Crutched Pharaoh, Seated Hunter

Author(s):  
Emily Smith-Sangster

Academic and popular sources alike regularly refer to Tutankhamun as “disabled” at the time of his death, citing artistic representations from the items in his tomb to back up such claims. This group of objects has been said to depict the young king seated while hunting and using a staff as a walking aid seemingly highlighting the presence of a leg-based disability. This narrative of the image depicting the truth of Tutankhamun’s physical condition has publicly become accepted as fact with images of the seated king even being used in the advertising for the touring exhibit “Tutankhamun: Treasures of the Golden Pharaoh” to suggest Tutankhamun’s “fragile constitution.” A comparison of these depictions to historical representations of kings hunting and using staffs of authority, however, suggests that these depictions of Tutankhamun were part of a traditional iconography utilized by Tutankhamun’s artists, not to highlight his disability, but instead to situate his image within the artwork of kings of the Old, Middle, and New Kingdoms. This study, thus, works to dispel the pervasive myth of the existence of artistic representations of a disabled Tutankhamun, while providing a basis for understanding the true nature of the representation of disability in Egyptian art. Furthermore, this work urges Egyptologists to avoid relying on physical remains to “decipher” mortuary artwork. Such a change in method can only lead to a better understanding of the purpose of the depicted body within the mortuary context and its role as separate but complementary to the physical body in New Kingdom thought.

2011 ◽  
Vol 4 (2) ◽  
pp. 149-171 ◽  
Author(s):  
Kate Liszka

Abstract Our current understanding of the ancient Nubian people called the Medjay has been informed by textual and artistic representations created by the ancient Egyptians. By studying these sources, Egyptologists have argued that the Medjay were an ethnic group living in the Eastern Desert near the Second Cataract. Yet these studies exhibit an Egyptocentric bias, in which the Egyptian sources have been interpreted literally. This paper reexamines Egyptian references to the Medjay before the New Kingdom and demonstrates how the Egyptians conceptualized and fostered the creation of a Medjay ethnicity. The Egyptians perceived the people of the Eastern Desert near Lower Nubia as one unified ethnic group. Yet these people were not politically unified and did not identify themselves as Medjay until the middle of the Twelfth Dynasty. Increased interaction between the Egyptians and the people of the Eastern Desert caused certain pastoral nomads to adopt the term “Medjay.” Whatever role ethnicity may have played in their society previously, ethnogenesis of a “Medjay” ethnic group began towards the middle of the Twelfth Dynasty.


2020 ◽  
Vol 1 (2) ◽  
pp. 179
Author(s):  
Made Joniarta

The main purpose of this work is to conduct an investigation deep into the truth that reaches the step when someone becomes wise and mature to decide from all karma. The Chāndogya Upaniṣad text has been chosen to be studied in this study because this literature clearly explains the duḥkha conception. The concept of duḥkha in the Chāndogya Upaniṣad is a state of the soul that is materially bound to the physical body. When the soul is bound to the senses materially, it causes billions of desires to come out. All boundaries of these desires will throw the soul into the depths of grief (duḥkha). The way to let go of the duḥkha based on the Chāndogya Upaniṣad by understanding the atman which covers the universe, will experience unlimited happiness. Truly unlimited God is He transcends all that is. Thus Chandogya Upanisad encourages everyone to know and appreciate the true nature of the self, to be released from Dukha. <br /><br />


NAN Nü ◽  
2002 ◽  
Vol 4 (2) ◽  
pp. 207-231
Author(s):  
Sing-Chen Lydia Francis

AbstractThis paper discusses how Pu Songling (1640-1715) constructs an alternative self-identity through his artistic representations of the body in Liaozhai zhiyi. Pu's fantastic discourse of the body subverts late imperial cultural and fictional discourses, in which the corporeal body becomes a material marker of essentialized cultural identity. In Liaozhai, the body is problematized as a signifier of selfhood. The figure of the phallus as a symbol of power is detached from the physical body and dissociated from conventional concepts of sex and gender. On the thematic level, the deconstructed bodies in Liaozhai may be read as embodiments of class and gender identities transformed through an alternative fictional discourse of self-expression.


2005 ◽  
Vol 38 (05) ◽  
Author(s):  
S Giacomuzzi ◽  
M Pavlic ◽  
M Ertl ◽  
S Ebmer ◽  
Y Riemer ◽  
...  

2019 ◽  
Vol 8 (4) ◽  
pp. 100-105 ◽  
Author(s):  
Elizabeth F. Desnoyers-Colas

The road a predominantly white institution (PWI) takes to maximize diversity, inclusion, and equity can be fraught with challenges. One midsize institution learned through an assessment of its campus climate that its institutional practices and arrangements impeded diversity, inclusion, and equity despite white administrators' beliefs to the contrary. To help quell systemic racism habits, monthly campus-wide workshops focused on several key racial injustice habits and hurtful microaggressions generated from white privilege. A faux social justice allure to white allies who considered themselves advocates of nondominant people is one that should ultimately call into question the genuineness and true nature of their support. This semi-autoethnographic essay is a plaintive call to white colleagues in the academy to earnestly acknowledge white privilege and to use it to actively fight the destructive force of racial battle fatigue and institutional racism.


2006 ◽  
Vol 1 (XV) ◽  
pp. 101-130
Author(s):  
J. Bourriau ◽  
M. De Meyer ◽  
L. Op de Beeck ◽  
St. Vereecken

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