Ghawazi (also ghawazee ) ( Egyptian Arabic : الغوازي ) are female dancers who danced in return for money in public settings, and the streets. There were male dancers as well, including men who performed movements associated with women and who were pejoratively called khawal .
86-621: Traditional Ghawazi dancers have become less common as time passes. There are main movements and positioning of two of the most popular Ghawazi groups that are found in modern Egypt; the Banat Mazin ( Egyptian Arabic : بنات مازن ) of Luxor and the Sumbati Ghawazee ( Egyptian Arabic : غوازي السنباطي ) of the Nile Delta . The Banat Mazin are famous for their traditional Upper Egyptian vintage-style costume, so you can see how
172-512: A European concept derived from the Ottomans, although they arrived in Europe much earlier than layered skirts. In the 12th century, religious and scholarly peoples would wear coats that had hanging sleeves, similar to Turkish-style outer kaftans. These hanging sleeves meant one could see the second layer of fabric underneath the outer layer. Although hanging sleeves had been present in Europe since
258-425: A W or Y as the last root consonant, which is often reflected in paradigms with an extra final vowel in the stem (e.g. ráma/yírmi "throw" from R-M-Y); meanwhile, hollow verbs have a W or Y as the middle root consonant, and the stems of such verbs appear to have only two consonants (e.g. gá:b/yigí:b "bring" from G-Y-B). Strong verbs are those that have no "weakness" (e.g. W or Y) in the root consonants. Each verb has
344-521: A distinct literary genre. Amongst certain groups within Egypt's elite, Egyptian Arabic enjoyed a brief period of rich literary output. That dwindled with the rise of Pan-Arabism , which had gained popularity in Egypt by the second half of the twentieth century, as demonstrated by Egypt's involvement in the 1948 Arab–Israeli War under King Farouk of Egypt . The Egyptian revolution of 1952 , led by Mohammed Naguib and Gamal Abdel Nasser , further enhanced
430-408: A given vowel pattern for Past (a or i) and Present (a or i or u). Combinations of each exist. Form I verbs have a given vowel pattern for past ( a or i ) and present ( a , i or u ). Combinations of each exist: Example: kátab/yíktib "write" Note that, in general, the present indicative is formed from the subjunctive by the addition of bi- ( bi-a- is elided to ba- ). Similarly, the future
516-400: A long robe that was cut like the zıbın apart from the length. Both zıbın and kaftan were buttoned to the waist, leaving the skirts open in front. Both garments also had buttons all the way to the throat but were often buttoned only to the underside of the bust, leaving the garments to gape open over the bust. All of these clothes could be brightly colored and patterned. However, when a woman left
602-742: A modernist, secular approach and disagreed with the assumption that Arabic was an immutable language because of its association with the Qur'an . The first modern Egyptian novel in which the dialogue was written in the vernacular was Muhammad Husayn Haykal 's Zaynab in 1913. It was only in 1966 that Mustafa Musharafa 's Kantara Who Disbelieved was released, the first novel to be written entirely in Egyptian Arabic. Other notable novelists, such as Ihsan Abdel Quddous and Yusuf Idris , and poets, such as Salah Jahin , Abdel Rahman el-Abnudi and Ahmed Fouad Negm , helped solidify vernacular literature as
688-619: A phonology that differs significantly from that of other varieties of Arabic, and has its own inventory of consonants and vowels. In contrast to CA and MSA, but like all modern colloquial varieties of Arabic , Egyptian Arabic nouns are not inflected for case and lack nunation (with the exception of certain fixed phrases in the accusative case, such as شكراً [ˈʃokɾɑn] , "thank you"). As all nouns take their pausal forms, singular words and broken plurals simply lose their case endings. In sound plurals and dual forms, where, in MSA, difference in case
774-420: A preference for using Modern Standard Arabic in his public speeches, his successor, Gamal Abdel Nasser was renowned for using the vernacular and for punctuating his speeches with traditional Egyptian words and expressions. Conversely, Modern Standard Arabic was the norm for state news outlets, including newspapers, magazines, television, and radio. That was especially true of Egypt's national broadcasting company,
860-409: A shorter version over a full, knee-length skirt. Ghawazi dancers often adorn their heads with elaborate headresses, with dancers often accompanying themselves by playing zils , or small cymbals that are used by dancers in many forms of Middle Eastern dance . The Egyptian Ghawazi costumes worn by rural and upper Egyptians are more richly colored. In Rural Egypt , the traditional female dancing dress
946-665: A special inflectional pattern, as shown in the table. Only a small number of common colors inflect this way: ʔaḥmaṛ "red"; ʔazraʔ "blue"; ʔaxḍaṛ "green"; ʔaṣfaṛ "yellow"; ʔabyaḍ "white"; ʔiswid "black"; ʔasmaṛ "brown-skinned, brunette"; ʔaʃʔaṛ "blond(e)". The remaining colors are invariable, and mostly so-called nisba adjectives derived from colored objects: bunni "brown" (< bunn "coffee powder"); ṛamaadi "gray" (< ṛamaad "ashes"); banafsigi "purple" (< banafsig "violet"); burtuʔaani "orange" (< burtuʔaan "oranges"); zibiibi "maroon" (< zibiib "raisins"); etc., or of foreign origin: beeع "beige" from
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#17328019788191032-441: A spiritual metaphor of the divine order that seems to be incomprehensible, but is actually planned and meaningful. In Europe, in the 16th century, skirts began to have a layered appearance. Previous to the 16th century, skirts were slit only at the bottom, but now, the slit bisected the front of the skirt to reveal a contrasting layer underneath. Often, the underlayer would coordinate with a layered sleeve. Hanging sleeves were also
1118-730: A spoken language until the 17th century by peasant women in Upper Egypt . Coptic is still the liturgical language of the Coptic Orthodox Church of Alexandria and the Coptic Catholic Church . Egyptian Arabic has no official status and is not officially recognized as a language. Standard Arabic is the official language of the state as per constitutional law with the name اللغة العربية al-luġa al-ʿarabiyyah , lit. "the Arabic language". Interest in
1204-573: A step further and provided for his Standard Arabic plays versions in colloquial Arabic for the performances. Mahmud Taymur has published some of his plays in two versions, one in Standard, one in colloquial Arabic, among them: Kidb fi Kidb ( Arabic : كذب في كذب , lit. 'All lies', 1951 or ca. 1952) and Al-Muzayyifun ( Arabic : المزيفون , romanized : Al-Muzayyifūn , lit. 'The Forgers', ca. 1953). The writers of stage plays in Egyptian Arabic after
1290-503: A study of three Egyptian newspapers ( Al-Ahram , Al-Masry Al-Youm , and Al-Dustour ) Zeinab Ibrahim concluded that the total number of headlines in Egyptian Arabic in each newspaper varied. Al-Ahram did not include any. Al-Masry Al-Youm had an average of 5% of headlines in Egyptian, while Al-Dustour averaged 11%. As the status of Egyptian Arabic as opposed to Classical Arabic can have such political and religious implications in Egypt,
1376-514: A veil attached to them, which served to cover their faces during outings. In depictions of sultanas, their clothing is mostly fabricated with few references to what Ottoman women actually wore. A portrait of Roxelana depicts her wearing a pillbox-shaped headdress with decorative jewels on the border. While her headdress illustrates popular styles in Ottoman women's headwear at the time, her clothing remains very similar to European-style clothing. This
1462-594: Is a standardized language based on the language of the Qur'an , i.e. Classical Arabic . The Egyptian vernacular is almost universally written in the Arabic alphabet for local consumption, although it is commonly transcribed into Latin letters or in the International Phonetic Alphabet in linguistics text and textbooks aimed at teaching non-native learners. Egyptian Arabic's phonetics, grammatical structure, and vocabulary are influenced by
1548-774: Is floral and fluffy; the dancers typically choose different colors, each dancer usually wearing a different color from the one next to her. In the Upper Egyptian style, the dancers wear the popular Saidi Telli dress, a black and glittery traditional Egyptian dress. The main dancers are accompanied by Saidi music, mainly the Egyptian flute and traditional Saidi songs narrating stories about the beauty of Qena , Assuit , Minya and their traditions. Egyptian Arabic language Egyptian Arabic , locally known as Colloquial Egyptian ( Arabic : العاميه المصريه ) [el.ʕæmˈmejjæ l.mɑsˤˈɾejjɑ] ), or simply Masri (also Masry , lit. ' Egyptian ' ) ( مَصري ),
1634-442: Is formed from the subjunctive by the addition of ḥa- ( ḥa-a- is elided to ḥa- ). The i in bi- or in the following prefix will be deleted according to the regular rules of vowel syncope: Example: kátab/yíktib "write": non-finite forms Example: fíhim/yífham "understand" Boldfaced forms fíhm-it and fíhm-u differ from the corresponding forms of katab ( kátab-it and kátab-u due to vowel syncope). Note also
1720-734: Is modern derogatory slang for a man participating in passive gay intercourse. Representing diverse historical backgrounds, most of the Ghawazi of the Qena region belong to ethnic minorities such as the Nawar (or Nawara), Halab and Bahlawen. Particularly well known are the Banat Maazin family, Nawar people who settled in Luxor and were filmed in the 70s and 80s. Many consider the Maazin family to be
1806-410: Is present even in pausal forms, the genitive/accusative form is the one preserved. Fixed expressions in the construct state beginning in abu , often geographic names, retain their -u in all cases. Nouns take either a sound plural or broken plural . The sound plural is formed by adding endings, and can be considered part of the declension. For the broken plural, however, a different pattern for
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#17328019788191892-486: Is the case with Parisian French , Cairene Arabic is by far the most prevalent dialect in the country. Egyptian Arabic has become widely understood in the Arabic-speaking world primarily for two reasons: The proliferation and popularity of Egyptian films and other media in the region since the early 20th century as well as the great number of Egyptian teachers and professors who were instrumental in setting up
1978-727: Is the most widely spoken vernacular Arabic variety in Egypt . It is part of the Afro-Asiatic language family , and originated in the Nile Delta in Lower Egypt . The estimated 100 million Egyptians speak a continuum of dialects , among which Cairene is the most prominent. It is also understood across most of the Arabic-speaking countries due to broad Egyptian influence in the region, including through Egyptian cinema and Egyptian music . These factors help to make it
2064-563: Is the style and design of clothing worn during the Ottoman Empire . While those of the palace and court dressed lavishly, common people were only concerned with covering themselves. Starting in the reign of Suleiman the Magnificent , administrators enacted sumptuary laws about the clothing of Muslims , Christians , Jewish communities, clergy, tradesmen, and state and military officials, particularly strictly enforced during
2150-424: Is used to specify grammatical concepts such as causative , intensive , passive , or reflexive , and involves varying the stem form. For example, from the root K-T-B "write" is derived form I kátab/yíktib "write", form II káttib/yikáttib "cause to write", form III ká:tib/yiká:tib "correspond", etc. The other axis is determined by the particular consonants making up the root. For example, defective verbs have
2236-532: The Arab Radio and Television Union , which was established with the intent of providing content for the entire Arab world , not merely Egypt, hence the need to broadcast in the standard, rather than the vernacular, language. The Voice of the Arabs radio station, in particular, had an audience from across the region, and the use of anything other than Modern Standard Arabic was viewed as eminently incongruous. In
2322-546: The Coptic language ; its rich vocabulary is also influenced by Turkish and by European languages such as French , Italian , Greek , and English . Speakers of Egyptian Arabic generally call their vernacular 'Arabic ' ( عربى , [ˈʕɑrɑbi] ) when juxtaposed with non-Arabic languages; " Colloquial Egyptian " ( العاميه المصريه , [el.ʕæmˈmejjæ l.mɑsˤˈɾejjɑ] ) or simply " Aamiyya " ( عاميه , colloquial ) when juxtaposed with Modern Standard Arabic and
2408-807: The Egyptian Revolution of 1952 include No'man Ashour , Alfred Farag , Saad Eddin Wahba [ ar ] , Rashad Roushdy , and Yusuf Idris . Thereafter the use of colloquial Egyptian Arabic in theater is stable and common. Later writers of plays in colloquial Egyptian include Ali Salem , and Naguib Surur . Novels in Egyptian Arabic after the 1940s and before the 1990s are rare. There are by Mustafa Musharrafah [ ar ] Qantarah Alladhi Kafar ([قنطرة الذي كفر ] Error: {{Langx}}: invalid parameter: |lable= ( help ) , Cairo, 1965) and Uthman Sabri's ( Arabic : عثمان صبري , romanized : ʻUthmān Ṣabrī ; 1896–1986) Journey on
2494-488: The Egyptian dialect ( اللهجه المصريه , [elˈlæhɡæ l.mɑsˤˈɾejjɑ] ) or simply Masri ( مَصرى , [ˈmɑsˤɾi] , Egyptian ) when juxtaposed with other vernacular Arabic dialects . The term Egyptian Arabic is usually used synonymously with Cairene Arabic , which is technically a dialect of Egyptian Arabic. The country's native name, مصر Maṣr , is often used locally to refer to Cairo itself. As
2580-1376: The Nile Mission Press . By 1932 the whole New Testament and some books of the Old Testament had been published in Egyptian Arabic in Arabic script. The dialogs in the following novels are partly in Egyptian Arabic, partly in Standard Arabic: Mahmud Tahir Haqqi 's Adhra' Dinshuway ( Arabic : عذراء دنشواي ; 1906), Yaqub Sarruf 's Fatat Misr ( Arabic : فتاة مصر , romanized : Fatāt Miṣr ; first published in Al-Muqtataf 1905–1906), and Mohammed Hussein Heikal 's Zaynab (1914). Early stage plays written in Egyptian Arabic were translated from or influenced by European playwrights. Muhammad 'Uthman Jalal translated plays by Molière , Jean Racine and Carlo Goldoni to Egyptian Arabic and adapted them as well as ten fables by Jean de La Fontaine . Yaqub Sanu translated to and wrote plays on himself in Egyptian Arabic. Many plays were written in Standard Arabic, but performed in colloquial Arabic. Tawfiq al-Hakim took this
2666-560: The Tulip Era lasted until the 19th century. The modernization attempts of Mahmud II in the 1830s first had their effects in the state sector. While the ' sarık ' was replaced by the ' fez ', people employed at the Sublime Porte began to wear trousers, 'setre' and 'potin'. Ottoman headdresses indicated the status and occupation of the wearer. Royal turbans could be decorated with feathers in an ornamental aigrette . Starting from
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2752-605: The 'ferace' of the 19th century without much change. In the 16th century, women wore two-layer long 'entari' and 'tül', velvet shawls, on their heads. Their outdoor clothing consisted of 'ferace' and 'yeldirme'. The simplification in the 17th century was apparent in an inner 'entari' worn under a short-sleeved, caftan-shaped outfit and a matching belt. Women's wear becoming more showy and extravagant accompanied adorned hair buns and tailoring. Tailoring in its real sense began in this period. The sense of women's wear primarily began in large residential centers such as Istanbul and İzmir in
2838-486: The 12th century, they did not escape Lady Mary Montague's fascination in the 18th century. In a letter dated 10 March 1717, she wrote to the Countess of Marabout Hafiz (Hafsa) Sultan, a woman who was a favorite of the deposed Sultan Mustafa: "But her dress was something so surprisingly rich, that I cannot forbear describing it to you. She wore a vest called donalmá, which differs from a caftan by long sleeves and folding over
2924-475: The 19th century and women gradually began to participate in social life, along with the Westernization movement. Pera became the center of fashion and Paris fashions were followed by tailors of Greek and Armenian origin. In the period of Abdul Hamid II , the 'ferace' (a concealing outer robe shaped like a modestly cut version of the indoor dress) was replaced by 'çarşaf' of different styles. However,
3010-505: The 19th century as various female suffragists and feminists used şalvar as a symbol of emancipation. Other British women of distinction, such as Lady Janey Archibald Campbell (1845–1923), and Lady Ottoline (Violet Anne) Morrell (1873–1938) wore şalvar "in an attempt to symbolize their refusal of traditional British standards and sexual differences". Şalvar also spread beyond Europe when Amelia Jenks Bloomer modified these "Turkish trousers" to create American " bloomers ". Another area where
3096-478: The 19th century, sultans started wearing fezzes instead of turbans . The daughters of sultans would receive luxurious jewelry when marrying, including diadems or veils with jewels embedded in them. Imperial and noble ladies would also cover their heads with small handkerchiefs and their faces with Brussels net veils. There are not many records of women's clothing at the time, but artwork can provide some understanding. Headdresses were typically tall, pointed hats with
3182-499: The 21st century the number of books published in Egyptian Arabic has increased a lot. Many of them are by female authors, for example I Want to Get Married! ( عايزه أتجوز , ʻĀyzah atgawwiz , 2008) by Ghada Abdel Aal and She Must Have Travelled ( شكلها سافرت , Shaklahā sāfarit , 2016) by Soha Elfeqy. Sa'īdi Arabic is a different variety than Egyptian Arabic in Ethnologue.com and ISO 639-3 and in other sources, and
3268-622: The Bird';; 1994), Baha' Awwad's ( Arabic : بهاء عواد , romanized : Bahāʾ ʿAwwād ) Shams il-Asil ( شمس الاصيل , Shams il-ʿAṣīl , 'Late Afternoon Sun'; 1998), Safa Abdel Al Moneim 's Min Halawit il-Ruh ( من حلاوة الروح , Min Ḥalāwit il-Rōḥ , 'Zest for Life', 1998), Samih Faraj's ( Arabic : سامح فرج , romanized : Sāmiḥ Faraj ) Banhuf Ishtirasa ( بانهوف اشتراسا , Bānhūf Ishtirāsā , 'Bahnhof Strasse', 1999); autobiographies include
3354-515: The British ambassador to Constantinople, noted in her Turkish Embassy Letters that Ottoman women "possessed legal property rights and protections that far surpassed the rights of Western women". These female travelers often gained an intimate view of Ottoman culture, since as women, they had easier access to the Muslim elite harems than did men. Şalvar successfully spread into Europe at the end of
3440-723: The Burden from the Language of the People of Cairo") by the traveler and lexicographer Yusuf al-Maghribi ( يوسف المغربي ), with Misr here meaning "Cairo". It contains key information on early Cairene Arabic and the language situation in Egypt in the Middle Ages . The main purpose of the document was to show that while the Cairenes' vernacular contained many critical "errors" vis-à-vis Classical Arabic, according to al-Maghribi, it
3526-534: The Cat';, 2001) by Abdel Rahman el-Abnudi is exceptional in its use of Saʽidi Arabic . 21st-century journals publishing in Egyptian Arabic include Bārti (from at least 2002), the weekly magazine Idhak lil-Dunya ( اضحك للدنيا , Iḍḥak lil-Dunyā , 'Smile for the World';, from 2005), and the monthly magazine Ihna [ ar ] ( احنا , Iḥna , 'We', from 2005). In
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3612-505: The French; bamba "pink" from Turkish pembe . Verbal nouns of form I are not regular. The following table lists common patterns. Egyptian Arabic object pronouns are clitics , in that they attach to the end of a noun, verb, or preposition, with the result forming a single phonological word rather than separate words. Clitics can be attached to the following types of words: With verbs, indirect object clitic pronouns can be formed using
3698-572: The Ghawazi were a very small group who were banished because of their low-class dancing. By the time of their banishment the term had become a general term for any dancers as it included all the traditional and folk dances of Rural and Upper Egyptians, mainly featuring mizmars and heavy bass lines and other traditional Egyptian music in the background. Beginning in the first half of the 19th century, descriptions and depictions of ghawazi dancers became famous in European Orientalism, and
3784-468: The Nile ( Egyptian Arabic : رحلة في النيل , romanized: Riḥlah fī il-Nīl , 1965) (and his Bet Sirri ( بيت سري , Bēt Sirri , 'A Brothel', 1981) that apparently uses a mix of Standard Arabic and Egyptian Arabic ). Prose published in Egyptian Arabic since the 1990s include the following novels: Yusuf al-Qa'id 's Laban il-Asfur ( لبن العصفور , Laban il-ʿAṣfūr , 'The Milk of
3870-696: The Nile Valley such as Qift in Upper Egypt through pre-Islamic trade with Nabateans in the Sinai Peninsula and the easternmost part of the Nile Delta . Egyptian Arabic seems to have begun taking shape in Fustat , the first Islamic capital of Egypt, now part of Cairo . One of the earliest linguistic sketches of Cairene Arabic is a 16th-century document entitled Dafʿ al-ʾiṣr ʿan kalām ahl Miṣr ( دفع الإصر عن كلام أهل مصر , "The Removal of
3956-479: The Ottoman Empire, male and female dress was more similar. A common item worn by both was the şalvar, a voluminous undergarment in white fabric shaped like what is today called "harem pants". To British women traveling in the Ottoman Empire, the şalvar quickly became a symbol of freedom because they observed that Ottoman women had more rights than British women. Lady Mary Wortley Montagu (1689–1762), wife of
4042-572: The Ottomans influenced female Western dress was in layering. Initially, layering had a practical use for the ancestors of the Ottoman Empire, who were pastoral nomads and horse riders, and needed to wear layers to adapt to changing temperatures. As the Ottoman Empire came into being, the layering of garments would distinguish one's gender, class, or rank within particular communities, while also displaying many sumptuous fabrics, thus signaling one's wealth and status. Layering also had spiritual significance. In Islamic art, layering different patterns represents
4128-414: The body, and more as decorative and ornamental styles. In the 19th century, there were more extreme changes in women's clothing. Yemenis, or headscarves, were so thin that their hair was almost all visible. Other traditional garments combined Turkish and European fashions. Around World War I, Turkish women began wearing headscarves tied below the chin instead of the carsaf , a robe-like dress that covered
4214-505: The bottom. It was of purple cloth, straight to her shape, and thick-set on each side, down to her feet, and round the sleeves, with pearls of the best water, of the same size as their buttons commonly are." The common clothing styles prevailing in the mid 19th century imposed by religious reasons entered a transformation phase in the Republican period. In this period the 'şapka' and the following 'kılık kıyafet' reform being realized with
4300-433: The consonants, along with prefixes and/or suffixes, specify grammatical functions such as tense, person, and number, in addition to changes in the meaning of the verb that embody grammatical concepts such as causative , intensive , passive or reflexive . Each particular lexical verb is specified by two stems, one used for the past tense and one used for non-past tenses along with subjunctive and imperative moods. To
4386-561: The country. The dialect of the Fellah in Northern Egypt is noted for a distinct accent, replacing the urban pronunciations of / ɡ / (spelled ج gīm ) and / q / ( ق qāf ) with [ ʒ ] and [ ɡ ] respectively, but that is not true of all rural dialects, a lot of them do not have such replacement. The dialect also has many grammatical differences when contrasted to urban dialects. Egyptian Arabic has
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#17328019788194472-399: The court of a house, or in the street, before the door, on certain occasions of festivity in the harem . They were never admitted into a respectable harem, but were frequently hired to entertain a party of men in the house of some rake. Both women and men enjoyed their entertainment. However, many people who were more religious, or of the higher classes, disapproved of them. Many people liked
4558-463: The dancing of the Ghawazi, but felt it was improper because of its being danced by women who should not expose themselves in this manner. Because of this, there was a small number of young male performers called Khawals . The Khawals were Egyptian male traditional dancers who impersonated the women of the Ghawazi and their dance. They were known to impersonate every aspect of the women including their dance and use of castanets. The word khawal in Egypt
4644-606: The education systems of various countries in the Arabian Peninsula and also taught there and in other countries such as Algeria and Libya . Also, many Lebanese artists choose to sing in Egyptian. Arabic was spoken in parts of Egypt such as the Eastern Desert and Sinai before Islam. However, Nile Valley Egyptians slowly adopted Arabic as a written language following the Muslim conquest of Egypt in
4730-417: The former stem, suffixes are added to mark the verb for person, number, and gender, while to the latter stem, a combination of prefixes and suffixes are added. (Very approximately, the prefixes specify the person and the suffixes indicate number and gender.) Since Arabic lacks an infinitive , the third person masculine singular past tense form serves as the "dictionary form" used to identify a verb. For example,
4816-503: The house, she covered her clothes with a ferace , a dark, modestly cut robe that buttoned all the way to the throat. She also covered her hair and face with a pair of veils. Headgear was the most potent indicator of male social status. While commoners wore " külahs " covered with 'abani' or 'Yemeni', higher-ranking men wore a wide variety of turbans. Political crises of the 17th century were reflected in chaos in clothes. The excessively luxurious compulsion for consumption and showing off in
4902-533: The leadership of Mustafa Kemal Atatürk in Kastamonu in 1925 had a full impact in Istanbul. Women's 'çarşaf' and 'peçe' were replaced by a coat, scarf, and shawl. Men began to wear hats, jackets, shirts, waistcoats, ties, trousers and shoes. With the industrialization process of the 1960s, women entered the work-life and tailors were substituted by readymade clothes industry. The contemporary fashion concept, as it
4988-503: The local vernacular began in the 1800s (in opposition to the language of the ruling class, Turkish) , as the Egyptian national movement for self-determination was taking shape. For many decades to follow, questions about the reform and the modernization of Arabic were hotly debated in Egyptian intellectual circles. Proposals ranged from developing neologisms to replace archaic terminology in Modern Standard Arabic to
5074-422: The middle class wore ' cübbe ' (mid-length robe) or ' hırka ' (a short robe or tunic). The poor wore collarless 'cepken' or ' yelek ' (vest). Women's everyday wear was şalvar (trousers), a gömlek (chemise) that came down to mid-calf or ankle, a short, fitted jacket called a zıbın, and a sash or belt tied at or just below the waist. For formal occasions, such as visiting friends, the woman added an entari or kaftan,
5160-408: The most widely spoken and by far the most widely studied variety of Arabic . While it is primarily a spoken language, the written form is used in novels, plays and poems ( vernacular literature ), as well as in comics, advertising, some newspapers and transcriptions of popular songs. In most other written media and in radio and television news reporting, literary Arabic is used. Literary Arabic
5246-482: The movements would be affected by the costuming. The Sagat (finger cymbals), are optional but recommended in the Upper Egyptian/Saidi style. The Arabic غوازي ghawāzī (singular غازية ghāziya ) means " conqueror ", as the ghaziya is said to "conquer" the hearts of her audience. They were also known as awālim (singular alma , transliterated almeh in French as almée ), but in Egypt, Awalim are
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#17328019788195332-447: The one by Ahmed Fouad Negm , by Mohammed Naser Ali [ ar ] Ula Awwil ( اولى أول , Ūlá Awwil , 'First Class Primary School'), and Fathia al-Assal 's Hudn il-Umr ( حضن العمر , Ḥuḍn il-ʿUmr , 'The Embrace of a Lifetime'). The epistolary novel Jawabat Haraji il-Gutt ( Sa'idi Arabic : جوابات حراجى القط , romanized: Jawābāt Ḥarājī il-Guṭṭ , lit. 'Letters of Haraji
5418-478: The only practicing family left of the original line of Ghawazi dancers. The style of dance and costuming of the Ghawazi has been especially influential in crafting the look of American Tribal Style Belly Dance . The Gypsy Ghawazi dress consists of an Ottoman coat with slits, known as a Yelek or entari. The abdomen is covered by these coats. Turkish harem pants are worn under these coats. The coats are typically ankle-length, though some modern Ghawazi troupes wear
5504-424: The perfect with / i / , for example for فهم this is faham instead of fihim . Other examples for this are لَبَس , labas , 'to wear', نَزَل , nazal , 'to descend', شَرَب , sharab , 'to drink', نَسَى , nasá , 'to forget', رَجَع, طَلَع, رَكَب. Port Said 's dialect (East Delta) is noted for a "heavier", more guttural sound, compared to other regions of
5590-488: The postposition of demonstratives and interrogatives, the modal meaning of the imperfect and the integration of the participle. The Western Egyptian Bedawi Arabic variety of the western desert differs from all other Arabic varieties in Egypt in that it linguistically is part of Maghrebi Arabic . Northwest Arabian Arabic is also distinct from Egyptian Arabic. Egyptian Arabic varies regionally across its sprachraum , with certain characteristics being noted as typical of
5676-417: The preposition li- plus a clitic. Both direct and indirect object clitic pronouns can be attached to a single verb: agíib "I bring", agíb-hu "I bring it", agib-húu-lik "I bring it to you", m-agib-hu-lkíi-ʃ "I do not bring it to you". Verbs in Arabic are based on a stem made up of three or four consonants. The set of consonants communicates the basic meaning of a verb. Changes to the vowels in between
5762-409: The pronunciation of the origin of the term, the British guinea ). The speech of the older Alexandrians is also noted for use of the same pre-syllable (ne-) in the singular and plural of the first person present and future tenses, which is also a common feature of Tunisian Arabic and also of Maghrebi Arabic in general. The dialects of the western Delta tend to use the perfect with / a / instead of
5848-509: The question of whether Egyptian Arabic should be considered a "dialect" or "language" can be a source of debate. In sociolinguistics , Egyptian Arabic can be seen as one of many distinct varieties that, despite arguably being languages on abstand grounds, are united by a common Dachsprache in Modern Standard Arabic (MSA). During the early 1900s many portions of the Bible were published in Egyptian Arabic. These were published by
5934-403: The reign of Suleiman the Magnificent. In this period men wore outer clothing like the 'mintan' (a vest or short jacket), 'zıbın', ' şalvar ' (trousers), ' kuşak ' (sash), 'potur', entari or kaftan (long robe), ' kalpak ', ' sarık ' on the head, and ' çarık ', çizme (boots), ' çedik ', or 'Yemeni' on the feet. The administrators and the wealthy wore caftans with fur lining and embroidery, whereas
6020-410: The revolutionary government heavily sponsored the use of the Egyptian vernacular in films, plays, television programmes, and music, the prerevolutionary use of Modern Standard Arabic in official publications was retained. Linguistic commentators have noted the multi-faceted approach of the Egyptian revolutionaries towards the Arabic language. Whereas Egypt's first president , Mohammed Naguib exhibited
6106-499: The rural sector continued to wear traditional clothing. Interactions between Ottomans and Britons occurred throughout history, but in the 18th century, European visitors and residents in the Ottoman Empire markedly increased, and exploded in the 19th century. As such, fashion is one method to gauge the increased interactions. Historically, Europeans clothing was more delineated between male and female dress. Hose and trousers were reserved for men, and skirts were for women. Conversely, in
6192-433: The seventh century. Until then, they had spoken either Koine Greek or Egyptian in its Coptic form. A period of Coptic-Arabic bilingualism in Lower Egypt lasted for more than three centuries. The period would last much longer in the south. Arabic had been already familiar to Valley Egyptians since Arabic had been spoken throughout the Eastern Desert and Sinai . Arabic was also a minority language of some residents of
6278-446: The significance of Pan-Arabism, making it a central element of Egyptian state policy. The importance of Modern Standard Arabic was reemphasised in the public sphere by the revolutionary government, and efforts to accord any formal language status to the Egyptian vernacular were ignored. Egyptian Arabic was identified as a mere dialect, one that was not spoken even in all of Egypt, as almost all of Upper Egypt speaks Sa'idi Arabic . Though
6364-427: The simple division. The language shifts from the eastern to the western parts of the Nile Delta , and the varieties spoken from Giza to Minya are further grouped into a Middle Egypt cluster. Despite the differences, there are features distinguishing all the Egyptian Arabic varieties of the Nile Valley from any other varieties of Arabic. Such features include reduction of long vowels in open and unstressed syllables,
6450-560: The simplification of syntactical and morphological rules and the introduction of colloquialisms to even complete "Egyptianization" ( تمصير , tamṣīr ) by abandoning the so-called Modern Standard Arabic in favor of Masri or Egyptian Arabic. Proponents of language reform in Egypt included Qasim Amin , who also wrote the first Egyptian feminist treatise, former President of the Egyptian University , Ahmed Lutfi el-Sayed , and noted intellectual Salama Moussa . They adopted
6536-488: The speech of certain regions. The dialect of Alexandria (West Delta) is noted for certain shibboleths separating its speech from that of Cairo (South Delta). The ones that are most frequently noted in popular discourse are the use of the word falafel as opposed to طعميّة taʿmiyya for the fava-bean fritters common across the country and the pronunciation of the word for the Egyptian pound ( جنيه ginēh [ɡeˈneː] ), as [ˈɡeni] , closer to
6622-469: The stem is used. The sound plural with the suffix ـِين , -īn is used for nouns referring to male persons that are participles or follow the pattern CaCCaaC. It takes the form ـيِين , -yīn for nouns of the form CaCCa and the form ـيِّين , -yyīn for nisba adjectives. A common set of nouns referring to colors, as well as a number of nouns referring to physical defects of various sorts ( ʔaṣlaʕ "bald"; ʔaṭṛaʃ "deaf"; ʔaxṛas "dumb"), take
6708-415: The style was described as danse de ventre or belly-dance from the 1860s. The first Ghawazis performed unveiled in the streets. Rapid hip movement and use of brass finger cymbals/hand castanets characterized their dance. Musicians of their tribe usually accompanied them in their dance. They usually wore kohl around their eyes and henna on their fingers, palms, toes and feet. The Ghawazi performed in
6794-432: The syncope in ána fhím-t "I understood". Example: dárris/yidárris "teach" Boldfaced forms indicate the primary differences from the corresponding forms of katab : Example: sá:fir/yisá:fir "travel" The primary differences from the corresponding forms of darris (shown in boldface) are: Defective verbs have a W or Y as the last root consonant. Ottoman clothing Ottoman clothing or Ottoman fashion
6880-402: The traditional Egyptian dancers and singers of the city, not rural areas, who used to perform in respectable events such as the weddings and festivities of notable people. Both terms are 19th-century euphemisms for " erotic dancer "; almeh literally means "learned woman" and came to be used as a replacement for ghaziya after the ghawazi were legally banned in 1834. An almeh originally
6966-538: The two varieties have limited mutual intelligibility . It carries little prestige nationally but continues to be widely spoken, with 19,000,000 speakers. The traditional division between Upper and Lower Egypt and their respective differences go back to ancient times. Egyptians today commonly call the people of the north بَحَارْوَه , baḥārwah ( [bɑˈħɑɾwɑ] ) and those of the south صَعَايْدَه , ṣaʿāydah ( [sˤɑˈʕɑjdɑ] ). The differences throughout Egypt, however, are more wide-ranging and do not neatly correspond to
7052-432: The verb meaning "write" is often specified as kátab , which actually means "he wrote". In the paradigms below, a verb will be specified as kátab/yíktib (where kátab means "he wrote" and yíktib means "he writes"), indicating the past stem ( katab- ) and non-past stem ( -ktib- , obtained by removing the prefix yi- ). The verb classes in Arabic are formed along two axes. One axis (described as "form I", "form II", etc.)
7138-461: The whole body and head except for the eyes. During the ' Tanzimat ' and 'Meşrutiyet' period in the 19th century, common people still wearing traditional clothing presented a great contrast with to administrators and the wealthy wearing 'redingot', jacket, waistcoat, boyunbağı (tie), 'mintan', sharp-pointed and high-heeled shoes. Women's clothes of the Ottoman period in the 'mansions' and Palace courts included 'Entari', 'kuşak', 'şalvar', 'başörtü', and
7224-481: Was a courtesan in Egyptian culture , a woman educated to sing and recite classical poetry and to discourse. After the ghawazi were banned, they were forced to pretend that they were in fact awalim . The term almeh was introduced in French Orientalism as almée and used synonymously with "belly dancer". In 1834, the ghawazi were banished from Cairo to Upper Egypt by Muhammad Ali . Initially,
7310-514: Was a popular way to depict women, specifically sultanas. Many factors contributed to changes in Ottoman women's garments, including the cost of materials and firmans , or royal declarations. At the beginning of the 18th century, upper-class women began wearing yashmaks , or veils that covered their faces when going out. Over time, the yashmaks became more transparent and wider, with silver embroidery. As more changes were made to women's clothing, yashmaks and feraces were seen less as garments to cover
7396-590: Was also related to Arabic in other respects. With few waves of immigration from the Arabian peninsula such as the Banu Hilal exodus, who later left Egypt and were settled in Morocco and Tunisia, together with the ongoing Islamization and Arabization of the country, multiple Arabic varieties, one of which is Egyptian Arabic, slowly supplanted spoken Coptic. Local chroniclers mention the continued use of Coptic as
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