Cats of the Pharaohs: Genetic Comparison of Egyptian Cat Mummies to their Feline Contemporaries

The ancient Egyptians mummified an abundance of cats during the Late Period (664 - 332 BC). The overlapping morphology and sizes of developing wildcats and domestic cats confounds the identity of mummified cat species. Genetic analyses should support mummy identification and was conducted on two long bones and a mandible of three cats that were mummified by the ancient Egyptians. The mummy DNA was extracted in a dedicated ancient DNA laboratory at the University of California - Davis, then directly sequencing between 246 and 402 bp of the mtDNA control region from each bone. When compared to a dataset of wildcats (Felis silvestris silvestris, F. s. tristrami, and F. chaus) as well as a previously published worldwide dataset of modern domestic cat samples, including Egypt, the DNA evidence suggests the three mummies represent common contemporary domestic cat mitotypes prevalent in modern Egypt and the Middle East. Divergence estimates date the origin of the mummies' mitotypes to between two and 7.5 thousand years prior to their mummification, likely prior to or during Egyptian Predyanstic and Early Dynastic Periods. These data are the first genetic evidence supporting that the ancient Egyptians used domesticated cats, F. s. catus, for votive mummies, and likely implies cats were domesticated prior to extensive mummification of cats.     

Intersectionality and the Construction of Cultural Heritage Management

From an intersectional perspective, this article will identify, critically analyse and deepen the understanding of how the social categories gender, class, ethnicity and nationality are inscribed and interlinked in the official narratives performed by the public actors in the field of cultural heritage management. This article will analyse the contemporary discourse of the official institutional cultural heritage management actors, with special emphasis on Protection Orders made by the Directorate for Cultural Heritage in Norway. It is important to analyse this kind of material because it can bring new knowledge and raise the level of awareness of the construction of identities that are present at a structural national level of representation. This has the potential to increase the understanding of how the societal feeling of being Norwegian is created, which in a strange way seems to have striking similarities to the representations of national identities in other Western countries.     

Identifying heritage values in local communities

Preservation of cultural heritage is often carried out by voluntary workers in local communities, especially when the objects are not of major national interest, not listed, and not preserved by heritage authorities. The motivation for local preservation, and for spending time and money on objects belonging to the community, is not primarily to preserve cultural heritage objects for the future, but to establish and maintain common social institutions in the local society, institutions of vital importance to the local identity. The aim of this paper is to investigate how the local understanding of heritage relates to its official understanding in a Norwegian context. The paper will also examine to what degree the Norwegian heritage authorities have managed to implement the emphasis on local participation and the social dimensions of heritage, given strong articulation in later international conventions. Criteria for value assessment, as defined by national heritage authorities, do not seem to play a vital role in the local heritage field. The central authorities’ focus on professionalism, qualified management, and predefined criteria appears to meet limited resonance in local communities.