 Okay. Welcome. Good afternoon to all of you who are joining us today at the ARF Weekly Bag Lunch. My name is Christine Hastorf and I'm introducing our speaker today on the Director of ARF right now. But I'd like to start first with our land acknowledgement, which is that the Archaeological Research Facility is located in Wichin, the ancestral and unceded territory of the Techeño-speaking Alone people, successors of the historic and sovereign Verona Band of Alameda County. We acknowledge that this land remains of great importance to the Alone people and that the ARF community inherits a history of archaeological scholarship that has disturbed Alone ancestors and erased living Alone people from the present and future of this land. It is therefore our collective responsibility to critically transform our archaeological inheritance in support of Alone sovereignty and to hold the University of California accountable to the needs of all American Indian and indigenous peoples. As we, I am here in the ARF building myself today. Before we turn to our wonderful speaker today, I have two announcements. You all do get hopefully the weekly schedule that comes out with a whole range of local talks and events, but two I'd like to highlight. One is tomorrow morning at nine and that is the first talk in the Unsilencing the Archives lecture series which ARF is co-sponsoring with the Baudet Museum and the Palestine Exploration Fund. For this first talk, Dr. Sarah Irving from Staffordshire University will speak on the topic of guarding archaeology, everyday labor in the British Mandate Department of Antiquities. And you can view this on the ARF YouTube channel which is where you are right now. This is one of several over this year. And tomorrow evening, the anthropology UC Berkeley alum Dr. Michael Dietler will be presenting an American Institute of Archaeology and AIA San Francisco sponsored lecture titled Humans and Alcohol, the Archaeology of a Deeply Entangled Relationship. And again, this link is going to be on that weekly ARF website or the AIA website. You can get that there too. Next week's Brown Bag Lunch, which will be at the same place in time is Dr. Lisa Parancini. And she will be speaking on the colonization and intranayate Etruscan pasts and Native American futures. And that will also be like today's talk on YouTube. But for today, I'm really thrilled and really looking forward to welcoming Sarah Ann Knutson, who is presenting aspects of her PhD research and her talk titled Revealing Arab and Transurasian Cultural Heritage from Museums-Based Materials. And I know she has been this last year unbelievably successful in visiting these museums. So I'm pretty excited about hearing about that. She is in fact a PhD candidate here in the Department of Anthropology at UC Berkeley. And a visiting researcher currently at the Friar University Day, Berlin in Germany. She conducts archaeological and museums research in Europe and the Middle East, and has published on archaeological networks and assemblages. And the ask for archaeology, the Silk Road, and Islam and medieval religious practice, which I assume all bold into her work right now. She received the Mellon International Dissertation Research Fellowship in 2021, which we're very proud of. Congratulations. And also, surely, I'm pretty sure you also got a Stahl grant, at least I hope so. And if not, you will in the future anyway. So without further ado, I'm going to turn over this visual platform to you and mute myself. So thank you very much for speaking, Sarah Ann. Yeah, thank you, Christine, for the lovely introduction. Okay, I'm going to put my slides on so you can see. All right. Hopefully that works for everyone. You can see the slide before you. Good afternoon, everyone. To those who are joining in from California and elsewhere in the US and North America. And good evening to those of you who are joining in from Europe, like me, or the Middle East and Asia. And if you are joining this talk as a stakeholder who has contributed to the survey that I'm going to be talking about today, I would like to especially welcome you and to thank you for sharing your time and perspectives. I hope that the issues and discussions that I bring forth today will help continue these very important and timely conversations and to recognize the value of a plurality of perspectives and to encourage more of this kind of research in the future. Now, as many of you know, I work on the archaeology of ancient Eurasia and global networks, including the Silk Road. And more specifically, I have been examining Islamic coinage from the Basque of Caliphate. And I investigate how these archaeological materials can be used to trace ancient global networks of circulation, exchange, and cross-cultural contact between the Islamic world and wider Eurasian communities. And my previous brownbag talk was almost exactly a year ago today. So for those who joined in to that talk and are interested in what has happened since, I've been, like Christine said, I've been spending this past year working in museum collections around the world and collecting data on the Islamic coinage. And this archival and museum-based research for my doctoral dissertation is very much informed by the assumption that the ancient circulation of coinage indicates not only influential economic systems, but also a complex history of human and material movements and interactions that connected people in the past in very powerful and irreversible ways. But my presentation today is not strictly about the past, but it will also encompass the present and the future. Now, I'm a museum anthropologist and one of the things I have been reflecting on during my research throughout the COVID-19 pandemic is the ways that archaeologists have become compelled to find alternative methods to pursue the questions that have been previously and typically addressed through fieldwork and sometimes invasive methods like excavation. So materials housed in galleries, libraries, archives and museums, sometimes known as Glam institutions, can offer very important opportunities for traditional archaeological evidence, such as coinage, as well as what is sometimes known as legacy data to contribute to timely discussions in archaeology. And it's important to ask how Glam evidence can be used to democratize archaeology and expand its impact to local communities. And I've been a part of many of these conversations and academic conferences this fall and past summer. And one thing I keep discussing and thinking about through these discussions is instead of asking what archaeological research can offer local communities, I think it's important to flip this question and ask how local community members can be actively involved from the outset in archaeological research design, as well as the outcomes, rather than simply remaining the recipients of archaeological research outcomes. And so today, I'm going to share how I've chosen to address this issue and how I'm incorporating stakeholder values into my research design. And if I can convince you of just one thing today, it's hopefully to demonstrate the magnitude of this work, namely its importance for local communities, the opportunities for self reflection and reflexivity among those of us researchers, but also for the preservation of heritage, and I think the rather exciting opportunities to take academic research in new directions. So that will be essentially my talk today. Now, in my brown bag talk last year, I posed the question of whether Islamic coins, including those that have been uncovered throughout Eurasia outside of the Islamic world, can they be considered heritage? And I suspected back then that yes, they could. And I guess I should explain by the way that cultural heritage is understood by scholars to be an inheritance of practices, ideas and values from the past into the present. And I suspected back then, as I still assume today, that Islamic coins are more than simply remnants of an ancient past, that they are tangible materials that contain a variety of social, cultural and political meanings to people around the world. But I didn't quite know if this assumption was correct. And I didn't know what these social cultural and political meanings might be. Here we go. So I built and developed an international online survey of people connected to the Middle East and North Africa, the MENA region. And the survey was available in both English and Arabic and contained anonymous individual reported information about how people understand their relationship to museums, Islamic objects, and the construction of cultural heritage. And the survey ran roughly over the past five months and ended just this week, actually. Now, as of last week, the survey contained about 130 responses. And the data I will present today are based on those figures. So they therefore don't reflect the final total number of respondents. But the data I'm presenting today should give you a fairly good idea of the final sample. And I should also make clear before I show any data that these results are not generalizable. So in other words, I'm not suggesting that these data are in any way representative of a much, much vast number of people who culturally identify with this region, nor any other stakeholders who are connected to this region. So to give you a sense of the survey respondents and their background, over half of reporting individuals identified as growing up and or live currently living in the Middle East and North Africa region, about a quarter of individuals identified as of Middle Eastern descent, and slightly less than a quarter of individuals reported working in the cultural heritage sector or a related field, like anthropology or archaeology. And I should make very clear that in order to qualify to be part of the survey, for those who those of us like me who don't identify as of Middle Eastern descent, for example, they had to at least identify as a stakeholder who works on the specific region if they are a cultural heritage professional or an anthropologist, for example. So in this survey, the respondents reported, again, anonymously, they reported demographic data, including their religious affiliation, where they grew up and their education level. So I'll provide some of those statistics now. So in terms of religion, slightly over half of the respondents identify as Muslim, and the other half reported as non-Muslim or chose not to disclose their religious affiliation. And you can see from this graphic that the pending survey sample includes people who have grown up in most of the Arab and Middle Eastern countries, but for example, Yemen, regrettably, but understandably is not represented in the survey. And outside of this region, there's a wide range of countries are also represented, which I think speaks to the very large diaspora surrounding the Middle Eastern Arab world, as well as to the cultural heritage professionals who also took the survey. And finally, I was delighted to see that the survey was able to appeal to a wide range of people from a wide range of educational levels and backgrounds. On the whole, you can see that the respondents are pretty well educated, which I pretty much expected, with about 55% of respondents reporting a master's degree or doctoral level education. 37% reported a bachelor's degree, and 1% reported having some sort of secondary education. And the remaining 7% reported a high school degree. So there are, of course, as with all data, there will be biases in the identities and the backgrounds that are represented here. And I'm happy to talk about this further. If anyone has any questions regarding this at the end of my talk. So let's look at some survey questions. So the survey contains a variety of questions related to museums, cultural heritage and global networks. And to give you an example, like you see before you, I asked respondents how often they visited museums prior to the COVID-19 pandemic. About 16% reported that they rarely visit museums. 26% reported about once a year. 40% reported about once a season. And 18% reported attending museums once a month or more frequently. So overall, the respondents, I would say, represent a fairly active museum attending sample with over half attending museums at least once a season, and the majority attending museums at least once a year. I also interpret this data as an indication that there's a correlation between people who are interested in cultural heritage and the past, and those who attend museums. But also that museums are not the only way that interested individuals are engaging with cultural heritage. And I think that's really important finding that we need to consider as anthropologists. And of course, it's a worthy question for future research to see whether and how these statistics might change in light of our current COVID-19 world. Okay. So in addition to museum-related questions, and I'll come back to more of these later, I asked respondents in the survey questions about their understanding of the Silk Road, its global cultural heritage, and the role of the Middle East and Islamic world in these ancient global networks. And I do this partially because I understand the particular Islamic coins that I'm working with as important traces of ancient Eurasian networks. And I argue that the circulation of Islamic coinage played an important role in the later Silk Road network. So in the context of cultural heritage connected to the MENA region, I was curious about what is the public's understanding of the Silk Road and the Middle East's role in the ancient past. And when I asked respondents about their understanding of the Silk Road, the majority, meaning about 95% were at least aware of the ancient Silk Road, such as from school, a museum exhibit, personal travel experiences, reading, or even more in-depth studies of the Silk Road, with only about 5% reporting that they had never heard of the Silk Road or that they were only vaguely familiar with the term. So I then asked respondents, what do you think is the most important contribution of the Middle East to the Silk Road? Respondents were asked to select from a predetermined list of options or to offer their own response. And this is how they responded. So the size of the circles here is proportional to the number of individuals who selected each category. So you can see on this slide that undeniably most respondents selected the development of the Middle East, such as Islamic World, as a center of trade, exchange, and commerce as the most important contribution of this region to the Silk Road past. This is followed by the second most frequently chosen option, the construction of important Silk Road cities like Petra and Palmyra. And in third place, we have the spread of Islam across Eurasia. Options like the creation of a global currency based on Islamic coinage, or the exchange of Islamic arts, or the exchange of the Arabic language, these were all less popular options. But certainly some people felt that these were the most important contribution of the Middle East to the Silk Road. So already this kind of data is giving me a lot of information about respondents' values, perceptions, and understandings in regard to the Middle East and the Silk Road past. And the purpose of this question is not to suggest that people do not care about the exchange of art or the spread of the Arabic language during ancient times, and indeed a number of respondents, like you can see, wrote in the comment section, they also wrote in the comment section that they understood that all these options were indeed very important contributions to the Silk Road. And so as is true for all categories, these different developments and processes that I listed in the survey are in reality not as mutually exclusive as these categories would suggest. But framing this question in this way gives me insight into what the respondents value, namely in the context of the Silk Road. It also tells me something about how people understand the Silk Road itself, I suppose. I realized that perhaps in the popular imagination, the Silk Road is still very much a framework for understanding overland exchanges and contacts and the movement of commercial goods, for example, even if as a Silk Road scholar, I understand the Silk Road as an important network for the movement of intangible practices as well as more tangible materials. So this was a very good reality check for me to remember that just because I interpret Islamic coinage in a certain way, this doesn't mean that other people need to share my own perceptions and values as a researcher, and that's completely fine. I definitely welcomed everyone's perspectives on this. Okay. Another way I found to analyze people's values is to evaluate the ranging level, to evaluate the ranging level of importance. So here with this question, I asked respondents, how important to you is it that Middle Eastern communities are recognized for their contributions to the Silk Road past and their connections to other Eurasian communities? And this is how they responded. So the majority of respondents reported that this recognition is either somewhat important or very important, with only 10% of respondents reporting that this sort of recognition of the Middle East's contribution is either not that important or not important at all to them. All right. So finally, to wrap up the Silk Road section, I gave respondents a list of broad geographic areas that I consider or as one might consider as broadly speaking Silk Road regions. And I posed the question, which broad Silk Road region outside of the Arab world holds the most personal or cultural significance or even interest for you? And this was the response. So again, the circles here are proportional to the number of people who selected each option. And surprisingly, at least to me anyways, most respondents selected the classical slash Hellenistic Mediterranean realm, followed by Persia and then Eastern Europe, Central Asia and East Asia, each having roughly the same number of respondents. And my initial idea here was to gather a sense of how contemporary values might correlate with ancient Transurasian networks or put a different way outside of the Arab world, which specific part of the Silk Road network seems to hold the most interest for people connected to the Middle East. So this means that even if the Silk Road past itself might not hold that much interest or carry that much weight to some individuals, their interest in another region's ancient past might nevertheless still carry some meaning, even if the wider global network may not. All right, let's look at some coin questions. So firstly, I was interested in what broad, type of history or what broad topic, for lack of a better word, interested respondents the most when it comes specifically to archaeological materials like coins. And I gave respondents a predetermined list of categories, and I asked them to rank them from most important to least important. So that's what the data shows. The data from the reported answers to the question, I guess, on first impressions show firstly the wide range of interests that people exhibit when they are thinking about coinage. So for each of these categories, a number of people value the topic as the most important, and a number of people who value it as least important. So I decided to look at the top three most important categories to respondents. And that's what you're seeing here with this chart. So to kind of break down what you're seeing here, for example, if you look at migration history, which is the top bar, the red part indicates the number of people who value migration history as the most important topic for coins. The orange bar indicates the number of people who value migration history as the second most important, yellow being the number of people who value this category as the third most important, and so on and so forth. So when we look at this chart, which orders the categories according to the top three most important values and most important categories, we see that migration history, economic history, and religious spiritual Islamic history are valued the most, followed by the linguistic history of the Arabic language, the cultural history of global networks, and art history. But again, this is examining the respondent sample as a whole, and I think it's important to keep remembering that. So as you can see, for example, at the bottom bar with art history, there are certainly a number of individuals who value art history as the most important when considering coins. All right. All right. So now to turn more specifically to the Boston coins that I'm studying. I should say for brief context that these coins were minted at locales throughout the Boston Caliphate, which spanned across North Africa, the Arabian Peninsula, the Levant, parts of modern-day Turkey, the Caucasus, Persia, parts of modern-day Afghanistan, and Central Asia. And the bosses exchanged these coins not only within their own borders in this period of time, but they also exchanged these coins with wider Eurasian communities across Afro-Eurasia. And as a result of these global exchanges, these materials have been uncovered archaeologically across the Eurasian landmass. So I like to show this map to just give you a sense of the distribution where Islamic silver coins have been uncovered predominantly across Western Eurasia, many of which were uncovered in large silver deposits like this. Now, partially as a result of where these coins were found archaeologically, today these materials are often displayed in museum collections across Europe, in addition to museums in the Middle East. Now, there's a vast number of scholarship on how descendant, source, and local communities value archaeological materials as heritage. The Benin bronzes and the Ishtar Gate are just two of many examples that have been rallying sentiment from source communities as well as other stakeholders, particularly because they were looted from source communities by foreigners under processes of colonialism. So I need to be clear in joining these conversations on heritage that the Islamic coins that I am studying predominantly came to Europe under very different circumstances than these two previous examples. The Islamic coins in the past were made to be transacted and for circulation across different communities. But as a result of that, there are few, if any, scholarly research on these coins as points of connection to local populations. And that's where my intervention is coming up in these conversations. And from my perspective, just because these coins were transacted willingly in the past does not mean that we don't have to pay attention to how they are displayed to the public and to the curated narratives surrounding these coins. Now in the survey, I did not provide the brief context to these coins that I have just given you with the intention of not, you know, biasing the survey responses. I simply mentioned that many of the Islamic coins that I am studying are located in museum collections in Europe. And I ask respondents, do you see these specific material collections in Europe as part of your cultural heritage? And this question may seem off-putting to stakeholders who are of white European descent, predominantly. But this was intentional because I wanted to see the range of values and perspectives across different intersectional backgrounds. And so this is how it turned out in the survey. 68% of respondents indicated yes, while 29% indicated no. And I'm now going to break down this data further to show the role of intersectional identities in this question. All right. So for respondents who identified as a Middle Eastern descent or who have family living in the Middle East, 79% responded that yes, they understand these materials as part of their heritage. And then only 18% responded no. One respondent described that they identified the coins as a Muslim and they therefore saw the materials as a connection to Islamic history and its wider articulations in culture, architecture, and politics and so on. Others revealed that the coins connected them to their ancestors and their family's origin, which I'll show right there. Another respondent described that they identified with the coins based on the fact that their ancestors live in the Abbasid state. So again, there's a few of these that are talking about articulations of their ancestry and points of origin. And another wrote that Abbasid coins belong to the political, socioeconomic, and cultural environment in which they were created and introduced. They also, I think, kind of elegantly respond also to this environment and therefore that they believe that these coins are part of their cultural heritage. For a few that responded no to this question, they explained that the coins were less meaningful to them than perhaps other types of materials, which is valid, or that they felt no connection to them at all because they had never seen one. And I think this is actually raising a very interesting question about accessibility that needs further exploration. For respondents who identified as growing up and or currently living in the Middle East, 70% responded yes to the question, 27% responded no. So overall, a fairly similar statistic to what we just saw with the other intersectional identity with the people who identify as Middle Eastern descent, but also kind of interesting that slightly less people who either grew up in the Middle East or currently live there feel that these are part of their cultural heritage. And then in terms of responses, a number of people described to being connected to these materials in association with an Arab identity. That was pretty common throughout the responses. Others associate again, these coins with an association with a Muslim identity, regardless of where these coins are currently located. One respondent wrote that the coins bear witness to the historical relations between their country and the Arab countries, therefore associating these coins to a cultural heritage that is perhaps based on transregional connections. Another wrote yes and express frustration that these Islamic materials are displayed in European countries where Islamophobia remains a problem, therefore highlighting the tension of these sorts of interactions in the present day. Another common response was the sense of pride that these materials evoke as part of one's history and identity. And finally, others wrote no explaining that the global ubiquity of these coins is important for, quote, everyone's heritage, unquote, and another explained that the Basid association of these particular materials, instead evoked a history of invasion and exploitation. Some others simply wrote no suggesting that they had never thought about this question or thought about their cultural heritage and association with these particular kinds of materials. And then finally, for respondents who identified mainly as cultural heritage professionals, but keep in mind that this particular subsample, the respondents were coming from a number of racial and ethnic backgrounds. So again, just because someone chose to identify in the survey as predominantly a cultural heritage professional, that does not mean that they don't necessarily also identify, for example, as an Arab. But in any case, so in this subsample, the respondents are showing the greatest change in these statistics with about half respondents claiming that yes, they understand these coins as part of their heritage, and then the other 45% responding no. One respondent wrote that an artifact's identity is not affected by its location of display, echoing some of the other respondents that I showed earlier. Another wrote that the presence of Islamic coins in Europe indicates the interests of the West in their ancient history. Some people wrote yes and indicated that Islamic coinage is part of wider Islamic heritage. Others wrote no indicating that they didn't identify with the Basid materials because their ancestors were not yet living in the Middle East at that time. And another wrote that the example is perhaps too specific that they weren't particularly interested in the Basid coins. And finally, a number of respondents in this category indicated that they were not originally from the Middle East or that they were of white European descent, and therefore that they felt that these coins belonged entirely to the Arabic-speaking world. So I'm therefore learning a lot from survey respondents about the competing perspectives and the very complex ways in which their relationship to and understandings of these coins informed the construction of cultural heritage. And in some cases where these materials just simply do not hold meaning for some individuals. But what I mainly want to show with these selected survey responses, there are many other questions that I don't have time to display here in this talk, but I wanted to show how multifaceted the perspectives connected to these archaeological materials are and the range of different identities and meanings that these kinds of materials can evoke. And so these coins undoubtedly don't hold the same meanings to everyone, and they don't need to. Some people understand these objects more narrowly as indicative of simply the past of Basid State, while others understand these objects as encompassing a range of identities and perspectives that are still relevant to the Middle East and wider Muslim world. And for me, one of the most important takeaways from the survey was to understand the plurality of perspectives surrounding cultural heritage and trying to think about how I can best honor each of these perspectives. After all, each respondent took about 20 to 30 minutes to complete the survey and to share their thoughts and experiences. And I especially appreciated the individual responses to some of these questions, which allowed me to examine personal examples of cultural engagements with these materials. I think it's important to have these conversations, not least to understand that just because our work as scholars may in fact take place in libraries, museums, or archives, that the implications of this work do not remain in those spaces. So to demonstrate just how far reaching the cultural heritage of Islamic coinage is, I'd like to briefly discuss two case studies that emerged from my ethnographic work outside the online survey. So the first example comes from my work on the Island of Gultland, Sweden, for which I use part of my style grants. So a very, very, very, thank you to the style grant for allowing me to do that. But on Gultland, many Islamic coins have been uncovered archeologically since the Vasid Caliphate. And on Gultland, it's considered particularly lucky, and as a sign of good fortune, if a silver deposit is uncovered on one's property or farmland, and indeed this happens a lot. During my stay on one such farmstead on Gultland, the owners recounted the story of a rather extensive silver deposit that was found on their property in the 1960s. Although the Islamic coins were sent to the Royal Coin Cabinet in Stockholm, the owners still retained scanned copies and images of the coins. And the owners cannot read the Arabic on the coins, but they nevertheless celebrate the fact that their ancestors on Gultland were so well traveled and well connected to Arab merchants. The second example comes from Amman Jordan, where a friend who grew up in the city told me that her grandmother has a few Islamic coins in her possession. This is perhaps not so unusual. Islamic coins are traded and collected legally more than we may think. But my sense here is that the coins, in her particular case, were passed down through the family for some generations. And my friend's grandmother explained that she loves comparing the old Islamic coins with contemporary ones. Because to her, these ancient coins are really tangible, important symbols for the history, particularly of Palestine, and a tangible reminder that Palestine's history runs deep into the Islamic past. So if we ask them, what value do these coins have for local stakeholders? This is a really interesting and complicated question in and of itself, and one that cannot be separate and is not separate from my research on the ancient past. The stories of cultural heritage I've just given you to from Sweden and in Jordan. They're just two of many, and I think they demonstrate the power and cultural currency of intangible stories that tangible materials can evoke. And these stories also demonstrate the ways that spaces, like those in Sweden and Jordan, are perhaps much more connected in some sense, still in the present day, than one may initially assume from examining Islamic coinage from behind museum glass. So the implications of anthropological work, both in online interactions and digital surveys, as well as in-person interactions are manifold. But I think that this approach is different than the, you know, the stereotypical quote-unquote giving people a voice. People have a voice. And it is important for me as an anthropologist, as an archaeologist, to hear these voices in order to properly understand which aspects of this cultural heritage are most important and to navigate the multiplicity of values and perspectives surrounding this project, not just my own perspective. And not least, the values of these stakeholders reveal the understated importance of museum-based materials for cultural heritage, especially those that indeed span across national borders, languages, and far distances. Now the feedback on the Cultural Heritage Survey was overwhelmingly positive and very, very constructive. And many respondents are helping me to think through really timely, important issues, some of which I may have never considered otherwise, had it not been for this anonymous survey. So again, I'm deeply grateful to each individual who contributed their time and perspective to this research. And I hope indeed I can continue to honor those perspectives. So finally, I know we're coming close to the end. Finally to end, I would be really happy and grateful for any comments, questions, or feedback. And thank you to the following for their support of this project. And thank you all for your attention. Thank you, Sarah. Thank you. Wonderful talk. Thank you. Well, I'd like to invite our viewers to post any comments or questions in the YouTube live chat field. And in the meantime, I wanted to ask so that the survey was conducted online. Yeah. Was it, I think you mentioned that you don't know exactly where people were writing from, but you have a general regional sense. Yeah. So they could have been anywhere. They could have been anywhere. That's correct. I, in the demographic section, I asked them, I believe I asked them where they are currently residing. So I know the country and city of where they were currently located at the time of the, of taking the survey. Yeah. It struck me that one, one thing that might be interesting is to make sort of a web version of a, of a museum that unifies these collections across different physical locations. Yeah, absolutely. I've been thinking a lot about this. Especially, yeah, I mean, a physical museum can only be located in one place, but that doesn't mean then the digital space that needs to be true. And I, I've been constructing preliminary networks of where these stakeholders, which museums these stakeholders had attended. And I haven't quite untangled the network yet, but it's already showing some pretty interesting patterns about who is able to access what kinds of museums. So that brings up a lot of interesting questions of accessibility and privilege and so on. But yeah, I think the digital space is a really important way of engaging these kinds of issues. Yeah, it might be possible to link the coins with the other material that was circulating, perhaps the other direction. Yeah, absolutely. Now we have a, we have a question here. What platform did you use for the survey? Yeah, I used Qualtrics. That is a, yeah, that is, I don't know if it's required, it may be a requirement actually to go through the IRB process. They require that the survey uses some software like Qualtrics that can handle these kinds of, yeah, the international scope, but also making sure that the data stays as secure as possible. So it could just be like SurveyMonkey or something. Yeah, Google Forms. Right. Yeah. Well, here's another one. It's just come in. John Pank writes, love the story of the buried treasure under the tumulus in Gotland. Yeah. Did you say a little bit more about your time there? Yeah. So I was there this summer. So it was complete happenstance that I ended up at this farmstead. I wanted to stay on Visby, but it was very much a party weekend in Sweden. So I ended up in the farmland, which was perfect for what I wanted to do. But other than staying on this farmstead and interacting with the owners there, I visit the archeological field school that takes place usually every summer in Gotland. And I also got to work in the Gotlands Museum behind the scenes of their collections. And that was really exciting, because one of the great opportunities that I got to do while I was there is work with a silver deposit. So it was on the coins that were found in a deposit. It was uncovered during COVID. So no one has ever touched this silver deposit before. But I got to collect data on the coins and check it out. And it was a really great experience. Yeah. All right. We're at one o'clock here. So... That was great. You're right. Thank you, Fabulous. Perfect. All right. Well, thanks again, Sarah. Yeah, thank you. You really enjoyed your talk. Thank you.