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The role of the chantress in ancient Egypt, by Suzanne Lynne Ostine

The role of the chantress in ancient Egypt, by Suzanne Lynne Ostine | Égypte-actualités | Scoop.it

The specific nature of the title ‘s_m`yt’ or “chantress”, which occurred from the Middle Kingdom onward, is investigated through the use of a database cataloging 861 women who held the title. Sorting the data based on a variety of details has yielded patterns regarding their chronological and demographical distribution. The changes in the social status and numbers of women who bore the title indicate that the Egyptians perceived the role and status of the title differently through time. Information on the titles of the chantresses’ family members has allowed the author to make inferences concerning the social status of the women who held the title “chantress”. Middle Kingdom title-holders were of modest backgrounds and were quite rare. Eighteenth Dynasty women were of the highest ranking families. The number of women who held the title was also comparatively small. Nineteenth Dynasty women came from more modest backgrounds and were more numerous. Women of the Third Intermediate Period were nearly all from priestly families at Thebes and the large number indicates the strength of the cult of Amun.

 

The title occurs sporadically after the Third Intermediate Period, but is known through the Ptolemaic era. From the earliest occurrences of the title until the latest, it is clear that the title was closely associated with the state religious hierarchy. It has been shown that during the New Kingdom the ‘s_m`ywt’ participated in state religious rites including processions, daily temple rituals, and the ‘Sed’-festival ceremony. This association with the state religious apparatus also had political implications. The author has interpreted the fluctuating numbers of women who held the title, along with their historical context, to conclude that, at times, the title may have been used by the religious authorities as a tool to involve more families in the temple systems and the local or national power structures

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Click here to read this thesis from University of Toronto : http://www.collectionscanada.gc.ca/obj/s4/f2/dsk3/ftp04/NQ58632.pdf

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Holier than thou: extremism against Islam

Holier than thou: extremism against Islam | Égypte-actualités | Scoop.it

Statements from three popular Egyptian religious preachers have left the Egyptian public in an uproar.

One of the statements justifies sexually assaulting female protesters, another calls for murdering leaders of parties in opposition to President Mursi, yet another calls on the president to crack down heavily on protestors – before private citizens take matters into their hands. The irony of this situation is that from a religious perspective, the uproar against these statements is far more justifiable than the statements themselves.

Ahmed Mohammed Abdullah justified the sexual assault of female protestors with a detailed “analysis,” including demographics: “they are going there to get raped”; 90% of them are Christian, and the rest are widows without husbands to keep them in line. How he knew any of this is unclear – but even if it were all true, how any of it would be justification for sexual assault is even more unclear. Moreover, he ridiculed statements from the opposition that attacking women is a “red line” that must not be crossed.

Rape is ‘forbidden’ in Islam

The insensitivity and inappropriateness of Abdullah’s statements aside, given Egypt’s increasingly difficult sexual harassment problem, they are also in direct contradiction to Islamic law , which considers rape, assault and sexual harassment as forbidden, sinful and criminal, with the harasser responsible for the harassment. Considering that these are basic tenets of Islamic law, one wonders how he might be brought to account by the law for essentially perverting the perception of Islam in the public arena. (...)

A more peaceful view

In contrast, Grand Mufti Ali Gomaa has said that peaceful demonstrations are a right in Islam, though they should avoid harming people, property, and national interests. While some protests have resulted in violence, much of this violence was due in part by the heavy-handed response of the police – and in any case, the opposition leadership’s ability to command the protest movement is tenuous at best, and non-existent at worst. Even if the protestors were guilty of crimes, it is down to the state authorities responsible for maintaining law and order that have the authority to consider issuing legal verdicts – not private muftis (even if they are qualified), let alone unqualified TV personalities. (...)

 

More on: http://english.alarabiya.net/views/2013/02/12/265851.html

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Preacher alarms many in Egypt with calls for Islamist vice police

Preacher alarms many in Egypt with calls for Islamist vice police | Égypte-actualités | Scoop.it

Many Egyptian viewers were horrified when preacher Hisham el-Ashry recently popped up on primetime television to say women must cover up for their own protection and advocated the introduction of religious police.

That an obscure preacher could get publicity for such views was seen as another example of the confused political scene inEgypt since the revolt that toppled Hosni Mubarak gave birth to a cacophony of feuding voices

 

Introducing a Saudi-style anti-vice police force to enforce Islamic law was "not a bad thing", he said, and added: "In order forEgyptto become fully Islamic, alcohol must be banned and all women must be covered."

 

Few take Ashry, who admits he flew to theUnited Statesdreaming of a Western lifestyle and romance but instead found truth in preaching, seriously. But his views have stirred emotions.

 

Egypt's Grand Mufti, the country's most senior Islamic legal official, has dismissed the self-styled preacher's views.

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