Affiliation: DePaul University
Morag M. Kersel is an archaeologist who works in the Eastern Mediterranean in the Neolithic, Chalcolithic and Early Bronze Age periods. Morag is associate professor of anthropology and director of the Museum Studies Minor at DePaul University. She earned a PhD in Archaeology from the University of Cambridge. She also holds a Master of Historic Preservation (with Distinction) from the University of Georgia, a Master of Arts in Near Eastern Studies from the University of Toronto and a Bachelor of Arts (Honors) in Classical Studies from Queen’s University, Kingston, Canada. In addition to participating in archaeological excavations and surveys in Egypt, Greece, Israel, Jordan, Palestine, and Turkey, Morag is interested in the relationship between cultural heritage law, archaeological sites and objects, and local interaction. She has published a number of articles and is the co-author (with Christina Luke) U.S. Cultural Diplomacy and Archaeology: Soft Power, Hard Heritage (2013) and co-editor (with M.T. Rutz ) of Archaeologies of Text: Archaeology, Technology, and Ethics (2014).
February 21, 2022 @ 6:00 pm
October 24, 2021 @ 3:00 pm
February 28, 2019
November 8, 2018 @ 6:00 pm
November 7, 2018 @ 7:30 pm
October 25, 2018 @ 7:00 pm
October 24, 2018 @ 5:30 pm
October 23, 2018 @ 5:00 pm
Jordan has a demand driven looting problem rooted in the illegal and legal trade in Middle Eastern cultural material. The looting phenomenon is not new, nor are the varied responses attempting to protect the past. The UNESCO Convention on the Means of Prohibiting and Preventing the Illicit Import, Export and Transport of Ownership of Cultural Property (1970) is intended to combat the illegal trade in cultural materials thus curbing theft of artifacts from archaeological sites and the collections of cultural institutions. At the same time, the Convention is used to build bridges, foster good relationships, and to right past colonial injustices. To enter into a cultural property agreement under the U.S. implementing legislation, the requesting country must address a series of determinations and the accompanying dossier should include extensive documentation of looting activity. Demonstrating the pillage of archaeological sites has never been easier. Remote sensing data in tandem with big data gathered through oral histories and ethnographic interviews provide comprehensive evidence on the looting and movement of illegally excavated and stolen artifacts for countries wishing to pursue bilateral agreements with the U.S. Using the Jordanian request for a cultural property agreement as a lens, I will illustrate the power of big data in diplomacy.
Early Bronze Age (3600-2000 BCE) pots buried with ancient ancestors along the Dead Sea Plain in Jordan have long held a fascination for locals, pilgrims, and tourists. Demand for these archaeological objects has resulted in decades of illegal excavation, the destruction of the archaeological landscape, and subsequent movement. As artifacts travel from the mound to the mantelpiece, recent research has shown they pass through many hands, crossing borders, traveling in hand luggage, shipping containers, diplomatic cars, and sometimes disguised as fruit baskets. Tracking the movement of these EBA pots is an important aspect of understanding the legal and illegal trade in antiquities in the region. Law plays an important role in the movement of artifacts. In the Holy Land (Israel, Jordan, and Palestine) legislative bodies, legislation, and policy facilitate and discourage the movement of objects. Situated in the debates over artifact agency, the social lives of things, and object itineraries, this paper is an examination of the diachronic relationship between law, movement, and pots. Archaeological evidence, archival documents, interviews, and aerial surveys using unmanned aerial vehicles all provide valuable insights into how these pots go from the burial mound to the mantelpiece or museum vitrine.
For many the Parthenon Marbles in the British Museum are the very embodiment of the fierce antagonism between those who possess objects and those who seek their return. Until now, the British Museum has rejected all demands for the repatriation of the Marbles. Identifying itself as a ‘universal museum’, the British Museum maintains they are a global institution with the right to exhibit artifacts from diverse cultures, providing access to the past for all comers. Situated in current discussions over colonial objects, the postcolonial museum, repatriation, and redress, the marbles highlight the ongoing debates between law and emotion, cultural nationalism, and internationalism; what may be legal and what may be right. If museums are to embrace the postcolonial and acknowledge that their collections were sometimes acquired during times of violence, duress, and occupation, there is no debate. Through the lens of saviorism, a justification used by institutions and individuals alike, I will examine the consumption, curation, and contested disposition of these objects of Empire.
The exhibition of archaeological artifacts from the “Holy Land”, specifically the Dead Sea Scrolls on display at the Museum of the Bible, offers a compelling case study. The Dead Sea Scrolls as contact zone for the consideration of curatorial decision-making, visitor engagement, honesty, untold stories, and the potential for redemption at the Museum of the Bible.
Between March and September of 2014, the Israel Museum displayed what curator Debby Hershman described as “a small, rare group of 9000 year old masks – the oldest masks known to date”. Face to Face: The Oldest Masks in the World (Israel Museum, 2014) was the culmination of nearly a decade of research by Israel Museum curators and other archaeologists. The exhibition marked the first time that a group of masks from the Neolithic (7600-6000 B.C.E.) was displayed together and the first time that most of them were publicly accessible. Two of masks included in the exhibit have known archaeological find spots and are part of the permanent collection of the Israel Museum. Ofer Bar Yosef recovered the Nahal Hemar mask from controlled scientific excavations; the other mask purchased by noted military figure Moshe Dayan from a farmer after a chance discovery during agricultural plowing and then donated to the museum. The remaining 10 masks have no known associated archaeological information; all loaned from the private collection of Michael and Judy Steinhardt, all purchased from the antiquities market. In November 2018, The Israel Antiquities Authority announced the discovery of another mask, although the circumstances of the recovery are murky, at best. This is a discussion of the object-based research into the hidden histories of the Neolithic masks and the consequences, intended and unintended, of esteem for ancient artifacts.
See Morag Kersel's work in the American Journal of Archaeology.