Zainab Bahrani

"The acquisition of monuments and works of art that were shipped to London, Paris and Berlin in the mid-nineteenth century was thus not seen solely, or even primarily, as the appropriation of historical artifacts of Iraq but as the remains of a mythical pre-European past. Mesopotamian cultural remains unearthed in the first days of archaeological exploration then served to illustrate how the modern West had evolved from this stage of the evolution, and that Biblical accounts were true, thus that the Judeo-Christian God was the true God. (Bahrani 1999: 166)"

"Since human civilisation was thought to originate in Mesopotamia, and this civilisation was transferred from the East to the West, the two justifications for the archaeological expeditions were repeatedly stated as being the search for the ‘roots’ of Western culture and to locate the places referred to in the Old Testament. (Bahrani 1999: 166)"

"Archaeology, like other human sciences such as anthropology and history, allowed a European mapping of the subjugated terrain of the Other. While ethnography portrayed the colonised native as a savage requiring Western education and whose culture needed modernisation, archaeology and its practices provided a way of charting the past of colonised lands. (Bahrani 1999: 160)"

"This obsessive desire to disassociate the past of the region from its present and to present it instead as a primitive stage in the evolution of mankind facilitated the concept of ‘Mesopotamia’ as the rightful domain of the West […] (Bahrani 1999: 166)"

"The image of Mesopotamia, upon which we still depend, was necessary for a march of progress from East to West, a concept of world cultural development that is explicitly Eurocentric and imperialist. (Bahrani 1999: 172)"

"The creation of a historical narrative in which space and time became transcendental horizons for the Being—Mesopotamia, was part of the larger discursive project through which Europe attempted its mastery of the colonised. The narrative of the progress of civilisation was an invention of European imperialism, a way of constructing history in its own image and claiming precedence for Western culture. (Bahrani 1999: 171)"

"Within this disciplinary organisation the term that came to be the acceptable name for Iraq in the Pre-Islamic period was ‘Mesopotamia.’ This revival of a name applied to the region in the European Classical tradition came to underscore the Babylonian/Assyrian position within the Western historical narrative of civilisation as the remoter, malformed, or partially formed, roots of European culture which has its telos in the flowering of Western culture and, ultimately, the autonomous modern Western man. Thus the term Mesopotamia refers to an atemporal rather than a geographical entity, which is, in the words of the renowned Mesopotamian scholar, A. Leo Oppenheim (1964), a ‘Dead Civilisation.’ This civilisation had to be entirely dissociated, by name, from the local inhabitants and contemporary culture in order to facilitate the portrayal of the history of human civilisation as a single evolutionary process with its natural and ideal outcome in the modern West. (Bahrani 1999: 165)"