British Museum blog

World Cup match of the day

Andrew Shore, Marketing Editor, British Museum

Sometime back in March I saw the football World Cup advertised on a pub chalkboard. Later that week, I had the idea that the British Museum was ideally placed to join in this global tournament – few other places can boast objects from all 32 countries taking part.

The plan was to tweet images of a pair of objects for each match, one from each of the countries represented. This way we could showcase the Museum’s collection, but also the art and culture of those countries. I soon realised my own knowledge of the cultures of countries such as Algeria, Honduras and Costa Rica was limited at best. With the help of Steff Maxwell, our Marketing Assistant, we spoke to various curators across the Museum, and began to search the collection database. The scale of what we had taken on soon became clear – it would involve 64 matches and 128 objects, some from countries where the collection is not as well represented as others.

It was a simple notion, but seems to have captured the Twittersphere’s imagination. The response has been almost overwhelming. Many people have tweeted about their enjoyment of the posts, and some of them have been retweeted over 300 times. The Washington Post blog even called it ‘the best World Cup Twitter strategy of all the World Cup Twitter strategies.’

Ultimately, we hope that it has engaged people with the collection – perhaps introducing some to its breadth and depth for the first time. Some of the objects have been iconic, such as Dürer’s Rhinoceros for Germany and Leonardo da Vinci’s bust of a warrior for Italy. Some of the objects have been much less well known – a stone figure from Costa Rica, a beautiful jar from South Korea, or a drinking cup from Argentina. But really the tournament has shown what’s best about the Museum – telling new and surprising stories, sometimes in unexpected places. It’s been fun to do, and hopefully fun to follow.

The British Museum is perhaps unique in being able to tell the human story through objects. In the recent Annual Review, the Chairman of the Trustees set out his vision to make the British Museum ‘the digital museum of the world’. Social media and the availability of the collection online means that we have a fantastic opportunity to engage people with the collection all over the world – people who may never be able to come to London to see things in the flesh. To use a football cliché, at the end of the day, perhaps this is what social media is made for.

You can see all of the British Museum’s World Cup tweets in a Storify.

You can follow the Museum on Twitter, and do also check out our official accounts on Facebook, Instagram, Pinterest, YouTube, Google+ and Tumblr.

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Although this gilded cartonnage mask of a mummy conveys vitality and alertness, the features are more bland and idealised than those of other masks. The eyes, ears, nose, mouth and chin are highly stylised and not fully integrated into the face. The collar, the wig and the necklace with an ankh (‘life’) pendant, are attributes showing that the deceased has entered the afterlife and been assimilated with the gods. A winged scarab beetle on the top and images of gods on the back also emphasise the funerary character of the mask.

The use of gold was connected to the belief that the sun god Re, with whom the mummy hoped to be united, had flesh of pure gold. The back of the wig is decorated in many colours, with a row of deities, a ba and falcon with outstretched wings and seven short columns of near-unintelligible hieroglyphs.

See this cartonnage mask in our exhibition #8mummies – now extended until 19 April 2015.
#MummyMonday #mummies Another #MummyMonday space: it's Room 63 – together with Room 62 known as the Roxie Walker Galleries of Egyptian death and afterlife: mummies. Possibly the most famous galleries in the Museum, they are the next spaces in our #MuseumOfTheFuture series. Death and the afterlife held particular significance and meaning for the ancient Egyptians. Complex funeral preparations and rites were thought to be needed to ensure the transition of the individual from earthly existence to immortality.
Mummification, magic and ritual are investigated through the objects on display in Rooms 62–63. These include coffins, mummies, funerary masks, portraits and other items designed to be buried with the deceased. Modern research methods such as x-rays and CT scans are used to examine the mummification process. As it's #MummyMonday here's Room 62 – together with Room 63 known as the Roxie Walker Galleries of Egyptian death and afterlife: mummies. Possibly the most famous galleries in the Museum, they are the next spaces in our #MuseumOfTheFuture series. Death and the afterlife held particular significance and meaning for the ancient Egyptians. Complex funeral preparations and rites were thought to be needed to ensure the transition of the individual from earthly existence to immortality.
Mummification, magic and ritual are investigated through the objects on display in Rooms 62–63. These include coffins, mummies, funerary masks, portraits and other items designed to be buried with the deceased. Modern research methods such as x-rays and CT scans are used to examine the mummification process. It's time for our next #MuseumOfTheFuture gallery space. This is Room 61, the Michael Cohen Gallery of Egyptian life and death (the tomb-chapel of Nebamun). The British Museum acquired 11 wall-paintings from the tomb-chapel of a wealthy Egyptian official called Nebamun in the 1820s. Dating from about 1350 BC, they are some of the most famous works of art from ancient Egypt.
Following a 10-year period of conservation and research, the paintings were put on display together for the first time in 2009. They give the impression of the walls of colour that would have been experienced by the ancient visitors to the tomb-chapel.
Objects dating from the same time period and a 3D animation of the tomb-chapel help to set the tomb-chapel in context and show how the finished tomb would have looked. (There is no Room 60 in the British Museum.) To start the week, here's the next three gallery spaces in our #MuseumOfTheFuture series. Rooms 57–59 are the Raymond and Beverly Sackler Galleries of the Ancient Levant. This pic is of Room 59. The Ancient Levant corresponds to the modern states of Syria (western part), Lebanon, Israel, Palestine and Jordan. Rooms 57–59 present the material culture of the region from the Neolithic farmers of the 8th millennium BC to the fall of the Neo-Babylonian Empire in 539 BC, within the context of major historical events.
Objects on display illustrate the continuity of the Canaanite culture of the southern Levant throughout this period. They highlight the indigenous origins of both the Israelites and the Phoenicians.
The display compares this culture with that of the peoples of central inland Syria, the Amorites and the Aramaeans. To start the week, here's the next three gallery spaces in our #MuseumOfTheFuture series. Rooms 57–59 are the Raymond and Beverly Sackler Galleries of the Ancient Levant. This pic is of Room 58. The Ancient Levant corresponds to the modern states of Syria (western part), Lebanon, Israel, Palestine and Jordan. Rooms 57–59 present the material culture of the region from the Neolithic farmers of the 8th millennium BC to the fall of the Neo-Babylonian Empire in 539 BC, within the context of major historical events.
Objects on display illustrate the continuity of the Canaanite culture of the southern Levant throughout this period. They highlight the indigenous origins of both the Israelites and the Phoenicians.
The display compares this culture with that of the peoples of central inland Syria, the Amorites and the Aramaeans.
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