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Journal articles on the topic 'Egyptians'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Fischer-Bovet, Christelle. "EGYPTIAN WARRIORS: THEMACHIMOIOF HERODOTUS AND THE PTOLEMAIC ARMY." Classical Quarterly 63, no. 1 (2013): 209–36. http://dx.doi.org/10.1017/s000983881200064x.

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The role and status of the Egyptians in the army of Hellenistic Egypt (323–30b.c.) has been a debated question that goes back to the position within Late Period Egyptian society (664–332b.c.) of the Egyptian warriors described by Herodotus asmachimoi. Until a few decades ago, Ptolemaic military institutions were perceived as truly Greco-Macedonian and the presence of Egyptians in the army during the first century of Ptolemaic rule was contested. The Egyptians were thought of as being unfit to be good soldiers. Egyptians would have been hired only as late as 217b.c.to fight against the Seleucid

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A. S. M. Hussein, Heba, and Nermeen A. S. Rady. "Study of Palatal Rugae Patterns and their Use in Sex and Ethnicity Identification in a Sample of Adult Egyptians and Malaysians." 99 3, no. 1 (2021): 50–67. http://dx.doi.org/10.26735/thcv2791.

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Background: Palatal rugoscopy is the use of palatal rugae for identification of unknown persons. The majority of the population in Egypt consists of Egyptian people. However, some Malaysian people live in Alexandria city of Egypt for the purpose of education. So in case of mass disaster, there is a critical need for a reliable and easy method to differentiate between Malaysians and Egyptians. Aim: Study palatal rugae patterns in two diverse populations; Egyptians and Malaysians and its relation to sex and population difference. Subjects: Eighty students of Alexandria Faculty of Dentistry; fort

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Rahman, Hend Mohamed Abdel. "EGYPTIAN REACTIONS TO THE DISCOVERY AND EXCAVATION OF TUTANKHAMUN’S TOMB, 1922-1930." Socialis Series in Social Science 4 (January 24, 2023): 75–95. http://dx.doi.org/10.20319/socv4.7595.

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The discovery and excavation of Tutankhamun's tomb by Howard Carter and Lord Carnarvon in 1922-1930 sparked Egyptian interest in Egyptology and archaeology learning, as well as effective participation in excavation missions in Egypt. Egyptians have worked hard to expand their role in Egyptology education and to increase their participation in excavation missions. This article focuses on how Egyptians reacted to the excavation of Tutankhamun's tomb between 1922 and 1930. It traces the impact of such discoveries on Egyptian officials and intellectuals, who worked tirelessly to raise public aware

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Liszka, Kate. "“We have come from the well of Ibhet”: Ethnogenesis of the Medjay." Journal of Egyptian History 4, no. 2 (2011): 149–71. http://dx.doi.org/10.1163/187416611x612132.

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Abstract Our current understanding of the ancient Nubian people called the Medjay has been informed by textual and artistic representations created by the ancient Egyptians. By studying these sources, Egyptologists have argued that the Medjay were an ethnic group living in the Eastern Desert near the Second Cataract. Yet these studies exhibit an Egyptocentric bias, in which the Egyptian sources have been interpreted literally. This paper reexamines Egyptian references to the Medjay before the New Kingdom and demonstrates how the Egyptians conceptualized and fostered the creation of a Medjay et

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Yarmolovich, Victoria. "The Problem of Greek Influence on Egyptian Pottery during 1st Millennium BCE." Oriental Courier, no. 4 (2023): 186. http://dx.doi.org/10.18254/s268684310029247-9.

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The paper is devoted to the issue of Greek impact on ancient Egyptian pottery during the Late period (7th–4th c. BCE). According to evidence of various historical sources at that period a lot of Greeks lived in many Egyptian cities. They maintained a customary way of life. Moreover a lot of Greek pottery (amphorae, various black glazed pottery, and etc.) was imported to Egypt due to extensive trade with various Greek colonies. Cultural and political contacts were maintained as well. As a result of this active interaction with Greek civilization there was cross-cultural exchange between Egyptia

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Bochi, Patricia. "Time in the Art of Ancient Egypt: From Ideological Concept to Visual Construct." KronoScope 3, no. 1 (2003): 51–82. http://dx.doi.org/10.1163/156852403322145388.

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AbstractThe pervasiveness and immutability of time forced the ancient Egyptians to deal with its impact on everyday life in various ways. Yet, so far most studies have focused on the written expression of the concern for time, thus overlooking other areas of cognition equally capable of accounting for the ancient Egyptians' attempt at addressing the issue. Thus, the present study focuses on the way in which the ancient Egyptians conceptualized and visually represented the phenomenon of time. After examining the image-making process, the study analyzes the socio-cultural implications of such vi

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Ezzat, Azza, and Ahmed Mansour. "Ahmed Kamal Pasha’s Approach to Transliterate Egyptian Hieroglyphs in Arabic." Abgadiyat 19, no. 1 (2025): 54–69. https://doi.org/10.1163/22138609-01901007.

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Ahmed Kamal was a pioneer native Egyptologist who made significant contributions to the study of the ancient Egyptian language, particularly through his comparative analysis of Egyptian hieroglyphs and Arabic. Kamal’s efforts were groundbreaking, especially his assertion of linguistic connections between ancient Egyptian and Semitic languages. His methodology involved transliterating hieroglyphs into Arabic letters, making the study of ancient texts accessible to Egyptians. This approach was reflected in his twenty-two- volume dictionary, which provided explanations in both Arabic and French,

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El-Dakhs, Dina Abdel Salam. "Compliments and compliment responses in Egyptian and Saudi Arabic." Pragmatics and Society 12, no. 4 (2021): 537–66. http://dx.doi.org/10.1075/ps.18037.eld.

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Abstract The current study reports on a variational pragmatic comparison of compliments and compliment responses between Egyptian and Saudi Arabic. Data were collected by using Discourse Completion Tasks from 443 Egyptian and 428 Saudi undergraduates, and were analyzed using adaptations of Yuan’s (2002) and Herbert’s (1986) models. The results reveal significant differences in politeness management between Egyptian and Saudi youth, particularly with Egyptians producing more explicit compliment strategies and Saudis showing stronger preference for implicit compliment strategies and combination

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Sayed, Ibrahim M., and Sayed F. Abdelwahab. "Is Hepatitis E Virus a Neglected or Emerging Pathogen in Egypt?" Pathogens 11, no. 11 (2022): 1337. http://dx.doi.org/10.3390/pathogens11111337.

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Though Egypt ranks among the top countries for viral hepatitis and death-related liver disease, Hepatitis E virus (HEV) is a neglected pathogen. Living in villages and rural communities with low sanitation, use of underground well water and contact with animals are the main risk factors for HEV infection. Domestic animals, especially ruminants and their edible products, are one source of infection. Contamination of water by either human or animal stools is the main route of infection. In addition, HEV either alone or in coinfection with other hepatotropic viruses has been recorded in Egyptian

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El-Dakhs, Dina Abdel Salam. "Saying “Yes” and “No” to requests." Language and Dialogue 8, no. 2 (2018): 235–60. http://dx.doi.org/10.1075/ld.00014.eld.

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Abstract The current study adopts a variational pragmatic approach to compare the dialogic sequence of the directive speech act of request and its reaction of consent versus refusal in Egyptian and Saudi Arabic. To this end, 413 Egyptian and Saudi undergraduate students completed a Discourse Completion Task (DCT). Data analysis indicated more differences between Egyptian and Saudi Arabic in request consent strategies than refusal strategies. Among the noted differences in consent strategies were Egyptians’ stronger preference for direct strategies and elaborate responses than Saudis who displa

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Voytenko, Anton. "Egyptians and Byzantium. On the Question of Political Subjectivity in Late Antiquity." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2022): 156–70. http://dx.doi.org/10.15688/jvolsu4.2022.6.12.

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Introduction. The article focuses on the reasons for the lack of political subjectivity among the Egyptians in the Byzantine period (4th – first half of the 7th centuries). During this period, the population of Egypt did not demonstrate it at any level: social movements (uprisings) did not offer such agenda; studies on literature and rhetoric show that the Egyptians were under the influence of the Roman statehood (Eastern Roman Empire). The aims of the study are therefore concentrated around the consideration of the causes and terms of the loss of political subjectivity by the Egyptians, and t

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Ahmed, Ayman Mohamed. "Imitation of the Lotus Flower in Architecture: its Use in the Decoration of Walls and Ceilings of Palaces, Houses, and Tombs in Ancient Egypt." Res Mobilis 11, no. 14 (2022): 1–20. http://dx.doi.org/10.17811/rm.11.14.2022.1-20.

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Plant motifs were of great importance in the arts of ancient Egypt. It was very interested in decorative units and its aesthetic forms. The lotus flower is one of the most well-known plants in ancient Egyptian civilization due to its association with the religious and daily life of the ancient Egyptians. This fragrant flower in its colors white, blue, red, and as a sacred symbol in the life of the ancient Egyptian was not only an aesthetic decorative component that was depicted by the ancient Egyptians on walls of temples, or used in the manufacture of perfumes and cosmetics, but also used it

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

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This research seeks to examine the role played by the Egyptian Diaspora living in the UK during the 2011 Egyptian revolution and the extent to which they participated in it. The aim is to detangle the factors impacting the UK Egyptian community in terms of identity and belonging, and discuss whether the 2011 uprising had increased their political involvement through mass media or not. The assumption that diasporic communities are politically apathetic is considered. Little research has been conducted in this area of Diaspora, and a qualitative approach has been used to explore this. Preliminar

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Stewart, Jon. "Hegel's Analysis of Egyptian Art and Architecture as a Form of Philosophical Anthropology." Owl of Minerva 50, no. 1 (2019): 69–90. http://dx.doi.org/10.5840/owl2019501/26.

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In his different analyses of ancient Egypt, Hegel underscores the marked absence of writings by the Egyptians. Unlike the Chinese with the I Ching or the Shoo king, the Indians with the Ramayana and the Mahabharata, the Persians with the Avesta, the Jews with the Old Testament, and the Greeks with the poems of Homer and Hesiod, the Egyptians, despite their developed system of hieroglyphic writing, left behind no great canonical text. Instead, he claims, they left their mark by means of the architecture and art. This paper explores Hegel’s analysis of the Egyptians’ obelisks, pyramids, sphinxes

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Badawy, Tarek. "Egyptian Citizenship Legislation, Private International Law, and Their Impact on Individual Rights." Middle East Law and Governance 6, no. 3 (2014): 272–95. http://dx.doi.org/10.1163/18763375-00603006.

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Under Egyptian law, citizenship plays a major role in defining the rights that a person may exercise. While Egyptians are generally free to work in any profession and own all types of property, foreign nationals are subject to restrictions, which vary depending on the rights they wish to exercise and their legal status in the country. Access to Egyptian citizenship is a discretionary process that is potentially discriminatory along ethnic, religious, and national lines. This article examines recent developments in legislation governing citizenship and individual rights in Egypt. It proceeds to

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Brancaglion Junior, Antonio. "OS SEGUIDORES DE OSÍRIS: O Pós-Vida nas Estelas Egípcias do Museu Nacional." CLIO Arqueológica 33, no. 2 (2018): 269. http://dx.doi.org/10.20891/clio.v33n2p269-300.

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Talvez nenhuma outra cultura tenha criado um conjunto de crenças e práticas funerárias tão complexo e diversificado quanto os egípcios antigos. Em um panteão repleto de divindades funerárias, Osíris se destaca como a própria essência e princípio explicativo da morte e do pós-vida. Entre as práticas funerárias destaca-se a peregrinação até a cidade de Abidos, local de devoção a Osíris, onde eram depositadas estelas em honra ao deus e aos mortos. O Museu Nacional do Rio de Janeiro possui uma grande coleção destas estelas, testemunhos da piedade pessoal e da esperança em uma vida postmortem sob a

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Howard, Rebecca M. "Reviving Ancient Egypt in the Renaissance Hieroglyph: Humanist Aspirations to Immortality." Arts 13, no. 4 (2024): 116. http://dx.doi.org/10.3390/arts13040116.

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In his On the Art of Building, Renaissance humanist Leon Battista Alberti wrote that the ancient Egyptians believed that alphabetical languages would one day all be lost, but the pictorial method of writing they used could be understood easily by intellectuals everywhere and far into the future. Amidst a renewed appreciation of ancient Egyptian hieroglyphics found on obelisks in Italy and the discovery of Horapollo’s Hieroglyphica, which purported to translate the language, Renaissance humanists like Alberti developed an obsession with this ancient form of non-alphabetical writing. Additionall

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Al-Hout, Ahmed. "E. M. Forster in Egypt." International Journal of Arabic-English Studies 4, no. 1 (2003): 31–48. http://dx.doi.org/10.33806/ijaes2000.4.1.3.

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The research aims at examining the kind of relationship the English novelist Edward Morgan Forster (1879-1970) had with Egypt during his stay there for three years, when he traveled presumably for only six months to work as a Red Cross Searcher to report missing soldiers and interview wounded soldiers during the First World War (1914-1918). Egypt was then a colony of the British Empire. The research shows Forster's attitude towards Egypt, Egyptian life, customs, music and nature, and towards Egyptians and Europeans, including Anglo-Egyptians and other foreigners. It also explains the reasons b

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Sahrasad, Herdi. "REFORMASI MESIR: BERKACA PADA INDONESIA?" Dialog 34, no. 2 (2016): 63–82. http://dx.doi.org/10.47655/dialog.v34i2.158.

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Nowadays, Egypt is in the hand of military that leads Egypt to the democratic life. In the same time, it was reported by media masses that one of five Egyptians lived under poverty line, and the 12% inflation reduced Egyptians income dramatically and caused impediment to get education, basic need and health. After Mubarak, Egyptian reformation is far from over. Will Egypt reformation be in common with Indonesia? How should Egypt be governed post-Mubarak? How are political, economic and social circumstances of Egypt after Mubarak? This paper explores deeply those questions.

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20

Fouskas, Theodoros. "Low-status work repercussions on Egyptians’ collective organisation." International Journal of Sociology and Social Policy 34, no. 7/8 (2014): 418–37. http://dx.doi.org/10.1108/ijssp-04-2013-0043.

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Purpose – The purpose of this paper is to focus on the repercussions of work and employment in low-status jobs upon the collective organisation and representation of Egyptian immigrant workers. Design/methodology/approach – Focusing on results from 117 in-depth interviews, the qualitative research (2010-2013) and analysis examines the case of Egyptians in Athens, Greece and on how the frame of their work and their employment affects participation in the immigrant work association Union of Egyptian Workers in Greece/EL-RAPTA and in Greek trade unions as well. Findings – Evidence from in-depth i

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Ragah Perdaha, Fera Meliyanti, Elwa Candra, and Fera Novitry. "Faktor – Faktor yang Berhubungan Dengan Keberadaan Jentik Nyamuk Aedes Aegypti di RT 03 Kelurahan Air Lintang Wilayah Kerja Puskesmas Muara Enim Tahun 2023." Jurnal Ilmu Kesehatan dan Gizi 2, no. 1 (2023): 245–60. http://dx.doi.org/10.55606/jikg.v2i1.2174.

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Background:The presence of larvaeTemples of the Egyptiansin an area is an indicator of the presence of a mosquito populationTemples of the Egyptians in that area. Mosquito breeding placeTemples of the Egyptiansgreatly affects the level of density or density of larvae. Mosquito breeding placeTemples of the Egyptiansnamely the place where the mosquitoes areTemples of the EgyptiansLaying eggs can be found indoors and outdoors.Objective: knowing the factors related to the presence of mosquito larvae temples of the Egyptians In RT 03, Air Lintang sub-district, Muara Enim Health Center working area

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Mitchell, Timothy. "The World as Exhibition." Comparative Studies in Society and History 31, no. 2 (1989): 217–36. http://dx.doi.org/10.1017/s0010417500015802.

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The Egyptian delegation to the Eighth International Congress of Orientalists, held in Stockholm during the summer of 1889, traveled to Sweden via Paris and paused there to visit the World Exhibition. The four Egyptians spent several days in the French capital, climbing twice the height (they were told) of the Great Pyramid in Alexandre Eiffel's new tower, and exploring the city and exhibition laid out beneath. Only one thing disturbed them. The Egyptian exhibit had been built by the French to represent a street of medieval Cairo, made of houses with overhanging upper stories and a mosque like

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Culang, Jeffrey. "“The Shari‘a must go”: Seduction, Moral Injury, and Religious Freedom in Egypt's Liberal Age." Comparative Studies in Society and History 60, no. 2 (2018): 446–75. http://dx.doi.org/10.1017/s0010417518000117.

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AbstractSince the 2011 uprising in Egypt, the Egyptian state has increasingly used the charge of contempt of religion (izdira’ al-din) to regulate speech. This charge, though sometimes assumed to be a medieval holdover, is part of a modern genealogy of the politics of religious freedom. This article examines how religious freedom accumulated meaning in Egypt after World War I, when it became an international legal standard. Protestant missionaries in Egypt advocated religious freedom as the right to proselytize and the right of Egyptians to convert. For many Egyptians, by contrast, it came to

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Tyler, J. Landon, Robert L. Sacci, Jinliang Ning, et al. "Egyptian blue: from pigment to battery electrodes." RSC Advances 11, no. 32 (2021): 19885–89. http://dx.doi.org/10.1039/d1ra00956g.

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Herein we report on using a well known pigment that was used by ancient Egyptians and called Egyptian blue as an anode material for Li-ion batteries (background photo by Kokhanchikov via Adobe Stock).

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Hutto, David. "Ancient Egyptian Rhetoric in the Old and Middle Kingdoms." Rhetorica 20, no. 3 (2002): 213–33. http://dx.doi.org/10.1525/rh.2002.20.3.213.

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The rhetorical ideas inherited from the Greeks have established the notion that skilled use of language is always indicated by eloquent expression, and that silence is either an aberration or a lack of skill. As we penetrate the silence that has surrounded one of the great civilizations of the earth, however, and look at Egyptian rhetoric, we find alternative views on what makes a skilled speaker. While the Egyptians esteemed eloquent speaking, a skill that in fact had a very high value in their society, Egyptian rules of rhetoric also clearly specify that knowing when not to speak is essentia

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Mahfouz, Iman Mohamed. "Word Shortening Strategies: Egyptian vs. Non-Egyptian English Tweets." English Language and Literature Studies 8, no. 3 (2018): 27. http://dx.doi.org/10.5539/ells.v8n3p27.

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The language of Computer-mediated Communication (CMC) is known to deviate from standard language in many ways dictated by the characteristics of the medium in order to achieve brevity, speed as well as innovation. Together with the intrinsic features of CMC in general, the character limitation imposed by the popular social media platform, Twitter has triggered the use of a number of linguistic devices including shortening strategies in addition to unconventional spelling and grammar. Using two parallel corpora of English tweets written by Egyptians and non-Egyptians on a similar hashtag, the s

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

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The researcher in this paper elaborates the writings of Naguib Mahfouz from an existential perspective in Cairo Trilogy. Mahfouz concludes that western scholars and politicians conceal the realities of daily life in Egypt, which Mahfouz reveals. In Mahfouz’s Cairo Trilogy, one can find an openness and acceptance in Egyptian society for other faiths and cultures. The researcher will illustrate how there is an important acceptance of internal existential and religious struggles amongst individuals in the society during this novel. The researcher focuses on the character and the inner psychologic

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Mahmoud, Madiha Rabie, Ahmed Aljadani, Ammar A. Razzak Mahmood, et al. "Anxiety and Depression Among Patients with Diabetes in Saudi Arabia and Egypt." Healthcare 12, no. 21 (2024): 2159. http://dx.doi.org/10.3390/healthcare12212159.

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Background: Mental stress plagued type II diabetes (T2DM) patients. The psychological and emotional issues related to diabetes and its effects include depression, anxiety, poor diet, and hypoglycemia fear. Aim: Compare the impact of diabetes on depression and anxiety in Egyptian and Saudi diabetics. Methods: The diabetes, gastroenterology, and hepatology sections of University of Ha’il Clinic, KSA, and the Theodor Bilharz Research Institute, Egypt, conducted this retrospective study. Everyone gave informed consent before participating. Interviews with male and female outpatients and inpatients

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

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In Egypt, during the late 19th and early 20th centuries, older, fragmented, and more localized forms of identity were replaced with new, alternative concepts of community, which for the first time had the capacity to collectively encompass the majority of Egyptians. The activism of Mustafa Kamil (1874–1908) and the populist message of the Watani Party began the process of defining and popularizing urban Egyptian nationalism. After Kamil's premature death in 1908, there was more of an “urgent need,” as described by Zachary Lockman, for “tapping into and mobilizing new domestic constituencies in

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Payne, Joseph N. "Ideas." Arithmetic Teacher 34, no. 1 (1986): 26–32. http://dx.doi.org/10.5951/at.34.1.0026.

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The ancient Egyptian numerals used as far back as 3400 B.C. had groupings by ten but no place values. The use of these symbols will help students understand our base-ten system and the efficiency of our place-value notation. The basic rules for writing ancient Egyptian numerals (Egyptians now use Hindu-Arabic numerals, as we do) are relatively simple.

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Magistris, Francesco Ignazio De. "A Tale of Two Cities." Altorientalische Forschungen 50, no. 2 (2023): 150–69. http://dx.doi.org/10.1515/aofo-2023-0012.

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Abstract Much has been written of the events concerning the Egyptian, Mittanian, and Hittite presence in the northern Levant during the so-called ʿAmārna Period. Decades of work from excellent scholars have established that the Egyptians elected two cities to be their “capitals” in the region, centres from where they could establish their control over the territory of modern Lebanon: Ṣumur on the ʿAkkār Plain, and Kumidi in the Biqāʿ (Beqaa) Valley. Many points remain relatively unclear, such as the succession of events in the region, the developments of war, and the reasons why the Egyptians

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Frerichs, Sabine. "Egypt’s Neoliberal Reforms and the Moral Economy of Bread." Review of Radical Political Economics 48, no. 4 (2016): 610–32. http://dx.doi.org/10.1177/0486613415603158.

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The Egyptian Revolution 2011 has its roots in neoliberal policies, the premises of which are not shared by a large part of the Egyptian population. Starting from the call for “bread, freedom, social justice,” this paper sheds light on the moral economy of the Egyptian people and finds the seeds of the revolution in a loss of entitlements which structural adjustment policies entailed for Egyptians as producers and consumers of bread, the symbol of life.

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Abdullatif, Abdussalam M., Tamer A. Macky, and Noha Ahmed Edris. "Retinal capillary density among healthy Egyptian and South Asian students: an optical coherence tomography angiography study." International Journal of Ophthalmology 18, no. 1 (2025): 111–16. https://doi.org/10.18240/ijo.2025.01.13.

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AIM: To compare the macular and optic nerve perfusion and vascular architecture using optical coherence tomography angiography (OCTA) in normal eyes of Egyptian (Caucasians) and South Asian (Asians) volunteers. METHODS: Cross-sectional analytical OCTA study performed on 90 eyes of South Asian (n=45) and Egyptians (n=45) were analyzed. All participants underwent best-corrected visual acuity test, slit lamp, and fundus examination. OCTA images; macular 6×6 mm2 grid and optic nerve 4.5×4.5 mm2 grid were used to examine the parafoveal and peripapillary regions, respectively. RESULTS: The mean capi

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Gamrat, Marcin. "Egyptian Kitchenware in Southern Levant during Early Bronze IB2 Period." Studies in Ancient Art and Civilisation 23 (December 31, 2019): 29–49. http://dx.doi.org/10.12797/saac.23.2019.23.02.

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Egyptian vats and bread molds from the Early Bronze IB2 period are found in abundance on numerous sites in Southern Levant. During that time many groups of Egyptians settled across Canaanean towns and villages, which the archaeological material proves. The presence of kitchenware proves that they preserved their culinary traditions and still used this characteristic type of vessel. The latest excavations at Tel Erani (2013- 2018) resulted in finds of significant amounts of kitchenware concentrated around one building, as well as some hearths and flint tools, which relates well with this theory

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Barrons, Genevieve. "‘Suleiman: Mubarak decided to step down #egypt #jan25 OH MY GOD’: examining the use of social media in the 2011 Egyptian revolution." Contemporary Arab Affairs 5, no. 1 (2012): 54–67. http://dx.doi.org/10.1080/17550912.2012.645669.

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For the last decade, a debate has raged over the place of social media within popular uprisings. The 2011 Egyptian revolution shed new light on this debate. However, while the use of social media by Egyptians received much focus, and activists themselves pointed towards it as the key to their success, social media did not constitute the revolution itself, nor did it instigate it. Focusing solely on social media diminishes the personal risks that Egyptians took when heading into the streets to face rubber bullets and tear gas, as well as more lethal weapons. Social media was neither the cause n

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Hays, Christopher B. "A Hidden God: Isaiah 45’s Amun Polemic and Message to Egypt." Vetus Testamentum 73, no. 2 (2022): 239–65. http://dx.doi.org/10.1163/15685330-bja10093.

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Abstract This article demonstrates that Isa 45:1–19 is a pro-Persian oracle of well-being, promising the Achaemenid emperor that he will conquer Egypt, and subsequently impugning the theological ignorance of the Egyptians. The Egyptians misspeak in saying that Yhwh is a “Hidden God” like their own Amun (45:15). The unique title, the only reference to divine hiding that uses the reflexive hithpael, was chosen to echo the reflexive formulations in Egyptian texts (including during the early Persian Period) describing Amun’s self-hiding. Two other aspects of Amun’s mythology as creator are also al

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Wassef, H. Hassan. "Food habits of the Egyptians: newly emerging trends." Eastern Mediterranean Health Journal 10, no. 6 (2004): 898–915. http://dx.doi.org/10.26719/2004.10.6.898.

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Acelerated changes are taking place in the food habits of the present day Egyptians. Examples are drawn from foods that continue to be consumed by those considered guardians of the Egyptian tradition [Coptic Christians and isolated farming communities] and from interpretation of archaeological evidence. Recent decades have witnessed the progressive erosion of the traditional Egyptian diet and the introduction of new foods and eating habits. Sociocultural and economic changes are accelerating this erosion. The main features of the traditional Egyptian way of eating are presented along with a re

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Mahmoud, Madiha R., Somia Ibrahim, Mona M. Shahien, et al. "Comparison Between the Impact of Diabetes Mellitus on Liver Diseases and Vice Versa Among Saudi and Egyptian Patients." Healthcare 13, no. 4 (2025): 376. https://doi.org/10.3390/healthcare13040376.

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Background: The risk of dying from chronic liver diseases (CLDs) is two to three times higher for patients with diabetes (DM). Nonalcoholic fatty liver disease (NAFLD) is the primary cause of this increased risk, which has an etiology unrelated to alcohol or viruses. Previous research reported that diabetes and CLD are related, since they influence each other. Aim: Estimation of the impact of diabetes (DM) on liver diseases (LD), and of the impact of liver diseases on DM among Egyptian and Saudi patients. It is a descriptive and prospective analytical study design. The investigation was carrie

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Okasha, Tarek A. "Social aspects of ethno-psychopharmacology: an Arab perspective." International Psychiatry 4, no. 3 (2007): 59–61. http://dx.doi.org/10.1192/s1749367600001910.

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Some 7000 years ago Egyptians believed in one God, the after-world and that our worldly deeds would be balanced in the day of judgement. This led James Breasted to consider that the emergence of Egyptian culture marked the dawn of conscience (Breasted, 1934; Okasha & Okasha, 2000).

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Fanous, Andrew A., and William T. Couldwell. "Transnasal excerebration surgery in ancient Egypt." Journal of Neurosurgery 116, no. 4 (2012): 743–48. http://dx.doi.org/10.3171/2011.12.jns11417.

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Ancient Egyptians were pioneers in many fields, including medicine and surgery. Our modern knowledge of anatomy, pathology, and surgical techniques stems from discoveries and observations made by Egyptian physicians and embalmers. In the realm of neurosurgery, ancient Egyptians were the first to elucidate cerebral and cranial anatomy, the first to describe evidence for the role of the spinal cord in the transmission of information from the brain to the extremities, and the first to invent surgical techniques such as trepanning and stitching. In addition, the transnasal approach to skull base a

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Martin, M. A. S. "Egyptians at Ashkelon? An Assemblage of Egyptian and Egyptian-Style Pottery." Ägypten und Levante 18 (2009): 245–74. http://dx.doi.org/10.1553/aeundl18s245.

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Evans, Linda, and Philip Weinstein. "Ancient Egyptians’ Atypical Relationship with Invertebrates." Society & Animals 27, no. 7 (2019): 716–32. http://dx.doi.org/10.1163/15685306-00001827.

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AbstractDespite the ubiquitous presence and vital role of invertebrates in all known ecological systems, insects and arachnids are largely viewed as repugnant by people. Consequently, until nature intervenes in the form of infestations, swarms or plagues, we largely prefer to ignore them, lest our attention invite unwelcome interaction. In contrast, the people of ancient Egypt did not distance themselves from invertebrates but instead celebrated their myriad forms. Egyptian appreciation of insects and arachnids is reflected in a range of art, artefacts, and texts dating from the predynastic er

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Lang, Johannes K., and Herbert Kolenda. "First appearance and sense of the term “spinal column” in ancient Egypt." Journal of Neurosurgery: Spine 97, no. 1 (2002): 152–55. http://dx.doi.org/10.3171/spi.2002.97.1.0152.

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✓ In contemporary anatomical nomenclature terms have often been derived from an ancient perspective of the human body. The term “spinal column” was used in ancient Egypt, symbolized by the “djet column.” The authors discuss the first appearance of the term “spinal column,” taking the ancient Egyptian interaction between religion and daily life into consideration, and they describe the different segments of the spinal column known to the ancient Egyptians. Inspection of medical papyri provides insight into the knowledge held by ancient Egyptian physicians and embalmers. It is assumed that hiero

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Adamo, D. T. "The African Joseph and his contribution to Africa and Ancient Israel (Gen. 41: 41-45)." Theologia Viatorum 40, no. 2 (2016): 32–63. http://dx.doi.org/10.4102/tv.v40i2.8.

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The contentious Africanness of ancient Egypt/Egyptians is discussed at a great length since most Eurocentric biblical scholars erroneously believe that ancient Egypt/Egyptians belong to either Europe or Asia, despite the ancient Egyptian claim in their monuments (inscription of Hasheptsut) that they belong to Africa, precisely Punt. A close examination of Genesis 41:41-45 shows that the purpose of the elaborate ceremony/ritual is not only for Joseph’s promotion to the position of a vizier, but also mainly to make Joseph a full citizen of Egypt/Africa in order that he may be able to perform his

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Ezzat, Azza. "Animals in Human Situations in Ancient Egyptian Ostraca and Papyri." Arts 10, no. 3 (2021): 40. http://dx.doi.org/10.3390/arts10030040.

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It has been said that the ancient Egyptians were raised to tolerate all kinds of toil and hardship; they nevertheless also liked to amuse themselves with comic relief in their everyday life. For example, ancient Egyptian drawing can be quite accurate and at times even spirited. What scholars have described as caricatures are as informative and artistic as supposed serious works of art. Ancient Egyptians have left countless images representing religious, political, economic, and/or social aspects of their life. Scenes in Egyptian tombs could be imitated on ostraca (potsherds) that portray anima

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Trubeta, Sevasti. "Balkan Egyptians and Gypsy/Roma Discourse." Nationalities Papers 33, no. 1 (2005): 71–95. http://dx.doi.org/10.1080/00905990500053788.

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Since the 1990s, yet another entity has emerged among the wide range of groups and minorities in the Balkans attracting the attention of politicians, scholars and the public. Known as “Egypcani” in Macedonia and Kosovo, or as “Jevgs/Jevgits” in Albania, these Albanophone Muslims are usually identified as Albanianised “Gypsies” by the societies in which they live, although they consider themselves to be descendents of Egyptian immigrants to the Balkans. Today, Balkan Egyptians are officially recognised as a distinct population group in the Republic of Macedonia, while they enjoy political influ

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Wilson, M. L., C. Aldred, and P. H. Newby. "The Egyptians." South African Archaeological Bulletin 43, no. 147 (1988): 64. http://dx.doi.org/10.2307/3887618.

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Lembright, Robert. "The Egyptians." History: Reviews of New Books 26, no. 2 (1998): 91–92. http://dx.doi.org/10.1080/03612759.1998.10528040.

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Ostendorf, Ann Marguerite. "Racializing American “Egyptians”: Shifting Legal Discourse, 1690s–1860s." Critical Romani Studies 2, no. 2 (2020): 42–59. http://dx.doi.org/10.29098/crs.v2i2.50.

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This article situates the historical “Egyptian,” more commonly referred to as “Gypsy,” into the increasingly racist legal structures formed in the British North American colonies and the early United States, between the 1690s and 1860s. It simultaneously considers how those who considered themselves, or were considered by others, as “Egyptians” or “Gypsies” navigated life in the new realities created by such laws. Despite the limitations of state-produced sources from each era under study, inferences about these people’s experiences remain significant to building a more accurate and inclusive

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Alanzi, Adnan M., and Bader M. Alansari. "Relationship between Dimensions of International Culture and the Five-Factor Model of Personality for Kuwaitis and Non-Kuwaiti Teachers." Journal of Educational and Psychological Studies [JEPS] 12, no. 1 (2018): 76–95. http://dx.doi.org/10.53543/jeps.vol12iss1pp76-95.

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This study aimed to examine the relationshipbetween the dimensions of international culture and the five factors of personality in a sample of 1080 Kuwaiti and Egyptian teachers which was selected randomly from secondary schools in Kuwait, measured by Hofstede’s five cultural dimensions and five-factor model; gender and nationality were also considered. The results indicated significant positive correlations between agreeableness and power distance, conscientiousness and both individuality and masculinity. There are also significant negative correlations between agreeableness and each individu

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