© 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 in-

betweens.

Lastly, it is important to mention the concept of al-satr or blessing (el-

Aswad, 2004) as a major mediator for cultural appropriation. The idea of al-

satr 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 1,000-

3,000 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 Nubian-

Egyptians. 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

vii

Project Staff- Egypt Abeer Mohamed Islam El Gamal

Nairy Abd El Shafy Nora El Fangary

Ramy Tadros

"Green Track"

Anna Procházková - Czech Republic Edilene A Ropoli - Brazil

Julia Restrepo - Colombia

Mikaela Wickman - Finland

Paula Catalina Correa Campos - Colombia

Sofia Mörtlund- Sweden

"Artistic Expression" Giovanna Pergreffi - Italy

Hana Heida - Egypt Juli Carmona - Colombia

Marianna Felisatti - Italy Michael Nowak - USA

Ruby Harrison-Clay - USA

Slavka Procházková - 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

Afify, H. (2012). For Nubians displaced by High Dam, Nasser’s legacy is

bittersweet. Egypt Independent.

Retrieved from http://www.egyptindependent.com//news/nubians-

displaced-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.al-

monitor.com/pulse/originals/2014/06/egypt-nubians-demand-rights-

displacement.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. 55-

78). 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. xiv-

xxix). 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/Special-

Files/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). Al-

Monitor: The Pulse of the Middle East.

Retrieved from http://www.al-

monitor.com/pulse/culture/2013/10/egypt-constitution-nubai-

adul.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-and-

constitution

Schwartzstein, P. (2014). Changing Egypt offers hope to long-marginalized

Nubians. National Geographic.

Retrieved from

http://news.nationalgeographic.com/news/2014/01/140131-egypt-

nubia-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

"اح ا اطا اسرلح: اتح "

(اؾب)أؽذ فبؼ

غشة أعا–

"Nuba is: the gathering, the Nile and the blue sky"

Ahmed Saleh (El Shami)

– West Aswan

"اثت اإلضتمرار"

خ١ظ عؼذ

"To me, home is stability"

Khamis Sady

"تت اىا إ ف عت"

ا٤لقش–ؽغبط عمب ؽغ

"My home is where my

family is"

Haggag Sakao Hassan

- Luxor

أي حاخح تفىر فا ع اتح افخر ""اىراح

خبذ دمحم فجش

عض٠شح ١غخ–

"The first thing I think of when mentioning Nuba is

pride."

Khaled Mohamed Sabry

– Heissa Island

"تت رات عا"

غشة أعا–دمحم ػك هللا

"My wife and kids are my home"

Mohamed Awad Allah

– West Aswan

"احاج وح طثح اش"خذ٠غخ دمحم ع

عض٠شح ١غخ –

"Life, is all about saying kind words to people"

Khadiga Mohamed Moussa

– Heissa Island

"اي حذ عذ فىرج، ه اىا " فىشح- ػجذ اخبك اجز١ز

"Anyone who has an idea, owns the place" Abd El Khalek El Betity - Fekra

أي ا تطع اضماتح "" ضمى ت تحة تطعا تا

عض٠شح ١غخ– ؽغب دمحم فجش

"Nuba is music, once you listen to Nubian music, you'll want to

listen again" Hossam Mohamed Sabry

– Heissa Island

وا زا تح اطف . عاللتا تا لح خذا"" ف اطثع ف ا عاللتا امح ت

عض٠خ ١غخ–سأفذ اقش

"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

"أحال إ أشف ف طرحح تاغح اتح " عض٠شح ١غخ–ع١ذ ؽغ١ ؽغ

"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/Special-

Files/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). Al-

Monitor: The Pulse of the Middle East.

Retrieved from http://www.al-

monitor.com/pulse/culture/2013/10/egypt-constitution-nubai-

adul.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-and-

constitution

Schwartzstein, P. (2014). Changing Egypt offers hope to long-marginalized

Nubians. National Geographic.

Retrieved from

http://news.nationalgeographic.com/news/2014/01/140131-egypt-

nubia-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_Potential_or_Desert_Mirage

vii

المراجعAfify, H. (2012). For Nubians displaced by High Dam, Nasser’s legacy is

bittersweet. Egypt Independent.

Retrieved from http://www.egyptindependent.com//news/nubians-

displaced-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.al-

monitor.com/pulse/originals/2014/06/egypt-nubians-demand-rights-

displacement.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. 55-

78). 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. xiv-

xxix). Cairo, Egypt: The American University in Cairo.

vi

فريق العمل

v

إضال اد

شررا تاد

عثر دمحم إترا

اري عثذ اشاف

را افدري

اجشاص٠ - إد أ رت

عس٠خ ازؾ١ه - اا ترشزوفا

وج١ب – تاال واتاا ورا واثش

وج١ب - خا رضترت

اغ٠ذ- صفا رتالذ

فذا – ىاال ىا

اذبسن - ترسا اا ذ اذرض

وج١ب – خاا وارا

ئ٠طب١ب -خفاا ترخرف

اال٠بد ازؾذح ا٤ش٠ى١خ - والي- رت ارط

ئ٠طب١ب - ضتفا واتا

عس٠خ ازؾ١ه- ضالفىا تتشازوفا ئ٠طب١ب - اراا فطات

اال٠بد ازؾذح ا٤ش٠ى١خ- اى انقش – ى حذ

اذبسن -أاذا شالفتس اجشاص٠- ترارد راص اجشاص٠- خا تاى رب٠ا- شر اح

قش -عاا اصري

اغ٠ذ - فرىا اردافاش٠ظ - ى ضتن

" اؾشع ا٤خنش"

"ازؼج١ش اف"

"رص١ك امقـ"

فش٠ك ػ اىز١ت اف١

- غم اجشبظ

قش

. ره ٠ؼق لذسر ػ اؾفبظ ػ غز ثغجت اغشح ئ اذ ا٤وضش ؽنش٠خ ض امبشح ؼ

ازمب١ذ اث١خ ا٤خش اشرجطخ ثبف اؾشف ا١ذ٠خ اع١م اؼبداد ازمب١ذ رؼب : ثبض

. فظ اخطش االمشاك

ثذ ف. باشغجخ اؾبعخ اؾؼت اث زغغ١ ؽفع اعزذاخ عغ١ز صمبفز ال رأر وفبعأحزا ف

ثذب عضء وج١ش . اعزذازب ٠ى غزؾ١ال عزضي اثخ اعد ره ا٠خ عغالد، اؾفبظ ػ

غ١ش اشئ اغي ؼشفب عؼ ااعت ػ١ب زه ف انشس . ربس٠خ قش ع١ن١غ

.اشئ

9

الحف اظ على التراث الثق افي والهوية: شعب النوبة

اؾبعخ ئ اؾفبظ ػ : خالي ؾشػب، مبثالرب غ اث١١ ر ازأو١ذ ثؾذح ػ مػ١ سئ١غ١١ ب

ثغل اظش ػ ب ئرا وب افشد ثفغ لذ ش . ازشاس اضمبف ف ا٠خ ف١ب ٠زؼك ثبغ١بق ا٤وجش قش

، اامؼ خالي وبر ؾظبد فز أ ؽ١بح و فشد لذ اغشح امغش٠خثزغشثخ اضػ

. رأصشد ثزه

فذا ػ مفبف ش 78,000 لش٠خ، وبا ٠غط غبؽخ ؽا 44اث١ وغزغ عبػ زى

غ ره، غ ثبء خضا أعا، از عجك ثبء اغذ اؼب، . (Aman, 2014)ا١ ف عة قش

ػ اشغ . (Noshokaty, 2013a)1933، 1912 1902امطش اث١ الزمبي ػذح شاد ف ػب

1963 ث١١ ػ مفبف ش ا١، ئال أ ئلبخ اغذ اؼب ف ػب االزمبي اؾىخ ػ عخ افمخ

ػ اشغ . ه أع ئفغبػ اغبي جؾ١شح بفش شح أخش أسغ اث١١ ػ ازؾشن

اؼذ٠ذ اث١١ ثنشسح اغذ اؼب قبؼ قش، اقذس اشئ١غ ٦ؽغبع ثؼذ اشمبء اػزشاف

.ا٤ ٠أر رغت ازبس٠خ اقش

عد اعزشاس٠خ أ غزغ ٠شرجو ثف ٠خ ٠زغزس ف ؽفبظ ػ رشاص اضمبف، از ٠ؾ

ػذ ازفى١ش . ربس٠خ زا اؾؼت اغخ اع١م اف اؼبداد ازمب١ذ: ػ عج١ اضبي ١ظ اؾقش

ظس اؾفبظ ػ ازشاس اضمبف، ف اض١ش الزب أ ش ر مبثز ٠ؼشف أفغ

از١١ض ػذ ئخز١بس٠ز اقش٠خ أ اث١خ أال ٤ ٠م . قش١٠- ث١١ أ ث١١- وقش١٠

ث١١ وبذ سؤ٠ز - از٠ ػشفا أفغ ثأ قش١٠: امبثالد. انء ػ ف و فشد غغ١خ

أ أال عضء ع١بق أوجش قش غ عزس ل٠خ ٠خ اث١خ ا٦ل١١خ، ف ؽ١ أ أئه از٠ ػشفا

.قش٠خ (ؾ ا٦لبخ)قش٠ ػشفا عغ١ز زى ث١خ ى أسال اشع١خ - أفغ ثأ ث١

ثغل اظش ػ اؼش اغظ وب اامؼ ف امبثالد أ و فشد ٠ف دس ػ أ شرجو ثقش

ث١ب ٠زه ف الذ فغ ؽؼسا ل٠ب ثبفخش اشغجخ ف دػ رؼ١ ا٢خش٠ ػ عغ١ز اث١خ، از

.٠ز رص١مب ثؾى امؼ ف ازبس٠خ اقش

غ . ػ عج١ اضبي، بن غزب غخ اث١خ از ر رذس٠غب ى ع١ ؽف١ب ٤ب ١غذ ىزثخ أ صمخ

اغخ اؼشث١خ وغخ سع١خ ف قش، اغخ اث١خ رمبسة ثجوء ئ االمشاك، فال ٠ز رذس٠غب ف اذاسط

-ػالح ػ ره، غ رغبسة اضػ ازؼذدح، ر رمغ١ اغزغ اث .ع١بق اثايال رغزخذ خبسط

.ا١: ئ لجبئ فغ١شح رم١ ثؼ١ذا ػ اقذس ا٤ف شصل- از وب ف ابم عبػ

8

.ثؼن اجؼلسثو اغزغ ياغخ اث١خ ػقش ب

ثببعجبد اخبفخ، ض الؽزفبي اؾبئغ سؤ٠خ رغؼبد وج١شح . رشرجو ا٠خ اث١خ ف ا٤عبط ثبغزغ

ازغؼبد ١غذ ؽىشا ػ ا٤عشح ا٤فذلبء وب أؽشب عبثمب، ره . اؾ١بح ا١١خاضفبفؽفالد

اضبيػ عج١ . اطؼب اع١مة اغزغ ثأو الؽزفبي ثأ١خ و ئغب ٠ؾنشبامشث١ فمو، ث

. غشة أعا ؾ أ أ ٠غذ أالد فشفخ ؼ اضاطدمحم عض هللا /أؽبس اغ١ذ

سثقش وقذ ؽج ارقب ئ ؾؼت اث آب أؽالروش٠بد ا٤فشاد عو اىض١ش أؽبس

. ػ اذخاالفقبي ٠شغجا ف اقش١٠ ثبث١١ػشفا أفغ ف.ثخ، ش ا١ وقذس ؾ١بح

ى وبا قشرف اؼذ٠ذ أ١خ خضا أعا اغذ اؼب اؾبعخ ئ ازؾشن أع رؾغ١ أؽاي

. ٠أ ف امبث اؾقي ػ ؽمل ازؼ٠ل

٠ؾؼشاؾؼت اث ا االعبت اخبسط . اضمبفخ اغخ اث١خ٠مق اغ١بق ا٤وبد٠ اقش

، زا، فا أؽال آبي اؾؼت اث رشوض ػ اؾفبظ ػ اقش٠١٠ؼشف اض٠ذ ػ اثخ وبث١١

. ٤ ؽبغ اؾبغ ػذ غ١ب ف اغ١بق ا٤وجش غزغ ازبس٠خ اقشاضمبفازشاس

7

اللذريات وااألحال والممتققل : النوبة

وب .روش٠بر أؽال آب غزمجخزفخ ؽي اثخ اي سؽبسن اىض١ش ا٤فشاد عبد ع

. فز ؾظبد وبرأفىبس ؾبػش ؽي مع اضػ خالي ةؽبسوا أ٠نب

ػذ ثبء اغذ اؼب، رشن اؼذ٠ذ . لج ثبء اغذ اؼب، ػ ؼظ اث١ ف اضساػخ ازغبسح اغف

ف ٠ؼذ اى ا٦ثؾبس ػ ز اغف ز١غخ زه، وبا . ػ ف اضساػخ، ؼ ػ اغذ

فشق زا اضػ أ٠نب اؼذ٠ذ امجبئ از وبذ رؼ١ؼ ؼب . ٠ؼ ػ ز لاسة فغ١شح م اؼ

غ ثبء اخضا اغذ اؼب، امطش . أثذ اؼذ٠ذ ا٤فشاد ف امبثالد اؽز١بل ه ا٤ف

. اث١ االزمبي ئ اثخ اغذ٠ذح ذ ض و اج

. اؾبعخ ئ رؾغ١ اج١خ ازؾز١خ ا٤فشادخالي امبثالد از أعش٠بب ف عض٠شح ١غخ، أػشة اؼذ٠ذ

ف ؽبالد اطاسب . ػ عج١ اضبي، عض٠شح ١غخ ١ظ ذ٠ب ع ؽذح فؾ١خ فغ١شح ذسعخ اثزذائ١خ

. ئ أعا ثمبسة فغ١ش أ اغء ئ غبػذح ثبل أفشاد اغزغازبةاطج١خ، ػ عىب اغض٠شح ئب

ف )لف ػذح فز١بد دثبض، ٠غت ػ ا٤هفبي أ٠نب ازبة ئ أعا زىخ دساعز، ز١غخ زه، د

.ػ رىخ دساعز ظشا مخ ااسد اغبفخ اط٠خ ( عخ13- 12ع

ف ا١ ا٤ي امبثالد، رؾذصذ ئؽذ اغ١ذاد ػ ؽب زى ؼخ و غزؾ١ال ثغجت ػذ

عض٠شح ١غخ ػ ؽ ؾفبظ ػ ضذ حط حط/ ثبض، أػشة اغ١ذ. لذسرب ػ امشاءح اىزبثخ

وب أؽبس ؾض ؼذ . ؾبسوخ اضمبفخ اث١خ غ غزؼ ا٢خش٠ خالي اغخ اث١خ اغشػ اغ١ب

ػ اغزغ اث زشو١ض ا٦ػال ػ اذ اؾنش٠خ ض عد ثش رفض٠ أ أخجبس ثبغخ اث١خ أ

.امبشح ا٦عىذس٠خ

وقذس عش اىض١ش ؽ اؾفبظ ػ اغخ اث١خ ا٦ؽغبط ثبغبػخ، از ػشف ر ا٦ؽبسح أ٠نب ئ

. اثخ

ػبدح ب ٠زؼ ا٤هفبي اغخ اث١خ ف ع جىش اضي خالي أفشاد ا٤عشح اغزغ لج رؼ اغخ

. اؼشث١خ ف اذسعخ

6

، (ؽمخ، ع١بسح، ئخ: ػ عج١ اضبي)أب ا٢ ف اغزغ اؼبفش ظشا الؼذا ا٤ لخ ااسد اب١خ

.35-32: ٠زضط اؼذ٠ذ اث١١ ف ع زأخشح

ثغل اظش ػ ؽخق١خ اؼشع١، . لج ازغ١ش، وبذ رمب ؽفالد اضفبف اث١خ ػ مفبف ش ا١

ثبغجخ ىض١ش ا٤عبت، . ٠ؾ االؽزفبي دائب ع١غ أفشاد اغزغ د اظش ؼاللز اجبؽشح ثبضع١

ى فشد ث ثغل اظش ػ ظ١فز أ اؼذدوب بن رغبؤي دائ فبعأح ػذ اؼ أ ا٤فشاػ وب وج١شح

غشة أعا، اذف ا٦ؽزفبي اىج١ش دمحم عض هللا/ وب ػجش ػ ره اغ١ذ. ف اغزغدس

غشة أعا، ف ؽفالد رحح ضف صا/ ثبض، وب ػجشد اغ١ذح. رىش٠ أ١خ و فشد

.٤ اؼشط سض اغؼبدح٣خش٠ اضفبف، اؼزبد بط ر اضاط

5

فغ١غ . ػ اشغ رمغ١ امجبئ اث١خ، ئال أ بصاا ٠ؾبفظ ػ ػاللبد ص١مخ ث١ ثؼن اجؼل

ابعجبد ا٤خش ض ا٤فشاػ اغبصاد، االؽزفبالدأػنبء اغزغ ٠ؼشف ثؼن اجؼل، خالي

ػ عج١ اضبي، خالي ؽفالد اضفبف، . ٠غزغ اغ١غ ؼب ذػ ثؼل وب أمؾذ امبثالد اخبفخ ثب

فا اؾبئغ ؼبئخ ان١فخ دػح اعزنبفخ اث١١ امش ا٤خش، فمذ رق لبئخ اؾنس ئ

اؼشط ازم١ذ ػبدح ٠ى ف فق اق١ف ظشا طمظ ٠ى أ ٠غزش ذح . م١ف3,000- 1،000

ظشا ؼذد ان١ف . أعجع وب ى ف اغزغ اؼبفش، ازلغ أ ٠غزش اضفبف ذح صالصخ أ٠ب

. زه، اؼشف أ٠نب عت ان١ف ذا٠ب امذ٠خ غ١شب. هي اذح، ٠ى اؼشط ثبع ازىب١ف

غشة أعا ر١ عثذ ارازق عثذ ادذ/ ٠ؾت اؼذ٠ذ اث١١ ز ازمب١ذ، غ ره، أؽبس اغ١ذ

.ػذ ئفبق أفشاد اغزغ وض١شا ػ ؽفالد اضفبف

ف . ٠ززغ اث١ ثغزغ غك رزخ ثؼل ا٦خزالفبد؛ ف اؾبئغ ضال اضاط ث١ امجبئ اخزفخ

اغاد ا٤خ١شح، ظشا زغبسة رغ١ش آصبس اؼخ، أفجؼ أ٠نب امجي ف ثؼل امش اضاط ث١

٪ 95ب ٠مشة : غشة أعاعثذ اىا حط/ وب ؽبسن اغ١ذ. اث١١ اغغ١بد ا٤خش

ثبض، ف ابم، . اث١١ ػ اعزؼذاد اضاط عغ١بد أخش ض اذ١٠ االعزشا١١ ا٤س

. وب زعو ع اضاط ثبغجخ ؼظ اث١١ أائ اؼؾش٠بد

4

القق اء من خحل التكيف: العادات والتق اليد

ئ عبت ب ر الؽظز خالي . خالي مبثالرب، وب اؾبئغ سؤ٠خ االثظ اج١د اث١خ ازم١ذ٠خ

ص٠بسارب بهك امش اخزفخ، رؾذس اث١ ثفخش ػ ل١خ أ١خ ازع اغبػ فىشح اغبػخ، ال

.ع١ب ف ع١بق ؽفالد اضفبف

االثظ ازم١ذ٠خ ث١ اشعبي اغبء االثظ . ثغل اظش ػ ع ٠شرذ اشع اث اغالث١خ

اغالث١خ، ٠شرذ اىجبس االثظ ازم١ذ٠خ وبفغبر١ اط٠خ أ. اخف١فخ از رغط اغغ ازساػ١ اغبل١

ا٤ؽز٠خ . ف ؽ١ ٠شرذ ا٤هفبي االثظ اؾذ٠ضخ، ػبدح اغشا٠ اخ امقب راد اقس اطجػخ

رم أ٠نب اشأح اث١خ ثزطش٠ض ث١غ . ارع١خ خالي فق اق١ف اؾزبء اقبدي أ اؾجبؽت

ا٦وغغاساد اقػخ ل ثج١غوب أب د. االثظ ازم١ذ٠خ ازؼذدح ا٤ا ض ازشػ اطال

١بداالثظ ازم١ذ٠خ غبء ف وض١ش ا٤ؽ١ب رى خ راد رطش٠ض زـ. ػذ وبؾبطاجالعز١ه ا

ف ثؼل (، ئخأا٤صسقض ا٤ث١ل )خزفخ، ث١ب ثبغجخ شع، اض ازم١ذ اغالث١خ ث اؽذ

. فزى مخ أ خططخ ضال،ا٤ؽ١ب غ رقب١ ثغ١طخ

٠قؼت سؤ٠خ ابصي اث١خ ازم١ذ٠خ ٤ ال ٠ز ثبئب . رخزف اذعخ اؼبس٠خ بصي اث١خ ؽغت الغ

ض اؼمبسة، )ػبدح، رز١ض اج١د ازم١ذ٠خ ثبشعبد . ثفظ اطش٠مخ ا٢ ز١غخ ضػ ازؾشن اغزش

رؾ ره اشعبد ؼب سض٠خ رغزخذ ؾب٠خ . ػ اغذسا اخبسع١خ (ا٤عبن، غ١شب اقس

ثب٦مبفخ زه، ػذ دخي ضي ث، اؼزبد سؤ٠خ غبؽخ فزؽخ ٦عزمجبي رغؼبد . اضي اؾغذ

اجب اذعخ اؼبس٠خ ف . ا٤ثاة ػبدح ب رى فزؽخ زشؽ١ت ثأفشاد اغزغ. وج١شح ا٤فشاد

اثخ اغذ٠ذح رخزف ػ ب وب عد ف اثخ امذ٠خ أل رم١ذ٠خ سثب ز١غخ ازغ١ش ئػبدح ازه١

.ئ طمخ ثؼ١ذح ػ ا١

3

2

صراا الحف اظ على التق اليد : الثق افة

٠زفك اىض١ش ب ػ أ اضمبفخ اث١خ لذ رأصشد ثجبء اغذ اؼب ثؾ١شح بفش ف أعا؛ غ ره، ف

أػك زم١ؼ ازغ١شاد ازأصشاد ضمبفخ ئهبس اذساعبد اضمبف١خ، ال ٠ضاي فؼ١ذ قش ٠فزمش ئ رؾ١

، ثاصبسح االزجب ئ 1975لب غؼ اؾؼة ا٤ف١خ ثخ اقش٠خ از فذس ف ػب . ا٦عال١خ اث١خ

.ؾفبظ ػ ازشاس اضمبفيا٢صبس انبسح غشح امغش٠خ اؾبعخ اؾخ غ١بعبد عد

لذ رغججذ ػ١خ اضػ امش امذ٠خ ثخ ثمطغ ١ى داخ ز اغزؼبد، خبفخ ف ؽ١بر

رغجت زا اضػ ف رغ١شاد وج١شح ف قبدس اذخ، اؾ١بح االؽزفب١خ، . االعزبػ١خ اضمبف١خ االلزقبد٠خ

ثبءا ػ زا ا٦فزشاك، ا ا٦ؽبسح ئ ػا . اذ٠ اشؤ٠خ اى١خ: ػ ع اخقؿ

.ا٦مطبع اضمبف ف اغ١بق اث

ه د ؼبد ا٤فشاد -غ ظس اؼخ دسب ونبغو لذ اىب، خمذ رذفك ػجش

ثزا اؼ، فا ئدخبي ز اغزؼبد ف اذ٠ب١ى١بد . ازغبد از عززطجغ صمبف١ب غ اخجشح اؾ١خ

٠ظش ب ازؾذ . اؼبفش ٠خك ػاللبد عذ١خ ث١ اظساد اؾ١خ اؼب١خ/اؼمذح غزغ اؾذ٠ش

اشئ١غ ثبغجخ ٤ئه از٠ ٠ش٠ذ اؾفبظ ػ ابسعبد ازم١ذ٠خ ئ٠غبد ازاص اقؾ١ؼ ث١ ازم١ذ

.اؾذاصخ

ػذب ٠زفؾـ اشء امغ اث اؾب ف اامؼ أ ز اغزؼبد أفجؾذ بهك ارقبي أوضش

ػذ عغ اؼبد االصخ زا اؾشع وب اامؼ أ . ب ٠غؼ ازغبسة ػجش اضمبف١خ ؽم١مخ. رػب

بن ؽبعخ ئ اجؾش ػ ا٠خ اث١خ ا٤ف١خ ٤ ئػبدح ازه١ اؼخ لبذ ثغزث ثؼ١ذا ػ هشق

.اؼ١ؾخ ازم١ذ٠خ خمذ ػذح رغ١شاد صمبف١خ ؽبالد عط١خ

. وع١و سئ١غ الػزبد اضمبف (el-Aswad, 2004)" اغزش أ اؼخ"أخ١شا، ا أ زوش ف

رؼ ز افىشح . رؼىظ ارغبع ف اؼخ ازؼمخ ثبشفب١خ ابد٠خ اشؽ١خ ا٦لزقبد٠خ فىشح اغزش

ػ عج١ اضبي، رم ثزفغ١ش االفزبػ . وجذأ رع١ زظ١ اؼبفش اضمبف١خ االعزبػ١خ از ٠ز اػزبدب

ػ قبدس عذ٠ذح ذخ االعزؼذاد زى٠ ػبئالد وج١شح ػ اشغ اذخ اؾذد ابرظ ػ ئػبدح

.ازه١

1

(IPP) اؾشع اذ ٥فشاد اؼب١خ CISV ظخ/اغؼ١خ اقش٠خ ز١خ صمبفخ اطف

CISVؾ، . إعغخ زشث١خ أع اغال رؼ أع رط٠ش ر١خ ػب أوضش ػذال عالب

. رط٠ش غزؼبرب واه١ فبػ١ ػب١١ يؽغبط ثبغإ١خا٦وإعغخ د١خ، إ ثزؼ١ ئب

ؾ مذس أع ازؾبث ث١ ا٤فشاد وزه ل١خ ا٦خزالف ث١؛: زا اف ذػ خالي جبدئب ا٤سثؼخ

ذػ اؼذاخ االعزبػ١خ رىبفإ افشؿ غ١غ؛ ؾغغ ؽ اضاع ثبعبئ اغ١خ؛ ذػ خك ؽي

.غزذاخ ؾبو رزؼك ثزأص١شب ػ ثؼنب اجؼل ػ اج١ئخ اطج١ؼ١خ ؽب

أ، ؼ ثبءا ػ ف أ ازؼ ازغشثخ اجبؽشح . ف ازؼ خالي ازغشثخCISVطجك ف

ام١ب : ف أسثغ شاؽ٠ى اظش ئ١ب CISVز اغ١خ عش ع١غ ثشاظ . أوضش وفبءح زؼخ

ثؼ اؾبه ازؼ١؛ ازفى١ش ف ابساد اؼشفخ از ر رطج١مب م اؾبه؛ رؼ١ افب١ ا٤فىبس

؛ رطج١ك ره اؼشفخ ابساد والف عذ٠ذح ػ (ض اضب اىب)و١ف١خ سثطب ثغ١بلبد أخش

. اغزغ اؾ

زغزس ف غ١خ ازؼ ازغشثخ عخ اظش اغ١خ (IPP)اؾشع اذ ٥فشاد

IPPثب٦مبفخ ئ رف١ز ؾشع غزذا، ٠ؾغغ اي. اخع٠شوضػ ف ااهخ اف : CISVجشاظ

. ؾبسوخ ا٤فشاد ػ رط٠ش ف ؾ ػب مع اؾشع

iv

"فىشح"شوض

٠غزن١ف أ٠نب سػ . أؾطخ خزفخ ؾ١خ ػب١خ دساد رذس٠ج١خ ػشك ف١خظ شوض صمبف

صساػخ اؼن٠خ از١خ اج١ئ١خ اجؾش٠خ ز١خ اػ اج١ئ ػ زػخ وب١عب ؾبذح اط١س اي

. اضمبف سػ ز١خ ازشاس اث

٠غزن١ف اشوض فؼب١بد ع١م١خ خزفخ وؾشع ا١ ؽفالد سلـ فىس أغ١بد ؽؼش٠خ

. ؾبمشاد ػشك أفال

ثلغ ز١ض ف عو هج١ؼخ خالثخ رؾ١و ثب ١ب ا١ مبثخ غض٠شح ف١خ، ؽ١ش ٠مغ ؼجذ ٠ز١ض اشوض

زا اىب اغ ربس٠خ١ب، ازعو الغ آصبس صمبف١خ غ١ش ػبد٠خ، ٠ؼذ فزشق هشق . ئ٠ض٠ظ اؾ١ش

. خزفخ ػ ش امش لبا ثامبفخ خقبئـ ١ضح طج١ؼخ اىبؿ٤ؽخب

iii

مقدمة

اؾشع اذ ٥فشاد ثأعا ف :اؼب١خ CISVظخ / اغؼ١خ اقش٠خ ز١خ صمبفخ اطفاعزنبفذ

شوض صمبف ف طمخ "- فىشح"اؾش٠ه اشوض غ 2015 ٠ب٠ش 15 ؽز 2014 د٠غجش28افزشح

اؾشع : "اؾشع ازؼب غ اظخ اؾش٠ىخ ف صالصخ ؾبس٠غ وب اذف . اؾالي ثغج ؽ١ؾخ

."رص١ك امقـ"" ازؼج١ش اف"، "ا٤خنش

لب اؾبسو ثزؼ رشو١ت ظب عذ٠ذ ش ثبعزخذا اشؽبؽبد أع ر٠غ ": ا٤خنشاؾشع"

وب عبثمب ٠ز غش ا٤سك ثب١ب ضساػخ وب زا . اؾبف١ اضساػ١خ عؼ اضساػخ أوضش اعزذاخ

ػ ازغ١ذ صساػخ ثزس عذ٠ذح ثب٦مبفخ ئ ره ػ اؾبسن. ا٤عة غ١ش فؼبي ٤ ٠زف ا٤سك

.ف اطمخ

أفجؾذ ز اغبؽخ ". فىشح" ثذاخ وب ال ٠ز اعزخذابلب زا اؾشع ثزش١ غبؽخ": ازؼج١ش اف"

ر . غىب اؾ١١، خبفخ اغ١ذاد، م١ب ثسػ ػ خزفخ ض اف اؾشف اث١خ ازم١ذ٠خزبؽخ

.2015 ٠ب٠ش، 9اغؼخ : ا١ افزػفرش١ اغبؽخ ثغبػ ئفززبؽب ٤ي

لب اؾبسو ثمبثخ"ازأس٠خ اؾف" ئطاللب غ١خ خالي زا اؾشع: "رص١ك امقـ"

اغىب اؾ١١ خالي امبء ث ف بص أ ف أبو ػبخ ض شاوض صمبف١خ أ ظبد غ١ش ؽى١خ

ازاف غ ا٤فشاد اشؽؾ١ ب ر ". فىشح"غشة أعا و أج، ١غخ ف لش خزفخ ف عض٠شح

اضػ ازؼج١ش اضمبف ئؽغبع ثبه اغشح امغش٠خ عإا ػ اثخ رغبسة لج ؼبسفب ر

. ر ازمبه فس مبهغ ف١ذ٠ ػ مبثالد رغغ١ قد خك أسؽ١ف ؼ١خ ازص١ك ثأوب. ا٠خ

ر ئخشاط ف١ لق١ش زص١ك رغشثزب ض٠بدح ثب٦مبفخ ئ ره، ". فىشح" ع١جم زا ا٤سؽ١ف زبػ ف

.اػ ؽي اث١١ صمبفز مؼ اؾب، مـ اؼبد اغغخ داخ قش

أخ١شا، ٠ذف زا اىز١ت ئ رم١ؼ ثؼل عات ؽ١بح اؾؼت اث أفىبس ربس٠خ صمبفز

اىز١ت ئ عبت اف١ ا٤سؽ١ف ئ ؾبسوخ ص٠بدح اػ ؽي ؽؼت ظ ف ٠ذف . ػبدار رمب١ذ

.خف١خ ػب ذح ه٠خ

ii

شكر وتقدير

... د رمذ٠ خبـ ازبب ؽىشب ؼذ٠ذ ا٤فشاد از٠ ثذ ٠ى ع١زؾمك زا اؾشع

عثذاخاك اثتت خاذ حطا دمحم صثري / اغبدح" فىشح"اغؼ١خ اؾش٠ىخ ن١فب اشؽت شوض

غبػذر دػ ف ازاف غ اغزؼبد أتازذ عثذااه حداج ضما حط رأفت اصري

اث١خ ثغض٠شح ١غخ غشة أعا و اج لج١خ اجؾبس٠خ ا٦رؾبد اث اؼب ٦عزمجبب ئعزنبفزب

". فىشح"ثشوض

؛ غشة ضذ حط حط دمحم عض تشر/ اغبدح خذدح دمحم ضى /اغ١ذح: عض٠شح ١غخ

عثذ اىا حط دمحم عض هللا ادذ ارازق عثذػجذ / اغبدح رحح ضف صا/ اغ١ذح: أعا

خح / اغ١ذح: (لش اذوخ اجشوبت) و اج (اشا)أحذ صاح دمحم صاح تطا تططاي

اذ ع عثذ غالب أر عثذ شعثا عثذ ارح عثذ هللا عثذ ارح عس / اغبدحعثذ ارازق صاح

اث١خ " اضفخ" فش٠ك ؛ صاتر عطىر "عا"إترا / اغبدح: ا٦رؾبد اث اؼب؛ ارح عثا

.لج١خ اجؾبس٠خ

ىب اغزؾ١ ػ زا اىز١ت ثذ وشى ئعزؼذادو . ؽىشا ى ٦عزنبفزب فزؼ بصى لثى ب

ػ اشغ ػذ رىب . ؾبهشرب ؽ١برى اؾخق١خ سؽالرى رغبسثى روش٠برى أؽالى آبى

ؾبسوخ و رغبسثى ب ظشا ن١ك الذ، لب ثزص١مب ثذأب ف ثبء أسؽ١ف، ع١ى زبؽب غ١غ ف

". فىشح"شوض

ومطخ اطالق زغ١و ا٤ماء ػ ربس٠خى (ا٤سؽ١ف)مذ رأصشب عذا ثى أ أ ٠خذ زا اىز١ت

. صمبفزى ػبدارى رمب١ذو ٣خش٠

ؾشع دػ اغزش غبذر ي أحذ ضراي رخة ثح اشرف ئأخ١شا د أ زمذ ثبؾىش

شر ئ IPPغبػذر جشبظ ايثى عثذ اادي دمحم اد ضا ضا رص١ك امقـ

. زق١ ؽؼبس اؾشعا صطفى ادر إ

... ؽىشا غؼ زا اؾشع ؽم١مخ: قشCISV قش IPPفش٠ك غخ

أبذا ثشبسد ع١ب ؽ١ش ػب١ب ف١ش١ىب ١ى ب٠ش

i

الفهرر

i.................................................................................................................ؽىش رمذ٠ش

ii........................................................................................................................مذخ

iii"........................................................................................فىشح"شوض

اؼب١خ CISV ظخ/اغؼ١خ اقش٠خ ز١خ صمبفخ اطف

iv................................................................(IPP)اؾشع اذ ٥فشاد

1.....................................................................................فشاع اؾفبظ ػ ازمب١ذ: اضمبفخ

3.............................................................................اجمبء خالي ازى١ف: اؼبداد ازمب١ذ

6..................................................................................ازوش٠بد ا٤ؽال اغزمج: اثخ

8...................................................................اؾفبظ ػ ازشاس اضمبف ا٠خ: ؽؼت اثخ

v.................................................................................................................ق اؼفش

vi....................................................................................................................اشاعغ

viii..........................................................................................................أفاد اثخ

2014/2015 أضا IPP

www.cisv.org

ipp.aswan@eg.cisv.org

اثخ

وزؾبف ا٠خ ا٦زبء اؾك ف اهطئ

ؽمق اطجغ اؾش ؾفظخ ©

CISV ،2015قش شوض فىشح