Dr. Dominy's and Gillian Moritz's Presentation at the Eritrean Community Center in Oakland: A Summary

On June 12th 2010, Dr. Nathaniel Dominy of UC Santa Cruz and his colleague, first year Ph.D student, Gillian Mortiz of UC Santa Cruz, presented the findings of their research to the Eritrean community in Oakland. It must be recalled that they first announced their findings to the world at the 61st ARCE (The American Research Center in Egypt) annual meeting which was held in Oakland from April 23-25, 2010.






Dr. Nathaniel Dominy at the Eritrean Community Center in Oakland, CA.



The Eritrean Community Center in Oakland, CA.



The title of their presentation was entitled, “Baboons, stable isotopes and the location of Punt”. Dr. Dominy started his lecture by stating that Egyptologists have been looking for the “Land of Punt” for over 100 years. He presented detailed theories that had surfaced over the aforementioned period. According to Dr. Dominy the locations varied from Sinai, Yemen, Eritrea, Sudan, Ethiopia, Somalia, and Uganda to Mozambique. The theories of the location varied because

* Ancient Egyptian records indicated that the land of Punt was located to the east of Egypt and to the south of Nubia.

* Egyptologists have been using biological, botanical, linguistic, and archaeological and other
evidence to come up with their respective theories.

What makes Dr. Dominy and his colleagues’ results different from the previous theories is that:

* His team is made up of scientists of various disciplines. (Dr.Dominy studies primates, Gillian
is one of the few people in the field to capitalize on new techniques to study oxygen isotopes and Dr.Salima Ikram is a specialist in animal mummification).

* This is the first time that hair samples from mummified baboons have been analyzed in a mass spectrometer to pinpoint the location of Punt.

Before going into details of their scientific result, Dr. Dominy pointed out why the land of Punt was important to the Ancient Egyptians. Dr. Dominy stated that the relationship between Ancient Egypt and the land of Punt was the first peaceful interaction between two “countries”, and that it was also one of the earliest and longest lasting trading relationships in human history, spanning over 1300 years. This relationship started from 2450 BC during the reign of Sahura (as evidenced by the Palermo Stone) and continued through the reign of Pharaoh Ramasis III (XX Dynasty). Dr. Dominy showed a picture of a hieroglyphic tablet of a custom’s official record that was taken at Marsa Gawasis, a port in Egypt where preserved Ancient Egyptian ship components were found.




A custom official's hieroglyphic record found at Marsa Gawasis, Egypt

The commodities that were imported from the land of Punt included:

. Gold and electrum ( a compound for gold and silver).
. Plant tissues (Ntyw: myrrh; Comminphora; Sntr: Pistachia and ebony
. Animals and animal products (baboons, short-horned cattle, leopards and ivory)

Punt Expedition bas relief from Dar el-Bhari (Queen Hateshepsut's temple)

Even though some or all of the commodities were and are still found in the Sinai (baboons were not found), Yemen, Somalia, Ethiopia, Eritrea, Sudan, Uganda and Mozambique, two commodities; sntr (incense made from pistachio plant tissue) and baboons were important in determining the location of Punt. It was previously believed that the incense that was highly prized in Ancient Egypt was frankincense, but now it has come to light that it was sntr (pistachio). Actually, Dr. Dominy indicated that when Somalia got its independence in 1959, it issued a stamp in reverence and in reference to itself as the land of Punt. On the stamp, a frankincense tree is carried by two people.

As indicated above, the second commodity was the baboon. The Ancient Egyptians had high reverence for baboons. In the mornings, baboons face to the east and announce the rising of the sun by making a “wa-hoo” vocalization. It has been hypothesized that baboons face the rising sun in order to warm up digestive bacteria in the gut. It is not known whether the ancient Egyptians knew the above mentioned scientific fact or not, but for them baboons were symbolically associated with the rising sun). Dr. Dominy indicated that the Ancient Egyptians (especially the Pharoah’s and their families raised the baboons as pets).

A picture taken by Eric Lafforgue in Eritrea.

An x-ray of a royal pet baboon without his canine teeth.

A mummified baboon

Going into details of their research, Dr. Dominy explained that there are different species of baboons (Papio papio, Papio hamadryas, Papio anubis, Papio ursinus, and Papio cynocephalus), but there were two baboon species that were mummified and were depicted in Ancient Egyptian paintings. They are Papio hamadryas and Papio anubis. Dr. Dominy explained that his team got hair sample from two mummified baboons. The hair sample from one of the mummified baboon could not be used to determine the place of origin, because the baboon had been in Egypt as a pet for a long time. However, the hair sample from the mummified baboon from the British Museum did help to determine its origin. Since baboon populations vary isotopically, by analyzing the ratio of oxygen stable isotopes from the hair sample, Dr. Dominy explained, his team determined that

* All the other places that once were believed to be land of Punt were eliminated (Siani,
Yemen, Uganda, Somalia and Yemen)

* The oxygen isotope (O18) analyzed through hair sample of the mummified baboon was
consistent with the oxygen isotope (O18 )and types found on the baboons from Eritrea.





Biographic distribution of baboons




Papio hamadryas





Papio-anubus

Finally, this is a major scientific breakthrough. The audience was so fascinated by the presentation; people were still asking them questions up to 9:30 PM.




staying after the lecture.




coffee ceremony with incense

 One of the most highly sought after commodity by the ancient Egyptians was incense from Eritrea.


Pictures courtesy of Dr. Nathaniel Dominy.

Conversation with Anthropologists Dr. Nathaniel J. Dominy and Gillian L. Moritz

Issayas: Can you briefly describe about yourselves.

Nathaniel J Dominy: I'm an Associate Professor in the Departments of Anthropology and Ecology & Evolutionary Biology, UC-Santa Cruz. I received my BA from Johns Hopkins University in 1998 and PhD from the University of Hong Kong in 2001; from 2002-2004 I was NIH Post-doctoral Fellow at the University of Chicago. I'm currently a Fellow of the David and Lucile Packard Foundation.

(Note: Dr. Dominy was ranked by Popular Science magazine (2009) as one of ten "Brilliant 10" scientists younger than 40 years old. http://www.popsci.com/science/article/2009-10/ten-young-geniuses-shaking-science-today?page=7 )

Gillian L. Moritz : I'm a PhD student in the Department of Ecology & Evolutionary Biology, UC-Santa Cruz. I received my BS from Saint Louis University in 2008. I have research interests in stable isotope ecology, sensory systems, and primate behavioral ecology.

Issayas: What is the significance of your findings?

Dr. N. Dominy and Gillian Mortiz: Our preliminary findings narrow down the range of possible geographic locations for Punt. We can rule out some hypothetical locations such as Mozambique and Uganda. And the evidence we have so far is inconsistent with a location in Somalia or Yemen. Instead our results favor a location in Eritrea and eastern Ethiopia. Such results are significant for contributing to our knowledge of the earliest maritime trading networks in antiquity

Q: Why was Punt important for the Ancient Egyptians?

A: Punt was important because it was an emporium for highly valued, exotic goods. For the Ancient Egyptians, the most important commodity of Punt was incense.

Q: The location of Punt had been a mystery for a long time, why was it a mystery?

A: Because the evidence is mixed. The textural evidence differs from the artistic evidence; and, until recently, the archeological evidence was too scarce to be much use. By nature, scholars are creative, argumentative people... so in the past century at least 5 geographic hypotheses have been advanced

Q: Why was Punt called "God's Land?"

A: For the Ancient Egyptians, Punt was a wildly productive region with numerous valuable mineral and biological commodities. Punt was the best emporium on earth.

Q: For a general audience can you briefly describe how a mummified baboon can hold the secret for the location of the land of Punt?

A: The chemical composition of baboon hair reflects the chemical composition of plant water, and plant water reflects the chemical composition of rain water. So we can create a chemical map of eastern Africa based on rainfall patterns. Fortunately, each hypothetical Punt location carries a distinctive rain-driven chemical signature that we can match to living baboons as well as the mummified ones from Ancient Egypt.

Q: Why were baboons important for the Ancient Egyptians and beside baboons, were there any other mummified animals that you wanted to research on?

A: Some baboons were mummified because they were beloved royal pets whereas others were mummified for religious purposes. Mummified short-horned cattle and antelopes might have been interesting to study.

Issayas: Thank you both for your time and comments. (Note: For further information on the subject and their research, please check out the following two links:

http://heritage-key.com/blogs/owenjarus/baboon-mummy-tests-reveal-ethiopia-and-eritrea-ancient-egyptians-land-punt

To check Dr. Dominy's lab: http://people.ucsc.edu/~njdominy/

Dr. Dominy and Moritz will be presenting their findings to the public at Oakland's Monthly Public Forum on Saturday June 12th 2010. Check out the flier below for details.

Pictures from May 3 , 2010 Santa Rosa Junior College Eritrean Event

I was invited to screen my film entitled "Asmara:City of Radiance" to Santa Rosa Junior College students on May 3rd 2010. The occasion was sponsored by the Eritrean Students Association whose main purpose was to introduce Eritrean culture to Santa Rosa Junior College students. It was an indoor and outdoor event.

Here are some pictures from the outdoor event.

Below are pictures from the Eritrean basketry workshop that was held on the same campus on April 3, 2010. The pictures below are courtesy of Solomon Gebretensae.

Pictures from "Eritrea:The Oldest New Nation" lecture at Santa Rosa Junior College on Feb. 8th, 2010.

At the invitation of Santa Rosa Junior College Museum, I gave a lecture entitled "Eritrea: The Oldest New Nation". The title is from my on-going documentary on Eritrea. The lecture started at 12:30 and lasted an hour. The lecture included a 12 minutes film and power point presentation. It was standing room only and after the door of the auditorium was closed, people were turned away. The lecture started with a moment of silence. There were two sign language translators present. Briefly, I talked about how Eritrea is a new country and continue to talk about how Eritrea is an old country, hence the title of the lecture.

Here are some pictures from the event.

Exhibit Opening Reception at Santa Rosa Junior College Museum

Santa Rosa Junior College Museum's Exhibit opening reception was held on February 4th 2010.
The exhibit was a kick-off for various Eritrea-related exhibit and lecture series. The exhibit will run from February 4th 2010 through May 9th 2010.

The event was well attended, organized and received. Kudos to all the people who made the event a success. Of course, no Eritrea-related event would be successful without the full participation of Eritrean women.


Here are some pictures that I took at the event.

 

Conversation with Pastor Ezra Gebremedhin

Part Five (Last)

Issayas: How about the Mensa?

Pastor Ezra Gebremedhin: In his book Envoys of the Gospel in Ethiopia , Gustav Aren writes: "A convert from Islam, Ato (Mr.) Gustavo Bealged Maybetot (1908-1987), went in 1927 from Geleb to Asmara to seek employment. "On my arrival there a circular had been distributed to all companies and government offices which forbade employment of members of the Church", stated Ato Gustavo in his Hiwoyt Tarik, his 12-page autobiography.Later he founded the Mekane Yesus Congregation at Dessie, Ethiopia.

Ato(Mr.) Gustavo Be'alged Maybetot (1908-1987)

Two things struck me about Ato Gustavo. The first was his forename. The name must have been given to him by some Swedish missionary, or taken by him in appreciation of a Swedish missionary by the same name. The second thing that struck me about him was his loyalty, his perseverance in his Evangelical faith he had received. He was a Kenisha, at home in his faith away from home. Secondly, he belonged to the category of people known as the Mensa (pronounced with a guttural sound at the end). Who were the Mensa? What can we say of their history and culture? In what way did they come in touch with the Swedish Evangelical Mission?




Teachers in Geleb. Sitting: Left to right: Qesh Dawit Amanuel, Ida Coisson, Ida Harndahl and Eleazar Hedad. Standing. Left to right: Eyassu Be'imnent, Tesfa-Li'ul Hibtes , Timoteos Fayed, Samuel Etman, Maestro Coisson. (1930)

Teacher Natnael Negassie and his family who labored in the Geleb area.

Karl Johan Lundstrom has given us a short but comprehensive survey of their history. His text follows.

When the first Swedish missionaries arrived in Massawa, the French Consul Werner Munzinger advised them against advancing to the Oromo through Abyssinia. He suggested instead that they begin work among the Mensa people who according to him, were pagan and lived just a few days walk from Massawa. However, he soon ran into a problem. Catholic missionaries, who had initiated mission among the Bilen, not far from the Mensa, protested against his proposal. He therefore changed his mind and recommended Kunama as the most suitable site for pioneer missionary work by the Swedes.

Seven years later, Munzinger, who by then was in Egyptian service, was still urging the missionaries to do something for the Mensa. In December 1873 a missionary by the name of E.E. Hedenstrom (1844-1904) moved up the area, settling in a place called Geleb. In Geleb the missionaries met still another culture. The people were not, as Munzinger had first stated, pagan but bearers of a mixture of Muslim and Christian cultures. Mensa tradition claims that the people originated in Arabia. The Swedish missionary K.G. Roden writes,

Their forefathers were two brothers Tsed and Tsebed, descendants of Kerosh and Manneja, who lived in Arabia. later on they separated: Tsebed remained in his country of origin, while Tsed crossed the Red Sea , landed on African soil and settled on Buri, a peninsula south of Massawa. From him were born Haranreway, Hatsotay, Toray, Schiahai, Adalie(Adaglie), Mensaay, and Mereyay. The first of these formed a branch called Haranrewa; the others a second branch with name of six people: Haso, Tora, Schiahay, Adallye, Mensaay and Mareya.

The new settlers were Saho who migrated from the coast to Haigat. A migration led the same groups of Saho to the plateau where they took up Tigrigna or Tigre as their language. The story continues to narrate how the Mensa and Marya left their brothers and moved towards the area where the sun sets and then moved up to Haigat. There they went in different directions. Mensaay settled at Haigat and his descendants were called Mensa, while the Mareyay settled at Erota and his descendants were called Marya. The existing population, called Tigre was subdued and Mensa and Marya became the ruling classes (Shimagele) in the area. The area mentioned above was located in the Central Eastern Highlands of Eritrea and stretched towards the north. The language spoken by the people was Tigre, closely related to the ancient Ge'ez. Other related groups, such as the Bet Juk, settled north of Mensa. The Mensa were divided into two groups: The Beit Abrehe, with their main center at Habna (Geleb) and the Biet Eshhaqan, with their center at Mihlab.

Issayas: Pastor Ezra, thank you very much for your time. Do you want to add anything before we end?

Pastor Ezra: I would like to take this occasion to thank you sincerely for kindly presenting the forthcoming book entitled, Kenisha: The Roots and Development of The Evangelical Church of Eritrea 1866-1935. By Karl Johan Lundström. Edited by Ezra Gebremedhin in a series of installments. As we now come to the end of this generous enterprise, I must say that the publication of the book has been delayed and that it will be published, hopefully, during the first quarter of 2010. It will be a solid work of just over 500 pages, richly supplied with photos, maps, some simple charts and a comprehensive and up to date bibliography. Among the appendices of the book we have a section of several pages on literary sources (annotated) on the history of the Swedish Evangelical Mission (SEM) and the ECE, as well as some brief statistics on mission and church, yesterday and today. A “lexicon” with very short biographical data on former Swedish missionaries and their Eritrean colleagues from around 1867 to the present (for Swedish missionaries) and to 1935 for their Eritrean colleagues, will be of interest for both Swedes and Eritreans. We shall be sending notice on the venue of the publication and distribution of the book in good time. Meanwhile, be our jungle telegraph. Thank you!

e-mail contact: ezra.gebremedhin@teol.uu.se

Conversation with Pastor Ezra Gebremedhin

Part Four:

Issayas: Pastor Ezra, you mentioned that Karl Johan Lundstrom had materials on the history of the Kunama and the Mensa. Can you breifly elaborate on that? Also, a lot of people do not know that Aboi Woldeab Woldemariam's first job was as a teacher in Kunama area.

Pastor Ezra: When three Swedish missionaries landed on the coast of Massawa in the spring of 1866, they had no thoughts of heading in the direction of Kunama. Their goal was to reach the Oromo in western and southern Ethiopia. However, the route from the coast to the interior of Ethiopia was closed to them due to political and social unrest in the country. The roots of Evangelical Church of Eritrea (ECE) go back to the individuals and small communities that once belonged to three religious groups: the "Animist" Kunama, Tigre speaking Muslims and mainly highland populations groups that belonged to the Orthodox Tewhado Church and who spoke mainly Tigrigna.

Aboi Woldeab who was born in 1905 started school late. He spent his early years as a boy tending his father's cattle in a highland village in Eritrea. Even though he started school late, he made fast progress. Eventually he attended the Teacher Training School of the Swedish Mission at Beleza. His first job was that of a teacher in Kunama where he was to spend three years and where he almost died of the type of malaria that attacks the brain.

In 1935 he writes the following personal report on a confirmation ceremony that he attended in Ausa Conoma:

" The mission field in Kunama has far been regarded as the most difficult and the least fruitful field. Its history, which I have had occasion to learn about more closely in recent days, has been dark. [...] but I only want to say that I have admired and still admire those people who struggled and died victorious, in spite of the fact that they never saw victory."

Aboi Woldeab was in Kunama in the company of his close friend Sahle Ande-Mikael (later commonly addressed as "Memher Sahle"). The two were part of a working team led by an energetic, widowed Swedish missionary by the name of Signe Berg.

Aboi Woldeab had experienced a sense of awe and admiration in the face of what the very first Swedish messagers of the Gospel had met in Kunama, "the land of blood and tears." But who were the Kunama who had captivated the hearts of Swedes and Eritreans alike? Why did they attract such attention?



Chief Adim Billa the first Kunama to be baptized on the mission field.
As a boy, he had met the first missionaries and his mother used to cook for them.



School for girls in Kunama.
Middle row: Far left, Emma Andersson and behind her Joseph Mati.
Peter Andersson is seated to the far right of the girls in the front row.



Maria Nilsson with the first Christian couple wedded in Kunama: Joseph Mati a teacher who was later ordained and his wife Sillas who was from Geleb.

The main area of settlement of the Kunama was and still is between the Gash and Setit rivers. However, a certain section of the population lives to the north and south of this area. Basically, the area is divided into four regions, namely Marda in the north, Barka in the east, Bazena in the west, and Tika in the south.

The Kunama language is classified as belonging to the Nilo-Saharian group of languages. The Rev. Sture Normark, a former Swedish missionary to Kunama mentioned that there are four main Kunama dialects: Marda (for the region around Sosena), Barka (for the region around Kulluku), Tika (for the region around Ugaro) and Sogodak (for the region around Tessenei).

Kunama culture shares many characterstics with the cultures of other Nilotic people. The totem symbols that represented the four territorial divisions are an example. These divisions with their respective totem symbols and dialects are Shua (the Rhinoceros) for the Marda, Gumma (the Buffalo) for the Barka, Karawa (the Elephant) for the Tika and Semma (the Moon) for the Sogodak. Each division has its own dialect.

In 1864 Werner Munzinger (Governer General of Massawa under the Egyptians) reported that Muttersrwecht, a social system in which the woman plays a dominant role in the family, existed among the Kunama. The system was, however, not a form of matriarchy in which the woman was the head of the family, but rather one based on matrilineal kinship. Inheritance followed the mother's lineage, but the dominant personality was the mother's brother, i.e. the maternal uncle. Thus the women played a crucial role in Kunama society as bearers of tradition and spiritual life.

The society was very egaliterian and the village was seen as a unit. An attack on a single member was considered an attack on the village. Every village had a council whose members were called Andai, the Great Ones. These elders consisted of all married men in the village. As a sign that they had assumed this role, the men cut their hair and receive the title Anda.

The older a man, the greater his influence. The elders met regularly on the dibba, the site of the council, usually located under a big tree. In the deliberations that were held, the younger members of the council spoke first, followed by the older ones, who also had the right to final say.
If a Kunama broke the faneda- the manners and customs- he would find himself isolated. This was the worst punishment that could be meted out to a Kunama. Kunama society was acephlous, i.e. it had no central ruler or chief. Every village was legally and politically independent. A stranger could become a member of the village even if he didn't have any relatives in the village. This fact had negative consequences. The absence of a common defence organization left the Kunama open to attacks by robbers and to other kinds of harassment.

A.Pollera and E. Cerulli maintain that the Kunama, since times immemorial regarded Anna as the one God, the creator of all among the Kunama. According to the Kunama, the first people to be created were Adam and Aua (or Hawa), the original parents of the Kunama. The names may have been added later as these words occur both in the Jewish-Christian and Muslim traditions.
The Kunama addressed their prayers not only to God but also to their ancestors. In their religion there were clear signs of hierarchial structure. Highest in this hierarchy was the Creator, Ana and below him/her came the hierarchy of the ancestors, which consitituted the various lineages. The society also had bearers of religious heritage, people who were recognized as specialists in various aspects of religious practice. These assumed both secular and spiritual functions. Among such specialists called Manna, are : the L'Aula Manna: who brought or withheld rain; L'Ula Manna: who provided protection from locusts; Sciurka Manna: who provided protection from birds;Bian Manna: who protected specially durra(sorghum) from the scourage of worms;Attana Manna: who provided protection from flies and insects.

The Manna were male. There was, however, another group of female actors in the realm of religious rituals, who were called Asirmina. The Kunama too attach a great importance to the presence of spirits. The world is a unit of the Living and the Dead, Good Beings and Evil ones. Life would continue beyond the grave and the spirits of the deceased would always be present in the minds of the Kunama. The spirits , usually representing someone from about a generation ago , would assume a human shape by becoming a Manna and Asirmina.


Next(final) on the Mensa.