Ancient Egyptian Hybrid Deities in Visual Form as Mediator in Cultural Transmission The most fundamental understating of hybridization methodology takes the form of stable but dynamic notions accumulated over time in the memory of individuals. Schematized and abstracted the hybrids representation needs to be reproduced and reused in order to reconstruct and bring back other memories. Reinvented or reused hybrids can support getting access to social traditional religious understanding of nations. In this manner they take the form of the messenger the mediator an innate equivalent to the use of mental places in the art of memory. We remember mythology in order to remember other things. From individual memory perspective or group collective memory the act of recollection is assumed to be an individual act biologically based in the brain but by definition conditioned by social collectives. Following Halbwachs this thesis does not recognize a dichotomy between individual and collective memory as two different types of remembering. Conversely the collective is thought of as inherent to individual thought questioning perspectives that regard individual recollection as isolated from social settings. The individual places himself in relation to the group and makes use of the collective frameworks of thought when he localizes and reconstructs the past whether in private or in social settings. The frameworks of social relations of time and of space are constructs originating in social interaction and distributed in the memory of the group members. The individual has his own perspective on the collective frameworks of the group and the group’s collective frameworks can be regarded as a common denominator of the individual outlooks on the framework. In acts of remembering the individual may actualize the depicted symbols in memory but he could also employ precepts from the environment. The latter have been referred to as material or external frameworks of memory suggesting their similar role as catalysts for processes of remembrance such as that of the hybrids in my paintings. It is only with reference to the hybrids who work as messengers mediators with a dual nature that communicate between the past and the present the internal and external space that individual memory and group memory is in focus. The exhibition at the Egyptian museum in Leipzig is my practical method to create a communicative memory using hybrids as mediators in cultural transimission as when the act refers to informal and everyday situations in which group members informally search for the past it takes place in the communicative 162 memory. As explained in chapter one the exhibition at the Egyptian museum in Leipzig is an act of remembering in search for the past with support of my paintings which then can considered as part of the cultural memory. In addition to the theoretical framework summarized above I have applied my hypothesis practically in the form of the public exhibition and shared the methodology with public audience from Cairo Egypt and Leipzig German in the form of visual art workshops and open discussions. I have also suggested an analyzed description of the meaning of hybrids in my artwork as mediators and messengers for the purpose of cultural transmission as well as in relation to other artists’ work and use of a similar concept. By using my hybrid creatures in my visual artwork I am creating a bridge mediators to represent both the past and the present what we remember of the past and how we understand the past. It is as explained in chapter two; that the hybridization methodology in terms of double membership represented in different cultures –Cairo Egypt and Leipzig Germany can provide a framework which allows artistic discussions and could be individually interpreted so individual cultures individual memory can become transparent without losing their identities and turn into communicative memory. This transmission through the hybridization theoretical approech was explicitly clarified with the support of Krämer’s hypothesis. The practical attempt was examined by creating a relationship between the witness –me as an artist– and the audience –the exhibition visitors– to cross space and time not to bridge differences rather to represent the contrasts transparently. The Kin making proposition is adopted by many academics and scholars in modern society and theoretical research; the topic was represented in the roots of the ancient Egyptian mindset and supported theoretically by similar understandings such as Haraway’s definition of kin making. The practical implementation of kin making can be observed in many of my artwork and was analyzed visually and artistically in chapter three. My practical project outcome tested success by using hybrids in my paintings as mediators it opened a communicative artistic discussion. This methodology gave a possible path of communication through paintings visual analyses and offered relativity through image self interpretation.