Please don’t cook with Cartier

Please don’t cook with Cartier

With love, meghan

Please don’t cook with Cartier

Published September 5, 2025

First, I have a confession to make. I have watched With Love, Meghan. Both seasons, all episodes. Flower sprinkles and scented guest towels hold no secrets for me, and I have been making apple butter by the gallon this last week. But although the show is soothing, relaxing and comforting, there is one thing that makes me really, really anxious as a jewellery person. And that is, you guessed it: the jewellery. With more than my average annual income on her hands (chunky engagement ring with Botswana diamond and gold Cartier tank watch, just to name a few), Meghan happily kneads dough, moulds clay, rinses vegetables… while I watch in rising horror. Because here’s the truth: jewellery is not indestructible, and wearing it while cooking or cleaning can cause damage that even the most skilled conservators cannot always undo.

Why cooking in your jewellery can cause damage

Even pieces made of metal and gemstone – materials that feel solid and enduring – are surprisingly vulnerable to daily wear and tear. Gold, for example, is a relatively soft metal, especially in its higher karat forms. When you rub it against hard surfaces like countertops, or plunge it repeatedly into water, you’re encouraging surface scratches and slow erosion. Stones can loosen from their settings. Clasps weaken. Chains stretch. Prongs bend.

Wearing jewellery while cooking is especially risky. Think of all the small particles of flour, spices, or oils that can work their way into tiny crevices of a ring or a bracelet. Dough in particular is notoriously sticky and persistent – I’ve seen old rings with decades of residue built up beneath the bezel, hardened into something that looks like concrete.

Even washing vegetables can pose a risk. A moment of distraction, and a ring slips off under running water, vanishing into the sink drain before you even notice. I mean, it happened to the Romans: dozens of ring stones were found in the drainage pipes of a bath house in England.

There’s also the issue of sudden temperature changes. Heating and cooling can cause tiny cracks or stress points in certain stones.

Pearls can be dulled by exposure to vinegar or lemon juice, both common kitchen staples. If you’re marinating a salad with your hands, your pearls probably shouldn’t come along for the ride. Or actually, any jewellery.

Jewellery as heritage: why taking care of it matters

But apart from the technical reasons, there’s something deeper at stake here. Jewellery carries history. Even if it’s not antique, every piece becomes a witness to our lives – and not all events should leave their mark. When I see someone wearing an exquisite ring to mould clay, I don’t see luxury, I see loss: the slow withering of stories that could have lasted generations.

And it’s not just emotional sentiment. From a conservation perspective, unnecessary handling of jewellery is a real concern. Museums and collections across the world maintain strict protocols for handling historical jewellery. Gloves are worn not to protect the person, but to protect the piece – oils and acids in human skin can corrode metal, dull gemstones, and cause tarnish. Jewellery conservators avoid even touching stones unless necessary. We know from decades of experience how easily surface damage can accumulate, even when wear feels gentle or casual.

Even more, once damage is done, repair isn’t always straightforward. Restoring a ring that has lost its setting or replacing worn enamel is a skill in its own right – and one that often comes with compromises. Original details might be lost in the process, or replaced with modern materials that don’t quite match. In the world of historical jewellery, ‘untouched’ often carries more value than ‘restored’.

For contemporary jewellery, you might think that repair is easier – and often it is – but some designs, especially from luxury brands, are difficult to repair without sending them back to the maker. Repairs are not just pricey, they’re slow, and often restricted to authorised centres. Damage caused by misuse can even void warranties. Just saying.

A suggestion for With Love, Meghan

Of course, jewellery is meant to be worn. That’s the whole point of it, and one I advocate as well. It lives best when it is close to us, part of our daily rituals. But part of wearing it well, is understanding when not to. Jewellery doesn’t need to be treated like it’s made of spun glass, but neither should it be expected to survive a kitchen workout or a pottery class unscathed. I do wish we’d think twice before whisking cake batter in our grandmother’s engagement ring. It’s not a harmless choice: it’s slow damage, and professional jewellery care and preservation are sometimes as easy as taking your jewellery off at the right moment!

So next time you reach for the flour or the dish sponge, think twice before your jewellery joins in. Because caring for jewellery today means preserving its story for tomorrow.

Also, if I could offer a suggestion to the show: removing one’s jewellery before taking on any crafting or cooking goes a long way to elevating the everyday and lowering my heart rate . Thank you!


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The Bedouin Silver blog gives credit where credit is due! Transparent referencing and citing sources helps us all grow. Would you like to do the same and quote this article? Here’s how:

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The Bedouin Silver Jewellery Blog: Sigrid van Roode

Sigrid van Roode is an archeologist, ethnographer and jewellery historian. Her main field of expertise is jewellery from North Africa and Southwest Asia, as well as archaeological and archaeological revival jewellery. She has authored several books on jewellery, and obtained her PhD at Leiden University on jewellery, informal ritual and collections. Sigrid has lectured for the National Museum of Antiquities in Leiden, Turquoise Mountain Jordan, and many others. She provides consultancy and research on jewellery collections for both museums and private collections, teaches courses and curates exhibitions. She is not involved in the business of buying and selling jewellery, and focuses on research, knowledge production, and education only. Sigrid strongly believes in accessibility of knowledge, and aims to provide reliable and trustworthy content: that’s why the Bedouin Silver blog provides references and citations.

The Ottoman-style kirdan in the Middle East

The Ottoman-style kirdan in the Middle East

Ottoman jewellery

The Ottoman-style kirdan necklace of the Middle East

Published July 24, 2025

The Ottoman Empire stretched over large parts of North Africa and Southwest Asia. This centuries-long colonisation resulted in jewellery forms that are found all over the region. In this blog, I’ll show you a particular piece that is found with variations throughout the Ottoman world: a choker-like necklace.

What is a kirdan necklace?

The kirdan necklace is a choker-style jewel that forms part of the Ottoman jewellery repertoire. The original ornament is of a type widely used in the 19th century. With regional variations, it was worn from Tunisia to Turkey as well as beyond, on Cyprus, in Greece, and in the Balkans. In the cities, wealthy urban ladies would wear theirs in gold; rural ladies would resort to gilt silver or simply silver, depending on the fashion and traditions of their region.

The ornament consists of a choker-like band of repoussé segments. These may be fastened on to a fabric band, which is tied around the neck or closed with a loop-and-knot, or strung together to form an interlinking band itself. Usually, from the choker multiple pendants are dangling, and it is in the variations and differences of these that we may see regional preferences.

Regional variations of the kirdan

This ornament is generally called kirdan, but goes by many names. Let’s look at some regional variations next!

The chiriyya in Tunisia and Libya

In North African jewellery traditions, notably in Tunisia and Libya, this ornament went by chiriyya (also spelled chairiyya). In Tunisia, they are worn notably in the southeast, from the town of Sfax onwards. [1] In Libya, they were mainly produced in Tripoli, by artisans who catered to the east coast of Tunisia as well as to Libyan towns and tribes as well. [2]

The choker had a yellow fabric backing, on which the individual segments were sewn. In the centre of the band a square ornament featured. From the choker, large pendants were suspended, and in the centre one or multiple crescent-shaped pendants, executed in filigree, fell onto the chest.

The chiriyya notably does not carry coins, and does not have a central element on the band itself, which sports only the repoussé segments.

The kirdan in Egypt: kirdan or kirdan hilali

In Egypt, the necklace is known as kirdan (also spelled kerdan) or kirdan hilali. Here, the segments flank a central element sewn on the band, usually a rectangular or square piece. In the centre, a central pendant falls on the chest: usually, a crescent or a set of tiered crescents, which is where it gets its name from: kirdan hilali means kirdan with crescents. They may be set with small turquoise beads, and the segments themselves are threaded through with red thread. Egypt also uses coins on the kirdan pendants.

The first photo shows a painting of a woman wearing such a necklace: more on her and her jewellery is in this blog!

Coastal Southwest Asia: the kirdan in the Levant

Palestine, western Jordan, Lebanon and western Syria all form part of the Bilad as-Sham, and share a cultural continuum that predates modern borders. Regional variations may extend beyond current borders, and in general trying to delineate exact attributions here is difficult. [3]

The kirdan was worn by both city-, village- and Bedouin women. Finer pieces in gold would be worn by urban women. Compared to North African variations, the coastal Southwest Asian variation generally have more and larger segments – and we also find innovative forms for women who could not afford as many silver or gold segments. They would add beads between the segments, so the kirdan required less precious metal. An example of such a simpler kirdan is shown below.

The kirdan of coastal Southwest Asia uses coins, and has a large variation in forms for the central element on the band.

The kirdan in Syria

For current-day Syria, Kalter notes that the individual segments for the band were purchased directly from silversmiths in Aleppo and Damascus by women themselves, who would then sew them on to a fabric band of their choosing. [4] Below the neck band, a row of coins or imitation coins jingles, and in the centre a single pendant such as crescent or inscribed amulet may hang. The central part of the band could also include a filigree square or rectangle, such as the example above shows, or a colourful red and blue ornament.

The kirdan in Jordan

In El-Kerak, the necklace was called kirdan migwiz. [5] In between the repoussé segments on the band, one or three filigree boxes were present in the central part of the band. Below the band, long silver elements with coins were suspended, and at the front, again one or three elaborate crescent pendants could hang.

The kirdan in Palestine

In Palestine, the necklace went by kirdan. They were made in several places, such as Nablus, but also in Irbid and el-Kerak but worn in Palestine [6] – again, the borders of today have little bearing on the past and the cultural reality is much more varied. In Nablus, the coin pendants are shorter than in El-Kerak. In the centre, an ornament of small tiered crescents fell on the chest. [7] In the Galilee, the coin pendants were similarly short, but the ornament itself also featured very long silver chains with multiple triangular pendants. In the centre of the ornament, the silver chains connected multiple crescent pendants. The style of the pendants is widespread in a larger region, including Syria.

The kirdan in Eastern Southwest Asia

Eastern Jordan and Syria, bordering on Iraq, were a bit more distant from the Ottoman world – the Ottoman sphere of influence mainly concentrated around the Mediterranean littoral. But we see cultural influences nonetheless, where Ottoman forms travelled on trade routes and gradually developed into styles of their own. In Kurdistan the choker was still worn, and the dangles often take the shape of fish – a form also encountered further on in Afghanistan.

Stage forms of the kirdan

One particular use of the kirdan is in an exaggerated version as stage jewellery. This was worn by dancers, mainly in Egypt. From the mid-19th century onwards, we see the kirdan in its usual size worn by dancers. The image above shows a phot of such a dancer (click to enlarge it). Around the turn of the century, the hilal pendants started to get larger, and from the 1950s onwards, entertainers would be wearing huge kirdans – of course, its sight really adds to the performance! [8]

A bracelet made of a repurposed kirdan necklace.

Repurposing of the kirdan

Because they fell out of fashion at some point, you may come across repurposed kirdans. They have often been divided up into bracelets.

The legacy of Ottoman kirdan chokers: forgotten heritage

The general Ottoman origin of this piece appears to be increasingly forgotten, and the reality of cultural interaction is hindered by thinking in today’s borders.

It is virtually impossible to distinguish between Tunisian and Libyan chiriyya, because the craftsmen that made them operated in both countries and pieces made in one country would be sold on a market in the other.

Likewise, trying to determine whether a piece is Syrian or Jordanian does not make much sense, as most likely, it was produced before either country as we know it today existed. Rather, it would be better to see if a place of production could be determined, in the full knowledge that from there, it may have been traded to at least 4 different countries as they exist today.

These pieces of jewellery remind us of a shared heritage. That is the historical jewellery value they continue to carry, and I do love how they took on a new life and new meanings on their own in the various parts of the Ottoman realm!


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References

[1] S. Gargouri-Sethom 1986. Le Bijou Traditionnel en Tunisie, p. 24, with examples.

[2] S. Gargouri-Sethom 1986. Le Bijou Traditionnel en Tunisie, p. 65; Ghellali, H. 2024. Jewellery and Adornment of Libya. Blikveld Uitgevers Publishers, Zandvoort

[3] J. Kalter, M. Pavaloi & M. Zerrnickel (eds) 1992. The Arts and Crafts of Syria, p. 81 already notes this.

[4] J. Kalter, M. Pavaloi & M. Zerrnickel (eds) 1992. The Arts and Crafts of Syria, p. 90, with examples.

[5] Pracht und Geheimnis, p. 388-389.

[6] J. Rahab 1989. Palestinian Costume, p. 121.

[7] Pracht und Geheimnis, p. 265.

[8] See this reel by Heather D. Ward on the kirdan in dance costumes

The Bedouin Silver blog gives credit where credit is due! Transparent referencing and citing sources helps us all grow. Would you like to do the same and quote this article? Here’s how:

S. van Roode, [write the title as you see it above this post], published on the Bedouin Silver website [paste the exact link to this article], accessed on [the date you are reading this article and decided it was useful for you].

The Bedouin Silver Jewellery Blog: Sigrid van Roode

Sigrid van Roode is an archeologist, ethnographer and jewellery historian. Her main field of expertise is jewellery from North Africa and Southwest Asia, as well as archaeological and archaeological revival jewellery. She has authored several books on jewellery, and obtained her PhD at Leiden University on jewellery, informal ritual and collections. Sigrid has lectured for the National Museum of Antiquities in Leiden, Turquoise Mountain Jordan, and many others. She provides consultancy and research on jewellery collections for both museums and private collections, teaches courses and curates exhibitions. She is not involved in the business of buying and selling jewellery, and focuses on research, knowledge production, and education only. Sigrid strongly believes in accessibility of knowledge, and aims to provide reliable and trustworthy content: that’s why the Bedouin Silver blog provides references and citations.

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Bodemjuweeltjes/Gems Unearthed

Bodemjuweeltjes/Gems Unearthed

Archaeological jewellery

Bodemjuweeltjes/Gems Unearthed

Published July 4, 2025

Humans have been making and wearing jewellery for thousands of years. In fact, the first non-utilitarian objects ever created by humans were items of personal adornment. When you have been following this blog, you know jewellery is more than decoration—it’s a genuine historical source. Each excavated piece gives us a new perspective on our past and ourselves. It reveals trade routes, cultural connections, social hierarchy, and spiritual beliefs. Bodemjuweeltjes/Gems Unearthed is an exhibition in the Zeeuws Museum, The Netherlands, that discusses precisely these themes – so I had to go and see!

Gems Unearthed: the theme of the exhibition

Gems Unearthed invites visitors to think about these meanings while appreciating the objects themselves—pendants, chains, rings, bracelets, brooches, buckles, and hairpins, some several thousand years old. I appreicated that the introduction included an explanation of what we miss: only what has survived is on display. Metals like bronze and gold, glass, and gemstones have endured, while organic materials such as textiles and plant fibres have largely decayed.

The exhibition also features a strong selection of pieces from the early Middle Ages (my favourite!), a time when it was common to bury people in their finest clothes and jewellery. The exhibition fills three rooms in the museum – so let me walk you through!

Gems Unearthed: archeological jewellery

The first room focuses on archaeological jewellery. One thing I appreciated was the way the pieces were displayed at different levels, corresponding to their age: older items at the bottom, newer ones higher up – just like archaeological layers. You can see what I mean in the photos above: click to enlarge them to take in the details. It’s a great way to show development over time, and I thought it was well designed. The display levels even use different earthy tones to enhance the layered effect.

However, I’m not sure all visitors will pick up on this… because the room is very dark. Like, well and truly dark. While the jewellery itself is well lit and stands out, the overall lighting (or should I say lack of it) makes it hard to read the explanatory texts on the brochure that visitors receive. The texts on the sides of the showcases, indicating which level corresponds to which time period, are also hard to read.

This room opens with one of the oldest known pieces from the Netherlands: a boar’s tooth pendant dating from around 9000–4000 BCE. The showcases are organised by jewellery type, so you’ll find showcases dedicated to pendants, rings, necklaces, bracelets…I like how the chronological layout helps place them in context, so even when you’re just admiring the pieces, you’ll get a sense of their relative age and development.

Gems Unearthed: production and craftmanship

The next room is dedicated to jewellery production, and it’s much brighter. I found this section especially interesting because it explains how these items were made, showing techniques and tools that help you understand the craftsmanship involved. It shows moulds and half products, and touches on recycling: this happened quite often in the past. Just one example is a fibula (a clothing pin) made with an Arab coin which was found in the province of Friesland.

There is a selection of stones and gems, including a practice stone for intaglio cutting – every craft needs practising, and this is a piece I love! A beautiful set of chunky amber beads, along with garnets, Meerschaum, jet and more illustrates the range of materials used.

A separate showcase deals with the production of beads: Roman mosaic glass inlays, recycled for their glass in the early Middle Ages, 17th century glass beads known as chevron beads, consisting of multiple layers of glass (and a few misfits), a piece of bone used to cut out small beads in a monastery…while small, this room manages to pack in quite a few techniques and materials!

Gems Unearthed: traditional Zeeland jewellery

The third and final room is even brighter and focuses on traditional jewellery from the museum’s own region. I really enjoyed this part! It features a careful selection of local gold and silver jewellery, jewellers’ drawings, and images of people wearing these pieces. There’s also a section on filigree, which played an important role in local traditions. In this way, the last room ties together what you’ve seen earlier: design patterns that go back centuries and a continuing story of skilled production.

Gems Unearthed: an overview of archaeological and traditional jewellery

This is a lovely exhibition: small, but with a lot of beautiful items presented in a coherent manner! The publication accompanying the exhibition is also a delight: a magazine-style publication, offering more insights on some of the pieces shown as well as personal insights by collectors and curators alike on a really wide variety of jewellery-related topics.

The exhibition texts are available in both Dutch and English, so you’ll be able to enjoy the full range of information.

All in all, should you find yourself in The Netherlands, this exhibition is definitely worth a trip to Zeeland!

More on the exhibition is on the website of the Zeeuws Museum.


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The Bedouin Silver blog gives credit where credit is due! Transparent referencing and citing sources helps us all grow. Would you like to do the same and quote this article? Here’s how:

S. van Roode, [write the title as you see it above this post], published on the Bedouin Silver website [paste the exact link to this article], accessed on [the date you are reading this article and decided it was useful for you].

The Bedouin Silver Jewellery Blog: Sigrid van Roode

Sigrid van Roode is an archeologist, ethnographer and jewellery historian. Her main field of expertise is jewellery from North Africa and Southwest Asia, as well as archaeological and archaeological revival jewellery. She has authored several books on jewellery, and obtained her PhD at Leiden University on jewellery, informal ritual and collections. Sigrid has lectured for the National Museum of Antiquities in Leiden, Turquoise Mountain Jordan, and many others. She provides consultancy and research on jewellery collections for both museums and private collections, teaches courses and curates exhibitions. She is not involved in the business of buying and selling jewellery, and focuses on research, knowledge production, and education only. Sigrid strongly believes in accessibility of knowledge, and aims to provide reliable and trustworthy content: that’s why the Bedouin Silver blog provides references and citations.

Amazigh tattoos in Morocco: symbols, life and identity

Amazigh tattoos in Morocco: symbols, life and identity

Identity and future

Amazigh tattoos

Published July 3, 2025

Have you ever wondered how identity isn’t just expressed in words, but also lives in daily gestures, and is inscribed on skin? Among Amazigh women in Morocco, traditional tattoos are not mere decoration but a living visual language. Each mark—from spirals to crescents—speaks of resilience, protection, fertility, and the cycles of time. So, in this blog, I’d like to explore the world of permanent Amazigh tattoos, focusing on Morocco.

Amazigh tattoos and their meaning

What is the meaning behind Amazigh tattoos? Like I said, permanent Amazigh tattoos are far more than mere embellishments; you could say that they are a visual language. That language expresses the world of women, and what mattered most to them. You will find references to protection from evil [1], to healing and beauty [2], but also to fertility and family [3] – a theme often found in women’s lives throughout the region, as you will find in several other articles on this blog!

See how that works in an Omani pendant here

See how mermaids are feared because of that here

And there is more that relates to their everyday world: symbols such as the crescent moon, spirals and circles acknowledge the cycles of time [4], similar to the meaning of crescents and spirals in jewellery, as I explore in this blog here.

Amazigh tattoos and the stages of life

The thing with tattoos is that they not just carry symbolism, but they are active agents themselves. They are connected to the stages of life and the social roles a person moved through, especially for women. From childhood into adulthood, Amazigh women’s body art marked key transitions. The first facial tattoo, known as “siyala” – a vertical line from the lower lip to the chin – was commonly applied at the onset of menstruation, symbolizing the transition into womanhood. [5] These marks were more than personal adornment: they communicated that a young woman was now part of a different social category, with new responsibilities and expectations.

Marriage was often accompanied by additional Amazigh tattoo traditions. Designs on the chin, forehead, or hands could mark fertility, family bonds, and readiness for motherhood. You could say that tattoos served almost like a visible record of biography.

For example, a square could be added to the skin after marriage to symbolize a new home [6]. For widows, there was even a tattoo extending from ear to ear, symbolizing their deceased husband’s beard [7].

And tattoos displayed tribal allegiances, making it clear to anyone which tribe the wearer belonged to.

These patterns and their meaning vary from region to region, from tribe to tribe, and throughout time: what carries meaning in one time and place, may be simply a pretty decoration in another.

Amazigh tattooing as a process

You could say that the process of getting such a tattoo was a ritual in itself, helping the wearer with that transition into the next stage of life. The tattooing process was typically carried out by a middle-aged woman from the wearer’s community [8]. These sessions were not merely transactional; they created a form of time used for exchanging advice and news, but also to talk about the upcoming changes in the life of the person being tattooed.

This would be a moment for the person being tattooed and her immediate family to gather and talk about shared experiences and offering advice for this new stage of life.

Why are Amazigh tattoos disappearing?

Like the use of silver jewellery, the tradition of Amazigh tattooing has significantly declined in recent decades. Why is that? There are several factors at play here.

Like in many areas of North Africa and Southwest Asia, the rise of Islamism after the 1970s has been a major factor in the decline of tattooing. Tattooing is considered a sin, as it alters what God has created. With more and more people adopting this viewpoint, carrying tattoos was frowned upon, and the practice started to disappear as a result of social pressure.

Combined with that development, tattoos also began to be regarded as old-fashioned and backward. [9]

See more on henna art as World Heritage here!

How are Amazigh tattoos revived?

Despite this decline, notably within the Amazigh diaspora there are to revitalize the tradition. There are many fabulous projects like the Timazighin-initiative by Raissa Lei, which aims to to connect the new generation with the traditions embodied by their grandmothers through jewellery, dress and the wearing of tattoos. These are temporary, but serve let the wearer experience what it is like to appear in her full ancestral regalia.[10]

These revival efforts aim to make the “invisible more visible” by celebrating Amazigh identity and history through art. A spectacular example was the 2025 Awad Summit in Paris.

Amazigh scholars, such as Malika Ouacha, do raise awareness against an Orientalist glorification of Amazigh traditions, and wanting to read ‘meaning’ into everything: she notes that seeking deep meanings for Amazigh tattoos might be misplaced, as many Amazigh women simply found them beautiful, or used patterns from crafts like weaving as practical memory aids [11]. Especially among a Western audience, the need to clarify patterns is high: I’m often baffled to read what made-up explanations of meaning people attribute to lines and patterns in jewellery, and for tattoos it is no different – it’s important to realise that sometimes, a design is just chosen because the wearer liked its form or shape. Meaning, form and even size of patterns change and evolve constantly: body aesthetic is a living heritage.

Empowering women: Amazigh tattoos as cultural identity

For Amazigh women, dress, facial tattoos, and jewellery collectively form a living representation of their cultural identity and their history. That identity is also present in the patterns in carpets, pottery, dress, and the decoration of houses: they are all rooted in the same North African heritage.

By reclaiming and safeguarding these traditions, Amazigh women transform their crafts into a source of economic empowerment through initiatives like cooperatives and other ways to create an income [12].

That is yet a new layer of meaning to an ancient tradition, and one that will carry body aesthetic into the future!


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References

[1] H. Mesouani 2019. Inked Bodies, Blank Pages: A Study of Amazigh Tattooing. MA-thesis, Illinois State University, p. 34.

[2] Mesouani, 34.

[3] Mesouani, 36.

[4] https://www.lilithmag.nl/blog/2021/6/4/ade-traditie-en-schoonheid-van-amazigh-gezichtstatoeages-uitgelegd.

[5] https://www.lilithmag.nl/blog/2021/6/4/ade-traditie-en-schoonheid-van-amazigh-gezichtstatoeages-uitgelegd.

[6] Mesouani, 38.

[7] https://amazightimes.nl/de-verdwijnende-amazigh-traditie-van-gezichts-en-lichaams-tattoos/

[8] https://amazightimes.nl/de-verdwijnende-amazigh-traditie-van-gezichts-en-lichaams-tattoos/

[9] B. Laghssais 2023. Amazigh Feminism Narratives: Aspirations, Agency, and Empowerment of Amazigh Women in the Southeast of Morocco, PhD-thesis, Universitat Jaume I, p. 345 – 346. Download the full thesis here for free (yay for open access!)

[10] See more on Timazighin here!

[11] https://www.lilithmag.nl/blog/2021/6/4/ade-traditie-en-schoonheid-van-amazigh-gezichtstatoeages-uitgelegd

[12] Laghssais, p. 358 – 405.

See other sources here:

History of Amazigh tattoos

https://www.newarab.com/features/amazigh-tattoos-are-fading-it-too-late-revive-them

The Bedouin Silver blog gives credit where credit is due! Transparent referencing and citing sources helps us all grow. Would you like to do the same and quote this article? Here’s how:

S. van Roode, [write the title as you see it above this post], published on the Bedouin Silver website [paste the exact link to this article], accessed on [the date you are reading this article and decided it was useful for you].

The Bedouin Silver Jewellery Blog: Sigrid van Roode

Sigrid van Roode is an archeologist, ethnographer and jewellery historian. Her main field of expertise is jewellery from North Africa and Southwest Asia, as well as archaeological and archaeological revival jewellery. She has authored several books on jewellery, and obtained her PhD at Leiden University on jewellery, informal ritual and collections. Sigrid has lectured for the National Museum of Antiquities in Leiden, Turquoise Mountain Jordan, and many others. She provides consultancy and research on jewellery collections for both museums and private collections, teaches courses and curates exhibitions. She is not involved in the business of buying and selling jewellery, and focuses on research, knowledge production, and education only. Sigrid strongly believes in accessibility of knowledge, and aims to provide reliable and trustworthy content: that’s why the Bedouin Silver blog provides references and citations.

EU regulation on cultural goods: what collectors need to know

EU regulation on cultural goods: what collectors need to know

Collecting jewellery

What do the EU-rules on cultural goods mean for me?

Published June 25, 2025

Rules and conventions that affect how you collect jewellery keep on changing, so here is a new blog on a new set of rules! From June 28, 2025, a new European Union law – Regulation (EU) 2019/880 – is in full effect. And if you’re a collector of Middle Eastern jewellery, or someone who sells it internationally, this regulation actually matters. So I’d thought I’d give you the main breakdown of when and why this matters to you!

The main point: you can’t import ancient beads or jewels into the EU without an import licence and sound provenance. Details, exceptions and what to do as either a buyer or seller are in this blog.

Before we start, again a disclaimer up front: I’m a jewellery historian, not a lawyer. But I would like to give you a heads’ up on this development, so you know this exists.

Let’s see how this works!

What is EU Regulation 2019/880 on the import of cultural goods?

This one is not about modern trade tariffs or commercial sales tax. It’s about something deeper: cultural heritage. This regulation governs the import of cultural goods into the EU and is designed to stop the illegal trade of cultural items – especially those removed from their countries of origin during times of conflict or without permission.

This EU-wide regulation sets rules for how cultural goods can legally be brought into the EU from non-EU countries. Its goal is to:

  • Prevent looted or illegally exported cultural items from entering the EU.
  • Protect cultural heritage, particularly from countries affected by conflict.
  • Create a more uniform and transparent system for imports across EU countries.

This is not a new idea: international conventions have been calling for this kind of protection for years. But this is the first time the EU has set up a unified legal framework to enforce it at the border. And as such, this regulation is a gamechanger for many businesses.

How Regulation 2019/880 affects jewellery collectors

If you collect traditional jewellery from North Africa and the Middle East, Regulation 2019/880 probably will not have that much effect. Because after all, there is not that much traditional jewellery that is older than 250 years and that meets the value threshold of the regulation (which I will go into below).

But there are implications for one particular category, and that is why I chose to devote a blog to it. Many old beads, especially those labelled as archaeological, dug-up, or ancient, fall under this regulation. Those are the kind of beads that you will often find in modern designs, and that are avidly collected by jewellery collectors and designers alike. So, if you are selling trade beads and also include ancient beads in your offerings, or designing new jewellery pieces from ancient components, selling these to customers in the EU requires your attention. Even if they’ve been in circulation for decades.

Which jewellery counts as a ‘cultural good’?

So, what is a cultural good? The regulation follows a specific definition of cultural goods. That is a different definition than UNESCO 1970 or the CITES-definitions: I can’t help that, but here we are.

See more about UNESCO 1970 here

See more about CITES here

The definition of cultural goods includes objects of archaeological interest that are over 250 years old. It doesn’t matter how small or unassuming the item is.

So yes: ancient beads, dug-up items, grave goods, or antique adornments that have archaeological origins fall into this category. Jewellery that has been excavated, or that is believed to come from historical sites, even if it’s only a strand of stone or glass beads, may be covered by the regulation.

Still wondering if that affects you? Have a look at these terms, often found on auction platforms, Ebay or Etsy stores:

Saharan ‘Neolithic’ beads. Mummy beads. Sassanian seals. Roman glass beads. Nila beads. Carved seals and intaglios. Ancient Egyptian faience amulets. Islamic glass beads. Etched carnelian beads. Roman/Islamic glass bangles. Ancient melon beads.

Any of these look familiar, or like something you’d buy or sell? That’s when you need to be aware of this regulation on cultural goods. And just to be clear: obviously, I know that many of these items have been above ground for a very a long time. I am also aware that many of these are actually fake or, at best, misrepresented recent productions. In fact, I even can’t help but wonder if we will be seeing a whole lot less of those presumably ‘archaeological’ items, now that these regulations are in place.

But on the other hand… the Sahara is still being robbed of its beads today, as are grave sites on various locations. The point of the regulation is to prevent the illicit trade in those items – and the legislators have chosen to create a definition that includes everything.

Categories of cultural goods: what collectors should know

There are different categories of cultural goods under this regulation. The most relevant for collectors and traders of older jewellery include:

Category B: Objects older than 250 years (these include archaeological objects from excavations or finds, but also things like statues and icons), regardless of their value.

Category C: Other cultural goods older than 200 years, and with a value of 18,000 euros or more.

This last category is more for high-end galleries; I suppose the goods in Category B are most relevant for most collectors and sellers of beads. Note that Category B includes all archaeological objects, regardless of value: that 10 USD ancient bead you have purchased on Ebay, now needs a whole lot more before it may be imported into the EU.

So where is Category A…? Those are cultural goods that have been obtained illegally, and cannot be imported at all.

Licence and documentation requirements for importing cultural jewellery

Customs authorities in the EU will require documentation for cultural goods entering the EU from outside. Depending on the object’s category, age, and origin, importers will need to provide either:

  1. An Import Licence, or
  2. An Import Statement

Import Licence (for Category B goods) If you’re importing archaeological items, such as beads or artefacts that were excavated or likely dug up, you will need an import licence. To get this, you must prove:

  • The goods were legally exported from the country of origin.
  • Or, if they were exported long ago, that they were legally in the seller’s possession before the regulation came into effect.

This licence is issued by the EU country where the goods will enter. Without it, the items can be held or sent back at customs.

Import Statement (for some Category C goods) For other items, such as ethnographic jewellery older than 200 years but not archaeological, you may be able to submit a simpler ‘import statement’ confirming lawful export and supporting documents (like a bill of sale, a certificate of origin, or a collection record). That’s everything from before 1825 at this point.

There are two exceptions:

  • The country where the objects were created can not reliably be determined;
  • The objects legally exported from their country of origin before April 24, 1972.

Both you’ll still need to prove, and it does not end there: in these two cases, you will also need to prove it was lawfully exported from the last country it has been in for a period longer than 5 years.

So that 10 USD ancient bead….let’s assume it is unclear where it was actually made in Antiquity. In that case, the seller will need to prove they obtained the bead themselves legally from the last country it has been in for 5 years. That means keeping close track of your inventory records.

I’m in the EU and want to buy old jewellery: what does the cultural goods-regulation mean?

If you are buying old beads or jewellery from outside the EU, say, from a seller in the Middle East, North Africa, or elsewhere – here are 4 pointers:

  • Ask about the item’s origin and age. Beads described as “ancient,” “excavated,” or “dug-up” may fall into Category B, and you’ll need an import licence.
  • Check documentation. Ask the seller to provide evidence of lawful export, such as a government-issued export permit or a dated invoice showing it was acquired before the regulation takes effect.
  • Expect delays at customs. If the documentation isn’t complete, the item could be held, inspected, or refused entry. Factor this into your timeline and budget.
  • Use reputable couriers and declare goods clearly. Mislabelled or undeclared cultural items can lead to seizures or penalties.

I’m outside the EU and want to sell jewellery: what does the cultural goods-regulation mean?

If you’re a seller based outside the EU and you sell older beads or jewellery to EU buyers, your business got significantly more difficult. Here are 4 pointers that might help:

  • Assess your stock. Beads that were excavated, or come from archaeological or burial sites, are now considered sensitive cultural goods. Selling them into the EU requires supporting documentation.
  • Provide export documentation. If your country issues cultural export permits, include a copy. If the item was acquired long ago, include invoices, collection records, or customs documents from that time.
  • Be clear in your listings. If your item is over 250 years old, say so. If it’s not, and you’re confident it’s modern or a reproduction, state that clearly to avoid confusion or unnecessary red tape.
  • Prepare for extra steps. Your EU buyers may ask you for additional documentation, especially for archaeological items. Having it ready builds trust and smooths the process.

Ethnic jewellery may get tangled up in procedures

A point to be aware of here is that regular ethnic jewellery may get tangled up in customs’ procedures.

Many customs’ officials do not recognise the difference between ethnographic and ancient pieces, because it requires a trained eye. That is not their fault: it’s a specific expertise. I am contacted on a regular basis by customs’ consultants both in my own country and in the U.S. to assist in identifying jewellery, because I am both an archaeologist and a jewellery historian. For transparency’s sake: that’s a ‘blind’ consultancy – I only get shown the objects themselves, but nothing on the seller or buyer.

In the experience I have with these identifications, I have found that most of it is actually ethnographic, not ancient: trade beads, vintage glass bangles, vintage rings…

And so while this technically has no consequence for the import and export of vintage traditional jewellery into the EU (compliance with UNESCO 1970 or CITES is another matter!), it does cause delays. That is just my personal observation, but one I wanted to share with you anyway. As I expect that ‘old-looking’ items may be subject to increased scrutiny, I would advise to be as accurate and complete as possible in the descriptions and documentation with each piece you wish to import into the EU.

The importance of provenance

When you have been following this blog for a while, you probably guessed that this section was coming…provenance! Provenance is now more important than ever. Honestly. There is no way around it anymore.

While not all older beads come with perfect paperwork, I would advise buyers and sellers to do what they can to build a clear record:

  • Note when and where the item was acquired.
  • Keep dated invoices, customs declarations, and permits.
  • Avoid vague terms like “ancient style” if the item is in fact ancient.

It all boils down to keeping accurate track of your collection or inventory. And as time progresses, I suspect that this need for provenance will only continue to increase in the foreseeable future. Because while this particular regulation mainly affects archaeological items and cultural goods older than 250 years, it’s a matter of time before ethnographic jewellery starts to attract similar attention of lawmakers.

This blog on provenance is a good start!

EU-regulation on cultural goods: main takeaway for collectors of ethnic jewellery

Regulation (EU) 2019/880 isn’t about restricting trade for its own sake – although it definitely has serious effects for sellers and buyers alike. It’s about protecting cultural heritage and ensuring that items move across borders legally and ethically.

The main takeaway is that solid provenance is essential – to prove that an item you’re buying or selling has been excavated legally, or to prove it is not archaeological at all, or to prove it is younger than 250 years. The more complete and reliable your documentation is, the less hassle you’ll have at customs.

If you’re unsure about whether a specific item falls under the regulation, contact an import/export advisor or your national customs office. Better to check now than face difficulties later!


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The Bedouin Silver Jewellery Blog: Sigrid van Roode

Sigrid van Roode is an archeologist, ethnographer and jewellery historian. Her main field of expertise is jewellery from North Africa and Southwest Asia, as well as archaeological and archaeological revival jewellery. She has authored several books on jewellery, and obtained her PhD at Leiden University on jewellery, informal ritual and collections. Sigrid has lectured for the National Museum of Antiquities in Leiden, Turquoise Mountain Jordan, and many others. She provides consultancy and research on jewellery collections for both museums and private collections, teaches courses and curates exhibitions. She is not involved in the business of buying and selling jewellery, and focuses on research, knowledge production, and education only. Sigrid strongly believes in accessibility of knowledge, and aims to provide reliable and trustworthy content: that’s why the Bedouin Silver blog provides references and citations.