Journal articles: 'Egyptian identity'

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Saad, Reem Lotfy Mahmoud. "Art and Cultural Identity." Academic Research Community publication 1, no. 1 (September 18, 2017): 10. http://dx.doi.org/10.21625/archive.v1i1.104.

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This paper analyzes aspects of Egyptian history, including unique qualities that influenced the Egyptian culture and gave it its identity that has developed throughout the years until today. It will also discuss Egyptian visual arts and its critical role throughout history, including how arts have appeared and developed over Egypt’s lifetime and influenced the Egyptian citizen. Furthermore, this research sheds light on the effects of every political change that took place in Egypt, and how that could be a mirror of the Egyptian civilization, its development and its decline while considering the role of visual arts throughout and after the revolution of 2011. Analyzing Egyptian culture, education, technology, internet and multimedia after the revolution can be imperative to understand the cultural identity and the role of visual arts in Egypt. Thus the mutual relationship between arts and the Egyptian cultural identity will be questioned, along with the way that they impact each other, and finally, how both of them could play a key role in developing Egypt after the 25th of January, 2011 revolution.

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Al-Sheikh, Rua. "The 2011 Egyptian Revolution: Its effects on the Egyptian community in the UK in terms of political participation, media use, belonging, and Egyptian identity." for(e)dialogue 1, no. 1 (March 16, 2016): 66–79. http://dx.doi.org/10.29311/for(e)dialogue.v1i1.533.

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This research seeks to examine the role played by the Egyptian Diaspora living in the UK during the 2011 Egyptian revolution and the extent to which they participated in it. The aim is to detangle the factors impacting the UK Egyptian community in terms of identity and belonging, and discuss whether the 2011 uprising had increased their political involvement through mass media or not. The assumption that diasporic communities are politically apathetic is considered. Little research has been conducted in this area of Diaspora, and a qualitative approach has been used to explore this. Preliminary findings indicate that Egyptians in the UK are more involved in political activities with regard to Egypt since 2011 uprising. When the Egyptian revolution broke out, some Egyptians living in the UK engaged in the revolution by voicing their opinions over the Internet and social media, while others travelled to Egypt to participate in the uprising.

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Fahmy, Ziad. "MEDIA-CAPITALISM: COLLOQUIAL MASS CULTURE AND NATIONALISM IN EGYPT, 1908–18." International Journal of Middle East Studies 42, no. 1 (January 14, 2010): 103a. http://dx.doi.org/10.1017/s0020743809990833.

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In Egypt, during the late 19th and early 20th centuries, older, fragmented, and more localized forms of identity were rapidly replaced with new alternative concepts of community, which for the first time had the capacity to collectively encompass the majority of Egyptians. This article is about the growth of Egyptian national identity from 1908 until 1918. It highlights the importance of previously neglected colloquial Egyptian sources—especially recorded music and vaudeville—in examining modern Egyptian history. Through the lens of colloquial mass culture, the study traces the development of collective Egyptian identity during the first quarter of the 20th century. This article also engages with some of the theories of nationalism and tests their applicability to Egypt. Finally, it introduces the concept of “media-capitalism” in an effort to expand the historical analysis of nationalism beyond print.

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Quandt, William B., and Ghada Hashem Talhami. "Palestine and Egyptian National Identity." Foreign Affairs 71, no. 3 (1992): 182. http://dx.doi.org/10.2307/20045290.

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Hernandez, Rebecca Skreslet. "At the Borders of Identity: Reflections on Egyptian Protestant Public Theology in the Wake of the Arab Spring." Exchange 49, no. 3-4 (November 9, 2020): 237–56. http://dx.doi.org/10.1163/1572543x-12341568.

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Abstract A common narrative characterizes Egyptian Christians as a people beset by persecution, struggling to survive in a hostile Muslim context. Other narratives seek to smooth over the differences between Christian and Muslim Egyptians to emphasize national unity and shared citizenship. The revolutionary upheavals starting in 2011 brought questions of subjectivity and agency in shaping Egypt’s future to the forefront of public debate. In spite of continued limitations to free speech and political participation, Egyptian Christians are engaging creatively in prophetic discourse and community-building praxis, contributing to the construction of a revitalized theology of public life. Protestant theologians Andrea Zaki, Safwat Marzouk, and Anne Zaki, for example, draw on the resources of the biblical tradition to think critically about their own subjectivity as Egyptian Christians and about the complex challenges and the hopeful promise facing these communities as they seek effective ways to participate in public life.

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Kalawoun, Nasser. "Palestine and the Egyptian national identity." International Affairs 69, no. 4 (October 1993): 809–10. http://dx.doi.org/10.2307/2620686.

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Salama, Mohamed. "The Identity of Contemporary Egyptian Architecture." International Journal of Advanced Engineering and Business Sciences 2, no. 2 (September 1, 2021): 43–58. http://dx.doi.org/10.21608/ijaebs.2021.91632.1017.

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Appelbaum, Diana Muir. "Jewish Identity and Egyptian Revival Architecture." Journal of Jewish Identities 5, no. 2 (2012): 1–25. http://dx.doi.org/10.1353/jji.2012.0020.

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Fahmy, Ziad. "MEDIA-CAPITALISM: COLLOQUIAL MASS CULTURE AND NATIONALISM IN EGYPT, 1908–18." International Journal of Middle East Studies 42, no. 1 (January 14, 2010): 83–103. http://dx.doi.org/10.1017/s0020743809990547.

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In Egypt, during the late 19th and early 20th centuries, older, fragmented, and more localized forms of identity were replaced with new, alternative concepts of community, which for the first time had the capacity to collectively encompass the majority of Egyptians. The activism of Mustafa Kamil (1874–1908) and the populist message of the Watani Party began the process of defining and popularizing urban Egyptian nationalism. After Kamil's premature death in 1908, there was more of an “urgent need,” as described by Zachary Lockman, for “tapping into and mobilizing new domestic constituencies in order to build a more broadly based independence movement.” This article argues that the eventual mobilization of the Egyptian urban masses, and their “incorporation into the Egyptian nation,” was due in large part to the materialization of a variety of mass media catering to a growing national audience. To be more specific, I will examine early Egyptian nationalism through the lens of previously neglected audiovisual colloquial Egyptian sources. This, I argue, is crucial to any attempt at capturing the voice of “ordinary” Egyptians. Finally, the article documents the role of early colloquial Egyptian mass culture as a vehicle and forum through which, among other things, “hidden transcripts” of resistance and critiques of colonial and elite authority took place.

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Rihan, Mohammad. "Egypt’s National Identity According to ‘Abdallah al-Nadim." Hawliyat 17 (July 11, 2018): 51–72. http://dx.doi.org/10.31377/haw.v17i0.67.

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This article examines the constituents of Eupt's national identity as understood by 'Abdallah al-Nadim, the orator of the 'Urabi revolution. It seems that al-Nadim was preoccupied constantly with one single idea: Ecpt. Throughout his career he tried to define the nature of the Egyptian "watan ", its political and economic system, and its social and cultural background. The paper will argue that al-Nadimpresented a complex, evolved definition of an Egyptian nationalism based on specific elements which he considered necessary for the creation of an Egyptian national identity.

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El Gendi, Yosra, and Marco Pinfari. "Icons of contention: The iconography of martyrdom and the construction of Coptic identity in post-revolutionary Egypt." Media, War & Conflict 13, no. 1 (September 18, 2019): 50–69. http://dx.doi.org/10.1177/1750635219866137.

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This article explores the changing iconography of martyrdom in Coptic religious icons in recent decades, with particular emphasis on the years that followed the 2011 Tahrir revolution and its role in articulating a more contentious version of Coptic identity vis-à-vis the Muslim majority in Egypt. The authors analyse the iconographical and iconological symbolism of the work of leading artists belonging to the so-called neo-Coptic school, focusing specifically on Victor Fakhoury’s icon of The Martyrs of Maspero and the interaction between Christian and Pharaonic imagery in his ‘New Martyrs’ series. The article argues that the presence of Pharaonic imagery in icons that portray episodes of collective martyrdom is designed to make the martyrs appear as true Egyptians. This portrayal, in turn, reinforces the so-called ‘sons of Egypt’ narrative – the suggestion that Copts are the direct descendants of ancient Egyptians and that they have a strong claim to Egyptian-ness. As such, these icons reflect an increasingly explicit attempt by the Coptic community to frame its identity in opposition to the Muslim majority and, in the process, to contest the content and meaning of Egyptian nationalism during a (failed) democratization process.

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Erlich, Haggai. "IDENTITY AND CHURCH: ETHIOPIAN–EGYPTIAN DIALOGUE, 1924–59." International Journal of Middle East Studies 32, no. 1 (February 2000): 23–46. http://dx.doi.org/10.1017/s0020743800021036.

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In June 1959, Emperor Haile Sellassie of Ethiopia paid a visit to President Gamel Abdel Nasser of the United Arab Republic, during which the two leaders aired matters of acute strategic importance. Several issues, some touching the very heart of ancient Ethiopian–Egyptian relations, were in the stages of culmination. These included a bitter dispute over the Nile waters (some four-fifths of the water reaching Egypt originates in Ethiopia1), the emergence of an Arab-inspired Eritrean movement, Egyptian support of Somali irredentism, the Ethiopian alliance with Israel, the future of Pan-African diplomacy, and Soviet and American influences.2 Both leaders did their best to publicly ignore their conflicts. They were able to use a rich, though polarized, reservoir of mutual images in their speeches to emphasize the dimensions of old neighborliness and affinity.3 In a joint announcement issued during the farewell party of 28 June, they even underlined a common policy of non-alignment. Though they hinted at the issues mentioned earlier in all their public speeches, they refrained from referring to one culminating historical drama.4 On that very same day, in the main Coptic church of Cairo, the Egyptian Coptic Patriarch Kyrillos VI had ceremonially appointed the head of the Ethiopian church, Abuna Baselyos, as a patriarch in the presence of Haile Sellassie and Egyptian officials. In so doing, he declared the Orthodox Ethiopian church autocephalous, and for the first time since the early 4th century, the Ethiopian church had become independent of the Egyptian church.

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Krivets, E. А. "Identity of the Egyptian Christian (Coptic) Diaspora." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 23 (2018): 110–16. http://dx.doi.org/10.26516/2073-3380.2018.23.110.

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Elnaggar, Hala Barakat. "Heritage Resources as a Method to Reviving the Identity of Contemporary Interior Designs A Comparative Analysis of Users' Preferences of Interior Space." Academic Research Community publication 1, no. 1 (September 18, 2017): 8. http://dx.doi.org/10.21625/archive.v1i1.109.

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Egyptian heritage is known to be a result of many great civilizations. With various traditional elements and special features that add prominence to its cultural aspects, it carries magnificent aesthetic values and visual forms. Nonetheless, and due to the different nature of the cities and provinces in Egypt, styles and features in each region have taken different paths. For instance, Ancient Egyptians influenced some areas while others were more affected by Islamic or Coptic civilizations. Some regions were preserved in Nubian folk art heritage form. In the past, the country had a clear and unique identity that reflected its characteristics, environmental benefits and socio-cultural attributes. However, today the identity is faded and is nearly completely wiped by Western notions erasing our ideas, identities, and thoughts. This study focuses on the elements of heritage, their impact on people and the way these elements inspire interior architecture, form and psychology.This study aims to discern the elements of heritage and identify the character and special criteria of each civilization such as the Ancient Egyptian, Islamic and Nubian folk art heritage with special references and clarifications as to the criteria of reviving the traditional identity in contemporary interior design. This study will also include an analysis of user preferences in relation to discussed features.

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Naem, Ali Dakhil, and Lajiman Bin Janoory. "The Cairo Trilogy: An Existential Reading in Three Generations of this Novel." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 3, no. 1 (January 31, 2020): 1–10. http://dx.doi.org/10.33258/birle.v3i1.747.

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The researcher in this paper elaborates the writings of Naguib Mahfouz from an existential perspective in Cairo Trilogy. Mahfouz concludes that western scholars and politicians conceal the realities of daily life in Egypt, which Mahfouz reveals. In Mahfouz’s Cairo Trilogy, one can find an openness and acceptance in Egyptian society for other faiths and cultures. The researcher will illustrate how there is an important acceptance of internal existential and religious struggles amongst individuals in the society during this novel. The researcher focuses on the character and the inner psychological conflicts in these characters. It seems that this is an important aspect of Egyptian identity. The idea that Egyptians or Muslims are struggling mainly with the West is contradictory to Mahfouz’s characterizations. He asserts that Egyptians have their own internal struggles because of the diversity of their ideologies.

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Kholoussy, Hanan. "Stolen Husbands, Foreign Wives: Mixed Marriage, Identity Formation, and Gender in Colonial Egypt, 1909-1923." Hawwa 1, no. 2 (2003): 206–40. http://dx.doi.org/10.1163/156920803100420342.

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AbstractThis paper explores the multiple ways in which Egyptian women and men conceptualized mixed marriage between Egyptian men and European women from 1909 to 1923. It argues that mixed marriage in colonial Egypt was a contested site of national identity formation that attracted the growing attention of writers. The debates on mixed marriage provide convincing evidence of the political and cultural anxieties which often underwrote experiments in colonial modernity. I aim to situate mixed marriage—where these anxieties particularly coalesced—as a place in which notions of colonial modernity were produced and reproduced as a condition for the enlightenment and progress of the Egyptian nation and its citizens, most notably its women. As the sources make clear, tensions about marriage between Egyptian men and European women evolved out of the particular circumstances of the British occupation. These anxieties coalesced particularly in critiques that often portrayed mixed marriage as endangering the marital futures of Egyptian women, and the political and cultural identities of mixed marriage offspring, the family, and the Egyptian nation by extension. An analysis of these debates will reveal that mixed marriage was often portrayed as an impediment—and sometimes as a facilitator—to Egypt's path of modernity. I argue that these writers used mixed marriage to critique Egyptian men's and women's gendered roles as fathers, husbands, mothers, and wives. In doing so, they aimed to construct a new vision of the family and society as sites of modernity where the Egyptian colony could reform and prove to be 'modern' and, thus, worthy of political independence.

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Dabbour, Khaled. "The Linguistic Landscape of Tahrir Square Protest Signs and Egyptian National Identity." Studies in Linguistics and Literature 1, no. 2 (July 25, 2017): 142. http://dx.doi.org/10.22158/sll.v1n2p142.

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This is a study of the languages that occurred naturally in Tahrir Square at the heart of Cairo during the revolution in 2011. This paper proposes a vivid perspective to the Linguistic Landscape (LL) research by investigating the Egyptian revolution protest signs and the semiotic aspects of communication of over one hundred photographs. This paper is situated within Critical Discourse Analysis (CDA) methodological approaches and the grounded theory approach which have implications for investigating protest signs. The main objective of this study is to show how the LL of Tahrir Square protest signs can offer some insights into Egyptian national identity. The unit of analysis was protest sign in search for a dominant pattern that represents the Egyptian national identity. After analyzing the protest signs and the photographs, two main dominant patterns found in these signs which are unique features of Egyptian national identity. These patterns were sarcasm and faith.

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M. Attia, Bassant. "Impact of Facebook on Egyptian youth culture identity." المجلة العلمیة لبحوث الإذاعة والتلفزیون 2018, no. 15 (July 1, 2018): 1–28. http://dx.doi.org/10.21608/ejsrt.2018.117303.

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Wisniewski, Jessica. "Identity and Nation: Comparing Egyptian and Israeli Bedouin Policy." Interdependent: Journal of Undergraduate Research in Global Studies 2 (2021): 143. http://dx.doi.org/10.33682/27b9-hcfc.

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In many ways, the Egyptian and Israeli states fail to 'see' the Bedouin and therefore situate them as a group "in but not of the global order," an order where nations and states represent contingent identities and socio-political organizations. However, the Bedouin are not legally recognized as a distinct nation nor as indigenous peoples in neither Egypt nor Israel, and Egyptian Nationalism and Zionism reject the Bedouin as part of their nation, or 'imagined community.' This concept of nationalism strongly influences policy, and as a result, leads to the discrimination of the Bedouin through internal colonial policies, land seizure, suspension of human rights, and exclusionary economic policy. Despite Egypt and Israel's different political systems, the outcome for the Bedouin in both countries is remarkably similar.

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Kienle, Eberhard. "Arab Unity Schemes Revisited: Interest, Identity, and Policy in Syria and Egypt." International Journal of Middle East Studies 27, no. 1 (February 1995): 53–71. http://dx.doi.org/10.1017/s0020743800061584.

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From the day in April 1946 when the last French soldiers left and Syrians were finally able to run their own affairs, their policies toward other Arabs have differed significantly, although decreasingly over the years, from the policies pursued by Egyptians. Within their country, Syrian legislators used to privilege Arab over non-Arab foreigners in various respects, including the investment of capital as well as the acquisition of citizenship and political rights, while fewer, if any, advantages of this sort were granted in Egypt Such differences in the treatment of noncitizen Arabs at home have been paralleled by different policies toward other Arab states. Unity schemes, a prominent feature in inter-Arab relations generally, are one key area where approaches diverged quantitatively as well as qualitatively and where favorable attitudes in Syria often contrasted with considerable reluctance on the Egyptian side.

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Anter, Alyaa. "TV Exposure and North Sinai Youth’s Tribal Identity, National Identity, and Risk Perception." Contemporary Arab Affairs 12, no. 4 (December 1, 2019): 37–60. http://dx.doi.org/10.1525/caa.2019.12.4.37.

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Based on social identity theory (SIT) and risk perception theory, this study examines the ways in which North Sinai youth’s tribal and national identities are affected by television (TV) exposure, risk perception, and TV bias perception. The findings from a survey of youth in North Sinai demonstrate a significant relationship between exposure to Egyptian TV and tribal identity. Moreover, TV bias perception predicts youth’s tribal identity and risk perception. The study concludes that TV exposure does not affect Sinai youth’s national identity and risk perception, but increases tribal identity.

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Shazly, Marwa Mohammed. "The Impact of the Modern Egyptian City on Egyptian Contemporary Painting: A Comparative Analysis of Five Contemporary Egyptian Models." Academic Research Community publication 1, no. 1 (September 18, 2017): 6. http://dx.doi.org/10.21625/archive.v1i1.128.

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The view of the outside scene of one of the cities in the painting is an expression mainly used about history and identity. It also expresses the last imagination and prophecy of the future. Not Just an embodiment of the scene in the street or part of a building or a temple in the picture, but it is a reflection of the identity of the people in all its elements.The search is a selective study of a group of contemporary Egyptian artists who dealt with the theme "landscape" of contemporary photography in Egypt is: Fathi Afifi, Chant Avedissian, Mohamed Abla, Amr Kafrawy and Mona Marzouk.This paper deals with the impact of the modern Egyptian city of the contemporary Egyptian imaging through following five artists with different ages, educational backgrounds and methods of modern processors and contemporary paintings.

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Haddad, Yvonne. "Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States." Studies in World Christianity 19, no. 3 (December 2013): 208–32. http://dx.doi.org/10.3366/swc.2013.0058.

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This study analyses the relationship between the Coptic community in the United States and Egyptian Copts regarding the status of Coptic citizenship in the Egyptian state. The conception of citizenship for the Coptic Christian minority has been debated since the formation of the modern nation-state and has acquired greater relevance after the revolution that brought the Muslim Brotherhood to power. One primary narrative of citizenship is promoted by the Egyptian Church. It recognises that, while Copts may not feel like equal citizens, they are devoted to their homeland. They try to promote greater equality through civil discourse, opposing foreign intervention and seeking to foster positive relations with Egypt's Muslims. While many Diaspora Copts echo the message of the Egyptian Church, a minority of activist Copts have challenged that narrative. Inculcated with ideas of Islamophobia and neoconservatism, they tend to dismiss hopes of national unity and focus rather on incidents of persecution. These diaspora activist groups continue to challenge the Coptic Church. Their policies have influenced American foreign policy and have broader implications for Muslim–Christian relations in Egypt.

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Taher Abd El latif, Rabab. "Children's Fancy Costumes Enhances Belonging to The Egyptian Identity." مجلة الاقتصاد المنزلی 32, no. 32 (December 1, 2016): 379–96. http://dx.doi.org/10.21608/jhe.2016.59246.

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رياض, عبدالباسط رياض محمد. "Individualism and Cultural Identity In The Ancient Egyptian Literature." دورية کان التاريخية: المستقبل الرقمي للدراسات التاريخية 8, no. 30 (December 1, 2015): 182–89. http://dx.doi.org/10.21608/kan.2015.113256.

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Elzahraa Elsayed, Fatma. "Islamic Identity in Contemporary Egyptian Media Discourse (2014 -2018)." المجلة العربیة لبحوث الاعلام والاتصال 2021, no. 33 (June 1, 2021): 2–31. http://dx.doi.org/10.21608/jkom.2021.195929.

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Sullivan, Richard. "The identity and Work of the Ancient Egyptian Surgeon." Journal of the Royal Society of Medicine 89, no. 8 (August 1996): 467–73. http://dx.doi.org/10.1177/014107689608900813.

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That a well-developed and hierarchical medical profession existed in Pharaonic Egypt is without doubt. What is a matter of contention is the existence of a recognizable surgical profession, or even of the practice of surgery by medically qualified personnel. Palaeoarchaeological specimens that demonstrate some form of surgical procedure are rare. Medical papyri and the treatises of the historians of antiquity provide a far more reliable source of information on surgical practice. They have indicated possible titles for surgeons, and the types of instruments used.

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Alwaraky, Mona Abdulmoniem Ahmed. "Identity through Caricature Art in Egypt." Academic Research Community publication 1, no. 1 (September 18, 2017): 7. http://dx.doi.org/10.21625/archive.v1i1.135.

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Can a normal individual learn more about a country’s identity through art and rather a type as simple as caricature art? How do identity and caricature art relate to one another? Exhibited art often faces similar questions. The term ‘identity’ mainly refers to a first impression formulated in relation to a nation and is often linked to a piece of land. A complete picture of a nation’s identity cannot be simply formed as involved are components, complexities, and even contradictions. No specific concept is involved or implemented in the process but rather an integrated system of data with physical, psychological, moral, and social aspects along its lines. This system and induced spirit is embodied in the interiors of a place to give a sense of continuity and distinction. In other words, identity separates the physical from the psychological. The concept of identity encompasses a set of symbolic meanings, spiritual and cultural, that is accumulated over time to give a sense of belonging to the individuals living in a certain place. As a result, a sense of loyalty and pride is passed on to the people making them aware of their social environments and cultural rights which could be expressed through caricature art to reflect their experienced identities. Caricature art is a simplified language, usually embodying a scene from public and everyday life, used by a ‘watani’ (Patriotic) individual to express his or her identity within the framework of sarcastic comedy. The identity of the Egyptian is the product of civilized movements by Egyptians through the ages.

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Cole, Sara E. "Negotiating Identity through the Architecture and Interior Decoration of Elite Households in Ptolemaic Egypt." Arts 11, no. 1 (December 23, 2021): 3. http://dx.doi.org/10.3390/arts11010003.

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In Ptolemaic Egypt (ca. 332–30 BC), numerous physical spaces served as loci of identity negotiation for elite individuals inhabiting a setting where imported Greek traditions interacted with local Egyptian ones. Such negotiations, or maneuverings, often took place through visual culture. This essay explores a sample of the Greek architectural elements and surface decorations used in wealthy Ptolemaic homes and what they communicate about the residents’ sense of identity. The decorative choices made for a home conveyed information about the social status and cultural allegiances of its owner(s). Some comparisons are possible between Ptolemaic homes in Alexandria, the Delta, and the Fayyum and those from other Hellenistic sites in the eastern Mediterranean such as Priene and Delos. Elites in Alexandria and the Egyptian chora incorporated Greek traditions into their homes and adapted them in increasingly novel ways, creating architecture and surface decoration that was uniquely Ptolemaic. These households were visually in dialogue both with broader Hellenistic trends and with their Egyptian context.

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Friis, I., F. Nigel Hepper, and Peter Gasson. "The Botanical Identity of the Mimusops in Ancient Egyptian Tombs." Journal of Egyptian Archaeology 72, no. 1 (August 1986): 201–4. http://dx.doi.org/10.1177/030751338607200125.

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The identity of leaf fragments of Mimusops from Egyptian tombs has been re-examined anatomically and compared with modern material. The anatomical characters suggested by Schweinfurth for distinguishing between Mimusops kummel and M. laurifolia (= M. schimperi) are found to be workable. The leaves can therefore be identified with great probability as M. laurifolia (= M. schimperi).

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Agustina, Dian, and Iin Suryaningsih. "Dampak Pan Arabisme Terhadap Identitas Masyarakat Mesir Koptik." JURNAL Al-AZHAR INDONESIA SERI HUMANIORA 7, no. 3 (November 9, 2022): 157. http://dx.doi.org/10.36722/sh.v7i3.1129.

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This study aims to determine the impact of the Pan Arabism Movement initiated by Gamal Abdul Nasser in 1956-1970 on the religious identity, language, and culture of the Egyptian Coptic society. The method used in this study is a library research method by collecting data from various sources, then analyzing and describing the results of data analysis based on the cultural theory of the Egyptian Coptic society according to Malaty, 1993 and the Pan Arabism Policy theory according to Elie and Onn Winckler Podeh, 2004. Pan Arabism had an identity-changing impact on Egyptian Coptic society. In religion, the freedom to guard and protect their places of worship was restricted and the existence of the Coptic religion began to diminish. In language, the use of Coptic is increasingly restricted and Coptic is almost extinct because it is only used during worship as a liturgical language. Meanwhile, in cultural field, there was an ideological shift in Egyptian society and Egypt became more identical with Arab culture.Keyword - Pan Arabism, Gamal Abdul Nasser, Identity of the Egyptian Coptic Society.

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Shalakany, Amr. "BETWEEN IDENTITY AND REDISTRIBUTION: SANHURI, GENEALOGY AND THE WILL TO ISLAMISE." Islamic Law and Society 8, no. 2 (2001): 201–44. http://dx.doi.org/10.1163/156851901753133435.

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AbstractIs Sanhuri's Egyptian civil code Islamic? I examine here the distributive aspects of this identity question and argue that the code's Islamicity rests on a genealogical study of its drafter's "will to Islamise." From his doctoral theses onwards, Sanhuri's intellectual genealogy is one of discursive and existential division between two different projects, namely, the identity project of modernising Islamic law and the redistributive project of engineering modern law to promote social justice. In the Egyptian civil code, Sanhuri meant to bring together those two projects under a single normative order. To this end, he resorted to the Franco-American concept of the "social"—a hodgepodge of socialist doctrine and sociological jurisprudence. Although initially promoting the code as "Islamic," he eventually reneged on this claim as the "social" was displaced by revolutionary turns in Nasser's Egypt.

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Ibragimov, Ibragim Eminovich, and Andrey Aleksandrovich Kudelin. "Models of Egypt’s self-identifi cation in the interwar period (1919-1939)." RUDN Journal of World History 10, no. 4 (December 15, 2018): 355–70. http://dx.doi.org/10.22363/2312-8127-2018-10-4-355-370.

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In the article, the authors consider the models of self-identification typical for the public thought of Egypt of the interwar period. In the fi rst half of XX century Egypt entered an important period of its history. As one of the fi rst formally independent Arab States, Egypt continued to struggle for full sovereignty from the United Kingdom while seeking to establish itself as a regional leader. In this regard, the leading thinkers of Egypt tried to determine the place of their country in the world and fi nd the most acceptable ideology for it, which could also rally other Arab, Muslim, Asian and African countries around Egypt. The article touched upon four concepts that were developed during the interwar period and infl uenced the further development of public thought in Egypt. Some thinkers have tried to develop a model of secular pan-Arabism based on the ideas of al-Kawakibi and al-Husri. For these authors, Egypt was an integral part of the Arab world and the core of its possible unifi cation. The second concept was related to pan-Islamism: developing the ideas of al-Afghani, the ideologues of this direction interpreted Egypt primarily as a Muslim country and part of the Dar al-Islam . For example, “Muslim Brotherhood” belonged to this group. The third concept is associated with the comprehension of the identity of Egypt through the idea of “pharaonism” and “ tamsir ” modern Egyptians declared heirs of the ancient Egyptian civilization. The fourth concept, conventionally named Eastern Idea or Easternism , was founded on the opposition of all the countries of the East to Western countries. Each of the areas of identity of Egypt - pan-Arab, pan-Islamic, Egyptian (“pharaonism”) and Easternism - made a contribution to the development of the identity of Egyptian society in the interwar period, and somehow infl uenced on the history of Egypt in the second half of the XX century.

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Carr, Annemarie Weyl. "Iconography and Identity: Syrian Elements in the Art of Crusader Cyprus." Church History and Religious Culture 89, no. 1 (2009): 127–51. http://dx.doi.org/10.1163/187124109x408032.

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AbstractThe murals of triumphal arch in the Church of the Panagia Phorbiotissa, Cyprus, painted in the late thirteenth century when Cyprus was a Crusader state, adopt an iconography paralleled not in Byzantium but in the Miaphysite churches of the Syrian and Egyptian mainland, and best analyzed in relation to Miaphysite liturgical exegesis. As such, they suggest three revisions to current ways of thinking about the roles of Cyprus and the mainland in shaping the art of the Crusader era: 1) rather than for a 'maniera cypria' or a 'maniera tripolitana', we must look for an intricate, two-way reciprocity; 2) it is a reciprocity not simply between Cyprus and the mainland Crusader states, but between Cyprus and the far larger terrain of Syrian and Egyptian eastern Christendom; and 3) it engages not only style but also iconography and content.

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Elnaggar, Hala. "Effect of Different Style Elements on Student's Identity In the Design." Journal of Art & Architecture Research Studies - JAARS 1, no. 1 (June 21, 2020): 98–113. http://dx.doi.org/10.47436/jaarsfa.v1i1.23.

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The Egyptian heritage a home for great civilizations that identified it with special heritage elements giving rise to several aesthetic and visual values. These days, such identity has been fading out due to the western conception that overwhelmed the Egyptian one.Because of the importance of the studio in influencing and developing concepts and ideas, together with the development of the students' acquired skills so a full presentation and elucidation of heritage elements, as well as modern trends and effects on individuals, are explained. Additionally, these elements are utilized to attain a design model that has an impact on the student's creative thinking development.This research aims to monitor modern visions and trends in the internal design anticipated through measuring the extent by attaching the students' attention and affect their design trend towards coming up with such designs that bear sings of heritage and creativity elements.

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Friis, I., F. Nigel Hepper, and Peter Gasson. "The Botanical Identity of the "Mimusops" in Ancient Egyptian Tombs." Journal of Egyptian Archaeology 72 (1986): 201. http://dx.doi.org/10.2307/3821499.

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37

Emara, Ingy. "Gender Identity Construction in Facebook Statuses of Egyptian Young Adults." Cairo Studies in English 2017, no. 1 (December 1, 2017): 86–111. http://dx.doi.org/10.21608/cse.2017.22698.

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Saber AbdelZaher Hamdalla, Ahmed. "Egyptian national identity in The Art work of graphic artists." International Journal of Multidisciplinary Studies in Art and Technology 4, no. 1 (June 1, 2021): 386–409. http://dx.doi.org/10.21608/ijmsat.2021.195248.

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39

Henderson, Randall P. "The Egyptian Coptic Christians: the conflict between identity and equality." Islam and Christian–Muslim Relations 16, no. 2 (April 2005): 155–66. http://dx.doi.org/10.1080/09596410500059664.

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40

Ezzat, Hanan. "Social media influencers and the online identity of Egyptian youth." Catalan Journal of Communication & Cultural Studies 12, no. 1 (April 1, 2020): 119–33. http://dx.doi.org/10.1386/cjcs_00017_1.

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This study explores the relationship between social media influencers and the online identity of Egyptian youth. The context of this study is Egypt, a developing country in the Arab World which underwent a nation-changing revolution in 2011. Its youth, who represent around 60 per cent of the population, were one of the most impacted groups in the society. They are the heaviest users of social media and represent the biggest number of fans for influencers. The research question focuses on the relationship between social media influencers and the construction of the online identity of their youth fans. The research question is addressed through semi-structured in-depth interviews with nine social media influencers and eighteen of their fans. The analysis revealed that influencers play an indirect role in their fans online identity negotiation and construction.

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Albasyoni, Marwa Elsayed Mohamed. "Islamic architectural ecological philosophy in contemporary Egyptian residence." Academic Research Community publication 4, no. 1 (February 24, 2020): 101. http://dx.doi.org/10.21625/archive.v4i1.736.

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The research discusses the relation between the modern ecological design trends and the preservation of the identity taking advantage of the ecological Islamic design in contemporary Egyptian residence, where the research aims to avoid interior designs that help to drain energy and resources, polluting the environment and adverse impact on human health, also it aims to philosophy preservation of Islamic content in interior design re-using Islamic vocabulary environmental substances in the contemporary Egyptian residence. Finding the formulation of the contemporary Egyptian residence design by Islamic heritage vocabulary with its environmental content.

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42

Hassan, Wail S. "Arab-American Autobiography and the Reinvention of Identity: Two Egyptian Negotiations." Alif: Journal of Comparative Poetics, no. 22 (2002): 7. http://dx.doi.org/10.2307/1350048.

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Bassiouney, Reem. "Politicizing identity: Code choice and stance-taking during the Egyptian revolution." Discourse & Society 23, no. 2 (March 2012): 107–26. http://dx.doi.org/10.1177/0957926511431514.

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44

Ulmer, Rivka. "The Egyptian Gods in Midrashic Texts." Harvard Theological Review 103, no. 2 (April 2010): 181–204. http://dx.doi.org/10.1017/s0017816010000544.

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The engagement with Egypt and the Egyptian gods that transpired in the Hebrew Bible continued into the texts produced by rabbinic Judaism. Rabbinic texts of late antiquity and the early medieval period frequently presented images of Egypt and its religion. One of the critical objectives of these portrayals of Egypt was to set boundaries of Jewish identity by presenting rabbinic Judaism in opposition to Egyptian culture. The Egyptian cultural icons in rabbinic texts also demonstrate that the rabbis were aware of cultures other than their own.1 The presence of Egyptian elements in midrash had previously been noted to a very limited extent by scholars of the Wissenschaft des Judentums (the science of Judaism), and it has not escaped the attention of more recent scholarship.

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Shemer, Yaron. "From Chahine’s al-Iskandariyya … leh to Salata baladi and ʿAn Yahud Misr." Middle East Journal of Culture and Communication 7, no. 3 (2014): 351–75. http://dx.doi.org/10.1163/18739865-00703006.

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This study examines the discursive trajectories of the cosmopolitan Egyptian Jew in the documentaries Salata baladi (Nadia Kamel, 2007) and ‘An Yahud Misr (Amir Ramses, 2012) in light of Youssef Chahine’s classic al-Iskandariyya … leh (1978). Undoubtedly, each of these films provides a complex story of Jewish life in Egypt and, taken together, these creative works offer an alternative to formulaic representations of Jews in Egyptian cinema and television. Yet, a close analysis of the three films reveals an underlying problematic rendering of cosmopolitanism in the context of the Egyptian Jewish community. Arguably, the filmmakers’ main interest in attending to the Jewish question relates more to nostalgic views of Egyptianness (of the pre-1952 Revolution era) as a cosmopolitan, multiethnic and multi-religious identity, than to a genuine interest in Jewish life, history and religion. In other words, the limited and skewed view of the Jewish community, with its near exclusion of the poor, uneducated, monolingual and religiously traditional Jewish residents of Egypt, is driven primarily by anxieties about Egyptian identity in which cosmopolitan Jews are assigned a supporting role in the play of an idealized Egypt of the past and in challenging xenophobic sentiments in the present.

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Garroway, Kristine Henriksen. "Moses’s Slow Speech: Hybrid Identity, Language Acquisition, and the Meaning of Exodus 4:10." Biblical Interpretation 28, no. 5 (November 30, 2020): 635–57. http://dx.doi.org/10.1163/15685152-2805a006.

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Abstract In changing our focus to examine the children and the childhoods of the characters in the Bible we can gain new insights into the biblical text. This essay applies childist interpretation to a question that has long puzzled scholars: What did Moses mean when he said: “I am heavy (כבד) of speech and heavy (כבד) of tongue” (Exod 4:10). Scholars have suggested it meant Moses had a speech impediment or that he lost his ability to speak Egyptian eloquently during his years in Midian. I suggest, however, that these previous answers have overlooked a crucial stage in Moses’ development: his childhood. Moses’ unique childhood and transition from Hebrew slave child to adopted Egyptian prince creates within him a hybrid identity. His hybrid identity, in turn, manifested itself in Hebrew language attrition, which causes him to protest that he is “heavy of speech and tongue.”

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47

Soltan, Usama. "On null objects in Egyptian Arabic." Brill’s Journal of Afroasiatic Languages and Linguistics 12, no. 2 (August 31, 2020): 204–59. http://dx.doi.org/10.1163/18776930-01202001.

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Abstract This paper provides a descriptive account and a syntactic analysis of the grammatical distribution and properties of null objects (NOs) in Egyptian Arabic. In particular, it is shown that NOs cannot be analyzed as instances of null pro or as variables bound by a null topic operator. A Verb-Stranding VP-Ellipsis account is also shown to be empirically non-viable. Instead, I argue that NOs result from Argument Ellipsis (AE), an operation that targets arguments for deletion at PF. This AE analysis has several empirical advantages, including an account for (a) the different-entity interpretation of NOs, (b) the fact that PP and CP internal arguments can be null, (c) the availability of both strict identity and sloppy identity readings with null PPs and CPs, (d) the indefiniteness and inanimacy restrictions on the antecedents of NOs, and (e) the fact that subjects, as opposed to objects, cannot undergo AE. Following existing proposals in the generative literature on null arguments, I provide a minimalist implementation of the AE operation, whereby principles of φ-agreement, case licensing, the NP/DP distinction, and a notion of relativized phasehood, all conspire to determine when NOs occur and when they are disallowed in the language.

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48

Radwan, Noha. "Palestine in Egyptian Colloquial Poetry." Journal of Palestine Studies 40, no. 4 (2011): 61–77. http://dx.doi.org/10.1525/jps.2011.xl.4.61.

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Shi'r al-'ammiyya is a poetry movement whose emergence in Egypt in the early 1950s coincided with the heyday of Nasser's revolution, when the Palestine question was a national concern. With numerous practitioners today, the movement has yielded a large corpus of colloquial poetry that has become a significant part of Egypt's cultural landscape.This article presents a historical survey of shi'r al-'ammiyya's best known poets—Fu'ad Haddad, Salah Jahin, and 'Abd al-Rahman al-Abnudi—and their poems on Palestine. Among the essay's aims is to dispel the common misconception that the use of colloquial Egyptian ('ammiyya) denotes parochial rather than pan-Arab concerns, with the standard (fusha) Arabic seen as a signifier of pan-Arab identity.

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HUSSEIN, Nourelhoda. "The Religious Identity Perception of the Egyptian Muslim Diaspora in the West: A Case Study of Postgraduate Students." Turkish Journal of Diaspora Studies 1, no. 2 (September 30, 2021): 56–76. http://dx.doi.org/10.52241/tjds.2021.0024.

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Egyptian Muslim postgraduate students carry their identities, memories, and affiliations with them when moving from an Islamic country to a Western country and face many challenges in re-identifying and representing themselves in their new context of living in the diaspora. This research investigates how postgraduate students living in the Egyptian Muslims Diaspora perceive their religious identity using qualitative methodology, in order to understand the nature of Muslim identity in relation to mobility and space. This study finds that participants perceive their religious identity as an individual characteristic, rather than a social one and previous experiences in the homeland greatly affect their sense of belonging. Participants also express their belonging to a spiritual territory, rather than a spatial one. The sense of estrangement that the participants experience living abroad provide them with a positive perception and appreciation of their own religious identity. Additionally, the participants express the fear of dynamism in their religious identity while living in the diaspora and they emphasize holding on to the fundamentals as their personal identity, while highlighting the decrease in their practice, justified by the absence of their social religious community.

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50

Awad, Sarah Hassan. "The identity process in times of rupture: Narratives from the Egyptian revolution." Journal of Social and Political Psychology 4, no. 1 (May 24, 2016): 128–41. http://dx.doi.org/10.5964/jspp.v4i1.521.

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This is a longitudinal study of the identity process through times of dramatic social change. Using a narrative psychological approach this research follows the life stories of five Egyptian bloggers as they write their stories on online blogs over the course of the three years following the 2011 revolution, at which time Egypt has witnessed major social and political changes. The aim is to understand the identity process of individuals as they develop and adapt through changing social contexts and how they create alternative social relations as they engage in prefigurative politics. The findings shed light on how ruptures trigger a process of reflexivity, adaptive learning, and sense-making that facilitates coping and the reconstruction of a positive identity after ruptures. It also suggests that the narration of the experience of rupture through storytelling creates a heightened sense of agency in individuals’ ability to create new meanings of their world in spite of the socio-cultural and political constraints. This study presents narratives as an informing methodological resource that connects identity process with social representations and emphasizes the value of storytelling as an integral part of the adaptation process.

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Journal articles on the topic 'Egyptian identity'

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