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Copyright of Irrigation & Drainage is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article aims atrevisiting, with a view to rebutting, the widespread belief, especially in the West, that the 2010-11 outbursts of popular protests that shook the Middle East and North Africa (MENA) region were revolutions. By examining these crises, named the ‘’Arab Spring’’, through an analytical lens, hence,it seeks to conclusively demonstrate their unrevolutionary nature. To this end, it inescapably draws on key criteria accumulated from the revised ‘Theory of Revolution’ to gauge the essence of the uprisings. The appraisal, precisely, focuses exclusively on Egypt and Tunisia, the only two countries where regime change materialized. [ABSTRACT FROM AUTHOR]

Although recognized as an important legal authority in the formative period of Mālikī legal doctrine (2nd-3rd/8th-9th century), Ašhab b. ʿAbd al-ʿAzīz (d. 204/820) is portrayed in narrative sources after the 4th/10th century as a scholar who diverged from or even contradicted the master's doctrine, Mālik b. Anas (d. 179/795). This article examines Ašhab's divergence and independency through the analysis of seven anecdotes consigned in the Mālikī biographical literature between the 4th/10th and 6th/12th centuries. By placing these anecdotes in their political, social and doctrinal contexts of writing we emphasize that: 1. Ašhab's divergence is a historical construction that is 2. the corollary of the evolution of Mālikī legal doctrine between the 3rd/9th and 6th/12th centuries. In fine , we show that an interconnection exists between the biographical tradition built on Ašhab and the evolution of the Mālikī maḏhab (doctrinal school of law). [ABSTRACT FROM AUTHOR]

Copyright of Issues in Ethnology Anthropology is the property of Issues in Ethnology Anthropology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The twelfth/eighteenth and early thirteenth/nineteenth centuries saw the emergence in the Muslim world of great reformers, muǧaddid s and muǧtahid s, perceived as such by their contemporaries. Aware of a general crisis in the Muslim world and eager to maintain the unity of the umma , they wished to remedy it through their reform projects, and participated in the revival of Hadith that characterised the seventeenth and eighteenth centuries, echoing the fifteenth. Many also discussed takfīr , practiced by Muḥammad b. ʿAbd al-Wahhāb. How to study them, how to read them, and with what methods? These are the questions posed by the two books surveyed here, while illuminating historiographical progress in the intellectual and religious history of the eighteenth century. Ahmad Dallal's important book, Islam without Europe: Traditions of Reform in Eighteenth-Century Islamic Thought , published in 2018, starts from a close reading of the works of six reformers, embedded in a Yemeni and Indian scholarly tradition: Ibn al-Amīr al-Ṣanʿānī (1099/1688-1182/1769), Šāh Walī Llāh al-Dihlāwī (Shah Waliullah, 1114/1703-1176/1762), Muḥammad b. ʿAbd al-Wahhāb (1115/1703-1206/1792), ʿUṯmān b. Fūdī (Usman Dan Fodio, 1168/1754-1232/1817), Muḥammad b. ʿAlī l-Šawkānī (1173/1759-1250/1834) and Muḥammad b. ʿAlī l-Sanūsī (1202/1787-1276/1859). Strongly scholarly, militant, but unfortunately representative of a poorly contextualised textual history, Islam without Europe is a very useful book, which encourages comparative reading of the main authors discussed, al-Šawkānī in particular. It is possible, however, to read the primary sources in a true historian's way of thinking. This is the point made by Stefan Reichmuth in The World of Murtaḍā al-Zabīdī , published in 2009, about Murtaḍā l-Zabīdī (d. 1205/1791), an Indian scholar trained in Yemen and settled in Egypt. Mixing biography, network studies, and general history of Islamic thought in the twelfth/eighteenth century in its social, political, and economic anchorage, the book concludes with the humanism of this Muslim scholar and Sufi. [ABSTRACT FROM AUTHOR]

This article offers a reflection on the writing of the sīra , the "life of the Prophet," based on the study of the catalogs of the Egyptian National Library and the Library of al-Azhar. The cross-analysis of the classifications of medieval and modern sciences, and the categories used by cataloguers at the end of the 19th century and in the first half of the 20th century, shows that the sīra was irreducible to the "biography of the Prophet," and covered a much larger set of texts. The rest of the article offers a description of the corpus of 491 works of sīra and the 1,119 manuscripts and printed matter which are its material manifestations. We come to the conclusion that this corpus can be used to describe the culture of the sīra in Egypt and in the Arab provinces of the Ottoman Empire. Two results appear particularly important: the constitution of series of texts (basic text, commentaries, glosses) makes it possible to describe a major part of the culture of commentary in the Ottoman period; the examination of the corpus also offers an interesting perspective on the transition between manuscript culture and printed culture in 19th century Egypt. [ABSTRACT FROM AUTHOR]

In contemporary Egypt, the secularization of discourses and practices raises a fundamental challenge to sīra writing concerning its vocation to make the founding narrative and the religious ideals of Islam comprehensible and meaningful to contemporary Muslims. Arguing that the Muslim community's image of the Prophet does indeed both affect and reflect its religious and spiritual condition, the known Egyptian intellectual and former rector of al-Azhar, ʿAbd al-Ḥalīm Maḥmūd (1910-1978) holds the appearance of de-theologized forms of sīra writing as a symptom of a profound crisis of Islamic intellectuality. Against this background, his prophetological considerations seek to show that this challenge can only be overcome by a sīra writing that engages the audience in a personal and spiritual relationship with the Prophet. [ABSTRACT FROM AUTHOR]

Two notions have been at the center of the Egyptian constitutional debates since 2011: the 'civil state' and the 'religious party'. The Muslim Brothers have played on the ambiguity of the notion of a 'civil state' as being neither secular nor theocratic, just as their understanding of an Islamic state. The Salafi al-Nūr Party has long refused to embrace the notion. Nevertheless, in 2019 it obtained from the Parliament's Speaker a definition close to the one defended by the Muslim Brothers and endorsed it as a victory against the secular interpretation of the term. The same ambiguity appears regarding the notion of a 'religious party'. The al-Nūr Party tried to prevent the interdiction of such parties in the 2014 Constitution. At the same time, it distances itself from the notion, and abides by the law, including Christian members, presenting female candidates, and organically separating political and religious activities. [ABSTRACT FROM AUTHOR]

Le 16e siècle romain correspond au déploiement au long cours de sa connaissance et redéfinition de l’Orient, à la croisée de multiples savoirs et pratiques, savantes ou ordinaires, qui redessinent les liens entre Antiquité et monde contemporain. L’article en propose une lecture qui vise à mettre en lumière une réarticulation des références spatio-temporelles de l’Urbs, espace privilégié d’une confrontation de l’Egypte, construite en pivot de l’Orient ancien, et du Japon, expression du moderne Orient extrême. Il fait l’hypothèse que cette confrontation ouvre des voies de compréhension nouvelles aux processus de production des savoirs dans la capitale pontificale.

L’objectif central de ce travail est d’oser la multidisciplinarité entre sciences sociales et neuroscience afin de mieux cibler l’intervention auprès des jeunes ayant vécus des traumatismes. Le faire avec une pédagogie centrée essentiellement sur le « cadre » n’est pas efficient et nécessite le développement d’approches humanistes centrées sur la personne comme le propose Carl Rogers : empathie, regard positif inconditionnel et congruence. Sur cette base, ce travail propose de développer un outil d’accompagnement de jeunes figés dans leur traumatisme, « Raconte-moi une histoire ! », sort l’enfant du secret avec douceur et en l’installant dans une position méta. Il a aussi pour ambition d’éclairer l’enfant ou l’adolescent sur les conséquences cérébrales du traumatisme tout en ouvrant une fenêtre sur les formidables capacités de résilience du cerveau à guérir et à s’adapter. L’outil permet l’entraînement du cerveau pour développer les capacités empathiques nécessaires à la socialisation. Il est construit en trois volets : Apprendre – Transmettre – Appliquer.

Copyright of Eurasian Studies (17220750) is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Regarded as Egypt's most influential oppositional force, the Muslim Brotherhood (MB) was analysed from a Gramscian lens that projected it as a counterhegemonic force par excellence. Its all-sufficient Islam, cohesive organisational structure and ability to wage a war of position were considered to represent parallels to Gramsci's revolutionary methodology. This article contests this narrative by focusing on the MB's inability to deal with state coercion, its intellectual inertia and failure in governance, and its passive revolutionary and neoliberal tendencies. Against the backdrop of resurgent authoritarianism and the MB's downfall, it has become imperative to rethink our dominant understandings of (counter)hegemony and resistance. The article concludes by arguing that the MB's failure to fundamentally challenge the hegemonic order and instigate social change should not deter other movements from continuing to do so. Instead, lessons from the MB's limitations must be heeded with Gramsci remaining key in aiding such endeavours. [ABSTRACT FROM AUTHOR]

Copyright of Archives de Sciences Sociales des Religions is the property of Editions EHESS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Review of African Political Economy is the property of Review of Political Economy (ROAPE) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The prohibition of fermented beverages in Muslim societies was the result of an interpretative process that developed over time. The Qurʾān serves as a witness to the prohibition of wine (khamr), but is silent about other types of beverages. Documentary sources show that Egyptian authorities in the first century AH stimulated the production and drinking of fermented beverages by requisitioning wine for Arab-Muslim troops, who especially appreciated ṭilāʾ , the Arabic name for a cooked wine known in Greek as hepsēma. Under the influence of jurists (mainly from the Hijaz) who condemned the drinking of fermented beverages, the caliph ʿUmar II b. ʿAbd al-ʿAzīz decreed, at the turn of the second century, the prohibition of ṭilāʾ and related drinks. Early debates over the lawfulness of fermented beverages discuss pitched and glazed jars whose impermeability permits fermentation. Based on a comparison between pre-canonical hadith collections and archaeological evidence, we identify the main Egyptian amphorae that were controversial. Whereas in the second/eighth century, legal debates focused primarily on pitched and glazed jars, the extension of the prohibition to all fermented beverages in the third/ninth century led to the rejection of all amphorae. [ABSTRACT FROM AUTHOR]

This article provides a description of an Arabic manuscript found among the few manuscripts from the Mamluk period that are kept at the Oriental Collection of the Library of the Hungarian Academy of Sciences in Budapest. The manuscript contains a work on the arts of the lance by Ḥusām al-Dīn Lāǧīn al-Ṭarābulusī (d. 738/1338), one of the foremost experts in furūsiyya and, more particularly, on the topic of mayādīn. After giving information about the collection, including the other Mamluk manuscripts kept there, the article provides a detailed description of the work entitled Kitāb tuḥfat al-muǧāhidīn fī l-ʿamal bi-l-mayādīn. [ABSTRACT FROM AUTHOR]

Copyright of African Journal of Reproductive Health is the property of Women's Health & Action Research Centre and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The present paper analyses Carnets du voyage en Égypte by a French painter and writer, Eugène Fromentin (1820-1876), using the concept of autobiogeography. The concept allows to examine how the author of a geographical description may be seen throughout this description and how s/he is influenced by the space. The paper argues that the personality of Fromentin emerges from his travel notes even though they are focused mainly on the description of the Egyptian space and the forms “I” or “we” appear there rarely. Three aspects of Fromentin’s personality may be seen through the analyses of his geographical descriptions of Egypt: the Orientalist painter enthusiastic towards the space; the traveler marked by his previous travels to Algeria who in Egyptian spaces sees Algerian ones; and the man who feels old and tired, refuses to discover the Egyptian space and who just wants to come back home. [ABSTRACT FROM AUTHOR]

Copyright of Irrigation & Drainage is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of African Journal of Reproductive Health is the property of Women's Health & Action Research Centre and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The genus Leptophascum (Müll.Hal.) J.Guerra & M.J.Cano (Pottiaceae) is new to the bryoflora of Egypt and is represented by Leptophascum leptophyllum (Müll.Hal.) J.Guerra & M.J.Cano. This raised the number of fully identified moss taxa recorded from Egypt to 189. The location, habitats, herbarium numbers and distribution of the species in Africa and the world are reviewed. A description and photos are provided. [ABSTRACT FROM AUTHOR]

Copyright of Outre-Mers: Revue d'Histoire Colonial et Impériale is the property of Societe Francaise d'Histoire d'Outre Mer and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

New material of the ammonite subfamily Cheloniceratinae Spath, 1923 is described from the Aptian successions of the Maghara area. We record Cheloniceras cornuelianum as well as Epicheloniceras tschernyschewi from the lower and upper Aptian, respectively. These very widely distributed and common species are important for the supraregional correlation, and we establish their stratigraphic range for the Gabal Lagama and Gabal Abu Ruqum key sections. A short account is given about the palaeobiogeographic significance of both species. [ABSTRACT FROM AUTHOR]

Copyright of Leisure/Loisir: Journal of the Canadian Association for Leisure Studies is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In 2019, the Government of Egypt issued a new legal framework for its social insurance system. Aside from providing a unified scheme covering different groups of workers, the new regulation allowed for systemic and parametric reforms that were aimed in large part at addressing the challenge of workers' low enrolment in social insurance, with an emphasis on informal workers. The reforms reduced the rate of contributions paid by employees and employers, increased the penalties for employers who do not register their workers, and improved the benefits structure. The law also specified provisions to facilitate the enrolment of informal workers by offering to cover the employer's share of their contributions. However, the law limited such improved access to nine specific categories of informal workers, a decision that fails to recognize the diversity of informal forms of work. Based on the analysis of the characteristics of contributors to the previous system, this article argues that structural barriers pertaining to the large numbers of low‐earners and informal enterprises in the economy will likely hinder the expansion of system enrolment despite the legal reforms. [ABSTRACT FROM AUTHOR]

Between the late nineteenth and early twentieth centuries, European empires extended their rule over most of the Muslim world. The present article argues that these empires promoted three interrelated political discourses; namely, a discourse on utilitarianism, a discourse on civilizational progress, and a discourse on liberal imperialism. The empires also encouraged Islamic reform movements, which entailed cooperation between Muslim thinkers, European officials, liberal intellectuals, and Orientalists. Reform movements legitimated the three aforementioned discourses in terms of premodern Islamic religious concepts (e.g. ʿaql, maṣlaḥa, maqāṣid al-šarīʿa, iǧtihād, taqlīd). These concepts were reinterpreted and tacitly linked to imperial policies concerning race, technology, industrial capitalism, and authoritarian violence. The article examines this process by considering the British Empire, and its relationship to Islamic reform projects in India and Egypt. The article discusses nineteenth century British political discourses as developed in the writings of Jeremy Bentham, James Mill, John Stuart Mill, and Herbert Spencer. The article then discusses Islamic reform in India, focusing on the Muslim thinkers Sayyid Aḥmad Ḫān and Amīr ʿAlī, as well as their relationships with British figures like William Muir and John Strachey. Next the article discusses Islamic reform in Egypt, focusing on the Muslim thinkers Muḥammad ʿAbduh and Rašīd Riḍā as well as their relationships with British figures like Lord Cromer and Wilfrid Scawen Blunt. Résumé: Entre la fin du XIXe siècle et le début du XXe siècle, les empires européens ont étendu leur domination sur la majeure partie du monde musulman. Le présent article soutient que ces empires ont promu trois discours politiques interdépendants, à savoir un discours sur l'utilitarisme, un discours sur le progrès de la civilisation et un discours sur l'impérialisme libéral. Les empires ont également encouragé les mouvements de réforme islamique, qui impliquaient une coopération entre les penseurs musulmans, les fonctionnaires européens, les intellectuels libéraux et les orientalistes. Les mouvements de réforme légitimaient les trois discours susmentionnés en termes de concepts religieux islamiques prémodernes (par exemple ʿaql, maṣlaḥa, maqāṣid al-šarīʿa, iǧtihād, taqlīd). Ces concepts ont été réinterprétés et tacitement liés aux politiques impériales concernant la race, la technologie, le capitalisme industriel et la violence autoritaire. L'article examine ce processus en considérant l'Empire britannique, et sa relation avec les projets de réforme islamique en Inde et en Égypte. L'article aborde les discours politiques britanniques du XIXe siècle tels qu'ils sont développés dans les écrits de Jeremy Bentham, James Mill, John Stuart Mill et Herbert Spencer. L'article aborde ensuite la réforme islamique en Inde, en se concentrant sur les penseurs musulmans Sayyid Aḥmad Ḫān et Amīr ʿAlī, ainsi que sur leurs relations avec des personnalités britanniques comme William Muir et John Strachey. L'article aborde ensuite la réforme islamique en Égypte, en se concentrant sur les penseurs musulmans Muḥammad ʿAbduh et Rašīd Riḍā, ainsi que sur leurs relations avec des personnalités britanniques comme Lord Cromer et Wilfrid Scawen Blunt. [ABSTRACT FROM AUTHOR]

Résumé: La découverte de nombreux fragments coraniques anciens à Fusṭāṭ semble aller à l'encontre du discours véhiculé par les sources littéraires, qui n'accordent à l'Égypte qu'un rôle mineur dans l'histoire de la constitution du Coran. Le présent article tente de résoudre ce paradoxe en retraçant l'histoire de l'introduction du Coran en Égypte dans la seconde moitié du Ier/VIIe siècle. Il met en évidence l'existence d'un codex pré-canonique attribué au gouverneur ʿUqba b. ʿĀmir al-Ǧuhanī (m. 58/677-8), un Compagnon considéré comme une des principales autorités dont se réclamaient les savants égyptiens de l'époque omeyyade. Le codex de ʿUqba, qui n'était vraisemblablement qu'un exemplaire à usage privé, sombra dans l'oubli après que le gouverneur ʿAbd al-ʿAzīz b. Marwān eut fait réaliser une copie officielle du Coran conforme au canon ʿuṯmānien. The discovery of numerous ancient Qur'anic fragments in Fusṭāṭ apparently contradicts literary sources, according to which Egypt played only a minor role in the constitution of the Qur'an. This article addresses this paradox by reviewing the history of the introduction of the Qur'an in Egypt in the second half of the first/seventh century. It highlights the existence of a pre-canonical codex attributed to the governor ʿUqba b. ʿĀmir al-Juhanī (d. 58/677-8), a Companion regarded by Egyptian scholars of the Umayyad period as one of their main authorities. The codex of ʿUqba, which was presumably only a copy for private use, fell into oblivion after the governor ʿAbd al-ʿAzīz b. Marwān had an official copy of the Qur'an produced in accordance with the ʿuthmānian canon. [ABSTRACT FROM AUTHOR]

In Egypt, the economic costs incurred by spouses to pay for a marriage are huge, going far beyond the parties' regular income. Migration often appears to be the only possible way to amass the capital required to pay the expenses associated with their establishment as a couple and to support the household. This article is based on data collected in the course of several ethnographic surveys carried out between 2014 and 2017 in a village in the Nile Delta, and deals with the issue of establishing a family in the context of migration for men who have left for France, and for women who remain in the village. It presents the marriage of migrants in the village as an instrument which both guarantees the homecoming of the men who have emigrated and enables the upward social mobility of women without however challenging the patriarchal organisation of Egyptian society. Résumé: En Égypte, les coûts économiques engagés par les futurs époux pour le paiement du mariage sont colossaux, dépassant largement les revenus réguliers des contractants. La migration apparaît souvent comme une voie possible pour accumuler les capitaux économiques nécessaires au paiement des frais consécutifs à la mise en couple et à l' entretien du ménage. Cet article s' appuie sur des données récoltées lors de plusieurs enquêtes ethnographiques réalisées entre 2014 et 2017 dans un village du Delta du Nil. Cette contribution aborde la question du "faire famille" en situation migratoire pour des hommes partis en France, mais également pour des femmes restées au village. Elle présente le mariage des migrants au village comme un instrument qui assure à la fois le retour des hommes émigrés et permet l' ascension sociale des femmes sans pour autant remettre en cause l' organisation patriarcale de la société égyptienne. [ABSTRACT FROM AUTHOR]

Copyright of African Diaspora: Transnational Journal of Culture, Economy & Society is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Revue du Monde Musulman et de la Méditerrannée is the property of Edisud and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cahiers d'Études Africaines is the property of Editions EHESS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

As early as 1954 with his first major publication "Nations nègres et cultures", Cheikh Anta Diop challenged the foundations of the Western culture concerning the origin, genesis and evolution of humanity and demonstrated that ancient Egypt, its population and civilization belonged to the Negro-African world. One of the great aims of his work was the restoration of African historical consciousness, thus contradicting what Europeans had written since Hegel. To give Africans back their consciousness of having a great history, it was especially necessary to decolonize African studies, which were supposed to orient themselves towards the Nile valley. In this, he produced the ideological base to perceive Africa as a cultural unity with continuities from prehistory to contemporary history, thus upsetting the interpretative schemes built by Europeans. [ABSTRACT FROM AUTHOR]

Résumé: C' est à partir du rôle des femmes catholiques missionnaires, religieuses et laïques, en Haute-Égypte, que l' on abordera les enjeux du genre à la fin de la monarchie égyptienne et durant la période nassérienne, soit des années 1940 aux années 1970. Les religieuses catholiques européennes étaient très nombreuses à la fin de la monarchie égyptienne ; mais la période vit éclore des initiatives masculines pour appeler à un travail missionnaire féminin nouveau. Le jésuite égyptien Henry Ayrout recruta de jeunes laïques dans le cadre de l' Association de Haute-Égypte (AHE) qu' il avait fondée en 1940 pour mener un travail d' alphabétisation et de soins médicaux. En 1960, la mission du Graal à Akhmīm, lancée par des laïques consacrées pour des femmes, marqua un tournant féministe dans l' histoire des missions de Haute-Égypte. La conjonction des idées de Vatican II et de la politique développementaliste de l' État nassérien permit à la fois la prise de pouvoir des laïcs et des laïques au sein de l' Association de Haute-Égypte, et l' essor des implantations de religieuses en Haute-Égypte dans les années 1960. Dans les années 1970, dans le mouvement « Justice et Paix », comme à l' Association de Haute-Égypte, des religieuses et des femmes laïques, désormais en majorité égyptiennes, abordèrent la question de la contraception et la lutte contre l' excision dans une politique déterminée de promotion de la femme. Through the role of Catholic missionary women, both nuns and lay women, in Upper Egypt, we will discuss the issues of gender at the end of the Egyptian monarchy and during the Nasser era, from the 1940s to the 1970s. Egypt at the end of its monarchy housed many European Catholic nuns ; however this era saw the rise of initiatives from men calling for a new kind of female missionary work. Egyptian Jesuit Henry Ayrout recruted young lay women as part of the Association of Upper Egypt that he founded in 1940 to provide literacy and medical care. In 1960 the Mission of the Grail in Akhmīm, created for women by ordained lay women, marked a feminist shift in the history of missions in Upper Egypt. The combination of the ideas of Vatican II and the pro-development policy of Nasser's government allowed for lay men and lay women to rise to power within the Association of Upper Egypt and for nun installations in Upper Egypt to soar in the 1960s. During the 1970s, nuns and lay women, now mostly Egyptian, within the movement "Justice and Peace", such as in the Association of Upper Egypt, touched upon the question of birth control and the fight against excision, in a determined policy for the advancement of women. [ABSTRACT FROM AUTHOR]

This article considers the impact that the American Presbyterian mission in Egypt (1854–1967) exerted on American and Egyptian women, by expanding career opportunities and roles in church life and promoting new ideas about gender relations, sexuality, and family. It uses American women doctors and Egyptian Bible Women as case studies for female professionalism. Questioning the premise that influence moved one way, from American missionaries towards Egyptians, this study rejects triumphalist narratives about American progress in the gender domain; develops the story of missionary encounters as a bumpy two-way street; and shows how American and Egyptian women struggled to seize opportunities amid persistent gender discrimination. The article discusses the dearth of sources about these women, a shortfall that widens the gender gap in historical representation, requiring us to read between the lines. Résumé: Cet article analyse l' influence que l' American Presbyterian Mission a exercé en Égypte (1854–1967) sur les femmes américaines et égyptiennes, par le biais des opportunités de carrière et de leurs rôles dans la vie d' église, et par la promotion d' idée nouvelles sur les relations de genre, la sexualité et la famille. Il utilise les cas des femmes américaines médecins et des colporteuses bibliques égyptiennes pour étudier la professionnalisation féminine. L' article remet en question l' idée que l' influence fonctionne en sens unique, des missionnaires américains vers les Égyptiens. Il contredit les récits triomphalistes sur le progrès américain dans le domaine du genre; il décrit l' histoire des rencontres missionnaires comme une route cahoteuse à double sens; et montre comment les femmes américaines et égyptiennes ont lutté pour saisir des opportunités, alors que persistaient les discriminations de genre. L' article souligne le peu de sources disponibles à propos de ces femmes, un manque qui contribue à renforcer l' écart entre les sexes dans la représentation historique et nous oblige à lire entre les lignes. [ABSTRACT FROM AUTHOR]

Starting from the premise that school is a 'major site of masculinity formation' (Connell, 1996), this article studies the construction of boyhood in the industrial schools of the Salesian mission in Egypt between 1900 and 1939. Analysis of the teaching tools and methods, and of the processes of conformity used in these schools run by Italian missionaries, reveals that they became forums for confrontation and negotiation between different models of masculinity. This article uses the case study of the Salesian schools to shed new light on the interconnections between missionary programmes, fascist imperialism and schooling strategies of the pupils and their families. Ultimately, it seeks to demonstrate how missionary schools contributed to the gendered construction of technical expertise and industrial education in Egypt. Résumé: Partant du postulat que l' école constitue l' un des «principaux sites de formation de la masculinité» (Connell 1996), cet article interroge la fabrique des garçons à l' œuvre dans les écoles industrielles de la mission salésienne en Égypte entre 1900 et 1939. L' analyse des outils, des pratiques pédagogiques et du processus de disciplinarisation des élèves révèle que les écoles tenues par les missionnaires italiens deviennent un lieu d' affrontement et de négociation de différents modèles de masculinité. À travers l' étude du cas des établissements salésiens, il s' agit d' apporter un nouvel éclairage sur les articulations entre projet missionnaire, impérialisme fasciste et stratégies de scolarisation des élèves et de leurs familles. Enfin, cet article cherche à démontrer que les écoles de la mission participent à la construction genrée du savoir-faire technique et de l' enseignement industriel en Égypte. [ABSTRACT FROM AUTHOR]

This article presents editions of three Arabic parchment deeds of sale from the 4th/10th-century Fayyūm Oasis belonging to two monks, Babā Banīla and Babā Buṭrus, of the Dayr al-Qalamūn monastery. The transactions recorded in our documents are mundane in and of themselves. But put together they offer bits of insight into Christian society in rural medieval Egypt, the notarial practice of provincial Muslim scribes, the relationship between monastic and Islamic legal institutions, and the important but little-attested Dayr al-Qalamūn. Résumé: Cet article présente l'édition de trois actes de vente arabes sur parchemin, datés du IVe/Xe siècle et provenant de l'oasis du Fayoum, qui appartiennent à deux moines du monastère de Qalamūn, Babā Banīla et Babā Buṭrus. Les transactions enregistrées par nos documents sont en soi tout ce qu'il y a de plus banal, mais étudiées en série, elles offrent un aperçu de la société chrétienne dans l'Égypte rurale médiévale, des pratiques des notaires musulmans de province, des relations entre les institutions juridiques monastiques et islamiques, et de l'histoire méconnue, mais néanmoins importante, du Dayr al-Qalamūn. [ABSTRACT FROM AUTHOR]

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Les romans de Michel Butor et de Claude Simon sont traversés par de multiples signes et symboles qui renvoient à l’Egypte. Cette sémiotique variée qui retrace la culture, les sciences, la religion et les arts qui ont bercé les premières civilisations du monde, trouvent leurs sources en Afrique. Ainsi ce patrimoine d’une richesse incommensurable rend actuelle la question du berceau des civilisations. Cela est suggéré par des signes graphiques qui irriguent la fiction parfois mêlée à des références historiques débridées et phagocytées par la narration. L’analyse herméneutique des textes révèle ainsi deux auteurs qui par leurs œuvres participent à la réhabilitation de la mémoire universelle. - The novels of Michel Butor and Claude Simon are crossed by multiple signs and symbols that refer to Egypt. This varied semiotics which traces the culture, sciences, religion and the arts which cradled the first civilizations of the world, finds its sources in Africa. This immeasurably rich heritage thus makes the question of the cradle of civilizations topical. This is suggested by graphic signs that irrigate the fiction sometimes mixed with historical references unbridled and phagocytosed by the narrative. The hermeneutical analysis of the texts thus reveals two authors who through their works participate in the rehabilitation of universal memory.

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Copyright of Médiévales is the property of Presses Universitaires de Vincennes and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Médiévales is the property of Presses Universitaires de Vincennes and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Billboards have been increasingly dominating the skyline of Cairo for a couple of decades already with a sharp increase after 2011. Naturally, they advertise many products but it is easily noticed that real-estate advertisements have a significant share, especially gated communities. Analyzing their general visual and textual characteristics, we can find some recurrences. There are many promised messages delivered through those advertisements out of which we shall focus on elements of the natural and built environment. There is a twofold significance here – we argue – the physical and the mental. While billboards exhibit images of architecture and ‘nature’ as a promise, their physical presence ironically obscures existing architecture and elements of nature, thus contributing further to their scarcity and the crowdedness of the city. That is, in other words, covering the ‘real’ elements with the ‘promise’ of similar ones. [ABSTRACT FROM AUTHOR]

Résumé: Depuis l'affaire de la censure du roman Awlād ḥāratinā (Les fils de la médina) de Naǧīb Maḥfūẓ, publié en 1968, aucun roman n'avait suscité autant de polémiques en Égypte que le roman historique de Yūsuf Zaydān ʿAzāzīl , paru en 2008. Centré sur l'histoire du christianisme égyptien et oriental au IVe siècle, le roman aborde notamment les questions des querelles christologiques entre les Églises d'Orient et de la violence perpétrée à l'égard des derniers représentants du paganisme dans un empire où le christianisme est désormais la religion officielle. La réaction la plus virulente est celle de l'Église copte, qui voit ses symboles sacrés mis en cause par le roman. Les milieux littéraires égyptiens mettent en doute l'authenticité de l'écriture de Yūsuf Zaydān et lui reprochent d'être un romancier commercial et opportuniste. Le présent article vise à analyser les enjeux des différentes critiques faites à cette œuvre. Since the censorship case of Naǧīb Maḥfūẓ's novel Awlād ḥāratinā (Children of Gebelawi), published in 1968, no novel had sparked so much controversy in Egypt as Yūsuf Zaydān's historical novel ʿAzāzīl , published in 2008. Centred on the history of Egyptian and Oriental Christianity in the 4th century, the novel deals with the Christological quarrels between the Eastern Churches and the violence perpetrated against the last representatives of paganism in an empire where Christianity is then the official religion. The most virulent reaction is that of the Coptic Church, which sees its sacred symbols challenged by the novel. Egyptian literary circles question authenticity of Zaydān's writing and blame him for being a commercial and opportunist novelist. This article aims to analyse the stakes of the various criticisms made about this work. [ABSTRACT FROM AUTHOR]

Résumé: L'envoi de délégations (wafd s) par des groupes vers le souverain est généralement associé à la politique du Prophète et des premiers califes, notamment Muʿāwiya (r. 41/661-60/680). En s'appuyant sur l'exemple des délégations égyptiennes auprès du pouvoir impérial aux trois premiers siècles de l'Islam, le présent article montre non seulement que le phénomène des délégations continua bien au-delà de l'époque sufyānide, mais que leur composition reflète l'évolution des dominations sociopolitiques à Fusṭāṭ. Souvent envoyées par le gouverneur, et constituées d'élites civiles et militaires, ces délégations représentaient la population de la capitale provinciale et maintenaient un lien direct entre celle-ci et le calife. The practice of sending delegations (wafd s) to the ruler has generally been interpreted as typical of the time of the Prophet and the first caliphs, particularly Muʿāwiya (r. 41/661-60/680). Drawing on the example of Egyptian delegations to the imperial government in the first three centuries of Islam, this article argues that this phenomenon persisted well beyond the Sufyānid period, and that their composition reflected the evolution of socio-political dominations in Fusṭāṭ. Often overseen by the governor, and composed of civilian as well as military elites, these delegations represented the population of the provincial capital and maintained a direct link between them and the caliph. [ABSTRACT FROM AUTHOR]

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This article thinks theory otherwise by searching for what is missing, silent and yet highly productive and constitutive of present realities. Looking at Afghanistan and Egypt, the authors show how imperial legacies and capitalist futurities are rendered invisible by dominant social theories, and why it matters that we think beyond an empiricist sociology in the Middle East. In Afghanistan, the authors explore the ways in which portrayals of the country as retrogressive elide the colonial violence that has ensured the very backwardness that is now considered Afghanistan's enduring characteristic. Specifically, using the example of the institutionalisation of the Frontier Crimes Regulation (FCR), they ask what alternative narratives might emerge if we take empire's ghosts seriously on their own terms? In Egypt, the authors look at the ways in which Gamal Abdel Nasser's anticolonial project continues to haunt present-day Egyptian political, social and economic life. In particular, they ask how anticolonial nationalism and its promises produced lingering after-effects, and how we can understand these through the figure of the 'spectre'. The article asks what it would mean to produce social theory through (re)visiting sites of resistance, violence and contestation, proposing haunting as a means through which to understand and analyse political, social and economic change in the Middle East. [ABSTRACT FROM AUTHOR]

Introduction: Recurrent otitis externa is a worldwide problem. This study aims to identify the different aetiological organisms isolated from otitis externa and their sensitivity to different antibiotics. Methods: A total of 27 patients with clinical presentation of otitis externa for a period of three weeks or more were enrolled for the study. Two swab samples collected from each infected ear were cultured for bacterial and fungi, and growth identified using standard microbiological methods including analytical profile index (API) system. Antibiotic susceptibility of isolated bacteria was performed by the disk diffusion technique. Results: Thirty one organisms were isolated from the 27 patients; 12 (38.7%) fungi and 19 (61.3%) bacteria species. Aspergillus spp was the most frequently isolated organism (35.4%) while Pseudomonas aeruginosa was the most frequently isolated bacteria (19.3%), and was most sensitive to amikacin. Four of 11 patients with Aspergillus infection showed clinical resistance to econazole local treatment but had complete clinical response to itraconazole oral treatment. Conclusion: Otitis externa in Egypt is caused by antibiotic resistant bacteria or fungi, and the most causative organisms are Aspergillus spp and Ps. aeruginosa. [ABSTRACT FROM AUTHOR]

In the framework of a legal secularization based on the European influence and, later, on the British colonial domination, the Egyptian ‘ulamā’ kept teaching a scornful outlook about Christians and kept also defending inequalities, especially about marital and parental issues. After the independence, they promoted an Islamic regime – in which nothing is free from religion rules – as an idealistic goal. Tension between the two communities triggered increasing violence, and the religious authorities couldn’t do anything but a call to national unity. What is happening during the 2010s is a dead end, as long as the principle of “citizenship for all Egyptians” is still based on factual and legal inequalities depending on a religious reference. [ABSTRACT FROM AUTHOR]

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