Diverse cultures in the different corners of Egypt convey the various views of life and many attitudes of the Egyptians. The right way to look upon these numerous tribes is not through their decisions or daily routines, but through their background. They may be different politically, but culturally, it would be almost as though they were one unity, just with different names. Although they are all descendants from ancestors originating from the Arabian Peninsula, Sei’dis, the line is drawn as to whether they are of higher nobility standards, descendents of Prophet Muhammed or not. For example, the fellaheen, a smaller group of people are not viewed of Arab origin as their ancestors are said to have converted to Islam after the Muslim led wars. Furthermore, there exist residues from Libya and Sudan who found a better life in Upper Egypt. That explains the tribal manner by which Se’dis live today. The tribal lifestyle resembles that of Feudalism as the power goes back to one man and he is viewed as the sagest, most powerful man in the community. Hence, their priorities begin with control, manhood and boldness. Upper Egypt stands out by not only its unusual lifestyle, but its inhabitant’s morals and powerful sense of patriarchy which is displayed in their behavior from their use of weaponry to their opinions on relationships. An example of how power is conveyed in Upper Egypt is the use of gunshots in celebrations. What most would see as an act of vulgarity and ignorance creates the feeling of amusement and festiveness among the Upper Egyptians. Oddly, Upper Egyptian wedding rituals consist of men and women being separated in two different partitions where each can celebrate by their own preferences. There would be thousand... ... middle of paper ... ...ypt” TheEgyptianGazetteOnline. The Egyptian Gazette, 14 Apr. 2011. Web. 13 Dec. 2011. • Hopkins, Nicholas S. , Reem Saad. Upper Egypt: Identity and Change. 2004. Web • Beck, Sanderson. “ Egypt, Sudan and Libya 1700-1950” San.bec. Sanderson Beck. 2010. Web. 13 Dec. 2011 • “The Hawwara, Ashraf, and Ja'afrah Bedouins in Upper Egypt.” Your Egypt. PhpBBGroup, 6 Aug. 2004. Web. 13 Dec. 2011 • Morgan, Patty Jones. “Weddings in Egypt.” Saudiaramcoworld.com Aramco Services Company, Oct. 1995. Web. 13 Dec. 2011 • Doma, Abdelrahman. Interview. 1. Feb. 2012 • “The Danish Egyptian dialogue Institute” article. “Tribes and Elections in Upper Egypt.” Hiwar Magazine. Jan. 2012. • Islamization watch. Islamization watch.blogspot.com. Web. 17 April. 2010 • Briggs, John, Joanne Sharp, Nabila Hamed, Hoda Yacoub. The Geographical Journal. London: Blackwell Publishing, 2003. Print
During the New Kingdom of Egypt (from 1552 through 1069 B.C.), there came a sweeping change in the religious structure of the ancient Egyptian civilization. "The Hymn to the Aten" was created by Amenhotep IV, who ruled from 1369 to 1353 B.C., and began a move toward a monotheist culture instead of the polytheist religion which Egypt had experienced for the many hundreds of years prior to the introduction of this new idea. There was much that was different from the old views in "The Hymn to the Aten", and it offered a new outlook on the Egyptian ways of life by providing a complete break with the traditions which Egypt held to with great respect. Yet at the same time, there were many commonalties between these new ideas and the old views of the Egyptian world. Although through the duration of his reign, Amenhotep IV introduced a great many changes to the Egyptian religion along with "The Hymn", none of these reforms outlived their creator, mostly due to the massive forces placed on his successor, Tutankhamen, to renounce these new reforms. However, the significance of Amenhotep IV, or Akhenaten as he later changed his name to, is found in "The Hymn". "The Hymn" itself can be looked at as a contradiction of ideas; it must be looked at in relation to both the Old Kingdom's belief of steadfast and static values, as well as in regards to the changes of the Middle Kingdom, which saw unprecedented expansionistic and individualistic oriented reforms. In this paper I plan to discuss the evolvement of Egyptian Religious Beliefs throughout the Old,
First, political Islam has rogue Egypt and held it down, suffocating the country, not allowing it to stand a chance. President Hosni Mubarak was ousted and people thought that Egypt was getting better. It has not been the case. While Zaki lives in faded luxury and chases women, Bothayna endures sexual harassment while working as a shop assistant to provide for her poor family after the death of her father. Meanwhile her boyfriend, Taha, son of the building's janitor, is rejected by the police and decides to join a radical Islamic group. Egypt is heading towards a bottomless abyss. Everything is controlled by the elite. Jobs are no more; it is preserved for the top. This increases the plight of the people and leads them into committing some of the acts seen in Islam as bad or as a taboo. The political elite are crashing its opponents and ensuring that whoever com...
7 Hanes, Samuel. 2011. "Southwest Asia and North Africa." World Geography (class). University of Maine, Orono.
Scott, N. The Daily Life of the Ancient Egyptians. The Metropolitan Museum of Art Bulletin, New Series, Vol. 31, No. 3, The Daily Life of the Ancient Egyptians (Spring, 1973), pp. 123-170
[18] Amnesty International Report 2002. Egypt. http://web.amnesty.org/web/ar2002.nsf/mde/egypt!Open. 2002.
Hourani, Albert. A History of the Arab Peoples. Cambridge, MA: Belknap of Harvard UP, 1991. Print.
...dentity*. The government’s huge efforts to promote sedentism, reflects the common prejudice that nomads represent a deterioration that is extremely distant from modern life. The advocacy of officials towards racial discrimination has made the diffusion of racism inevitable. Accordingly, when Bedouins, particularly the Awlad Ali tribe, visit Cairo and other cities, they describe Egyptians as inhospitable and unhelpful people*. While I was initially shocked by their statements, I came to realize that “hospitality” is such a relative term, for in the presence of racial discrimination, how on earth were these Bedouins going to see the hospitable side of Egyptians! Furthermore, such an outwardly biased system will no doubt advocate the formation of stereotypes towards “inferior” groups, and it will help create a correlation between stereotyped traits and life chances.
Amarna Letters, c.1390, j. Breasted, date of translation is unknown, The Zenith of Egyptian power and the region of Amenhotep III, Tushratta, N.P
The word Bedouins come from the Arabic word “badawī” meaning nomad. The Arabian Peninsula’s landscape consists of several deserts, in which conditions are harsh with little rain. The living conditions were very hard on a society, and as a result only nomads were successful in these desert regions. The Bedouins were culturally isolated as they moved from pasture to pasture, generally settling for short periods of time at oases. The people were farmers or tended to flocks and herds searching for water sources and pastures to settle down for short periods of time. Some Bedouins actually settled in oases and made a living agriculturally and through trade. This lifestyle tended to be difficult and dangerous, so the people also relied on the raiding of villages and caravans. Since raiding became a necessity it was acceptable and it wasn’t thought to be a crime. The Bedouins lived much of their existence according to tribal patterns. They had an elder leader called a “sheik”, who was elected by the heads of families of the tribes. This sheik, however, had little authority over the people, who preferred to have their freedom. In many cases members of the tribe would gather and break off to create their own tribes. The Bedouins had a code of ethics, which was the word of manly virtue or “muru’ah”. It stated men must conduct themselves with grace, restraint, loyalty obligation duty, devotion, and respect for women. Although not as dominant as males, women were allowed to be, and often were involved with business and commerce. They were permitted to live their lives as they chose with no restrictions from their husbands. Not only did they value freedom, but hospitality to strangers as well. They enjoyed simply living life a...
Although there are few religions that still consider the ways of the ancient Egyptian culture important, they are still out there. They are influenced every day by the history, which permeates their rituals, scriptures, and more. Furthermore, Egypt’s political influence may be outdated and not the clearest system, but it led the way for further development and refinement for future use. Without the influence of Egypt, we would not be the civilization that we are
‘The Hyksos forced Egyptian Pharaohs to look beyond their own borders, and involve themselves in the affairs and lives of their neighbor’s’ Through the notion of looking beyond their own borders, the necessity of constant battles was not only to expand but also protect Egypt’s borders, this eventually led to the image of the ‘Warrior Pharaoh’. Egypt became the pre-eminent power in the east due to talented civil, military and religious bureaucracies. The Hyksos ‘encouraged new nationalism and patriotism’ this could be seen through formation of administration, stable rule, gods and building externally while taking on board the establishment of the extensive diplomatic and trading contacts with the eastern Mediterranean region and Nubia. The economic influences created by the Hyksos include various influences that furthermore excelled New Kingdom Egypt to be a greater society. The ‘foreign rulers’ introduced olive and pomegranate trees as well as domesticated cattle to the agricultural practices to Egyptian society.
Through various detailed descriptions of household economics in Cairo, Egypt, Homa Hoodfar provides audiences with an opportunity to learn about Modern-day Muslim families. Living among her informants, she was able to capture the daily lives of low-income families over the course of a decade. She gathered extensive research and investigated the various social and economic survival strategies that these families utilized. In Between Marriage and the Market, Hoodfar aims to illustrate how the preexisting economic and social constraints in Egyptian society have a heavy influence over the household economy as well as the individual members’ survival strategies (5, 11, 16, 17). She is successful in providing ample evidence to support her argument. Hoodfar imparts exemplary with her discussion of gender roles and Egypt’s poor economic.
Peterson, J. (2008, December). Arabian Peninsula Background Notes. Retrieved from Arabian Peninsula Background Notes: http://www.jepeterson.net/sitebuildercontent/sitebuilderfiles/APBN-007_Tribes_and_Politics_in_Yemen.pdf
Morkot, R. G. (2003). The A to Z of Egyptian Warfare. Lanham, Maryland, USA: The Rowman & Littlefield Publishing Group.
Shehata, S. (2011, November 25). Profiles of Egypt's Political Parties. BBC News. Retrieved from http://www.bbc.co.uk/news/world-middle-east-15899548