Donating to a museum

Donating to a museum

by | Tips for collectors

5 steps

Donating your ethnic jewellery collection to a museum

Updated Feb 20, 2025

Thinking of donating your jewellery collection to a museum? That is fabulous! Donating it to a museum is a great way to ensure this heritage is preserved for future generations. But even so, it’s not a decision made lightly, as you entrust the passion of your lifetime to someone else. Therefore, it is very important to explore and carefully weigh your options, so you can decide on a well-informed basis where your collection should go.

I would advise to start that process well in advance, as not every donation is automatically accepted by museums. So how to go about that…?

Here are 5 clear, actionable steps towards donating your jewellery collection.

Step 1: evaluate your reasons

Start by evaluating your reasons for wanting to donate your jewellery collection. For example, you could be downsizing as a result of moving to a smaller home: that happens quite often. Donating for tax reasons is also not unheard of: sizeable donations may come with tax benefits.

When your heirs are not all that interested in your life’s work, the question what should happen to it after you’ve gone becomes all the more pressing, and knowing your collection is safe and cared for provides much needed peace of mind.

What do you envisage their future to be? Do you see them in a jewellery museum, in an ethnographic museum, in an art museum, and could that also be a museum in the communities that these pieces culturally form part of?

Last, but certainly not least, there is your personality to take into account: do you see yourself taking family and friends to a museum to show them your contribution glinting in a showcase, or are you more of a ‘behind-the-scenes’-person?

Just to be clear, both are fine! I can tell you from experience it’s extremely cool to see your jewellery displayed in an actual museum, and also that it’s very, very rewarding to be donating anonymously. When it comes to managing your own expectations, it is very useful to pause for a moment and consider why you would like to donate – do you want to get anything out of it and if so, what would that be?

Once you have a view on the ‘why’ of your plan to donate, it will become easier to find an institution that aligns with your values.

Step 2: contact the museum you have in mind

Ask after their guidelines, policies, criteria and procedures for accepting donations – some museums already have all of this on their website.

Bear in mind that not all museums accept everything: they may decide to accept only a few pieces and leave the rest. And that is a sound decision on their part! Because if all museums accepted everything that was ever collected, what would that mean in terms of storage space and longtime care…?

Contacting the museum of your choice well in advance will be helpful as it allows you to prepare your donation, or to start looking for other museums if your donation should not be a good match.

Don’t forget to ask away when you have contacted a curator to discuss possibilities: what is the museum’s view on deaccession? Do they have plans in place for an open-access database? Will your collection be mainly in storage as reference collection, or will it be visible (even if it is just digitally)?

Step 3: consider tax implications

Donating your collection may have tax implications (both positive and negative), so these should be discussed at an early stage. Getting an appraisal may be useful for tax purposes as well as for providing the museum of your choice with an indication of the value of your donation.

Not every museum requires this though, and you could also decide to simply donate it because of the contribution you’ll make to a shared heritage. Note that laws and legislation vary per country, so consult your tax advisor as well as the museum on this in an early stage.

Step 4: have your documentation up to date

Now this is an important point: increasingly, you’ll be asked to provide documentation of your jewellery, such as its provenance, as well as identifications of the pieces you’re donating.

Museums do not always have the resources available to work on an identification of your pieces themselves, due to budget and time constraints. Notably the provenance documentation will grow in importance over the coming decades.

An up-to-date registration of your collection is also useful in for example an overview of the materials that it consists of: are there materials that require special care in storage?

Another possibility to consider here is making your documentation part of the donation itself. If you own, for example, a library on the topic of your collection (jewellery books, anyone?), adding these to a museum library will effectively turn that into a specialized research library that will benefit students and scholars alike.

Many museums host book sales to support their library or other budgets: any double copies could be sold, and they would still end up in the most appreciating hands.

Worried about that documentation? Check out this free resource on how to get started, or see if the course Organising Your Collection is something for you!

Step 5: talk about terms and conditions you may have for your donation

If you have specific conditions in mind on how your jewellery can or cannot be displayed or used, be sure to discuss these with the museum in advance. Is it enough for you if your collection is not put on display, but available to whoever wants to study it? Do you want your name attached to your collection?

It’s good to be aware that some museums accept only unconditional gifts, meaning they can do with your collection as they please. That may include selling parts of it.

Too many restrictive conditions will make it less desirable for a museum to accept your donation, so this is a point that requires careful consideration and negotiation.

The main thing to keep in mind when donating your collection though is the inevitable transfer from ‘your’ collection to ‘their’ collection. That can be a tough one: a museum may not value the pieces you love the most in the same way you do, and once the collection has been donated, it is no longer yours.

Donating your ethnic jewellery collection to a museum: peace of mind

But when a curator has taken the time to walk you through the donation process, explained the possible future of your pieces in the collection (including deaccession), or made a selection of pieces that are truly an addition to the museum, you can rest assured you will have done everything you can to give your collection a secure, meaningful future.

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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.

Food ceremonies & amulets

Food ceremonies & amulets

by | Magic & Amulets

magic of food

Food ceremonies, rituals and amulets

Updated Jan 1, 2024

Not turning this jewellery blog into a foodie feed…but did you know there is a strong relation between food, ritual and personal adornment in North Africa and Southwest Asia? I have rounded up several examples of jewellery and adornment to show you how food and personal adornment are interrelated.

Three silver amulets in the shape of pea pods, from Tetuan, Morocco
Silver and coral necklace from Libya, showing two fish in the central pendant. These were believed to bring good luck and abundance.
Silver and goldwashed bracelet called habbiyat, 'peas'
Two Palestinian necklaces of clove, red glass beads and mother of pearl spacers.

Food and magic: a connection on many levels

Food is something we depend on. We can’t live without it, and so it is hardly surprising to find the importance of growing, raising and preparing of food resonating in the realm of magic and amulets. This is often related to growth, wealth, health and having children.

The opposite is also true: poisonous foods or animals feature in magic, too, with the aim of fighting evil influences.

Another link between food and magic is medicine: many ingredients used for food preparations are also found in medicine, a field originally closely linked to magic.

There are countless rituals involving beans, sprouts and such aimed at becoming pregnant or keeping spirits away from the house.

And everyday acts from the culinary domain take on new meaning in ritual, such as the pounding of coffee beans [1] referring to sexual relations. Yes, you read that right….do check the reference with this, the story is amazing!

Back to jewellery: that close relation between food and magic can take material form in personal adornment in several ways. First, there are actual edible things that may be worn on the body, but you could also think of imitations of those, both lifelike and in abstract shapes, the names given to jewellery elements and even more indirect connections such as through colours. So how does that work?

Food & amulets: actual ingredients

Starting with actual ingredients, to protect children in Egypt, a small pouch filled with bread and salt would be worn as an amulet to keep spirits away, a practice recorded up until the last century. [2]

A naming ceremony for a baby among the Bisharin, living in Sudan, had visiting guests write down a name suggestion and put that in a dish containing milk, bread and sugar. [3]

The fragrance of cloves was believed to be an aphrodisiac throughout North Africa and Southwest Asia, and so adornment made of cloves was regarded as a powerful means to attract the love of a husband.

Throughout Southwest and Central Asia, red chili peppers are dried and strung on cord to protect houses from evil spirits; tiny peppers in plastic are strung in between evil eye beads (see more about those here) as a powerful amulet. Here, the general idea is that just like peppers irritate your eyes (ever rubbed your eyes after chopping a pepper? You’ll know what I mean…!), they will irritate the evil eye as well.

Food & amulets: imitations of food

Those plastic mini peppers are an example of imitations of food. Another example are silver amulets from the area of Tetuan, Morocco, in the shape of peas in a pod. It’s the first image in the photo gallery with this article: click on the image to enlarge it, they are something special!

This amulet is called arhaz, and it was believed to be bring good luck and fertility to the wearer. [4] The amulets are very recognizable as pea pods, with a slight curve and bulging peas inside. What makes them stand out as an amulet is visible on the example on the right: the zigzag-border is characteristic of amulets and talismans.

Each pod is shown with 5 peas. Renderings of the number 5 in jewellery are known to bring good luck in general, as 5 is the most powerful number. (click here to read more on numerology in jewellery) That number is repeated again on each pea of the pendant on the left, where each pea is further decorated by 4 intersecting lines and a square in the centre. That is also a rendering of the number 5. This repetition of the number 5 and the imagery of the pea pod bursting with fat peas is what would bring good luck and abundance to the wearer.

The peas in the pod also serve as fertility amulet. That is a rather obvious metaphor of course, and one that is used in many cultures.

Food & amulets: names and shapes

In other cases, the relation is more subtle. Oak leaf lettuce (ifrawen ukerush) is rendered in the shape of Kabyle pendants from Algeria, and other pendants from the same region are named after melon seeds (iyes afeqqus). [5]

These are regular pendants on necklaces. They have not separately created as amulet, but still work their magic: melon seeds, as there are so many of them, are often associated with fertility beliefs as well.

Sometimes it is the visual similarity between food and jewellery that is reflected in the name: the habbiyat (chickpea) bracelets derive their name from the many granules on them. One example is shown above: click on the image to enlarge it.

Click here to read more on a special amulet that is actually named after food, which no one seems to remember…!

Food & amulets: embroidery, motifs and colours

Food finds its way into personal adornment in other forms as well.

In Siwa Oasis, Egypt, the colours chosen for embroidery on dresses, pants, shawls and scarves all reflect the colour palette of the dates that Siwa is famous for. The life cycle of date productions directs the rhythm of everyday life in the oasis, and so the embroidery on personal adornment brings that cycle of growth and abundance to the wearer. Palm branches themselves form part of the pattern repertoire.

The Palestinian tatreez elements of wheat stalks, coffee beans, pomegranates and more all form part of the connection with the land [6].

In some cases, it’s impossible to tell whether a magic connotation of an element is related to food, or that that is entirely by coincidence. Doves and fish for example are featured often in jewellery, and are related to blessings, happiness and abundance, but they appear equally often in delicious regional dishes.

The power of everyday life

That close connection does show one thing, though: forms and shapes chosen in personal adornment are rooted in everyday life to a level where distinguishing ‘magic’ as something different from regular existence is impossible.

Incorporating food themes in jewellery shows how its wearers aligned themselves with the rhythm of nature, with the endless cycles of sowing and harvesting, the same cycle that is at the basis of many amulets.

It is in motifs like these that we not only catch a glimpse of the most fervent wishes of women, but also of how they thought of themselves: connected with their world.

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More on amulets, charms and magic in jewellery? Download your free e-book here, read other posts, or enroll in the e-course on Magic of Jewellery!

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References

[1] See a fascinating article about female Bedouin poetry here, including the reference to pounding coffee beans.

[2] Hansen, N. 2006, Motherhood in the Mother of the World, pp. 222.

[3] Hansen 2006, p. 241.

[4] These three silver amulets are in the collection of the Museu Etnològic I de Cultures del Món in Barcelona, where I photographed them on their Montjuïc location.

[5] Camps Fabrer, H. 1990. Bijoux berbères d’Algérie, Edisud, pp. 44-45.

[6] Ghnaim, W. 2018. Tatreez and Tea.

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.

What is ‘research’?

What is ‘research’?

by | Opinion

learning about jewellery

What is ‘research’?

Updated Jan 9, 2024

Giving it to you straight: searching online for half an hour is not ‘research’.

Because as I wrote earlier, your online search results are first of all determined by the language you use to search in (see more about that and how to navigate languages here). Second, the results shown to you are filtered themselves, based on popularity…so you see how that is scratching the surface of everything there is to explore.

Research is the many years spent comparing, finding parallels, diving deep into the cultural background of adornment, speaking with original wearers, learning vernacular names and oral histories, understanding how adornment functions in the world that it comes from.

Don’t get me wrong, the digital world is an excellent place to start! After all, that is where you found me, and there are many platforms and sites that we can all benefit from. My point is that this beautiful online world should be a starting point, there is much more out there. So, here are 5 pointers.

Jewellery research: visit museums and galleries

If you can at all, visit museums and galleries. This is a great way to see many different pieces, from the perfect to the ordinary, and to study techniques and materials used.

An advantage of galleries is that many owners will let you handle pieces, so you can get a feel for their weight and execution. I have learned so much sitting on gallery floors! (it’s not that they don’t offer chairs….somehow I always end up sitting on the floor, surrounded by jewellery)

Another excellent way to learn is to visit other collectors: nothing beats a shared passion for jewellery.

Jewellery research: read

Reading articles and books is so incredibly important, especially scholarly ones. Now these latter are notoriously hard to get by, although more and more academic publishers are seeing the benefits of open access publishing. Look for sources on sites like academia.edu: with a free account, there is much to be found here.

Check your local library, and if you are living near a university, see if their library offers access to a reading room – they probably won’t let you take books home, but some universities actually welcome a larger audience. Museum libraries are a great resource, too!

Jewellery research: read about more than just jewellery

Bear with me: reading about more than jewellery does make sense. After all, jewellery is part of the society that produced it, so diving into its world will help you understand your jewellery better.

When I was preparing my online courses, I found myself reading everything from micro-economic developments to ancient stargazing, and from ancient history to marriage dynamics. Honestly, it’s fascinating!

Jewellery research: talk with people

Attend lectures, workshops, seminars….and ask questions! There are so many possibilities these days, both online and offline, to speak with experts in the field of jewellery.

Attending talks by curators, historians or other experts can provide valuable insights, and if these are live-events, you get to meet other jewellery enthousiasts, too!

But even more important is to talk with people from the communities that this jewellery is part of. Ask, listen, and learn what this jewellery means to its original community.

Jewellery research: yes…do use online resources

That’s what they’re here for! My advice however would be to be aware of the credibility of the source you’re using: who is the author? Is there any form of reference backing up claims? Do you keep finding the same tidbit of information over and over again? That almost certainly points to copy-paste behaviour to fill a blog quickly, or worse, the use of an AI like ChatGPT – you may want to dig a little deeper.

Jewellery research: a neverending story

Finally, research is an ongoing process. It literally never ends. Your views may change as new information surfaces, and your understanding of jewellery may shift continously. But that, in my view, is the beauty of it: I’ve been in this field for over 25 years now and still learn something new every day!

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Never miss a thing on jewellery discoveries? Join the Jewellery List and find them in your inbox each month!

More tips on collection management? Check this free resource or download the e-book!

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.

‘Seven Eyes’ amulets

‘Seven Eyes’ amulets

by | Magic & Amulets

an enigmatic amulet

Seven Eyes/Saba Uyun

Updated Feb 11, 2025

What is that blue disc with holes from the Arab world? It exists in a wide region, also outside the Arab world, and is a common sight in Iraq, Iran, Kurdistan, Palestine, Jordan and Syria, but also in Egypt. You’ll find these blue pierced discs in jewellery, as separate pendants, and in large sizes on walls of homes. They are called saba ‘uyun, or ‘seven eyes’. But what are they? This blog article gives the most complete overview to date on these blue amulets!

Several blue faience amulets called saba uyun, Lochscheibe or Seven Eyes

Amulets against the evil eye

First, here is what we do know. Saba ‘uyun amulets are considered powerful against the evil eye. They are pinned with regular glass eye beads on children’s caps and clothing, or strung with alum to protect both children and animals.

That combination with alum is also often seen in Jordan, Syria, Palestine and Egypt, and reinforces the power of the blue disc against the evil eye: eye beads among the Bedouin of the Negev desert are often strung with alum, and the idea is that alum attracts the glance of the evil eye before it can look at the child. [1]

Older amulets of this type are made of faience. This is created from a mixture of sand, soda, lime, and water. Copper oxide is added to produce the green-blue colour, and all of this is then formed into a paste, from which beads and other amulets could be made. The amulets would then be heated, which created the brilliant blue glaze.

More recent variations of the discs however have been made of plastic, and even blue buttons have been used in jewellery as a stand-in for this amulet. See a few examples from around the end of the 19th and beginning of the 20th century in the gallery below.

What does the name ‘Seven Eyes’ mean…?

There is some confusion over its name: why are they even called saba uyun, when they don’t always have 7 holes…? That is most likely because of the importance of the number 7 and its association with the planetary spheres.

Click here to read more about numerology in jewellery.

Click here to see more about astrology in jewellery.

The origin of the Seven Eyes amulet

And then there is what we don’t know. That is quite a lot! [2] Although this amulet is widely used throughout large parts of Southwest Asia, there is surprisingly little written about it. You’ll find them depicted in many jewellery books, as they are very common elements in jewellery, but with very little to no text of their own.

Peter W. Schienerl is one of the very few who discussed them at length in his article on Roman pendants from Egypt, and he believed this amulet to be a descendant from a Roman amulet in the form of a faience disc with seven coloured dots. [3]. He called it a Lochscheibe (which is German for a disc with holes in it), and never mentioned its vernacular name.

I am working on a hypothesis that these derive from Late Period Egyptian Eye of Horus-amulets, a notion I elaborate on in my book Desert Silver and in the e-course on amulets. Other suggestions for its origin are that it stems from ancient Mesopotamia, but so far no one who told me this has been able to back this up with actual evidence (if you have real facts to share on that, I’d love to hear more! Thank you in advance!).

Seven Eyes amulets in archaeology: ancient ancestors

So far, I have traced archaeological examples of this blue amulet in the collection of Egyptian antiquities in Bonn, but these are undated [4], and in the collection of the Metropolitan Museum in New York [5].

This last one [see it here] is said to have been excavated between 1935 and 1948 in Nishapur, Iran. That would make it date back to the 8th-13th century.

But I can’t help but wonder….how certain can we be that this is actually that old? According to the description, hundreds of Iranian workers excavated at the site: could one of them perhaps have lost it?

However, another example, dating to ca 800 BCE, is in the Yale Peabody Museum, where it can be seen on the far right of this bead timeline. According to the description (which is available to read when clicking on the bead – fantastic), this is one of a group of beads that has been said to come from Zagros Mountains: ‘said to come’, so again, uncertain.

Donkey beads, Lochscheibe, Saba Uyun: what are these beads?

In fact, there is so little known about this amulet that you’ll have a hard time searching for older examples online. Looking for Lochscheibe gets you lots of German industrial sites, searching for saba ‘uyun gets you nothing, although sebaa does come back with a few results.

In the Quai Branly museum, one is labeled as ‘baby amulet’ and described as a ‘blue button’ [6] Two amulets from Jordan  in the same collection, sporting the saba ‘uyun amulets, are labeled as ‘amulet’ and described as ‘blue bead’: they were used to protect home and cribs. [7]

In Farsi they are called chasm-more [8], and they are also known as ‘donkey beads’ in English. [9]

Every collection has a different name for these, and those names can vary even within the same registration system.

So here you see why using correct names for things is so incredibly important: I am sure there is lots of information on these amulets somewhere, but because their vernacular name is not used, its history and cultural meaning have become scattered across several languages and descriptions.

That makes them pretty much untraceable, and that brings me to my other point: collecting  things is one thing, but if we fail to collect and share the information that goes with them, we’re stuck with a pile of things we can’t really place.

Modern-day Iraqi amulets

Modern-day productions in enamel, plastic and other materials can be found by searching for ‘Iraqi blue amulet’, or ‘seven eyes amulet’. It is an old, and slightly enigmatic piece of jewellery, but it is still incredibly popular!

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Where can I learn more about Middle Eastern amulets?

More on amulets, charms and magic in jewellery? Download your free e-book here, read other posts, or enroll in the e-course on Magic of Jewellery!

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References

[1] Abu Rabia 2005, p. 248

[2] Kriss, R. & H. Kriss-Heinrich, 1962. Volksglaube im Bereich des Islam. Band II. Amulette, Zauberformeln und Beschwörungen. Otto Harrassowitz, Wiesbaden.

[3] Schienerl, P.W. 1982. Crescent to Cross. Roman and Byzantine Glass Pendants from Egypt, in: Ornament Magazine 6 (2). This is also the explanation Alfred Janata uses in his book Schmuck in Afghanistan, p. 62. Janata includes a mention of ‘a medieval work on magic that describes a similar item, called kawkab (planet)’, but without reference.

[4] There are two on display in the Agyptisches Museum der Universität Bonn when I last visited a few years ago, but they do not have any other provenance than Egypt and are not dated.

[5] Accession number 48.101.222.119

[6] Inventory number 71.1967.100.113

[7] Inventory number 71.1967.100.5 and 71.1967.100.4

[8] A. Janata, Schmuck in Afghanistan, p. 62

[9] As explained to me by Patricia Deany in 2023

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.

Across Asia

Across Asia

by | Reviews

the walters art museum

Across Asia and the Islamic World

At the heart of human history is interconnectivity. People, and as a result their cultures, have always been in contact, and the result of those connections are visible in material culture. The Walters Art Museum is kicking off a new series of publications focusing on their collections, and the first volume Across Asia and the Islamic World illustrates the interconnectivity on the Asian continent.

Across Asia and the Islamic World

Across Asia and the Islamic World

Across Asia and the Islamic World accompanies the installation of the new gallery Arts of Asia and the Islamic World. In the new gallery, visitors can experience the many cultural expressions from this vast continent in one space, and more importantly, see how they are all interrelated. That interconnectivity is also the focus of the book. As it is expressed in the foreword: ‘Movement is an intrinsic part of the life of most art objects.’ (p. 6). This simple statement is such an incredibly important notion, yet it is one that is often overlooked. We are somehow used to objects being static, in their movement but also in their identity.

The first essay in the book explores that notion in fascinating detail, using objects from the collection. On the first page of that essay, we travel along with a Qur’an made in India, moving to Istanbul a century later, and now on display in Baltimore. In each of its locations, it held significance and had a role to play. A jade chime from China, used at the court to instill heavenly harmony on earth, also reflects conquest and colonization (p. 17-18), and in a similar manner, this essay presents a variety of objects that each hold several stories. This is an essay that gets you thinking on how there is so much more to ‘a teapot from China’ if we actively start considering its biography. I appreciated in particular that the essay ends with a note on how further research continues to shed light on these complex, often tangled layers of identity and history in a single object.

The second essay explores spiritual and social movement as expressed by objects. An example is a jar with a carp swimming in a lotus pond. (Fig. 8) Nothing remarkable at first sight if you’re (like me) not a connoisseur of Chinese art, but the carp swimming upstream reflects the impossibility in Chinese society for people to move up on the social ladder: the desire to ‘make it’ is so very relatable today. This particular vase has an even deeper meaning, but instead of bringing you more spoilers here, I recommend you read this book yourself! The essay continues to compare and analyze objects associated with spiritual movement: in a person, through meditation and prayer, but also in the visible act of processions and pilgrimage.

The third and last essay delves into movement across the continent: of people, goods and ideas. I really enjoyed the introduction to this chapter, presenting a Chinese statue of a camel (Fig. 18): the most important animal in caravans, but originally an ‘import’ to China itself. Portable objects, like jewellery or personal amulets, show the length and width of traveling ideas: a Buddhist locket in Japan, a tiny Qur’an from sub-Sahara Africa. Paper, a Chinese invention, was used for fans but also changed the world of book production forever, and I loved how the essay ends with a copy the famous Book of Navigation by Piri Reis. This 17th century map ties the entire book together: expansion and imperialism, travel and exploration, techniques and trade, forms and ideas permeate the history of Asia and the Islamic world in a continuous perpetuum mobile.

This may be a small book with its 64 pages, but it covers so much ground. The map on pages 8 and 9 allows you to take in the scale of the geographical region presented in the book. The many photographs are beautiful and a joy to see. And what these photos and essays leave you with is a new understanding of looking at historic objects: as material output of cultures continuously on the move. That is of course not a groundbreaking new insight itself, but the way this book has made it its central theme results in a presentation of the collection highlighting its cultural and historic interrelatedness, instead of segmenting it according to contemporary countries and their respective histories. I’m looking forward to the future publications in this series!

Across Asia and the Islamic World. Edited by Adriana Proser, 2023.

Full colour, 64 pages, in English. Published by GILES in association with The Walters Art Museum, Baltimore

The book was received as review copy from the publisher.

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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.