Why does Egyptology feel so foreign, and why don’t most Egyptians relate to it? What must be done to bridge this disconnect between Egyptians and such a vast segment of their history? These are the key questions Monica Hanna examines—and actually answers—in her latest book, The Future of Archaeology.
Ahmed Samir Santtawy translated the book into Arabic, and Diwan Publishing released the translation. It was available at the Cairo International Book Fair, which ran from 23 January to 5 February.
In 137 pages, including extensive endnotes, Hanna takes readers on a concise yet detailed journey through the history of Egyptology, which began in the second half of the 19th century. She explains how, from its inception, Egyptology—shaped by colonialism—deliberately framed archaeological discoveries as irrelevant to contemporary Egyptians, steering them away from engaging with their own history.
Drawing on detailed evidence, Hanna argues that from the very beginning, Egyptology sought to monopolize the field, subjecting archaeological discoveries to ruthless looting for financial gain. Among these was the famous Nefertiti Bust, for whose return to Egypt Hanna has long campaigned.
To illustrate how disconnected Egyptians have become from their ancient heritage, Hanna cites the 2013 looting of the Malawi Museum in Upper Egypt. She contends that the young men who took advantage of political unrest to pillage and destroy the museum would not have done so had they felt a genuine connection to that heritage.
Speaking to Ahram Online about the book’s Arabic release, Hanna attributed the scarcity of Egyptology books in Arabic to academia’s neglect of the field. She noted that despite her efforts to fully decolonize Egyptology, many Egyptian scholars still feel compelled to publish in English.
However, Hanna believes that publishing itself plays a crucial role in reshaping Egyptology. She explained that newly unearthed sites require a methodological approach, prioritizing thorough cataloguing and precise documentation over theatrical displays meant to impress. “Otherwise, we miss the opportunity to truly understand these discoveries and integrate Egyptology within the broader context of the social sciences,” she said.
“We need to understand the past to fully comprehend the present,” Hanna added. “And we need to move forward with a vision of the future that is grounded in an understanding of our past. That’s why Egyptology matters—not just as an abstract academic discipline, but in a practical sense for Egyptians at large.”
Hanna is careful to clarify that she does not advocate for blind glorification of the past. “That’s not the point,” she said. “The point is to engage with it critically, because only through critical thinking can we truly understand our history—rather than reducing it to a mere spectacle designed primarily for tourists and a handful of interested Egyptians.”
She acknowledges that decolonizing Egyptology and making it relevant to ordinary Egyptians is no easy task. She has seen firsthand how the media and school curricula have largely failed to connect Egyptians to their ancient past.
Still, Hanna remains committed to shifting perceptions. “We should not think of Egyptology as only about monuments,” she said. “That approach compartmentalizes the past, cutting it off from the present.” She emphasized that Egyptology should not be confined to a narrow focus on pharaonic sites or museums, pointing out that “most of our museums still bear a clear colonial imprint.” Instead, she argues that Egyptians should experience their history firsthand rather than viewing it from behind the glass.
Hanna also stressed that every Egyptian should have free access to museums and historical sites, as ticket costs deter many from visiting. “School students living just a few kilometers from significant pharaonic sites often know nothing about them. They only know the Giza Pyramids,” she said. She attributes this lack of awareness to schoolbooks, which focus almost exclusively on the pyramids while neglecting other key landmarks.
Ultimately, Hanna insists that society—especially civil society—must be involved in decisions about managing Egypt’s shared heritage. These decisions, she argues, should not be left to bureaucratic constraints. Egyptians deserve to reclaim ownership of their history—all of it.
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