Dissertations / Theses on the topic 'New Kingdom Egypt'
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Stringfield, Sarah. "New kingdom /." Read thesis online, 2007. http://library.uco.edu/UCOthesis/StringfieldS2007.pdf.
Full textHarrington, Nicola. "Living with the dead in New Kingdom Egypt." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.543671.
Full textMorris, Joanne Pamela. "Wells and water supply in New Kingdom Egypt." Thesis, University of Liverpool, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.437502.
Full textSamuel, Delwen. "An archaeological study of baking and bread in New Kingdom Egypt." Thesis, University of Cambridge, 1994. https://www.repository.cam.ac.uk/handle/1810/245007.
Full textSerpico, Margaret Teresa. "Mediterranean resins in New Kingdom Egypt : a multidisciplinary approach to trade and usage." Thesis, University College London (University of London), 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.362850.
Full textMadigan, Valeri J. "A comparison of tomb art from New Kingdom Egypt and classic period Oaxaca, Mexico." Honors in the Major Thesis, University of Central Florida, 2009. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1290.
Full textBachelors
Sciences
Anthropology
Mushett, Cole Edward James. "Decline in ancient Egypt? : a reassessment of the late New Kingdom and Third Intermediate Period." Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7624/.
Full textBackhouse, J. "Scènes de gynécées’ figured ostraca : their relationship to the material culture of New Kingdom Egypt." Thesis, University of Liverpool, 2016. http://livrepository.liverpool.ac.uk/3002627/.
Full textOlivier, Anette. "Social status of elite women of the New Kingdom of ancient Egypt a comparison of artistic features /." Thesis, Pretoria : UNISA, 2008. http://etd.unisa.ac.za/ETD-db/theses/available/etd-09262008-134009/unrestricted/dissertation.pdf.
Full textLang, Elizabeth. "The Daily Grind| Women's Experience of Bread-Making in Non-elite Households of New Kingdom Egypt." Thesis, Yale University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10633254.
Full textThis dissertation explores non-elite women in the Amarna Workmen's Village and Deir el-Medina through their day-to-day experiences in making bread in the household. Bread was the most important food for ancient Egyptians, and in addition to fulfilling nutritional requirements, was a literal means of embodying culture and identity. Bread was also a way of defining a household unit, marking those who ate it together as an identifiable group. Such commensal links were often more significant than kin ties in creating household membership. Bread was therefore an essential part of ancient Egyptian life, and the work done by women in the household to process raw grain into this food was equally important.
This dissertation is guided by several research questions: How did ancient women experience the day-to-day work of bread making? What did bread and bread-making mean to the women doing it? How did association with bread structure their identity, and how did it impact the way they organized their work? In order to investigate these questions, an array of archaeological, written, and artistic evidence from ancient Egypt is analyzed, in conjunction with comparative data from ancient and modern societies.
This dissertation will seek to illustrate several points. The first is that women's work in non-elite households was important, skill-based, and is worthy of modern study in order to enhance understanding of the lives of ancient Egyptian women. Second, bread-making, which involved the six phases of spikelet cleaning, pounding, winnowing/sieving, grinding, mixing and proving, and loaf shaping and baking, required large amounts of labor, time, and space. Third, archaeological evidence and comparative study can be used to hypothetically model organization, group hierarchy, identity, and agency of women in the Amarra Workmen's Village and Deir el-Medina.
Rademakers, F. "Into the crucible : methodological approaches to reconstructing crucible metallurgy, from New Kingdom Egypt to Late Roman Thrace." Thesis, University College London (University of London), 2015. http://discovery.ucl.ac.uk/1469615/.
Full textKlop, Damian Jerome O'Reilly. "Beer as a signifier of social status in ancient Egypt with special emphasis on the New Kingdom period (ca.1550 – 1069 BC) : the place of beer in Egyptian society compared to wine." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/97042.
Full textENGLISH ABSTRACT: Some academics are of the generalist opinion that ancient Egyptian beer was only consumed by the lower classes because of its low social status. This is based on the generalization that individuals only consume alcoholic beverages matching the status of their social class. Therefore the lower classes consumed beer while the upper classes consumed an alcoholic beverage of higher status, i.e. wine. However, other academics are of the universalist opinion that Egyptian beer was universally consumed by all Egyptian social classes irrespective of the status of beer. This study aims to test the validity of these opposing academic opinions and also strives to understand how statements of status in Egyptian society were devised, and what they were conveying. This was achieved by determining the status of Egyptian beer and wine and then comparing them to the respective status of beer and wine drinkers in the New Kingdom period (c. 1550-1069) according to the factors of production, consumption, health, economic exchange & distribution, and religion. Use is made of an anthropological approach which allows the researcher to limit social bias and understand ancient Egyptian society on its own terms. Results of this study indicate that Egyptian beer had a much lower status than Egyptian wine and all social classes consumed beer while only the upper classes consumed wine. The generalist opinion, therefore, is falsified and the universalist opinion validated. The results also indicate that the upper classes justified their beer consumption by producing, consuming and exchanging an elite beer of higher status in a manner reminiscent of wine so that it compared more favourably with the status of their social classes. This study, therefore, not only settles an old academic dispute but also provides new insight into Egyptian beer.
AFRIKAANSE OPSOMMING: Sommige akademici huldig die algemene siening dat antieke Egyptiese bier uitsluitlik deur die laer klasse gebruik is, omdat bier ‘n laer status geniet het. Dit is gegrond op die veralgemening dat individue slegs alkoholiese drank gebruik het wat ooreenstem met hul eie sosiale klas. Die laer klasse het dus bier gedrink terwyl die hoër klasse alkoholiese drank van ‘n hoër status, naamlik wyn, gedrink het. Ander akademici is egter van mening dat Egiptiese bier deur alle Egiptiese sosiale klasse gebruik is, ongeag die status van bier. Hierdie studie poog om die geldigheid van hierdie teenstrydige akademiese menings te toets en poog ook om te verstaan hoe stellings oor status in die Egiptiese samelewing bedink is en wat hulle wou oordra. Dit is bereik deur die status van Egiptiese bier en wyn te bepaal en dit dan te vergelyk met die besondere status van bier en wyndrinkers in die Nuwe Koningkryk tydperk (c. 1550-1069) volgens die faktore van produksie, verbruik, gesondheid, ekonomiese uitruiling & verspreiding en godsdiens. ‘n Antropologiese benadering is gevolg omdat dit die navorser in staat stel om sosiale partydigheid te beperk en sodoende die Egiptiese samelewing in eie reg te kan verstaan. Resultate van hierdie studie dui aan dat alhoewel Egiptiese bier ‘n veel laer status as Egiptiese wyn geniet het, het alle sosiale klasse nietemin bier gedrink, terwyl net die hoër klasse wyn gedrink het. Die algemene mening is gefalsifiseer, terwyl die universele mening gestaaf word. Die resultate dui ook aan dat die hoër sosiale klasse hul bierverbruik geregverdig het deur ‘n elite bier van hoër status te produseer, uit te ruil en te gebruik op ‘n wyse soortgelyk aan diè van hul wynverbruik, sodat dit gunstig vergelyk met die status van hul sosiale klasse. Hierdie studie los dus nie net ‘n ou akademiese meningsverskil op nie, maar gee ook ‘n nuwe insig in Egiptiese bier en die gebruik daarvan deur die hoër klasse.
Hinson, Benjamin Samuel Paul. "Coming of age or an age of becoming? : the role of childhood in identity formation at Deir el-Medina, New Kingdom Egypt." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/274925.
Full textBryson, Karen Margaret. "An Egyptian Royal Portrait Head in the Collection of the Michael C. Carlos Museum at Emory University." Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/art_design_theses/31.
Full textFukaya, Masashi. "Socio-religious functions of three Theban festivals in the New Kingdom : the festivals of Opet, the Valley, and the New Year." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:a9eebe42-68d3-42dd-adcd-d1a3da145f0b.
Full textHammerle, Esme. "Technological change or consistency? : an investigation of faience produced from the Middle to the New Kingdom at Abydos, Egypt." Thesis, University of Liverpool, 2012. http://livrepository.liverpool.ac.uk/8275/.
Full textHodgkinson, Anna. "Royal cities of the New Kingdom : a spatial analysis of production and socio-economics in Late Bronze Age Egypt." Thesis, University of Liverpool, 2014. http://livrepository.liverpool.ac.uk/15815/.
Full textPotter, George E. "Global Politics and (Trans)National Arts: Staging the “War on Terror” in New York, London, and Cairo." University of Cincinnati / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1313427243.
Full textAlfieri, Gama-Rolland Cintia. "Les chaouabtis royaux et le développement de l’au-delà égyptien : la royauté et la religion des particuliers." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5026.
Full textThe Egyptian funerary statuettes, known as shabtis, or as from the XXIst dynasty, ushabtis, are among the most commonly artefacts left by ancient Egyptians. It is generally considered that they served to magically conserve the bodies of the deceased, or to replace them on mandatory agricultural chores in the afterlife, which would explain the presence of tools. A certain amount of questions are also raised while studying the royal figurines. Why does a pharaoh, exempt from all agricultural tasks while living, would need the representation of tools, or of servants working to accomplish their chores, in the afterlife? If, as stated by the theory of « democratization », the Egyptian religion diffuses itself from the royalty to the elite, and then to the people as a whole, how does one explain that the use of shabtis seems to develop itself the other way around? This research gathers for the first time the royal shabtis from the New Kingdom in a catalogue, without limiting itself to simply listing the articles, but putting the artefacts in their religious, social and political contexts, aiming to better apprehend the movements inside the Egyptian society
Klop, Damian. "Beer as a signifier of social status in ancient Egypt with special emphasis on the New Kingdom period (ca. 1550-1069 BC) : the place of beer in Egyptian society compared to wine." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96488.
Full textENGLISH ABSTRACT: Some academics are of the generalist opinion that ancient Egyptian beer was only consumed by the lower classes because of its low social status. This is based on the generalization that individuals only consume alcoholic beverages matching the status of their social class. Therefore the lower classes consumed beer while the upper classes consumed an alcoholic beverage of higher status, i.e. wine. However, other academics are of the universalist opinion that Egyptian beer was universally consumed by all Egyptian social classes irrespective of the status of beer. This study aims to test the validity of these opposing academic opinions and also strives to understand how statements of status in Egyptian society were devised, and what they were conveying. This was achieved by determining the status of Egyptian beer and wine and then comparing them to the respective status of beer and wine drinkers in the New Kingdom period (c. 1550-1069) according to the factors of production, consumption, health, economic exchange & distribution, and religion. Use is made of an anthropological approach which allows the researcher to limit social bias and understand ancient Egyptian society on its own terms. Results of this study indicate that Egyptian beer had a much lower status than Egyptian wine and all social classes consumed beer while only the upper classes consumed wine. The generalist opinion, therefore, is falsified and the universalist opinion validated. The results also indicate that the upper classes justified their beer consumption by producing, consuming and exchanging an elite beer of higher status in a manner reminiscent of wine so that it compared more favourably with the status of their social classes. This study, therefore, not only settles an old academic dispute but also provides new insight into Egyptian beer.
AFRIKAANSE OPSOMMING: Sommige akademici huldig die algemene siening dat antieke Egyptiese bier uitsluitlik deur die laer klasse gebruik is, omdat bier ‘n laer status geniet het. Dit is gegrond op die veralgemening dat individue slegs alkoholiese drank gebruik het wat ooreenstem met hul eie sosiale klas. Die laer klasse het dus bier gedrink terwyl die hoër klasse alkoholiese drank van ‘n hoër status, naamlik wyn, gedrink het. Ander akademici is egter van mening dat Egiptiese bier deur alle Egiptiese sosiale klasse gebruik is, ongeag die status van bier. Hierdie studie poog om die geldigheid van hierdie teenstrydige akademiese menings te toets en poog ook om te verstaan hoe stellings oor status in die Egiptiese samelewing bedink is en wat hulle wou oordra. Dit is bereik deur die status van Egiptiese bier en wyn te bepaal en dit dan te vergelyk met die besondere status van bier en wyndrinkers in die Nuwe Koningkryk tydperk (c. 1550-1069) volgens die faktore van produksie, verbruik, gesondheid, ekonomiese uitruiling & verspreiding en godsdiens. ‘n Antropologiese benadering is gevolg omdat dit die navorser in staat stel om sosiale partydigheid te beperk en sodoende die Egiptiese samelewing in eie reg te kan verstaan. Resultate van hierdie studie dui aan dat alhoewel Egiptiese bier ‘n veel laer status as Egiptiese wyn geniet het, het alle sosiale klasse nietemin bier gedrink, terwyl net die hoër klasse wyn gedrink het. Die algemene mening is gefalsifiseer, terwyl die universele mening gestaaf word. Die resultate dui ook aan dat die hoër sosiale klasse hul bierverbruik geregverdig het deur ‘n elite bier van hoër status te produseer, uit te ruil en te gebruik op ‘n wyse soortgelyk aan diè van hul wynverbruik, sodat dit gunstig vergelyk met die status van hul sosiale klasse. Hierdie studie los dus nie net ‘n ou akademiese meningsverskil op nie, maar gee ook ‘n nuwe insig in Egiptiese bier en die gebruik daarvan deur die hoër klasse.
Valerio, Marta. "Le traitement des prisonniers de guerre en Égypte sous le Nouvel Empire." Thesis, Montpellier 3, 2017. http://www.theses.fr/2017MON30069.
Full textThe purpose of this study is to describe the main characteristics of treatment of prisoners of war, during the New Kingdom. The period chosen coincides with the arrival of a large number of foreign prisoners in Egypt as a result of the belligerent activities against the populations of Syria-Palestine, Nubia or Libya. At the same time, the goods brought from these countries allowed the realisation of numerous monumental works requiring labour to build and maintain them. Prisoners were incorporated in this framework, taken from their country, carried in Egypt as trophies, but also and especially used as a work force. The evidence presented in this thesis shows that the condition of prisoner was temporary and ceased after the arrival in Egypt. Through the analysis of written and iconographic sources, this work seeks to determine the distribution of these new inhabitants in the country, the different institutions (such as temples and the army) or the individuals that employed them, and the social and economic consequences of this phenomenon. Moreover, the way prisoners are cited in the sources reveals their role in the royal ideology and its reflections in private or literary sources
Bergh, Viktor. "Slaveri under det Nya Riket i Egypten." Thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-358617.
Full textUeno, Kaori. "Enquête sur l’évolution des cultes d’Amon thébain au Nouvel Empire (1550-1069 avant J.-C.) : iconographie et phraséologie." Thesis, Lyon 2, 2014. http://www.theses.fr/2014LYO20141/document.
Full textAmun, the deity of the Egyptian pantheon, had acquired unparalleled prestige as a dynastic god in Thebes during the New Kingdom. Since his first appearance at the beginning of the 11th dynasty, after the unification of the Egyptian territories, the kings continued to dedicate the monuments, treasures of Egyptian fine art.During the New Kingdom, the popularity of Amun diffused among individuals with different social status. People produced numerous monuments in various forms of Amun. To explore the evolution of the Amun’s cult, we specifically investigated in the function of Amun, as his different aspects. The previous studies of Amun focused on one particular aspect, but none of them gave an overview of all aspects. We sought which function was related to either human or animal form of Amun. To perform these systematic surveys, we used the statistical method which is still a novel approach in the study of Egyptian religion. To obtain the significant numbers of data, we chose the most prolific time and place for the iconography of Amun : the New Kingdom in Thebes. We selected two types of objects particularly prevalent, stelae and statues which belonged to people from various social ranks. Based on more than 500 monuments data, we conducted two types of researches: iconographic analysis (ritual (ceremonial) type and associated character) and phraseological analysis (formulas type and epithets). We also included date and place (either east or west bank of the Nile). Those analyses revealed interesting results on the evolution of worship of Amun at that time. In particular, we could highlight huge differences between kings and commoners in their methods to approach to Amun.In summary, the kings selected motifs evoking important moments of royal ceremonies. In the phraseology of Amun, which remains conventional, kings emphasize parental appellation "son and father" and the quality of "sovereignty". In carrying out their monuments, they wanted to identify with anthropomorphic Amun or dialogue with him a reciprocal relationship, placing them on the same row, so to show their royalty. The animal form of Amun is only depicted in statuary as the sacred ram-headed form. Their statues presenting the ram’s head object related to the moving of the divine entity were installed in places more open to the public, unlike the royal statues of anthropomorphic Amun, which are installed in places the most sacred in the temple. There certainly was a hierarchy between human and animal aspects in the royal mind.In contrast, commoners valued his various aspects. Amun was the object of their prayers to adjust their daily business or for their posthumous survival. They then depicted in the worshipping scenes of Amun in his human or part-animal form and even in the form of whole animal. The commoners show more flexibility than the Kings in the selection of epithets less common. Theses epithets sometimes showed the quality "demiurge" and sometimes the quality of Amun as "intercessor" or "savior" of the people.The success of this attempt brought a new rational corpus of the iconography and phraseology of Amun. This study revealed that royal official cults was different from private practices and "personal piety" with the preferences shown by devotees for a type of monument, dependent on their status as well as the time
Bornholm, Johanna. "Egyptens balsameringsteknik : en kemisk analys av organiska lämningar." Thesis, Stockholms universitet, Arkeologiska forskningslaboratoriet, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-87213.
Full textWahlberg, Eva-Lena. "The Wine Jars Speak : A text study." Thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-174631.
Full textWahlberg, Eva-Lena. "Vinkärlsetiketterna berättar : En textstudie." Thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-144639.
Full textHue-Arcé, Christine. "La violence interpersonnelle dans la documentation égyptienne au Nouvel Empire et aux époques grecque et romaine : (XVIe – Xe s. av. n. ère / IVe s. av. – IVe s. de n. ère)." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAG039.
Full textInterpersonal violence in Ancient Egypt has never been subjected to a comprehensive study. Papyrologists examined it for the Hellenistic and Roman periods, though based on the sole Greek documentation. The objective of this dissertation is to study this social phenomenon for the New Kingdom, and the Greek and Roman periods. This comparative approach endeavours to highlight the characteristics and similarities of each epoch in the mechanisms of expression and treatment of interpersonal violence. For this purpose, every Egyptian text from the New Kingdom, and Greek and Roman periods that reports a physical assault has been translated and analysed. Therefore, this research includes documentary, literary, royal and funerary texts. A thorough analysis of the terminology of violence was carried out, as well as a study of the mechanisms of conflicts regulation. Finally, the issue of specificities according to the gender, the social status and the age of both victim and assailant was raised
Froppier, Elsa. "Enquête sur tit et djed dans le domaine funéraire, à partir de la documentation du Nouvel Empire." Thesis, Montpellier 3, 2016. http://www.theses.fr/2016MON30047.
Full textTit and djed are the egyptian names of two signs employed at the same time in the hieroglyphic system and in the iconographic domain, but which materialize too in the form of objects (amulets) into the funerary rites ; this triple use long prevented to define their nature. Their occurrence, which dates from the first dynasty, already shows a funerary affectation of the emblems, specialization which continues to progress during this period, with a transition during the New Kingdom, justifying the chronological framing but also the selection of the funeral context for our study. This one intends to examine three main categories of documents : the Book of the Dead papyri, the iconography of the tombs and the decorations of the funeral furniture, in order to understand the beliefs and functions concerning both signs, always by taking into account political and religious aspects relative to the pharaonic institution, which could enlighten it
Seguin, Joffrey. "La politique des souverains égyptiens de la XVIIIe dynastie au Levant : mise en place d’une domination." Thesis, Paris 4, 2009. http://www.theses.fr/2009PA040275.
Full textDuring the Pharaonic period, the Egyptian State took the control of the Levant twice, as soon as the predynastic period and in the New Kingdom. This first example of Egyptian occupation is known by archaeological traces which plead for an economic interest. Egypt settles colonies to control these zones directly where the Egyptian inhabitants live widely separated from the local populations.In the New Kingdom new solutions appear. The Levant knows no more colonisation; Egyptian goals have changed. The economic exploitation of the region is in fact a consequence of its occupation. The Egyptian presence acquires then a strategical value. The constitution of an exclusive zone of control separating Egypt from its main northern opponents was aimed at limiting their own strategical or economic ambitions.It is the security of Egypt that is in balance and dictates its behaviour in this region; a behaviour in the sole benefit of Egypt who makes no effort aiming at allowing an integration of any kind of this region in a large Egyptian system as it is obviously the case with Lower Nubia and as it would be expected from an empire whose constitution is still in progress.It appears that its management aims only at a short-term effectiveness, influenced by external evolutions. Nevertheless the end of the New Kingdom is a slow deterioration of its situation in the Levant, perhaps because threats at the beginning of its presence are decreasing. The last noteworthy reaction of Egypt is to thwart the advance of the People of the Sea, not to restore a lost eastern empire, but only because once again the territorial integrity of Egypt is threatened
Chollier, Vincent. "Administrer les cultes au Nouvel Empire (1539-1077 av. J.-C.) : stratégies sociales et territoriales." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE2049.
Full textIn Ancient Egypt, the administration of provincial worships exceeded the theological frame. Temples were economical regional centres due to the importance of their properties. In this way, besides being responsible for the liturgy, high priests had to administer a large land beyond the sacred temenos. In this context, of the New Kingdom’s ones (1539-1077 B.C.) were among the State’s most powerful dignitaries. Among them, the first prophet of Amun in Thebes soon became an inescapable representative of the State, for his worship's power and wealth continuously increased during the whole period. This omnipotence consequently led to the seizing of Upper Egypt as early as the end of the New Kingdom. In spite of the predominance of Amun’s temple, other provincial worships continued to prosper due to their economic and geostrategic importance. This thesis goal is to bring to light the social mechanisms which allowed their administrators to advance and remain in the highest spheres of the Pharaonic state, and to understand in which ways the monarchy relied on these local potentates in order to guarantee their authority on the Nile Valley. The kinship anthropology contributes to determining the vectors for keeping the power, such as marriage or the transmission of sacerdotal charges. But it also permits to put into perspective the reality of family relationships mentioned in the available sources. As a matter of fact, it appears that it is not always possible to precisely determine those links, which consequently limits the reconstitution of genealogies. However, the Social Network Analysis – a sociological discipline which studies social ties – allows to improve the understanding of family links. It also permits to bring to light the importance of some of these characters among those networks by the means of calculations. From the study of a number of cases chosen from the whole period, it seems possible to enlighten the monarchy’s strategies to grant itself the fidelity of this sacerdotal elite, with more or less success. The evolution of the priests social networks, as long as the expansion of their properties and power, can also be sketched. At last, the aim is also to understand the peculiar importance of certain temples of Upper Egypt, which regularly emerge from the documentation
Yoyotte, Marine. "Le « harem » royal dans l’Égypte ancienne. Enquête philologique, archéologique et prosopographique." Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040113.
Full textThe word "harem" invariably refers to an orientalist fantasy built around the Turkish harem. The "harem" in Ancient Egypt was then due for a redefinition based on the known attestations dating from the Old Kingdom to the Late Period. The two expressions used to designate it, jpt nsw and pr xnty, allow to evoke at the same time the community of women and children who live there, the building that houses them, as well as the institution as a whole, which is a royal privilege. Originally, the "harem" constitutes private quarters in the king’s palace; then during the New Kingdom, it can characterize "harems" separated from the pharaoh’s residence but still integrated into the palace complex, along with the creation of "harems" outside the palace complex. The "harem" then experienced a considerable growth both in terms of institution as well as of architecture, probably due in part to the setting up of diplomatic marriages with daughters of foreign rulers. It is under the reign of Thutmose III that was built the "harem" of Mi-wer, located at the southern entrance of the Fayyum depression. The fact that it includes the only remains of such an architectural structure as well as a written documentation therefore deserved a specific attention. We also examined the inhabitants of the "harem" and the employees who were in charge of its administration. These people are the subject of an exhaustive prosopographical study conducted to determine how this administrative unit was organized but also to understand the microsociety that was such an institution
Morris, Ellen Fowles. "The architecture of imperialism : military bases and the evolution of foreign policy in Egypt's New Kingdom /." Leiden ; Boston : Brill, 2005. http://catalogue.bnf.fr/ark:/12148/cb39930624f.
Full textFurlong, Pierce James. "Aspects of ancient Near Eastern chronology (c. 1600-700 BC)." Melbourne, 2007. http://repository.unimelb.edu.au/10187/2096.
Full textLippiello, Lauren Elizabeth Ward Cheryl. "Symbolic perceptions of New Kingdom Watercraft building boats from Gods /." Diss., 2004. http://etd.lib.fsu.edu/theses/available/etd-07192004-091022/.
Full textAdvisor: Dr. Cheryl Ward, Florida State University, College of Arts and Sciences, Dept. of Anthropology. Title and description from dissertation home page (viewed Apr. 18, 2005). Document formatted into pages; contains xi, 111 pages. Includes bibliographical references.
"The Amarna South Tombs Cemetery: Biocultural Dynamics of a Disembedded Capital City in New Kingdom Egypt." Doctoral diss., 2018. http://hdl.handle.net/2286/R.I.51760.
Full textDissertation/Thesis
Doctoral Dissertation Anthropology 2018
Yoyotte-Husson, Marine. "Le « harem » royal dans l’Égypte ancienne. Enquête philologique, archéologique et prosopographique." Thesis, 2012. http://www.theses.fr/2012PA040113.
Full textThe word "harem" invariably refers to an orientalist fantasy built around the Turkish harem. The "harem" in Ancient Egypt was then due for a redefinition based on the known attestations dating from the Old Kingdom to the Late Period. The two expressions used to designate it, jpt nsw and pr xnty, allow to evoke at the same time the community of women and children who live there, the building that houses them, as well as the institution as a whole, which is a royal privilege. Originally, the "harem" constitutes private quarters in the king’s palace; then during the New Kingdom, it can characterize "harems" separated from the pharaoh’s residence but still integrated into the palace complex, along with the creation of "harems" outside the palace complex. The "harem" then experienced a considerable growth both in terms of institution as well as of architecture, probably due in part to the setting up of diplomatic marriages with daughters of foreign rulers. It is under the reign of Thutmose III that was built the "harem" of Mi-wer, located at the southern entrance of the Fayyum depression. The fact that it includes the only remains of such an architectural structure as well as a written documentation therefore deserved a specific attention. We also examined the inhabitants of the "harem" and the employees who were in charge of its administration. These people are the subject of an exhaustive prosopographical study conducted to determine how this administrative unit was organized but also to understand the microsociety that was such an institution
Richard, Abigaëlle. "Représentations votives pour la « Dame de Vie » : analyse iconographique des bols de faïence du Nouvel Empire égyptien." Thèse, 2011. http://hdl.handle.net/1866/6154.
Full textThis study’s research question raises the issue of the paradoxical nature of the Egyptian canon of representation which shows, simultaneously, a certain rigidity in the application of established stylistic and iconographic rules, especially in non-state commissioned art, and evidence for the transformation and integration of new iconographical motifs. The study aims to identify the mechanisms by which the canon permits, at the same time, transformative processes and the maintenance of tradition. The approach is twofold and consists primarily in identifying trends and stylistic/iconographical discontinuities in the iconography found on the faience bowls from the Middle to the New Kingdoms. Furthermore, it aims to determine if the socio-political and ideological transformations taking place in these periods can be discerned in the stylistic and iconographical variations found on the bowls of the Middle to the New Kingdoms. The author discusses the theoretical model of “representation” in Egyptian context, followed by an analysis of what constitutes the major contribution of this study: an exhaustive iconographical analysis of 500 faience bowls and fragments originating from various Egyptian sites dating to the New Kingdom. The data was evaluated by means of the method of iconological analysis proposed by Panofsky, which permits the identification of a number of stylistic and iconographic continuities and changes for all periods. These transformations seem to be the result of a variety of factors, including fluctuations in the centralization and decentralization of the state, as well as the integration of foreign motifs (Near-Eastern and Aegean), which results from increased contacts between Egypt and its neighbouring regions. Furthermore, the ideological transformations taking place under Akhenaton’s reign and the ones resulting from the ideological “counter-reformation” occurring during the Ramessid period, equally seem to contribute to the changes in the representational canon, even though the latter maintained a certain continuity that was legitimized by the state. The canon thus emerges as a form of language used by the state, and sometimes despite it, which can fluctuate and be altered depending on the realities of the different periods.