Formation of the Egyptian collection of the National Museum of the Republic of Tatarstan: a contribution to the development of Russian Egyptology

The article analyzes the history of the formation of the Egyptian collection of the National Museum of the Republic of Tatarstan during the 19th and 20th centuries. Based on the materials of the archives of the city of Kazan, the national museum, as well as with the involvement of other scientific publications in the context of the museology in Kazan and the development of Russian Egyptology as a science, the four main stages of the formation of the archaeological fund, as well as the current state of the collection of the ancient Egyptian heritage, are examined and analyzed. An analysis of each stage allows the reconstruction of the evolution of Egyptology as a science, and oriental studies in general, in the regions of Russia. This collection of the National Museum of the Republic of Tatarstan is one of the largest domestic collections of Egyptian culture, which has not been exhibited since the beginning of the 20th century. In this context, cataloging and studying the formation of a collection is necessary for its preservation as a unique heritage. The author of the article came to the conclusion about the importance of Kazan University in the development of the archaeological foundation of the National Museum of the Republic of Tatarstan, the role of the collected Egyptian materials in the development of Russian Egyptology and Oriental studies in the 19th century.

New Ramesside Copy of the Teaching of Amenemhat

A newly excavated ostracon from Abydos bearing the concluding chapter of “The Instruction (a.k.a. Teaching) of King Amenemhat” opens up an interesting enquiry. An ostracon found in the immediate vicinity of a New Kingdom royal memorial temple and carrying an excerpt from a major literary text is an important find, as it develops our insight into New Kingdom educational practices and intellectual quests. The range of ostraca types and text genres appearing in the area of the temple of Ramesses II points to a fully functional temple organization with a building phase and an operational phase, with supplies and literate personnel on site, potentially in different administrative roles. Studies in educational and intellectual pursuits, in turn, are key to expanding our comprehension of the functions—and enjoyment—of Egyptian culture.

Effect of Egyptian Culture on the Design of Jewelry (Cultural Design Based on Ancient Egyptian Patterns)

We are now living in an era in which modern media and advanced technology, including satellites, satellite channels, and the information network, are intensifying, all of which are working to dissolve cultural subjectivity and remove popular legacies to replace them with Western cultural values ??and behavior patterns. Hence, the Egyptian researcher sees the necessity of reviving contemporary inspired, where every civilization in history has its own culture and pattern which always reflects civilization and expresses their lives and beliefs. Herein, we will mention about the ancient Egyptian civilization, in northeastern Africa that dates from the 4th millennium BCE. It has many achievements, which preserved in its art and monuments. It holds a fascination that continues to grow as archaeological finds expose its secrets. This article focuses on ancient Egyptian culture through the patterns of their beliefs, and how did these patterns affect the designs of the jewelry, and how we can benefit from these patterns in the creation of innovative designs. Here, we focused on the Egyptian pattern because of its great importance in ancient Egypt. Besides, its distinctive shapes enable us to create new modern designs for this era.

EQ-VT protocol: one-size-fits-all? Challenges and innovative adaptations used in Egypt: a cross-sectional study

ObjectivesTo present the challenges and adaptations done to the EuroQol Valuation Technology (EQ-VT) protocol to fit the Egyptian culture during the extensive pilot phase of the Egyptian EuroQol 5 Dimension five level (EQ-5D-5L) valuation studyDesignThis study was a cross-sectional, interviewer-administered face-to-face survey of representative Egyptians using the Arabic version of the EuroQol Group Valuation Technology (EQ-VT-2.1) and a country specific questionnaire pertaining to participants’ demographics and opinions about health, life and deathSettingParticipants were recruited from workplaces, university campuses, sporting clubs, shopping malls and other public areas from different Egyptian governorates representing all geographical areas of the country.ParticipantsA total of 1378 participants were interviewed from July 2019 to March 2020 by 12 interviewers to select a representative sample in terms of: geographical distribution, age and gender, of which 75 participants did not complete the interview, 298 interviews were pilot and 1005 interviews were real of which 974 interviews were used for the valuation study. Two participants did not complete the country-specific questionnaire but completed the valuation protocol; therefore, 1301 interviews were included in the final analysis of country specific questions.ResultsSome modifications were applied to the protocol. The ‘wheelchair example’ was modified to ‘migraine example’ since most of the participants in the pilot interviews considered being in a wheelchair ‘worse than dead’. There was some ambiguity in the Egyptian translated version for the EQ-5D-5L between levels 4 and 5 of the pain and depression dimensions. This was overcome by using colour coding to express the different levels of severity. A pictorial representation for the EQ-5D-5L health states was used to interview illiterate and less educated participants.ConclusionIn the Egyptian valuation study, the modifications made to the EQ-VT protocol made it feasible and culturally acceptable to the Egyptian participants.

Transitional Rites in Pre-Dynastic and Early Dynastic Egypt

Mythopoetic thinking operates on a binary principle, classifying all the phenomena of the macro- and microcosm. The opposition between cosmos and chaos, in other words, between life and non-being, was fundamental. Spaces assimilated by culture, an ordered world, symbolized by various images: a pillar, a mountain, a temple, a dwelling, was conceived as the center of the universe, which was opposed by chaos that threatened order. These ideas about the world order were actualized in the sphere of ritual, designed to preserve the order created in the first times by the ancestors and gods. The repetition of the original myth in the ritual was supposed to restore, renew the world order in the cyclical movement of time. This applied both to the general Egyptian holidays, such as the New Year, and to the initiations that members of society took place at one stage or another of the development of Ancient Egyptian culture. Transitional rites had two aspects: age and social. When passing the initiation, the members of the collective increased their social status, became initiated, moving from adolescence to marital relations, increasing their status in the collective. A special position was occupied by leaders and kings, who confirmed their high position in society during the holiday sd. Funerals were also considered transitional rites. Transitional rituals united ideas about such opposites as life and death, which was equated with the loss of a person's previous social status. An indispensable attribute of rituals was sacrifice, and not only bloody of animals, but also sacrifice with ancient ritual objects during the construction of temples on the site of ancient sanctuaries. Notable examples have been associated with the kings in charge of the prosperity of Egypt.

The Hamas Movement: Ideology vs. Pragmatism

This study aims to present the Hamas Movement, its ideology and pragmatism. With progress and modernization, the Islamic movements in the Middle East realized that they could not deny progress, so they decided to join the mainstream and take advantage of technological progress in their favor. The movement maintains at least one website in which it publishes its way, and guides the audience. Although these movements seem to maintain a rigid ideology, they adapt themselves to reality with the help of many tools, because they have realized that reality is stronger than they are. In conclusions: the rise of the Islamist movements as a leading social and political force in the Middle East is the result of the bankruptcy of nationalism, secularism and the left in the Arab world, which created an ideological vacuum, which is filled to a large extent by the fundamentalists, ensuring that Islam is the solution. It is not only about the extent of the return to religion, but about the transformation of religion into a major political factor both by the regimes and by the opposition. These are political movements that deal first and foremost with the social and political mobilization of the masses, and they exert pressure to apply the Islamic law as the law of the state instead of the legal systems taken from the Western model. Islam is a belief rooted in the consciousness of the masses and deeply ingrained in Egyptian culture. In Israel, the situation is different, modernization and democracy also affects Israeli Arabs. Therefore, it is possible that Islam is not so deeply rooted in the culture of the Arab citizens of Israel, they are aware of the possibility of a different path other than Islam. The movements have developed over time tools that enable them to cope with reality. The religious law in Islam allows flexibility in organizing community life, Shari’a is adapted to reality because of the ruler's ability to canonize legislation and flexibility in political life according to principles such as sabra and long-term goals, to compromise with reality and find temporary solutions, as well as religious scholars who provide fatwas and commentaries on every subject.

A Literatura Mítica e o Estado: Os Arquétipos da Racionalidade Ético-civilizatória | Mythic Literature and the State: The Archetypes of Ethical-Civilizing Rationality

A grande mortalidade de negros e pobres em nossa contemporaneidade, abre uma reflexão sobre a vida, a ética e a justiça e suas relações com a necropolítica nos forçando a repensar o Estado e sua racionalidade ético-civilizatória (SOUSA, 2020b). Compreender o Estado, a Ciência Política e seus arquétipos é necessário para entendermos as origens das relações de poder e as relações étnico-raciais que marcaram e marcam a formação e a reprodução da iniquidade na história da raça humana. Denunciada pela literatura marginal dos pesquisadores e intelectuais negros (SOUZA, 2000) a literatura oficial carece de suplementação de outras perspectivas. Considerando que apesar de tradições historiográficas diferentes, tanto para Nietzsche como para Foucault e Paul Ricoeur, a verdade é histórica, pensar a interdisciplinaridade entre história, filosofia e literatura, implica em construir um tipo de genealogia das relações de poder sob a ótica de uma ética que é civilizatória e epistêmica. Considerando que as narrativas míticas podem recompor um saber eticamente comprometido com novas epistemologias e novas perspectivas interpretativas. Deste modo a importância da literatura mítica (SOUSA, 2020, 2020b) para a recomposição epistemológica de discursos na literatura bíblica. Uma pergunta foi o ponto de partida: quais as contribuições da literatura mítica para a compreensão da Ciência Política? Nosso objetivo então foi identificar aspectos da literatura mítica capaz de contribuir para uma outra interpretação para a ciência política. Tivemos por objetivos específicos: compreender a razão e a racionalidade de estado; analisar a racionalidade ético-civilizatória no Estado; identificar o papel dos arquétipos na literatura mítica e suas contribuições para a formação do Estado. Partindo dos processos de formação histórico-cultural e da dialética presente nas relações étnico-raciais nas racionalidades ético-civilizatórios, a literatura mítica (SOUSA, 2020) utilizamos como referências principais no estudo da cultura e civilização egípcia: Camara (2011), Diop (1974, 1991, 2014). Serviram também como fonte de pesquisa bibliográfica a literatura bíblica e a egípcia. Utilizamos uma metodologia baseada na bricolagem (KINCHELOE & BERRY, 2007). Sugerimos em nosso trabalho sugere a necessidade de considerarmos a literatura mítica na análise das relações entre poder e o Estado, a partir dessa literatura como um lócus epistêmico para a outra compreensão da materialidade teoria do Estado. AbstractThe high mortality of blacks and the poor in our contemporaneity opens a reflection on life, ethics and justice and its relations with the necropolitics, forcing us to rethink the State and its ethical-civilizing rationality (SOUSA, 2020b). Understanding the State, Political Science and its archetypes is necessary to understand the origins of power relations and the ethnic-racial relations that have marked and mark the formation and reproduction of inequity in the history of the human race. Denounced by the marginal literature of black researchers and intellectuals (SOUZA, 2000), the official literature needs supplementation from other perspectives. Considering that despite different historiographical traditions, both for Nietzsche and for Foucault and Paul Ricoeur, the truth is historical, thinking about the interdisciplinarity between history, philosophy and literature, implies building a kind of genealogy of power relations from the perspective of an ethics which is civilizing and epistemic. Considering that mythic narratives can recompose knowledge ethically committed to new epistemologies and new interpretative perspectives. Thus, the importance of mythical literature (SOUSA, 2020, 2020b) for the epistemological recomposition of discourses in biblical literature. One question was the starting point: what are the contributions of mythical literature to the understanding of Political Science? Our aim, then, was to identify aspects of mythical literature capable of contributing to another interpretation for political science. We had for specific objectives: to understand the reason and rationality of state; to analyze the ethical-civilizing rationality in the State; to identify the role of archetypes in mythical literature and their contributions to the formation of the State. Starting from the processes of cultural historical formation and the dialectic present in the ethnic-racial relations in the ethical-civilizing rationalities, the mythical literature (SOUSA, 2020) we used as main references in the study of Egyptian culture and civilization: Camara (2011), Diop (1974, 1991, 2014). Biblical and Egyptian literature also served as a source of bibliographic research. We use a methodology based on DIY (KINCHELOE & BERRY, 2007). We suggest in our work suggests the need to consider mythical literature in the analysis of the relations between power and the State, from that literature as an epistemic locus for the other understanding of the State theory materiality.

Cultural Heritage: A Tourism Product of Egypt under Risk

The heritage of Egypt is known for its richness and diversity; besides the numerous archaeological and historical sites (tangible heritage), different regions in the country are distinguished for their poetry, songs, dances, handicrafts and other forms of intangible heritage. This paper aims at giving an overview of Egyptian cultural heritage forms, then shedding the light on different threats that hinder their sustainability as tourism cultural resources. An exploratory approach was used in gathering information from literature. The significance of this research comes from the fact that few published works discussed the problems facing heritage in Egypt, particularly, intangible heritage. Clearly, human actions and climate change, globalization, political instability, improper tourism development and social change are all contributing to the erosion of an integral part of the Egyptian culture and social identity. General recommendations were given on ways to save this valuable heritage from loss; these mainly relate documentation, protecting cultural properties, raising awareness and behaviour modification.

Capturing toleration on social networks sites using internet-mediated research: June 30th Egyptian revolution case study

Purpose This paper aims at understanding the dynamics underlying toleration as a complex social phenomenon and its pattern on Facebook during the June 30th revolution in Egypt. Thanks to the huge advances in ICT, internet-mediated research (IMR) has become one of the most prominent research methodologies in social sciences. Discussions on social network sites cannot be neglected in studying the dynamics complex and emerging social phenomena such as changes in public opinion, culture, attitudes and virtues. Design/methodology/approach To fulfill this aim, the researchers used web content analysis as a method inside IMR paradigm to analyze the discussions on Tamarrod’s Facebook page in the period from June 30th to July 5th and to examine the emerging overall pattern of toleration. Findings The results show indications that toleration is inherent in the Egyptian culture, and that the Egyptian society still keeps its reputation as a highly tolerant society, even in crises periods where tensions are witnessed everywhere. Moreover, the results also show that the web content analysis process proposed in this study is highly reliable and valid. Originality/value The importance of the study lies in introducing a computational and empirical approach to analyze web content in a semi-automated way and proving its validity and reliability to study social phenomena such as toleration.