Š Copyright by CISV Egypt and Fekra Center, 2015 All Rights Reserved.
IPP Aswan 2014/2015 www.cisv.org ipp.aswan@eg.cisv.org El Nuba Exploring identity, belonging and the right to a home.
Acknowledgements……………………………………………………………………………………….i Introduction…………………………………………………………………………………………………..iii Fekra Center………………………………………………………………………………………….……v CISV and the International People’s Project…………..…………………………..……vi Culture: The Struggle in Sustaining Traditions……………………………………………1 Traditions: Surviving through Adaptation……………………………………………………3 Nubia: Memories, Dreams and Future…………………………………………………………6 The Nubians: Cultural Preservation and Identity…………………..………..…………9 Project Team.……………………………………………………………………….….………………….vii Links and References…………………………………………………………………………………..viii Voices of Nuba………………………………………………………………………………………………x
There are many people who we have to express our greatest gratitude towards, for without them, this booklet would not have been possible. To our Partner Organization (PO) and most hospitable host, Fekra Center and Abd El Khalek El Betity, Khaled and Hossam Mohamed Sabry, Abazeid Abd El Malek, Haggag Sakao Hassan and Raafat El Masry, for connecting us to the Nubian communities residing in Heissa Island, West Aswan, and Kom Ombo, and to the Besharia tribe and the Nubian Union; and for providing us with accommodations and hot meals. To our interviewees from Heissa Island: Mohamed Moawad Basheer, Sayed Hussein Hassan, and Khadiga Mohamed Moussa; from West Aswan: Abd El Razek Abd El Mageed, Mohamed Awad Allah, Abd El Kamel Hassan, Bassam Bastawy, Mohamed Saleh, Ahmed Saleh (El Shami) and Rawheya Youssef Sayan; from Kom Ombo (Dakka and Amberkamb Villages): Galila Abd El Razek Saleh, Shaaban Abd El Rehim Abd Allah, Abd El Rahman Ezz Eldin, Ali Abdu Ghallab, and Amir Abd El Rahman Osman; the Nubian Union: Ibrahim “Teacher� and Saber Askar; the "Zaffa" team and the Besharia tribe. Thank you for opening your homes and hearts to us. This booklet would be impossible without your generosity and willingness to share your personal lives, journeys, memories, dreams, and hopes. Although we were unable to share all of your stories given our time limitations, we have documented and started an archive, which will be made accessible through Fekra. We are truly touched by all of you and hope this booklet (and archive) will serve as a small stepping-stone towards illuminating others of your history, culture, traditions, and customs.
i
Lastly, we would like to express our deepest thanks and gratitude to Ahmed Samir, Heba El-Sherif and Nihal Ragab for their continuous support and guidance to the documentation project, Lobna Abdel Hadi, Mohamed El Mongy and Sami Soliman for their help and assistance to the IPP and to Cherine Nader Emile and Lina Mostafa for designing the project's logo. IPP Egypt Committee and CISV Egypt: Thank you for making this happen‌
Alia, Amanda, Bernardo, Julia, Mikkel, Nairy, Shirley and Veronica
ii
CISV Egypt hosted an International People’s Project (IPP) in Aswan during the period from 28th of December 2014 until 15th of January 2015 with Partner Organization Fekra – a cultural center located in El Shallal Area – Shisha Mountain. The aim of the IPP was to collaborate with the partner organization in three projects: "Green Track", "Artistic Expression" and "Documentation of Stories". In the "Green Track" participants learned and installed a new irrigation system for the area by using sprinklers in order to diversify crop options and make the agriculture more sustainable. The area used to be flooded for agriculture, which was inefficient as it damaged the land. Additionally, participants have worked with composting and planting new seeds in the area. The "Artistic Expression" project renovated a space in Fekra that had fallen into disuse. The space was made accessible for locals, especially women, to do workshops such as traditional Nubian arts and crafts. The space was successfully renovated and showcased for the first time during Open Day on Friday, January 9, 2015. For the "Documentation of Stories" participants inspired by the oral history methodology, engaged with locals by meeting them at their homes or in public such as a cultural center or NGO in different villages located at Heissa Island, West Aswan, and Kom Ombo, and at Fekra. All interviewees were acquired through convenience sampling and asked about Nubia, the displacement, their cultural expression, and sense of home and identity. Pictures, videos, interviews and recorded sound were taken in order to create an archive of the entire documentation process. The archive will remain at Fekra as a resource. Additionally, a short film is being created to document our experience and to raise awareness about the Nubians, their
iii
culture and their present situation, as there have been minimal records within Egypt. Lastly, this booklet aims to illustrate some aspects of the Nubian people and their thoughts, history, culture, and customs. Along with the movie and archive, we wish to share and raise awareness about a people who have remained hidden from the public.
iv
Fekra Center Fekra, meaning “idea” or “thought”, is a cultural center that organizes various local and international activities, training courses and art performances. It also hosts different workshops such as: yoga, bird watching, organic farming (permaculture) and environmental and human development workshops to increase environmental and cultural awareness alongside workshops to revive the Nubian heritage. The center hosts different musical events such as “The Nile Project”, folklore dance events, poetry evenings, lectures and film screenings. Fekra is uniquely located in the midst of breathtaking nature and is surrounded by the Nile and opposite the Philae Island, where the famous Isis Temple resides. This historically rich place, in the middle of extraordinary cultural sites and antiquities, has for centuries, been a crossroad for different people who have shaped its character.
v
CISV and the International People’s Project CISV is a peace education organization that works towards the development of a more just and peaceful world. We, as an international association, believe in inspiring and educating actions to create a sense of responsibility related to the development of our communities as active global citizens. This concept is supported by our four principles: we appreciate the similarities between people and value their difference; we support social justice and equal opportunity for all; we encourage the resolution of conflict through peaceful means; we support the creation of sustainable solutions to problems relating to our impact upon each other and the natural environment. In every CISV activity we apply the concept of experiential learning. In other words, we operate with the understanding that learning from direct experience is more efficient and fun. This methodology is the core of all CISV programmes and is structured in a four stage circle: DO an educational activity, REFLECT on the skills and knowledge applied within the activity, GENERALIZE the concepts and ideas and how they relate to other contexts (e.g. time and space) and APPLY the knowledge and skills as new attitudes to be applied on the local community. The International People’s Project (IPP) is rooted in experiential learning and in a systematic view of CISV programmes. It focuses on the concept of active citizenship. This programme is based on a project elaborated by the IPP committee along with a Partner Organization. In addition to implementing a sustainable project, the IPP engages participants to develop local and global understanding of the theme.
vi
THE STRUGGLE IN SUSTAINING TRADITIONS Many will agree that the construction of the High Dam and Lake Nasser in Aswan has impacted the Nubian culture as a whole; however, within cultural studies, Upper Egypt still lacks a long-term diachronic analysis that outlines the changes and rearrangements of the Islamic and Nubian cultures. Released in 1975, the Ethnological Survey of Egyptian Nubia has brought attention to the harmful impact of forced migration and the urgent need for cultural preservation policies and efforts. The displacement process of the villages of Old Nuba has caused structural severing within these communities, especially to their social, cultural and economical arrangements. Such processes have caused significant alterations to the sources of income, ceremonial life and, in particular, to their religion and cosmovision. With that premise in mind, it is important to point out the factors of cultural severing within the Nubian context. The meter of globalization, as a time and space compressor, produces a transnational and international flow of information, people and products to be appropriated by the local experience. In that sense, the insertion of these communities in the complex dynamics of a modern-contemporary society creates dialectic relations between the local and global perspectives. That said the main challenge for those who want to preserve the traditional practices is to find the right balance on the tradition/modernity scale. When one examines the current Nubian situation, it is evident that these communities are becoming more diverse contact zones; thus, making transcultural experiences a reality. In the process of collecting the material
1
for this project it was clear that the search for an essential Nubian identity is needed as resettlements and globalization pulled them away from the traditional ways of living and built several cultural displacements and inbetweens. Lastly, it is important to mention the concept of al-satr or blessing (elAswad, 2004) as a major mediator for cultural appropriation. The idea of alsatr reflects the broadness of the concept of blessing related to physical, spiritual and economical well-being. This idea acts as a guideline that organizes cultural and social items that are appropriated. For instance, it explains, the openness towards new sources of income and the willingness to have big families despite low income generated by the resettlements.
2
SURVIVING THROUGH ADAPTATION Throughout our interviews, it was common to see traditional Nubian clothing and homes. In addition to what we could see throughout the communities and villages we engaged with, Nubians also spoke proudly of the value and importance of being community-oriented, especially in the context of weddings. Nubian men usually wear a gallabya regardless of their age. Lighter clothes that cover the body, arms and legs are typical among men and women. Adults wear more traditional clothing as long dresses or gallabya, while children wear modern clothes, usually colorful pants and t-shirts with printed images. The typical footwear during summer and winter are sandals or flip-flops. Nubian women also make and sell vibrant colored traditional clothes such as scarves and hats. They also sell jewelry made out of plastic and metal materials like copper. The traditional clothing for women is often colorful with elaborate embroidery and designs, whereas for men, it is generally the gallabya in a solid color (e.g. white, blue, tan, etc.) sometimes with simple designs like stripes. The architecture of Nubian homes varies between locations. Traditional Nubian houses are rarely seen, they are no longer made in the same way as traditions have declined with displacement and time. Traditional houses usually feature drawings (e.g. scorpion, fish, and other images) on the exterior walls. Drawings hold symbolic meaning and are used to protect the home from envy. Additionally, when entering a Nubian home, it is common to see an open space to accommodate large gatherings of people. Front doors are usually left unlocked to welcome community members. Buildings and architecture in New Nubia differ from those in Old Nubia and are less
3
traditional possibly as a result of displacement and relocation to an area further away from the Nile.
Although the Nubian tribes have been physically divided, the communities still maintain close relations with each other. As expressed by some of the interviewees, all community members know each other and during celebrations and other occasions such as weddings and funerals, all members gather together to support each other. For instance, during weddings, it is common for the host family to invite and accommodate Nubians from other villages, which can lead to an attendee list of 1,0003,000 guests. A traditional wedding usually occurs in the summer given the weather and can last for an entire week; however, in contemporary society, weddings can be expected to last for three days. Given the number of guests and the length of the occasion, wedding expenses can be quite expensive. Therefore, it is also customary for guests to bring monetary or
4
other types of gifts. Many Nubians seem to like these traditions, however, some such as Abd El Razek Abd El Mageed from West Aswan wished that community members would not spend so much on weddings. Nubians have a very close society with few distinctions; as such it is common for members from different tribes to marry each other. In recent years, given their displacement and the effects of globalization, marriage between Nubians and other nationalities have also become acceptable within villages. As expressed by Abd El Kamel Hassan from West Aswan, approximately 95% of Nubians are willing to marry people from other nationalities such as the Dutch, Australians, and Armenians. Similarly, in the past, the average marriage age for most Nubians was in the early twenties. However, in contemporary society given the lack of security and finances (e.g. to secure an apartment, car, etc.), many Nubians are marrying at a later age of 32-35. Prior to their displacements, Nubian wedding celebrations took place by the Nile. Regardless of who was getting married, the celebration is always inclusive of all members of the community regardless of their direct relationship to the couple. For many foreigners, the spectacle of a Nubian wedding was very curious and they were often surprised to learn that the married couple was just like any other member within the community. As expressed by Mohamed Awad Allah from West Aswan, the reasoning behind the grand celebration is to honor the importance of each individual. Similarly, as expressed by Rawheya Youssef Sayan from West Aswan, at weddings, it is customary for people to wish for your child to be married as weddings symbolize happiness.
5
MEMORIES, DREAMS AND FUTURE During the course of our project, many people with different points of view about Nuba shared their memories, dreams, and hopes for the future. On the topic of displacement, the Nubian people shared their thoughts and emotions through both verbal expression and silence. Before the High Dam was built, most Nubians used to work in agriculture, trades and ships. When the High Dam was built, many left their work in agriculture, as it was compromised, to work on the dam. Similarly, they could no longer sail on ships; as a result, they worked on smaller boats for transportation and work. The displacements also broke apart many tribes that lived together as many of the men interviewed expressed missing their original homeland. With the building of the reservoir and the High Dam, the Nubians were forced to move to New Nubia, places like Kom Ombo. During our interviews in Heissa Island, many expressed the need to improve infrastructure. For instance, Heissa Island only has a small medical clinic and primary school. For medical emergencies, residents either have to travel to Aswan by a small motorboat or resort to the experience of other community members. Similarly, children must also travel to Aswan to continue their studies, as a result, many girls discontinue their studies around ages 12-13 due to limitations in resources and distance. On our first day of interviews, one of the women we spoke with shared that her dream of being a teacher was impossible because of her inability to read and write. Likewise, Sayed Hussein Hassan, from Heissa Island, expressed his dream of preserving and sharing the Nubian culture with his community and others through the Nubian language, theatre and film. He conveyed sadness in explaining that there are no television broadcasts,
6
shows, or news in the Nubian language or about the Nubian community as the media focuses on urban cities like Cairo and Alexandria. Another dream that was constantly addressed was the preservation of the Nubian language and sense of community, which the people identified as being a source and essence of Nubia. Children usually learn the Nubian language at a young age from home through family and community members before learning Arabic at school.
The Nubian language is an important component that connects and glues the community together. The Nubian identity is also fundamentally linked to the community. It is common to see large gatherings that celebrate special occasions, such as weddings, and the everyday life. Gatherings are not exclusive to family and close friends; instead, the entire community comes together to celebrate the importance of each human being through food and music. For example, Mohamed Awad Allah from West Aswan expressed his dream and hope that his children will obtain work and get married.
7
Amidst each individual’s memories and dreams and hopes for the Nubian people, many also expressed their love and connection to the source of Nubia, Egypt, and life, the Nile River. All of the individuals we spoke with identified themselves as Nubian and Egyptian and did not want a separation from the country. Many understood the importance of the Aswan Reservoir and the High Dam and the need to move for the betterment of Egypt, but had hoped, in return, they would receive their rights and compensation. However, the Nubian culture and language are not present in the Egyptian academic context. Instead, the Nubian people feel that foreigners from abroad know more about Nubia than Nubians and Egyptians. Thus, the dreams and hopes of the Nubian people focus on cultural preservation, as they are concerned with their invisibility in the greater context of the Egyptian society and history.
8
CULTURAL PRESERVATION AND IDENTITY Throughout the duration of our project, the Nubians we interviewed adamantly reiterated two main themes: the need for cultural preservation and the concept of identity with respect to the greater context of Egypt. Regardless of whether the individual has personally experienced displacement, it is evident through their words and silence that each of their lives has been impacted. Once a collective community of 44 villages, Nubians covered an area of approximately 78,000 acres on the banks of the Nile in southern Egypt (Aman, 2014). However, with the construction of the Aswan Reservoir, which preceded the High Dam, Nubians were forced to relocate multiple times in 1902, 1912, and 1933 (Noshokaty, 2013a). Although the government approved the Nubian’s selected destination for relocation along the Nile’s bank, the erection of the High Dam in 1963 forced the Nubians to move, yet again, from their homeland in order to make room for Lake Nasser. Although many Nubians have acknowledged the necessity of the High Dam for the benefit of Egypt, the main source of discontentment and pain is rooted in their invisibility within Egyptian history. The longevity and survival of any society is linked to their understanding of identity and rooted in cultural preservation, which includes but is not limited to the people’s history, language, music, art, traditions, and customs. In thinking through cultural preservation, it is interesting to see how the interviewees identify themselves as either Egyptian-Nubians or NubianEgyptians. The distinction between listing either their Egyptian or Nubian identity first is important as it sheds insight into how each individual understands nationality. Interviewees, who identified themselves as Egyptian-Nubian, did so under the understanding that they are first part of
9
the greater context of Egypt with strong roots to the regional Nubian identity, whereas those who identified themselves as Nubian-Egyptians understood their nationality to be Nubian but their citizenship (official legal documentation) as Egyptian. Regardless of age and gender each interviewee understood hers/his role as being linked to the greater context of Egypt while simultaneously possessing a strong sense of pride and desire to sustain and teach others of their Nubian nationality, which has been scarcely documented within Egyptian history. For instance, there are two dialects of the Nubian language that have been taught to each generation through oral traditions as it is neither written nor documented. With Arabic as the official language of Egypt, the Nubian language is slowly coming to extinction, as it is neither taught in schools nor used outside of the Nubian context. Furthermore, with multiple displacements, the Nubian community that was once a collective is now broken into smaller tribes that reside further from their original source of livelihood, the Nile. Thus, impeding their ability to preserve their language due to emigration to more urban cities like Cairo for work. Similarly, other Nubian traditions linked to arts and crafts, music, customs and traditions suffer from the same affliction of potential extinction. The desire and need from the Nubian people to record, preserve and sustain their nationality and culture should not come as a surprise. Without records and preservation, sustainability would be impossible and with it, the Nubians would cease to exist; without it, a significant portion of Egypt’s rich history would be lost. It is therefore imperative to make visible the invisible.
10
Project Staff- Egypt Abeer Mohamed Islam El Gamal Nairy Abd El Shafy Nora El Fangary Ramy Tadros "Green Track" Anna Prochรกzkovรก - Czech Republic Edilene A Ropoli - Brazil Julia Restrepo - Colombia Mikaela Wickman - Finland Paula Catalina Correa Campos - Colombia Sofia Mรถrtlund- Sweden "Artistic Expression" Giovanna Pergreffi - Italy Hana Heida - Egypt Juli Carmona - Colombia Marianna Felisatti - Italy Michael Nowak - USA Ruby Harrison-Clay - USA Slavka Prochรกzkovรก - Czech Republic Stefano Cagnetta - Italy Theresa Johanna Lund Andersen - Denmark "Documentation of Stories" and Booklet/ Movie Team Alia El Masry - Egypt Amanda Schlamovitz - Denmark Bernardo Moraes Ferreira Reis - Brazil Julia Bianchini - Brazil Mikkel Stokke - Norway Shirley (Hsueh Li) Wang - Taiwan Veronica El Radaf - Sweden
vii
Afify, H. (2012). For Nubians displaced by High Dam, Nasser’s legacy is bittersweet. Egypt Independent. Retrieved from http://www.egyptindependent.com//news/nubiansdisplaced-high-dam-nasser-s-legacy-bittersweet al-Katsha, S. (1978). Changes in Nubian wedding ceremonies. In J.G. Kennedy (Ed.), Nubian ceremonial life: Studies in Islamic syncretism and cultural change (pp. 171-202). Cairo, Egypt: The American University in Cairo. Aman, A. (2014). Egypt’s Nubians demand rights on Aswan High Dam anniversary. Al-Monitor: The Pulse of the Middle East. Retrieved from http://www.almonitor.com/pulse/originals/2014/06/egypt-nubians-demand-rightsdisplacement.html# Bach, K. (2004). Changing family and marriage patterns in an Aswan village. In N. Hopkins & R. Saad (Ed.), Upper Egypt identity and change (pp. 169-190). Cairo, Egypt: The American University in Cairo. de Wat, C. (2006). Risk, complexity and local initiative in forced resettlement outcomes. In C. de Wat (Ed.), Development-induced Displacement: Problems, Policies, and People (pp. 180-202). United States: Berghahn Books. el-Aswad, E. (2004). Viewing the world through Upper Egyptian eyes: From regional crisis to global blessing. In N. Hopkins & R. Saad (Ed.), Upper Egypt identity and change (pp. 5578). Cairo, Egypt: The American University in Cairo. Kennedy, J.G. (1978). Introduction. In J.G. Kennedy (Ed.), Nubian ceremonial life: Studies in Islamic syncretism and cultural change (pp. xivxxix). Cairo, Egypt: The American University in Cairo.
viii
Noshokaty, A. (2013a). Egypt Nubia: 50 years of displacement. Ahram Online English. Retrieved from http://english.ahram.org.eg/News/84158.aspx Noshokaty, A. (2013b). Nubia: A glimpse of folk culture. Ahram Online English. Retrieved from http://english.ahram.org.eg/NewsContent/32/99/85846/Folk/SpecialFiles/Nubia-A-glimpse-of-folk-culture.aspx Nuba Museum. (2009). http://www.numibia.net/nubia/index.htm Nubian author seeks pluralism in Egypt’s new constitution. (2010). AlMonitor: The Pulse of the Middle East. Retrieved from http://www.almonitor.com/pulse/culture/2013/10/egypt-constitution-nubaiadul.html# Sakory, F.E. (2013). Being Nubian in Egypt, and in the constitution. Mada Masr. Retrieved from http://www.madamasr.com/opinion/being-nubian-egypt-andconstitution Schwartzstein, P. (2014). Changing Egypt offers hope to long-marginalized Nubians. National Geographic. Retrieved from http://news.nationalgeographic.com/news/2014/01/140131-egyptnubia-dams-nile-constitution-culture/ Shetawy, A. and El-Shafie, M. (2013). The myth of Nubia, Egypt: A vivid potential or desert mirage. http://www.academia.edu/5058920/The_Myth_of_Nubia_Egypt_A_Vivi d_Potential_or_Desert_Mirage
ix
x
"اٌطّا اٌسرلحٚ ًٌٍٕاٚ اٌٍّح:ً٘ تحٌٕٛ"ا )ِٟأؽّذ فبٌؼ (اٌؾب ْاٛ– غشة أع
" اإلضتمرارٛ٘ "اٌثٍت ٞظ عؼذ١ّخ
"Nuba is: the gathering, the Nile and the blue sky" Ahmed Saleh (El Shami) – West Aswan
"To me, home is stability" Khamis Sady
"ً اٌّىاْ إًٌٍ فٍٗ عٍٍتٛ٘ ً"تٍت لقش٤ ؽغٓ – اٚؽغبط عمب "My home is where my family is" Haggag Sakao Hassan - Luxor
تح ً٘ اٌفخرٌٕٛا عٓ اٍٙي حاخح تفىر فٚ"أ "اٌىراِحٚ ٞخبٌذ دمحم فجش غخ١٘ شح٠– عض "The first thing I think of when mentioning Nuba is pride." Khaled Mohamed Sabry – Heissa Island
""اٌحٍاج وٍّح طٍثح ٌٍٕاش ٝعِٛ غخ دمحم٠خذ غخ١٘ شح٠– عض
"ًٌعٍاٚ ً ِراتٛ٘ ً"تٍت ْاٛك هللا – غشة أعٛدمحم ػ
"Life, is all about saying kind words to people" Khadiga Mohamed Moussa – Heissa Island
"My wife and kids are my home" Mohamed Awad Allah – West Aswan
"ْ ٌٍّه اٌّىا،"اي حذ عٕذٖ فىرج فىشح- ٟز١ػجذ اٌخبٌك اٌجز "Anyone who has an idea, owns the place" Abd El Khalek El Betity - Fekra
ي ِا تطّعٚضٍمً أٌّٛتح ً٘ إٌٛ"ا "ًٔا تاٙتً ٘تحة تطّعٛٔ ضٍمىِٛ غخ١٘ شح٠ – عضٞؽغبَ دمحم فجش "Nuba is music, once you listen to Nubian music, you'll want to listen again" Hossam Mohamed Sabry – Heissa Island
ً وٕا زِاْ تٕحًّ اٌطف.ٌح خذاٛ"عاللتٕا تإًٌٍ ل "ٌٍٗح تٛع فً إًٌٍ ٌعاللتٕا اٌمٛفً اٌطث غخ١٘ خ٠ – عضٞسأفذ اٌّقش "Our relationship with the Nile is very strong. Whenever there was a baby celebration we used to bathe the baby in the Nile to symbolize this strong relationship" Raafat El Masry – Heissa Island
" تٍحٌِٕٛطرحٍح تاٌٍغح اٚ ٍٍُف فٛ"أحالًِ إًٔ أش غخ١٘ شح٠ٓ ؽغٓ – عض١ذ ؽغ١ع
"My dream is to one day see a film and a play in Nubian language" Sayed Hussein Hassan – Heissa Island
أصوات النوبة
viii
Noshokaty, A. (2013a). Egypt Nubia: 50 years of displacement. Ahram Online English. Retrieved from http://english.ahram.org.eg/News/84158.aspx Noshokaty, A. (2013b). Nubia: A glimpse of folk culture. Ahram Online English. Retrieved from http://english.ahram.org.eg/NewsContent/32/99/85846/Folk/SpecialFiles/Nubia-A-glimpse-of-folk-culture.aspx Nuba Museum. (2009). http://www.numibia.net/nubia/index.htm Nubian author seeks pluralism in Egypt’s new constitution. (2010). AlMonitor: The Pulse of the Middle East. Retrieved from http://www.almonitor.com/pulse/culture/2013/10/egypt-constitution-nubaiadul.html# Sakory, F.E. (2013). Being Nubian in Egypt, and in the constitution. Mada Masr. Retrieved from http://www.madamasr.com/opinion/being-nubian-egypt-andconstitution Schwartzstein, P. (2014). Changing Egypt offers hope to long-marginalized Nubians. National Geographic. Retrieved from http://news.nationalgeographic.com/news/2014/01/140131-egyptnubia-dams-nile-constitution-culture/ Shetawy, A. and El-Shafie, M. (2013). The myth of Nubia, Egypt: A vivid potential or desert mirage. http://www.academia.edu/5058920/The_Myth_of_Nubia_Egypt_A_Vivid_Po tential_or_Desert_Mirage
vii
المراجع Afify, H. (2012). For Nubians displaced by High Dam, Nasser’s legacy is bittersweet. Egypt Independent. Retrieved from http://www.egyptindependent.com//news/nubiansdisplaced-high-dam-nasser-s-legacy-bittersweet al-Katsha, S. (1978). Changes in Nubian wedding ceremonies. In J.G. Kennedy (Ed.), Nubian ceremonial life: Studies in Islamic syncretism and cultural change (pp. 171-202). Cairo, Egypt: The American University in Cairo. Aman, A. (2014). Egypt’s Nubians demand rights on Aswan High Dam anniversary. Al-Monitor: The Pulse of the Middle East. Retrieved from http://www.almonitor.com/pulse/originals/2014/06/egypt-nubians-demand-rightsdisplacement.html# Bach, K. (2004). Changing family and marriage patterns in an Aswan village. In N. Hopkins & R. Saad (Ed.), Upper Egypt identity and change (pp. 169-190). Cairo, Egypt: The American University in Cairo. de Wat, C. (2006). Risk, complexity and local initiative in forced resettlement outcomes. In C. de Wat (Ed.), Development-induced Displacement: Problems, Policies, and People (pp. 180-202). United States: Berghahn Books. el-Aswad, E. (2004). Viewing the world through Upper Egyptian eyes: From regional crisis to global blessing. In N. Hopkins & R. Saad (Ed.), Upper Egypt identity and change (pp. 5578). Cairo, Egypt: The American University in Cairo. Kennedy, J.G. (1978). Introduction. In J.G. Kennedy (Ed.), Nubian ceremonial life: Studies in Islamic syncretism and cultural change (pp. xivxxix). Cairo, Egypt: The American University in Cairo.
vi
فريق العمل إضالَ اٌدًّ راًِ تادرش عثٍر دمحم إتراٍُ٘
ِٕغم ٛاٌجشٔبِظ- ِقش
ٔاٌري عثذ اٌشافً
ٔٛرا اٌفٕدري إدٌٍٓ أ رٚت - ًٌٛاٌجشاصً٠ أا ترٚشٛزوٛفا -عّٛٙس٠خ اٌزؾ١ه تاٚال واتإٌٍا وٛرٌا واِثٛش – وٌِٛٛج١ب خٌٍٛا رضترت - ٛوٌِٛٛج١ب صٛفٍا ِٛرتالٔذ -اٌغ٠ٛذ ٍِىاٌال ٌٚىّاْ – فٍٕٕذا
"اٌّؾشٚع ا٤خنش"
"اٌزؼج١ش اٌفٕ"ٟ
تٍرٌسا ٌ٘ٛأا ٌٕذ أذرضٓ -اٌذّٔبسن خٌٍٛأا وارِٔٛا – وٌِٛٛج١ب خٍٛفأا تٍرخرٌفً -ئ٠طبٌ١ب رٚتً ٘ارٌط -ْٛوالي -اٌٛال٠بد اٌّزؾذح اِ٤ش٠ى١خ ضتٍفأ ٛوأتا -ئ٠طبٌ١ب ضالفىا تٍٛتشازوٛفا -عّٛٙس٠خ اٌزؾ١ه ِارٌأا فٍٍٍطاتً -ئ٠طبٌ١ب ِاٌىً ٔٛان -اٌٛال٠بد اٌّزؾذح اِ٤ش٠ى١خ ٕ٘ى حٍذٖ – ِقش
"رٛص١ك اٌمقـ" ٚفش٠ك ػًّ اٌىز١ت ٚاٌفٍُ١
أِأذا شالِٛفٍتس -اٌذّٔبسن ترٔاردِٛ ٚراٌص -اٌجشاصً٠ خٌٍٛا تٍأىًٍٕ -اٌجشاصً٠ شٍرًٌ ٚأح -ربٛ٠اْ عاٌٍا اٌّصري ِ -قش فٍرٍٔٚىا اٌرداف -اٌغ٠ٛذ ٍِىً ضتٛن -إٌش٠ٚظ
v
ٚرٌه ٠ؼٛق لذسر ُٙػٍ ٝاٌؾفبظ ػٌٍ ٝغز ُٙثغجت اٌٙغشح ئٌ ٝاٌّذْ ا٤وضش ؽنش٠خ ِضً اٌمب٘شح ٌٍؼًّ. ٚثبٌّضً :اٌزمبٌ١ذ إٌٛث١خ ا٤خش ٜاٌّشرجطخ ثبٌفٕٚ ْٛاٌؾشف اٌ١ذ٠ٚخ ٚاٌّٛع١مٚ ٝاٌؼبداد ٚاٌزمبٌ١ذ رؼبِٔٓ ٟ ٔفظ اٌخطش ِٓ االٔمشاك. ثذْٚ اٌشغجخ ٚاٌؾبعخ ِٓ اٌؾؼت إٌٛثٌ ٟزغغٚ ً١ؽفع ٚاعزذاِخ عٕغ١زٚ ُٙصمبفز ُٙال رأر ٟوّفبعأح ٌٕب .ف ٌزا ف عغالد ،اٌؾفبظ ػً ٜرٍه اٌ٠ٛٙخ ٚاعزذاِزٙب ٠ىِ ْٛغزؾ١ال ٚعزضٚي إٌٛثخ ِٓ اٌٛعٛدٚ .ثذٙٔٚب عضء وج١ش ِٓ ربس٠خ ِقش ع١ن١غٌٚ .زٌه فّٓ اٌنشٚس ِٓٚ ٞاٌٛاعت ػٍٕ١ب عؼً اٌّغٛٙي ِؼشٚفب ٚغ١ش اٌّشئٟ ِشئ.ٟ ا
9
شعب النوبة :الحف اظ على التراث الثق افي والهوية خالي ِؾشٚػٕبِٚ ،مبثالرٕب ِغ إٌٛث ٓ١١رُ اٌزأو١ذ ثؾذح ػٍِٛ ٝمٛػ ٓ١سئ١غّ٘ ٓ١١ب :اٌؾبعخ ئٌ ٝاٌؾفبظ ػٍٝ اٌزشاس اٌضمبفِٚ ٟف َٛٙاٌ٠ٛٙخ فّ١ب ٠زؼٍك ثبٌغ١بق ا٤وجش ٌّقش .ثغل إٌظش ػٓ ِب ئرا وبْ اٌفشد ثٕفغٗ لذ ِش ثزغشثخ إٌضٚػ ٚاٌٙغشح اٌمغش٠خ ِٓ ،اٌٛامؼ ِٓ خالي وٍّبرٌٚ ُٙؾظبد فّز ُٙأْ ؽ١بح وً فشد ِٕ ُٙلذ رأصشد ثزٌه. إٌٛث ْٛ١وّغزّغ عّبػِ ٟزى 44 ِٓ ْٛلش٠خ ،وبٔٛا ٠غطِ ْٛغبؽخ ؽٛاٌ 78,000 ٟفذاْ ػٍ ٝمفبف ٔٙش إٌ ً١ف ٟعٕٛة ِقش )ِٚ .(Aman, 2014غ رٌهِ ،غ ثٕبء خضاْ أعٛاْٚ ،اٌز ٞعجك ثٕبء اٌغذ اٌؼبٌ،ٟ امطش إٌٛثٌ ْٛ١الٔزمبي ػذح ِشاد ف ٟػبَ .(Noshokaty, 2013a) 1933ٚ ،1912ٚ 1902ػٍ ٝاٌشغُ ِٓ ِٛافمخ اٌؾىِٛخ ػٍ ٝعٙخ االٔزمبي ٌٍٕٛث ٓ١١ػٍ ٝمفبف ٔٙش إٌ ،ً١ئال أْ ئلبِخ اٌغذ اٌؼبٌ ٟف ٟػبَ 1963 أسغُ إٌٛث ٓ١١ػٍ ٝاٌزؾشن ِشح أخشٚ ِٓ ٜهٕ ِٓ ُٙأعً ئفغبػ اٌّغبي ٌجؾ١شح ٔبفش .ػٍ ٝاٌشغُ ِٓ اػزشاف اٌؼذ٠ذ ِٓ إٌٛث ٓ١١ثنشٚسح اٌغذ اٌؼبٌٌ ٟقبٌؼ ِقش ،اٌّقذس اٌشئ١غ٦ ٟؽغبع ُٙثؼذَ اٌشمبء ٚا٠ ٌُ٤أر ِٓ ٟرغٕت اٌزبس٠خ اٌّقش. ٌُٙ ٞ ٚعٛد ٚاعزّشاس٠خ أِ ٞغزّغ ٠شرجو ثّف٠ٌٍٛٙ ُِٙٛٙخ ٠ٚزغزس ف ٟؽفبظ ُٙػٍ ٝرشاص ُٙاٌضمبفٚ ،ٟاٌز٠ ٞؾًّ ػٍ ٝعج ً١اٌّضبي ١ٌٚظ اٌؾقش :ربس٠خ ٘زا اٌؾؼت ٚاٌٍغخ ٚاٌّٛع١مٚ ٝاٌفٓ ٚاٌؼبداد ٚاٌزمبٌ١ذٚ .ػٕذ اٌزفى١ش ِٓ ِٕظٛس اٌؾفبظ ػٍ ٝاٌزشاس اٌضمبف ،ٟفّٓ اٌّض١ش ٌال٘زّبَ أْ ٔش ِٓ ٜرُ ِمبثٍز٠ ُٙؼشف ْٛأٔفغُٙ وّقشٛٔ -ٓ١٠ث ٓ١١أٛٔ ٚثِ -ٓ١١قش .ٓ١٠اٌزّ١١ض ػٕذ ئخز١بس٘٠ٛز ُٙاٌّقش٠خ أ ٚإٌٛث١خ أٚال ٍِ٠ ٗٔ٤ ُٙمٟ اٌنٛء ػٍ ٝف ُٙوً فشد ٌٍغٕغ١خ ِٓ .اٌّمبثالد :اٌز ٓ٠ػشفٛا أٔفغ ُٙثأِٔ ُٙقشٛٔ -ٓ١٠ث ٓ١١وبٔذ سؤ٠زُٙ أٔ ُٙأٚال عضء ِٓ ع١بق أوجش ِ٘ ٛقش ِغ عزٚس ل٠ٛخ ٌٍ٠ٛٙخ إٌٛث١خ ا٦لٍ١ّ١خ ،ف ٟؽ ٓ١أْ أٌٚئه اٌز ٓ٠ػشفٛا أٔفغ ُٙثأٔٛٔ ُٙثِ -ْٛ١قش ْٛ٠ػشفٛا عٕغ١زٌ ُٙزىٛٔ ْٛث١خ ٌٚىٓ أٚسال ُٙاٌشعّ١خ (ِٚؾً ا٦لبِخ) ِقش٠خ . ثغل إٌظش ػٓ اٌؼّش ٚاٌغٕظ وبْ ِٓ اٌٛامؼ ف ٟاٌّمبثالد أْ وً فشد ٠ف ُٙدٚسٖ ػٍ ٝأٔٗ ِشرجو ثّقش ثّٕ١ب ّ٠زٍه ف ٟاٌٛلذ ٔفغٗ ؽؼٛسا ل٠ٛب ثبٌفخش ٚاٌشغجخ ف ٟدػُ ٚرؼٍ ُ١ا٢خش ٓ٠ػٓ عٕغ١ز ُٙإٌٛث١خ ،اٌزٌُ ٟ ٠زُ رٛص١مٙب ثؾىً ٚامؼ ف ٟاٌزبس٠خ اٌّقش.ٞ ػٍ ٝعج ً١اٌّضبيٕ٘ ،بن ٌٙغزبْ ٌٍغخ إٌٛث١خ اٌز ٟرُ رذس٠غٙب ٌىً ع ً١ؽف١ٙب ٙٔ٤ب ٌ١غذ ِىزٛثخ أِٛ ٚصمخِٚ .غ اٌٍغخ اٌؼشث١خ وٍغخ سعّ١خ فِ ٟقش ،اٌٍغخ إٌٛث١خ رمبسة ثجوء ئٌ ٝاالٔمشاك ،فال ٠زُ رذس٠غٙب ف ٟاٌّذاسط ٚال رغزخذَ خبسط ايع١بق إٌٛثٚ .ٟػالٚح ػٍ ٝرٌهِ ،غ رغبسة إٌضٚػ اٌّزؼذدح ،رُ رمغ ُ١اٌّغزّغ إٌٛث- ٟ اٌز ٞوبْ ف ٟاٌّبم ٟعّبػ -ٟئٌ ٝلجبئً فغ١شح رم ُ١ثؼ١ذا ػٓ اٌّقذس ا٤فٌٍ ٟشصل :ُٙإٌ.ً١
8
اٌٍغخ إٌٛث١خ ٘ ٟػٕقش ٘بَ يسثو اٌّغزّغ ثؼنٗ اٌجؼل. رشرجو اٌ٠ٛٙخ إٌٛث١خ ف ٟا٤عبط ثبٌّغزّغ ِٓ .اٌؾبئغ سؤ٠خ رغّؼبد وج١شح ٌالؽزفبي ثبٌّٕبعجبد اٌخبفخِ ،ضً ؽفالد اٌضفبف ٚاٌؾ١بح اٌ١ِٛ١خٚ .وّب أؽشٔب عبثمب ،رٍه اٌزغّؼبد ٌ١غذ ؽىشا ػٍ ٝا٤عشح ٚا٤فذلبء اٌّمشث ٓ١فمو ،ثً ٠ؾنش٘ب اٌّغزّغ ثأوٍّٗ ٌالؽزفبي ثأّ٘١خ وً ئٔغبْ ةاٌطؼبَ ٚاٌّٛع١م .ٝػٍ ٝعج ً١اٌّضبي أؽبس اٌغ١ذ /دمحم عٛض هللا ِٓ غشة أعٛاْ ٌؾٍّٗ ٚأٍِٗ أْ ٠غذ أٚالدٖ فشفخ ٌٍؼًّ ٚاٌضٚاط. أؽبس اٌىض١ش ِٓ ا٤فشاد ٚعو روش٠بدُ٘ ٚأؽالِٗ َ ٚآِبٌَٗ ٌٍؾؼت إٌٛث ٟئٌ ٝؽجٚ ُٙارقبٌ ُٙثّقش وّقذس ػشفٛا أٔفغ ُٙثبٌٕٛثٚ ٓ١١اٌّقش٠ ٌُٚ ٓ١٠شغجٛا ف ٟاالٔفقبي ػٓ اٌذٌٚخ. ٌٍٕٛثخٙٔٚ ،ش إٌ ً١وّقذس ٌٍؾ١بح .ف رف ُٙاٌؼذ٠ذ أّ٘١خ خضاْ أعٛاْ ٚاٌغذ اٌؼبٌٚ ٟاٌؾبعخ ئٌ ٝاٌزؾشن ِٓ أعً رؾغ ٓ١أؽٛاي ِقش ٌٚىٓ وبٔٛا ٠أٍِ ْٛف ٟاٌّمبثً اٌؾقٛي ػٍ ٝؽمٛلٚ ُٙاٌزؼ٠ٛل. ٚاٌغ١بق ا٤وبد ّٟ٠اٌّقشٕ٠ ٞمقٗ اٌضمبفخ ٚاٌٍغخ إٌٛث١خ٠ٚ .ؾؼشاٌؾؼت إٌٛث ٟاْ االعبٔت ِٓ اٌخبسط ٠ؼشف ْٛاٌّض٠ذ ػٓ إٌٛثخ وبٌٕٛثٚ ٓ١١اٌّقشٌ ،ٓ١٠زا ،فاْ أؽالَ ٚآِبي اٌؾؼت إٌٛث ٟرشوض ػٍ ٝاٌؾفبظ ػٍٝ اٌزشاس اٌضمبف ْ٤ ٟؽبغٍ ُٙاٌؾبغً ٘ ٛػذَ ٔغ١بٔ ُٙف ٟاٌغ١بق ا٤وجش ٌٍّغزّغ ٚاٌزبس٠خ اٌّقش.ٞ
7
النوبة :اللذريات وااألحال والممتققل ؽبسن اٌىض١ش ِٓ ا٤فشاد ٚعٙبد ٔع سُ٘ ايِخزٍفخ ؽٛي إٌٛثخ ٚروش٠برٚ ُٙأؽالِٚ ُٙآِبٌٌٍّ ُٙغزمجً .وّب ؽبسوٛا أ٠نب ةأفىبسُ٘ ِٚؾبػشُ٘ ؽٛي ِٛمٛع إٌضٚػ ِٓ خالي وٍّبرٌٚ ُٙؾظبد فّز.ُٙ لجً ثٕبء اٌغذ اٌؼبٌ ،ٟػًّ ِؼظُ إٌٛث ْٛ١ف ٟاٌضساػخ ٚاٌزغبسح ٚاٌغفٓٚ .ػٕذ ثٕبء اٌغذ اٌؼبٌ ،ٟرشن اٌؼذ٠ذ ِٕ ُٙػٍّ ُٙف ٟاٌضساػخٌٍ ،ؼًّ ػٍ ٝاٌغذ .فٍُ ٠ؼذ ِٓ اٌّّىٓ ا٦ثؾبس ػٍِ ٝزٓ اٌغفٓ ٔٚز١غخ ٌزٌه ،وبٔٛا ٠ؼٍّ ْٛػٍِ ٝزٓ لٛاسة فغ١شح ٌٍٕمً ٚاٌؼًّ .فشق ٘زا إٌضٚػ أ٠نب اٌؼذ٠ذ ِٓ اٌمجبئً اٌز ٟوبٔذ رؼ١ؼ ِؼب ٚأثذ ٜاٌؼذ٠ذ ِٓ ا٤فشاد ف ٟاٌّمبثالد اؽز١بلٌّٛ ُٙهٕ ُٙا٤فٍِ .ٟغ ثٕبء اٌخضاْ ٚاٌغذ اٌؼبٌ ،ٟامطش إٌٛث ْٛ١االٔزمبي ئٌ ٝإٌٛثخ اٌغذ٠ذح ِٚذْ ِضً و َٛاِج.ٛ خالي اٌّمبثالد اٌز ٟأعشٕ٠ب٘ب ف ٟعض٠شح ٘١غخ ،أػشة اٌؼذ٠ذ ِٓ ا٤فشاد اٌؾبعخ ئٌ ٝرؾغ ٓ١اٌجٕ١خ اٌزؾز١خ. ػٍ ٝعج ً١اٌّضبي ،عض٠شح ٘١غخ ٌ١ظ ٌذٙ٠ب عٚ ٜٛؽذح فؾ١خ فغ١شح ِٚذسعخ اثزذائ١خ .ف ٟؽبالد اٌطٛاسب اٌطج١خ ،ػٍ ٝعىبْ اٌغض٠شح ئِب اٌز٘بة ئٌ ٝأعٛاْ ثمبسة فغ١ش أ ٚاٌٍغٛء ئٌِ ٝغبػذح ثبل ٟأفشاد اٌّغزّغ. ٚثبٌّضً٠ ،غت ػٍ ٝا٤هفبي أ٠نب اٌز٘بة ئٌ ٝأعٛاْ ٌزىٍّخ دساعزٔٚ ،ُٙز١غخ ٌزٌه ،ددٚلف ػذح فز١بد (فٟ عٓ 13 -12عٕخ) ػٓ رىٍّخ دساعزٔ ٓٙظشا ٌمٍخ اٌّٛاسد ٚاٌّغبفخ اٌطٍ٠ٛخ. ف ٟاٌ َٛ١اٚ٤ي ِٓ اٌّمبثالد ،رؾذصذ ئؽذ ٜاٌغ١ذاد ػٓ ؽٍّٙب ٌزىِ ْٛؼٍّخ ٚوِ ٗٔٛغزؾ١ال ثغجت ػذَ لذسرٙب ػٍ ٝاٌمشاءح ٚاٌىزبثخٚ .ثبٌّضً ،أػشة اٌغ١ذ /ضٍذ حطٍٓ حطٓ ِٓ عض٠شح ٘١غخ ػٓ ؽٍّٗ ٌٍؾفبظ ػٍٝ ِٚؾبسوخ اٌضمبفخ إٌٛث١خ ِغ ِغزّؼٗ ٚا٢خش ِٓ ٓ٠خالي اٌٍغخ إٌٛث١خ ٚاٌّغشػ ٚاٌغّٕ١ب .وّب أؽبس ٌؾضٔٗ ٌؼذَ ٚعٛد ثش رٍفض ٟٔٛ٠أ ٚأخجبس ثبٌٍغخ إٌٛث١خ أ ٚػٓ اٌّغزّغ إٌٛثٌ ٟزشو١ض ا٦ػالَ ػٍ ٝاٌّذْ اٌؾنش٠خ ِضً اٌمب٘شح ٚا٦عىٕذس٠خ. رُ ا٦ؽبسح أ٠نب ئٌ ٝؽٍُ اٌؾفبظ ػٍ ٝاٌٍغخ إٌٛث١خ ٚا٦ؽغبط ثبٌغّبػخٚ ،اٌز ٞػشفٗ اٌىض١ش وّقذس ٚع٘ٛش إٌٛثخ. ػبدح ِب ٠زؼٍُ ا٤هفبي اٌٍغخ إٌٛث١خ ف ٟعٓ ِجىش ِٓ إٌّضي ِٓ خالي أفشاد ا٤عشح ٚاٌّغزّغ لجً رؼٍُ اٌٍغخ اٌؼشث١خ ف ٟاٌّذسعخ.
6
أِب ا ْ٢ف ٟاٌّغزّغ اٌّؼبفش ٔٚظشا الٔؼذاَ اٚ ِٓ٤لٍخ اٌّٛاسد اٌّبٌ١خ (ػٍ ٝعج ً١اٌّضبي :ؽمخ ،ع١بسح ،ئٌخ)، ٠زضٚط اٌؼذ٠ذ ِٓ إٌٛث ٓ١١ف ٟعٓ ِزأخشح.35-32 : لجً اٌزٙغ١ش ،وبٔذ رمبَ ؽفالد اٌضفبف إٌٛث١خ ػٍ ٝمفبف ٔٙش إٌٚ .ً١ثغل إٌظش ػٓ ؽخق١خ اٌؼشٚع،ٓ١ ٠ؾًّ االؽزفبي دائّب عّ١غ أفشاد اٌّغزّغ د ْٚإٌظش ٌؼاللز ُٙاٌّجبؽشح ثبٌضٚع .ٓ١ثبٌٕغجخ ٌىض١ش ِٓ ا٤عبٔت، وبْ ٕ٘بن رغبؤي دائُ ِٚفبعأح ػٕذ اٌؼٍُ أْ ا٤فشاػ وٍٙب وج١شح اٌؼذد ٌىً فشد ٔٛث ٟثغل إٌظش ػٓ ٚظ١فزٗ أٚ دٚسٖ ف ٟاٌّغزّغ .وّب ػجش ػٓ رٌه اٌغ١ذ /دمحم عٛض هللا ِٓ غشة أعٛاْ ،اٌٙذف ِٓ ا٦ؽزفبي اٌىج١ش ٘ٛ رىش ُ٠أّ٘١خ وً فشدٚ .ثبٌّضًٚ ،وّب ػجشد اٌغ١ذح /رٚحٍح ٌٛضف صٍاْ ِٓ غشة أعٛاْ ،ف ٟؽفالد اٌضفبف ِٓ ،اٌّؼزبد ٌٍٕبط رّٕ ٝاٌضٚاط ٌ٣خش ْ٤ ٓ٠اٌؼشط سِض اٌغؼبدح.
5
ػٍ ٝاٌشغُ ِٓ رمغ ُ١اٌمجبئً إٌٛث١خ ،ئال أِٔ ُٙبصاٌٛا ٠ؾبفظ ْٛػٍ ٝػاللبد ٚص١مخ ث ٓ١ثؼن ُٙاٌجؼل .فغّ١غ أػنبء اٌّغزّغ ٠ؼشف ْٛثؼن ُٙاٌجؼلٚ ،خالي االؽزفبالد ٚإٌّبعجبد ا٤خشِ ٜضً ا٤فشاػ ٚاٌغٕبصاد، ٠غزّغ اٌغّ١غ ِؼب ٌذػُ ثؼل وّب أٚمؾذ اٌّمبثالد اٌخبفخ ثٕب .ػٍ ٝعج ً١اٌّضبي ،خالي ؽفالد اٌضفبف، فأٗ ِٓ اٌؾبئغ ٌٍؼبئٍخ اٌّن١فخ دػٛح ٚاعزنبفخ إٌٛث ِٓ ٓ١١اٌمش ٜا٤خش ،ٜفمذ رقً لبئّخ اٌؾنٛس ئٌٝ 3,000 -1،000م١ف .اٌؼشط اٌزمٍ١ذ ٞػبدح ٠ى ْٛف ٟفقً اٌق١ف ٔظشا ٌٍطمظ ّ٠ٚىٓ أْ ٠غزّش ٌّذح أعجٛع وبًِ ٌٚىٓ ف ٟاٌّغزّغ اٌّؼبفش ِٓ ،اٌّزٛلغ أْ ٠غزّش اٌضفبف ٌّذح صالصخ أ٠بَٔٚ .ظشا ٌؼذد اٌنٛ١ف ٚهٛي اٌّذح٠ ،ى ْٛاٌؼشط ثب٘ع اٌزىبٌ١فٌ .زٌه ِٓ ،اٌؼشف أ٠نب عٍت اٌنٛ١ف ٌٍٙذا٠ب إٌمذ٠خ ٚغ١ش٘ب. ٠ؾت اٌؼذ٠ذ ِٓ إٌٛث٘ ٓ١١زٖ اٌزمبٌ١ذِٚ ،غ رٌه ،أؽبس اٌغ١ذ /عثذ اٌرازق عثذ اٌّدٍذ ِٓ غشة أعٛاْ رّٕٗ١ ػذَ ئٔفبق أفشاد اٌّغزّغ وض١شا ػٍ ٝؽفالد اٌضفبف. ٠زّزغ إٌٛث ْٛ١ثّغزّغ ِٕغٍك رزخٍٍٗ ثؼل ا٦خزالفبد؛ فّٓ اٌؾبئغ ِضال اٌضٚاط ث ٓ١اٌمجبئً اٌّخزٍفخٚ .فٟ اٌغٕٛاد ا٤خ١شحٔ ،ظشا ٌزغبسة رٙغ١شُ٘ ٚآصبس اٌؼٌّٛخ ،أفجؼ أ٠نب ِٓ اٌّمجٛي ف ٟثؼل اٌمش ٜاٌضٚاط ثٓ١ إٌٛثٚ ٓ١١اٌغٕغ١بد ا٤خش .ٜوّب ؽبسن اٌغ١ذ /عثذ اٌىاًِ حطٓ ِٓ غشة أعٛاِْ :ب ٠مشة ِٓ ِٓ ٪95 إٌٛث ٓ١١ػٍ ٝاعزؼذاد اٌضٚاط ِٓ عٕغ١بد أخشِ ٜضً إٌٌٛٙذٚ ٓ١٠االعزشاٌٚ ٓ١١ا٤سِٓٚ .ثبٌّضً ،ف ٟاٌّبم،ٟ وبْ ِزٛعو عٓ اٌضٚاط ثبٌٕغجخ ٌّؼظُ إٌٛث ٛ٘ ٓ١١أٚائً اٌؼؾشٕ٠بد.
4
العادات والتق اليد :القق اء من خحل التكيف ِٓ خالي ِمبثالرٕب ،وبْ ِٓ اٌؾبئغ سؤ٠خ اٌّالثظ ٚاٌجٛ١د إٌٛث١خ اٌزمٍ١ذ٠خٚ .ئٌ ٝعبٔت ِب رُ ِالؽظزٗ خالي ص٠بسارٕب ٌٍّٕبهك ٚاٌمش ٜاٌّخزٍفخ ،رؾذس إٌٛث ْٛ١ثفخش ػٓ لّ١خ ٚأّ٘١خ اٌزٛعٗ اٌغّبػٚ ٟفىشح اٌغّبػخ ،ال عّ١ب ف ٟع١بق ؽفالد اٌضفبف. ٠شرذ ٞاٌشعً إٌٛث ٟاٌغالث١خ ثغل إٌظش ػٓ عٕٗ .اٌّالثظ اٌزمٍ١ذ٠خ ث ٓ١اٌشعبي ٚإٌغبء ٘ ٟاٌّالثظ اٌخف١فخ اٌز ٟرغط ٟاٌغغُ ٚاٌزساػٚ ٓ١اٌغبل٠ٚ .ٓ١شرذ ٞاٌىجبس اٌّالثظ اٌزمٍ١ذ٠خ وبٌفغبر ٓ١اٌطٍ٠ٛخ أ ٚاٌغالث١خ، ف ٟؽ٠ ٓ١شرذ ٞا٤هفبي اٌّالثظ اٌؾذ٠ضخ ،ػبدح اٌغشا ً٠ٚأٌٍّٛخ ٚاٌمّقبْ راد اٌقٛس اٌّطجٛػخ .ا٤ؽز٠خ إٌّٛرع١خ خالي فقٍ ٟاٌق١ف ٚاٌؾزبء ٘ ٟاٌقٕبدي أ ٚاٌؾجبؽت .رم َٛأ٠نب اٌّشأح إٌٛث١خ ثزطش٠ض ٚث١غ اٌّالثظ اٌزمٍ١ذ٠خ اٌّزؼذدح اٌٛ٤اْ ِضً اٌزشػ ٚاٌطٛال .ٟوّب أٔٙب د ل َٛثج١غ ا٦وغغٛاساد اٌّقٕٛػخ ِٓ اٌجالعز١ه ٚاٌُ ػذْ وبٌٕؾبط .اٌّالثظ اٌزمٍ١ذ٠خ ٌٍٕغبء ف ٟوض١ش ِٓ ا٤ؽ١بْ رىٍِٔٛ ْٛخ راد رطش٠ض ٌزـِّ١بد ِخزٍفخ ،ثّٕ١ب ثبٌٕغجخ ٌٍشعً ،اٌض ٞاٌزمٍ١ذ ٛ٘ ٞاٌغالث١خ ثٍٚ ْٛاؽذ (ِضً ا٤ث١ل أٚا٤صسق ،ئٌخ) ف ٟثؼل ا٤ؽ١بْ ِغ رقبِ ُ١ثغ١طخ ،فزىِ ْٛمٍّخ أِ ٚخططخ ِضال. رخزٍف إٌٙذعخ اٌّؼّبس٠خ ٌٍّٕبصي إٌٛث١خ ؽغت اٌّٛلغ٠ .قؼت سؤ٠خ إٌّبصي إٌٛث١خ اٌزمٍ١ذ٠خ ٗٔ٤ال ٠زُ ثٕبئٙب ثٕفظ اٌطش٠مخ أ ْ٢ز١غخ ٌٍٕضٚػ ٚاٌزؾشن اٌّغزّش .ػبدح ،رزّ١ض اٌجٛ١د اٌزمٍ١ذ٠خ ثبٌشعِٛبد (ِضً اٌؼمبسة، ٚا٤عّبنٚ ،غ١ش٘ب ِٓ اٌقٛس) ػٍ ٝاٌغذساْ اٌخبسع١خ .رؾًّ رٍه اٌشعِٛبد ِؼبٔ ٟسِض٠خ ٚرغزخذَ ٌؾّب٠خ إٌّضي ِٓ اٌؾغذ .ثب٦مبفخ ٌزٌه ،ػٕذ دخٛي ِٕضي ٔٛث ِٓ ،ٟاٌّؼزبد سؤ٠خ ِغبؽخ ِفزٛؽخ ٦عزمجبي رغّؼبد وج١شح ِٓ ا٤فشاد .ا٤ثٛاة ػبدح ِب رىِ ْٛفزٛؽخ ٌٍزشؽ١ت ثأفشاد اٌّغزّغ .اٌّجبٔٚ ٟإٌٙذعخ اٌّؼّبس٠خ فٟ إٌٛثخ اٌغذ٠ذح رخزٍف ػٓ ِب وبْ ِٛعٛد ف ٟإٌٛثخ اٌمذّ٠خ ٚألً رمٍ١ذ٠خ سثّب ٔز١غخ اٌزٙغ١ش ٚئػبدح اٌزٛهٓ١ ئٌِٕ ٝطمخ ثؼ١ذح ػٓ إٌ. ً١
3
2
الثق افة :صراا الحف اظ على التق اليد ٠زفك اٌىض١ش ِٕٕب ػٍ ٝأْ اٌضمبفخ إٌٛث١خ لذ رأصشد ثجٕبء اٌغذ اٌؼبٌٚ ٟثؾ١شح ٔبفش ف ٟأعٛاْ؛ ِٚغ رٌه ،فٟ ئهبس اٌذساعبد اٌضمبف١خ ،ال ٠ضاي فؼ١ذ ِقش ٠فزمش ئٌ ٝرؾٍ ً١أػّك ٌزٛم١ؼ اٌزغ١شاد ٚاٌزأصشاد ٌٍضمبفخ ا٦عالِ١خ ٚإٌٛث١خ .لبَ ِغؼ اٌؾؼٛة ا٤فٍ١خ ٌٍٕٛثخ اٌّقش٠خ ٚاٌز ٞفذس ف ٟػبَ ،1975ثاصبسح االٔزجبٖ ئٌٝ ا٢صبس اٌنبسح ٌٍٙغشح اٌمغش٠خ ٚاٌؾبعخ اٌٍّؾخ ٌغ١بعبد ٚعٛٙد يٌؾفبظ ػٍ ٝاٌزشاس اٌضمبف.ٟ ٚلذ رغججذ ػٍّ١خ إٌضٚػ ِٓ اٌمش ٜاٌمذّ٠خ ٌٍٕٛثخ ثمطغ ٘١ىٍ ٟداخً ٘زٖ اٌّغزّؼبدٚ ،خبفخ ف ٟؽ١برُٙ االعزّبػ١خ ٚاٌضمبف١خ ٚااللزقبد٠خ .رغجت ٘زا إٌضٚػ ف ٟرغ١شاد وج١شح فِ ٟقبدس اٌذخً ،اٌؾ١بح االؽزفبٌ١خ، ٚػٍٚ ٝعٗ اٌخقٛؿ :اٌذٚ ٓ٠اٌشؤ٠خ اٌى١ٔٛخ .ثٕبءا ػٍ٘ ٝزا ا٦فزشاك ِٓ ،اٌّ ُٙا٦ؽبسح ئٌ ٝػٛاًِ أ٦مطبع اٌضمبف ٟف ٟاٌغ١بق إٌٛث.ٟ ِغ ظٛٙس اٌؼٌّٛخ ٚدٚس٘ب ونبغو ٌٍٛلذ ٚاٌّىبْ ،خٍمذ رذفك ػجشٚ-هٕٚ ٟدٌٍّ ٌٟٚؼٍِٛبد ٚا٤فشاد ٚإٌّزغبد اٌز ٟعززطجغ صمبف١ب ِغ اٌخجشح اٌّؾٍ١خ .ثٙزا اٌّؼٕ ،ٝفاْ ئدخبي ٘زٖ اٌّغزّؼبد ف ٟاٌذٕ٠بِ١ى١بد اٌّؼمذح ٌٍّغزّغ اٌؾذ٠ش/اٌّؼبفش ٠خٍك ػاللبد عذٌ١خ ث ٓ١إٌّظٛساد اٌّؾٍ١خ ٚاٌؼبٌّ١خ٠ٚ .ظٙش ٕ٘ب اٌزؾذٞ اٌشئ١غ ٟثبٌٕغجخ ٌٚ٤ئه اٌز٠ ٓ٠ش٠ذ ْٚاٌؾفبظ ػٍ ٝاٌّّبسعبد اٌزمٍ١ذ٠خ ٛ٘ٚئ٠غبد اٌزٛاصْ اٌقؾ١ؼ ث ٓ١اٌزمٍ١ذ ٚاٌؾذاصخ. ػٕذِب ٠زفؾـ اٌّشء اٌٛمغ إٌٛث ٟاٌؾبٌ ٟفّٓ اٌٛامؼ أْ ٘زٖ اٌّغزّؼبد أفجؾذ ِٕبهك ارقبي أوضش رٕٛػبِّ .ب ٠غؼً اٌزغبسة ػجش اٌضمبف١خ ؽم١مخ .ػٕذ عّغ اٌّؼٍِٛبد اٌالصِخ ٌٙزا اٌّؾشٚع وبْ ِٓ اٌٛامؼ أْ ٕ٘بن ؽبعخ ئٌ ٝاٌجؾش ػٓ اٌ٠ٛٙخ إٌٛث١خ ا٤فٍ١خ ْ٤ئػبدح اٌزٛهٚ ٓ١اٌؼٌّٛخ لبِذ ثغزث ُٙثؼ١ذا ػٓ هشق اٌّؼ١ؾخ اٌزمٍ١ذ٠خ ٚخٍمذ ػذح رغ١شاد صمبف١خ ٚؽبالد ٚعط١خ . ٚأخ١شا ِٓ ،اٌّ ُٙأْ ٔزوش ِف" َٛٙاٌغزش أ ٚإٌؼّخ" ) (el-Aswad, 2004وٛع١و سئ١غٌ ٟالػزّبد اٌضمبف.ٟ فىشح اٌغزش رؼىظ ارغبع ِف َٛٙإٌؼّخ اٌّزؼٍمخ ثبٌشفب٘١خ اٌّبد٠خ ٚاٌشٚؽ١خ ٚا٦لزقبد٠خ .رؼًّ ٘زٖ اٌفىشح وّجذأ رٛعٌ ٟٙ١زٕظ ُ١اٌؼٕبفش اٌضمبف١خ ٚاالعزّبػ١خ اٌز٠ ٟزُ اػزّبد٘ب .ػٍ ٝعج ً١اٌّضبي ،رم َٛثزفغ١ش االٔفزبػ ػٍِ ٝقبدس عذ٠ذح ٌٍذخً ٚاالعزؼذاد ٌزى ٓ٠ٛػبئالد وج١شح ػٍ ٝاٌشغُ ِٓ اٌذخً اٌّؾذٚد إٌبرظ ػٓ ئػبدح اٌزٛه.ٓ١
1
اٌغّؼ١خ اٌّقش٠خ ٌزّٕ١خ صمبفخ اٌطفًِٕ/ظّخ CISVاٌؼبٌّ١خ ٚاٌّؾشٚع اٌذ٥ٌ ٌٟٚفشاد)(IPP ِ ٟ٘ CISVإعغخ ٌٍزشث١خ ِٓ أعً اٌغالَ ٚرؼًّ ِٓ أعً رط٠ٛش ٚرّٕ١خ ػبٌُ أوضش ػذال ٚعالِبٔٚ .ؾٓ، وّإعغخ د١ٌٚخٔ ،إِٓ ثزؼٍٚ ُ١ئٌٙبَ ا٦ؽغبط ثبٌّغإ١ٌٚخ يرط٠ٛش ِغزّؼبرٕب وّٛاهٕ ٓ١فبػٍ ٓ١ػبٌّ.ٓ١١ ٘زا اٌّفِ َٛٙذػُ ِٓ خالي ِجبدئٕب ا٤سثؼخٔ :ؾٓ ٔمذس أٚعٗ اٌزؾبثٗ ث ٓ١ا٤فشاد ٚوزٌه لّ١خ ا٦خزالف ثُٕٙ١؛ ٔذػُ اٌؼذاٌخ االعزّبػ١خ ٚرىبفإ اٌفشؿ ٌٍغّ١غ؛ ٔؾغغ ؽً إٌضاع ثبٌٛعبئً اٌغٍّ١خ؛ ٔٚذػُ خٍك ؽٍٛي ِغزذاِخ ٌّؾبوً رزؼٍك ثزأص١شٔب ػٍ ٝثؼنٕب اٌجؼل ٚػٍ ٝاٌج١ئخ اٌطج١ؼ١خ ِٓ ؽٌٕٛب. ٔطجك فِ CISV ٟف َٛٙاٌزؼٍُ ِٓ خالي اٌزغشثخ .أٔ ،ٞؼًّ ثٕبءا ػٍِ ٝف َٛٙأْ اٌزؼٍُ ِٓ اٌزغشثخ اٌّجبؽشح أوضش وفبءح ِٚزؼخ٘ .زٖ إٌّٙغ١خ ٘ ٟع٘ٛش عّ١غ ثشاِظ ّ٠ٚ CISVىٓ إٌظش ئٌٙ١ب ف ٟأسثغ ِشاؽً :اٌم١بَ ثؼًّ إٌؾبه اٌزؼٍّٟ١؛ اٌزفى١ش ف ٟاٌّٙبساد ٚاٌّؼشفخ اٌز ٟرُ رطج١مٙب مّٓ إٌؾبه؛ رؼّ ُ١اٌّفب٘ٚ ُ١ا٤فىبس ٚو١ف١خ سثطٙب ثغ١بلبد أخشِ( ٜضً اٌضِبْ ٚاٌّىبْ)؛ ٚرطج١ك رٍه اٌّؼشفخ ٚاٌّٙبساد وّٛالف عذ٠ذح ػٍٝ اٌّغزّغ اٌّؾٍ.ٟ اٌّؾشٚع اٌذ٥ٌ ٌٟٚفشاد )ِ (IPPزغزس فِٕٙ ٟغ١خ اٌزؼٍُ ِٓ اٌزغشثخ ٚ ِٓٚعٙخ إٌظش إٌّٙغ١خ ٌجشاِظ٠ : CISVشوضػٍِ ٝف َٛٙاٌّٛاهٕخ اٌفعاٌخ .ثب٦مبفخ ئٌ ٝرٕف١ز ِؾشٚع ِغزذاَ٠ ،ؾغغ اي IPP ِؾبسوخ ا٤فشاد ػٍ ٝرط٠ٛش فِ ُٙؾٍٚ ٟػبٌٌّّٛ ٟمٛع اٌّؾشٚع.
iv
ِشوض "فىشح" ِ٘ ٛشوض صمبفٔٞ ٟظُ أٔؾطخ ِخزٍفخ ِؾٍ١خ ٚػبٌّ١خ ٚدٚساد رذس٠ج١خ ٚػشٚك فٕ١خ٠ٚ .غزن١ف أ٠نب ٚسػ ػًّ ِزٕٛػخ وبٌٛ١عب ِٚؾب٘ذح اٌطٛ١س ٚايصساػخ اٌؼن٠ٛخ ٚاٌزّٕ١خ اٌج١ئ١خ ٚاٌجؾش٠خ ٌزّٕ١خ اٌٛػ ٟاٌج١ئٟ ٚاٌضمبفٚٚ ٟسػ ٌزّٕ١خ اٌزشاس إٌٛث. ٟ ٠غزن١ف اٌّشوض فؼبٌ١بد ِٛع١م١خ ِخزٍفخ وّؾشٚع إٌٚ ً١ؽفالد سلـ فٍىٍٛسٚ ٞأِغ١بد ؽؼش٠خ ِٚؾبمشاد ٚػشٚك أفالَ. ٠زّ١ض اٌّشوض ثّٛلغ ِزّ١ض فٚ ٟعو هج١ؼخ خالثخ رؾ١و ثٙب ِ١بٖ إٌِ ٟ٘ٚ ً١مبثٍخ ٌغض٠شح فٍ١خ ،ؽ١ش ٠مغ ِؼجذ ئ٠ض٠ظ اٌؾ١ٙش٘ .زا اٌّىبْ اٌغٕ ٟربس٠خ١ب ،اٌّزٛعو ٌّٛالغ ٚآصبس صمبف١خ غ١ش ػبد٠خ٠ ،ؼذ ِفزشق هشق ٤ؽخبؿ ِخزٍفخ ػٍِ ٝش اٌمش ْٚلبِٛا ثامبفخ خقبئـ ِّ١ضح ٌطج١ؼخ اٌّىبْ.
iii
مقدمة اعزنبفذ اٌغّؼ١خ اٌّقش٠خ ٌزّٕ١خ صمبفخ اٌطفًِٕ /ظّخ CISVاٌؼبٌّ١خ :اٌّؾشٚع اٌذ٥ٌ ٌٟٚفشاد ثأعٛاْ فٟ اٌفزشح ِٓ 28د٠غّجشٚ 2014ؽزٕ٠ 15 ٝب٠ش ِ2015غ اٌّشوض اٌؾش٠ه "فىشح"ِ ٛ٘ٚ -شوض صمبف ٟفِٕ ٟطمخ اٌؾالي ثغجً ؽ١ؾخٚ .وبْ اٌٙذف ِٓ اٌّؾشٚع اٌزؼبِ ْٚغ إٌّظّخ اٌؾش٠ىخ ف ٟصالصخ ِؾبس٠غ" :اٌّؾشٚع ا٤خنش"" ،اٌزؼج١ش اٌفٕ"ٚ "ٟرٛص١ك اٌمقـ ". "اٌّؾشٚع ا٤خنش" :لبَ اٌّؾبسو ْٛثزؼٍُ ٚرشو١ت ٔظبَ عذ٠ذ ٌٍش ٞثبعزخذاَ اٌشؽبؽبد ِٓ أعً رٕ٠ٛغ اٌّؾبف ً١اٌضساػ١خ ٚعؼً اٌضساػخ أوضش اعزذاِخ .وبْ عبثمب ٠زُ غّش ا٤سك ثبٌّ١بٖ ٌٍضساػخ ٚوبْ ٘زا ا٤عٍٛة غ١ش فؼبي ٠ ٗٔ٤زٍف ا٤سك .ثب٦مبفخ ئٌ ٝرٌه ػًّ اٌّؾبسن ْٚػٍ ٝاٌزغّ١ذ ٚصساػخ ثزٚس عذ٠ذح ف ٟإٌّطمخ. "اٌزؼج١ش اٌفٕ :"ٟلبَ ٘زا اٌّؾشٚع ثزشِِ ُ١غبؽخ وبْ ال ٠زُ اعزخذاِٙب ثذاخً "فىشح" .أفجؾذ ٘زٖ اٌّغبؽخ ِزبؽخ ٌٍغىبْ اٌّؾٍٚ ،ٓ١١خبفخ اٌغ١ذادٌٍ ،م١بَ ثٛسػ ػًّ ِخزٍفخ ِضً اٌفٕٚ ْٛاٌؾشف إٌٛث١خ اٌزمٍ١ذ٠خ .رُ رشِ ُ١اٌّغبؽخ ثٕغبػ ٚئفززبؽٙب ٚ٤ي ف ٟاٌ َٛ١اٌّفزٛػ :اٌغّؼخ ٕ٠ 9ب٠ش.2015 ، "رٛص١ك اٌمقـ" ِٓ :خالي ٘زا اٌّؾشٚع ٚئٔطاللب ِٓ ِٕٙغ١خ "اٌزأس٠خ اٌؾف "ٟٙلبَ اٌّؾبسو ْٛثّمبثٍخ اٌغىبْ اٌّؾٍ ِٓ ٓ١١خالي اٌٍمبء ث ُٙفِٕ ٟبصٌ ُٙأ ٚف ٟأِبوٓ ػبِخ ِضً ِشاوض صمبف١خ إِٔ ٚظّبد غ١ش ؽى١ِٛخ ف ٟلشِ ٜخزٍفخ ف ٟعض٠شح ٘١غخ ٚغشة أعٛاْ ٚو َٛأِج"ٚ ،ٛفىشح" .رُ اٌزٛافً ِغ ا٤فشاد اٌّشؽؾٌٕ ٓ١ب ِٓ لجً ِؼبسفٕب ٚرُ عإاٌ ُٙػٓ إٌٛثخ ٚرغبسة اٌٙغشح اٌمغش٠خ ٚإٌضٚػ ٚاٌزؼج١ش اٌضمبفٚ ٟئؽغبع ُٙثبٌٛهٓ ٚاٌ٠ٛٙخ .رُ اٌزمبه فٛس ِٚمبهغ ف١ذٚ ٛ٠ػًّ ِمبثالد ٚرغغٌٍ ً١قٛد ٌخٍك أسؽ١ف ٌؼٍّ١خ اٌزٛص١ك ثأوٍّٙب. ٚع١جم٘ ٝزا ا٤سؽ١ف ِزبػ ف" ٟفىشح" .ثب٦مبفخ ئٌ ٝرٌهٞ ،رُ ئخشاط ف ٍُ١لق١ش ٌزٛص١ك رغشثزٕب ٌٚض٠بدح اٌٛػ ٟؽٛي إٌٛثٚ ٓ١١صمبفزٚٚ ُٙمؼ ُٙاٌؾبٌٌٕ ،ٟمـ اٌّؼٍِٛبد اٌّغغٍخ داخً ِقش. ٚأخ١شاٙ٠ ،ذف ٘زا اٌىز١ت ئٌ ٝرٛم١ؼ ثؼل عٛأت ؽ١بح اٌؾؼت إٌٛثٚ ٟأفىبسُ٘ ٚربس٠خٚ ُٙصمبفزُٙ ٚػبدارٚ ُٙرمبٌ١ذُ٘ٙ٠ٚ .ذف اٌىز١ت ئٌ ٝعبٔت اٌفٚ ٍُ١ا٤سؽ١ف ئٌِ ٝؾبسوخ ٚص٠بدح اٌٛػ ٟؽٛي ؽؼت ظً فٟ خف١خ ػٕب ٌّذح هٍ٠ٛخ.
ii
شكر وتقدير ٔٛد رمذ ُ٠خبٌـ اِزٕبٕٔب ٚؽىشٔب ٌٍؼذ٠ذ ِٓ ا٤فشاد اٌز ٓ٠ثذ٠ ٌُ ُٙٔٚىٓ ع١زؾمك ٘زا اٌّؾشٚع... اٌغّؼ١خ اٌؾش٠ىخ ِٚن١فٕب اٌّشؽت ِشوض "فىشح" ٚاٌغبدح /عثذاٌخاٌك اٌثتٍتً ٚخاٌذ ٚحطاَ دمحم صثري ٚأتازٌذ عثذاٌّاٌه ٚحداج ضما ٚحطٓ ٚرأفت اٌّصري ٌّغبػذرٚ ُٙدػّ ُٙف ٟاٌزٛافً ِغ اٌّغزّؼبد إٌٛث١خ ثغض٠شح ٘١غخ ٚغشة أعٛاْ ٚو َٛاِجٚ ٛلجٍ١خ اٌجؾبس٠خ ٚا٦رؾبد إٌٛث ٟاٌؼبَ ٦ٚعزمجبٌٕب ٚئعزنبفزٕب ثّشوض "فىشح". ِٓٚعض٠شح ٘١غخ :اٌغ١ذح /خذٌدح دمحم ِٛضى ٚاٌغبدح /دمحم ِعٛض تشٍر ٚضٍذ حطٍٓ حطٓ ؛ ِٓٚغشة أعٛاْ :اٌغ١ذح /رٚحٍح ٌٛضف صٍاْ ٚاٌغبدح /ػجذ اٌرازق عثذ اٌّدٍذ ٚدمحم عٛض هللا ٚعثذ اٌىاًِ حطٓ ٚتطاَ تططاٚي ٚدمحم صاٌح ٚأحّذ صاٌح (اٌشاًِ) ِٓٚو َٛاِج( ٛلش ٜاٌذوخ ٚاِجشوبِت) :اٌغ١ذح /خٍٍٍح عثذ اٌرازق صاٌح ٚاٌغبدح /شعثاْ عثذ اٌرحٍُ عثذ هللا ٚعثذ اٌرحّٓ عس اٌذٌٓ ٚعًٍ عثذٖ غالب ٚأٍِر عثذ اٌرحّٓ عثّاْ؛ ِٓٚا٦رؾبد إٌٛث ٟاٌؼبَ :اٌغبدح /إتراٍُ٘ "اٌُ عٍُ" ٚصاتر عطىر؛ ٚفش٠ك "اٌضفخ" إٌٛث١خ ٚلجٍ١خ اٌجؾبس٠خ. ؽىشا ٌىُ ٦عزنبفزٕب ٚفزؼ ِٕبصٌىُ ٚلٍٛثىُ ٌٕبٌ .ىبْ ِٓ اٌّغزؾ ً١ػًّ ٘زا اٌىز١ت ثذ ْٚوشِىُ ٚئعزؼذادوُ ٌّؾبهشرٕب ؽ١برىُ اٌؾخق١خ ٚسؽالرىُ ٚرغبسثىُ ٚروش٠برىُ ٚأؽالِىُ ٚآِبٌىُ .ػٍ ٝاٌشغُ ِٓ ػذَ رّىٕٕب ِٓ ِؾبسوخ وً رغبسثىُ ٕ٘ب ٔظشا ٌن١ك اٌٛلذ ،لّٕب ثزٛص١مٙب ٚثذأٔب ف ٟثٕبء أسؽ١ف ،ع١ىِ ْٛزبؽب ٌٍغّ١غ فٟ ِشوض "فىشح". ٌمذ رأصشٔب عذا ثىُ ٔٚأًِ أْ ٠خذَ ٘زا اٌىز١ت (ٚا٤سؽ١ف) وٕمطخ أطالق ٌزغٍ١و ا٤مٛاء ػٍ ٝربس٠خىُ ٚصمبفزىُ ٚػبدارىُ ٚرمبٌ١ذوُ ٌ٣خش.ٓ٠ ٚأخ١شا ٔٛد أْ ٔزمذَ ثبٌؾىش ئٌ٘ ٟثح اٌشرٌف ٙٔٚاي رخة ٚأحّذ ضٍّر يِغبٔذرٚ ُٙدػّ ُٙاٌّغزّش ٌّؾشٚع رٛص١ك اٌمقـ ٌٚثٕى عثذ اٌٙادي ٚدمحم إٌّدً ٚضاًِ ضٍٍّاْ ٌّغبػذرٌ ُٙجشٔبِظ ايٚ IPPئٌ ٝشٍرٌٓ ٔادر إًٍِ ٌٍٕٚا ِصطفى ٌزقّ ُ١ؽؼبس اٌّؾشٚع. فش٠ك ٌغٕخ ِ IPPقش ِ CISV ٚقش :ؽىشا ٌغؼً ٘زا اٌّؾشٚع ؽم١مخ...
أِبٔذا ٚثشٔبسدٚ ٚع١ٌٛب ٚؽ١شٌٚ ٟػبٌ١ب ٚف١ش١ٔٚىب ١ِٚىً ٔٚب٠شٞ
i
الفهرر ؽىش ٚرمذ٠شi............. ................ .................................................................................... ِمذِخii ............................ ............................................................................................ ِشوض "فىشح"iii ........................................................................................ اٌغّؼ١خ اٌّقش٠خ ٌزّٕ١خ صمبفخ اٌطفًِٕ/ظّخ CISVاٌؼبٌّ١خ ٚاٌّؾشٚع اٌذ٥ٌ ٌٟٚفشاد )iv...... ..........................................................(IPP اٌضمبفخ :فشاع اٌؾفبظ ػٍ ٝاٌزمبٌ١ذ1 ............................. ........................................................ اٌؼبداد ٚاٌزمبٌ١ذ :اٌجمبء ِٓ خالي اٌزى١ف3....... ...................... ................................ ................ إٌٛثخ :اٌزوش٠بد ٚا٤ؽالَ ٚاٌّغزمجً6........................... ....................................................... ؽؼت إٌٛثخ :اٌؾفبظ ػٍ ٝاٌزشاس اٌضمبفٚ ٟاٌ٠ٛٙخ8........................... ........................................ فشٞق اٌؼًّv.............................. .................................................. ................................. اٌّشاعغvi............................... ........................................ ............................................. أفٛاد إٌٛثخviii........ .................................. ............................. ...................................
2015/2014 ْاٛ أضIPP www.cisv.org ipp.aswan@eg.cisv.org ثخٌٕٛا ٓهٌٛ اٟاٌؾك فٚ ٔزّبء٦اٚ خ٠ٌٛٙئطوزؾبف ا
© ؽمٛق اٌطجغ ٚإٌؾش ِؾفٛظخ ِ CISVقش ِٚشوض فىشح2015 ،