Tutanchamuns Ruder. Über die Bewegungskraft der Materie im Alten Ägypten

2020 ◽  
Vol 83 (3) ◽  
pp. 320-333
Author(s):  
Susanne Deicher
Keyword(s):  
Ancient Egyptian ◽  
Material Things ◽  
Funerary Texts ◽  
Layered Models

AbstractThis article outlines a theory of the ancient Egyptian tomb as a material vessel of the pharao’s afterlife. With closed cavities, openings, and deliberately chosen contents, the tombs were highly ingenious, multi-layered models intended to explore the unknown: what happens after death. A close look at eleven types of steering oars discovered in the burial chamber of Tut.Ankh.Amen’s tomb identifies them as intermediate objects that connect the funerary texts inscribed on the pharaoh’s golden shrines and the realm of material things, illuminating ancient Egyptian expectations of the afterlife.

Bullfight Scenes in Ancient Egyptian Tombs

1994 ◽  
Vol 80 (1) ◽  
pp. 81-96 ◽  
Author(s):  
José M. Galán
Keyword(s):  
Daily Life ◽  
Eighteenth Dynasty ◽  
Ancient Egyptian ◽  
Royal Inscriptions ◽  
Funerary Texts

Fights between two bulls began to be represented on the walls of local chiefs' tombs in the Sixth Dynasty and lasted until the reign of Thutmosis III, in the Eighteenth Dynasty. The scene has been regarded as one of ‘daily life’. However, its symbolic character is suggested by its context and by contemporary religious-funerary texts, and this explains its incorporation into the tomb iconographic repertoire. The deceased is identified with a bull, leader of its herd, when he is forced to defend his status as regional social leader (on earth), which is questioned by the challenge of another leader. The deceased, by overcoming his opponent, is enabled to claim his right to maintain his leadership in the Netherworld. This symbolism of the bullfight was also mobilized in literature and in royal inscriptions.

The Gold Medal

2017 ◽  
Vol 6 (2) ◽  
pp. 90-91
Author(s):  
Camilo Perez
Keyword(s):  
Home Country ◽  
Gold Medal ◽  
Life Trajectories ◽  
Material Things ◽  
Past Experiences ◽  
Normalization Of Violence

Objects are not just material things but containers of memories. They occupy a particular place in our life trajectories, and as we re-encounter them in the act of remembering, as we assort them in new assemblages through the act of storytelling, new layers of meaning, affect, and emotion may emerge. In this performance script, the intersection of three objects—“a gold medal,” a “gun,” and “a steak”—become an avenue to explore my past experiences and re-visit, re-think the issue of the normalization of violence in my home country, Colombia.

Something Old, Something New—Computed Tomography Studies of the Cardiovascular System in Ancient Egyptian Mummies

2010 ◽  
Vol 8 (1) ◽  
pp. 10 ◽  
Author(s):  
Adel H Allam ◽  
Abdelhalium Nureldin ◽  
Gomma Adelmaksoub ◽  
Ibrahem Badr ◽  
Hany Abdel Amer ◽  
...  
Keyword(s):  
Computed Tomography ◽  
Cardiovascular System ◽  
Ancient Egyptian

The Gospels as Imperialized Sites of Memory in Late Ancient Christianity

2012 ◽  
Vol 6 (1-3) ◽  
pp. 291-307
Author(s):  
Jason T. Larson
Keyword(s):  
Roman Empire ◽  
Divine Power ◽  
Cultural Objects ◽  
Invented Tradition ◽  
The Creation ◽  
The Mediterranean ◽  
Material Things ◽  
A Site ◽  
Ancient Christianity

This article considers the intersection of Christian and imperial memory in the physical Gospel book. Besides describing the function of gospel books in the post-Constantine Roman Empire, it examines the connection between the Roman construction and production of sites of memory that established Roman imperium in the Mediterranean and the development of the Christian Gospel codex as a site of memory within Christianity. It also explores the related issues of imperial and divine power as manifest through material things, the rhetoric of seeing and iconicity, and the invented tradition of Christian orthodoxy. The article shows that the Christian Gospels and Roman sites of memory, despite a vast difference in their intended functions and original uses, both established imperium. It maintains that the creation of the Gospels' imperial iconicity was not based on their function as texts of spiritual enlightenment in late ancient Christianity, but on the fact that the production of Gospels as material cultural objects depended on Roman cultural exemplars and ideological rhetoric.

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