Journal articles: 'Women in ancient Egypt'

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Lesko, Barbara S., and Barbara Watterson. "Women in Ancient Egypt." Journal of the American Research Center in Egypt 30 (1993): 207. http://dx.doi.org/10.2307/40000245.

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Elkantiry, Shokry. "Women Healthcare ln Ancient Egypt." مجلة کلیة الآداب بقنا 22, no. 38 (July 1, 2012): 6–23. http://dx.doi.org/10.21608/qarts.2012.114473.

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Fletcher, Joann, and Barbara S. Lesko. "The Remarkable Women of Ancient Egypt." Journal of Egyptian Archaeology 87 (2001): 190. http://dx.doi.org/10.2307/3822383.

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Fares Yehia, Enas, and Walaa Mohamed Abdelhakim. "Solo Singing Etiquette for Women in Ancient and Modern Egypt." ATHENS JOURNAL OF HISTORY 7, no. 1 (December 10, 2020): 41–70. http://dx.doi.org/10.30958/ajhis.7-1-3.

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Throughout the ages, people have shown great interest in music and singing of all kinds, giving these expressive forms great importance in different eras. This article aims to comprehensively overview the etiquette, customs, and characteristic rules of polite performance in the profession of female solo singing in ancient and modern Egypt from a comparative view. This is achieved by reviewing the distinctive themes of female solo singers and their contexts in both ancient and modern Egypt. The article employs a descriptive-comparative methodology to provide a detailed sequential investigation and analysis of all the data collected on the subject and the themes of female solo singers; to discern the characteristic features of female solo singing etiquette in ancient Egypt; and to identify the similarities and differences of these features in the masters and famous models of modern Egypt. One of the main findings is that the distinctive characteristics of female solo singing in ancient Egypt have been inherited in the style of oriental but not western singing, and the greatest and most widely known model of the former style is “the Oriental singing lady Umm Kulthum”.

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Meltzer, Edmund S., William A. Ward, and Lana Troy. "Queens, Goddesses and Other Women of Ancient Egypt." Journal of the American Oriental Society 110, no. 3 (July 1990): 503. http://dx.doi.org/10.2307/603191.

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Allam, S. "Women as Holders of Rights in Ancient Egypt." Journal of the Economic and Social History of the Orient 33, no. 1 (1990): 1–34. http://dx.doi.org/10.1163/156852090x00013.

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Fletcher, Joann. "Book Review: The Remarkable Women of Ancient Egypt." Journal of Egyptian Archaeology 87, no. 1 (December 2001): 190–93. http://dx.doi.org/10.1177/030751330108700118.

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Hollis, Susan Tower. "Women of Ancient Egypt and the Sky Goddess Nut." Journal of American Folklore 100, no. 398 (October 1987): 496. http://dx.doi.org/10.2307/540908.

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Chase-Levenson, Alex. "British Women Writers and the Reception of Ancient Egypt, 1840-1910." Nineteenth-Century Contexts 39, no. 4 (June 12, 2017): 331–33. http://dx.doi.org/10.1080/08905495.2017.1340062.

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Allam, S. "Women as Holders of Rights in Ancient Egypt (During the Late Period)." Journal of the Economic and Social History of the Orient 33, no. 1 (1990): 1. http://dx.doi.org/10.2307/3632040.

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Gergis, Sonia. "The Power of Women Musicians in the Ancient and Near East: The Roots of Prejudice." British Journal of Music Education 10, no. 3 (November 1993): 189–96. http://dx.doi.org/10.1017/s0265051700001741.

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Amongst the most fascinating discoveries made in recent years was the identification of the Egyptian songstress Iti (2450 BC) as the first woman composer to have been mentioned by name in musical history. This paper examines the status of professional women musicians in Ancient Egypt, their role in society and their contribution to various aspects of life and death. Reviewing the range of styles, practices and variety of instrumental and vocal ensembles in which women took part as composers, performers and instructors, the author traces the development of a musical tradition which would appear to throw light upon some long standing prejudices, and to have important implications for music education in multi-cultural schools today.

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Edwards, Amelia Blandford. "The Social and Political Position Of Woman in Ancient Egypt." PMLA/Publications of the Modern Language Association of America 120, no. 3 (May 2005): 843–57. http://dx.doi.org/10.1632/003081205x68133.

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When James Russell Lowell, John Greenleaf Whittier, Oliver Wen-Dell Holmes, and two hundred other prominent American Literary and intellectual figures joined efforts to bring Amelia Edwards to the United States for a public lecture tour in 1889-90, they were acknowledging her importance as a writer and educator. The author of novels, short stories, popular histories, and works of travel literature, Edwards had established a second career as an advocate for the new science of Egyptology. As cofounder of and secretary for the Egypt Exploration Fund (EEF) in 1882, Edwards wrote extensively for the Morning Post and the Academy in England and Harper's in the United States. By 1887, she had established a strong working relationship with William Copley Winslow of the Boston Museum and received honorary degrees from Smith College and Columbia College for her literary and scholarly achievements. By the time of her tour, Edwards had succeeded in fostering a new understanding of a culture more ancient and exotic than those of Greece and Rome. Audiences for her lectures in both England and America were thus prepared for her to illuminate the Egyptian past, but listeners to this lecture on the social and political position of women in ancient Egypt may have been somewhat startled to find shadows from that past cast on their own present.

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El-Kilany, Engy. "The Protective Role of Bes- image for Women and Children in Ancient Egypt." Journal of Association of Arab Universities for Tourism and Hospitality 14, no. 2 (December 1, 2017): 19–28. http://dx.doi.org/10.21608/jaauth.2017.48140.

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El-Kilany, Engy, and Samar Kamal. "Social Status of Non-Royal Women through Their Non-Religious Occupations in Ancient Egypt." International Journal of Tourism and Hospitality Management 3, no. 1 (June 1, 2020): 40–62. http://dx.doi.org/10.21608/ijthm.2020.103383.

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Pamungkas, Jati. "SIRKUMSISI PEREMPUAN SEBUAH TRADISI KUNO YANG EKSIS DAN TERLARANG (STUDI KASUS MESIR)." ASKETIK 4, no. 1 (July 28, 2020): 48–67. http://dx.doi.org/10.30762/ask.v4i1.2121.

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This study discuss about women circumcision. This study took a sample of women circumcision that occurred in Egypt because women circumcision tradition is done massively in their community. This study also discuss about women circumcision from socio-cultural perspective such as the beliefs in good things from the tradition. This study also discuss about the controversies of women circumcision tradition that World Health Organization (WHO) considers very dangerous for women. The purpose of this study is to explain that women circumcision tradition is an ancient tradition that existed thousands years ago even before Islam. Women circumcision potentially very dangerous and beliefs about good things of it that are believed by community actually are not always realized in social facts.

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SUITA, Mariko. "The Position of Women as Seen in the Wills in the Old Kingdom of Ancient Egypt." Bulletin of the Society for Near Eastern Studies in Japan 46, no. 1 (2003): 103–17. http://dx.doi.org/10.5356/jorient.46.103.

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Yang, Xue, and Yu Liu. "Textual Research on Henna Art Introduced into Ancient China Through the Silk Road." Asian Social Science 16, no. 9 (August 31, 2020): 21. http://dx.doi.org/10.5539/ass.v16n9p21.

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Since ancient Egypt, henna has been widely used as dyes for women’s henna body art. Through the Silk Road, China assimilated cultures of its Western Regions, India, and Persia, such as the henna art. In Ancient China the "garden balsam" is always called "henna". Nevertheless, they belong to two different kinds of flowers. Folks’ mixed use of these two kinds of flower names reflects the profound impact of the henna art on Chinese traditional culture of decorative nails. This textual research results revealed that in ancient China the customs of dye red nails are affected by foreign henna art and there were three development stages: the introduction period (from the Western Jin Dynasty to the Tang Dynasty), the development period (in the Song-Yuan Dynasty) and the popularity period (in the Ming-Qing Dynasty).

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Alameen-Shavers, Antwanisha. "Not a Trophy Wife: (Re)Interpreting the Position Held by Queens of Kemet During the New Kingdom as a Political Seat." Journal of Black Studies 49, no. 7 (May 20, 2018): 647–71. http://dx.doi.org/10.1177/0021934718773739.

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This research examines various duties given to prominent Queens of Ancient Egypt that reigned during the New Kingdom from an Afrocentric methodological perspective. History indicates that such women were employed with various obligations that were the same as the King. Although the literature seems to take these facts for granted, this article asserts that the position held by Queens or “the Great Royal Wives” were in fact political posts—as was the King’s position—and that both were instrumental to Kemet’s sustainability and advancement.

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Power, Sinead. "Shave of the brave: Self-concept in chemotherapy-induced hair loss." Boolean: Snapshots of Doctoral Research at University College Cork, no. 2015 (January 1, 2015): 183–87. http://dx.doi.org/10.33178/boolean.2015.38.

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Historically, hair has played an important role in society, symbolising masculinity and virility in males and youthfulness and beauty in females. Furthermore, hair has traditionally been indicative of social, religious and professional status. For example, Christian priests and monks once shaved the crowns of their head to symbolise a lack of vanity and their vow of chastity. In ancient Egypt, the Pharaoh always wore a wig to denote his status. For women, hair is an important indicator of femininity and attractiveness in society. The term "crowning glory” was used in the Bible to denote a woman’s hair: "but for a woman, if her hair is abundant, it is a glory to her, for her hair is given to her for a covering" (Corinthians 11: 15). Figures from the United States indicate that the average woman spends approximately $50,000 on her hair over her lifetime, thus illustrating the importance of hair ...

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van Oppen de Ruiter, Branko F. "Lovely Ugly Bes! Animalistic Aspects in Ancient Egyptian Popular Religion." Arts 9, no. 2 (April 17, 2020): 51. http://dx.doi.org/10.3390/arts9020051.

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The popular yet demonic guardian of ancient Egypt, Bes, combines dwarfish and leonine features, and embodies opposing traits such as a fierce and gentle demeanor, a hideous and comical appearance, serious and humorous roles, an animalistic and numinous nature. Drawing connections with similarly stunted figures, great and small cats, sacred cows, baboons, demonic monsters, universal gods and infant deities, this article will focus on the animalistic associations of the Bes figure to illustrate that this leonine dwarf encompassed a wider religious significance than apotropaic and regenerative functions alone. Bes was thought to come from afar but was always close; the leonine dwarf guarded the sun god Ra along the diurnal solar circuit; the figure protected pregnant women and newborn children; it was a dancer and musician; the figure belonged to the company of magical monsters of hybrid appearance as averter of evil and sword-wielding fighter. Exploring the human and animal, demonic and numinous aspects of this leonine dwarf will not only further our understanding of its nature and function, but also its significance and popularity.

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Kwiecinski, Jakub M. "Merit Ptah, “The First Woman Physician”: Crafting of a Feminist History with an Ancient Egyptian Setting." Journal of the History of Medicine and Allied Sciences 75, no. 1 (November 22, 2019): 83–106. http://dx.doi.org/10.1093/jhmas/jrz058.

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Abstract Merit Ptah is widely described as “the first woman physician and scientist” on the Internet and in popular history books. This essay explores the origins of this figure, showing that Merit Ptah came into being in the 1930s when Kate Campbell Hurd-Mead misinterpreted a report about an authentic ancient Egyptian healer. Merit Ptah gradually became a prominent figure in popular historical accounts during second-wave of feminism, and, in the twenty-first century she appeared in Wikipedia and subsequently spread throughout the Internet as a female (sometimes black African) founding figure. The history of Merit Ptah reveals powerful mechanisms of knowledge creation in the network of amateur historians, independently from the scholarly community. The case of Merit Ptah also pinpoints factors enabling the spread of erroneous historical accounts: the absence of professional audience, the development of echo chambers due to an obscured chain of knowledge transmission, the wide reach of the Internet, the coherence with existing preconceptions, the emotional charge of heritage, and even – in the case of ancient Egypt – the tendency to perceive certain pasts through a legendary lens. At the same time, the story of Merit Ptah reveals how important role models have been for women entering science and medicine.

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Romziana, Luthviyah. "Khitan Perempuan dalam Sunan Abu Daud." Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist 3, no. 1 (January 7, 2020): 1–21. http://dx.doi.org/10.35132/albayan.v3i1.81.

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The word khitan (circumsion) come from the word khatn, wich mean that the part that is cut from the boys or the girls genetalia. Khitan from prophet Ibrahim in the past also get circumcision althought his age is 80 years old. Khitan (circumsion) for girl known by the term female genital cutting and female circumsion. Practically, female genital is done by cutting of all clitoris then saw it until remain a little hole. Where this practice model is used many times at the Pharaoh's time in ancient Egypt as an effort oppression of women and decrease sexual libido. In this case, circumsion for girl will be explained at hadits that was narated by Abu Dawud. Keyword: Khitan, female genitale mutilation, Sunan Abu Dawud

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Almansa-Villatoro, M. Victoria. "The Gender Ambiguity of Fertilization." Zeitschrift für Ägyptische Sprache und Altertumskunde 147, no. 1 (May 26, 2020): 9–18. http://dx.doi.org/10.1515/zaes-2020-0022.

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SummaryThe role of women in the processes of fertilization and procreation in ancient Egypt has been traditionally regarded as passive. This article sets out to challenge this view, by introducing the new evidence that the study of the Hemusets provide. The Hemusets have been largely neglected by the Egyptological scholarship, and consequently, their important contribution to the discussion of fertilization is still ignored, but this research examines for the first time their relevant textual and iconographic sources. This investigation shows that the Hemusets are involved in the creation of food and provision of fertility for both lands and humans. Furthermore, the sexual ambiguity of their iconography, and their chthonic nature frames them in a broader Mediterranean context of androgynous creative goddesses.

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Roth, Ann Macy, and Catharine H. Roehrig. "Magical Bricks and the Bricks of Birth." Journal of Egyptian Archaeology 88, no. 1 (December 2002): 121–39. http://dx.doi.org/10.1177/030751330208800109.

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Four mud-bricks inscribed with spells from Chapter 151 of the Book of the Dead are often found in the burial chambers of royal and elite tombs dating from the New Kingdom. These bricks can be shown to represent the four bricks that supported women during childbirth. The use of bricks in a mortuary context is thus metaphorical, replicating the equipment of an earthly birth in order to ensure the deceased's rebirth into the other world. Such bricks may also have been used in the ‘Opening of the Mouth’ ritual, both at funerals and in temple foundation ceremonies. In connection with their role at birth, bricks also appear at the judgment a person faced after death. Like other artifacts surrounding birth in Egypt, bricks of birth had parallels in ancient Mesopotamia.

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Kwack, Min-soo. "One Woman Who was Adopted by Her Husband : Adoption Papyrus and Family Succession in Ancient Egypt." Journal of Classical Studies ll, no. 44 (March 2016): 79–103. http://dx.doi.org/10.20975/jcskor.2016..44.79.

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Anjum, Rubi. "Cancer (Sartan) amongst women and its preventive approach in Unani system of medicine." Journal of Drug Delivery and Therapeutics 9, no. 2 (March 15, 2019): 560–62. http://dx.doi.org/10.22270/jddt.v9i2.2578.

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Cancer has been defined as, malignant growth characterized by the uninhibited proliferation of cells, often affecting healthy tissues locally or throughout the body. Cancer is not a new disease some of the cancers that most often affect women are breast, colon, endometrial, lung, cervical, skin, and ovarian cancers. The most significant risk factor for cancer is age; two-thirds of all cases were in those older than age 65 years, Owing to its high incidence in nature, it is the second leading cause of death after cardiovascular aetiology. Unani or Greek-o-Arab medicine originated in Greece about 2500 years back and is based upon the four humours theory, Unani scholars believed that the body contained four humours (Akhlaat) any imbalance of these fluids will result in disease and excess of black bile (Sauda) in a particular organ site was thought to cause cancer (Sartan). The world’s oldest recorded case of breast cancer hails from ancient Egypt in 1500 BC and it was recorded that there was no treatment for the cancer, only palliative treatment. According to inscriptions, surface tumours were surgically removed in a similar manner as they are removed today. So it is an effort through this paper to highlight the preventive measures mention in the classical Unani literature for cancer prevalent amongst females and some of the cancers can be prevented by avoiding the accumulation of abnormal humours inside the body. Keywords: Akhlaat, Sartan, Preventive measures, sauda

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Castañeda Reyes, José Carlos. "“The Women of Ancient Egypt”: vida y obra de Ella Satterthwait, pionera en el continente americano de los estudios sobre la mujer egipcia antigua." Estudios de Asia y África 50, no. 2(157 (October 27, 2015): 309. http://dx.doi.org/10.24201/eaa.v50i2(157.2206.

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Ella Satterthwait (1884-1940) fue una de las primeras egiptólogas en Estados Unidos, y en la Universidad de Chicago en particular, y probablemente la primera mujer en el continente americano en investigar el tema de “las mujeres en el Egipto antiguo”. Su tesis de maestría analizó los principales aspectos en torno de esta temática. Su director de tesis muy probablemente fue el egiptólogo James Henry Breasted, que acababa de regresar de su trabajo de campo en Egipto y que por diversas circunstancias —profesionales y personales— tuvo que permanecer en Chicago después de su importante trabajo de exploración en Egipto. Ella escribió, de hecho, un artículo especializado —de acuerdo con los parámetros actuales—, el cual fue una importante contribución para el estudio de este tema; su metodología y conclusiones son muy similares a los de estudios posteriores. Ella no pudo continuar con su formación como una egiptóloga profesional; su “microhistoria” de vida es un buen ejemplo acerca de las dificultades que las mujeres en Estados Unidos y en otros países enfrentaban al principio del siglo xx para dejar atrás la “mística femenina” o el “ideal femenil” y desenvolverse en la academia o en la vida diaria.

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Castañeda Reyes, José Carlos. "“The Women of Ancient Egypt”: vida y obra de Ella Satterthwait, pionera en el continente americano de los estudios sobre la mujer egipcia antigua." Estudios de Asia y África 50, no. 2 (May 1, 2015): 309. http://dx.doi.org/10.24201/eaa.v50i2.2206.

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Ella Satterthwait (1884-1940) fue una de las primeras egiptólogas en Estados Unidos, y en la Universidad de Chicago en particular, y probablemente la primera mujer en el continente americano en investigar el tema de “las mujeres en el Egipto antiguo”. Su tesis de maestría analizó los principales aspectos en torno de esta temática. Su director de tesis muy probablemente fue el egiptólogo James Henry Breasted, que acababa de regresar de su trabajo de campo en Egipto y que por diversas circunstancias —profesionales y personales— tuvo que permanecer en Chicago después de su importante trabajo de exploración en Egipto. Ella escribió, de hecho, un artículo especializado —de acuerdo con los parámetros actuales—, el cual fue una importante contribución para el estudio de este tema; su metodología y conclusiones son muy similares a los de estudios posteriores. Ella no pudo continuar con su formación como una egiptóloga profesional; su “microhistoria” de vida es un buen ejemplo acerca de las dificultades que las mujeres en Estados Unidos y en otros países enfrentaban al principio del siglo xx para dejar atrás la “mística femenina” o el “ideal femenil” y desenvolverse en la academia o en la vida diaria.

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Vendries, Christophe. "Questions d’iconographie musicale: L’apport des terres cuites à la connaissance de la musique dans l’Égypte hellénistique et romaine." Greek and Roman Musical Studies 1, no. 1 (2013): 195–227. http://dx.doi.org/10.1163/22129758-12341243.

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Abstract The Graeco-Egyptian terracottas produced during the Ptolemaic and Roman period provides good material for investigating musical life in Egypt. The majority of the Fayum terracottas have been found in tombs, or in private houses as sources of protection and good luck. Most of the motifs are original by comparison with the other terracotta work of the ancient world. Many musicians (aulos or syrinx players, harp players, women with drum or crotala) and dancers are shown among deities (mainly Harpocrates, Isis and Bès) and other cult celebrants in religious festivals. Cult practice is a common theme (we can see priests, prayers, wine and animals for sacrifice) and musicians provided performances during procession and festivals. The musician is associated with the cult by his crown (lotus-bud diadem or floral crown) and by the amphora at his feet, and most of them are ithyphallic, thus connoting prosperity. These pieces present an opportunity to investigate the connection between Egyptian and Greek traditions and to compare the motifs with papyrological and textual testimonies about music.

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Eyre, Christopher. "GAY ROBINS, Women in Ancient Egypt. London: British Museum Press, 1993. 17 x 24 cm. Pp. 205, bibliogr., index. ISBN 0 7141 0956 8. £ 14.95." Journal of the Economic and Social History of the Orient 38, no. 2 (1995): 232–33. http://dx.doi.org/10.1163/1568520952600506.

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Tikhonov, Dmitrii, and Elena Tikhonova. "Lyre shaped motif and its origins." Siberian Research 2, no. 2 (December 1, 2019): 74–84. http://dx.doi.org/10.33384/26587270.2019.02.009e.

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Lyre shaped ornament is a common motif of ornamental and folklore applied art. But, unfortunately, the origins of the lyre shaped motif are still not well investigated. In the paper we review the literature devoted to the study of the emergence and spread of a lyre shaped motif and analyze museum exhibits from catalogs and published sources. The aim of the study is to define the сenters of the lyre motif origin and the paths of its distribution. Material and methods. Article analyzes lyre shaped motifs in museum artifacts, folk arts and crafts using materials presented in published literature and catalogs of museum exhibits. A spiral motif originated in Egypt. The origins of the lyre motif in ancient Egypt are probably connected with the iconography of the Egyptian god of Hathor, who was depicted as a woman with a headdress decorated with lyre shaped horns and a solar disk between them. It should be noted that the tradition of depicting a human face with cow horns has connections with the Neolithic period of the Nile Valley, where cattle breeding arose in the 6-5th millennium BC. The first cases of using a lyre shaped motif occured in scarab-like seals of Egypt and Minoan culture. Artifacts with a lyre shaped motif were observed related, dating from the Minoan and Mycenaean periods, during to the period of classical Hellenistic Greece. A lyre shaped motif was spread along trade routes from Crete to the Danube, the Elbe, the shores of the Baltic Sea and, together with the Celts, penetrated into Britain, from the Greek colonies of the Black Sea to the Scythians. In the Asian part of the Eurasian steppes, this motif symbolized the image of the eagle totem animal depicted like a griffin, especially in the early Scythian and Hunnic period. The origins of the lyre shaped motif in the Asian steppe, apparently, were the ancient motifs “taotie” in China and “masks” in the Russian Far East. The popularity of the lyre shaped motif in the folk arts and crafts of the Turkic peoples was probably due to the spread of this motif within the Scythian community, when there was a cult of the eagle-like griffin and totem.

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Kołosowski, Tadeusz. "Troska o chorych w klasztorach starożytnych w świetle wybranych reguł monastycznych." Saeculum Christianum 24 (September 10, 2018): 5–16. http://dx.doi.org/10.21697/sc.2017.24.1.

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The purpose of the article is the attempt to answer the question of how Eastern and Western monastic rules normalized the life of those who were ill in ancient monasteries. Did they have among their brothers or sisters some special status? Who were responsible for the sick in the monastery and how hey were responsible for the care of the ill? In this regard, monastic rules are an interesting and unique source of information about activities undertaken to care for ill members of the monastic community. In this regard 7 monastic rules were identified and analyzed. These rules were written in different regions of the contemporary world: Egypt, North Africa, Gaul, Italy and Spain. One was written during IV and VII of century andthey concern monks and consecrated women. Each rule deals with the care of the sick those from among the brothers or sisters with a designated role in caring for the sick. These were usually nurses and cellarers. Some rules determined personality traits required. The general supervision over the care of the sick was entrusted to superior of the monastery. Separate rooms or the cells were identified for the sick, sometimes the dining room, the storeroom or the kitchen. All rules seek to ease for the ill requirements concerning of the consumption of meals, fasts, and hygiene needs. They should, if able, perform lighter duties.

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Grebić, Damir, Aleksandra Pirjavec, Domagoj Kustić, and Tihana Klarica Gembić. "Surgical Treatment for Breast Cancer and Axillary Metastases." Acta medico-historica Adriatica 19, no. 1 (2021): 125–36. http://dx.doi.org/10.31952/amha.19.1.7.

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Breast cancer (BC) is the most common malignancy to affect females. The first suggestions of BC and its treatment date back to Ancient Egypt, 1500-1600 B.C. Throughout history, the management of BC has evolved from extensive radical mastectomy towards less invasive treatments. Radical mastectomy was introduced by W.S. Halsted in 1894, involving the resection of the breast, regional lymph nodes, pectoralis major and minor. Despite its mutiloperative lymphatic mapping and the concept of sentinel lymph node (SLN) biopsy (SLNB) have been developed. SLNB has replaced axillary lymph node dissection (ALND) to be the standard procedure for axillary staging in patients with clinically node-negative BC. Many women have since been spared ALND, including those with negative SLNB or with SLNs involved with micrometastases (0.2-2 mm in size). In the last decade, evidence gathered from new clinical trials suggests that ALND may be safely omitted even in BC patients with 1 or 2 positive SLNs if adjuvant radiotherapy is delivered.ating effect, it had been the main surgical approach to BC patients until 1948, when Patey and Dyson proposed its modified form that conserved pectoralis major and minor and the level III of axillary lymph nodes. The latter was associated with less postoperative morbidity and improved quality of life. The idea of limited breast tissue resection was introduced in the 1970s by Umberto Veronesi and led to further minimizations of surgery in BC patients until breast conservation became the standard of care for early-stage disease. In the 1990s, intra

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LUNDBERG, JOHAN. "Under State Protection Aeschylus’ the Suppliants and the Shift from Clan to State." Advances in Social Science and Culture 3, no. 2 (February 27, 2021): p1. http://dx.doi.org/10.22158/assc.v3n2p1.

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Aeschylos’ tragedy The Suppliantsis in this article related to an opposition between clan and state—and more specifically with the development in ancient Greece from barbarism to civilization, from a lawless, uncultivated and disorganised world, to a clan-based social order and from there to a state-based organisation, which in many ways would set the pattern for the development in Europe for centuries to come.In the play, fifty sisters are fleeing from Egypt to Argos, persecuted by their fifty male cousins. The women seek protection and therefore refer to their shared origins with the population of Argos.The fact that Danaus has fifty daughters but no son, implies that if the daughters marry their cousins the legacy will stay within the clan. What the daughters’ uncle Aegyptus and his sons demand is that Danaus and his daughters should act in accordance with the regulatory framework of the clan system. This stipulates that in cases where fathers in patrilineal systems only have daughters, these daughters must marry endogamically (that is inwards) instead of exogamic ally (outwardly, and in the corresponding way for sons in matrilineal systems).The article shows how Argos, governed by King Pelasgus, is depicted in the play in contrast to the claustrophobic catatonia of incestuous relations, the latter illustrated by an imagery that stems from archaic Greek mythology. The claustrophobic feeling that links the family and kin in The Suppliants, through events such as incestuous marriages and family-related cannibalism, gives a picture of the individual’s room for manoeuvre being strictly regulated—in fact almost non-existent—in the extended family. It is such a claustrophobic world that the women in The Suppliants (like Orestes in Oresteia) are fleeing from.Instead they seek out a city state based on fundamentally different ideas than the family, kinship and clan-related organisation principles of the Egyptians. The Greek city state thereby appears to aim to liberate the archaic human from a claustrophobic captivity.

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Leprohon, Ronald J., and David P. Silverman. "Ancient Egypt." Journal of the American Oriental Society 120, no. 2 (April 2000): 235. http://dx.doi.org/10.2307/605028.

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Whiteford, Rhona. "Ancient Egypt." 5 to 7 Educator 2007, no. 25 (March 2007): xxvi—xxx. http://dx.doi.org/10.12968/ftse.2007.6.1.22928.

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King, Karen L. "Women in Hellenistic Egypt: From Alexander to Cleopatra. Sarah B. PomeroyThe Wisdom Goddess: Feminine Motifs in Eight Nag Hammadi Documents. Rose Horman ArthurWomanhood: The Feminine in Ancient Hellenism, Gnosticism, Christianity, and Islam. Raoul Mortley." Signs: Journal of Women in Culture and Society 13, no. 3 (April 1988): 623–26. http://dx.doi.org/10.1086/494455.

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Finneran, Niall. "Ancient Egypt in Africa: Encounters with Ancient Egypt." African Archaeological Review 22, no. 3 (September 2005): 169–73. http://dx.doi.org/10.1007/s10437-005-8130-7.

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Zaiets, Anatolii. "Law Philosophical Foundations of the Early Eastern States." NaUKMA Research Papers. Law 7 (July 20, 2021): 20–27. http://dx.doi.org/10.18523/2617-2607.2021.7.20-27.

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The article is devoted to the elucidation of the ideological foundations of the law of the states of the early civilizations of the East, which last from the VII millennium BC (Sumer and Akkad, Babylon, India, China and Egypt). The spontaneously formed mythical, religious, moral and rational components of the worldview, as well as elements of philosophical doctrines are analyzed, traced as the unity of the notions of the gravity of sin and sinful behavior and even the community as a whole, caste character based on the idea of the inevitability of social inequality, the subordinate position of women, and significant differences in different legal systems, based on the specifics of economic structure and political system, civilizational and cultural differences, historical features of state formation, as well as worldviews of peoples, their understanding of the world, world order, natural and terrestrial laws. It is concluded that the general primary basis of the legal worldview of the peoples of the early states of the East are mythical and religious beliefs of peoples (as, incidentally, in all other early states), which served to explain the world order and justify the general laws of nature, and also served as a criterion for evaluating human actions.These ideas were based on common to all civilizations moral ideas about good and evil, justice and injustice, truth and injustice, moral and immoral. In philosophical treatises, in some literary and legal sources of the ancient East, one can find key common moral postulates that take long from the most ancient beliefs and religions and moral rules, known to science, and then reflected in Hinduism, Christianity, Islam. From the point of view of social and state ideology, the ruling elite was interested in spreading and affirming the notions of the sanctity and inviolability of the supreme power of rulers, who often combined religious and secular power. The laws of the rulers were also proclaimed by the commands of the gods, the highe rpowers, which must be strictly observed by all. This view of laws was reinforced by a system of severe punishments for violating them. Although this together helped to centralize the early states, to establish more effective protection against external enemies, and from the point of view of internal organization to keep the people firmly in subjection, it did not contribute to the development of ideals of individual freedom.

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Troy, Lana. "Dating Ancient Egypt." AnthroNotes : National Museum of Natural History bulletin for teachers 33, no. 1 (September 12, 2014): 23. http://dx.doi.org/10.5479/10088/22469.

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Garito, Maria Amata. "The Internationalization of the XXI Century Universities: Uninettuno Model." EDEN Conference Proceedings, no. 1 (June 16, 2019): 418–27. http://dx.doi.org/10.38069/edenconf-2019-ac-0046.

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Universities were born as supranational institutions. Earlier, the first cultural centres, named universities by the scholars of the Arab World, such as the al-Qarawiyyin University, or the al-Karaouine University, based in Fes, Morocco, founded in 859 by a woman, Fatima Al-Fihriya, and followed, in a chronological order, by the al-Azhar University, Cairo, Egypt, founded in 975, played an important role in the cultural relationships between the Islamic World and Europe. The texts of the ancient Greeks, from Aristotle to Hippocrates, from Galenus to Euclydes up to Ptolemy, were translated in Arabic, and studied and commented by the Arabic intellectuals. At the beginning of the Middle Ages, Europe received from Arab culture more than it would be able to give. From the 12th century on, the path was traversed backwards. Latin intellectuals moved to Barcelona, Toledo, Sevilla, and in Sicily, where they found the aforementioned texts and translated them into Latin, allowing Arab culture ideas and knowledge, elaborated on the basis of Greco-Roman civilization ideas, to penetrate the European intellectual circuit. Along with those texts, there came also the works by the Arab commentators to Aristotle, like Avicenna, which were commented and studied at the new-born Universities. In Europe, universities were born as corporations of teachers and students (Prodi, 2013); the first one in 1088 was the University of Bologna and soon after, there were the Sorbonne University in Paris, the University of Salamanca in Spain and the Oxford University in England.

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El-Deeb, Nahla Ahmed Hamdy. "The Aesthetic and Plastic Values for the Concept of Synthesis through the Ages and the Variables of Material and Designing the Hanging Textile." European Journal of Sustainable Development 9, no. 4 (October 1, 2020): 281. http://dx.doi.org/10.14207/ejsd.2020.v9n4p281.

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Synthesis means intermarriage and compatibility between more than one raw material in a single artwork. Interacting with its various properties and sources to reach a balance between expressive and technical aspects within the framework of the technical and technical capabilities of that raw material. By adding raw materials, they are woven with textured structures or by the new method developed through the art of gluing or collage and the art of assembly through deletion and addition within the scope of plastic treatments of the textile surface or by using both the traditional and the new method combined to merge between Woven materials and added media on the surface of the artwork. The research deals with synthesis through the ages (the ancient Egyptian - Coptic - Islamic - popular) and some schools of modern art (Cubism - Dada - Pop Art) and some pioneers in plastic art in Egypt (Munir Kanaan - Ahmed Nawar - Farghali Abdul Hafeez - Zainab Sabra). Research Problem: - To what extent can the aesthetic and plastic values be benefited from the different treatments of natural and synthetic textile materials for the concept of synthesis? Research Aims: - Revealing the aesthetic, plastic, and artistic values of the synthesis method throughout the ages to find new approaches to teaching manual fabric. - Create innovative aesthetic values and formulations on the surface of the tissue sphere. The current research provides a program consisting of 3 teaching entrances that depend on a number of key and sub-concepts proposed for the concept of synthesis through art education. Keywords: The Aesthetic - Plastic Values - The Concept of Synthesis – Variables of Material and designing - Hanging Textile

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Sherk, Robert K., Edward Wente, and Edmund S. Meltzer. "Letters from Ancient Egypt." Classical World 85, no. 3 (1992): 258. http://dx.doi.org/10.2307/4351094.

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Lampert, Jay. "Hegel and Ancient Egypt." International Philosophical Quarterly 35, no. 1 (1995): 43–58. http://dx.doi.org/10.5840/ipq199535158.

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Nazari, Vazrick, and Linda Evans. "Butterflies of Ancient Egypt." Journal of the Lepidopterists’ Society 69, no. 4 (December 2015): 242–67. http://dx.doi.org/10.18473/lepi.69i4.a2.

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Davies, Sue, H. S. Smith, Dorothy J. Thompson, Peter Ucko, H. S. Smith, H. S. Smith, H. S. Smith, et al. "Encounters with Ancient Egypt." Journal of the American Research Center in Egypt 41 (2004): 173. http://dx.doi.org/10.2307/20297194.

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Al Weshahy, Mofida. "oopoe in Ancient Egypt." Conference Book of the General Union of Arab Archeologists 13, no. 13 (December 1, 2010): 39–61. http://dx.doi.org/10.21608/cguaa.2010.37711.

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Skoric, Marko. "Incest in Ancient Egypt." Socioloski pregled 39, no. 4 (2005): 431–42. http://dx.doi.org/10.5937/socpreg0504431s.

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Ward, Cheryl, and Robert Partridge. "Transport in Ancient Egypt." Journal of the American Research Center in Egypt 37 (2000): 220. http://dx.doi.org/10.2307/40000537.

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Nerlich, Andreas G., Bettina Schraut, Sabine Dittrich, Thomas Jelinek, and Albert R. Zink. "Plasmodium falciparumin Ancient Egypt." Emerging Infectious Diseases 14, no. 8 (August 2008): 1317–19. http://dx.doi.org/10.3201/eid1408.080235.

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Journal articles on the topic 'Women in ancient Egypt'

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