Göbekli Tepe Added to World Heritage List (Turkey)

(After the announcement of the forthcoming decision on the World Heritage status of the site, culturalheritage.news, the Archaeological Heritage Network’s (ArcHerNet) [external link] blog, has just published another article by Eva Götting [external link] on the final addition of the archaeological site of Göbekli Tepe to UNESCO’s World Heritage List. We are gladly sharing it here.)

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View of Göbekli Tepe’s so-called main excavation area, Enclosure D in the front. (Photo: Nico Becker, DAI)

On July 1 the World Heritage Committee in Bahrain added the Stone Age site of Göbekli Tepe to the World Heritage List.

On the hill of Göbekli Tepe, stone pillars stand tall against the Turkish summer sky. People first came here more than 11.000 years ago. These men and women, who lived as hunters and gatherers, achieved a great deal with very little. Without metal tools, the highly skilled artisans of Göbekli Tepe carved the T-shaped pillars from the local limestone. These pillars – some of which were up to 5.5 metres high and weighed several tons – then found their way from the nearby quarry to the site, where the communities incorporated them into round-oval, semi-subterranean stone buildings. Fox, crane, boar, snake and scorpion arise from the light-coloured stone, leaving a vivid testimony of Neolithic art. For thousands of years, the monumental structures were forgotten, covered by a mound of earth and rubble. However, in 1994 researcher Klaus Schmidt recognised the importance of the place. A Turkish-German collaboration of archaeologists undertook first excavations at Göbekli Tepe. Today, the stone buildings still stand where they were once erected – in the hilly landscape of south-eastern Turkey.

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The mound of Göbekli Tepe. View from south. (Photo: Klaus Schmidt, DAI)

In a climatised hall in Bahrain, archaeologist Dr Lee Clare of the German Archaeological Institute [external link] awaits the verdict of the UNESCO World Heritage Committee [external link]. Every year the Committee selects the sites to be included in the World Heritage List. In 2018 the representatives from 21 State Parties meet for the 42nd time. Dr Clare coordinates the international team of archaeologists that investigate Göbekli Tepe and has worked together with the State Party of Turkey on the application process. Over the past two decades, research at Göbekli Tepe has seen the successful collaboration of German archaeologists with the Turkish authorities, first and foremost the General Directorate of Cultural Heritage and Museums, Ministry of Culture and Tourism of Turkey and the Şanlıurfa Museum. Current research at the site is undertaken in the frame of a DFG [Deutsche Forschungsgemeinschaft] long-term funding project.

“We’re extremely pleased that we can make an active contribution to the Turkish UNESCO nomination of Göbekli Tepe. The significance of the site for our understanding of the Neolithic transition in this key area of the Fertile Crescent can’t be stressed enough,” says Lee Clare.

Göbekli Tepe – A site of Outstanding Universal Value

Dr Clare knows that it is a long process to build a good case that stands up to scrutiny. The ‘Outstanding Universal Value’ of a cultural heritage site must be recognisable. A convincing management plan is also one of the criteria of the UNESCO [external link]. World Heritage Committee. During the last 20 years, the team of archaeologists has carefully uncovered just enough of Göbekli Tepe to gain an insight into the possible functions of the site and its significance for contemporaneous hunter-gatherer communities. Two permanent shelters now protect the Neolithic T-pillars, walls and terrazzo floors from wind and weather. The aim of the archaeologists is not only to gain a better understanding of the past but to preserve the site for future generations.

The efforts first paid out in 2011, when UNESCO included Göbekli Tepe in the World Heritage Tentative List. Now it will be decided if the application of the Turkish State Party is successful. A site benefits from the World Heritage status in various ways. The prestige often helps raise awareness for heritage preservation, resulting in a higher level of protection and conservation at the site. The State Party of Turkey might also receive financial and consulting assistance from UNESCO to support activities for the preservation of Göbekli Tepe.

Göbekli Tepe is a World Heritage Site

Finally, it is announced: Göbekli Tepe is added to the World Heritage List! The representatives of the Turkish State Party and Lee Clare are pleased. The UNESCO acknowledges that Göbekli Tepe “represents a masterpiece of human creative genius”. The site “exhibits an important interchange of human values” and “is an outstanding example of an architectural ensemble which illustrates a significant stage in human history.”

“When Klaus Schmidt initiated excavations at Göbekli Tepe in the mid-1990s, there was practically no indication of the significance that this site held for us and future generations. The OUV [outstanding universal value] of Göbekli Tepe is undisputed. But it’s not only an important site for us archaeologists. It’s a crucial site in World history, and its inscription on the World Heritage List will underline this fact”.

What has been evident to archaeologists and thousands of visitors to the site for a long time is now official: Göbekli Tepe is of outstanding universal value to the shared cultural heritage of all people.

(CulturalHeritage.news is connected to the Archaeological Heritage Network’s (ArcHerNet) which brings together German expertise in the field of cultural preservation and heritage protection. ArcHerNet is coordinated by the German Archaeological Institute and promoted by the Federal Foreign Office.)

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Göbekli Tepe – Soon a new World Heritage site in Turkey?

Göbekli Tepe is one of the most impressive Stone Age sites in the world. On June 24 the World Heritage Committee will decide if the site is going to be included in the World Heritage List. Find out more about recent developements at Göbekli Tepe!

(This text by Eva Götting was first published June 22nd 2018 at Culturalheritage.news [external link], a platform to report about projects aiming at the protection, preservation and promotion of cultural heritage. CulturalHeritage.news is connected to the Archaeological Heritage Network (ArcHerNet) [external link] which brings together German expertise in the field of cultural preservation and heritage protection. ArcHerNet is coordinated by the German Archaeological Institute and promoted by the Federal Foreign Office.)

Göbekli Tepe is unique not only and in its monumental Stone Age architecture, but also its art. The site is located in the south-east of turkey is one of the greatest archaeological sensations of recent times. The famous monumental T-shaped pillars are probably the most characteristic features of Göbekli Tepe. The impressive architecture is interpreted as a temple complex and dates back to the 10th-9th mill. BCE to the Pre-Pottery Neolithic. More than 200 such pillars were found at the site. Each one can be up to 6 m high and weights up to 20 tons. The pillars were cut with great precision from blocks of quarried stone without the use of metal tools, and decorated with relief carvings of animals. The monuments on Göbekli Tepe are a testimony on the history of the transition from hunting communities to agrarian societies

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Aerial view of Göbekli Tepe’s Enclosure C (Photo: K. Schmidt, DAI).

The hill was first surveyed in the 1960s. In 1994, archaeologist Klaus Schmidt was the first to recognize just how extraordinary the place was. Since then, archaeologists excavated at Göbekli Tepe. The research project is conducted by the German Archaeological Institute [external link] as part of a joint German-Turkish collaboration. The project is supported by the General Directorate of Cultural Assets and Museums, the Ministry of Culture and Tourism of Turkey and the Şanlıurfa Museum.

Göbekli Tepe – World Heritage

A convincing preservation plan is one of the criteria for a site’s inscription on the UNESCO World Heritage List [external link] . Göbekli Tepe was included in the UNESCO’s World Heritage Tentative List in 2017. The 42nd session of the World Heritage Committee will take place between June 24 and July 4 in Bahrain. Then it will be decided, if Göbekli Tepe is going to be a World Heritage site.

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T-shaped stone pillars at Göbekli Tepe (Photo: N. Becker, DAI).

Conserving the site and opening it up for sustainable tourism has been central to the work carried out by the German Archaeological institute at Göbekli Tepe. The activities range from cleaning and restoring the pillars and the stone-and-mud walls to the erection of protective shelters over the most important architectural features.

A Protective Roof for Göbekli Tepe

Since 2011, the Global Heritage Fund in cooperation with Brandenburg Technical University (BTU) [external link] in Cottbus and the DAI excavation team has been working on a comprehensive site management and conservation plan.  The experts aim to allow visitors to explore the unique site, while at the same protecting the archaeological remains. In 2013, a temporary protective shelter was erected over the principal excavation area. Since 2016 two protective roofs have been constructed, protecting the site against climatic conditions.  The building work was implemented within the framework of the EU funded project “Revitalisation of History in Şanlıurfa”.

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Protective roof at Göbekli Tepe (Photo: DAI).

Preserving a Neolithic Site

The construction works of the past years have been accompanied by meticulous analysis and the repair of the walls and monoliths. The archaeological features were left as far as possible in their original condition upon exposure. During the excavation phase, pillar re-erection has only taken place in exceptional circumstances. Only when toppled or leaning monoliths obstructed further excavation work and hence prevented further discoveries about a unique phase in human history were they moved.

Reopening to the Public

After being closed for construction works the past 18 months, the official reopening of Göbekli Tepe is scheduled in summer 2018. The touristic development of the impressive Neolithic site was expedited during the past years, too.

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Göbekli Tepe visitor center (Photo: Doğuş Group & MF Barranco).

Drawing inspiration from the circular layouts of the world’s first temples the Doğuş Visitor Centre [external link] was build. In a state-of-the-art animation centre the guests can find out more about the site using multi-media installations. The story of the possibly oldest cult structure of human history is projected on 200m-surfaces that allow visitors to circulate throughout the space and interact freely. Overall, we are looking forward to an exciting and eventful summer at Göbekli Tepe.

Hungry Architecture – A guest contribution by Dr Anna Fagan

Earlier this year we organised a session at the European Association of Archaeologists annual conference which was held in Maastricht (Netherlands) this year. Already in this session’s title we asked contributors and audience the crucial question “What is so special about Neolithic special buildings?” – and we had quite a broad spectrum of approaches to this topic and discussed many possible charactersitics (alas, as often in research we just could not find the one all-embracing answer – but to be honest, no-one really expected this).

Dr Anna Fagan from the University of Melbourne, who did her PhD on “Relational Ontologies in the Pre-Pottery Neolithic Middle East” in 2016, was one of the colleagues presenting in our session and contributing to this discussion. She kindly agreed to recapitulate and sum up her PhD research published earlier in World Archaeology for a guest blogpost and we are pleased to share her contribution here:

Hungry Architecture: Spaces of Consumption and Predation at Göbekli Tepe

The excavations of Göbekli Tepe by the German Archaeological Institute over the last two decades have unearthed an unprecedented and as yet unparalleled level of monumental art and architecture, constructed by hunting-and-gathering human groups prior to the full adoption of agriculture. The astonishing and unexpected nature of the finds has driven home the need for more suitable interpretative frameworks that can make sense of the diversity and unfamiliarity of the prehistoric past. Indeed, preceding discussions of the site have served only to further the distance between now and the Neolithic through strict reliance on modern Western concepts that in prehistory would surely have been unimaginable. Hence, in order to come closer to understanding other societies and archaeologies, we must turn to ways of thinking that do not replicate the dominant and historically specific Western ontology.

Engagement with non-Western thinkers and ethnographies reveals the conceptual potential of different modes of thought, metaphysics, and ways of being. Taking other systems of knowledge on equal intellectual terms is not only a matter of political exigency, but also constitutes a more holistic, reflexive, and critical archaeology. For instance, innumerable human groups around the globe describe realities wherein personhood and social relations are not exclusive to humans. Instead, animals, plants and material life can potentially act as subjects, with consciousness, agency and intentionality.

By liberating thought from Western metaphysical foundationalism, we become aware of the inadequacy of modern Western theories of matter to explain the prehistoric world fully. Paying attention to the phenomenal and ontological dimensions of the Göbekli architecture reveals limestone to be an agentive materiality from which powerful entities were released and brought into being through the practices of carving. It was likely that highly volatile gods, spirits and animals occupied the socio-cosmic universe of prehistoric south-east Anatolia. Through depicting these powerful or threatening agencies, people set up channels of engagement through which they could interact with dangerous entities on their own terms, affording participants a rare degree of controlled interaction in the existentially risky realm of the spirit world.

However, this does not mean that T-pillars and statuary remained static entities; rather, they may have been capable of movement, absence or transformation. As demonstrated by finds of offering bowls and channels for libations, these beings might have been animated – or tempered – by consumption. Indeed, Göbekli challenges conventional conceptual commitments to permanence, fixity and finality. Practices of image-creation and monument construction at the site seem more committed to processes of making than finished production. Stelae are installed in incomplete states or are reworked into new forms and enclosures were subject to considerable modifications in structure and layout throughout their use-lives. In Enclosure C, for instance, walls with embedded pillars were later engulfed by additional internal walls, stelae and installations, shrinking the circumference of the building through time. With each building phase, artefacts, offerings, skeletal remains, and sculptures were ‘fed back’ into the structural fabric. These labour-intensive changes along with the cumulative wrapping of the space seem to articulate efforts to entrap, engulf, and contain. We might even consider the Göbekli enclosures to be mouths of a sort: cavernous cavities with enormous T-pillar teeth, teeming with statuary of ravenous predators.

The notion that the limestone from which Göbekli is built constituted a vital and even ‘hungry’ materiality may be further explored through practices pertaining to stone extraction. For instance, the infill for the enclosures appears to have been stored on site to be used later, suggesting that these remains retained a special quality separate from other types of settlement waste (Dietrich, Notroff and Schmidt 2017, 119). The fact that the infill consists primarily of animal remains and limestone rubble might indicate where it was stored prior to burial, and with the quarries in close proximity, they present a viable option. If we consider limestone as alive – and thus the process of stone extraction to have been existentially risky – depositing feasting deposits in extraction hollows may have served as ritual offerings for relocated stones. Hollows in the quarry presented metaphysical voids that needed to be addressed and recompensed. Thus, through feasting and depositional practices, the rock was duly ‘fed’.

Indeed, predation and consumption seem to be the key ontological principles driving social engagements at the site. Images of decapitated human heads in the clutches of raptors or predators are common at Göbekli, suggesting that the site may have functioned, amongst other things, as a mortuary sphere where raptors potentially defleshed and disposed of the dead (as in Tibetan sky burials, Zoroastrian funerals, the mortuary practices of the Kwakiutl of British Columbia and of the Chukchi of northern Kamchatka). It was conceivably through predatory consumption of the deceased that the human soul was released, flesh transmuted into spirit matter, and vitality redistributed from the consumed to the consumer. The possibility that Göbekli served as a necropolis is supported by the considerable number of human bone fragments with evidence of partial burning, along with cut-marks denoting defleshing and other post-mortem ritual treatments uncovered from the enclosure fills (Becker et al. 2012; Notroff et al. 2016, 78). Moreover, necrophagous animals are common in the osteoarchaeological and iconographic corpus. Corvids, for instance, make up more than 50 per cent of the avifauna from the site, a number significantly higher than at other contemporaneous settlements (Peters et al. 2005, 231; Notroff, Dietrich and Schmidt 2016, 77–8). Furthermore, the common practice of decapitating anthropomorphic sculpture at the site may even have served as a proxy for the cessation and transformation of human life. Just as vultures assisted in humans’ ontological metamorphosis, so too might practices of decapitation have released the deceased from the confines of the human corpse (Fig. 1).

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Göbekli Tepe: the only example of a decapitated limestone head where a matching torso was found (photo: N. Becker, German Archaeological Institute).

However, while humans are commonly found in decapitated and diminutive forms, predatory animals are portrayed as frighteningly alive, voracious and present. The human face, too, remains schematic and tokenistic, while the animal face is highly detailed. One striking example of a ravenous predator comes from Pillar 27 in Enclosure C (Fig. 2), consisting of a three-dimensional high relief of a large, expertly crafted reptile, with unmistakably delineated ribs and bared teeth, descending the side of the stele.

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Göbekli Tepe: Enclosure C. A snarling and hungry three-dimensional predator with clearly delineated ribs descends pillar 27 (photo: D. Johannes, German Archaeological Institute).

The images of predators holding dislocated human heads, in conjunction with the evidence of intensive feasting found at the site (Dietrich et al. 2012), the remains of human bone uncovered in the enclosures’ fill, along with the high number of corvids (crows and ravens) in the avifauna evince a co-productive relationship: of animals feeding on humans and vice versa. Finds of stone bowls and depressions, located next to the central pillars in the enclosures, demonstrate that the megalithic T-pillar beings, too, not only had demands, but were capable of consumption. However, themes of death and predation at Göbekli should not be perceived as destructive but rather, co-productive. Manifest is the network of relations upon which life itself depends: the cycle of death, consumption and reproduction.

Through feeding and bringing into being volatile agencies at Göbekli Tepe, people may have aided the transformation and metamorphosis of the dead and opened up channels of engagement through which the living could influence the spirit world. Convening with powerful beings in the confines of these spiritually fortified spaces afforded humans a degree of control and perhaps even the ability to harness their predatory perspectives (see: Fagan 2016, 2017). Similarly, it is new perspectives – ones that do not replicate the dominant Western ontology – that should travel to archaeological interpretation, so that we too, can engage a more sensitive relationship with the past.

For a longer and more detailed discussion of the phenomenal and ontological dimensions of the art, architecture, and osteoarchaeological finds from Göbekli Tepe, see Anna’s original article (and references therein) in World Archaeology 49.3, 2017 [external link].

You can learn more about Anna’s work and research through her profile at academia.edu [external link] or find her on twitter [external link].

 

References

Becker, N., O. Dietrich, T. Götzelt, Ç. Köksal-Schmidt, J. Notroff, and K. Schmidt. 2012. “Materialien zur Deutung der zentralen Pfeilerpaare des Göbekli Tepe und weiterer Orte des obermesopotamischen Frühneolithikums.” Zeitschrift für Orient Archäologie 5: 14–43.

Dietrich, O., M. Heun, J. Notroff, K. Schmidt, and M. Zarnkow. 2012. “The Role of Cult and Feasting in the Emergence of Neolithic Communities: New Evidence from Göbekli Tepe, South-Eastern Turkey.” Antiquity 86: 674–695. doi:10.1017/S0003598X00047840.

Dietrich, O., J. Notroff, and K. Schmidt. 2017.“Feasting, Social Complexity, and the Emergence of the Early Neolithic of Upper Mesopotamia: A View from Göbekli Tepe.” Feast, Famine, or Fighting?: Multiple Pathways to Social Complexity, edited by R. J. Chacon and R. G. Mendoza, 91–132. Cham: Springer International Publishing. (Studies in Human Ecology and Adaptation 8).

Fagan, A. 2016. Relational Ontologies in the Pre-Pottery Neolithic Middle East. PhD Diss. University of Melbourne.

Fagan, A. 2017. “Hungry Architecture: Spaces of Consumption and Predation at Göbekli Tepe,” World Archaeology 3:318-37.

Notroff, J., O. Dietrich, and K. Schmidt. 2016. “Gathering of the Dead? The Early Neolithic Sanctuaries of Göbekli Tepe, Southeastern Turkey.” In Death Shall Have No Dominion: The Archaeology of Mortality and Immortality – a Worldwide Perspective, edited by C. Renfrew, M. Boyd, and I. Morley, 65–81. Cambridge: Cambridge University Press.

Peters, J., A. Driesch, A. Von Den, and D. Helmer. 2005. “The Upper Euphrates: Tigris Basin, Cradle of Agropastoralism?” In The First Steps of Animal Domestication, edited by J. D. Vigne, J. Peters, and D. Helmer, 96–124. Oxford: Oxbow Books.

 

(Opinions and interpretations expressed in guest contributions on this blog do not necessarily need to reflect those of the research team or the German Archaeological Institute.)