By David O'Connor
Even if the research of Egyptian tradition spurned its personal self-discipline, Egypt is and regularly has been a part of Africa. those twelve essays re-open the talk at the effect of Egyptian tradition at the remainder of Africa from early instances to the Christian interval acknowledging and discussing the distortions which were created via 'racial prejudice, colonial and imperial interests'.
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Extra info for Ancient Egypt in Africa
The IndoEuropeans were a race identified entirely on the basis of their languages, without the benefit of any archaeological evidence that would pin them down to any specific location in time or space. But they were being presented as some kind of biological unity with characteristics, including intellectual capacities, traceable over centuries. This whole idea of race in this sense now seems quite unsustainable and unrealistic; it is certainly in deep conflict with the way we think about social change and the functioning of social groups.
Further activities involve containing and enfolding performative ceremonies (enthronement, audience, processions), most taking place within the palace, which itself forms a series of expressive and protective containers or ‘envelopes’. These display and protect the king’s powers and at the same time symbolically represent the ‘schemata of envelopes’ formed by state, world and cosmos. These last points are manifested by the New Kingdom palace, major structures rarely referred to in detail in discussions of Egyptian kingship (O’Connor 1989, 1991b, 1995).
First, kingship in Egypt was “the channel through which the powers of nature flowed into the body politic to bring human endeavor to fruition” and was thus closely analogous to the widespread African belief that “chieftains entertain closer relationship with the powers in nature than other men” (Frankfort 1948: 33, ch. 2). Second, the Egyptian king’s metaphorical identification as an all powerful bull who tramples his enemies and inseminates his cow-mother to achieve regeneration was derived from Egyptian ideas and beliefs about cattle for which best parallels can be found in some, but not all, recent African societies (Frankfort 1948, ch.