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Jacques Gerstenkorn

This article describes the powerplay around the recent discovery (summer 2015) of eighteenth-century Jewish graves in the French city of Lyon. Prior to the French Revolution, Jews had no right to have their own cemeteries, and the corpses of the deceased were buried in the basement of the local catholic hospital, the Hôtel- Dieu. In recent years this centrally located building was completely renovated and converted into a retail complex selling luxury brands. The discovery and subsequent identification of the graves – and of some human remains – led to a complex confrontation between various actors: archaeologists, employed either by the municipality or by the state; religious authorities (mostly Lyons chief rabbi); the municipality itself; the private construction companies involved; direct descendants of some of the Jews buried in the hospital‘s basement; as well as the local media. The question of what to do with the graves took centre stage, and while exhumations were favoured by both archaeologists and the representatives of the families, the chief rabbi – supported by the construction companies – proved reluctant to exhume, for religious reasons. In the first part of his article the author details the origins of this Jewish funerary place and current knowledge about it. He then goes on to analyse what was at stake in the long negotiations, arguing that the memory of the Holocaust played a role in the attitude of many of the parties involved. By way of conclusion he considers the decision not to exhume the graves and elaborates on the reasons why this led to some dissatisfaction.

Human Remains and Violence: An Interdisciplinary Journal
Abstract only
The sorry tale of Mr Fuller’s coffin
Robert G. Morkot

little temple in the valley behind Memnonium’ (Deir el-Medina). Belzoni tells us that: Next day, the 12th, the party could not proceed on their voyage, the wind being foul. On the 13th I caused some spots of ground to be dug at Gournou, and we succeeded in opening a mummy-pit on that day, so that the party had the satisfaction of seeing a pit just opened, and receiving clear ideas of the manner in which the mummies are found, though all tombs are not alike. This was a small one, and consisted of two rooms painted all over, but not in the best style. It appeared to me

in Mummies, magic and medicine in ancient Egypt
Philip J. Turner

). So how can we compare Seth with other con-men? The latter certainly possess the power of persuasion, and Seth also possessed this quality, as can be seen by his ability to persuade Osiris initially to attend the magnificent party that he held in his honour (Babbit 2003: 35, 13). The fact that Osiris attended 70 pharaonic sacred landscapes this festivity even though, as Plutarch tells us, he knew that Seth was not to be trusted is testament to Seth’s powers of persuasion. Following on from this, Seth then persuades Osiris to lie in the coffin that he has had

in Mummies, magic and medicine in ancient Egypt
Remaking the ethnographic museum in the global contemporary
Viv Golding and Wayne Modest

questions of sovereign power in the face of a troubled EU government. However, it too had similar anti-immigrant and anti-Muslim undertones, and gave rise to everyday, unabated white hate-speech against non-white British citizens, and to the questioning of people’s rights in Britain based on their visible difference. Meanwhile in Europe, far- (and not so far-) right, anti-immigrant political parties – including Geert Wilder’s Freedom Party (PVV) in the Netherlands and Marine le Pen’s National Front in France – made gains through campaigns against what was perceived as

in Curatopia
The politics of co-collecting
Sean Mallon

visited Aotearoa New Zealand in 1872. Teai’a’s descendants learned of its presence in Te Papa in 1997, and they donated a special Cook Islands tivaevae (patterned quilt) and moenga (woven pandanus leaf mat) to honour and continue the relationship between the family and the museum.26 Similarly in 2004, two descendants of the eighteenth-century Hawaiian chief Kalani‘ōpu‘u came to Te Papa to view the ‘ahu‘ula (feather cloak) he gifted to the English explorer James Cook in 1779. Neither of them had visited the ‘ahu‘ula before, and they and a party of warriors and officials

in Curatopia
Open Access (free)
Archaeology, networks, and the Smithsonian Institution, 1876–79
James E. Snead

support research. Most of the Contributions to Knowledge studies arrived as substantive manuscripts, sent by antiquarian entrepreneurs from states where archaeological sites were being exposed by settlement, land clearance, and cadastral surveys. Shorter communications from interested parties also traveled along the network. There was little pattern to these reports, or consistency in their content. Artifacts were sent as well: managing this flow of information became a major problem. When naturalist Spencer Baird became Assistant Secretary he took personal interest in

in Communities and knowledge production in archaeology
Open Access (free)
Antonín Salač and the French School at Athens
Thea De Armond

with France – a relationship rooted in French-Czechoslovak diplomatic relations – Salač, a scholar from a ‘small nation’, managed to insinuate ROBERTS 9781526134554 PRINT.indd 88 03/12/2019 08:56 A romance and a tragedy89 himself into what was, for the most part, a conversation between Great Powers. Unfortunately, the French-Czechoslovak relationship did not withstand the Czechoslovak Communist Party’s takeover; thus, the geographies of Classical archaeology in Czechoslovakia shifted. It merits emphasising that Salač’s abortive love affair with France was not

in Communities and knowledge production in archaeology
The changing role of migration museums in Australia
Andrea Witcomb

indicates, however, multicultural heritage was understood as non-Anglo-Celtic. The issue was quickly identified as problematic by a working party set up to develop the parameters for the Ethnic Museum. They argued that the name would set up distance between all the ethnic groups and the dominant Anglo-Celtic population. As a result, the working group ‘proposed a “display programme developed around the interlocking themes of migration and settlement” as an “exciting alternative” to the proposed displays representing different ethnic groups’.7 The museum thus opened as the

in Curatopia
Learning from experiment and experience
Rosalind Janssen

to the Petrie Museum and culminating in an end-of-term Deir el-Medina feast or Christmas party around a theme of food and beer preparation. As to the educational significance of this learning experience, a useful model is the adaptation by Chris Watkins and his colleagues (2002) of the classic experiential learning theory (ELT) of David Kolb (1984). Kolb’s learning model comprises a four-stage cycle: Do, Review, Learn, Apply. As such it demands that time is taken for reflection on a learning activity, for, according to Kolb (1984: 38), ‘Learning is the process

in Mummies, magic and medicine in ancient Egypt
Reunification of Egypt
Roger Forshaw

north: at Memphis or possibly Sais, as the actual departure point is not stated. She travelled south up the Nile, with the description on the stela describing her procession as a fleet of richly fitted-out vessels under the command of Somtutefnakht. The voyage appears to have been an elaborately organised event with the nomarchs of the various districts through which the flotilla sailed being responsible for the provisioning74 of the party: ‘Her supplies were obtained from each nomarch who was in charge of his provisions and was furnished with every good thing, namely

in Egypt of the Saite pharaohs, 664–525 BC