DOCSLIB.ORG

Holidays Religion in Egypt

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Holidays Religion in Egypt Here are a few phrases in Arabic that you can use in Religion in Egypt your correspondence with your sponsored child: EGYPT Sabah iI kheer Most Egyptians are Muslim (94.6 percent), and the Good morning/day remaining 5.4 percent are Christian. Izzayik (feminine)/Issayak (masculine) Muslims are followers of Islam. Islam is an Arabic How are you? word meaning “submission to the will of Allah (God).” Kawyyis iI hammdullah Muslims believe that Allah’s will was revealed to the I’m fine prophet Muhammad more than 14 centuries ago Ma’a salama and was captured in the Islamic holy book, the Koran Goodbye (Qur’an). Together with the Sunnah, a collection of Eid Mubarrak sayings attributed to Muhammad, these texts provide Happy Feast a firm basis for religious and social life for all Muslims, including rules for diet, dress, hygiene, and more. Holidays Islam is a religion of peace and prayerfulness. A devout Muslim prays five times daily. If possible, Muslims pray Holidays are very important to your sponsored child in a mosque, and on Friday do so with common prayer and family. The most important ones have religious and a sermon. Islam also requires that Muslims make significance: a pilgrimage, called the Hajj, to the holy city of Mecca Population 80.7 million January 7 at least once in their lifetime. Islamic holidays include Coptic Christmas Day Ramadan, the holiest month of the Muslim calendar that Capital City Cairo February* commemorates the month Muhammad received the Birth of the Prophet Official Language Arabic revelations that became the Koran. Eid al-Fitr is a joyous July 23 feast celebrating the end of Ramadan and the month of Per Capita Income US$3,000/year Revolution Day fasting. Al-Hijra celebrates the Islamic New Year. Youth Literacy Rate 92% male/86% female October 6 Armed Forces Day Christians are followers of Jesus, a carpenter and a Access to Safe Water 100% urban/99% rural Jew from the city of Nazareth in present-day Israel. December* Under 5 Mortality Rate 21/1,000 live births Islamic New Year Christians believe that Jesus is the only son of God, born of a virgin woman (Mary) in a stable in Bethlehem. His Source: The State of the World’s Children 2014 (UNICEF) December 23 Victory Day story is told in the New Testament of the Christian holy book, the Bible. *date varies Additional sources include the CIA World Factbook and State Department websites. Egypt is an Arab country in North Africa. Egypt’s population inhabits only 4 percent of the nation’s land; the remaining 96 percent comprises the shifting sands of the Sahara Plan International USA is part of a global organization that works side by side with communities in 50 developing countries to Desert. It is said that in some areas of Egypt’s Western Desert—the driest region of end the cycle of poverty for children. We develop solutions community by community to ensure long-term sustainability. Our the Sahara—entire generations can pass without rainfall. The Nile, the world’s longest level of community engagement, long-term outlook, and constant focus on the needs and priorities of children is unique among international development organizations. Our solutions are designed up-front to be owned by the community for generations to river, flows from south to north over the entire length of Egypt. At Cairo, the great river come, and range from clean water and health-care programs to education projects and child-protection initiatives. divides into two branches, and between this fork lies the rich delta, hailed as the most fertile land in the world. The average temperature in winter is a pleasant 65ºF, although Promising Futures, Plan International USA Community by Community 155 Plan Way • Warwick, RI 02886 summers are hot, with temperatures ranging from 80 to 100ºF. The summers are 1-800-556-7918 • planusa.org ushered in by a period of intermittent violent desert cyclones called khamsin. A Brief History back into their communities, or working to eliminate and reduce the worst forms of child labor. Plan aims to A fortunate geographical situation, with a position ensure that children and other people with disabilities connecting the continents of Africa, Asia, and Europe, are able to access services and are included in decision- has contributed to Egypt’s rich history. Great temples, making. In addition, our “Learn Without Fear” campaign monuments, and tombs of the great Egyptian pharaohs protects children from violence in schools and increases reflect Egyptian history since 4000-3000 BC. The quality and inclusive education. pharaohs promoted extensive commerce with other parts of the Mediterranean, and Egypt for centuries was Youth development and leadership considered the “bread basket” of the region, producing large amounts of food from the banks of the Nile River. Plan is promoting youth clubs in communities where activities for children and youth are very limited. Over the centuries, Egypt has alternately been part This program builds young people’s confidence and of the Roman Empire, ruled by Islam, and coveted by capacity so that they can become active in community society organizations and improving leadership skills. nearly all industries were privately owned, creating Christian Crusaders. From the 16th century to the 19th development. We use media as a tool to motivate young a large gap between the haves and have-nots. The century, Egypt was an autonomous part of the Ottoman people to engage in community action and also help country’s economy is based on agriculture, with cotton Empire. In 1798, Napoleon landed at Alexandria and Clothing youth to acquire livelihood and social skills with the being one of the most important crops in Egypt and conquered the delta. French occupation lasted for support of the business sector. Typical dress of the people of Egypt varies in urban and accounting for tremendous export revenues. three years and left behind a rich legacy, setting up rural areas. Most people who live in the urban areas the first printing press in the area and reorganizing Girls’ and women’s empowerment dress in European-style clothing. While at home, the Naming Traditions the administrative and fiscal system. More important, majority of lower middle-class men wear a light cotton however, was the change in academic orientation, which This program provides space for girls and women to pajama-type suit, and most women wear simple cotton Children’s names may vary and reveal the family’s led to scientific and technological advances. During the improve their skills and increases opportunities to dresses to keep cool. Women in rural areas follow local religion. For example, “Mohamed” indicates that the early 19th century, Egypt was a British protectorate. engage them in public decision-making and household traditions, dressing in long cotton garments. Men in family is Muslim, while “Bostros” indicates that the Egypt gained independence from the British after the economic security. The establishment of village savings rural areas typically wear a long suit called a galabeia family is Coptic. However, the names do not always July revolution led by Gamal Abdel Nasser in 1952. and loan associations encourages girls and women and a little crown cap on their heads called a tagia. relate to religious tradition. Many Egyptian names to save money and provide loans among themselves. simply indicate a human quality. For example, “Adel” Plan’s work in Egypt focuses on four We also help girls and women acquire literacy and Diet and Nutrition means “fair man” and “Amina” means “honest woman.” core areas: numeracy. Other areas of focus include raising All names follow patriarchal lines of descent. After a awareness to reduce harmful traditional practices (HTP); Bread is the staple of the Egyptian diet. Bread and person’s first name comes the name of his father, then Protection and participation of children increasing gender sensitivity and reproductive health other cereals supply up to 80 percent of the protein the name of his or her grandfather, etc. Youth development and leadership knowledge; and enhancing quality and inclusiveness of consumed by Egyptian families. Legumes—fava beans, Girls’ and women’s empowerment formal and nonformal education for girls. chick peas, and lentils—are the second most important Language Active citizenship food group. Meats and vegetables are expensive and Active citizenship therefore only rarely eaten. Arabic is the official language in Egypt and is spoken Protection and participation of by the majority of the population. It is very likely that children This program works on strengthening local Economic Security you will encounter a language barrier in communicating organizations and increasing communities’ participation with your sponsored child, as the majority of the This program mobilizes communities to include and in civic engagement and public accountability processes Egypt has long been an underdeveloped country. children do not know enough English to write a letter. support the protection, participation, and development for the rights of children. It also enhances partnerships However, since the 1950s the economy of Egypt has Those who do not know English will be assigned of children in various situations and environments, between the private sector and government institutions. expanded greatly through a series of governmental community workers or volunteers who will explain your whether helping to integrate children in street situations The main focus is on building the capacity of civil programs and reforms. Until this period of expansion, letters and help the children compose their responses. .
Load more

Recommended publications
  • St. Mary & Archangel Michael Coptic Orthodox Church Houston, Texas
    A Glimpse Into The Coptic World Presented by: St. Mary & Archangel Michael Coptic Orthodox Church Houston, Texas www.stmaryhouston.org © St. Mary & Archangel Michael Coptic Orthodox Church, Houston, TX Slide 1 A Glimpse Into The Coptic World © St. Mary & Archangel Michael Coptic Orthodox Church, Houston, TX © St. Mary & Archangel Michael Coptic Orthodox Church, Houston, TX Slide 2 HI KA PTAH © St. Mary & Archangel Michael Coptic Orthodox Church, Houston, TX The word COPT is derived from the ancient Egyptian word HI KA PTAH meaning house of spirit of PTAH. According to ancient Egyptians, PTAH was the god who molded people out of clay and gave them the breath of life; This believe relates to the original creation of man. The Greeks changed the name of “HI KA PTAH “ to Ai-gypt-ios. © St. Mary & Archangel Michael Coptic Orthodox Church, Houston, TX Slide 3 © St. Mary & ArchangelAncient Michael Coptic Egypt Orthodox Church, Houston, TX The Arabs called Egypt DAR EL GYPT which means house of GYPT; changing the letter g to q in writing. Originally all Egyptians were called GYPT or QYPT, but after Islam entered Egypt in the seventh century, the word became synonymous with Christian Egyptians. According to tradition, the word MISR is derived from MIZRA-IM who was the son of HAM son of NOAH It was MIZRA-IM and his descendants who populated the land of Egypt. © St. Mary & Archangel Michael Coptic Orthodox Church, Houston, TX Slide 4 © St. Mary The& Archangel Coptic Michael Coptic language Orthodox Church, Houston, TX The Coptic language and writing is the last form of the ancient Egyptian language, the first being Hieroglyphics, Heratic and lastly Demotic.
    [Show full text]
  • Women Living Islam in Post-War and Post-Socialist Bosnia and Herzegovina Emira Ibrahimpasic
    University of New Mexico UNM Digital Repository Anthropology ETDs Electronic Theses and Dissertations 7-1-2012 Women Living Islam in Post-War and Post-Socialist Bosnia and Herzegovina Emira Ibrahimpasic Follow this and additional works at: https://digitalrepository.unm.edu/anth_etds Part of the Anthropology Commons Recommended Citation Ibrahimpasic, Emira. "Women Living Islam in Post-War and Post-Socialist Bosnia and Herzegovina." (2012). https://digitalrepository.unm.edu/anth_etds/35 This Dissertation is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in Anthropology ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. Emira Ibrahimpasic Candidate Anthropology Department This dissertation is approved, and it is acceptable in quality and form for publication: Approved by the Dissertation Committee: Carole Nagengast, Ph.D. , Chairperson Louise Lamphere, Ph.D. Melissa Bokovoy, Ph.D. Elissa Helms, Ph.D. i WOMEN LIVING ISLAM IN POST-WAR AND POST-SOCIALIST BOSNIA AND HERZEGOVINA by EMIRA IBRAHIMPASIC B.A. Hamline University, 2002 M.A. University of New Mexico, 2005 DISSERTATION Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Anthropology The University of New Mexico Albuquerque, New Mexico ii DEDICATION To the memory of my grandparents Nazila (rođ. Ismailović) Salihović 1917-1996 and Mehmed Salihović 1908-1995 iii ACKNOWLEDGEMENTS Numerous women and men contributed to this dissertation project. I am grateful for all the guidance, help, and support I received from the women I met over the years. At times, when I felt that many of the questions at hand could not be answered, it was my primary informants that provided contacts and suggestions in how to proceed and address the problems.
    [Show full text]
  • Life in Egypt During the Coptic Period
    Paper Abstracts of the First International Coptic Studies Conference Life in Egypt during the Coptic Period From Coptic to Arabic in the Christian Literature of Egypt Adel Y. Sidarus Evora, Portugal After having made the point on multilingualism in Egypt under Graeco- Roman domination (2008/2009), I intend to investigate the situation in the early centuries of Arab Islamic rule (7th–10th centuries). I will look for the shift from Coptic to Arabic in the Christian literature: the last period of literary expression in Coptic, with the decline of Sahidic and the rise of Bohairic, and the beginning of the new Arabic stage. I will try in particular to discover the reasons for the tardiness in the emergence of Copto-Arabic literature in comparison with Graeco-Arabic or Syro-Arabic, not without examining the literary output of the Melkite community of Egypt and of the other minority groups represented by the Jews, but also of Islamic literature in general. Was There a Coptic Community in Greece? Reading in the Text of Evliya Çelebi Ahmed M. M. Amin Fayoum University Evliya Çelebi (1611–1682) is a well-known Turkish traveler who was visiting Greece during 1667–71 and described the Greek cities in his interesting work "Seyahatname". Çelebi mentioned that there was an Egyptian community called "Pharaohs" in the city of Komotini; located in northern Greece, and they spoke their own language; the "Coptic dialect". Çelebi wrote around five pages about this subject and mentioned many incredible stories relating the Prophets Moses, Youssef and Mohamed with Egypt, and other stories about Coptic traditions, ethics and language as well.
    [Show full text]
  • Chapter Twenty-Six
    Chapter Twenty-six Religion and Religiosity after the Crusades The First Crusade was a great turning-point for western Christendom. An obvious consequence of the First Crusade was that many Catholics became aware that their lot in this earthly life left much to be desired: in Orthodox Christendom and in the Dar al-Islam people were better off than they were in Catholic Europe. This recognition led to material and economic improvements in western Europe and to a new kind of education, which in turn was followed by humanism and the Renaissance. By 1500 western Europe was a very different place than it had been four hundred years earlier, and considerably closer to modernity. This secular improvement will be the subject of the next chapter, but in this chapter we must take a close look at the religious upheaval with which it began. Militancy against Muslims was paralleled at home by a heightened religiosity. Ordinary Christians, who had long assumed that they would reach Heaven by following the lead of the Church and its clerical hierarchy, began taking upon themselves the responsibility for their souls‟ salvation. Thousands of Christians enlisted in new and demanding monastic orders, and thousands more left the Catholic church to join communities of devout but renegade Christians. Another aspect of the Christians‟ new religiosity was violence against the small Jewish communities in their midst, which until then had enjoyed relative security. Judaism was also infused with a new religious enthusiasm, as the mystical texts known as the Kabbalah made their appearance and quickly took their place alongside the Tanakh and the Talmud.
    [Show full text]
  • Religion and Geography
    Park, C. (2004) Religion and geography. Chapter 17 in Hinnells, J. (ed) Routledge Companion to the Study of Religion. London: Routledge RELIGION AND GEOGRAPHY Chris Park Lancaster University INTRODUCTION At first sight religion and geography have little in common with one another. Most people interested in the study of religion have little interest in the study of geography, and vice versa. So why include this chapter? The main reason is that some of the many interesting questions about how religion develops, spreads and impacts on people's lives are rooted in geographical factors (what happens where), and they can be studied from a geographical perspective. That few geographers have seized this challenge is puzzling, but it should not detract us from exploring some of the important themes. The central focus of this chapter is on space, place and location - where things happen, and why they happen there. The choice of what material to include and what to leave out, given the space available, is not an easy one. It has been guided mainly by the decision to illustrate the types of studies geographers have engaged in, particularly those which look at spatial patterns and distributions of religion, and at how these change through time. The real value of most geographical studies of religion in is describing spatial patterns, partly because these are often interesting in their own right but also because patterns often suggest processes and causes. Definitions It is important, at the outset, to try and define the two main terms we are using - geography and religion. What do we mean by 'geography'? Many different definitions have been offered in the past, but it will suit our purpose here to simply define geography as "the study of space and place, and of movements between places".
    [Show full text]
  • Europe Turns UN Blue to Mark UN75 on October 24, 2020 Final List of European Secured Buildings – Long List October 26
    Europe Turns UN Blue to mark UN75 on October 24, 2020 Final List of European secured buildings – Long List October 26 Belgium: . Town Hall - Grand Place, Brussels . European External Action Service “EEAS”, Brussels . The European Commission Berlaymont, Brussels . European Council, Brussels . Palais Egmont, Brussels . Bozar cultural Center, Brussels . Hotel de Mérode, Brussels . Town hall, Dendermonde . Town hall, Uccle . Espace International Wallonie, Brussels . Stad Leopoldsburg, Limburg . The Municipality, Lasne Austria: . Hochstrahlbrunnen, Schwarzenbergplatz, Vienna Bosnia and Herzegovina: . Sarajevo City Hall . Stari Most, Mostar . Banski Dvor Cultural Center, Banja Luka Czechia: . Petrin Lookout Tower, Prague . Dancing House, Prague . Zizkov Television Tower, Prague . British Embassy, Prague . The Dome, Olomouc . Ostrava City Hall, Ostrava Denmark: . UN City, Copenhagen . City Hall, Copenhagen . Öresundsbroen, Copenhagen Finland: . The Finlandia House, Helsinki . The Opera House, Helsinki France: . UNESCO, Paris . Centre Mondial de la Paix, Verdun . Palais Justice, Lyon . Tour Perret, Grenoble Germany: . Old City Hall, Bonn . UN Tower, Bonn Greece: . Central Bridge, Trikala . City Hall, Fyli (Ano Liosia) . City Hall, Municipality Agion Anargiron - Kamaterou . City Hall, Municipality of Aristotelis . City Hall, Municipality of Delphi . City Hall, Municipality of Elefsina . City Hall, Municipality of Zografou . City Hall, Municipality of Igoumenitsa . City Hall, Municipality of the Holy City of Messolongi . City Hall, Municipality of Ilion . City Hall, Municipality of Kassandra . City Hall, Municipality of Katerini . City Hall, Municipality of Kifissia . City Hall, Minicipality of Kilkis . City Hall, Municipality of Marathonas . City Hall, Municipality of Megara . City Hall, Municipality of Pella . City Hall, Municipality of Pydnas Kolindrou . City Hall, Municipality of Serres . City Hall, Municipality of Skopelos . City Hall, Municipality of Agrinio .
    [Show full text]
  • Jerusalem: a Holy City
    Learning about Jerusalem Credits https://www.123rf.com/photo_47303873_unidentified-jewish-worshipers-pray-at-the-wailing-wall-an-important-jewish-religious-site- jerusalem.html http://clipart-library.com/jew-symBol-pics.html http://religious-symBols.net/islam-symBols.html https:// stickeroid.com/?q=Quran%20Clipart https://pixabay.com/en/photos/dome%20of%20the%20rock/ https://www1.cbn.com/cbnnews/israel/2018/february/jerusalem-shelves-tax-plan-on-church-owned-commercial-properties http://worldartsme.com/scripture-christian-clipart.html#gal_post_77715_scripture-christian-clipart-1.jpg Jerusalem: A Holy City Jerusalem, the capital city of Israel, is considered a holy city by three major religions: Judaism, Islam, and Christianity. For centuries, Jerusalem has been a spiritual center. The three religions can be seen in the cultural landmarks (human made buildings that represent an idea or specific place) of Jerusalem and in the symbols used around the world to represent these religions. All three religions describe Abraham as an important figure in their early history. Muslims (followers of Islam) call Abraham, Ibrahim. Abraham and his family were nomads. They lived in tents and traveled from place to place in order to provide good grazing for their sheep. Abraham and his people are believed to have traveled in what is now the country of Israel, as well as areas that are now part of Syria, Turkey, Jordan, and Iraq. All three religions describe Abraham as the father of two sons, Isaac and Ishmael. Jews consider Isaac to be their ancestor, and Arabs consider Ishmael to be their ancestor. Jesus, whom Christians believe to be the son of God, lived in this area also.
    [Show full text]
  • Schools for the Holy City: Education, Imperial Loyalty
    SCHOOLS FOR THE HOLY CITY: EDUCATION, IMPERIAL LOYALTY AND MISSIONARIES IN LATE OTTOMAN JERUSALEM, 1876-1909 By R. Merve Demirkan Aydogan Submitted to Central European University Department of History In partial fulfillment of the requirements for the degree of Master of Arts Supervisor: Associate Professor M. Brett Wilson Second Reader: Associate Professor Jan Hennings CEU eTD Collection Budapest, Hungary 2020 Copyright in the text of this thesis rests with the Author. Copies by any process, either in full or part, may be made only in accordance with the instructions given by the Author and lodged in the Central European Library. Details may be obtained from the librarian. This page must form a part of any such copies made. Further copies made in accordance with such instructions may not be made without the written permission of the Author. CEU eTD Collection i Abstract This thesis provides a detailed investigation of Ottoman educational policies during the Hamidian (1876-1909) period in a nexus of inter-imperial competition with that of the English Church Missionary Society (CMS). Taking Jerusalem as its center of focus, it offers a fresh examination of Hamidian educational policies in a provincial and comparative perspective and, thereby, aims to provide new insight on late Ottoman education as a whole. By tracing the policies of both actors on teacher training and recruitment as well as curriculum design, the thesis shows that the Ottoman Empire’s education policy in Jerusalem was driven by hasty and ad hoc decisions. It suffered from a lack of a long-term strategy, insensitivity to local demands, linguistic imperialism, labor shortage, and the mismanagement of already poor financial resources in the field of education.
    [Show full text]
  • Mamluk Studies Review Vol. VII, No. 2 (2003)
    MAMLU±K STUDIES REVIEW VII (2) 2003 MIDDLE EAST DOCUMENTATION CENTER (MEDOC) THE UNIVERSITY OF CHICAGO PLEASE NOTE: As of 2015, to ensure open access to scholarship, we have updated and clarified our copyright policies. This page has been added to all back issues to explain the changes. See http://mamluk.uchicago.edu/open-acess.html for more information. MAMLŪK STUDIES REVIEW published by the middle east documentation center (medoc) the university of chicago E-ISSN 1947-2404 (ISSN for printed volumes: 1086-170X) Mamlūk Studies Review is an annual, Open Access, refereed journal devoted to the study of the Mamluk Sultanate of Egypt and Syria (648–922/1250–1517). The goals ofMamlūk Studies Review are to take stock of scholarship devoted to the Mamluk era, nurture communication within the field, and promote further research by encouraging the critical discussion of all aspects of this important medieval Islamic polity. The journal includes both articles and reviews of recent books. Submissions of original work on any aspect of the field are welcome, although the editorial board will periodically issue volumes devoted to specific topics and themes.Mamlūk Studies Review also solicits edited texts and translations of shorter Arabic source materials (waqf deeds, letters,fatawa and the like), and encourages discussions of Mamluk era artifacts (pottery, coins, etc.) that place these resources in wider contexts. An article or book review in Mamlūk Studies Review makes its author a contributor to the scholarly literature and should add to a constructive dialogue. Questions regarding style should be resolved through reference to the MSR Editorial and Style Guide (http://mamluk.uchicago.edu/msr.html) and The Chicago Manual of Style.
    [Show full text]
  • Air Quality Over Major Cities of Saudi Arabia During Hajj Periods of 2019 and 2020
    Chapman University Chapman University Digital Commons Biology, Chemistry, and Environmental Sciences Science and Technology Faculty Articles and Faculty Articles and Research Research 2-2-2021 Air Quality Over Major Cities of Saudi Arabia During Hajj Periods of 2019 and 2020 Ashraf Farahat Akshansha Chauhan Mohammed Al Otaibi Ramesh P. Singh Follow this and additional works at: https://digitalcommons.chapman.edu/sees_articles Part of the Atmospheric Sciences Commons, Environmental Indicators and Impact Assessment Commons, and the Environmental Monitoring Commons Air Quality Over Major Cities of Saudi Arabia During Hajj Periods of 2019 and 2020 Comments This article was originally published in Earth Systems and Environment in 2021. https://doi.org/10.1007/ s41748-021-00202-z This scholarship is part of the Chapman University COVID-19 Archives. Creative Commons License This work is licensed under a Creative Commons Attribution 4.0 License. Copyright The authors Earth Systems and Environment https://doi.org/10.1007/s41748-021-00202-z ORIGINAL ARTICLE Air Quality Over Major Cities of Saudi Arabia During Hajj Periods of 2019 and 2020 Ashraf Farahat1 · Akshansha Chauhan2 · Mohammed Al Otaibi3 · Ramesh P. Singh4 Received: 25 October 2020 / Accepted: 13 January 2021 © The Author(s) 2021 Abstract Mecca and Madinah are two holy cities where millions of people in general, visit throughout the years, during Hajj (Mus- lim’s pilgrimage) time number of people visit these holy cities from diferent parts of the world is very high. However, the Government of Saudi Arabia only allowed 1000 pilgrims during the 2020 Hajj especially when the world is sufering from COVID-19.
    [Show full text]
  • Egypt 2015 International Religious Freedom Report
    EGYPT 2015 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution describes freedom of belief as “absolute” but only provides adherents of Islam, Christianity, and Judaism the right to practice their religion freely and to build houses of worship. The government does not recognize conversion from Islam by citizens born Muslim to any other religion and imposes legal penalties on Muslim-born citizens who convert. While there is no legal ban on efforts to proselytize Muslims, the government uses the penal code’s prohibition of “denigrating religions” to prosecute those who proselytize publicly, often adopting an overly expansive interpretation of denigration, according to human rights groups. The constitution specifies Islam as the state religion and the principles of sharia as the primary source of legislation. It requires parliament to pass a law on the construction and renovation of Christian churches and provides for the establishment of an antidiscrimination commission, both of which had yet to be completed by year’s end. The government failed to respond to or prevent sectarian violence in some cases, in particular outside of major cities, according to rights advocates. Government officials frequently participated in informal “reconciliation sessions” to address incidents of sectarian violence and tension, saying such sessions prevented further violence. Such sessions, however, regularly led to outcomes unfavorable to minority parties, and precluded recourse to the judicial system in most cases, according to human rights groups. Some religious minorities reported an increase in harassment by government entities as compared with last year. Some government entities used anti-Shia, anti-Bahai, and anti- atheist rhetoric, and the government regularly failed to condemn anti-Semitic commentary.
    [Show full text]
  • Santiago De Compostela and the Spatial Articulation of Power: from the Cathedral to the Cidade Da Cultura
    Santiago de Compostela and the Spatial Articulation of Power: From the Cathedral to the Cidade da Cultura Silvia Bermúdez University of California-Santa Barbara (UCSB) Abstract: To examine the notion of «Glocal Galicia» this essay focuses on the series of ar- chitectural, political, and economic enterprises carried out to transform the remote site known as Campus Stellae first into a sacred pan-European journey’s end in the Middle Ages—via the Camiño de Santiago (Way of St. James)—and then into a 21st century global destination that works within Disneyfication processes. Particular attention is paid to two distinct productions of material space—the securing in the 12st century of metropolitan sta- tus for Santiago de Compostela, and the inauguration on January 2011 of the incomplete Cidade da Cultura de Galicia (City of Culture of Galicia). In both instances, each architec- tural endeavor sought to supersede its locality while exposing the manners in which space, place, and capital are intertwined. Keywords: Camiño de Santiago (Way of Saint James); cathedral; branding; material space; global destination; Disneyfication;Cidade da Cultura (City of Culture). Santiago de Compostela e a articulación espacial do poder: da Catedral á Cidade da Cultura Resumo: Para examinar a noción de «Galicia glocal» este ensaio céntrase na serie de em- presas arquitectónicas, políticas e económicas que se realizan para transformar o remoto sitio coñecido como Campus Stellae nun destino sagrado paneuropeo na Idade Media —a través do Camiño de Santiago— e despois nun destino global no século xxi que opera den- tro de procesos de Disneyficación. Dáse atención especial a dúas producións distintas do espazo material: a obtención no século xii do estatuto metropolitano para Santiago de Compostela; e a inauguración en xaneiro de 2011 da incompleta Cidade da Cultura de Ga- licia.
    [Show full text]