Collecting ethnic jewellery: 4 filters

Collecting ethnic jewellery: 4 filters

by | Tips for collectors

collecting traditional jewellery

Collecting ethnic jewellery: 4 filters you may not be aware of

Collecting jewellery and dress: we do it because we believe these items to be important, and we want to ensure their passing on into the future. But there is one aspect of collecting that can turn it into a double-edged sword. On the one hand, yes, these items sometimes only survive because of collecting. But an overlooked aspect of collecting is its other side: collecting inevitably is destructive as well. How does that work, and should we be worried?

Selection filter 1: the course of history

First off, no material culture survives in its entirety. That is already visible within your own lifetime: who still has everything (and I mean everything) like clothing, toys, books etc. from their youth? At some point, you have decided to keep some things and give others away. A process that repeats itself again and again: selecting is a natural process. That goes for adornment and dress, too. Whether it is family heirlooms passed down generations or pieces offered for sale to cultural outsiders, whatever survives to this day is based on selections. Even what you inherit from your grandmother is her personal selection: at least I’m assuming she did not own all jewellery in existence.⁠ So, when you collect jewellery, this is already a selection as a result of the choices made during the wearer’s life. These choices do not have to be voluntarily: people displaced as a result of war and violence may not have been able to hang on to anything at all.

Jewellery selection filter 2: demand and supply

Whatever ends up being offered to buyers, is filtered a second time. This is where it gets interesting. Because buyers get offered what sells: as with any market, here as well demand is tied to offer.⁠ And that second filter is incredibly important. Pieces that do not ‘sell well’ slowly disappear from the material record. An example is jewellery that has been partly dismantled when its wearer needed to sell some of it. These ‘damaged goods’ are not always recognized for what they are: a historic source.⁠ After all, buyers, especially if these are cultural outsiders, rarely appreciate dented and broken pieces. As a result, these are the first to go. They are melted down, reused, and any material traces of the use of jewellery as financial asset and savings account vanish with them.

Jewellery selection filter 3: focusing on published, well-known pieces

The next stage is that the selected pieces, the ones that sell well, then become the norm. These are the pieces that get shown in exhibitions, that are published in books and shared online. That fame creates a third filter, because it increases demand into these better-known pieces. The flip side of this is that relatively unknown pieces never make the cut: they do not sell well, as they are not all that familiar to the prospective buyer. I often get asked whether a certain piece is ‘real’ as it has no parallels in books, and I know of several books that are used as a collectors’ manual. That is not to say books are useless! Quite the contrary, I love books and all sorts of publications on jewellery: the more the better to help spread awareness that this is heritage. The point is to be aware that there is more out there than books can accommodate.

Another symptom is the rejection of pieces that are not exactly similar to well-known parallels: a whole new set of parameters for ‘authentic’ pieces emerges based on publications, while the original wearers did not consider such distinctions relevant and worked with what they had at hand. It’s an endless loop that results in the gradual loss of both things and information.

Jewellery selection filter 4: collecting only things, not their context

That last element, information, is the fourth filter. The focus on collecting objects and not necessarily on all the information that comes with it, in turn deletes that information over time. Things without context are just that: random things. They lose their capacity to speak and their function as a historic source. If collectors don’t write down what they know about their pieces, how will the next generation know what they’re looking at…?⁠ I have addressed a few examples of how that lack of knowledge results in misinformation being spread here. It is incredibly important to preserve not only things, but also what they stand for – while being aware that this is only a fraction of a much wider world.

Building a meaningful jewellery collection: actionable things you can do today

Collecting is by definition selecting. We only see part of the material culture, and that does not even have to be a representative part. No matter how beautiful or extensive a collection is: you’re always working with a result of a chain of selections, never with the original dataset.⁠ That is simply the way it is, and thank goodness that not every single thing is kept – what would we do with it? My point is that it is important to be aware of this process when collecting, buying or selling.

Your actions in each of these steps actively contribute to the safeguarding of heritage jewellery. Here are a few things you can start with today:

Write down those stories of your jewellery travels.

Digitize those receipts (if you have any).

Jot down a few lines in your notebook when a seller shared a piece of information with you.

Download my free guide to organize your collection step by step here and start building not just a collection, but your legacy.

Every little bit helps. It’s in these seemingly small acts that you can contribute a great deal to the preserving of jewellery and the world it comes from!

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Do you own a collection? Please do try and document it as much as possible. Every little note helps! A free guide on how to get started with that is here.

Are you wondering how your collection might benefit the communities whose heritage this is? Please consider the work of the Qilada Foundation, my non-profit initiative aimed at reconnecting jewellery collections with their communities of origin.

References

An introductory article on the history of collecting as a phenomenon is W.G.Burgess 2020, State of the Field: The History of Collecting, in: History

The Society for the History of Collecting covers the concept collecting from many angles: see more here

Sigrid van Roode

Sigrid van Roode is an archeologist, ethnographer and jewellery historian. She considers jewellery heritage and a historic source. She has authored several books on jewellery from North Africa and Southwest Asia, and on archaeological jewellery. Sigrid has lectured for the Society of Jewellery Historians, the National Museum of Antiquities in Leiden and the Sultan Qaboos Cultural Center, among many others. She curates exhibitions and teaches online courses on jewellery from North Africa & Southwest Asia.

What’s in a name?

What’s in a name?

by | Opinion

jewellery and identity

What’s in a name?

Updated Jan 24, 2024

One of the most complex issues when working with jewellery is how to put the origin of a piece into words. Looking at a hallmark is only the beginning. The hallmark systems, which operate on a national level, can inadvertently be counterproductive in attributing jewellery: when a piece is hallmarked in one particular country, this does not mean that the type is exclusive to that country.

There is much more to the identity of a jewellery piece: who made it, who wore it, where, and when. Here are some thoughts on how we identify jewellery and from which point of view we do that.

A Ouled Nail Bedouin woman and silver bracelets.
A foulet khamsa from Morocco, with a bright green glass cabochon.

Which name to use: the issues with countries

In most jewellery books, you will find pieces of jewellery assigned to a particular country. That seems rather straightforward, but is in reality quite complicated. Most of the borders delineating countries we know today have come into existence after World War II and the various wars for independence. These borders are disputed in several cases, too.

So especially when a jewellery piece is a little older, the country as we know it today may have had a different geographical range, may not have existed at all when the piece was made or may have been colonized after the piece was made.

Modern state boundaries also cut through age-old systems of exchange and cultural space: they have been conceived on the drawing board during colonial times. That is reflected in their straight and angular lines, disregarding natural boundaries such as rivers or mountain ranges that defined cultural spheres of contact.

Identities: cities, towns and tribes

Arbitrary though they may be, modern borders have a compartmentalizing effect: national identity does not always take transnational identities into account. Sometimes, this even leads to disputes about whether a piece of jewellery is, for example, Moroccan or Algerian, Algerian or Tunisian.. But that distinction is not always relevant, because a piece of jewellery can be both: the particular Amazigh tribe that makes use of it, may very well live in more than one country.

So, when referring to countries, it is always important to remain aware that these are countries as they are now – and that countries are not equal to cultures.

That is different for cities and towns. These may be older than the country they are currently located in. Cities and towns also cater to a larger clientele.

An example are the bracelets shown above: these were made in Cairo, and worn in Sinai, southern Palestine and southern Jordan. The Bedouin that purchased these bracelets inhabited this large area, which now consists of three different countries.

So do we call it an Egyptian bracelet, because it was made there?

A Palestinian bracelet, because it was worn there?

Do we call it Israeli or Jordanian, even though the bracelet was made before these countries themselves existed?

Or is it a Bedouin bracelet, because these are the people of whose culture this was part?

Identities: religion and movement

Another aspect of identification is often religion. This is where it gets even more complicated, especially in the sphere of creation. Many master craftsmen of jewellery were Jewish, but does that make a piece they created Jewish, too? Craftsmen catered to clientele from all religions, throughout history.

An example are the two Coptic silversmiths living in Bahariyya Oasis, Egypt, who created jewellery for an almost exclusively Muslim clientele. Are their pieces Christian?

And what to think of itinerant craftsmen, who traveled through a, sometimes vast, region to create jewellery for a variety of patrons? Is their nationality, tribal affiliation or religion even relevant to the identity of the pieces they made, just because they made them?

It is – when the jewellery they make serves to explicitly identify its wearers as belonging to a certain group. And that brings me to the topic of identity.

Jewellery and cultural identity

I believe the key is to understand how jewellery is very closely linked to identity. Now ‘identity’ is of course a notoriously fluid concept, interpreted differently depending on context.

But the picture that emerges is that the backbone of identity often is the locality or tribe a person belongs to, with religion coming in second and expressed in significant, but relatively small differences in dress and adornment, and modern nations following only after that.

Jewellery worn by Jewish, Christian and Muslim women can be completely identical, because they both live in a region with a certain notion of what ‘their’ jewellery looked like. The foulet khamsa shown above for example was worn by women of all three religions in a certain region of Morocco – read more about this ornament here.

So, when determining where a piece is from, I feel that all these factors should be taken into account instead of just pinpointing an origin in a country as we know it today.

There is the question of where it was created and by whom, who would have been wearing it and in which geographical range, and where it eventually was sold.

A piece can be simultaneously Yemeni and Saudi when it’s part of a community living on either side of a modern border. It can be Jewish and Islamic when created by a Jewish craftsman for a Muslim patron.

All of these aspects form part of the identity of the piece, and together they paint a much more vivid picture of the people who wore these multi-dimensional pieces. Trying to classify a piece as exclusively this-or-that ultimately says more about us, than about the wearers themselves.

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Find out more about the changes over time in jewellery and identity in the e-course on History of Jewellery!

More articles on jewellery? Browse them all here!

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Would you like to quote this article? Please do! 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].

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. 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.

Imaginarium

Imaginarium

by | Reviews

dreaming our futures out of our past

Making the Postcard Women’s Imaginarium

That personal adornment is heritage, will come as no surprise if you have been following this blog for a while. But what does that heritage mean to the communities that it belongs to, that produced it, that lived with it? The publication Making the Postcard Women’s Imaginarium. Dreaming our futures out of our past is a brilliant volume that questions, reverses, challenges and above all, deeply loves. It accompanied the exhibition held in London in the autumn of 2022, curated by Salma Ahmad Caller, which showed a variety of artists’ responses to the way in which their communities have been represented in the West.

 

Making the Postcard Women’s Imaginarium

Essay and work by Crit Team

Essay and work by Afsoon

Essay and work by Alia Derouiche Cherif

First off, what is an Imaginarium? The explanation on the back cover reads: ‘A place devoted to the imagination. An imaginarium is richly coloured by those who are doing the imagining.’ So, is all of this imagined? Yes and no. The heart of this project is formed by the many colonial postcards that have been produced of women in North Africa and Southwest Asia. These are images of women as Western photographers imagined them to be, part of an imaginary ‘Orient’ that mainly existed as counterpart to the West. But these women, however much they have been made to pose and dress (or undress) in a certain way, were real. They were someone’s mother, sister or daughter. Who were they? What did they want, believe, hope? The project centers around these women from three angles: throwing light, casting doubt, telling tales.

The Imaginarium-book is edited by Salma Ahmad Caller, who is also the curator of the exhibition and the creator of the project. She has worked with artists, researchers, writers, scholars and consultants, who each have their own relation to the postcard women, the past and the cultures that they come from. How we look at these images is shaped by our own lives, histories and cultural context, and so this book contains a caleidoscopic ensemble of personal interpretations and views. I will share a few of these next.

The essay and art by Hala Ghellali, Colonial Postcards from Libya. Reclaiming the songs of our heritage, is a very personal account of how research into postcards turned into a way of honouring and reclaiming heritage, and personal adornment in particular. She reconnects the silver jewellery items to their world of poetry, songs, experiences among women and shares with us how she feels about these postcards and how her art interacts with both these images, her personal experiences and her heritage. Hala has a book coming out on Libyan silver jewellery soon, and having read this powerful essay, I can only be grateful she will be sharing more of her research with us.

Ariella Aisha Azoulay contributes an essay in the form of a letter to one of the postcard women: a personal, intimate account of her own life and experiences blend in with imagined aspects of the life of the addressee, Mme Cohen. Enaya Hammad Othman writes about the representation of Palestinian women both by colonizers and nationalists: her observation that after a century of representation, women themselves are increasingly expanding their control over the meanings of cultural clothing (p. 100) reminded me of the work of Wafa Ghnaim of Tatreez and Tea. Alia Derouiche Cherif places the well-known photographs of Tunisian women by Lehnert & Landrock in a new context by juxtaposing it with the experiences of a descendant of the Ouled Nail in today’s Tunisia (p. 92). Afsoon, in her essay Somewhere between here and home, reflects on how these women have never consented to their image being shared so widely as they are now. In her art, she ‘nests’ them in things they might find familiar, such as jewellery, henna, beads, patterns and colours, in order to bring a little of ‘home’ to them. (p.33)

Reading this book has introduced me to many realities that exist besides the images that we are so used to seeing because they are shared over and over again. It caused me to question the realities that I am familiar with, and urged me to keep trying and imagine these in another light. The book addresses the effects and the pain of colonialism, racism and oppression, but what you will notice in every page, every artwork, every word, is love. This book and this project have created a space where the postcard women finally can feel safe and protected, where they are surrounded by gazes not looking for what might be gained from them, but what can be done for them: cover them, shield them, enhance them, adorn them.

If you want to start grasping how personal appearance matters personally, culturally, socially, historically, artistically, and how it is most definitely relevant for our world today, I highly recommend you to peruse this book: not just to read, but to take in the many layers of meaning in the artworks presented as well. A beautifully designed book that will get you thinking, questioning, and hoping.

Making the Postcard Women’s Imaginarium. Dreaming our Futures out of our Past. Curated and edited by Salma Ahmad Caller, 2022.

Full colour, 118 pages, in English. Published by Peculiarity Press

The book was a much loved gift from Salma Ahmad Caller.

More books on the importance of jewellery as carrier of identity and as a historic source? See my picks for you here! To get regular updates when a new book is presented, why not join the Jewellery List and have them sent to you…?

Sigrid van Roode

Sigrid van Roode is an archeologist, ethnographer and jewellery historian. She considers jewellery heritage and a historic source. She has authored several books on jewellery from North Africa and Southwest Asia, and on archaeological jewellery. Sigrid has lectured for the Society of Jewellery Historians, the National Museum of Antiquities in Leiden and the Sultan Qaboos Cultural Center, among many others. She curates exhibitions and teaches online courses on jewellery from North Africa & Southwest Asia.

Head Adornment

Head Adornment

by | European jewellery, Reviews

traditional costume and identity

Head Adornment

One of the aspects of personal appearance that always stands out is what we wear on our head. Headdresses have a practical as well as a communicative and spiritual side. They protect our hair and face from the elements, but also serve to elongate our person, impress onlookers and communicate status. They are agents of transformation, and they are important all over the globe. The National Museum in Vaduz, Liechtenstein, devoted an exhibition to headdresses, curated by Irene Steiner, who also put together the accompanying catalogue Head adornment, traditional costume, and identity.

The focus of this volume is on headdress from Europe: over three quarters of the 200-page publication explores a variety of regional European head adornment. Two chapters (9 and 13), form the main matter of the book. Chapter 9 presents brief explorations highlighting the many angles of costume and dress study. From lived experiences to repurposing and revaluating traditional dress, gravestones as historic source and traditional dress on Halloween, this chapter is a collection of thoughts and observations that may further the study of dress. Chapter 13 presents a selection of regional headdress variations, each with a brief description. Surrounding these main chapters are short essays on particular headdresses like the stunning Radhaube and Reginahaube, hats, bonnets, head scarves and much more. The photographs of these headdresses worn are just stunning, as they are combined with the dress they would go with: an absolutely splendid and colourful view!

An interesting intermezzo is the photographic essay by Frank Rossbach. Here, headdress elements are worn and styled without regard for their historical ‘correctness’, and more as fashion statement. The accompanying text raises important topics like exotification and romanticizing traditional dress, along with problematic issues such as nationalization and commodification of dress and adornment. These topics are not explored, only mentioned, but their inclusion in a publication about traditional dress hopefully raises awareness that dress study is about so much more than just fabric and models.

The final two chapters provide a reflection on headdress from non-Western countries. Hair adornment from four continents is presented, followed by a selection of head ornaments (worn often over, on or in the headdress proper) from Africa and Asia. Where the previous chapters are accompanied by in-depth texts, these two chapters are for the most part visual and have an introductory paragraph that can only remain general in nature due to space constraints. The importance of hair jewellery for example, associated with the cultural significance of hair and hair styles, is not touched upon – but as the author wrote in the introduction, there is no single book that can encompass any and all head and hair jewellery.

Given the often personal and/or religious importance of head ornaments, there are a few instances in the book where I did wonder whether depicting them worn out of context is the best approach. Of course, the aim of the book is to educate and honour the cultures these head adornments come from. But in the case of for example the Oromo headdress (p. 172), the ornament carries a much a deeper significance. It is considered to be a living object, a sacral emblem. [1] In a case like this, however illustrative wearing it may be, presenting it as stand-alone object might be the more sensitive choice.

This publication offers a huge number of images, making it a valuable visual reference. The texts with each chapter vary in length and depth of discussion, but raise important points in the study of dress and adornment. Notably the need for research in private collections is addressed time and again throughout the book, a need I can only confirm from my own work with private collections. Each and every chapter in this book could easily be the central topic of book on its own, given time and resources, and I sincerely hope the opportunity to create them will arise in the near future. In the meantime, I’m sure you will enjoy this visual reference feast!

Head adornment, Traditional Costume and Identity. Europe, Asia, Africa, by Irene Steiner, 2022

201 pages, full-colour, bilingual German/English. Available with the author.

The book was gifted by the author.

More books on traditional dress and jewellery? Explore the selection here, or join the Jewellery List to receive new book alerts in your inbox!

References

[1] Megerssa, G. & A. Kassam 2019. Sacred Knowledge Traditions of the Oromo of the Horn of Africa, Fifth World Publications, Durham/Finfinnee, p. 243-244

Sigrid van Roode

Sigrid van Roode is an archeologist, ethnographer and jewellery historian. She considers jewellery heritage and a historic source. She has authored several books on jewellery from North Africa and Southwest Asia, and on archaeological jewellery. Sigrid has lectured for the Society of Jewellery Historians, the National Museum of Antiquities in Leiden and the Sultan Qaboos Cultural Center, among many others. She curates exhibitions and teaches online courses on jewellery from North Africa & Southwest Asia.

Splendour and Shine III

Splendour and Shine III

by | European jewellery, Reviews

african dress and adornment

Splendour and Shine III

Jewellery and dress are not static. They change over time, sometimes only marginally, sometimes profoundly. Some are ‘frozen’ in a particular form, and some continue to inspire new forms. These changes during a lifetime and exchanges between cultures have been the central theme of the exhibition series Splendour and Shine. The focus of each exhibition shifts slightly, and the third in the series is Traditional Jewellery in Africa. It accompanies the exhibition in the Pfalzmuseum Forcheim.

As has become her trademark approach, Irene Steiner combines traditional jewellery and dress from the German-speaking world with that of the rest of the world.  Seven chapters explore this theme, ranging from geographical overviews to materials used. After the introductory chapter, first a geographical approach is used. This does not include all of Africa, but focuses on the Maghreb, Egypt, the Tuareg, Fulani and Fulbe tribes and their realm, Senegal, Mauretania, Mali, Ghana, Benin and Ethiopia. I was pleased to see North Africa included in a book on African jewellery, as too often this is not the case. These chapters are largely visual: they show jewellery and in some instances dress, as always modeled by the author’s daughters. The accompanying texts are the descriptions of the many photographs.

The next three chapters zoom in on materials used. Copper, iron and aluminium are followed by natural materials, beads and glass, and textiles. These chapters as well are mainly visual and have brief texts, that nonetheless touch upon complex topics. One of these is the paragraph on collecting (p. 49), where the author states that ‘well-researched private collections should be archived in museums’, as they contain both things themselves and information about them that is otherwise lost. This is a critical point in our current timeframe, as I have pointed out here. I would however expand the statement to not only well-researched private collections, but private collections in general. There is an incredible amount of history and heritage currently present in private homes that may disappear altogether, because museums are hesitant to accept privately built collections.

The final chapter introduces dress and adornment from Franconia. It illustrates how dress and adornment are so closely interconnected that when one element ceased to be used, the entire set of personal appearance changed and eventually disappeared.

This publication is (as I said above) mainly a visual reference. Like in the other two publications, the photographs are abundant and therefore often small, but they will bring you a good idea of the wide variety in dress and adornment. The volume is too short to explore the important issues it mentions (like the example above) in depth, so the bibliography is an important starting point for anyone wanting to read more on a certain chapter. It offers an extensive list of publications per chapter: a bibliography like this is an accomplishment and relevant contribution to the research field in itself. This third publication in the series Splendour and Shine offers a visual introduction in the wide and varied world of adornment from Africa.

Splendor and Shine III. Traditional Jewellery in Africa, by Irene Steiner.

90 pages, full-colour, bilingual German/English. Available with the author.

The book was gifted by the author.

More on traditional dress and adornment? Find other books here, and why not join the Jewellery List to get new book updates sent to you?

Sigrid van Roode

Sigrid van Roode is an archeologist, ethnographer and jewellery historian. She considers jewellery heritage and a historic source. She has authored several books on jewellery from North Africa and Southwest Asia, and on archaeological jewellery. Sigrid has lectured for the Society of Jewellery Historians, the National Museum of Antiquities in Leiden and the Sultan Qaboos Cultural Center, among many others. She curates exhibitions and teaches online courses on jewellery from North Africa & Southwest Asia.