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@ -21,8 +21,8 @@ However, Nubia was perceived as "The Corridor to Africa" by these same
empires. This permitted the partial independence of Nubia while under empires. This permitted the partial independence of Nubia while under
the political dominance of these empires. This unique situation enabled the political dominance of these empires. This unique situation enabled
the Nubians to be influenced by the belief systems of neighboring the Nubians to be influenced by the belief systems of neighboring
empires, which became entangled with long-standing Nubian traditions empires, which became entangled with long-standing Nubian
(Smith 2020). traditions.[^1]
After the construction of Aswan dam in 1902, and its subsequent After the construction of Aswan dam in 1902, and its subsequent
heightenings in 1912 and 1933, Northern Nubian (*Kenuz*) villages, were heightenings in 1912 and 1933, Northern Nubian (*Kenuz*) villages, were
@ -56,20 +56,20 @@ taken-for-granted notions of home. When the displaced person lives in a
new place, he/ she does not feel like home automatically. Home is much new place, he/ she does not feel like home automatically. Home is much
more than a house or a shelter, rather it is a complex and multi-layered more than a house or a shelter, rather it is a complex and multi-layered
concept. Some of these layers are existential; the "immersion of a self concept. Some of these layers are existential; the "immersion of a self
in a locality" (Brah 1996). Home is a physical place that embodies the in a locality".[^2] Home is a physical place that embodies the state of
state of being-at-home with its particular emotions; privacy, being-at-home with its particular emotions; privacy, familiarity,
familiarity, safety/comfort, control, the expression of personal safety/comfort, control, the expression of personal identity and the
identity and the social norms and values of his community. Thus, home social norms and values of his community. Thus, home does not simply
does not simply exist but is made and lived. The term home-making exist but is made and lived. The term home-making implies a process that
implies a process that turns a meaningless space into a home. Material turns a meaningless space into a home. Material and social practices of
and social practices of home-making are undertaken to overcome the home-making are undertaken to overcome the displacement gap by
displacement gap by reflecting one's expectations not only in his/ her reflecting one's expectations not only in his/ her new house, but also
new house, but also the larger public environment in the neighborhood the larger public environment in the neighborhood and the city. Home is
and the city. Home is materially made by building structures, placing materially made by building structures, placing furniture and decorating
furniture and decorating the house. Home is socially made through both the house. Home is socially made through both routinized and seasonal
routinized and seasonal social practices including; domestic chores, social practices including; domestic chores, caring of the household
caring of the household members, relaxation, celebrating birthdays and members, relaxation, celebrating birthdays and religious rituals,
religious rituals, communicating with neighbors and so on. communicating with neighbors and so on.
In this research, I explore how the people of Abu Hor, a Kenuz Nubian In this research, I explore how the people of Abu Hor, a Kenuz Nubian
village, could remake their homes and homeland aftermath their village, could remake their homes and homeland aftermath their
@ -106,7 +106,7 @@ passengers, goods, letters, and money orders from migrating men to their
families in the village. families in the village.
Kawthar Abd El-Rasoul and Mohamed Riad visited the village in 1962 and Kawthar Abd El-Rasoul and Mohamed Riad visited the village in 1962 and
described it. Their description is worth quoting at length (2014, 68, 132): described it. Their description is worth quoting at length:[^3]
> "This was the first time we saw Abu Hor on a summer morning, and the > "This was the first time we saw Abu Hor on a summer morning, and the
> view was beautiful, (...) , the Nile had dropped below its winter > view was beautiful, (...) , the Nile had dropped below its winter
@ -124,23 +124,22 @@ described it. Their description is worth quoting at length (2014, 68, 132):
> green grass covered the remaining areas. Numbers of camels, perhaps > green grass covered the remaining areas. Numbers of camels, perhaps
> more than twenty-five camels, and numbers of goats and sheep spread > more than twenty-five camels, and numbers of goats and sheep spread
> throughout the area. > throughout the area.
>
> A little before four o\'clock we reached the hamlets of Abu Hor; The A little before four o\'clock we reached the hamlets of Abu Hor; The
> Nile is much narrower, the eastern plateau is high and continuous for Nile is much narrower, the eastern plateau is high and continuous for
> kilometers, the western bank is less high and continuous and consists kilometers, the western bank is less high and continuous and consists of
> of groups of unconnected hills. (...) We rested a little on the west groups of unconnected hills. (...) We rested a little on the west bank
> bank and saw many flying fish." and saw many flying fish
![Photograph of Old Abu Hor in 1962 showing camels in front of the village.](../static/images/sadeq/fig1.jpg "Photograph of Old Abu Hor in 1962. Source: Riad, M. and Abdel-Rasoul, K. (2014), A journey in the time of Nubia.") ![Photograph of Old Abu Hor in 1962 showing camels in front of the village.](../static/images/sadeq/fig1.jpg "Photograph of Old Abu Hor in 1962. Source: Riad, M. and Abdel-Rasoul, K. (2014), A journey in the time of Nubia.")
**~~Figure 1. Photograph of Old Abu Hor in 1962. Source: Riad, M. and Abdel-Rasoul, K. (2014), A journey in the time of Nubia.~~** **~~Figure 1. Photograph of Old Abu Hor in 1962. Source: Riad, M. and Abdel-Rasoul, K. (2014), A journey in the time of Nubia.~~**
Abu Hor extended for ten kilometers and included twenty-three hamlets Abu Hor extended for ten kilometers and included twenty-three hamlets
built on the rugged lands at the eastern and western fringes of the built on the rugged lands at the eastern and western fringes of the
valley, leaving the narrow plain for agriculture. These hamlets extended valley, leaving the narrow plain for agriculture. These hamlets extended
thinly along the Nile and were separated from each other by topographic thinly along the Nile and were separated from each other by topographic
features like *khor*[^1] and steep hills. During the summer, as the features like *khor*[^4] and steep hills. During the summer, as the
water level of the Nile used to recede, *khor* lands became visible and water level of the Nile used to recede, *khor* lands became visible and
people often moved between the hamlets by donkey or on foot. In winter, people often moved between the hamlets by donkey or on foot. In winter,
the water of the Aswan reservoir filled the valley and backed up into the water of the Aswan reservoir filled the valley and backed up into
@ -242,17 +241,17 @@ Marriage rituals varied between seven and fourteen days in length; the
rituals used to start right after a new marriage was arranged and rituals used to start right after a new marriage was arranged and
announced, all the women and young females living in the *nag'* were announced, all the women and young females living in the *nag'* were
expected to assemble in the house of the bride\'s family to assist in expected to assemble in the house of the bride\'s family to assist in
grinding the wheat to make *shaʼreya*[^2], while the men would visit the grinding the wheat to make *shaʼreya*[^5], while the men would visit the
groom to congratulate him. groom to congratulate him.
Before marriage, the bride, dressed in her bridal gown and accompanied Before marriage, the bride, dressed in her bridal gown and accompanied
by an elderly female relative, had to visit all the houses around the by an elderly female relative, had to visit all the houses around the
*nag'* to announce the day for starting the wedding ceremonies. In turn, *nag'* to announce the day for starting the wedding ceremonies. In turn,
the women offered gifts of *karej*[^3] or a china plate. Then the bride the women offered gifts of *karej*[^6] or a china plate. Then the bride
would continue on to visit all the major saints\' shrines in the village would continue on to visit all the major saints\' shrines in the village
and to *Abu Asha* shrine in the adjacent village, *Murwaw*. The groom, and to *Abu Asha* shrine in the adjacent village, *Murwaw*. The groom,
dressed in his bridal attire, carrying a whip, riding a camel and dressed in his bridal attire, carrying a whip, riding a camel and
accompanied by the *arras*[^4], had to visit all the guesthouses in the accompanied by the *arras*[^7], had to visit all the guesthouses in the
village to invite the men of other hamlets to his wedding. Wedding village to invite the men of other hamlets to his wedding. Wedding
ceremonies were occasions for three days and nights of feasting and ceremonies were occasions for three days and nights of feasting and
dancing in both the bride\'s and the groom\'s houses. On the morning of dancing in both the bride\'s and the groom\'s houses. On the morning of
@ -285,7 +284,7 @@ joyful atmosphere and bought sweets and toys from travelling vendors.
**After displacement** **After displacement**
On the 27th of December 1963, the displacement of the people of Abu On the 27^th^ of December 1963, the displacement of the people of Abu
Hor began to their village in New Nubia, where the new Abu Hor is one of Hor began to their village in New Nubia, where the new Abu Hor is one of
the five villages that are under the administrative local council of the five villages that are under the administrative local council of
Kalabsha, a main village which provides the neighboring villages with Kalabsha, a main village which provides the neighboring villages with
@ -362,7 +361,7 @@ planting trees. The whole village collected money to build a communal
guesthouse (*sabeel*) not only for accommodating visitors, but also as a guesthouse (*sabeel*) not only for accommodating visitors, but also as a
gathering place where men can meet in the evening, gather in ritual gathering place where men can meet in the evening, gather in ritual
feasts, and hold public meetings. The people of Abu-Hor cooperated in feasts, and hold public meetings. The people of Abu-Hor cooperated in
celebrating religious rituals celebrating religious rituals.
An elderly woman, who was a custodian of a saint's shrine in the Old Abu An elderly woman, who was a custodian of a saint's shrine in the Old Abu
Hor, built a shrine in the new village. Some women, especially in the Hor, built a shrine in the new village. Some women, especially in the
@ -390,8 +389,8 @@ practiced by women domestically. Thus, the courtyard had to be wide
enough to accommodate the guests attending these ceremonies. The Nubian enough to accommodate the guests attending these ceremonies. The Nubian
house functioned as a generative mechanism for the Nubian culture, house functioned as a generative mechanism for the Nubian culture,
underwriting habitus and reproducing its elements for the inhabitants. underwriting habitus and reproducing its elements for the inhabitants.
As Bourdieu and Sayad stated (1964: 26) "the structure of habitat is the As Bourdieu and Sayad stated, "the structure of habitat is the symbolic
symbolic projection of the most fundamental structures of a culture." projection of the most fundamental structures of a culture."[^8]
The Nubian house served as the centerpiece of all Nubian social The Nubian house served as the centerpiece of all Nubian social
organization. The spatial configurations separated the house from the organization. The spatial configurations separated the house from the
@ -414,7 +413,7 @@ Following displacement, as people are forced to leave their homelands, a
place where they had felt socially, culturally and emotionally embedded, place where they had felt socially, culturally and emotionally embedded,
they are likely to experience a sense of loss of community, history, and they are likely to experience a sense of loss of community, history, and
identity. Thus, emplacement is not simply re-placing people in new identity. Thus, emplacement is not simply re-placing people in new
place, but it is a continuous process of making one's place in the places, but it is a continuous process of making one's place in the
world. Emplacement implies the social processes, relations and world. Emplacement implies the social processes, relations and
encounters through which displaced people engage with the new encounters through which displaced people engage with the new
environment, and therefore transform the new place into a personalized environment, and therefore transform the new place into a personalized
@ -427,9 +426,9 @@ disempowering and disruptive process that remaking one involves a
lengthy effort with no obvious start or end point. The process of lengthy effort with no obvious start or end point. The process of
remaking a home entails more than building a physical place of shelter remaking a home entails more than building a physical place of shelter
and finding a source of livelihood. It requires inhabitants to establish and finding a source of livelihood. It requires inhabitants to establish
a feeling of being "'at home" (Hage's, 1997: 102). This process of a feeling of being "'at home."[^9] This process of feeling at home
feeling at home involves four dimensions; a material place, a familiar involves four dimensions; a material place, a familiar landscape, a
landscape, a social world, and an emotional and existential place. social world, and an emotional and existential place.
The home is not only a place where individuals can satisfy their basic The home is not only a place where individuals can satisfy their basic
needs and protect themselves from harm threatening otherness (weather needs and protect themselves from harm threatening otherness (weather
@ -459,8 +458,7 @@ sense of home.
> Becoming at home is linked to the "refrain," a form of expression with > Becoming at home is linked to the "refrain," a form of expression with
> a different meaning every time it is repeated, as a song ventures > a different meaning every time it is repeated, as a song ventures
> forward with each verse before returning to the refrain (Dovey, 2010, > forward with each verse before returning to the refrain.[^10]
> 18).
Familiarity is also created when people possess a maximal spatial Familiarity is also created when people possess a maximal spatial
knowledge of the new village and its features become familiar through knowledge of the new village and its features become familiar through
@ -469,11 +467,11 @@ opacity of the body."
> In movement, gesticulating, walking, taking its pleasure, is what > In movement, gesticulating, walking, taking its pleasure, is what
> indefinitely organizes a here in relation to an abroad, a > indefinitely organizes a here in relation to an abroad, a
> \"familiarity\" in relation to a \"foreignness\" (Leach, 2016, 299). > \"familiarity\" in relation to a \"foreignness.\"[^11]
As Korac (2009: 42) stresses, "emplacement does not take place in a As Korac stresses, "emplacement does not take place in a social vacuum;
social vacuum; rather it occurs within the context of intra- and rather it occurs within the context of intra- and inter-group
inter-group relations." Creating a sense of home in New Abu-Hor required relations."[^12] Creating a sense of home in New Abu-Hor required
reconstructing a social world in the new village based on shared reconstructing a social world in the new village based on shared
traditions and values after centuries of belonging to *nag'* kin groups. traditions and values after centuries of belonging to *nag'* kin groups.
Reconstructing the social world aimed to regaining a sense of belonging Reconstructing the social world aimed to regaining a sense of belonging
@ -485,9 +483,9 @@ in *mastaba*, the people of Abu-Hor could create new social attachments
within the place of resettlement, thus creating a sense of home. within the place of resettlement, thus creating a sense of home.
Building the village guesthouse (*Sabeel*) was another way the people of Building the village guesthouse (*Sabeel*) was another way the people of
Abu-Hor could reconstruct their social world, by creating "new material Abu-Hor could reconstruct their social world, by creating "new material
forms which symbolize a former community" (Schultze,2020, 291). The forms which symbolize a former community."[^13] The guesthouse could be
guesthouse could be conceived as a "memorialized locale" (Lofland, 1998, conceived as a "memorialized locale,"[^14] which symbolizes the
65) which symbolizes the lifestyle of the past culture. lifestyle of the past culture.
Displacement involved separating from a place that Nubians described as Displacement involved separating from a place that Nubians described as
"homely," a place where they had felt emotionally embedded. Displacement "homely," a place where they had felt emotionally embedded. Displacement
@ -506,9 +504,9 @@ ceremonies. Although the new setting lacked the geographical features in
which these traditions were practiced -- the Nile, mountains, old which these traditions were practiced -- the Nile, mountains, old
shrines, and so on -- creativity and imagination helped them to shrines, and so on -- creativity and imagination helped them to
reproduce cultural traditions by evoking the landscape that they were reproduce cultural traditions by evoking the landscape that they were
forced to abandon. As Obeid writes (2013: 374), "what seems like a forced to abandon. As Obeid writes, "what seems like a yearning for the
yearning for the past can contribute very much to the creation of the past can contribute very much to the creation of the present and the
present and the future." future."[^15]
**Conclusion** **Conclusion**
@ -536,19 +534,19 @@ resettlement place into a home.
Former narratives of Nubians displacement were often colored by rosy Former narratives of Nubians displacement were often colored by rosy
view of Old Nubia, which became a mythical place to which Nubians still view of Old Nubia, which became a mythical place to which Nubians still
long to return. Such narratives emanates from the static and fixed long to return. Such narratives emanate from the static and fixed
Heideggerian ontology of being-in-the-world, which conceive of home and Heideggerian ontology of being-in-the-world, which conceive of home and
homeland as a place of rootedness. However, the Nubian displacement, and homeland as a place of rootedness. However, the Nubian displacement, and
other experiences of displacement worldwide, challenge this discourse. other experiences of displacement worldwide, challenge this discourse.
Even after displacement disrupted people's social worlds-- the Even after displacement disrupted people's social worlds-- the
individuals' sense of being at home and their social relations -- the individuals' sense of being at home and their social relations -- the
displaced are often able to recreate home, or what Naila Habib (1996) displaced are often able to recreate home, or what Naila Habib calls
calls "the evolving meaning of home" as "a dynamic and constantly "the evolving meaning of home" as "a dynamic and constantly changing
changing process." This dynamic notion of home denotes that belonging to process."[^16] This dynamic notion of home denotes that belonging to a
a place can be understood as fluid territorialisation -- in the place can be understood as fluid territorialisation -- in the Deleuzian
Deleuzian sense -- through giving meaning to the place by individual and sense -- through giving meaning to the place by individual and
collective behavior, which reminds us of Appadurai\'s (1995) thesis on collective behavior, which reminds us of Appadurai\'s thesis on the
the production of locality. According to this thesis, a locality is not production of locality.[^17] According to this thesis, a locality is not
a given, but it is created by social practices, ritual activities, and a given, but it is created by social practices, ritual activities, and
the collective effort of the community in order to socialize the space the collective effort of the community in order to socialize the space
and localize the people. In the case of Abu Hor, villagers turned to and localize the people. In the case of Abu Hor, villagers turned to
@ -567,16 +565,16 @@ research discussed the resiliency and the spatial practices through
which Nubians could contribute to processes of homemaking and which Nubians could contribute to processes of homemaking and
(re)territorialisation on different spatial scales. (re)territorialisation on different spatial scales.
**Bibliography:** **Bibliography**
Appadurai, Arjun. "The Production of Locality." In Counterwork: Managing Appadurai, Arjun. "The Production of Locality." In *Counterwork:
the Diversity of Knowledge, edited by Richard Fardon. London: Routledge, Managing the Diversity of Knowledge*, edited by Richard Fardon, pp.
1995. 107-16. London: Routledge, 1995.
Brah, Avtar. *Cartographies of Diaspora: Contesting Identities*. London: Brah, Avtar. *Cartographies of Diaspora: Contesting Identities*. London:
Rouledge, 1996. Routledge, 1996.
Bourdieu, Pierre and Sayad, Abdelmalek. *Le Déracinement. La Crise de Bourdieu, Pierre and Sayad, Abdelmalek. *Le déracinement. La Crise de
l'agriculture traditionelle en Algérie*. Paris: Minuit, 1964. l'agriculture traditionelle en Algérie*. Paris: Minuit, 1964.
Dovey, Kim. *Becoming Places*. Abingdon, Oxon; New York, NY: Routledge, Dovey, Kim. *Becoming Places*. Abingdon, Oxon; New York, NY: Routledge,
@ -590,58 +588,85 @@ Homeland*. Khartoum: The Nubian Studies and Documentation Center, 2000.
Jaritz, Horst. "Notes on Nubian Architecture." In *Nubians in Egypt: Jaritz, Horst. "Notes on Nubian Architecture." In *Nubians in Egypt:
Peaceful People*, edited by Robert A. Fernea. Austin and London: Peaceful People*, edited by Robert A. Fernea. Austin and London:
University of Texas Press, 1973: pp. University of Texas Press, 1973: pp.XX
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London." In *Diaspora and Transnational Studies Companion*, edited by London." In *Diaspora and Transnational Studies Companion*, edited by
Ato Quayson, and Girish Daswani. Hoboken, NJ: John Wiley & Sons, 2013: Ato Quayson, and Girish Daswani, pp. 366-80. Hoboken, NJ: John Wiley &
pp. 366--80. Sons, 2013.
Perez Murcia, Luis Eduardo. "Remaking a Place Called Home Following Perez Murcia, Luis Eduardo. "Remaking a Place Called Home Following
Displacement." In *The* *Routledge Handbook* *of* *Place*, edited by Tim Displacement." In *The* *Routledge Handbook* *of* *Place*, edited by Tim
Edensor, Ares Kalandides, and Uma Kothari. Abingdon, Oxon; New York, NY: Edensor, Ares Kalandides, and Uma Kothari. Abingdon, pp. 468-76. Oxon;
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Place." In *The* *Routledge Handbook* *of* *Place*, edited by Tim Place." In *The* *Routledge Handbook* *of* *Place*, edited by Tim
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<https://archives.ungeneva.org/kalabsha-4> <https://archives.ungeneva.org/kalabsha-4>
Hassan Fathy, <https://www.archnet.org/sites/14965> Hassan Fathy, <https://www.archnet.org/sites/14965>
[^1]: Khor: an Arabic word stands for a natural swale [^1]: Smith, \"Colonial Entanglements.\"
[^2]: Brah, *Cartographies of Diaspora*.
[^3]: Riad and Abd el-Rasoul, *A Journey in the Time of Nubia*.
[^4]: []{dir="rtl"}Khor: an Arabic word stands for a natural swale
cutting through the desert plateau at right angles to the Nile. cutting through the desert plateau at right angles to the Nile.
[^2]: Shaʼreya: a vermicelli-like food with milk and sugar which was [^5]: Shaʼreya: a vermicelli-like food with milk and sugar which was
served as breakfast to the guests and to the bride and groom after served as breakfast to the guests and to the bride and groom after
the wedding. the wedding.
[^3]: Karej: Nubian traditional plates weaved of brightly [^6]: []{dir="rtl"}Karej: Nubian traditional plates weaved of brightly
colored palm fiber strips. colored palm fiber strips.
[^4]: Arras: a young boy relative of the groom who accompanied him [^7]: Arras: a young boy relative of the groom who accompanied him
everywhere for the whole week prior to the wedding. His role was to everywhere for the whole week prior to the wedding. His role was to
serve the groom and "guard" him from his friends\' pranks. serve the groom and "guard" him from his friends\' pranks.
[^8]: Bourdieu and Sayad, *Le déracinement*, p. 26.
[^9]: Hage's, 1997: 102.
[^10]: Dovey, *Becoming Places*, p. 18.
[^11]: Leach, "Belonging," p. 299.
[^12]: Korac, *Remaking Home*, p. 42.
[^13]: Schultze, *The Symbolic Construction of Community Through Place*,
p. 291.
[^14]: Lofland, *The Public Realm*, p. 65.
[^15]: Obeid, *Home-Making in the Diaspora*, p. 374.
[^16]: Habib, \"The Search for Home."
[^17]: Appadurai, \"The Production of Locality."

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@ -1,7 +1,7 @@
--- ---
title: "Dotawo 9: Nubian Homescapes from Antiquity to the Present" title: "Dotawo 9: Nubian Homescapes from Antiquity to the Present"
editors: ["annaboozer.md", "annejennings.md"] editors: ["annaboozer.md", "annejennings.md"]
has_articles: ["tsakoswelsby.md"] has_articles: ["sadeq.md", "tsakoswelsby.md"]
keywords: ["homescape", "home", "homeland", "household", "homelife", "diaspora", "displacement", "tahgeer" ,"Nubia", "Nubian", "Aswan High Dam Campaign", "war", "genocide", "resettlement", "Kom Ombo", "stereotype", "longue durée"] keywords: ["homescape", "home", "homeland", "household", "homelife", "diaspora", "displacement", "tahgeer" ,"Nubia", "Nubian", "Aswan High Dam Campaign", "war", "genocide", "resettlement", "Kom Ombo", "stereotype", "longue durée"]
--- ---