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content/article/davies.md
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@ -1096,7 +1096,7 @@ colonial outlooks.
# Bibliography
Abd el-Gawad, Heba, and Alice Stevenson.
Abd el-Gawad, Heba and Alice Stevenson.
"Egypt's Dispersed Heritage: Multi-directional Storytelling through
Comic Art." *Journal of Social Archaeology* 21, no. 1 (2021): pp.
121--145. https://doi.org/10.1177/146960532199292
@ -1119,7 +1119,7 @@ Michigan, 2010.
Henry Breasted's Ancient Times, a History of the Early World." *Journal
of Egyptian History* 5 (2012): pp. 12--33.
Ashby, Solange, and Talawa Adodo. "Nubia as
Ashby, Solange and Talawa Adodo. "Nubia as
a Place of Refuge: Nile Valley Resistance against Foreign Invasion." In
*New Perspectives on Ancient Nubia*, edited by Solange Ashby and Aaron
Brody. Piscataway, NJ: Gorgias, forthcoming.
@ -1129,7 +1129,7 @@ Project Hunts the Last Incas." May 14, 2011. Accessed August 10, 2022.
https://www.slideshare.net/BUENOBUONOGOOD/andes-communique-genographicprojecthuntsthelastincas.
Baker, Shamim M., Otis W. Brawley, and
Leonard S.[Marks. "Effects of Untreated Syphilis in the
Leonard S. Marks. "Effects of Untreated Syphilis in the
Negro Male, 1932 to 1972: A Closure Comes to the Tuskegee Study, 2004."
*Urology* 65,6 (2005): pp. 1259--62. doi: 10.1016/j.urology.2004.10.023.
@ -1138,7 +1138,7 @@ Texas Incident of 1906: The True and Tragic Story of a Black Battalion's
Wrongful Disgrace and Ultimate Redemption*. Fort Smith, AR: Red Engine
Press, 2020.
Beatty, Mario H., and Vanessa Davies.
Beatty, Mario H. and Vanessa Davies.
"African Americans and the Study of Ancient Egypt." forthcoming.
Bednarski, Andrew, Aidan Dodson, and Salima
@ -1156,7 +1156,7 @@ Race as a Border Concept." *Research in Phenomenology* 42 (2012): pp.
Bieze, Michael. *Booker T. Washington and the Art of
Self-representation*. New York: Peter Lang, 2008.
Bieze, Michael Scott, and Marybeth Gasman,
Bieze, Michael Scott and Marybeth Gasman,
eds. *Booker T. Washington Rediscovered*. Baltimore, MD: Johns Hopkins
University Press, 2012.
@ -1361,7 +1361,7 @@ Minor, Elizabeth. "Decolonizing Reisner: A Case Study of a
Classic Kerma Female Burial for Reinterpreting Early Nubian
Archaeological Collections through Digital Archival Resources." In
*Nubian Archaeology in the XXIst Century: Proceedings of the Thirteenth
International Conference for Nubian Studies, Neuchâtel, 1^st^--6^th^
International Conference for Nubian Studies, Neuchâtel, 1st--6th
September 2014*, edited by Matthieu Honegger, pp. 251--262. Leuven:
Peeters, 2018.
@ -1411,7 +1411,7 @@ genomes suggest an increase of Sub-Saharan African ancestry in
post-Roman periods." *Nature Communications* 8, 15694 (May 2017).
https://doi.org/10.1038/ncomms15694.
Scott, Emmett Jay, and Lyman Beecher Stowe.
Scott, Emmett Jay and Lyman Beecher Stowe.
*Booker T. Washington: Builder of a Civilization*. Garden City, NY:
Doubleday, Page and Company, 1916.
@ -1650,9 +1650,9 @@ https://news.uchicago.edu/story/100-years-ago-georgiana-simpson-made-history-fir
[^42]: Much on this topic has been written by Reid (e.g.,
"Indigenous Egyptology") and Quirke (e.g., "Exclusion
of Egyptians"), as well as many others, for example,
Riggs, "Colonial Visions"; Doyon, "On
Archaeological Labor"; Langer, "Informal Colonialism";
Minor, "Decolonizing Reisner"; Lemos,
Riggs, "Colonial Visions;" Doyon, "On
Archaeological Labor;" Langer, "Informal Colonialism;"
Minor, "Decolonizing Reisner;" Lemos,
"Can We Decolonize." Note too the statement by Tuck
and Yang ("Decolonization," pp. 1): "Decolonization
brings about the repatriation of Indigenous land and life; it is not
@ -1680,7 +1680,7 @@ https://news.uchicago.edu/story/100-years-ago-georgiana-simpson-made-history-fir
[^48]: Breasted, "Recovery and Decipherment," p. 376.
[^49]: Ambridge described his conclusions as "deeply ethnocentric at
best"; Ambridge, "Imperialism and Racial Geography,"
best;" Ambridge, "Imperialism and Racial Geography,"
p. 13.
[^50]: The story of the original series of events and the inquiry is
@ -1713,8 +1713,8 @@ https://news.uchicago.edu/story/100-years-ago-georgiana-simpson-made-history-fir
of World Egyptology*.
[^59]: Beatty and Davies, "African
Americans"; Davies, "Egypt and Egyptology";
Davies, "Pauline Hopkins' Literary Egyptology";
Americans;" Davies, "Egypt and Egyptology;"
Davies, "Pauline Hopkins' Literary Egyptology;"
Davies, "W. E. B. Du Bois."
[^60]: On the formation of the question of the racial identity of
@ -1752,10 +1752,10 @@ https://news.uchicago.edu/story/100-years-ago-georgiana-simpson-made-history-fir
[^66]: See his discussion of now-discredited theories about the
differing head shapes among so-called races and his discussion of
the "Semitic race," as if race were linked to language family;
the "Semitic race", as if race were linked to language family;
Breasted, *Ancient Times*, 2nd ed, pp. 131 note, 160.
For more on this issue, see Ambridge, "Imperialism and
Racial Geography"; Ambridge, *History and Narrative*.
Racial Geography;" Ambridge, *History and Narrative*.
[^67]: Williams, *Rethinking Race*, pp. 7--8.
@ -1764,7 +1764,7 @@ https://news.uchicago.edu/story/100-years-ago-georgiana-simpson-made-history-fir
[^69]: Keita, "Studies and Comments," p. 130.
[^70]: Keita, "Ancient Egyptian 'Origins' and 'Identity.'"
[^70]: Keita, "Ancient Egyptian 'Origins' and 'Identity'."
See also Templeton, "Human Races," p. 646: "Humans
show only modest levels of differentiation among populations when
compared to other large-bodied mammals, and this level of
@ -1927,39 +1927,39 @@ https://news.uchicago.edu/story/100-years-ago-georgiana-simpson-made-history-fir
pp. 6--7. But note that "there are no texts from the Egyptians or
Kushites that present an identification scheme of peoples
*designated by their color*" (emphasis in the original);
Keita, "Ideas about 'Race,'" p. 100. On the formal art
Keita, "Ideas about 'Race'," p. 100. On the formal art
of temple and elite tomb contexts as a vehicle for the expression of
state ideology, see Smith, *Wretched Kush*, esp. chap.
7; Davies, *Peace in Ancient Egypt*, esp. pp. 12--13.
[^110]: Keita, "Ideas about 'Race,'" p. 110.
[^110]: Keita, "Ideas about 'Race'," p. 110.
[^111]: Keita, "Ancient Egyptian 'Origins' and
'Identity;'" Keita, "Ideas about 'Race,'" p. 112, 116.
'Identity':" Keita, "Ideas about 'Race'," p. 112, 116.
[^112]: See n. 59 for some articles that give examples of scholars doing
this work in the late nineteenth and early twentieth centuries.
Another famous example is the work of the Senegalese scholar Cheikh
Anta Diop. More recent examples include Ashby and
Adodo, "Nubia as a Place of Refuge";
Adodo, "Nubia as a Place of Refuge;"
Buzon, Smith, and
Simonetti, "Entanglement"; Capo Chichi,
"On the Relationship"; Faraji, *The Roots of Nubian
Christianity*; Gatto, "The Nubian Pastoral Culture";
Simonetti, "Entanglement;" Capo Chichi,
"On the Relationship;" Faraji, *The Roots of Nubian
Christianity*; Gatto, "The Nubian Pastoral Culture;"
Hansberry, *Pillars in Ethiopian History*;
Hassan, "Memorabilia"; Heard,
"Barbarians at the Gate"; Jaggs, "Maat - Iwa";
Keita, "Ancient Egyptian 'Origins' and 'Identity'";
Lemos, "Beyond Cultural Entanglements";
Malvoisin, "Geometry and Giraffes";
Monroe, "Animals in the Kerma Afterlife";
Smith, "'Backwater Puritans'?"; Somet,
Hassan, "Memorabilia;" Heard,
"Barbarians at the Gate;" Jaggs, "Maat - Iwa;"
Keita, "Ancient Egyptian 'Origins' and 'Identity';"
Lemos, "Beyond Cultural Entanglements;"
Malvoisin, "Geometry and Giraffes;"
Monroe, "Animals in the Kerma Afterlife;"
Smith, "'Backwater Puritans'?;" Somet,
*L'Égypte ancienne*; Wengrow, "Landscapes of
Knowledge."
[^113]: On these issues, see Sabry, "Anti-blackness in
Egypt"; Abd el-Gawad and Stevenson, "Egypt's Dispersed
Heritage"; Hassan, "African Dimension."
Egypt;" Abd el-Gawad and Stevenson, "Egypt's Dispersed
Heritage;" Hassan, "African Dimension."
[^114]: Washington, *Up From Slavery*, p. 149.

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content/article/roksana.md
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@ -771,12 +771,12 @@ everywhere, on people's clothes or bodies, but mainly on all urban
structures. Sudanese people expressed their emotions on the building
walls, streets, public transport, fences, and even trees and animals.
Anti-government slogans appeared in every space that it was possible to
draw, even the smallest ones. The slogan "Tasqut bas" addressed to
el-Bashir and his regime can be translated as: "Just fall, that's all"
or "You'd better fall".[^78] This slogan was repeated and
draw, even the smallest ones. The slogan *Tasqut bas* addressed to
el-Bashir and his regime can be translated as: *Just fall, that's all*
or *You'd better fall*.[^78] This slogan was repeated and
hash-tagged many times on different kinds of brochures and online
flyers. Almost equally famous was: \"Ash -shaab yurid isqat an-nizam",
which means: "The people want the regime to fall".[^79] It appeared on
flyers. Almost equally famous was: *Ash -shaab yurid isqat an-nizam*,
which means: *The people want the regime to fall*.[^79] It appeared on
the buildings and bus stops not only in Khartoum but in other towns and
even villages. Activists created the hashtags #BlueForSudan and
#KeepEyesOnSudan, which appeared widely both on the streets and online.
@ -786,7 +786,7 @@ favourite colour of the martyr Mohamed Mattar, who was shot protecting
two women during a police attack (see above). Another hashtag formed
during the protests was #Sudaxit. This alluded to Brexit and emphasized
that protesters identified more with African peoples than with Arabs and
demand the separation of Sudan from the Arab League.[^80]
demanded the separation of Sudan from the Arab League.[^80]
Due to the restrictions imposed on Internet and the censorship practised
in public television, the flow of information had to find other ways to
@ -797,7 +797,7 @@ slogans or symbols, and glorifications of the martyrs. Women, for
example, used the henna painting (traditionally made before weddings)
and designed anti-government slogans or images on the hands or feet of
protesters.[^81] Also women wove revolution symbols
into their traditional clothes, adding victory signs or "Tasqut bas"
into their traditional clothes, adding victory signs or *Tasqut bas*
slogans to their toubes, which gained over the years representative
status as a reminder of feminist values fought by their mothers and
grandmothers.[^82] Older generations wore the white toube during the
@ -822,7 +822,7 @@ one of the many female Sudanese artists courageously creating art on the
streets of Khartoum.[^83] Diab painted murals and immortalised the
memory of Sudanese killed by security forces during the uprising.
Sometimes the families were taking part in creating the martyrs\'
portraits, which allowed them to add something personally to commemorate
portraits, which allowed them to add something personal to commemorate
their loved ones. The portraits are reminders of the loss
and sacrifice, of government brutality and their disrespect for human
life, and the price of freedom and democracy.
@ -864,8 +864,8 @@ member.[^85] The daily news about atrocities committed by the RSF is
reflected in the artists\' work following these events. The mural of
Galal Yousif, destroyed during the June 3 crackdown, shows people
shouting or screaming. Above them, huge hands try to silence the figure
in the centre. The inscription in Arabic on the side explains: "You were
born free, so live free."[^86] Yousif painted several murals in
in the centre. The inscription in Arabic on the side explains: *You were
born free, so live free*.[^86] Yousif painted several murals in
Khartoum. One of them was placed under the bridge near the sit-in and
depicts screaming figures with horrified and distorted faces. The incomprehensible anxiety can be compared with Edward Munch\'s
'Scream'.[^87]
@ -904,7 +904,7 @@ violence and terror in which everyday protesters functioned.
In 2019, merchandise with symbols of the revolution started to appear in
the street markets. They were mainly produced abroad by the diaspora,
but some handmade products also circulated, albeit in a limited range,
also in Sudan: stickers, phone cases, bags or T-shirts on which symbols
also in Sudan: stickers, phone cases, bags, and T-shirts, on which symbols
and hashtags spread the message of the revolution. Street
art became popular and functioned as a reference to political ideas and
the current situation in the country.