This piece of painted, gessoed wood is on display in Walton Hall of Ancient Egypt. Archaeologists dated it from between 1070 and 653 B.C. and believe it may have come from a coffin. The hieroglyphs on it represent the creator god Re and the afterlife, which symbolically represents creation or rebirth.
ancient egypt
X-ray of a Cat Mummy
Students + Staff: Co-Creating a Dynamic Museum Profession at Carnegie Museums of Pittsburgh
by Erin Peters
Today’s museums strive to be increasingly relevant, ethical, and responsible public-facing institutions by engaging with issues like accessibility, diversity, collaboration, and inclusion. Yet in many ways, these are still buzzwords of best practice, and not yet actual pillars of museum work. This begs the question: can museum work of the future solidly marry the theory of ideas and the practicality of making the best intentions happen on the ground? I have hope that we may find answers in a collaborative initiative underway here in Pittsburgh.
A partnership stemming from a $1 million Andrew W. Mellon Foundation grant awarded to the Department of History of Art and Architecture (HAA) at Pitt to establish a consortium of cultural institutions in the region brought about my pioneering joint position as Lecturer in Curatorial Studies at Pitt and Assistant Curator at Carnegie Museum of Natural History. My position charges me to bring together the theories of museum studies and the practicalities of working in museums to develop courses that will best prepare students in HAA’s Museum Studies Minor – the museum professionals of tomorrow. This next generation of museum professionals will find an ideal training ground within Carnegie Museums of Pittsburgh, as four distinctive museums with different staff, collections, and modes of operating. At CMP, students will gain immersive involvement with the myriad ways a natural history museum, art museum, single-artist museum, and science center work on a day-to-day basis.
The broad range of training available here at the CMP will both add empirical dimension to the education of museum studies students and invigorate the current museum profession by merging pedagogical and instructional experiences for students and museum staff. I believe this mash-up of students as future museum professionals (with new, exciting, and un-entrenched ideas) with staff as current museum professionals (with concrete on-the-ground expertise) will develop robust museum work for the future here at CMP and ideally in the field at large.
The first course developed from this initiative with Pitt and CMP is underway this spring, entitled Introduction to Museum Studies in the Carnegie Museums of Pittsburgh. HAA faculty and CMP administration came up with the idea of using CMP as a living laboratory, establishing from the get-go that the course is rooted in experiential pedagogy. The content is completely new and developed through my process of getting to know the Museums since my arrival in September 2015. Over the course of the fall, I immersed myself in our richest resources for teaching about museums: the sites themselves, the collections they contain, the programming that engages visitors with the collections, and the staff making it all happen.
So far, my twenty students and I have spent little time in our assigned classroom in Pitt’s Frick Fine Arts building, and instead have studied museums who work with non-tangible collections (like the ideas of science) with Jason Brown, the Carnegie Science Center’s Director of Science and Education. The Project Cataloguer for the Archives at the Andy Warhol Museum, Matt Gray, helped us examine the methods and strategies of collecting at the Warhol, focusing on the tensions of art and artifact/material culture with the time capsules. This week I led an exploratory field trip around the CMP complex in Oakland and we thought about the ways the architecture itself makes us perform “civilizing rituals,” and communicates messages about how visitors are intended to act while in museum space. For instance, making our way up the long Scaife staircase to the second floor galleries of CMOA could be compared to a laborious religious procession up to Propylaeum of the Athenian Acropolis.
We will continue our survey of museum studies in CMOA and CMNH and end the semester envisioning the future of museums and how CMP can lead the charge into that future. Key to our endeavors will be the primary assignment the students will complete: they will develop a series of three fora (open discussions) for which all CMP and HAA staff, faculty, and students will be invited to attend. The first forum will take place in February and students will design a program that will form questions and discussion around the ways that the concepts of curation and education are changing in the museum world to be less opposed and more related and inter-dependent. The second forum will take place in March and will tackle how museums are dealing with the changing landscapes of education and engagement, especially in a field that seeks to be more public-facing. In the last and third forum, to take place in April, students will present and defend projects they have designed to further CMP’s goal to be integral to the future of museums.
By bringing students and staff together, we will capitalize on the unique resources of Pitt and CMP to pose questions that have yet been raised and bridge disciplines to find new answers. This open process of co-creation will allow a multitude of perspectives to emerge, ultimately building an informed, dynamic, and diverse museum profession spearheaded with the resources of the four Carnegie Museums and the University of Pittsburgh.
To chart the progress of our experiment and the ways our thoughts are developing, I will write field reports in a series here with the Innovation Studio. Until field report no. 2…
This post is co-published in partnership with The Constellations at the University of Pittsburgh.
Erin Peters is passionate about museums and believes in their power in contributing to social change. She is training the next generation of socially-minded museum professionals as Joint Lecturer in Curatorial Studies at Pitt and Assistant Curator in CMNH. Erin has a Ph.D. in art history and specializes in ancient Egypt.
Funerary Customs: Mummification
Life in Ancient Egypt
Funerary Customs: Mummification
The process of mummification, the form of embalming practiced by the ancient Egyptians, changed over time from the Old Kingdom (ca. 2750-2250 B.C.), when it was available only to kings, to the New Kingdom (ca. 1539-1070 B.C.), when it was available to everyone. The level of mummification depended on what one could afford.
The most fully developed form involved four basic steps. Initially, all of the internal organs, except the heart, were removed. Since the organs were the first parts of the body to decompose but were necessary in the afterlife, they were mummified and put in canopic jars that were placed in the tomb at the time of burial. The heart was believed to be the seat of intelligence and emotion and was, therefore, left in the body. The brain, on the other hand, was regarded as having no significant value and, beginning in the New Kingdom, was removed through the nose and discarded.
Next the body was packed and covered with natron, a salty drying agent, and left to dry out for forty to fifty days. By this time all the body’s liquid had been absorbed and only the hair, skin, and bones were left.
Then the body cavity was stuffed with resin, sawdust, or linen and shaped to restore the deceased’s form and features. Finally, the body was then tightly wrapped in many layers of linen with numerous charms, or amulets, and wrapped between the layers. The most important amulet was the scarab beetle, which was placed over the heart. Jewelry was also placed among the bandages. At each stage of wrapping, a priest recited spells and prayers. This whole procedure could take as long as fifteen days. After the wrapping was complete, the body was put into a shroud. The entire mummification process took about seventy days.
Funerary Customs: Weighing of the Heart
The ancient Egyptians believed that the heart recorded all of the good and bad deeds of a person’s life, and was needed for judgment in the afterlife. After a person died, the heart was weighed against the feather of Maat (goddess of truth and justice). The scales were watched by Anubis (the jackal-headed god of embalming) and the results recorded by Thoth (the ibis-headed god of writing). If a person had led a decent life, the heart balanced with the feather and the person was rendered worthy to live forever in paradise with Osiris.