Image from Mes Aynak (Brent Huffman)

“Like a mother watching her child dying right in front of her.” This is how archeologist Qadir Temori describes his feelings about the excavations that are threatened with destruction, all because a Chinese company will mine for copper directly on the archeological site Mes Aynak in Afghanistan. Temori is here with an international team of experts and volunteers, braving the threat of terrorism to dig up stunning ancient treasures. According to him, they are comparable in scale to a discovery such as Pompeii. It’s a race against the clock, because the mining company has given the archeologists a limited timeframe to excavate the 2,000-year-old Buddhist structures and relics. As in the case of the giant Buddhas of Bamiyan, destroyed by the Taliban around the turn of the millennium, valuable archeological objects are in jeopardy once again, although for different reasons this time. “Our history and heritage will vanish along with the money,” Temori sighs, indicating that the country will see little of the huge sums paid by the Chinese company to Afghan government officials for the mining rights. But there is hope: a protest has been registered with UNESCO and the Chinese company has put its copper mining activities on hold, at least for the time being. Saving Mes Aynak shows the dedication of the archeologists and the vulnerability of their discoveries, captured here in all their delicate splendor. - See more at: http://www.idfa.nl/industry/tags/project.aspx?id=DC944A3B-B213-4989-B99B-B72A46366BC9&tab#sthash.pFHrt1np.dpuf

New computer at Afghan Archaeology Office in Kabul  (Photo via The Buddhas of Aynak on Facebook)

The China Metallurgical Group said in June it will close the site to archaeologists and begin preparing the area to make way for a massive copper mine that will bring in an estimated $100 billion in revenue, of which $3 billion will be paid to the Afghan government. Archaeologists fear that everything will be destroyed, including artifacts from undiscovered levels beneath the Buddhist monuments that may date back to 3000 B.C., during the Bronze Age. 

Though the mine will go forward no matter what, there is still a chance — a small chance — that the excavation site could exist alongside it.

“Miracles can happen,” says Kenoyer, which is one reason he agreed to travel for the first time to the heart of Taliban country to help make a dramatic case for preserving this vital piece of global heritage. 

Around the world, archaeological sites are threatened by war, environmental degradation, mining, dam-building, and even mass tourism. Rebellions in Libya, Syria and Mali have endangered not only the lives of millions of people, but thousands of years of human history. 

Archaeologists and anthro-pologists play an increasingly vital role in communicating not only the importance of what will be lost, but the potential benefits to tourism and culture if it can be saved. In the digital age, the impact of a well-crafted story, or petition, or documentary can resonate much further than it might have 15 years ago.

by Catherine Sezgin, ARCA Blog Editor

the recorded impressions of travelers such as Xuanzang, journeying through Bamiyan en route elsewhere…. Writings of surveyors, soldiers and antiquarians of the Raj … texts by Muslim travelers allow Morgan to parse the surprising malleability, over the ages, of Muslim attitudes towards this Buddhist iconography. [The Guardian, Subramanian]

A German visitor in the 1950s photographed  another tourist's car at the foot of the Buddha. Photo Courtesy of Edmund Mlzl.

ARCA blog: How long did it take you to write this book? And what drew you to this subject?

Dr. Morgan: It took me from starting research to submitting final proofs about 14 months. I had an interest in Afghanistan from a couple of sources. Like a lot of Classicists I was fascinated by the legacy of Alexander the Great and the Greek culture that persisted in Central Asia for centuries after him. Years ago, I was staying at my grandmother’s house (after her death), and was sifting through the antiques and knick-knacks she obsessively collected. I found a samovar and discovered that it was from Kandahar in 1881 during the Second Afghan War. Later I made friends with someone who was in charge of clearing mines in Afghanistan and he persuaded me to celebrate my 40th birthday by visiting the country.

Dr. Morgan: It remains a terrible tragedy that they were destroyed. What I hadn’t realized before doing the research is what an immensely rich history that they had and what very significant monuments they had been for a variety of cultures. They were a wonder for three separate cultures, the Buddhists that created them, the Islamic peoples who followed, and then, in the 19th and 20th centuries, for the Western world. The 19th Century, when British and European travelers and spies rediscovered the statues, is a particularly fascinating period of history. The best way to compensate for an artistic crime is to fill in the proper meaning of these monuments.

Dr. Morgan: Indeed. Parallel to a murder victim. Rather like the Buddhas, most victims are anonymous until they are murdered. These Buddhas were very celebrated in the western world in the 1830s/1840s because so many people were writing about them. But their celebrity waxed and waned. In 2001 nobody had heard about them, their name recognition was restricted. Yet when I started talking about these statues, many people in their 50s and 60s who had visited as hippie travelers in Afghanistan brought me their photographs. The Buddhas of Bamiyan are now famous because they have been destroyed, and because of the circumstances in which they were destroyed, because their destruction was followed by the more serious events of 9/11. 

Key to the story of the Buddhas is that there were on this major route between Central Asia and the Indian subcontinent, not the only route through the mountains of the Hindu Kush, but one favoured for its comparative easiness. Traders, missionaries and armies moved through there. For the British in 19th century, and in this they followed armies going back centuries, Bamiyan was a critical strategic military location, occupied by them in 1839/40 (a bulwark against the threat they believed was posed by the Russians). 

The strategic location of Bamiyan and its position on the trade routes, all help to explain what made it a thriving Buddhist centre in the first place. Buddhism is a religion with very strong commercial instincts. Buddhist monasteries were banks and commercial operations as well as straightforwardly religious institutions. The gigantic Buddhas advertised the piety of this place to visitors, but also blazoned its wealth and power. The Buddhists of Bamiyan would have seen no contradiction in that, I don’t think. Buddhists and Muslims coexisted for a period at Bamiyan, we believe. But by 900 AD, there are no longer any Buddhists around. For 1100 years it has been a strictly Islamic community that surrounds it. But the statues had become an integral part of those Muslims’ home environment. The Muslims of Bamiyan are predominately Shiite, and the statues were incorporated into the Shiite mythology of the area, for example believed to be images of the last pagan king of Bamiyan and his wife, converted to Islam by Hazrat-I Ali, a kind of Islamic St George.