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82
revue de presse sur l'actualité culturelle, archéologique, politique et sociale de l'Égypte
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Egypte actus
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"Lexique du Moyen Égyptien avec une introduction grammaticale et une liste des mots présentés selon le classificateur sémantique", par Jean Winand et Alessandro Stella
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From
en.qantara.de
-
March 29, 2:50 AM
Although the forbidden practice of female genital mutilation has nothing to do with Islam, Egypt's Islamists are determined to have it legalised once again. The consequences for Egypt's women would be disastrous. (...) With the ascendancy of the Islamists, FGM is now finding renewed support. Last year, people heard Islamist parliamentarians calling for the return of FGM from the floor of the National Assembly. In the run-up to the final round of the presidential elections last spring, some members of the Muslim Brotherhoods' Freedom and Justice Party went around villages offering reduced-rate FGM operations. They were spotted, for example, in Minya Province in the village of Abu Aziz. When their FGM services attracted public attention, they abruptly vanished, fully aware that that performing FGM was a criminal act; they denied any involvement in peddling the practice. So what is the situation regarding FGM at the moment? The global jubilation attending the resolution was tempered locally by the voting in of the new constitution and the political context in which it was drafted and approved. With the new UN declaration, will there be another round of discrediting international instruments as "anti-Islam"? Will articles of the constitution be mobilised in an effort to enable the practice of FGM, which respected religious figures have declared beyond the bounds of Islam? What exactly are the procedures and mechanisms for determining if an act – for example the outlawing of FGM – is in accordance with the Shariah? According to article 4 of the constitution, al-Azhar must be consulted about compliance with Shariah (although the scholar experts may differ producing another problem). If religious scholars uphold the previous pronouncement that FGM is not Islamic and a parliament dominated by Islamists votes in favour of allowing FGM, what then? Is the Shariah, which is open to various readings, to be a freely sought moral guide and inspiration or merely reduced to a political imposition?
Margot Badran / Qantara.de More : http://en.qantara.de/wcsite.php?wc_c=20860&wc_id=23134&wc_p=1 Delete the scoop?
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Egypt's top court reinforced a ban on female genital mutilation Sunday. The court rejected a lawsuit that challenged a 2007 health ministry decision to criminalize FGM, according to Al Ahram Online.
Egypte actus's insight:
The suit was first filed in 2008 by Islamist lawyers who claimed the FGM ban violated Article 2 of the 1971 constitution and was inconsistent with the principles of Sharia Law. FGM, according to the World Health Organization, includes procedures that intentionally alter or cause injury to the female genital organs for non-medical reasons. They can cause severe bleeding, problems urinating, and later lead to cysts, infections, infertility and complications in child birth. Female genital mutilation is one of Egypt’s most taboo subjects and one of its darkest secrets, says GlobalPost senior correspondent Erin Cunningham. Unlike the rest of the Arab world, FGM is widespread, particularly in rural areas where a prohibition on the practice is rarely enforced. It was banned in 2008, when the UN says more than 90 percent of Egyptian women were circumcised. There’s a misconception that Islamic scholars and the Quran endorse FGM as a way to ensure a woman’s purity before marriage, but Cunningham reports that the practice crosses religious lines and is also carried out in Christian communities. The 2007 decision which the lawsuit challenged lays out punishment for carrying out FGM, including a prison term of three months to two years, or a fine of no less than 5,000 Egyptian pounds ($745), according to the Egypt Independent. But since the uprising two years ago, police forces have largely withdrawn from the streets, according to Cunningham: Punishing perpetrators of something like FGM is likely last on the list of law enforcement priorities. Activists are also worried that with an Islamist-dominated government, that tolerance of FGM is likely to increase and roll back decades of work to halt the circumcisions.
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Today marks the International Day of Zero Tolerance to Female Genital Mutilation/Cutting, a practice that affects nearly 140 million girls and women worldwide, the majority in Africa, according to the World Health Organisation (WHO). In November 2012, the UN General Assembly adopted a resolution on female genital mutilation/cutting (FGM/C). The resolution declared a global ban on the practice that came to enthrone years of exerted efforts by civil society organisations. While the UN resolution is not legally binding, it puts international and political pressure on governments to take the necessary steps to end the practice; Egypt included. After years of women’s rights advocacy and awareness against FGM/C (interchangeable with “female circumcision”) in Egypt, there was a remarkable drop in the prevalence rate of the practice from 97% to 91.1% among women aged 15-49, according to the Demographic Health Survey carried out by the United Nations Population Fund in 2008. (Sarah El Masry/Daily News Egypt)
More : http://www.dailynewsegypt.com/2013/02/06/female-genital-mutilation-a-bitter-experience/ Delete the scoop?
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Présentation du volume
À côté des dictionnaires généraux qui embrassent plusieurs états de la langue égyptienne, comme le classique Wörterbuch der ägyptischen Sprache d’Erman et Grapow ou le Großes Handwörterbuch de Hannig, on déplore l’absence d’outils modernes dont le premier public sont les étudiants qui commencent l’étude de la langue égyptienne.
Le volume qui est présenté ici est un lexique moyen égyptien – français. Son but avoué est d’abord de rendre service aux étudiants qui entament un premier cycle d’étude en moyen égyptien. Ce n’est donc pas un dictionnaire scientifique de référence. Son ambition est limitée : d’abord par le nombre de mots retenus (env. 2500), ensuite par le nombre restreint de renseignements qu’il contient. Le lecteur trouvera pour chaque mot une graphie, jugée la plus représentative, la transcription, l’appartenance à une classe de mots, et une traduction standard. On retiendra toutefois deux innovations majeures : d’abord, le regroupement des mots en fonction de la racine ; ensuite, une liste des mots classés en fonction du classificateur sémantique.
Le corpus considéré est, en gros, l’égyptien classique (textes littéraires et textes d’affichage) et le moyen égyptien (textes de la pratique). L’ère chronologique couverte va de la Première Période Intermédiaire jusqu’à la xviiie dyn.
En préambule, le lecteur trouvera une présentation générale, volontairement réduite, de l’écriture hiéroglyphique, de l’histoire de la langue égyptienne, de la formation des mots, et un aperçu synthétique de la grammaire de l’égyptien classique.
Notice des auteurs
Jean WINAND est professeur ordinaire à l’Université de Liège et Doyen de la Faculté de Philosophie et Lettres. Ses domaines de recherche sont la langue et la philologie de l’Égypte ancienne. Il a publié, entre autres, Études de néo-égyptien. La morphologie verbale (1992), Grammaire raisonnée de l’Égyptien classique(1999, avec Michel Malaise), Temps et Aspect en égyptien. Pour une approche sémantique (2006).
Alessandro STELLA est doctorant à l’Université de Liège, où il étudie les verbes de perception visuelle en égyptien ancien selon une perspective diachronique. Ses domaines de recherche sont la lexicologie, la lexicographie, la sémantique lexicale et la philologie.
Presses universitaires de Liège, 2013, 250 pages