July 1, 2016 | Kemet Expert

Racism and Kemet, beyond a cognitive bias

Cognitive bias and dissonance

Earlier this week, I witnessed an extreme reaction that resulted from cognitive dissonance. I was delivering a workshop with a focus on the presence of people of African descent in the UK. We looked at evidence from the Roman period, Tudor England, and then referenced African, Black British and Caribbean political activists from the Industrial Revolution through to the twentieth century. We then went on to consider academic studies that showed how the media have distorted and demonised British people who are racialised as Black in contemporary Britain. And how Black British people are treated differently and less favourably in the Criminal Justice System. These contemporary issues came as no surprise to anyone of African descent in the audience. The workshop offered academic evidence that corroborated these experiences and the social psychology prejudice and racism.

A member of the audience left the workshop part way through. When I asked why, she said that it was “all lies”, that I was “anti-White” and that the workshop was subjective because it did not give examples of “Africans treating White people differently”. As she spoke, she was visibly upset and indeed described herself as such. Had she stayed until the end of the workshop, she would have realised, but probably denied, that she was suffering from cognitive dissonance.

The role of history in the formation of social identity

We each have two different types of self: 1. social identity, which relates to the groups we belong to; 2. personal identity, which not surprisingly is defined by our personal traits and relationships.

In a recent comment Nicole asked:

Why are we hated as a people? Is it fear?

Some groups we choose to belong to, for example political or social groups. However, when it comes to racialised groups, society determines where we are placed solely on the grounds of our appearance. ‘Race’ is a social construct and its advocates implemented a racial and social hierarchy to control and oppress entire groups of people. In doing so, members of the European societies who proposed the concept of ‘race’ elevated themselves and their own group.

Presenting history from a Eurocentric perspective is one means of distorting and maintaining hierarchal group identities. I have interviewed many people who state quite clearly that they feel history does not impact on who they are; but history is no different to any other influence on group identities, such the media.

racism_and_kemet_Cape_coast_castle — View from Cape Coast Castle, Ghana

I’ll give an example. When I tell people that I research and teach ‘Black’ history they will often assume that I specialise in the history of the enslavement of African peoples (see image above). When I correct them and state that this is only a small part of African history and it is not the area that I specialise in, they often look confused and surprised. It’s not that they necessarily want this to be the only history, but it is the only one they are familiar with. This in turn has the potential not only to impact on people of the African Diaspora, who struggle to access a more balanced history of their cultures, but it will influence how people who are of non-African descent view them and also see their group identity.

In the case of Kemet, not only does introducing this as an African culture challenge the narrow definitions that some people have when it comes to African history, but it removes Egypt from European historical cultural achievement. By changing the historical identity of one ‘group’ it impacts on the other.

Racism

I have researched the impact of racism, with particular reference to people of African, Black British and Caribbean descent in the UK, for the past 10 years. For many people whose ethnic background forms the majority in the UK, it is shocking to accept that our society does not treat people equally. In some cases, like the example I started this post with, they do not wish to accept the results of academic research, or to hear individual experiences of injustice and unfair treatment solely on the grounds of a racialised identity. As a result of this, and because they belong to the majority group (again through no choice of their own), some people react defensively when they are presented with examples of inequality. This is an example of what social psychologists define as ‘new racism’.

Then there are those people, fortunately in a minority, who are openly racist and have a pejorative view of people from other racialised and cultural groups. Their responses to the idea to Egypt (Kemet) as an African culture are more subjective, extreme and dismissive.

Finally, institutional racism plays a key role. The definition given by Sir William Macpherson in his report: The inquiry into the matters arising from the death of Stephen Lawrence (1999) is, in my opinion, the best to date. He defined institutional racism as:

The collective failure of an organisation to provide an appropriate and professional service to people because of their colour, culture or ethnic origin. It can be seen or detected in processes, attitudes and behaviour which amount to discrimination through unwitting prejudice, ignorance, thoughtlessness and racial stereotyping.

If museums, educational providers, and the media fail to promote even the possibility that Ancient Egypt was African, they are failing to provide an appropriate and professional view of African heritage and cultures. The reticence of some key institutions to promote African cultures from an African perspective creates a distorted view of the past. This, potentially, supports a majority group hierarchy; risks promoting bias and dissonance; and enables racists to justify their distorted view of the world.

african_queens_Kawit — A detail of a relief showing royal wife Kawit having her hair styled

Understanding the colour black in Kemet

The colour black in Kemet

I asked my friend Dr Runoko Rashidi for some inspiration for a blog post and he very kindly sent me a copy of a photograph of the Royal Wife and Mother Ahmose Nefertari. She was the wife of the first ruler of Dynasty 18- King Ahmose Nebpehtire, who ruled from 1550 to 1525 BCE. She was also the mother of Amenhotep (I) Djeserkare, who ruled from 1525 to 1504 BCE. It was in the latter capacity as the King’s Mother that she was made a goddess. The relief is of interest of course because her skin is painted black rather than the usual brown.

The ancient hieroglyphic writing of 'Kmt' — The ancient hieroglyphic writing of ‘Kmt’

The word Kemet literally means the Black land. The hieroglyphs above spell out the word and are accompanied by what we call a determinative (the circle and cross to the lower right of the word). In this case the determinative represents roads crossing and so a land.

In Kemet, black was associated with the night, with the Afterlife, and also with resurrection and rebirth. Black was also associated with fertility, we believe because it was the colour of the fertile soil that was deposited after the annual flooding of the River Nile.

colour_black_river_nile — The River Nile

Since the building of the Aswan dams the river no longer floods. However, even today it is possible to see how the river impacts on the terrain around it and how different this is compared to the surrounding desert escarpment. The annual inundation of the Nile was closely associated with the King of Kemet, and there were strict rules about when the ruler could and could not travel on the river.

Black and Divine

Queen Ahmose-Nefertari, circa 1560 BCE. Egyptian Museum, Berlin. — Painted relief showing Ahmose Nefertari, now in the Egyptian Museum, Berlin. Photo courtesy of Dr Runoko Rashidi

The relief above was found in a tomb at the workman’s village of Deir el-Medina. This was where the men who created and decorated the royal tombs in the so-called Valley of the Kings and Queens lived, and were also buried. These were highly skilled craftsmen and artists and when the elite in their own society died they were given elaborately decorated tombs. The tomb where the relief was found is now known as TT359 (TT being a shorter reference for Theban Tomb). It belonged to a man who held the position of Chief of Works named Inherkhau. He lived long after Ahmose Nefertari had ruled and commissioned two tombs; the second is now referred to as TT299. The tombs and the painting of Ahmose Nefertari were produced over 350 years after the Royal Wife and Mother’s death. Indicating that her role of goddess continued long after it was awarded.

If we look in detail at the painting we can immediately see that this is a representation of a goddess. If you look carefully at the cap which she wears you can see a wing stretching over the hair; and at the front, over the forehead, is the head of a vulture. Only goddesses wear this vulture cap. Royal women are depicted with a cobra on their brow, which is called a uraeus and effectively protects, as well as identifies the subject as royalty. The style of dress that she wears is typical of those found in Dynasty 20, when the scene was painted, rather than the period when Ahmose Nefertari actually lived. Her hair is braided and held in position by what appear to be gold thread or beads at the ends. This is, of course, common in many African societies and amongst the African Diaspora. The bulk and proportions of the hair that is represented here also suggests that its type is African.

But what about the colour of her skin?

Here, I am going to suggest that the colour is symbolic rather than simply a realistic representation of Ahmose’s skin colour. In the same way that on Old Kingdom and Middle Kingdom statuary and statuettes women are often depicted with very pale and white skin. This does NOT reflect their true complexions. In fact this suggestion by Eurocentrics makes no sense at all, particularly when we consider that the consorts or male equivalents have the more typical dark brown skin colours, which is no doubt closer to that of the population at the time. I suggest this because by the New Kingdom both men and women are depicted with the same range of complexions.

By suggesting that white = racialised White then this means that women were of non-African descent but the men were! Of course this is completely ludicrous. I would imagine that Ahmose Nefertari’s skin colour was similar to that of her son’s, who is depicted with brown skin, and who also clearly has African type hair.

There are other posthumous representations of Ahmose Nefertari that show her with black skin. There is also a statue that now has a dark blue appearance, due to the original black pigment having been damaged by light. Using this powerful and potent colour to represent a goddess makes reference to her fertility and rebirth, which is why she was a popular goddess in tombs that were made substantially later than her lifetime.

I find that when people start to explore ‘Egypt’ in its African context (Kemet) they focus on the more obvious references to people of African descent. The paintings of Ahmose Nefertari are a case in point. However, as their knowledge expands, they find that ALL aspects of this complex ancient culture are African and it makes no sense to try and remove it from other traditional African cultures. The complexions that depict mortals, as opposed to gods or the deceased, show them with a range of brown-coloured skins (below), as you find amongst people of indigenous African descent people today. It is these depictions that are probably a truer representation of the people of Kemet and also Kush. But let’s not forget what an advanced and complex society Kemet was, nor how this is demonstrated by their development and use of symbolism.

racism_and_egyptology_relief — A tomb relief showing Kemite/Egyptian people

I would like to thank Dr Runoko Rashidi for inspiring this post. The views expressed are my own.

African Queens: The famous portrait of Nefertiti

Nefertiti

This image has to be one of the most iconic to have survived from Ancient Kemet. Nefertiti was the Great Royal Wife of Akhenaten. The Ancient Kemites didn’t actually have a word for ‘queen’, instead royal women took titles that described their position in the royal house. Both principal members of this royal family changed their names. Akhenaten, who ruled from 1352-1334 BCE changed his name from Amenhotep in the fifth year of his reign. Nefertiti, which means the Beautiful One is Here adopted the name Nefernefruaten, which translates as: Perfect One of Aten’s Perfection. The Aten being the divine sun disk, which was worshipped through the royal couple. It can been seen on the relief below, with rays that terminate in hands cascading down on the royal family.

Presenting Nefernefruaten Nefertiti

In her initial portraits Nefertiti adopted the same features as her husband, but can be distinguished from him by wearing two cobras on her brow (a double uranus) as opposed to one. This portrait type is best illustrated by the colossal statues from Karnak (see below). However, in time a new portrait type emerged.

famous_portrait_of_Nefertiti_akhenaten_karnak — One of the colossal statues from Karnak representing Akhenaten.

There are still many questions remaining with regard to how long Nefertiti ruled for and whether she was replaced by her daughter as the principal Royal Wife. As a consequence, where statues were uninscribed it can be difficult to say with any certainty which royal female they represent. This problem is compounded by new artistic developments in the production of stone sculptures, whereby artists began to produce composite pieces; carved out of different pieces of stone rather than a single block. The identification of the statue below is questionable. It is clearly from the so-called Amarna period and it could represent Nefertiti. Or it may represent one of the other royal daughters.

Egyptian head of Nefertiti or a royal princess from a statue — Limestone statue representing the principal royal wife, Nefertiti, or a princess. Copyright: The Fitzwilliam Museum, Cambridge.

You will notice the elongated head, which was characteristic of the early royal representations during this period. A natural comparison with the practice of head binding amongst for example the Mangbetu people is often made. However, I would urge caution because we cannot show a direct continuum from one culture to the other. What we can deduce is that this feature was an important enough to include in the early representations of this Kemite royal family.

The portrait

famous_portrait_of_nefertiti_berlin_bust — Painted limestone bust representing the Royal Wife Nefertiti. Egyptian Museum, Berlin

The famous portrait of Nefertiti depicts a more mature woman, wearing an unusual crown that became synonymous with her and which is found on other representations of the royal wife. It was found in the workshop of an artist named Thutmose at the royal city of Akhetaten. This city was the capital of Kemet during the reign of Akhenaten, but was later abandoned by King Tutankhamen.

The sculpture is 48 cm high and is made from limestone covered in layers of plaster and was then painted. The sculpture was, however, unfinished. A striking feature of the piece is that only one inlay for the eye is present. No adhesive has been found in the second socket, suggesting that this is how the sculpture was left by the artist Thutmose. It has been suggested, therefore, that it was in fact a sculptor’s model rather than a representation that would be used as a finished piece.

We don’t have sculptors’ models for all periods of Kemet’s history; although this is possibly due to lack of survival of artist workshops. The two periods where we have examples of such models are during the reign of Akhenaten, and then much later during the reigns of the early Ptolemaic rulers in the third century BCE.

Another unfinished piece representing Nefertiti that was also found in Thutmose’s workshop shows the artist’s guidelines on the surface (below). The features on this particular piece are a cross between the Cambridge statue (above) and the famous bust.

model_of_Neftertiti_famous_bust_of_nefertiti — An unfinished sculpture representing Nefertiti from the workshop of Thutmose

Such sculptures enable us to understand the complexities of defining and disseminating the royal image. They explain how, in such an expansive country, the King and his consort were able to control how they were represented. And they are also testimony to the skills of the artists of Kemet. As an archaeologist, I generally refrain from viewing material culture as ‘art’. However, there can be no doubt that not only is the famous portrait of Nefertiti part of an important artistic process, and the product of a master artist of the time, but it is also an artistic masterpiece that rivals anything that has since been produced.