Preserving Knowledge, not Objects: A Somali Perspective for Heritage Management and Archaeological Research

Abstract

This article argues that the Somali people have a distinctive view on heritage and a different approach to its preservation relevant to their society. It suggests that a locally appropriate theoretical framework for heritage management and archaeological research can only be achieved if this local approach is taken into consideration and integrated into archaeological and heritage methodologies. The lack of qualified Somalis and indigenous perspectives in the archaeological research and heritage management policies characterizes Somali cultural heritage and archaeological research history. This research shows that previous approaches that have been pursued lacked dialogue and incorporation of local views of heritage practice. This lack of dialogue has been of paramount importance for the failure of the preservation of Somali cultural heritage, evident both in the previous neglect of its preservation and in the current looting and destruction of archaeological sites in Somaliland, Puntland and south-central Somalia. It is demonstrated how Somali indigenous perspectives are concurring and contributing to world heritage management and archaeological research methods. I suggest that any heritage work must integrate local approaches and trained local groups should lead archaeological research and heritage management in order to achieve sustainable development and self-representation.Résumé Cet article traite de l'opinion particulière du patrimoine et d'une approche différente de son maintien par rapport à leur société qu'ont les Somaliens. Il propose qu'une structure théorique locale appropriée pour la gestion du patrimoine et pour la recherche archéologique ne puisse être mise en place que si cette approche locale est prise en considération et intégrée dans les méthodologies archéologiques et patrimoniales. Le manque de Somaliens qualifiés et les points de vue indigènes dans la recherche archéologique et dans les politiques de gestion du patrimoine caractérise le patrimoine culturel Somalien et l'histoire de la recherche archéologique. Cette recherche montre que les approches précédentes qui ont été menées manquaient de dialogue et de Afr Archaeol Rev (2007) 24:49-71 prise en compte des points de vue locaux de la coutume du patrimoine. Ce manque de dialogue a été d'une importance primordiale dans l'échec de la préservation du patrimoine culturel Somalien, ceci est évident à la fois dans l'absence de préservation, dans le pillage actuel et dans la destruction des sites archéologiques de Somaliland, Puntland et de la Somalie centrale du sud. Il est démontré comment les points de vue indigènes concourent et contribuent aux méthodes de gestion du patrimoine mondial et à la recherche archéologique. Je suggère que chaque travail sur le patrimoine intègre des approches locales et que des groupes locaux formés pilotent la recherche archéologique et la gestion du patrimoine de manière à atteindre un développement durable et une représentation autonome.

Wagar, Fertility and Phallic Stelae: Cushitic Sky-God Belief and the Site of Saint Aw-Barkhadle, Somaliland

“…In this displacement, people often have had to leave behind most of their material possessions. As most of the Somali have lived and/or still live a nomadic or seminomadic lifeway, they learn from a young age the significance of skills in making essential material culture (Mire 2007(Mire , 2011.…”

“…These experiences, oral histories and memories are the heritage they carry wherever they go. I have called this the knowledge-centred approach to heritage (Mire 2007(Mire , 2011. It facilitates the transmission process of both tangible and intangible knowledge through time and space, and from generation to generation.…”

“…The ongoing civil war has also led to the systematic looting and dislocation of Somali artefacts. All national and local museums have been looted (Mire 2007).…”

Beware the Invisible

“…She found that it is knowledge about the historical objects which is the most important documentation to save, and not the object themselves. Mire conducted her survey on historical objects, by interviewing locals in Somalia and Somali refugees in Europe, and managed to obtain surprisingly many details about Somalian pre-historic objects (Mire 2007). Mire showed with this research that involving the 'locals' (where ever they are situated today) can contribute to archaeological research.…”

“…Both sides include archaeologists, indigenous people, looters, collectors and the public, and both feel they are the rightful owners of illegally traded antiquities (Cameron 1997: 68), and that whatever they are doing to get hold of the antiquities is for the greater good -to save the antiquities. What is interesting is that they are always saving the antiquities from each other (see Elia 1997;Brodie et al 2001;Schuster 2005;Mire 2007). The local side wants to save the antiquities from their region or home country and want all or most objects situated abroad to be brought home.…”