAS, University of London) and Doris Behrens-Abouseif (SOAS, University of London).

The Mamluk army was founded under the Ayyubid Dynasty, and soldiers were “recruited” i.e. bought as boys from Kipchak Turks who lived on the steppes, or from Circassians from the Caucasus. These peoples fought as a horse archers, and this was the skill they were purchased for. Once enslaved they were brought to Egypt where they were given a good education, and they were instructed in & converted to Islam. Bennison was keen to stress that this slavery was different to the US model that we are more familiar with – the Mamluks had high status, even as slaves, and in later times in particular were often freed once their education was finished.

When the last of the Ayyubid Sultans died, and his heir shortly after, his widow ruled in her own name for a while. She allied herself with the Mamluks, and subsequently married one of the Mamluk generals who became Sultan in her place. The experts were saying that the Mamluks used this to legitimise their rule – a sense of continuity with the old dynasty. They also did this by reinstating the Caliphate – the last Caliph had died in Baghdad when the Mongols sacked the city & when a relative of his turned up the Mamluk Sultans installed him as Caliph in Egypt. He was a figurehead, but one that meant they were seen as the legitimate Islamic rulers of Egypt & the surrounding area.

Even after they took power the Mamluks were “recruited” in the same way, from the same places. They were mostly a meritocracy – at the end of their education the best & brightest became Emirs and other members of the elite (not just leading the army but leading the country). The position of Sultan was also filled from the Mamluk ranks, and the experts said it was generally not hereditary although sometimes sons did succeed fathers. There was also a lot of assassination as a means of succession – which apparently was also the way in their original cultures, if you killed the King you were fit to be the King. I thought it was fascinating that for so long the Egyptians & surrounding areas were ruled by outsiders.

The “Sons of Mamluks” were generally born to Egyptian mothers, and the experts said they didn’t often enter the army. Instead they were privileged & pampered, and well educated – they tended to serve the country as the civilian bureaucracy. And these men are why the Mamluk era is so well documented by contemporaries – they wrote biographies & histories of their nation.

During the Mamluk era the borders of their empire were fairly static, they had no expansionist goals. They worked to oust the Christians from Syria, and even fought off the Mongols. Perhaps a bit of luck involved in the timing of that latter, as the leader of the Mongol army threatening them was actually back in Mongolia at the time to elect the new Great Khan. But another important factor was that for the first time the Mongols were facing an enemy who fought using their own tactics. Their rule didn’t crumble or collapse towards then end, instead they were conquered in one fell swoop by the Ottoman Empire who took advantage of the distraction of part of the Mamluk army by the Portuguese presence in the Red Sea.

The Mamluk era was generally peaceful & stable, and the experts said that the primary legacies of the Mamluks are in literature (including new poetic forms) and architecture. A lot of the classic buildings of Old Cairo were built by the Mamluk Sultans or their Emirs, and they were responsible for a lot of the infrastructure as well.

Turkey: The New Ottomans

The second episode of Turkey: The New Ottomans was called “North Africa and the Middle East” and was actually mostly a compare & contrast of the political situation in Turkey and in Egypt. Allan Little’s thesis was that the two are interesting to look at side by side because in Turkey an elected Islamist government has spent the last decade or so acting within a secular democratic constitution, whereas in Egypt the elected Islamists moved to reject any secular governmental practices & policies in favour of religious ones. As with the first episode, he had clearly had the idea for & written this programme before events caught up with him – so there were inserted references to the not-a-coup-honest in Egypt at the end of June, but the overall narrative of the programme was based on the Muslim Brotherhood being in power.

It felt a little odd having Turkey held up as an example of a functional system given the protests against their government & the authoritarian leanings (and human rights issues) of that government, but in terms of what Little was looking at this was the case. And when the first Egyptian revolution in 2011 overthrew Mubarak the hope (both internally for a lot of the protestors & externally from the West & Turkey in particular) was that Egypt would follow Turkey’s lead in marrying Islamist politics with secular politics.

One of the key differences between Turkey & Egypt in this context is the position of the military in the two countries over the last several decades. Little compared the legacy of Attaturk (who took power in Turkey after the Ottoman Empire fell, and is seen as the founder of the Turkish Republic) to that of Nasser (who took power in Egypt after the Second World War and can be seen as the founder of the modern Egyptian state). Attaturk is still remembered as a national hero in Turkey today, and the military were the power behind the throne since his time. Nasser however is less fondly remembered, and this is the result of his disastrous war against Israel (the 6 Days War). This war also humiliated the military in the eyes of the people. So Little was saying that in Turkey the military were a presence that would enforce the secular state constitution, and so the Islamists in Turkey are operating in a framework where that is seen as “the way things work”. However in Egypt the way the state was run was what Mubarak said, so once the Muslim Brotherhood took power they saw themselves as free to set up the country the way they wanted.

Another difference between the two situations is that the AKP when they took power at the state level had already a lot of experience at the municipal level – for instance the current Prime Minister of Turkey, Erdoğan, used to be Mayor of Istanbul and Little was saying he’d done a good job in the role. The Muslim Brotherhood in Egypt had been in prison or exile before taking power.

Of course the events since the programme was initially conceived meant that Little’s point was undercut a bit. The overthrow of Morsi by a popular protest then military intervention might be Egypt getting itself on track for a more secular solution to government. Or perhaps not.

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Shabtis

To break up the walls of text I thought I’d start interspersing some posts with photos that I’ve taken – sometimes new, sometimes not (this one was taken in Paris in Sept 2011), sometimes singly, sometimes in batches.

Ritual & Revelry (British Museum Exhibition)

The British Museum currently has an exhibition on the art of drinking in Asia called “Ritual and Revelry” which runs through till 6 January. We visited it on 23 November as we were in London for a concert that evening.

The Exhibition

The bulk of the objects in the exhibition were in a single room in the museum – with just a couple in the room immediately before it. They were laid out in three groups according to their use. On one side were pots, jugs and pictures of these things that were used in ritual & religious contexts. On the the other side were the same types of things but they were used in social contexts. And in the centre were four cases, 3 of which were to do with tea drinking and the last was about bhang drinking. Or you could see it as divided between vessels primarily used for water, vessels used primarily for alcohol and those for tea (listing them in the same order). Each section had objects from right across the sweep of Asia, so you could see the similarities between the areas, and the interconnectedness of the different cultures.

The ritual side of the exhibition was mostly concerned with water containing vessels, such as the Indian lota which were originally made from gourds. The various different pots could be used in a variety of ways, and it seemed most started out as everyday water containing pots made out of gourds. Later they were made out of metal (such as bronze) and also gained religious symbolism. They could be used for drinking water or for pouring water as an offering, or over oneself as a ritual cleansing procedure. There were also some more startling objects – including a cup made with part of a human skull, which is used in some Buddhist rituals. Sometimes filled with human blood! I think, tho the label wasn’t clear, that that would be as an offering not as a drink.

I didn’t know that when tea was first drunk it was made from dried & powdered tea leaves, which were whisked into hot water rather than steeped in a tea pot. Tibetan butter tea is still made like this (using yak butter as well as water and tea, frankly it sounds vile to me but it’s probably very nutritious). The tea is imported into Tibet in bricks, just as all tea used to be sold. Steeping tea didn’t really take off until the 15th Century, and then a change in apparatus was needed – the more familiar to us teapots and strainers, rather than whisks.

The middle section also included a case with some paintings of people drinking bhang which is a drink I’d never heard of before. It’s made from the flowers & leaves of the female cannabis plant, and is hallucinogenic. It can be drunk, or smoked in a hookah.

Elegant Gathering at the Orchard Paviliion

Sake Bottle in the Shape of A Young Man Holding a Bottle of Sake

The third section, on the social side of drinking was about alcohol. I was astonished to find out that “toddy” is an actual drink – it’s Indian, and mildly alcoholic and made from palm sap. The jugs used by the toddy tappers to collect the palm sap look very like the lotas displayed over in the ritual section – and are still made out of gourds.

A large part of this side of the exhibition concentrated on the Chinese – particularly the Tang era poets called the Eight Immortals of the Wine Cup, who were renowned for producing their greatest work whilst drunk. There were also vases that were used in Chinese tradition drinking games – you aimed arrows at the openings in the pot, and if you failed to hit then you had to have a drink of something alcoholic. Obviously this would be a bit of a vicious circle 😉 The Japanese objects here were all to do with sake – I particularly liked the slightly recursive sake bottle in the shape of a young man holding a sake bottle. Sadly you didn’t pour the sake out of the bottle opening, instead you took the chap’s head off to pour.

I’ve got more photos up on flickr, in this set.

Other Things

Retail: As it’s not a major exhibition there wasn’t a dedicated shop immediately after you left, so I’m not even sure if there was particular stuff relating to it. They do normally have tea sets and sake sets in the shop, so perhaps that was it. I should look and see if there’s a book next time I’m at the museum.

Stuff I should know more about: More of the history of the countries that make up Asia – I’m starting to rectify my lack of knowledge of Chinese history soon (I have a book to read, anyway), but I still have not much of a feel for Indian history let alone the rest of the continent.

Other exhibits: We also went and looked at the new information they have up about the 3500BC (naturally) mummified man in the Pre-dynastic Egypt gallery. They CT scanned him, and have (possibly temporarily?) got a touch screen display set up where you can look at the pictures this generated. It has a 3D image of the body, and you can move it around, look at various levels (ie skeletal, or with muscles etc). And look at cross sections. It’s pretty neat to play with (tho we did have to wait a while before we could look properly), and well labelled. They discovered from the CT scan that he was probably killed by a knife thrust through the back of the left shoulder – so quite probably a murder victim. And once you’ve seen it on the scan all labelled up it’s nice to be able to look at the actual mummy and see it there as well.

Other places: That evening we went to a performance by Niyaz, of which more another time.

Andrew Marr’s History of the World; In Search of Medieval Britain

Started off the evening with the third episode of Andrew Marr’s History of the World – this one was about the Word and the Sword, basically the rise and spread of Buddhism, Christianity & Islam with a few side stories. He started off with the story of Ashoka who killed and conquered his way to ruling an empire that covers most of modern India. But then after witnessing the appalling slaughter he himself had caused he converted to Buddhism and spent the rest of his (long) reign promoting peace and tolerance throughout his land and actively spread Buddhism as a religion.

The first of the side stories was about the First Emperor of China – who came to power around the same time as Ashoka and in much the same murderous way. But he had no moment of conversion, instead ruling his newly unified China with an iron fist. His mausoleum is apparently enormous – the only part that has been excavated is the Terracotta Army, but there’s a palace extending back beneath the hill behind where that lies. After his death (of mercury poisoning from an “elixir of immortality” which was anything but) the Han Dynasty ruled over China for about the same time period as the Roman Empire existed – and this was the next topic.

Well, sort of. What he actually covered was the final fall of Egypt, Cleopatra & Caesar’s relationship and then their deaths (skipping quite quickly over the Mark Anthony bit) and Egypt’s assimilation into the Roman Empire. The spin he was putting on this was that Caesar effectively saw that Cleopatra was worshipped as a god in Egypt and thought this was a good idea so went home to Rome to do the same. Leading to the Senate not being happy and murdering him (but actually all his successors were worshipped as gods, so the idea took hold). And then he cast the rise of Christianity as being partly a reaction against this politicised religion in the empire, people going back to a faith in something that was more personal to them. This wasn’t quite the spin I was expecting, so it ended up feeling like he’d kinda skewed things to make it fit his theme for the programme.

Early Christianity through to its establishment as the religion of the Roman Empire was told through the lens of Paul’s conversion on the road to Damascus and his subsequent spreading of the gospel throughout the empire, and Perpetua’s imprisonment and martyrdom for her faith. And ending with the Romans having effectively assimilated the faith into their political & military structures.

The feeling of stretching to fit the theme was not helped by the next side-story which really did seem shoehorned in. We had a brief trip across to the Americas, and the Nazca people. These are the people who made the massive line drawings on their land, and their civilisation collapsed around 600AD due to human exacerbated environmental disaster. Basically they were cutting down trees to create more arable land, but then when they had 30 years of excessive rain the lack of trees meant the soil was washed away. Which made the succeeding 30 years of drought even less survivable than it otherwise would’ve been. This didn’t really fit the theme, but it happened in this time period so they told us about it anyway, with some reference to the religion and the increased numbers of human sacrifices during the end of the civilisation as they frantically tried to appease their gods.

And then it was back to the theme – with the meteoric rise and spread of Islam. They did another good job of juxtaposing the stories told to highlight the similarities between the different topics. In this case we had the almost martyrdom of Bilal to mirror Perpetua’s martyrdom as the entry point for the story of early Islam. Bilal survived, however, to become the first muezzin. And the spread of Islam by conquest was contrasted with the slower spread of Christianity by the travels of the Paul and the Apostles.

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We were running late this week, so only had time for a half hour programme for the second one of the evening. We have had a couple of episodes from the middle of a series called In Search of Medieval Britain sitting on the PVR for ages, so we watched one of them. The premise of this series is Alixe Bovey (a lecturer in medieval history at Kent) travelling about the country following the Gough Map (a map dating to 1355-1366 which was donated to the Bodleian Library in 1809). In the episode we watched she visited Melton Mowbray, Lincoln and Sherwood Forest. In Melton Mowbray she helped make an authentic pork pie from the era. In Lincoln she visited the cathedral, which for 200 years held the title of tallest building in the world. Then the spire fell down in the 1500s (probably because the wood frame rotted) and it was no longer taller than the Great Pyramid. It was still the tallest point in Lincolnshire though. And finally in Sherwood Forest she told us about real outlaws (who were a much more murderous and unpleasant bunch than the fictional Robin Hood), and visited the oldest pub in the country. She also talked to some people who were making authentic medieval beer – with hissop instead of hops as the bittering agent. It was amusing to see her not drink any on camera, the “oh it’s delicious” after the camera panned away from her was pretty fake I think 😉

I wish we’d managed to record all of these, this one was quite fun 🙂

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