Podvodni muzej

MUSA

&   &   &

Underwater museum

MUSA

Dzejson deKaires Tejlor je engleski umetnik, skulptor, rodjen je 1974., otac mu je Englez a majka iz Guajane. Odrastao je u Evropi i Aziji, gde je veci deo decacckog doba proveo proucavajuci malezijske koralne grebene. Skolovao se na jugoistoku Engleske u Kentu i maturirao na umetnickom koledzu Kambervel Instituta u Londonu 1998. kao Mladi Vitez Umetnosti sa pocasnom diplomom za skulpturu i keramiku.

Na pocetku 2008. Tejlor je, zajedno sa Dzejmijem Gonzalesom Kantom poceo da pravi planove za podvodni muzej, a ideja je bila da se vremenom prirodno pretvori u koralni greben. Naime, dr. Dzejmi Gonzales Miki, direktor nacionalnog parka Kosta Oksidental Isla Muheres, Punta Kankun i Punta Nizuk, primetio je da su turisti, sidra i ronioci ostetili prirodne koralne grebene, medju kojima najvise- najveci koralni greben u Kankunu, Mankones greben. Kanto i Tejlor, kojima se prikljucio i Roberto Diaz Abraham, predsednik Nauticke Asocijacije, koji je pristao na plan prve dvojice o izgradnji vestackog koralnog grebena... Abraham, Kanto i Tejlor osnovali su MUSU ( muzej podvodnih skulptura). Zajedno su osmislili vestacki koralni greben od korala i skulptura, kako bi vecinu turista i ronioca odvratili od velikog Mankones grebena. Taj vestacki koralni greben je postao podvodni muzej skulptura. Skulpture su zajedno sa Tejlorom na dno okeana postavila jos sestorica umetnika. Do kraja 2013. 500 betonskih skulptura je bilo u postavci MUSA zbirke. Pored te zbirke jos 26 replika je bilo postavljeno u centar za posetioce u Malu, Kukulkanu u hotelskoj zoni. Vise od sto hiljada posetilaca je posetilo MUSU tokom 2013., pored onih petsto hiljada koje je posetilo drzavno zasticeno podrucje.

&   &   &

Jason deCaires Taylor is an English artist, sculptor, born in 1974., his father was Englishman and his mother from Guyana. He grew up in Europe and Asia, where much of his childhood spent on coral reefs of Malaysia. He went to school in Kent, South East England, and graduated at Camberwell College of Arts Institute in London 1998. and received a B. A. Honours in sculpture and ceramics.

At the beginning of 2008. Taylor, along with Jaime Gonzalez Canto began to make plans for an underwater museum and the idea was to eventually turn into a natural coral reef. Specifically doctor Jamie Gonzalez Miki, the director of the National Park Costa Occidental Isla Mujeres, Punta Cancun y Punta Nizuc, noted that tourists, anchors and divers damaged natural coral reefs, including the most , largest coral reef, Manchones reef. Canto and Taylor, which joined with Roberto Diaz Abraham, President of Cancun Nautical Association, who agreed to the plan on the construction of artificial coral reef... Abraham, Canto and Taylor founded MUSA ( underwater museum). Together they designed an artificial coral reef made with corals and sculptures, to turn away majority of tourists and divers from big Manchones reef. That artificial reef has become an underwater sculpture museum. Taylor and six other artists set sculptures at the bottom of the ocean. By the end of 2013., 500 concrete sculptures was set up in MUSA collection. In addition to this collection another 26 replicas was placed at a Visitor Center at Kukulcan Mall in the Hotel zone. More than 100.000 visitors visited the museum in 2013., in addition to those 500.000, which visited Government Protected Area. 

“ Tiha Evolucija”

Postavka Dzejsona deKairesa Tejlora zove se “ Tiha Evolucija”. Skulpture u ovoj postavci treba da predstave ljudsku interakciju sa prirodom, kako pozitivni tako i negativni uticaj. Svojim radom kaze kako ljudi zajedno sa prirodom imaju zajednicku buducnost. Negativno je to kako ljudi unistavaju prirodu i koralne grebene bez imalo saosecanja. Svaka statua je napravljena da lici na lokalne ribolovce, u cijoj je zajednici Tejlor ziveo. Svaka statua ima svoju licnost i funkcije. Posvetio se svakoj skulpturi do detalja: od kose, preko odece i sve je moralo da bude savrseno. Skuplture su postavljene s ciljem ocuvanja grebena. Neke od statua su: devojcica sa bledim osmehom na licu, koja gleda prema povrsini, takodje sest poslovnih ljudi sa glavama u pesku, koji ne obracaju paznju na okruzenje, cak predstavlja i coveka za radnim stolom, sa svojim psom, koji deluje umorno i iskljuceno od okruzenja. Sve skulpture u “ Tihoj Evoluciji” , pokazuju kako neki ljudi vide i prihvataju njihovo okruzenje, dok drugi okrecu glavu. Statue su napravljene i ociscene ispod zemlje pre nego sto su porinute u okean, kako bi se sprecila kontaminacija vode, zivotinja i koralnog grebena. Tejloru je bilo potrebno osamnaest meseci, a potrosio je 120 tona cementa, peska i sljunka. S tim je jos iskoristio i 3800 metara fiberglasa, 400 kilograma silikona i 120 sati podvodnog rada da bi muzej bio napravljen. Umetnik je planirao da skulpture vremenom postanu vestacki greben, pa su izlivene od ph-neutralnog cementa, koji je specijalno osmisljen za morske uslove. Neki korali, kao sto je vatreni koral, su posadjeni na same statue i oko njih. “ Tiha Evolucija” ima dva dela. Prvi se odnosi na same statue pod vodom a drugi deo je posvecen tome sta ce priroda napraviti od njih i kako ce korali rasti i stvoriti novi koralni greben.

&   &   &

The “ Silent Evolution”

Jason deCaires Taylor's installment of sculptures is a collection he calls the " Silent Evolution". Sculptures in this setting should represent human interaction with the natural environment, both positive and negative impacts. His work says that people with nature have common future. Negative is how people are destroying nature and coral reefs without any compassion. Each statue was built to resemble the local fishermen, in whose community Taylor lived. Each statue has its own personality and features. He dedicated the sculpture to every detail of the hair over the clothes and everything had to be perfect. Sculptures are set with the aim of preserving the reef. Some of the statues are girl with a pale smile on her face, which looks toward the surface, also six business people with their heads in the sand, which does not pay attention to the environment, even represent the man at the desk, with his dog, who seems tired and excluded from the environment. All the sculptures in " Silent Evolution", showing how some people see and accept their surroundings, while others turning head. Statues are made and cleaned under the ground before being launched into the ocean, in order to prevent contamination of water, animals and coral reefs. It took Jason deCaires Taylor 18 months, 120 tons of concrete, sand and gravel. There was 3,800 m of fiberglass, 400 kg of silicone and 120 hours of working underwater to create the museum. The artist's sculptures planned to eventually become an artificial reef, so are cast of ph-neutral cement that is specifically designed for marine conditions. Some corals, such as fire coral, were planted on the same statue and around them. " Silent Evolution" has two parts. First part relates to the statue itself under water and the second part is devoted to what nature will do them and how will the corals grow and create new coral reef.

Muzej

Tri postavke su uradjene za muzej, dve se nalaze pod vodom a jedna na kopnu. MUSA je nabavila dozvolu da potopi 1200 delova na desetak razlicitih lokacija unutar podvodnog nacionalnog parka. Do sada su izgradjene samo dve, Mankones greben sa svojih 477 skulptura i Punta Nizuk sa 23 prelepe strukture. Treci izlozbeni prostor je u Malu, Plaza Kukulkan, sa 26 replika i originala. Tu moze da se vidi originalna skulptura Roberta Diaza Abrahama “ Muza Okeana”.

500 skulptura je planirano u postavci do kraja 2010. Ronioci sa maskama, podvodni ronioci i turisti mogu da vide podvodni muzej, ploveci brodom sa staklenim dnom. Kubanski skulptor Elier Amado Gil priprema novu instalaciju pod imenom “ Blagoslovi”. Nova instalacija treba da bude postavljena u novoj galeriji “ Sitales”.

&   &   &

Museum

Three settings are done for the museum, two are under the water and one on land. Musa has obtained permission to sink 1,200 parts per 10 different locations within the National Marine Park. So far only two were build, Manchones reef, with its 477 sculptures and Punta Nizuc with 23 beautiful structures. The third exhibit room is in Mall, Plaza Kukulcan, with 26 replicas and original. Here can be seen the original sculpture by Robert Diaz Abraham named the " Ocean Muse". 500 sculptures is planned for exhibition by the end of 2010. Divers with masks, underwater divers and tourists can see underwater museum floating with glass-bottom boat. Cuban sculptor Elier Amado Gil prepare new installation called " Blessings". New installation should be placed in the new gallery " Chitales".

#art  #museum  #water  #evolution  #installation

Laz u kojoj zivimo

&  &  &

The Lie We Live In

Sabrata

Sabrata ili Siburata je grad u severozapadnom delu danasnje Libije, na obali Sredozemnog mora. Na arheoloskom lokalitetu se nalaze ostaci rimskog pozorista, nekoliko hramova posvecenih Liber Pateru, Srapisu i Izidi, kao i hriscanska bazilika iz vremena Justinijana. Sabrata je bio najzapadniji od “ tri grada” ( Sabrata, Oea i Leptis Magna) drevne Tripolitanije. Sabratu su prikljucili pokrajini Rimska Afrika Augustovi naslednici. Grad je poceo da se razvija zahvaljujuci luci, koja datira, po pretpostavkama, iz 500. godine pre nove ere. Luka je bila zadnja stanica transsaharske rute i u nju su se dopremale razne stavke iz crne Afrike (zlato, slonovaca i drugo). Ovaj grad je dostigao vrhunac za vreme vladavine Severansa, kada je u njemu zivelo 25000 stanovnika. Grad je tesko ostecen u zemljotresima tokom 4. veka, posebno u zemljotresu 365. godine. U delu grada, pri samoj obali mediteranskog mora se nalazi rimski amfiteatar, koji je dobro ocuvan. Velicanstveni trospratni amfiteatar sa kolonadama, je izgradjen krajem 3. veka, i u njega je moglo da stane 10000 gledalaca. Njegova velicina je 93 metra u precniku. Jos uvek je dobro ocuvano stepeniste amfitetatra ( odnosi se na mesta za sedenje), a vidljivi su i podzemni tuneli, iz kojih su se pustale divlje zveri u arenu. Takodje tu se nalazi i hriscanska bazilika, kao i ostaci podnih mozaika bogatih rimskih stanova rimske Severne Afrike( na primer vila Silen, u blizini Komsa). Medjutim najbolje ocuvani mozaici u boji se nalaze u Termama Foruma, sa pogledom na more, dok su crno beli mozaici najbolje ocuvani u Termama rimskog pozorista. Rusevine drevne Sabrate, ukljucujuci velicanstveni amfiteatar i Forum, ilustruju raskos, koju je grad imao pod vladavinom Rimljana. Sabrata je stavljena pod zastitu Uneskove svetske bastine 1982. godine.

& & &

Sabratha

Sabratha, Sabaratah or Siburata is a city in the northwestern part of present-day Lybia, on the Mediterranean Sea. In the archaeological site there are remains of a Roman theater, several temples dedicated to Liber Pater, Serapis and Isis, and a Christian basilica from the time of Justinian. Sabratha was a westernmost of the “ three cities” ( Sabratha, Oea and Leptis Magna) of ancient Tripolitania. Sabartha was included in the Roman Africa province under Augustu's successors. The city has begun to develop thanks to the port, dating, according to the assumptions, from the year 500 BC. Sabartha's port was the last station of transaharan route and there it had brought variety of items from black Africa ( gold, ivory etc. ). The city reached its peak during the reign of Severans, when it lived 25,000 inhabitants. The city was heavily damaged in the earthquakes during the 4^th century, especially in earthquake of AD 365. In part of the city, along the coast of Mediterranean Sea is a Roman Theater, which is well preserved. Magnificent three-storey theater with colonnades, was built in the 2^nd century and it could fit 10,000 spectators. Its size is 93 meters in diameter. It is still well preserved steps of the theatre, and underground tunnels too, from which used to let wild beasts in the arena. In addition there is also a Christian basilica, as well as the remains of floor mosaics of the wealthy Romans in North Africa ( for example Villa Sileen near Khoms). However the best preserved coloured mosaics are at the Forum, with a wiev of the sea. Black and white mosaics are well preserved on the floor of the Theatre baths. The ruins of the ancient Sabratha, including magnificent Theatre and the Forum, illustrating the richness, which the city had under Roman rule. Sabratha placed under the protection of UNESCO World Heritage Site in 1982.

John Lewis - Django live 2000

Beli Hram

( Wat Rong Khun)

&   &  &

White Temple

( Wat Rong Khun)

Danas sam imao malo slobodnog vremena, listao sam neke casopise, i u jednom od njih “ Fourculture”, naisao sam na clanak o ovom prelepom, savremenom hramu...

Izvor: Fourculture

sesnaesto izdanje

januar/ februar 2015.

Tajlandski Wat Rong Khun ( beli hram) je privatna umetnicka izlozba izgradjena u stilu Budistickog hrama. Hram je dizajniran da oslika Nirvanu, strukturu i okolno podrucje kreirao je Chalermchai Kositpipat, vizuelni umetnik poznat po upotrebi budistickog simbolizma u radovima. Objekat je otvoren za posetioce 1997. a jos uvek ga dogradjuju Kositpipat i njegov tim. Kositpipat se obavezao da ce nastaviti sa izgradnjom ovog kompleksa do kraja zivota.

Izvor: Vikipedija

Most “ Ciklus radjanja i umiranja”: do glavne zgrade belog hrama, ubosota, dolazi se mostom, postavljenim preko malog jezera. Ispred mosta su stotine isprepletenih ruku, simbol neobuzdane zelje. Most oslikava put do srece, kroz iskusenje, pohlepu i strast. Pored mosta stoje dve elegantne “ Kinare”, olicenje polu-coveka, polu-ptice, stvorenja iz budisticke mitologije.

&  &  &

Today I had some free time , so I flipping through some magazines, and in one of them, " Fourculture", came across an article about this beautiful modern temple...

Source: Fourculture

issue sixteen

January/ February 2015

Thailand's Wat Rong Khun ( white temple) is a privately owned art exhibit in the style of the Buddhist temple. Designed to depict Nirvana, the structure and surrounding areas was created by Chalermchai Kositpipat a visual artist recognized for his use of Budhist imagery in his art. The structure has been open to visitors since 1997. and additions are still being made to the white temple by Kositpipat and his team. He has committed to continue to build this complex for the rest of his life.

Source: Wikipedia

The bridge of “ the cycle of rebirth”: the main building at the white temple, the ubosot, is reached by crossing a bridge over a small lake. In front of the bridge are hundreds of outreaching hands that symbolize unrestrained desire. The bridge proclaims that the way to happiness is by foregoing temptation, greed and desire. Next to the lake stands two very elegant “ Kinnaree”, half-human, half-bird creatures from Buddhist mythology.

Nebeska kapija: Nakon prelaska mosta, dolazi se do “ vrata raja”, njih cuvaju dva stvorenja: Smrt i Rahu ( onaj, koji odlucuje o sudbini mrtvih). Ispred ubosota nalazi se nekoliko slika Bude,koji meditira.

&  &  &

Gate of heaven: After crossing the bridge the visitors arrives at the “ gate of heaven”, guarded by two creatures representing Death and Rahu, who decides the fate of dead. In front of ubosot are several meditative Buddha images.

Ubosot: Glavni objekat je bela zgrada, ciji reljef je naglasen komadicima ogledala. Ubosot spaja elemente klasicne tajlandske arhitekture, kao sto je troslojni krov, sa bogatim koriscenjem Nage ( zmijsko bozanstvo u hinduistickoj i budistickoj mitologiji). “ Unutrasnjost hrama je dekorisana prelaskom netaknuto bele do vatrene i zbunjujuce. Murali predstavljaju kovitlanje narandzastog plamena i demona a protkani su i zapadnim idolima poput Majkla Dzeksona, Nea iz Matriksa, Fredi Krugera i Terminatora iz serije T-800. Predstave nuklearnog rata, teroristickih napada, naftnih pumpi, su slike covekovog destruktivnog uticaja na planetu. Prisustvo Harija Potera, Supermena i Helou Kiti donekle zbunjuje porukom, ali opsta moralna poruka je jasna: ljudi su zli.”

&  &  &

Ubosot: The principal building, the ubosot is an all white building with fragments of mirrored glass embedded in building's exterior. The ubosot embodies design elements from classic Thai architecture such as the three-tiered roof and abundant use of Naga serpents. “ Inside the temple, decor swiftly moves from pristine white to fiery and bewildering. Murals depict swirling orange flames and demon faces, interspersed with Western idols such as Michael Jackson, Neo from the Matrix, Freddy Kruger, and a T-800 series Terminator. Images of nuclear warfare, terrorist attacks, an oil pumps hammer home the destructive impact that humans have had on earth. The presence of Harry Potter, Superman and Hello Kitty confuses the message somewhat, but overall moral is clear: people are wicked.”

 

Zlatna zgrada: “ Zgrada koja se izdvaja zbog svoje boje je objekat namenjen odmoru. Jos jedan raskosno ukrasen objekat, ova zgrada predstavlja telo, dok beli ubosot predstavlja um. Zlato je simbol ljudskog fokusa na primarne strasti i novac. Zlatna zgrada predstavlja ideju o sticanju zasluga i fokusiranju na um, naspram materijalnih stvari i posedovanja.”

&  &  &

The golden building: “ A structure that stands out because of its color is the rest rooms building. Another very ornately decorated structure, this golden building represents the body, whereas the white ubosot represents the mind. The gold symbolizes how people focus on worldly desires and money. The golden building represents the idea to make merit and to focus on the mind, instead of material things and possession.”

Detalji kompleksa:

&  &  &

Details of the complex:

A few years ago I was on one of the cable channels watched show on construction of the Egyptian pyramids, among other things it was mentioned that the construction of the first pyramid was associated with consolidating all Egyptian tribes with one goal in one place, thus creating the beginnings of the Egyptian empire. It was talked about life workers on the pyramid, construction of the first cities around of the pyramid, and all that in order to Pharaoh, who was the personification of God, after death, receives his eternal resting place, as well as eternal life in the heart of the pyramid. Workers themselves lived with their families in the settlements around the pyramid, means they have accommodations provided , also, their wages were paid in the form of food, and all those who have been injured at work or they get sick, they were treated by the then physicians, then i first time indicative heard that at the time of ancient Egypt was health care... These days, surfing the internet I came across these texts, and remembered the same issue a few years ago...

Paid sick days and physicians at work: ancient Egyptians had state-supported health care

AUTHOR

Anne Austin

Postdoctoral fellow at Stanford University

We might think of state supported health care as an innovation of the 20th century, but it’s a much older tradition than that. In fact, texts from a village dating back to Egypt’s New Kingdom period, about 3,100-3,600 years ago, suggest that in ancient Egypt there was a state-supported health care network designed to ensure that workers making the king’s tomb were productive.

The village of Deir el-Medina was built for the workmen who made the royal tombs during the New Kingdom (1550-1070 BCE). During this period, kings were buried in the Valley of the Kings in a series of rock-cut tombs, not the enormous pyramids of the past. The village was purposely built close enough to the royal tomb to ensure that workers could hike there on a weekly basis.

These workmen were not what we normally picture when we think about the men who built and decorated ancient Egyptian royal tombs – they were highly skilled craftsmen. The workmen at Deir el-Medina were given a variety of amenities afforded only to those with the craftsmanship and knowledge necessary to work on something as important as the royal tomb.

The village was allotted extra support: the Egyptian state paid them monthly wages in the form of grain and provided them with housing and servants to assist with tasks like washing laundry, grinding grain and porting water. Their families lived with them in the village, and their wives and children could also benefit from these provisions from the state.

Among these texts are numerous daily records detailing when and why individual workmen were absent from work. Nearly one-third of these absences occur when a workman was too sick to work. Yet, monthly ration distributions from Deir el-Medina are consistent enough to indicate that these workmen were paid even if they were out sick for several days.

These texts also identify a workman on the crew designated as the swnw, physician. The physician was given an assistant and both were allotted days off to prepare medicine and take care of colleagues. The Egyptian state even gave the physician extra rations as payment for his services to the community of Deir el-Medina.

This physician would have most likely treated the workmen with remedies and incantations found in his medical papyrus. About a dozen extensive medical papyri have been identified from ancient Egypt, including one set from Deir el-Medina.

These texts were a kind of reference book for the ancient Egyptian medical practitioner, listing individual treatments for a variety of ailments. The longest of these, Papyrus Ebers, contains over 800 treatments covering anything from eye problems to digestive disorders. As an example, one treatment for intestinal worms requires the physician to cook the cores of dates and colocynth, a desert plant, together in sweet beer. He then sieved the warm liquid and gave it to the patient to drink for four days.

Just like today, some of these ancient Egyptian medical treatments required expensive and rare ingredients that limited who could actually afford to be treated, but the most frequent ingredients found in these texts tended to be common household items like honey and grease. One text from Deir el-Medina indicates that the state rationed out common ingredients to a few men in the workforce so that they could be shared among the workers.

Despite paid sick leave, medical rations and a state-supported physician, it is clear that in some cases the workmen were actually working through their illnesses.

For example in one text, the workman Merysekhmet attempted to go to work after being sick. The text tells us that he descended to the King’s Tomb on two consecutive days, but was unable to work. He then hiked back to the village of Deir el-Medina where he stayed for the next ten days until he was able to work again. Though short, these hikes were steep: the trip from Deir el-Medina to the royal tomb involved an ascent greater than climbing to the top of the Great Pyramid. Merysekhmet’s movements across the Theban valleys were likely at the expense of his own health.

This suggests that sick days and medical care were not magnanimous gestures of the Egyptian state, but were rather calculated health care provisions designed to ensure that men like Merysekhmet were healthy enough to work.

In cases where these provisions from the state were not enough, the residents of Deir el-Medina turned to each other. Personal letters from the site indicate that family members were expected to take care of each other by providing clothing and food, especially when a relative was sick. These documents show us that caretaking was a reciprocal relationship between direct family members, regardless of gender or age. Children were expected to take care of both parents just as parents were expected to take care of all of their children.

When family members neglected these responsibilities, there were fiscal and social consequences. In her will, the villager Naunakhte indicates that even though she was a dedicated mother to all of her children, four of them abandoned her in her old age. She admonishes them and disinherits them from her will, punishing them financially, but also shaming them in a public document made in front of the most senior members of the Deir el-Medina community.

This shows us that health care at Deir el-Medina was a system with overlying networks of care provided through the state and the community. While workmen counted on the state for paid sick leave, a physician, and even medical ingredients, they were equally dependent on their loved ones for the care necessary to thrive in ancient Egypt.

DISCLOSURE STATEMENT

Anne Austin receives funding from the Mellon Foundation.

The Conversation is funded by the following universities: Aberdeen, Bath Spa, Bangor, Bath, Birmingham, Bradford, Brighton, Bristol, Brunel, Cardiff, Cardiff Metropolitan, City, Coventry, Durham, Edinburgh Napier, Essex, Glasgow Caledonian, Goldsmiths, Huddersfield, Hull, King's College, Lancaster, Leeds, Leicester, Liverpool, Northumbria, Nottingham, The Open University, Queen Mary University of London, Queen's University Belfast, Salford, Sheffield, Southampton, Stirling, Surrey, Sussex, UCL, Warwick and York.

It also receives funding from: Hefce, Hefcw, SAGE, SFC, RCUK, The Nuffield Foundation, The Ogden Trust, The Wellcome Trust, Esmée Fairbairn Foundation and The Alliance for Useful Evidence

...I found another article about this theme...

Some Ancient Egyptians Had State-Sponsored Healthcare

Craftsmen who built royal tombs enjoyed sick days, designated physicians and rationed medicine—all paid by the state

By Laura Clark

smithsonian.com
February 20, 2015

State-sponsored healthcare might seem like a relatively modern concept, but Egyptian papyri texts dating back 3,100 to 3,600 years tell a different story.

These text were discovered during archeological excavations of Deir el-Medina, a village occupied during ancient Egypt’s New Kingdom period, which spanned between 1550 and 1070 B.C. The village was the home to the highly skilled craftsmen charged with creating rock-cut tombs for royalty in the Valley of the Kings.

There were real perks to being a prized, adept worker in Deir el-Medina. The workers lived alongside their families, and the state provided them with monthly payments in grain, homes and even house servants. And, as the texts reveal, the workers also received the benefits of paid sick days. As New Historian explains:

Among the texts discovered are numerous records detailing when and why individual workmen were absent from work. Almost one-third of absences were as a result of a workman being too sick to work. Monthly ration distributions from Deir el-Medina, however, were very consistent; indicating that these workmen were paid their monthly grain even if they were off work for several days.

The papyri also show that the craftsmen were provided a kind of company doctor, “a workman on the crew designated as the swnw, physician,” reported Anne Austin, the dig’s lead archaeologist. The physician, outfitted with an assistant, was paid by the state for his services and given time off to prepare treatments.

The Egyptian state was involved with the pharmaceutical treatments of the day. “One text from Deir el-Medina indicates that the state rationed out common [medicinal] ingredients to a few men in the workforce so that they could be shared among the workers,” writes the Conversation. But the distribution of treatments wasn’t always so egalitarian. As is still the case today, some concoctions required expensive ingredients that only the very wealthy could afford—and there’s no evidence suggesting that state intervened to provide such treatments more widely.

There’s also textual evidence from Deir el-Medina that family played a big role in caring for the ill and disabled—an indictation that in ancient Egypt, just as in most of the world today, a complex social system provided for those who couldn’t provide for themselves.

It isn’t hard to understand what might have fueled the Egyptian state’s benefits package for skilled craftsmen. Trained and experienced workers of this kind were valuable assets, and keeping them healthy would have helped ensure productivity in the construction of royal tombs. It wasn't exactly universal health care—but, for the craftsmen who enjoyed the privilege, it must have been a real advantage.

Source: theconversation.com

smithsonian.com

Thanks to all of what archaeologists and historians have discovered about the pyramids, even this articles which testify about health care at state level, the ancient Egyptian, due to need Pharaohs for immortality, were and realy become eternal. Even after few thousands years still testify about themselves from graves, through records, hieroglyphs, cuneiform, minutely described ceremonies. With the help of today's technology, we slowly learn what deseases infected patients, what were their diet... Increasingly we become convinced that immortality is not so unrealistic thing, but understanding immortality differ us significantly from the ancient Egyptians. We still believe in the afterlife, ehile they realized it, maybe not personified, but with the legacy that reminds us of them... Great people can not hope of immortality, they are working on it and realize that...

& & &

Pre par godina sam na jednom od kablovskih kanala gledao emisiju o gradjenju egipatskih piramida, izmedju ostalog spomenuto je da je gradjenje prvih piramida bilo povezano sa objedinjavanjem svih egipatskih plemena sa jednim ciljem i na jednom mestu, samim tim i stvaranje zacetaka Egipatskog carstva. Bilo je price i o zivotu radnika na piramidi, gradjenju prvih gradova oko piramide, a sve u cilju da faraon, koji je bio olicenje boga, posle smrti, dobije svoje vecno prebivaliste, kao i vecni zivot u samom srcu te piramide. Sami radnici su ziveli sa svojim porodicama u naseobinama oko piramide, znaci imali su obezbedjen smestaj, takodje, nadnice su im bile placane u vidu hrane, i svi oni koji su na radu bili povredjeni, ili su se razboleli, bili su leceni kod tadasnjih lekara, tada sam prvi put okvirno cuo da je u vreme starog Egipta bilo zdravstvene nege... Ovih dana, surfujuci internetom naisao sam na ovaj clanak, i setio sam se iste emisije od pre par godina...

Placeni slobodni dani i lekari na poslu: stari Egipcani su imali drzavno potpomognutu zdravstvenu zastitu

Autor

En Ostin

doktor nauka na Univerzitetu Stanford

Mogli bi smo da drzavom potpomognutu zdravstvenu zastitu zamisljamo kao inovacijom dvadesetog veka, ali ta tradicija je mnogo starija. U stvari, tekstovi iz sela, koje datira iz perioda egipatskog Novog Kraljevstva, pre oko 3100-3600 godina, sugerisu da je u drevnom Egiptu postojala mreza drzavne zdravstvene zastite, osmisljena tako, da radnici, koji su radili na gradnji kraljeve grobnice budu sto produktivniji.

Selo Deir el-Medini je izgradjeno za radnike koji su gradili kraljevske grobnice tokom Novog Kraljevstva ( 1550-1070 pre nove ere). Tokom ovog perioda kraljevi su sahranjivani u nizu grobova isklesanih u stenama, a ne u ogromnim piramidama iz proslosti. Selo je sa namerom izgradjeno dovoljno blizu kraljevske grobnice, kako bi se osiguralo da radnici tamo dolaze svake nedelje.

Ovi radnici nisu onakvi kako ih obicno zamisljamo, kada mislimo na ljude, koji su gradili drevne egipatske kraljevske grobnice- oni su bili veoma veste zanatlije. Radnici na Deir el-Medini su dobili niz pogodnosti koje se pruzaju samo izuzetno vestim zanatlijama i radnicima sa neophodnim znanjem za rad na necemu toliko vaznom kao sto je bilo gradjenje kraljevske grobnice. Selo je dobilo dodatnu podrsku: Egipatska drzava im je placala mesecne izdatke u vidu zitarica, bilo im je obezbedjeno stanovanje, kao i sluge, koje su pomagale pri zadacima kao sto je pranje vesa, mlevenje zitarica i donosenju vode. Njihove porodice su zivele sa njima u selu, a njihove zene i deca su imali koristi od ovih zakonskih odredbi drzave.

Medju ovim tekstovima su brojne dnevne evidencije o detaljima kada su i zasto pojedini radnici odustvovali sa posla. Skoro trecina ovih izostanaka se javljala kada je radnik bio isuvise bolestan da radi. Ipak, distribucija mesecnog sledovanja iz Deir el-Medine bila je dovoljno dosledna da pokaze da je tim radnicima bilo placeno, cak i kada su bili bolesni nekoliko dana.

Ovi tekstovi takodje predstavljaju i radnika oznacenog kao svnv, lekara. Lekar je imao asistenta, i obojici su bili dodeljeni slobodni dani za pripremu leka, kako bi vodili racuna o svojim kolegama. Egipatska drzava je dodelila cak i sledovanje vise lekaru, kao platu za njegove usluge u zajednici Deir el-Medine.

Ovaj lekar je najverovatnije lecio radnike pomocu lekova i molitvi nadjenih medju njegovim medicinskim papirusima. Otkriveno je oko desetak obimnih medicinskih papirusa iz drevnog Egipta, ukljucujuci jedan komplet iz Deir el-Medine.

Ovi tekstovi su bili neka vrsta medicinskog prirucnika za drevne egipatske lekare navodeci pojedinosti tretmana za razne bolesti. Najduzi medju njima, papirus Ebers, sadrzi preko 800 tretmana koji pokrivaju sve- od problema sa ocima do probavnih poremecaja. Kao primer navodi se tretman protiv crevnih parazita koji zahteva od lekara da skuva: urmu sa pustinjskom biljkom Colocynth ( rodjaka lubenice) u slatkom pivu, procedjenu tecnost pacijent pije naredna cetiri dana.

Bas kao danas , za neke od ovih drevnih egipatskih lekova bilo je neophodno prikupiti skupe i retke sastojke, koji su ogranicavali njihovu upotrebu na one ljude, koji su to mogli sebi priustiti, ali, vecina tih namirnica; med , mast…; mogla se naci kao uobicajen sastojak u svakom domacinstvu. U jednom tekstu iz Deir el-Medine, navodi se, kako je drzava rasporedila namirnice na nekoliko radnika, koji ce vrsiti dalju distribuciju medju ostalim radnicima.

Uprkos placenom bolovanju, medicinskom sledovanju I drzavnoj zdravstvenoj zastiti, jasno je da su neki radnici radili i tokom bolesti.

Primer iz jednog teksta, gde se navodi radnik Merisekhmet, koji je pokusao da ode na posao bolestan. Tekst nam govori, kako je radnik dolazio na Kraljevsku Grobnicu dva dana zaredom, ali nije bio sposoban za rad. Vrativsi se u selo Deir el-Medinu, ostao je deset dana kako bi ozdravio i nastavio sa radom. Iako kratak, put iz Deir el-Medine do Kraljevske Grobnice je strm, a uspon je veci nego penjanje na vrh Velike piramide. Citav taj put kroz dolinu Tebe je imao uticaja na njegovo zdravlje.

Iz ovoga se zakljucuje, da bolovanje i medicinska nega nisu bli velikodusni gestovi egipatske drzave, vec, prilicno proracunate odredbe zastite zdravlja u nameri da osiguraju ljude kao sto je Merisekhmet- njegovo zdravlje za rad. Iz licnih prepiski saznajemo da kada drzava nije bila u mogucnosti da pruzi dovoljno, mestani Deir el-Medine bili su upuceni jedni na druge, deleci odecu i hranu, posebno u slucaju bolesti clanova porodice. Ova prepiska nam prikazuje uzajamnu pomoc medju clanovima porodice, nezavisnu od pola i uzrasta. Od dece se ocekivalo da brinu o oba roditelja, kao sto se ocekivalo i od roditelja da brinu o svoj svojoj deci. Ako bi clanovi porodice zanemarili svoje obaveze to bi rezultiralo novcanim i drustvenim posledicama. U svom testamentu seljanka Naunakhte navodi, da iako je bila majka posvecena svoj svojoj deci, cetvoro njih je napusta, kada je ostarila. Ona ih opominje i lisava nasledstva, kaznjava ih finansijski, ali i podvrgava ruglu pred najvisim staresinama Deir el-Medine.

Ovo nam ukazuje da je zdravstvena zastita Deir el-Medine bila sistem sa isprepletenom mrezom drzavne i medjusobne pomoci. Dok radnici ocekuju placeno bolovanje, lekara, cak i medicinske sastojke od drzave, istovremeno se oslanjaju na svoje najblize kada im zatreba pomoc neophodna za napredovanje u drevnom Egiptu. 

Izjava

En Ostin dobija sredstva od Melon fondacije

Konverzacija je finansirana od strane: Aberdin, Bat Spa, Bangor, Bat, Birmingem, Bredford, Brajton, Bristol, Brunel, Kardif, Kardif Metropoliten, Siti, Koventri, Duram, Edinburg Napier, Eseks, Glazgov Kaledonia, Goldsmit Hadersfild, Hal, Kraljevski koledž, Lankaster, Lids , Lester, Liverpul, Nortumbria, Notinghem, Otvoreni univerzitet , Londonski univerzitet kraljica Meri, Kraljicin univerzitet u Belfastu, Salford, Sefild, Southempton, Stirling, Sari, Saseks, UCL, Vorvick i Jork.

Takodje dobija sredstva od: Hefca, Hefcva, SAGE, SFC, RCUK, Nafild fondacije, Ogden trasta, Velkom trasta, Esme Ferbern fondacije, i Alijanse za korisne dokaze.

...nasao sam jos jedan clanak o ovoj temi...

Drevni egipcani su imali zdravstvenu zastitu finansiranu od strane drzave

Zanatlije, graditelji kraljevske grobnice su koristili bolovanje, lekare i medicinsku zastitu

Napisala Laura Klark

smithsonian.com

20. februara 2015.

Drzavna zdrvastvena zastita izgleda kao relativno savremen koncept, ali tekstovi sa papirusa, koji datiraju od 3100. do 3600. godine pre nove ere, govore drugacije. Ovi tekstovi su otkriveni tokom arheoloskih iskopavanja Deir el-Medine, selu nastanjenom tokom Novog kraljevstva drevnog Egipta, od 1559. do 1070. godine pre nove ere. Selo je bilo postojbina jako vestih majstora, koji su isklesali gronice u stenama za plemstvo u Dolini kraljeva.

Cenjen, vican radnik je bila prava privilegija u Deir el-Medini. Radnici su ziveli zajedno sa svojim porodicama, a drzava im je davala mesecnu platu u zitaricama, kuce, cak i sluge. Tekstovi takodje otkrivaju da je drzava placala bolovanje. Kako "Novi istoricar" objasnjava:

"Medju nadjenim tekstovima su brojni zapisi, kada su i zasto pojedini radnici odsustvovali s posla. Skoro trecina odsustava je bilo zbog bolesti radnika. Mesecni pokazatelji distribucije iz Deir el-Medine su jako dosledni, ukazuju na to da je radnicima placano mesecno sledovanje zitarica, i ako su bili odustni samo nekoliko dana."

Papirusi takodje pokazuju da su zanatlije osnovale neku vrstu drustva lekara, "radnik iz ekipe je oznacen kao svnv, lekar", izvestava En Ostin, vodeci arheolog na iskopini. Za usluge i vreme provedeno na pripremi tretmana, lekare, zajedno sa asistentima je placala drzava.

Egipatska drzava je imala udela i u raspodeli lekova u toku dana: "Jedan tekst iz Deir el-Medine kaze da je drzava odredila par sposobnih ljudi, kako bi oni rasporedili lekove medju radnicima."navodi "the Conversation". Ali podela lekova nije uvek bila jednaka. Kao sto je i danas slucaj,dolazilo je do izmisljanja nepotrebno skupih sastojaka, da lekove mogu sebi da priuste samo oni najbogatiji, pa se sugerise da je drzava intervenisala kako bi lekovi bili raspodeljeni jednako.

Tu su i tekstualni dokazi iz Deir el-Medine da porodica ima velikog udela u brizi oko bolesnih i invalida, sto ukazuje da je u drevnom Egiptu, kao u danasnjem svetu, postojao slozen sistem pomoci predvidjen da pomogne onima koji ne mogu sebi obezbediti negu.

Nije tesko razumeti kako je drzava paketom ovakvih beneficija uticala na zanatlije. Ovako obuceni i iskusni radnici su bili vredni sredstava, a odrzavanje zdravlja je osiguralo produktivnost u izgradnji kraljevskih grobnica. Ovakva zdravstvena zastita nije bila univerzalna, ali je za zanatlije bila realna prednost.

Izvori: theconversation.com

       smithsonian.com

Zahvaljujuci svemu sto su arheolozi i istoricari otkrili o piramidama, pa i ovi clanci, koji svedoce o zdravstvenoj nezi na nivou drzave, stari Egipcani su zahvaljujuci potrebi njihovih Faraona za besmrtnoscu, zaista i postali besmrtni. I posle nekoliko hiljada godina jos uvek svedoce sami o sebi iz grobnica, zapisima, hijeroglifima, klinastim pismom, do tancina opisanim obredima... Uz pomoc danasnje tehnologije, polako saznajemo i od kojih bolesti su oboljevali, kakva im je bila ishrana... Sve vise bivamo uvereni da besmrtnost i nije tako nerealna stvar, ali shvatanje besmrtnosti nas znatno razlikuje od starih Egipcana... Mi jos uvek verujemo u zagrobni zivot, dok su ga oni i ostvarili, mozda ne personifikovano, ali zaostavstinom koja nas na njih podseca... Veliki ljudi se ne nadaju besmrtnosti, oni rade na tome da je i ostvare...