1.
Naguib Pasha Mahfouz
–
Naguib Pasha Mahfouz is known as the father of obstetrics and gynaecology in Egypt and was a pioneer in obstetric fistula. Mahfouz was born to a Coptic Christian family on 5 January 1882 in the city of Mansoura in the delta of Egypt and he joined Kasr El Aini Medical School in 1898, where teaching was predominantly undertaken by eminent European professors. At this time, Kasr El Aini hospital had no department of obstetrics and gynaecology, in June 1902, when Mahfouz was about to take his final year exams, there was an outbreak of cholera in Egypt and medical students were recruited to help combat the epidemic. The medical school was closed and exams postponed, Mahfouz was initially assigned to the Cairo railway station, to examine suspected cholera patients coming from Upper Egypt. In Mousha, young Mahfouz traced the cholera deaths to a well in a farmers house. Mahfouz subsequently had success in fighting cholera in Deirout in Upper Egypt, as well as in. Mahfouz qualified as a doctor in December 1902, coming top of his year, in 1904 and after a two-year spell at Suez hospital, he was appointed as an anaesthetist at Kasr El Aini hospital. As there was no such thing as a department of obstetrics or gynaecology at Kasr El Aini hospital, for his part, he would attend to the patients house and help them deal with the most complicated cases without charging a fee. During the fifteen years to come, Mahfouz attended about two women with difficult labour in their own homes. During this time, he recalls sleeping no more than two nights a week in the comfort of his own home, one of the children that Naguib Mahfouz delivered after a difficult labour, was named after him in 1911. This child later became the laureate of the Nobel prize in literature, Naguib Mahfouz was appointed as Professor of Obstetrics and Gynaecology at Kasr El Aini Hospital in January 1929, a post he occupied until he reached the age of retirement in January 1942. His term of service at Kasr El Aini was extended by five years at the unanimous request of his colleagues at the department of Obstetrics, Mahfouz was also obstetrician and gynaecologist to the Egyptian Royal Family. His pioneering work on the repair of urinary and faecal fistulae brought him. The absence of a maternity unit at Kasr El Aini hospital was great handicap to Naguib Mahfouzs work, no less than one thousand midwives graduated under him. His two books on nursing and midwifery were used by the students for many years, in 1919, he started a pioneering scheme whereby midwives trained to the highest standards were allowed to deliver women in their own homes, a year before a similar program was started in England. In 1919, Mahfouz introduced the first antenatal clinics in Egypt, at the Kasr El Aini maternity hospital, following this, he established a child welfare section at Kasr El Aini hospital, the first of its kind in Egypt. Many mother and child welfare centres were built throughout the country. By 1930, Naguib Mahfouz had managed to three thousand of the rarest specimens in obstetrics and gynaecology obtained from his operations
Naguib Pasha Mahfouz
–
Naguib Pasha Mahfouz نجيب باشا محفوظ
Naguib Pasha Mahfouz
–
With King Paul of Greece and Prime Minister Mostafa Pasha El Nahas
Naguib Pasha Mahfouz
–
Professor Mahfouz lecturing, with King Farouk in attendance
Naguib Pasha Mahfouz
–
Professor Mahfouz with president Mohamed Naguib visiting the Coptic hospital, Cairo
2.
Cairo
–
Cairo is the capital and largest city of Egypt. Cairo has long been a center of the political and cultural life. Cairo has the oldest and largest film and music industries in the Arab world, as well as the worlds second-oldest institution of higher learning, Al-Azhar University. Many international media, businesses, and organizations have regional headquarters in the city, with a population of 6.76 million spread over 453 square kilometers, Cairo is by far the largest city in Egypt. An additional 9.5 million inhabitants live in proximity to the city. Cairo, like many other mega-cities, suffers from high levels of pollution, Cairos metro, one of only two in Africa, ranks among the fifteen busiest in the world, with over 1 billion annual passenger rides. The economy of Cairo was ranked first in the Middle East in 2005, Egyptians often refer to Cairo as Maṣr, the Egyptian Arabic name for Egypt itself, emphasizing the citys importance for the country. In Coptic the city is known as Kahire, meaning Place of the Sun, possibly referring to the ancient city of Heliopolis, the location of the ancient city is the suburb of Ain Shams. The ancient Egyptian name for the area is thought to be Khere-Ohe, The Place of Combat, sometimes the city is informally referred to as Kayro. The area around present-day Cairo, especially Memphis, had long been a point of Ancient Egypt due to its strategic location just upstream from the Nile Delta. However, the origins of the city are generally traced back to a series of settlements in the first millennium. Around the turn of the 4th century, as Memphis was continuing to decline in importance and this fortress, known as Babylon, remained the nucleus of the Roman, and, later, the Byzantine, city and is the oldest structure in the city today. It is also situated at the nucleus of the Coptic Orthodox community, many of Cairos oldest Coptic churches, including the Hanging Church, are located along the fortress walls in a section of the city known as Coptic Cairo. Following the Muslim conquest in 640 AD the conqueror Amr ibn As settled to the north of the Babylon in an area became known as al-Fustat. Originally a tented camp Fustat became a permanent settlement and the first capital of Islamic Egypt, in 750, following the overthrow of the Ummayad caliphate by the Abbasids, the new rulers created their own settlement to the northeast of Fustat which became their capital. This was known as al-Askar as it was laid out like a military camp, a rebellion in 869 by Ahmad ibn Tulun led to the abandonment of Al Askar and the building of another settlement, which became the seat of government. This was al-Qattai, to the north of Fustat and closer to the river, Al Qattai was centred around a palace and ceremonial mosque, now known as the Mosque of ibn Tulun. In 905 the Abbasids re-asserted control of the country and their returned to Fustat
Cairo
–
Cairo القاهرة al-Qāhirah
Cairo
–
Louis Comfort Tiffany (American, 1848-1933). On the Way between Old and New Cairo, Citadel Mosque of Mohammed Ali, and Tombs of the Mamelukes, 1872. Oil on canvas.
Brooklyn Museum
Cairo
–
A rendition of
Fustat from A. S. Rappoport's History of Egypt
Cairo
–
Cairo map 1847
3.
Khedivate of Egypt
–
Upon the conquest of the Sultanate of Egypt by the Ottoman Empire in 1517, the country was governed as an Ottoman eyalet. The Porte was content to local rule to remain in the hands of the Mamluks, the Egyptian military caste of Circassian. Between 1799 and 1801, the Ottoman Porte, working at times with Frances main enemy, by August,1801, the remaining French forces of General Jacques-François Menou withdrew from Egypt. Following the defeat of the French, the Porte assigned Husrev Pasha as the new Wāli of Egypt, many of these were freed by or fled with the British, while others held Minya between Upper and Lower Egypt. Amid these disturbances, Husrev Pasha attempted to disband his Albanian bashi-bazouks without pay and this led to rioting that drove Husrev Pasha from Cairo. During the ensuing turmoil, the Porte sent Muhammad Ali Pasha to Egypt, however, Muhammad Ali seized control of Egypt, declaring himself ruler of Egypt and quickly consolidating an independent local powerbase. After repeated failed attempts to remove and kill him, in 1805, demonstrating his grander ambitions, Muhammad Ali Pasha claimed for himself the higher title of Khedive, ruling the self-proclaimed Khedivate of Egypt. He murdered the remaining Mamluk beys in 1811, solidifying his own control of Egypt and he is regarded as the founder of modern Egypt because of the dramatic reforms he instituted in the military, agricultural, economic and cultural spheres. By this revolutionary method of land nationalization Muhammad Ali became proprietor of nearly all the soil of Egypt, the pasha also attempted to reorganize his troops on European lines, but this led to a formidable mutiny in Cairo. Muhammad Alis life was endangered, and he sought refuge by night in the citadel, the revolt was reduced by presents to the chiefs of the insurgents, and Muhammad Ali ordered that the sufferers by the disturbances should receive compensation from the treasury. The project of the Nizam Gedid was, in consequence of this mutiny, while Ibrahim was engaged in the second Arabian campaign the pasha turned his attention to strengthening the Egyptian economy. He created state monopolies over the products of the country. He set up a number of factories and began digging in 1819 a new canal to Alexandria, the old canal had long fallen into decay, and the necessity of a safe channel between Alexandria and the Nile was much felt. Another notable fact in the progress of the country was the development of the cultivation of cotton in the Delta in 1822. The cotton grown had been brought from the Sudan by Maho Bey, efforts were made to promote education and the study of medicine. To European merchants, on whom he was dependent for the sale of his exports, Muhammad Ali showed much favor and it was also under Muhammad Alis encouragement that the overland transit of goods from Europe to India via Egypt was resumed. In 1820 Muhammad Ali gave orders to commence the conquest of eastern Libya and he first sent an expedition westward which conquered and annexed the Siwa oasis. Alis intentions for Sudan was to extend his rule southward, to capture the caravan trade bound for the Red Sea
Khedivate of Egypt
–
Flag (1867–81)
4.
Novelist
–
A novelist is an author or writer of novels, though often novelists also write in other genres of both fiction and non-fiction. Some novelists are professional novelists, thus make a living writing novels and other fiction, Novelists come from a variety of backgrounds and social classes, and frequently this shapes the content of their works. Similarly, some novelists have creative identities derived from their focus on different genres of fiction, such as crime, while many novelists compose fiction to satisfy personal desires, novelists and commentators often ascribe a particular social responsibility or role to novel writers. Many authors use such moral imperatives to justify different approaches to writing, including activism or different approaches to representing reality truthfully. Novelist is a derivative from the term novel describing the writer of novels. However, the OED attributes the primary meaning of a writer of novels as first appearing in the 1633 book East-India Colation by C. The difference between professional and amateur novelists often is the ability to publish. Many people take up writing as a hobby, but the difficulties of completing large scale fictional works of quality prevent the completion of novels. Once authors have completed a novel, they often try to get it published. The publishing industry requires novels to have accessible profitable markets, thus many novelists will self-publish to circumvent the editorial control of publishers, self-publishing has long been an option for writers, with vanity presses printing bound books for a fee paid by the writer. The rise of the Internet and electronic books has made self publishing far less expensive, Novelists apply a number of different methods to writing their novels, relying on a variety of approaches to inspire creativity. Some communities actively encourage amateurs to practice writing novels to develop these unique practices, for example, the internet-based group, National Novel Writing Month, encourages people to write 50, 000-word novels in the month of November, to give novelists practice completing such works. In the 2010 event, over 200,000 people took part – writing a total of over 2.8 billion words, Novelists dont usually publish their first novels until later in life. However, many novelists begin writing at a young age, for example, Iain Banks began writing at eleven, and at sixteen completed his first novel, The Hungarian Lift-Jet, about international arms dealers, in pencil in a larger-than-foolscap log book. However, he was thirty before he published his first novel, the success of this novel enabled Banks to become a full-time novelist. Occasionally, novelists publish as early as their teens, for example, Patrick OBrian published his first novel, Caesar, The Life Story of a Panda-Leopard, at the age of 15, which brought him considerable critical attention. Occasionally, these works will achieve popular success as well, for example, though Christopher Paolinis Eragon, was not a great critical success, but its popularity among readers placed it on the New York Times Childrens Books Best Seller list for 121 weeks. First-time novelists of any age often find themselves unable to get published, because of a number of reasons reflecting the inexperience of the author
Novelist
–
William Faulkner's
Underwood Universal Portable typewriter in his office at
Rowan Oak, which is now maintained by the
University of Mississippi in
Oxford as a museum
Novelist
–
Novelist
James Patterson, one of the most monetarily successful contemporary novelists, who made $70 million in 2010
Novelist
–
The
Scott Monument on Edinburgh's
Princes Street.
5.
Cairo Trilogy
–
The Cairo Trilogy is a trilogy of novels written by the Egyptian novelist and Nobel Prize winner Naguib Mahfouz, and one of the prime works of his literary career. The three novels are, in order, Palace Walk Palace of Desire Sugar Street The three novels Arabic titles are taken from the names of streets in Cairo, the city of Mahfouzs childhood. The first novel, Bayn al-Qasrayn, is named after the medieval Cairo street in the Gamaliya district where the strict socially conservative protagonist, Ahmad Abd al-Jawad, and his family live. The three novels represent three eras of Cairene socio-political life, a microcosm of early 20th century Egypt, through the life of one well-off Cairo merchant, his children and his grandchildren. He keeps searching for meaning of his life until the last scene that seems an imposed one by Mahfouz to give some air of hope, then Kamals attitude to life changes to the positive as he starts to see himself as idealistic teacher, future husband and revolutionary man. Throughout the trilogy, Mahfouz beautifully develops his theme, social progress will be the result of the evolutionary spirit of humankind. And yet inevitable changes occur, sisters get married, babies are born, grandparents die, the passage of time quickens in the following book, and doubles yet again in the third. By the time the trilogy concludes whole years seem to fly by to the middle-aged Kamal, supreme moments in time Bergson called Duration, and these are the moments when we really live. The Cairo Trilogy was first translated into Hebrew between 1981 and 1987, Mahfouz was very satisfied by this and saw it as another proof that the Israeli-Egyptian peace treaty of 1979 should be supported. The English translation was published by Doubleday in the early 1990s, the translators were, Palace Walk - William M
Cairo Trilogy
–
Cover of a recent edition of Palace Walk
6.
Nobel Prize for Literature
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Though individual works are sometimes cited as being particularly noteworthy, here work refers to an authors work as a whole. The Swedish Academy decides who, if anyone, will receive the prize in any given year, the academy announces the name of the chosen laureate in early October. Although the Nobel Prize in Literature has become the worlds most prestigious literature prize, many authors who have won the prize have fallen into obscurity, while others rejected by the jury remain widely studied and read. The prize has become seen as a political one - a peace prize in literary disguise, whose judges are prejudiced against authors with different political tastes to them. Tim Parks has expressed skepticism that it is possible for Swedish professors, as of 2016,16 of the 113 recipients have been of Scandinavian origin. The Academy has often been alleged to be biased towards European, Nobels vague wording for the criteria for the prize has led to recurrent controversy. In the original Swedish, the word translates as either idealistic or ideal. The Nobel Committees interpretation has varied over the years, in recent years, this means a kind of idealism championing human rights on a broad scale. Though Nobel wrote several wills during his lifetime, the last was written a little over a year before he died, Nobel bequeathed 94% of his total assets,31 million Swedish kronor, to establish and endow the five Nobel Prizes. Due to the level of surrounding the will, it was not until 26 April 1897 that the Storting approved it. The executors of his will were Ragnar Sohlman and Rudolf Lilljequist, the members of the Norwegian Nobel Committee that were to award the Peace Prize were appointed shortly after the will was approved. The prize-awarding organisations followed, the Karolinska Institutet on 7 June, the Swedish Academy on 9 June, the Nobel Foundation then reached an agreement on guidelines for how the Nobel Prize should be awarded. In 1900, the Nobel Foundations newly created statutes were promulgated by King Oscar II, according to Nobels will, the Royal Swedish Academy was to award the Prize in Literature. Each year, the Swedish Academy sends out requests for nominations of candidates for the Nobel Prize in Literature and it is not permitted to nominate oneself. Thousands of requests are sent out each year, and as of 2011 about 220 proposals are returned and these proposals must be received by the Academy by 1 February, after which they are examined by the Nobel Committee. By April, the Academy narrows the field to around twenty candidates, by May, a short list of five names is approved by the Committee. The subsequent four months are spent in reading and reviewing the works of the five candidates. In October, members of the Academy vote and the candidate who receives more than half of the votes is named the Nobel laureate in Literature
Nobel Prize for Literature
–
Announcement of the Nobel Prize laureate in literature
Nobel Prize for Literature
–
In 1901,
French poet and
essayist Sully Prudhomme (1839–1907) was the first person to be awarded the Nobel Prize in Literature, "in special recognition of his poetic composition, which gives evidence of lofty idealism, artistic perfection and a rare combination of the qualities of both heart and intellect."
Nobel Prize for Literature
–
French author
Albert Camus was the first African-born writer to receive the award.
7.
Arabic language
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Arabic is a Central Semitic language that was first spoken in Iron Age northwestern Arabia and is now the lingua franca of the Arab world. Arabic is also the language of 1.7 billion Muslims. It is one of six languages of the United Nations. The modern written language is derived from the language of the Quran and it is widely taught in schools and universities, and is used to varying degrees in workplaces, government, and the media. The two formal varieties are grouped together as Literary Arabic, which is the language of 26 states. Modern Standard Arabic largely follows the standards of Quranic Arabic. Much of the new vocabulary is used to denote concepts that have arisen in the post-Quranic era, Arabic has influenced many languages around the globe throughout its history. During the Middle Ages, Literary Arabic was a vehicle of culture in Europe, especially in science, mathematics. As a result, many European languages have borrowed many words from it. Many words of Arabic origin are found in ancient languages like Latin. Balkan languages, including Greek, have acquired a significant number of Arabic words through contact with Ottoman Turkish. Arabic has also borrowed words from languages including Greek and Persian in medieval times. Arabic is a Central Semitic language, closely related to the Northwest Semitic languages, the Ancient South Arabian languages, the Semitic languages changed a great deal between Proto-Semitic and the establishment of the Central Semitic languages, particularly in grammar. Innovations of the Central Semitic languages—all maintained in Arabic—include, The conversion of the suffix-conjugated stative formation into a past tense, the conversion of the prefix-conjugated preterite-tense formation into a present tense. The elimination of other prefix-conjugated mood/aspect forms in favor of new moods formed by endings attached to the prefix-conjugation forms, the development of an internal passive. These features are evidence of descent from a hypothetical ancestor. In the southwest, various Central Semitic languages both belonging to and outside of the Ancient South Arabian family were spoken and it is also believed that the ancestors of the Modern South Arabian languages were also spoken in southern Arabia at this time. To the north, in the oases of northern Hijaz, Dadanitic and Taymanitic held some prestige as inscriptional languages, in Najd and parts of western Arabia, a language known to scholars as Thamudic C is attested
Arabic language
–
The Galland Manuscript of
One Thousand and One Nights, 14th century
Arabic language
–
al-ʿArabiyyah in written Arabic (
Naskh script)
Arabic language
–
Bilingual traffic sign in
Qatar.
Arabic language
–
Examples of how the Arabic root and form system works.
8.
Arabic literature
–
Arabic literature is the writing, both prose and poetry, produced by writers in the Arabic language. The Arabic word used for literature is Adab, which is derived from a meaning of etiquette, Arabic literature emerged in the 5th century with only fragments of the written language appearing before then. The Quran, widely regarded by people as the finest piece of literature in the Arabic language, would have the greatest lasting effect on Arabic culture and its literature. Arabic literature flourished during the Islamic Golden Age, but has remained vibrant to the present day, with poets, the Quran had a significant influence on the Arab language. The language used in it is called classical Arabic, and while modern Arabic is very similar and it contains injunctions, narratives, homilies, parables, direct addresses from God, instructions and even comments on itself on how it will be received and understood. It is also, paradoxically, admired for its layers of metaphor as well as its clarity, the word Quran means recitation, and in early times the text was transmitted orally. The first attempt at a written version was during the reign of the third Rightly Guided Caliph. Although it contains elements of both prose and poetry, and therefore is closest to Saj or rhymed prose, the Quran is regarded as entirely apart from these classifications, the text is believed to be divine revelation and is seen by Muslims as being eternal or uncreated. This leads to the doctrine of ijaz or inimitability of the Quran which implies that nobody can copy the works style, say, Bring you then ten chapters like unto it, and call whomsoever you can, other than God, if you speak the truth. This doctrine of ijaz possibly had a limiting effect on Arabic literature. And as to the poets, those who go astray follow them Do you not see that they wander about bewildered in every valley and this may have exerted dominance over the pre-Islamic poets of the 6th century whose popularity may have vied with the Quran amongst the people. There were a lack of significant poets until the 8th century. One notable exception was Hassan ibn Thabit who wrote poems in praise of Muhammad and was known as the prophets poet, just as the Bible has held an important place in the literature of other languages, The Quran is important to Arabic. It is the source of ideas, allusions and quotes. Aside from the Quran the hadith or tradition of what Muhammed is supposed to have said, the entire body of these acts and words are called sunnah or way and the ones regarded as sahih or genuine of them are collected into hadith. Some of the most significant collections of hadith include those by Muslim ibn al-Hajjaj, the research into the life and times of Muhammad, and determining the genuine parts of the sunnah, was an important early reason for scholarship in or about the Arabic language. Muhammad also inspired the first Arabic biographies, known as al-sirah al-nabawiyyah, the earliest was by Wahb ibn Munabbih, whilst covering the life of the prophet they also told of the battles and events of early Islam and have numerous digressions on older biblical traditions. Some of the earliest work studying the Arabic language was started in the name of Islam, tradition has it that the caliph Ali, after reading a copy of Quran with errors in it, asked Abu al-Aswad al-Duali to write a work codifying Arabic grammar
Arabic literature
–
The Qur'an was one of the first major works of Arabic literature and definitely the most influential.
Arabic literature
–
The Arabic version of
One Thousand and One Nights.
9.
Existentialism
–
While the predominant value of existentialist thought is commonly acknowledged to be freedom, its primary virtue is authenticity. Many existentialists have also regarded traditional systematic or academic philosophies, in style and content, as too abstract and remote from concrete human experience. Søren Kierkegaard is generally considered to have been the first existentialist philosopher and he proposed that each individual—not society or religion—is solely responsible for giving meaning to life and living it passionately and sincerely, or authentically. Existentialism became popular in the years following World War II, and strongly influenced many disciplines besides philosophy, including theology, drama, art, literature, and psychology. The term is seen as a historical convenience as it was first applied to many philosophers in hindsight. In fact, while existentialism is generally considered to have originated with Kierkegaard, Sartre posits the idea that what all existentialists have in common is the fundamental doctrine that existence precedes essence, as scholar Frederick Copleston explains. Sartre himself, in a lecture delivered in 1945, described existentialism as the attempt to draw all the consequences from a position of consistent atheism and this assertion comes from two sources. The Norwegian philosopher Erik Lundestad refers to the Danish philosopher Fredrik Christian Sibbern, Sibbern is supposed to have had two conversations in 1841, the first with Welhaven and the second with Kierkegaard. This was then brought to Kierkegaard by Sibbern, the second claim comes from the Norwegian historian Rune Slagstad, who claims to prove that Kierkegaard himself said the term existential was borrowed from the poet. He strongly believes that it was Kierkegaard himself who said that Hegelians do not study philosophy existentially, on the other hand, the Norwegian historian Anne-Lise Seip is critical of Slagstad, and believes the statement in fact stems from the Norwegian literary historian Cathrinus Bang. The actual life of the individuals is what constitutes what could be called their true essence instead of there being an arbitrarily attributed essence others use to define them, thus, human beings, through their own consciousness, create their own values and determine a meaning to their life. However, an existentialist philosopher would say such a wish constitutes an inauthentic existence - what Sartre would call bad faith, instead, the phrase should be taken to say that people are defined only insofar as they act and that they are responsible for their actions. For example, someone who acts cruelly towards other people is, by that act, furthermore, by this action of cruelty, such persons are themselves responsible for their new identity. This is as opposed to their genes, or human nature, as Sartre writes in his work Existentialism is a Humanism. Man first of all exists, encounters himself, surges up in the world—and defines himself afterwards. Of course, the positive, therapeutic aspect of this is also implied, A person can choose to act in a different way. Here it is clear that since humans can choose to be either cruel or good, they are, in fact. Sartres definition of existentialism was based on Heideggers magnum opus Being and this way of living, Heidegger called average everydayness
Existentialism
–
From left to right, top to bottom:
Kierkegaard,
Dostoyevsky,
Nietzsche,
Sartre
Existentialism
–
French philosophers
Jean-Paul Sartre and
Simone de Beauvoir
Existentialism
–
French-Algerian philosopher, novelist, and playwright
Albert Camus
10.
Egyptian cinema
–
The cinema of Egypt refers to the flourishing film industry based in Cairo, the capital of Egypt. Since 1976, Cairo has held the annual Cairo International Film Festival, there is also another festival held in Alexandria. Of the more than 4,000 short and feature-length films made in Arab countries since 1908, while a limited number of silent films were made in Egypt from 1896, Cairos film industry became a regional force with the coming of sound. Between 1930 and 1936, various small studios produced at least 44 feature films, in 1936, Studio Misr, financed by industrialist Talaat Harb, emerged as the leading Egyptian equivalent to Hollywoods major studios, a role the company retained for three decades. In 1917, the director Mohamed Karim established a company in Alexandria. The company produced two films, Dead Flowers and Honor the Bedouin, which were shown in the city of Alexandria in early 1918, since then, more than 4000 films have been produced in Egypt, three quarters of the total Arab production. Egypt is the most productive country in the Middle East in the field of production. The 1940s, 1950s and the 1960s are generally considered the age of Egyptian cinema. As in the West, films responded to the imagination, with most falling into predictable genres. Later he entered the distribution business too. Political changes in Egypt after the overthrow of King Farouk in 1952 initially had little effect on Egyptian film, the Nasser regime sought control over the industry only after turning to socialism in 1961. By 1966, the Egyptian film industry had been nationalized, as is the case regarding all matters during that period, diametrical opinions can be found about Cinema industry then. In the words of Ahmed Ramzi, a man of the era. The heavy government hand that accompanied nationalization of Egyptian film stifled innovative trends, notable titles included The Night of Counting The Years, Cairo Station and The Postman. By the 1970s, Egyptian films struck a balance between politics and entertainment, films such as 1972s Khalli Balak min Zouzou, starring the Cinderella of Arab cinema, Suad Husni, sought to balance politics and audience appeal. Zouzou integrated music, dance, and contemporary fashions into a story that balanced campus ferment with family melodrama, the late 1970s and 1980s saw the Egyptian film industry in decline, with the rise of what came to be called contractor movies. Actor Khaled El Sawy has described these as films where there is no story, no acting, basic formula movies that aimed at making a quick buck. The number of films produced also declined, from nearly 100 movies a year in the prime to about a dozen in 1995
Egyptian cinema
–
Movie poster of the Egyptian film Yahya el hub (1938).
Egyptian cinema
–
Cinema of Egypt
Egyptian cinema
–
Movie poster of the Egyptian film Berlanti (1944).
11.
Fatimid
–
The Fatimid Caliphate was an Ismaili Shia Islamic caliphate that spanned a large area of North Africa, from the Red Sea in the east to the Atlantic Ocean in the west. The dynasty ruled across the Mediterranean coast of Africa and ultimately made Egypt the centre of the caliphate, at its height the caliphate included in addition to Egypt varying areas of the Maghreb, Sudan, Sicily, the Levant, and Hijaz. The Fatimids claimed descent from Fatima bint Muhammad, the daughter of Islamic prophet Muhammad, in 921 the Fatimids established the Tunisian city of Mahdia as their new capital. In 948 they shifted their capital to Al-Mansuriya, near Kairouan in Tunisia, in 969 they conquered Egypt and established Cairo as the capital of their caliphate, Egypt became the political, cultural, and religious centre of their empire. The ruling class belonged to the Ismaili branch of Shiism, as did the leaders of the dynasty, the existence of the caliphate marked the only time the descendants of Ali through Fatimah were united to any degree and the name Fatimid refers to Fatimah. The different term Fatimite is sometimes used to refer to the caliphates subjects, after the initial conquests, the caliphate often allowed a degree of religious tolerance towards non-Ismaili sects of Islam, as well as to Jews, Maltese Christians, and Egyptian Coptic Christians. The Fatimid caliphate was also distinguished by the role of Berbers in its initial establishment and in helping its development, especially on the military. During the late eleventh and twelfth centuries the Fatimid caliphate declined rapidly and he founded the Ayyubid dynasty and incorporated the Fatimid state into the Abbasid Caliphate. The Fatimid regime lasted until the twelfth century, though its leaders made little headway in persuading the Egyptian population. The Fatimid Caliphates religious ideology originated in an Ismaili Shia movement launched in the 9th century in Salamiyah, Syria by their eighth Imam and he claimed descent through Ismail, the seventh Ismaili Imam, from Fatimah and her husband ʻAlī ibn-Abī-Tālib, the first Shīʻa Imām. Thus his name was al-Fātimiyyūn Fatimid, the eighth to tenth Imams, remained hidden and worked for the movement against the periods times rulers. According to legend, Abdullah and his son were fulfilling a prophecy that the mahdi would come from Mesopotamia to Sijilmasa. They hid among the population of Sijilmasa, then an independent emirate, for four years under the countenance of the Midrar rulers, al-Mahdi was supported by dedicated Shiite Abu Abdullah al-Shii, and al-Shii started his preaching after he encountered a group of Muslim North African during his hajj. These men bragged about the country of the Kutama in western Ifriqiya, and the hostility of the Kutama towards, and their independence from. This triggered al-Shii to travel to the region, where he started to preach the Ismaili doctrine, the Berber peasants, who had been oppressed for decades by the corrupt Aghlabid rule, would prove themselves to be a perfect basis for sedition. Instantly, al-Shii began conquering cities in the region, first Mila, then Sétif, Kairouan, and eventually Raqqada, in 909 Al-Shii sent a large expedition force to rescue the Mahdi, conquering the Khariji state of Tahert on its way there. After gaining his freedom, Abdullah al-Mahdi Billah became the leader of the state and assumed the position of imam. The Fatimids existed during the Islamic Golden Age, the dynasty was founded in 909 by the eleventh Imam ʻAbdullāh al-Mahdī Billah
Fatimid
–
Fatimid green banner.
Fatimid
–
The
Al-Hakim Mosque in Cairo, of
Al-Hakim bi-Amr Allah, the sixth caliph, as renovated by
Dawoodi Bohra
Fatimid
–
Fragment of a bowl depicting a mounted warrior, 11th century. Fatimid dynasty, found in Fustat, Egypt.
Brooklyn Museum
12.
Al-Azhar
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Al-Azhar University is a university in Cairo, Egypt. Associated with Al-Azhar Mosque in Islamic Cairo, it is Egypts oldest degree-granting university and is renowned as Sunni Islam’s most prestigious university, in addition to higher education, Al-Azhar oversees a national network of schools with approximately two million students. As of 1996, over 4000 teaching institutes in Egypt were affiliated with the University and it was one of the first universities in the world, and the only one in the Arabic world to survive as a modern university including secular subjects in the curriculum. Today it is the centre of Arabic literature and Islamic learning in the world. In 1961 additional non-religious subjects were added to its curriculum and its mission is to propagate Islam and Islamic culture. To this end, its Islamic scholars render edicts on disputes submitted to them all over the Sunni Islamic world regarding proper conduct for Muslim individuals. Al-Azhar also trains Egyptian government-appointed preachers in proselytization and its library is considered second in importance in Egypt only to the Egyptian National Library and Archives. Fatimah, was called Al-Zahra, and it was named in her honor and it was founded as mosque by the Fatimid commander Jawhar at the orders of the Caliph and Ismaili Imam Al-Muizz as he founded the city for Cairo. It was in Jamadi al-Awwal in the year 359 A. H and its building was completed on the 9th of Ramadan in the year 361 A. H. Both Al-Aziz Billah and Al-Hakim bi-Amr Allah added to its premises and it was further repaired, renovated and extended by Al-Mustansir Billah and Al-Hafiz Li-Din-illah. Studies began at Al-Azhar in the month of Ramadan,975, according to Syed Farid Alatas, the Jamiah had faculties in Islamic law and jurisprudence, Arabic grammar, Islamic astronomy, Islamic philosophy, and logic. The Fatimids gave attention to the studies at the time when rulers in other countries declared those who were engaged in philosophical pursuits as apostates. The Greek thought found a reception with the Fatimids who expanded the boundaries of such studies. They paid much attention to philosophy and gave support to everyone who was known for being engaged in the study of any branch of philosophy and these books were destroyed by Salah-ud-Din Ayyubi. An Islamic womens faculty was added in the same year. Al-Azhar has a membership that represents the schools of Al-Ashari and Al-Maturidi, the four schools of Sunni Islamic jurisprudence. Al-Azhar has had a relationship with Wahhabism and Salafism. Although al-Azhar is not monolithic, its identity has been associated with Sufism
Al-Azhar
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Al-Azhar Mosque in
Cairo Egypt
Al-Azhar
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Interior of Al-Azhar mosque
Al-Azhar
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Faculty of Humanities -
Al-Azhar University - Gaza.
Al-Azhar
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An entrance to the mosque and university. The
Minaret of Qunsah al Ghuri is visible on the right.
13.
Egyptian Museum
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The Museum of Egyptian Antiquities, known commonly as the Egyptian Museum or Museum of Cairo, in Cairo, Egypt, is home to an extensive collection of ancient Egyptian antiquities. It has 120,000 items, with an amount on display. The edifice is one of the largest museums in the region, as of February 2017, the museum is open to the public. The Egyptian Museum of Antiquities contains many important pieces of ancient Egyptian history and it houses the world’s largest collection of Pharaonic antiquities. The Egyptian government established the museum, built in 1835 near the Ezbekeyah Garden, in 1855 Archduke Maximilian of Austria was given all of the artifacts by the Egyptian government, these are now in the Kunsthistorisches Museum, Vienna. A new museum was established at Boulaq in 1858 in a former warehouse, the building lay on the bank of the Nile River, and in 1878 it suffered significant damage in a flood of the Nile River. In 1891, the collections were moved to a royal palace. They remained there until 1902 when they were moved, for the last time, during the Egyptian Revolution of 2011, the museum was broken into, and two mummies were destroyed. Several artifacts were shown to have been damaged. Since then 25 objects have been found and those that were restored were put on display in September 2013 in an exhibition entitled Damaged and Restored. There are two floors in the museum, the ground floor and the first floor. On the ground there is an extensive collection of papyrus. The numerous pieces of papyrus are generally small fragments, due to their decay over the past two millennia, several languages are found on these pieces, including Greek, Latin, Arabic, and ancient Egyptian. The coins found on floor are made of many different metals, including gold, silver. The coins are not only Egyptian, but also Greek, Roman and this has helped historians research the history of Ancient Egyptian trade. Also on the floor are artifacts from the New Kingdom. These artifacts are generally larger than items created in earlier centuries, two special rooms contain a number of mummies of kings and other royal family members of the New Kingdom. In the garden adjacent to the building of the museum a memorial to famous egyptologists of the world is located, the Murder of Tutankhamen, A True Story
Egyptian Museum
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المتحف المصري
Egyptian Museum
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Aerial view 1904 from a balloon where the Egyptian Museum appears to the right side.
Egyptian Museum
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The Gold Mask of Tutankhamun, composed of 11 kg of solid gold
Egyptian Museum
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The Grave Mask of king
Amenemope of the 21st dynasty
14.
Egyptian Pyramids
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The Egyptian pyramids are ancient pyramid-shaped masonry structures located in Egypt. As of November 2008, sources cite either 118 or 138 as the number of identified Egyptian pyramids, most were built as tombs for the countrys pharaohs and their consorts during the Old and Middle Kingdom periods. The earliest known Egyptian pyramids are found at Saqqara, northwest of Memphis, the earliest among these is the Pyramid of Djoser which was built during the third dynasty. This pyramid and its surrounding complex were designed by the architect Imhotep, the most famous Egyptian pyramids are those found at Giza, on the outskirts of Cairo. Several of the Giza pyramids are counted among the largest structures ever built, the Pyramid of Khufu at Giza is the largest Egyptian pyramid. It is the one of the Seven Wonders of the Ancient World still in existence. By the time of the Early Dynastic Period, those with sufficient means were buried in bench-like structures known as mastabas, the second historically-documented Egyptian pyramid is attributed to the architect Imhotep, who planned what Egyptologists believe to be a tomb for the pharaoh Djoser. Imhotep is credited with being the first to conceive the notion of stacking mastabas on top of each other, the result was the Pyramid of Djoser, which was designed to serve as a gigantic stairway by which the soul of the deceased pharaoh could ascend to the heavens. Such was the importance of Imhoteps achievement that he was deified by later Egyptians, the most prolific pyramid-building phase coincided with the greatest degree of absolutist rule. It was during this time that the most famous pyramids, the Giza pyramid complex, were built. Long after the end of Egypts own pyramid-building period, a burst of pyramid-building occurred in what is present-day Sudan, al-Aziz Uthman tried to destroy the Giza pyramid complex. He gave up after damaging the Pyramid of Menkaure because the task proved too huge, the shape of Egyptian pyramids is thought to represent the primordial mound from which the Egyptians believed the earth was created. Pyramids were often named in ways that referred to solar luminescence. For example, the name of the Bent Pyramid at Dahshur The Southern Shining Pyramid. While it is agreed that pyramids were burial monuments, there is continued disagreement on the particular theological principles that might have given rise to them. One suggestion is that they were designed as a type of resurrection machine, the Egyptians believed the dark area of the night sky around which the stars appear to revolve was the physical gateway into the heavens. One of the shafts that extend from the main burial chamber through the entire body of the Great Pyramid points directly towards the center of this part of the sky. This suggests the pyramid may have designed to serve as a means to magically launch the deceased pharaohs soul directly into the abode of the gods
Egyptian Pyramids
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A view of the pyramids at Giza from the plateau to the south of the complex. From left to right, the three largest are: the
Pyramid of Menkaure, the
Pyramid of Khafre and the
Great Pyramid of Khufu. The three smaller pyramids in the foreground are subsidiary structures associated with Menkaure's pyramid.
Egyptian Pyramids
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A view of the
Pyramid of Khafre from the
Sphinx.
Egyptian Pyramids
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The Mastaba of Faraoun, at Saqqara
Egyptian Pyramids
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The largely destroyed Pyramid of Djedefre
15.
Egyptian Revolution of 1919
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The Egyptian revolution of 1919 was a countrywide revolution against the British occupation of Egypt and Sudan. It was carried out by Egyptians and Sudanese from different walks of life in the wake of the British-ordered exile of revolutionary leader Saad Zaghlul, the revolution led to Britains recognition of Egyptian independence in 1922, and the implementation of a new constitution in 1923. From 1883 to 1914, though the Khedive of Egypt and Sudan remained the ruler of the country. The terms of the protectorate led Egyptian nationalists to believe that it was an arrangement that would be changed after the war through bilateral agreement with Britain. Prior to the war, nationalist agitation was limited to the educated elite, over the course of the war however, dissatisfaction with the British occupation spread amongst all classes of the population. This was the result of Egypt’s increasing involvement in the war, in addition, because of allied promises during the war, Egyptian political classes prepared for self-government. By war’s end the Egyptian people demanded their independence, meanwhile, a mass movement for the full independence of Egypt and Sudan was being organised at a grassroots level, using the tactics of civil disobedience. By then, Zaghlul and the Wafd Party enjoyed massive support among the Egyptian people, wafdist emissaries went into towns and villages to collect signatures authorizing the movements leaders to petition for the complete independence of the country. Seeing the popular support that the Wafd leaders enjoyed, and fearing social unrest, in the course of widespread disturbances between 15 and 31 March, at least 800 Egyptians were killed, numerous villages were burnt down, large landed properties plundered and railways destroyed. The result was revolution, according to noted professor of Egyptian history James Jankowski, by 25 July 1919,800 Egyptians were dead, and 1,600 others were wounded. Lord Milners report, published in February 1921, recommended that the status of Egypt was not satisfactory. The revolts forced London to issue a declaration of Egyptian independence on 22 February 1922. Although the British government offered to recognize Egypt as an independent sovereign state, the following matters were reserved to the discretion of the British government. They were, the security of the communications of the British Empire in Egypt, the defence of Egypt against foreign aggression, and the protection of interests in Egypt. The Wafd Party drafted a new constitution in 1923 based on a representative system. Egyptian independence at this stage was nominal, as British forces continued to be present on Egyptian soil. Moreover, Britains recognition of Egyptian independence directly excluded Sudan, which continued to be administered as an Anglo-Egyptian condominium, Saad Zaghlul became the first popularly elected Prime Minister of Egypt in 1924. Saad Zaghlul Wafd Party Egyptian revolution of 1952 Egyptian revolution of 2011 History of modern Egypt Mustafa Kamil Pasha Egyptian nationalism List of modern conflicts in the Middle East Daly, Cambridge Histories Online, Cambridge University Press
Egyptian Revolution of 1919
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Egyptian Revolution of 1919
Egyptian Revolution of 1919
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Saad Zaghlul Pasha
Egyptian Revolution of 1919
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Egyptian women demonstrating during the Revolution
16.
Taha Hussein
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His sobriquet was The Dean of Arabic Literature. He was nominated for a Nobel prize in literature fourteen times, Taha Hussein was born in Izbet el Kilo, a village in the Minya Governorate in central Upper Egypt. He went to a kuttab, and thereafter was admitted to El Azhar University, from an early age, he was reluctant to take the traditional education to his heart. Hussein was the seventh of thirteen children, born into a lower-middle-class family and he became blind at the age of three, the result of faulty treatment by an unskilled practitioner, a condition which caused him a great deal of anguish throughout his entire life. Hussein met and married Suzanne Bresseau while attending the University of Montpellier in France and she was referred to as sweet voice. This name came from her ability to read to him as he was trying to improve his grasp of the French language, Suzanne became his wife, best friend and the mother of his two children and was his mentor throughout his life. Taha Husseins children, his daughter Amina and her younger brother Moenis, were important figures in Egypt. Amina, who died at the age of 70, was among the first Egyptian women to graduate from Cairo University and she and her brother, Moenis, translated his Adib into French. This was especially important to their father, who was an Egyptian who had moved to France and learned the language. Even more important, the character of Adib is that of a man who. When the secular Cairo University was founded in 1908, he was keen to be admitted, in 1914, he became the second graduate to receive a PhD, with a thesis on the sceptic poet and philosopher Abu-Alala Al-Maari. He went on to become a professor of Arabic literature there, in 1919, he was appointed a professor of history at Cairo University. Additionally, he was the founding Rector of the University of Alexandria, although he wrote many novels and essays, in the West he is best known for his autobiography, Al-Ayyam which was published in English as An Egyptian Childhood and The Stream of Days. However, it was his book of literary criticism On Pre-Islamic Poetry of 1926 that bought him some fame in the Arab world. In this book, he expressed doubt about the authenticity of much early Arabic poetry, claiming it to have been falsified during ancient times due to tribal pride and he also hinted indirectly that the Quran should not be taken as an objective source of history. Consequently, the book aroused the anger and hostility of the religious scholars at Al Azhar and many other traditionalists. His book was banned but was re-published the next year with slight modifications under the title On Pre-Islamic Literature, after Hussein obtained his MA from the University of Montpellier, he continued his studies and received another PhD at the Sorbonne. With this accomplishment, Hussein became the first Egyptian and member of the mission to receive an MA, for his doctoral dissertation, written in 1917, Hussein wrote on Ibn Khaldun, a Tunisian historian, claimed by some to be the founder of sociology
Taha Hussein
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Taha Hussein
17.
Salama Moussa
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Salama Moussa, born into a wealthy, land owning Coptic family in the town of Zagazig located in the Nile delta, Egypt. Salama Musa was a journalist, writer, advocate of secularism and he wrote or translated 45 published books, his writings still influence Arab thought and he is frequently referred to. Salama Musa campaigned against traditional religion and urged Egyptian society to embrace European culture and he looked for political and economic independence of Egypt from the British colonization. To this end he corresponded with Gandhi who provided him with his tools of economic struggle against the British hegemony over the Indian textile industry, mousa pleaded, for instance, in his book Haulai allamuni for the independence of thought and indigenous creativity of the contemporary Egyptians and Arabs. Mousa went in his youth to England and adhered there to Bernard Shaws Fabian Society, musas father died when Salama Musa was still a young child, leaving the family an inheritance that allowed them to live comfortably. Salama Musa received his education in a Coptic school. The Khedivial College where Musa attended was run like a camp with harsh punishment for misbehavior dished out by the British instructors. In Cairo during the early 20th century there was rising anti-British sentiment rooted in the nationalist movement, growing up as a religious minority in Muslim dominated Egypt he was attracted to these ideas. In 1907, Musa traveled to France to continue his education and he was exposed to a modern, Musa also experienced a new and empowered woman with social freedoms. In Montlhéry, a village near Paris, he started studying socialism and evolution. Musa studied Egyptian civilization upon his return to Egypt in 1908, in 1909 he moved to England to improve his knowledge of the English language, and briefly studied law at Lincolns Inn. In England, socialism was on the rise as well as ideas of social Darwinism, Musa had a lot of interactions with members of the Fabian Society and became a member in July 1909. Musa embraced Fabian ideas of getting rid of the classes and empowering the peasant the ideas. In 1910, he wrote his first book, Muqaddimat al-superman, comparing European life with the lives of the Egyptians and the social injustices they faced on a daily basis. In 1914, Salama Musa returned to Egypt and started his first weekly magazine, Al-Mustaqbal, with Farah Antun and Yaqub Sarruf on topics such as evolution, national unity, the British-controlled government responded to these radical ideas by shutting down the magazine after 16 issues. In the same year, he proceeded to establish the Egyptian Academy for Scientific Education, Musa wanted Egypt to shift to a Europeanized thought and abandon old traditions and customs regarding the role of women in Egyptian life and secularism and so was criticized and attacked. In 1936, he proclaimed that socialism would sweep Egypt before he turned 100 years old. He spent a stint as editor for the social affairs ministry and, in 1942, Musa was jailed on charges of sabotage
Salama Moussa
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Salama Moussa
18.
Fabian Society
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Today, the society functions primarily as a think tank and is one of 15 socialist societies affiliated with the Labour Party. Similar societies exist in Australia, in Canada, in Sicily, the Fabian Society was founded on 4 January 1884 in London as an offshoot of a society founded a year earlier called The Fellowship of the New Life. Early Fellowship members included the visionary Victorian elite, among them poets Edward Carpenter and John Davidson, sexologist Havelock Ellis and they wanted to transform society by setting an example of clean simplified living for others to follow. Some members also wanted to become involved to aid societys transformation, they set up a separate society. All members were free to both societies. The Fabian Society additionally advocated renewal of Western European Renaissance ideas, the Fellowship of the New Life was dissolved in 1899, but the Fabian Society grew to become the pre-eminent academic society in the United Kingdom in the Edwardian era. It was typified by the members of its vanguard Coefficients club, public meetings of the Society were for many years held at Essex Hall, a popular location just off the Strand in central London. The Fabian Society was named—at the suggestion of Frank Podmore—in honour of the Roman general Quintus Fabius Maximus Verrucosus, the wolf in sheep’s clothing symbolism was later abandoned, due to its obvious negative connotations. Its nine founding members were Frank Podmore, Edward R. Pease, William Clarke, Hubert Bland, Percival Chubb, Frederick Keddell, H. H. Champion, Edith Nesbit, and Rosamund Dale Owen. Havelock Ellis is sometimes mentioned as a tenth founding member. Even Bertrand Russell briefly became a member, but resigned after he expressed his belief that the Societys principle of entente could lead to war, at the core of the Fabian Society were Sidney and Beatrice Webb. Together, they wrote numerous studies of industrial Britain, including alternative co-operative economics that applied to ownership of capital as well as land, at the meeting that founded the Labour Representation Committee in 1900, the Fabian Society claimed 861 members and sent one delegate. In 1912 a student section was organised called the University Socialist Federation, the first Fabian Society pamphlets advocating tenets of social justice coincided with the zeitgeist of Liberal reforms during the early 1900s, including eugenics. The Fabian proposals however were more progressive than those that were enacted in the Liberal reform legislation. That the future battles of the Empire for commercial prosperity are already being lost, in 1900 the Society produced Fabianism and the Empire, the first statement of its views on foreign affairs, drafted by Bernard Shaw and incorporating the suggestions of 150 Fabian members. It was directed against the individualism of those such as John Morley. It claimed that the liberal political economy was outdated. The question was whether Britain would be the centre of an empire or whether it would lose its colonies
Fabian Society
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Fabian Society logo
Fabian Society
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Blue plaque at 17 Osnaburgh St, where the Society was founded in 1884.
Fabian Society
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Fabian Society was named after "Fabius the Delayer" at the suggestion of
Frank Podmore, above.
Fabian Society
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Wolf in Sheep’s Clothing, the original coat of arms.
19.
Cairo University
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Cairo University is Egypts premier public university. Its main campus is in Giza, immediately across the Nile from Cairo and it was founded and funded as the Egyptian University by a committee of private citizens with royal patronage in 1908 and became a state institution under King Fuad I in 1925. In 1940, four years following his death, the University was renamed King Fuad I University in his honor and it was renamed a second time after the Free Officer’s Coup of 1952. The University currently enrolls approximately 155,000 students in 22 faculties and it counts three Nobel Laureates among its graduates and is one of the 50 largest institutions of higher education in the world by enrollment. The university was founded on 21 December 1908, as the result of an effort to establish a center for higher education. Several constituent colleges preceded the establishment of the university including the College of Engineering in 1816, Cairo University was founded as a European-inspired civil university, in contrast to the religious university of Al Azhar, and became the prime indigenous model for other state universities. In 1928, the first group of students enrolled at the university. Armenian bureaucrat Yaqub Artin made the first known published reference to establishing an Egyptian university in 1894, in a report, he suggested the existing higher professional schools could well provide the basis for a university. Syrian journalist Jurji Zaydan called for an Egyptian college school in 1900 in his monthly magazine Al-Hilal, the new school would provide an alternative to the student missions to Europe begun under Muhammad Ali. Controversy surrounding Zaydan’s publications would later prevent him taking a teaching post at the University. A number of other prominent Egyptians played a role in the university’s foundation, as Donald M. Wealthy Egyptians began to independently pledge funds to the establishment of a university as early as 1905. Following the Dinshaway incident, Mustafa Kamil al-Ghamrawi, a notable from Beni Suef. Mustafa Kamil published a call for funds, while Saad Zaghlul. The members of the meeting founded a committee with Zaghlul as vice-president and Amin as secretary, however, splinters quickly emerged between the Watanists, the disciples of Abduh and the Royalists, leaving the project in the hands of the Palace. By the time of its establishment in 1908, Prince Fuad I was the rector, the British, particularly Lord Cromer, had continually opposed the establishment of such a university. Only a year after his departure from Egypt, under Sir Eldon Gorst, was the Egyptian University finally established, the Egyptian educational system remained woefully underdeveloped under British rule. Two decades after occupation, education received less than 1 percent of the state budget, Donald M. Reid speculates that this was due to fear that European-style education would create political unrest or foment opposition to British rule. Cromer also opposed providing financial aid to the university after the committee began to pursue the matter independently of the British
Cairo University
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Thoth, the embodiment of knowledge, hieroglyphs, and wisdom.
Cairo University
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Cairo University
Cairo University
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Cairo University Central Library
Cairo University
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Saad Zaghloul.
20.
Al-Ahram
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Al-Ahram, founded on 5 August 1875, is the most widely circulating Egyptian daily newspaper, and the second oldest after al-Waqaial-Masriya. It is majority owned by the Egyptian government, given the large dialectal variety of the Arabic language, Al-Ahram is widely considered an influential source of writing style in Arabic. Al-Ahram was founded in Alexandria in 1875 by two Lebanese brothers, Beshara Takla and Saleem Takla and it began as a weekly newspaper published every Saturday. Its first issue appeared on 5 August 1876, the paper was relaunched as a daily newspaper in January 1881. Its headquarters was in Alexandria until November 1899 when it was moved to Cairo, the newspaper was distributed in Egypt and the Levant. The religious innovators Muhammad Abduh and Jamal al-Din al-Afghani were early writers of the newspaper, upon the death of Beshara Takla, Daud Barakat, a Lebanese journalist, was named editor of the daily in 1901. On 24 May 1960, the paper was nationalized when President Gamal Abdel Nasser passed a law eliminating the ownership of private newspapers, the circulation of the paper was between 45,000 and 50,000 copies in 1937 whereas it was 90,000 copies in 1947. In 1976 the paper had a circulation of 520,000 copies, Al Ahrams circulation in 2000 was 1.2 million copies. Al-Ahram daily is the flagship of what is now the Al-Ahram publishing house, Al-Ahrams headquarters is in Boulaq, Cairo. Its content was controlled by the Egyptian Ministry of Information, the pan-Arab Arabic-language edition of the paper, called Al Ahram Al Arabiya, is destined for readers in the Arab World and the Egyptian expatriates in Arab countries. It is published daily in Bahrain, Saudi Arabia, Kuwait, UAE and distributed in Egypt, Arabic weekly, Al Ahram Al Arabi, which was launched in 1997 is another publication of the publishing house. An international Arabic-language edition called Al Ahram al Duwali has been published daily in London since 1984 and it is printed in both London and Paris and is distributed throughout Europe, USA, Canada and Egypt. Two foreign-language weekly versions are produced, the English Al-Ahram Weekly. Al-Ahram produces a continually updated news website in the English language at English. Ahram. org. eg and it also has an Arabic news website which was the 20th mostly visited website for 2010 in the MENA region. It was named as the most popular news portal in the Arab world in the period from 31 August 2011 to 31 August 2012 by Forbes Middle East, Al-Ahram is owned by the Al-Ahram Foundation and is one of the largest circulating newspapers in the world. Long-term editor of the daily Mohammad Hassanein Haykal was the confidant of Nasser and also, the Egyptian government owns a controlling share of the stocks of the paper and appoints the editors. As appointees of the state, little censorship is exercised over them, the Anti-Defamation League, in a review of Arab newspapers in 2005, stated that Al-Ahram is given substantial leeway by the government so long as they avoid certain taboos. Osama Saraya, Al-Ahrams editor-in-chief, defended the altered photo, stating that it was meant to underscore Egypts leading role in the peace process, The expressionist photo is
Al-Ahram
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Al-Ahram logo
21.
Ministry of Awqaf (Egypt)
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The Ministry of Awqaf of Egypt is one of ministries in the Egyptian government and is in charge of religious endowments. Religious endowments, awqaf, are similar to common law trusts where the trustee is the mosque or individual in charge of the waqf, examples of waqfs are of a plot of land, a market, a hospital, or any other building that would aid the community. Before the nationalization of the awqaf, the mosques helped in lending the poorer citizens a voice, for example, Al-Azhar mosque would aid the community through the endowments and remained economically separate via the revenue they earned from the awqaf. This enabled the mosque to maintain a state of independence from the dictates of the government, mosques could use the endowments to help the community as needed. Also, because mosques were economically independent, imams could preach what they felt was important, however, when the government effectively took over the endowments program, the people suffered greatly. They no longer had their only means of representation and Al-Azhar’s religious influence was manipulated into producing propaganda by the state. The first Egyptian leader to nationalize the awqaf was Muhammad Ali and he began the precedent of bringing the endowments under state control. His successors continued the process and by the time King Fuad I was in power, when the king desired to be caliph some “…Al-Azhar sheikhs were ready to provide the necessary pronouncements”. Endowments were considered a part of the state when Gamal Abdel Nasser nationalized them in 1952, Gamal Abdel Nasser used the newly created propaganda machine of Al-Azhar to “…justify Arab Socialism and his struggle against Israel”. Anwar Sadat continued Nasser’s policies of using Al-Azhar for the “…sake of justifying opposing policies, Egyptian leaders systematically twisted what was once a community benefitting mosque, into a corrupt political machine that serviced their every whim. Also, public opinion was largely against use of the Ministry of Awqaf to promote rather than supporting the cause of the poor. In 1977 Jamaat al Muslimin, a guerrilla Islamic group that rose out of the Muslim Brotherhood, killed the Minister of Awqaf, Muhammad al-Dhahabi, after the arrest of its members. The Ministry of Awqaf and the mosques, which had served the people, was now under the public perception a tool of the state. Additionally, because the mosques were now under the economic control. The government, for the first time, now had the authority to dictate to the imams, the deposed President Hosni Mubarak followed the precedent of his predecessors in keeping the establishment of awqaf nationalized. The government today aims to moderate the tone of the mosques, mahmoud Hamdy Zakzouk served as minister from 1995 to 2011. The ministry also serves as a center for various awqaf legal documents over the past hundreds of years. Thieves were also trying to steal an ironwork grill window from the sabil kuttab of Rokaya Dudu
Ministry of Awqaf (Egypt)
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Egypt
22.
Sultan Al-Ghuri Complex
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The Sultan Al-Ghuri Complex was built between the years 1503 and 1505. This huge complex consists of a Khanqah, Mausoleum, Sabil-Kuttab, Mosque and Madrasa and is located at the Fahhamin Quarter, al Muizz li-Din Allah street in Cairo, Egypt. The structure lies on both sides of the al Muizz li-Din Allah street, with the congregational Mosque-Madrasa built on the side. The second last of the Mamluk sultans, Sultan Qansuh al-Ghuri was the last Mamluk sultan to enjoy a regin of any duration and he was called Al-Ghuri after the barracks Al-Ghuri, where he was garrisoned. He was the governor of Tarsus, then the chamberlain of Aleppo, Al-Ghuri died of a heart attack while fighting the Ottoman Turks outside Aleppo, following the defection of Amir Khayrbak in the midst of the battle. His body was never found, and was not buried in his mausoleum on which he had spent a fortune, like other Sultans of his time, Al-Ghuri is portrayed as energetic, cruel, superstitious and despot leader. Harsh punishments were imposed on people during his reign for crimes committed or during money collection, despite cruelty, Al-Ghuri had a huge fond of music, poetry and flowers and was attracted to Sufis and other pious men. He was a patron of architecture, and a man of refined cultural tastes. The funerary complex has a layout as a double architectural composition. Both the buildings are built above shops connected to markets stretching along the side street, to provide shade for the street a wooden roof links the buildings. Although the dome and the minaret are separated by the street, they were conceived as a single and these blue ceramics is similar to the blue ceramic decoration other the sultans minaret at Al-Azhar. The complex was designed to reveal its composition to an onlooker coming from the south. Unlike other religious complexes, the facades of the complex are not adjusted to the street alignment and they rather follow the orientation of the two sides of the complex. This creates a square and is semi-enclosed at the end by the projection of the sabil-kuttan of the mausoleum. The open space was rented to people to market stalls. The market economy and the rents helped maintain and upkeep the architecture, the facades of the two buildings are not identical, however they have similar features such as the high-relief carving running along their upper walls. The portal recesses have marble paneling in dots of black and white, the columns at the corner of the Mosque have capitals of Coptic and Byzantine styles, indicating that the Mamluk craftsmen were imitating pre-Islamic designs. The huge minaret is visible from near Bab Zuwayla, and is a four storied rectangular tower of a considerable height and this tower had a four-headed upper structure and was the first of its kind to be built in Cairo
Sultan Al-Ghuri Complex
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Sultan al-Ghuri's complex, with mausoleum/khanqah (left), and mosque/madrasa (right).
23.
Sir Walter Scott
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Sir Walter Scott, 1st Baronet, FRSE was a Scottish historical novelist, playwright and poet. Many of his works remain classics of both English-language literature and of Scottish literature, famous titles include Ivanhoe, Rob Roy, Old Mortality, The Lady of the Lake, Waverley, The Heart of Midlothian and The Bride of Lammermoor. A prominent member of the Tory establishment in Edinburgh, Scott was an member of the Highland Society. He survived a bout of polio in 1773 that left him lame. To cure his lameness he was sent in 1773 to live in the rural Scottish Borders at his grandparents farm at Sandyknowe, adjacent to the ruin of Smailholm Tower. Here he was taught to read by his aunt Jenny, and learned from her the speech patterns and many of the tales and legends that characterised much of his work. In January 1775 he returned to Edinburgh, and that went with his aunt Jenny to take spa treatment at Bath in England. In the winter of 1776 he went back to Sandyknowe, with another attempt at a cure at Prestonpans during the following summer. In 1778, Scott returned to Edinburgh for private education to him for school. In October 1779 he began at the Royal High School of Edinburgh and he was now well able to walk and explore the city and the surrounding countryside. His reading included chivalric romances, poems, history and travel books and he was given private tuition by James Mitchell in arithmetic and writing, and learned from him the history of the Church of Scotland with emphasis on the Covenanters. Scott began studying classics at the University of Edinburgh in November 1783, at the age of 12, in March 1786 he began an apprenticeship in his fathers office to become a Writer to the Signet. While at the university Scott had become a friend of Adam Ferguson, Scott met the blind poet Thomas Blacklock, who lent him books and introduced him to James Macphersons Ossian cycle of poems. During the winter of 1786–87 the 15-year-old Scott saw Robert Burns at one of these salons, for what was to be their only meeting. When Burns noticed a print illustrating the poem The Justice of the Peace and asked who had written the poem, only Scott knew that it was by John Langhorne, and was thanked by Burns. When it was decided that he would become a lawyer, he returned to the university to study law, first taking classes in Moral Philosophy, after completing his studies in law, he became a lawyer in Edinburgh. As a lawyers clerk he made his first visit to the Scottish Highlands directing an eviction and he was admitted to the Faculty of Advocates in 1792. He had an unsuccessful love suit with Williamina Belsches of Fettercairn, as a boy, youth and young man, Scott was fascinated by the oral traditions of the Scottish Borders
Sir Walter Scott
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Raeburn 's portrait of Sir Walter Scott in 1822.
Sir Walter Scott
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Signature
Sir Walter Scott
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Scott's childhood at Sandyknowes, in the shadow of
Smailholm Tower, introduced him to the tales and folklore of the
Scottish Borders.
Sir Walter Scott
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The Scott's family home in
George Square, Edinburgh
24.
Socialism
–
Social ownership may refer to forms of public, collective, or cooperative ownership, to citizen ownership of equity, or to any combination of these. Although there are varieties of socialism and there is no single definition encapsulating all of them. Socialist economic systems can be divided into both non-market and market forms, non-market socialism aims to circumvent the inefficiencies and crises traditionally associated with capital accumulation and the profit system. Profits generated by these firms would be controlled directly by the workforce of each firm or accrue to society at large in the form of a social dividend, the feasibility and exact methods of resource allocation and calculation for a socialist system are the subjects of the socialist calculation debate. Core dichotomies associated with these concerns include reformism versus revolutionary socialism, the term is frequently used to draw contrast to the political system of the Soviet Union, which critics argue operated in an authoritarian fashion. By the 1920s, social democracy and communism became the two dominant political tendencies within the international socialist movement, by this time, Socialism emerged as the most influential secular movement of the twentieth century, worldwide. Socialist parties and ideas remain a force with varying degrees of power and influence in all continents. Today, some socialists have also adopted the causes of social movements. The origin of the term socialism may be traced back and attributed to a number of originators, in addition to significant historical shifts in the usage, for Andrew Vincent, The word ‘socialism’ finds its root in the Latin sociare, which means to combine or to share. The related, more technical term in Roman and then medieval law was societas and this latter word could mean companionship and fellowship as well as the more legalistic idea of a consensual contract between freemen. The term socialism was created by Henri de Saint-Simon, one of the founders of what would later be labelled utopian socialism. Simon coined socialism as a contrast to the doctrine of individualism. They presented socialism as an alternative to liberal individualism based on the ownership of resources. The term socialism is attributed to Pierre Leroux, and to Marie Roch Louis Reybaud in France, the term communism also fell out of use during this period, despite earlier distinctions between socialism and communism from the 1840s. An early distinction between socialism and communism was that the former aimed to only socialise production while the latter aimed to socialise both production and consumption. However, by 1888 Marxists employed the term socialism in place of communism, linguistically, the contemporary connotation of the words socialism and communism accorded with the adherents and opponents cultural attitude towards religion. In Christian Europe, of the two, communism was believed to be the atheist way of life, in Protestant England, the word communism was too culturally and aurally close to the Roman Catholic communion rite, hence English atheists denoted themselves socialists. Friedrich Engels argued that in 1848, at the time when the Communist Manifesto was published, socialism was respectable on the continent and this latter branch of socialism produced the communist work of Étienne Cabet in France and Wilhelm Weitling in Germany
Socialism
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Charles Fourier, influential early French socialist thinker
Socialism
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The celebration of the election of the Commune, 28 March 1871. The
Paris Commune was a major early implementation of socialist ideas
Socialism
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G. D. H. Cole, English socialist theorist who was a member of the
Fabian Society as well as the main theorist of
guild socialism
Socialism
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Leon Trotsky,
Vladimir Lenin, and
Lev Kamenev at the Second Communist Party Congress, 1919.
25.
Marcel Proust
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He is considered by critics and writers to be one of the most influential authors of the 20th century. Proust was born in Auteuil at the home of his great-uncle on 10 July 1871 and he was born during the violence that surrounded the suppression of the Paris Commune, and his childhood corresponded with the consolidation of the French Third Republic. Prousts father, Adrien Proust, was a prominent pathologist and epidemiologist, studying cholera in Europe and he wrote numerous articles and books on medicine and hygiene. Prousts mother, Jeanne Clémence Weil, was the daughter of a wealthy Jewish family from Alsace, literate and well-read, she demonstrated a well-developed sense of humour in her letters, and her command of English was sufficient to help with her sons translations of John Ruskin. Proust was raised in his fathers Catholic faith and he was baptized and later confirmed as a Catholic, but he never formally practiced that faith. He later became an atheist and was somewhat of a mystic, by the age of nine, Proust had had his first serious asthma attack, and thereafter he was considered a sickly child. Proust spent long holidays in the village of Illiers, in 1882, at the age of eleven, Proust became a pupil at the Lycée Condorcet, but his education was disrupted by his illness. Despite this he excelled in literature, receiving an award in his final year, thanks to his classmates, he was able to gain access to some of the salons of the upper bourgeoisie, providing him with copious material for In Search of Lost Time. As a young man, Proust was a dilettante and a social climber whose aspirations as a writer were hampered by his lack of self-discipline. His reputation from this period, as a snob and an amateur, contributed to his troubles with getting Swanns Way. It is through Mme Arman de Caillavet that he made the acquaintance of Anatole France, Proust had a close relationship with his mother. To appease his father, who insisted that he pursue a career, after exerting considerable effort, he obtained a sick leave that extended for several years until he was considered to have resigned. He never worked at his job, and he did not move from his parents apartment until after both were dead and his life and family circle changed markedly between 1900 and 1905. In February 1903, Prousts brother, Robert Proust, married and his father died in November of the same year. Finally, and most crushingly, Prousts beloved mother died in September 1905 and she left him a considerable inheritance. His health throughout this period continued to deteriorate, Proust spent the last three years of his life mostly confined to his bedroom, sleeping during the day and working at night to complete his novel. He died of pneumonia and an abscess in 1922. He was buried in the Père Lachaise Cemetery in Paris, Proust was involved in writing and publishing from an early age
Marcel Proust
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The novelist in 1900
Marcel Proust
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Marcel Proust (seated),
Robert de Flers (left) and
Lucien Daudet (right), ca. 1894.
Marcel Proust
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Jean Béraud, La Sortie du
lycée Condorcet
Marcel Proust
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102 Boulevard Haussmann, Paris, where Marcel Proust lived from 1907 to 1919
26.
Franz Kafka
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Franz Kafka was a Prague German-language novelist and short story writer, widely regarded as one of the major figures of 20th-century literature. His best known works include Die Verwandlung, Der Process, the term Kafkaesque has entered the English language to describe situations like those in his writing. Kafka was born into a middle-class, German-speaking Jewish family in Prague and he trained as a lawyer, and after completing his legal education he was employed with an insurance company, forcing him to relegate writing to his spare time. Over the course of his life, Kafka wrote hundreds of letters to family and close friends, including his father, with whom he had a strained and he became engaged to several women but never married. He died in 1924 at the age of 40 from tuberculosis and his work went on to influence a vast range of writers, critics, artists, and philosophers during the 20th century. Kafka was born near the Old Town Square in Prague, then part of the Austro-Hungarian Empire and his family were middle-class Ashkenazi Jews. His father, Hermann Kafka, was the child of Jakob Kafka, a shochet or ritual slaughterer in Osek. Hermann brought the Kafka family to Prague, after working as a travelling sales representative, he eventually became a fancy goods and clothing retailer who employed up to 15 people and used the image of a jackdaw as his business logo. Kafkas mother, Julie, was the daughter of Jakob Löwy, a retail merchant in Poděbrady. Hermann and Julie had six children, of whom Franz was the eldest, franzs two brothers, Georg and Heinrich, died in infancy before Franz was seven, his three sisters were Gabriele, Valerie and Ottilie. They all died during the Holocaust of World War II, Valli was deported to the Łódź Ghetto in Poland in 1942, but that is the last documentation of her. On business days, both parents were absent from the home, with Julie Kafka working as many as 12 hours each day helping to manage the family business, consequently, Kafkas childhood was somewhat lonely, and the children were reared largely by a series of governesses and servants. The dominating figure of Kafkas father had a significant influence on Kafkas writing, the Kafka family had a servant girl living with them in a cramped apartment. In November 1913 the family moved into an apartment, although Ellie. In early August 1914, just after World War I began, both Ellie and Valli also had children. Franz at age 31 moved into Vallis former apartment, quiet by contrast, from 1889 to 1893, Kafka attended the Deutsche Knabenschule German boys elementary school at the Masný trh/Fleischmarkt, now known as Masná Street. His Jewish education ended with his Bar Mitzvah celebration at the age of 13, Kafka never enjoyed attending the synagogue and went with his father only on four high holidays a year. German was the language of instruction, but Kafka also spoke and he studied the latter at the gymnasium for eight years, achieving good grades
Franz Kafka
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Franz Kafka in 1906
Franz Kafka
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Plaque marking the birthplace of Franz Kafka in Prague.
Franz Kafka
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Kinský Palace where Kafka attended gymnasium and his father owned a shop
Franz Kafka
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Former home of the Worker's Accident Insurance Institute.
27.
James Joyce
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James Augustine Aloysius Joyce was an Irish novelist, short story writer, and poet. He contributed to the modernist avant-garde and is regarded as one of the most influential, other well-known works are the short-story collection Dubliners, and the novels A Portrait of the Artist as a Young Man and Finnegans Wake. His other writings include three books of poetry, a play, occasional journalism and his published letters, Joyce was born in 41 Brighton Square, Rathgar, Dublin—about half a mile from his mothers birthplace in Terenure—into a middle-class family on the way down. He went on to attend University College Dublin, in 1904, in his early twenties, Joyce emigrated permanently to continental Europe with his partner Nora Barnacle. They lived in Trieste, Paris and Zurich, Ulysses in particular is set with precision in the streets and alleyways of the city. In the particular is contained the universal, James Augustine Aloysius Joyce was born on 2 February 1882 to John Stanislaus Joyce and Mary Jane May Murray, in the Dublin suburb of Rathgar. He was baptised according to the Rites of the Catholic Church in the nearby St Josephs Church in Terenure on 5 February by Rev. John OMulloy and his godparents were Philip and Ellen McCann. He was the eldest of ten surviving children, two of his siblings died of typhoid and his fathers family, originally from Fermoy in County Cork, had once owned a small salt and lime works. Joyces father and paternal grandfather both married into families, though the familys purported ancestor, Seán Mór Seoighe was a stonemason from Connemara. In 1887, his father was appointed rate collector by Dublin Corporation, around this time Joyce was attacked by a dog, which engendered in him a lifelong cynophobia. He also suffered from astraphobia, as an aunt had described thunderstorms to him as a sign of Gods wrath. In 1891 Joyce wrote a poem on the death of Charles Stewart Parnell, the Irish Party had dropped Parnell from leadership. But the Vaticans role in allying with the British Conservative Party to prevent Home Rule left an impression on the young Joyce. The elder Joyce had the printed and even sent a part to the Vatican Library. In November of that year, John Joyce was entered in Stubbs Gazette. In 1893, John Joyce was dismissed with a pension, beginning the familys slide into poverty caused mainly by his drinking and general financial mismanagement. Joyce had begun his education at Clongowes Wood College, a Jesuit boarding school near Clane, County Kildare and this came about because of a chance meeting his father had with a Jesuit priest who knew the family and Joyce was given a reduction in fees to attend Belvedere. In 1895, Joyce, now aged 13, was elected to join the Sodality of Our Lady by his peers at Belvedere, the philosophy of Thomas Aquinas continued to have a strong influence on him for most of his life
James Joyce
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Joyce in
Zurich, c. 1918
James Joyce
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Joyce's birth and baptismal certificate
James Joyce
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Joyce aged six, 1888
James Joyce
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Bust of Joyce on
St Stephen's Green, Dublin
28.
Egyptian Revolution of 1952
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The Egyptian revolution of 1952, also known as the July 23 revolution, began on July 23,1952, by the Free Officers Movement, a group of army officers led by Muhammad Naguib and Gamal Abdel Nasser. The revolution was aimed at overthrowing King Faruq. The revolutionary government adopted a staunchly nationalist, anti-imperialist agenda, which came to be expressed chiefly through Arab nationalism, the ongoing state of war with Israel also posed a serious challenge, as the Free Officers increased Egypts already strong support of the Palestinians. These two issues conflated four years after the revolution when Egypt was invaded by Britain, France and this strengthened the appeal of the revolution in other Arab and African countries. By the 1960s, Arab socialism had become a dominant theme and these restrictions on political activity would remain in place until the presidency of Anwar Sadat from 1970 onwards, during which many of the policies of the revolution were scaled back or reversed. It also inspired the toppling of existing pro-Western monarchies and governments in the region, the revolution is commemorated each year on July 23. The revolution in 1952 found its genesis within the voice of the people and it was first time for Egyptians to rule since time of Pharaohs. The new regime was common to all Egyptians in terms of religion, culture, the end of monarchy signaled an end for British intervention. A government that is 100 percent consisting of Egyptians was expected to act in favor of society, a mixture of agrarian capitalism and feudalism initiated the anti-feudal coup. The Egyptian economy was capitalist since last quarter of the 19th century, the loss of the 1948 war with Israel led to the Free Officers accusations of corruption towards the King and his court and the promotion of that feeling among the Egyptian people. The Free Officers Movement was formed by a group of reform minded officers which, backed by the Soviet Union and they used an army general, Muhammad Naguib, as its head to show their seriousness and attract more army followers. You manifested this during and after the Palestine War in the corrupt arms scandals and your open interference in the courts to try to falsify the facts of the case, thus shaking faith in justice. The army places upon Your Majesty the burden of everything that may result from failure to abdicate according to the wishes of the people. Causes • The Egyptian monarchy was seen as corrupt and pro-British, with its lavish lifestyle that seemed provocative to the free officers movement who lived in poverty. Its policies completed the image of the Egyptian government being a puppet-figure in the hands of the British government, • Promoting the feeling of corruptness of several Egyptian institutions such as the police, the palace and even the political parties by the free officers. • The loss of 1948 war with Israel led to the free officers blame of the King, as a result, a group of army officers who named themselves the free officers movement was formed by a young officer named Gamal Abdel Nasser. They used a general, Mohamed Naguib, as its head to show seriousness. You manifested this during and after the Palestine War in the corrupt arms scandals and your open interference in the courts to try to falsify the facts of the case, thus shaking faith in justice
Egyptian Revolution of 1952
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The leaders of the Revolution,
Muhammad Naguib (left) and
Gamal Abdel Nasser
Egyptian Revolution of 1952
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Members of the Free Officers gathered after the revolution. From left to right:
Zakaria Mohieddin,
Abdel Latif Boghdadi,
Kamel el-Din Hussein,
Gamal Abdel Nasser (seated),
Abdel Hakim Amer,
Muhammad Naguib,
Youssef Seddik and Ahmed Shawki
Egyptian Revolution of 1952
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Members of the Free Officers welcomed by crowds in Cairo in January 1953. Standing in the automobile, from left to right: Youssef Seddik,
Salah Salem, Gamal Abdel Nasser and Abdel Latif Boghdadi
29.
Palace Walk
–
Palace Walk is a novel by Egyptian writer Naguib Mahfouz, and the first installment of Mahfouzs Cairo Trilogy. Originally published in 1956 with the title Bayn al-qasrayn, the book was translated into English in 1990, the setting of the novel is Cairo during and just after World War I. Palace Walk is the first book of the Cairo Trilogy, set in Cairo and it begins in 1917, during World War I, and ends in 1919, the year of the nationalist revolution. Because of his insistence on his authority, his wife. Yasin, the eldest son, is al-Sayyid Ahmads only child by his first marriage, to a woman whose subsequent marital affairs are the source of embarrassment to father. Khadija, the daughter, is sharp-tongued, opinionated, and jealous of her sister Aisha. Aisha, meanwhile, is more mellow and conciliatory, and tries to maintain peace, after glimpsing his father playing the tambourine at a gathering in the house Yasin understands where his father goes at night, and is pleased to find that they have similar interests. Amina, meanwhile, has long ago guessed her husbands predilections, the family provides the novel with its structure, since the plot is concerned with the lives and interrelationships of its members. However, the story is not set in isolation, indeed, the novels opening chapters focus upon the daily routine of the al-Jawad family. Amina, the mother of the family, greets the return of her husband, al-Sayyid Ahmad and she rises once again at dawn to begin preparing food, assisted by her daughters Khadija and Aisha. Her sons join their father for breakfast, at this meal, as with any other dealing with the patriarch, strict etiquette is observed. Subsequent chapters proceed to explore the characters of family members, particularly their relationships with one another, the marriage of the children provides a key focus, as do challenges to the supreme authority of the familys patriarch. When al-Sayyid Ahmad goes on a trip to Port Said for a few days, Aminas children convince her to take the opportunity to leave the house. On the way back, Amina faints in the due to the heat and is glancingly struck by a car. Perhaps the central episode of the novel is the wedding of Aisha, negotiations for the engagement commence while Amina is in exile from the house, al-Sayyid Ahmads desire to inform his wife of the arrangement contributes to his decision to bring her home. In addition, the entertainment for the party is the singer Jalila. Yasin takes the opportunity to explain to Fahmy all that he has seen at the singers house, unlike his brother, Fahmy is deeply shaken to lose his idealized picture of his father, and takes no joy in the knowledge. Following the wedding, Yasin, who has gotten drunk on wine at the table, is seized with a fit of lust and attempts to force himself on the household servant
Palace Walk
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Palace Walk
30.
Sugar Street (Cairo)
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The Cairo Trilogy is a trilogy of novels written by the Egyptian novelist and Nobel Prize winner Naguib Mahfouz, and one of the prime works of his literary career. The three novels are, in order, Palace Walk Palace of Desire Sugar Street The three novels Arabic titles are taken from the names of streets in Cairo, the city of Mahfouzs childhood. The first novel, Bayn al-Qasrayn, is named after the medieval Cairo street in the Gamaliya district where the strict socially conservative protagonist, Ahmad Abd al-Jawad, and his family live. The three novels represent three eras of Cairene socio-political life, a microcosm of early 20th century Egypt, through the life of one well-off Cairo merchant, his children and his grandchildren. He keeps searching for meaning of his life until the last scene that seems an imposed one by Mahfouz to give some air of hope, then Kamals attitude to life changes to the positive as he starts to see himself as idealistic teacher, future husband and revolutionary man. Throughout the trilogy, Mahfouz beautifully develops his theme, social progress will be the result of the evolutionary spirit of humankind. And yet inevitable changes occur, sisters get married, babies are born, grandparents die, the passage of time quickens in the following book, and doubles yet again in the third. By the time the trilogy concludes whole years seem to fly by to the middle-aged Kamal, supreme moments in time Bergson called Duration, and these are the moments when we really live. The Cairo Trilogy was first translated into Hebrew between 1981 and 1987, Mahfouz was very satisfied by this and saw it as another proof that the Israeli-Egyptian peace treaty of 1979 should be supported. The English translation was published by Doubleday in the early 1990s, the translators were, Palace Walk - William M
Sugar Street (Cairo)
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Cover of a recent edition of Palace Walk
