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"He believed that Egyptian and Arab/Eastern civilizations were diametrically opposed, stressing that Egypt would only progress by reclaiming its ancient roots."
This is a pretty extreme view for someone like Taha Hussein to take. Is there a source? Slackerlawstudent 11:30, 1 March 2007 (UTC)
However, his book "مستقبل الثقافة في مصر" published in 1938 seems to stress the opposite. He calls for Arab nationalism (although no pan-arabism) and stresses the ties between the east, west and all of the Arab lands. Unless you have an academic source (based on the above, I highly doubt it) this phrase should be deleted altogether. -- Maha Odeh 07:27, 10 September 2007 (UTC)
I deleted this passage the source cited argues the exact opposite. You are correct, Maha, and there are multiple sources available showing that Hussein was the opposite of a Pharaonist. This passage is a joke WilburMercer ( talk) 00:11, 31 August 2022 (UTC)
On the contrary, "مستقبل الثقافة في مصر" argues that Egypt, since ancient times, is part of a greater Mediterranean civilization, along with the Aegean and the Near East (Iraq, the Levant, and Palestine), that gave rise to modern Western civilization.
Here is a summary in English since I couldn't the translated version online. [1]
He starts chapter 2 with the following passage:
Translation:
He goes on in the same chapter, and till chapter 6 discussing the evolution of the Egyptian culture and its place in the world,
Chapter 3:
Translation:
how throughout the ages it resisted the cultural impact of invaders,
Translation
and how, contrary to academic consensus, driven by Eurocentric politics, the Europeans and some Egyptians consider Egypt to be amongst the Eastern cultures. Of note: Taha Hussein in his book distinguishes between the Mediterranean Near East, which is part of the cultural West, and the rest of Asia, which he considers to be the cultural East.
In Chapter 5 Taha Hussein argues that the effects of Islam on Egypt are equivalent to the effects of Christianity on Europe, and Egypt has the same claims to its ancient past as the Europeans do to theirs.
Translation:
In chapters 7 to 12, he explains the inevitability and necessity that Egypt re-connects with Europe as part of Western civilization. From chapter 13 onwards he lays out the principles that should guide any attempts at reforming Egypt's education system, and starting from chapter 52, he transitions to the cultural aspects that are affected by, but not exclusive to the education system, such as literature, science, and the arts, and the role society plays in determining its intellectual output.
Chapter 57 and 58 is probably where some of the confusion may originate. In these chapters, Taha Hussein proposes that Egypt should bridge the gap between Europe and the "Arab" Near East through education. Taha Hussein saw the linguistic and cultural similarities between the Egyptians and other Near Easterners as an opportunity that, if utilized in a timely manner, would benefit the nations of the region. Taha Hussein viewed Egypt as an education hub and that Egypt should make it easier for Easterners to study in Egypt, as well as establish Egyptian schools in other Arabic-speaking nations, which he believed the "Arabs" would favour over other European schools established in their countries.
And he concluded chapter 58 with the following:
Translation:
The Egyptian nationalist message of the book is further emphasised by remarks that Taha Hussein made over many years through newspaper columns, public discourse, or otherwise. A few examples include:
1933 - Kawkab Al-Sharq newspaper:
And again:
1938 - Al-Kushoof newspaper (could not find source): as part of a debate between him and some Arab youth. In the conversation, Hussein insisted that Pharaonism was an innate part of the Egyptian composition and would remain so, and that the Egyptian was Egyptian before anything (else). He further claimed that the vast majority of Egyptians do not have Arab blood in them, but are direct descendants of the ancient Egyptians. As pertaining to the Arabic language meanwhile, Hussein declared that if language had weight in determining the fate of nations, then countries such as Belgium, Switzerland, Brazil and Portugal would not have been founded. [2]
And for these claims, Taha Hussein came under attack by both Arab and Islamic nationalists.
Taha Hussein studied Greek and Latin, and, despite his qualifications in Arabic literature, his first teaching experience in Egypt was of Ancient History in the Private Egyptian University in 1919. [3]
Concluding that Taha Hussein was anything but an Egyptian nationalist (Pharaonist) is simply impossible. NadermunRa ( talk) 13:44, 3 September 2022 (UTC)
References
Uh. Can we get a little more clarity on that? 'Faulty treatment' doesn't exactly make any sense, nor does 'unskilled pratitioner,' what treatment? Why was it 'faulty?' What kind of pratitioner? This whole article reads like it was revised or written by someone with very poor English skills, or merely taken from another language version of Wikipedia and translated using Google translate or another poor quality service. The whole article needs a re-write by someone with good English skills. BaSH PR0MPT ( talk) 10:21, 23 December 2014 (UTC)
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These are a list of valid third party sources http://rethinkingdisability.net/a-blind-dean-for-arabic-literature-the-legacy-of-taha-hussein/ — Preceding unsigned comment added by Philanark ( talk • contribs) 15:07, 3 November 2020 (UTC)
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"He believed that Egyptian and Arab/Eastern civilizations were diametrically opposed, stressing that Egypt would only progress by reclaiming its ancient roots."
This is a pretty extreme view for someone like Taha Hussein to take. Is there a source? Slackerlawstudent 11:30, 1 March 2007 (UTC)
However, his book "مستقبل الثقافة في مصر" published in 1938 seems to stress the opposite. He calls for Arab nationalism (although no pan-arabism) and stresses the ties between the east, west and all of the Arab lands. Unless you have an academic source (based on the above, I highly doubt it) this phrase should be deleted altogether. -- Maha Odeh 07:27, 10 September 2007 (UTC)
I deleted this passage the source cited argues the exact opposite. You are correct, Maha, and there are multiple sources available showing that Hussein was the opposite of a Pharaonist. This passage is a joke WilburMercer ( talk) 00:11, 31 August 2022 (UTC)
On the contrary, "مستقبل الثقافة في مصر" argues that Egypt, since ancient times, is part of a greater Mediterranean civilization, along with the Aegean and the Near East (Iraq, the Levant, and Palestine), that gave rise to modern Western civilization.
Here is a summary in English since I couldn't the translated version online. [1]
He starts chapter 2 with the following passage:
Translation:
He goes on in the same chapter, and till chapter 6 discussing the evolution of the Egyptian culture and its place in the world,
Chapter 3:
Translation:
how throughout the ages it resisted the cultural impact of invaders,
Translation
and how, contrary to academic consensus, driven by Eurocentric politics, the Europeans and some Egyptians consider Egypt to be amongst the Eastern cultures. Of note: Taha Hussein in his book distinguishes between the Mediterranean Near East, which is part of the cultural West, and the rest of Asia, which he considers to be the cultural East.
In Chapter 5 Taha Hussein argues that the effects of Islam on Egypt are equivalent to the effects of Christianity on Europe, and Egypt has the same claims to its ancient past as the Europeans do to theirs.
Translation:
In chapters 7 to 12, he explains the inevitability and necessity that Egypt re-connects with Europe as part of Western civilization. From chapter 13 onwards he lays out the principles that should guide any attempts at reforming Egypt's education system, and starting from chapter 52, he transitions to the cultural aspects that are affected by, but not exclusive to the education system, such as literature, science, and the arts, and the role society plays in determining its intellectual output.
Chapter 57 and 58 is probably where some of the confusion may originate. In these chapters, Taha Hussein proposes that Egypt should bridge the gap between Europe and the "Arab" Near East through education. Taha Hussein saw the linguistic and cultural similarities between the Egyptians and other Near Easterners as an opportunity that, if utilized in a timely manner, would benefit the nations of the region. Taha Hussein viewed Egypt as an education hub and that Egypt should make it easier for Easterners to study in Egypt, as well as establish Egyptian schools in other Arabic-speaking nations, which he believed the "Arabs" would favour over other European schools established in their countries.
And he concluded chapter 58 with the following:
Translation:
The Egyptian nationalist message of the book is further emphasised by remarks that Taha Hussein made over many years through newspaper columns, public discourse, or otherwise. A few examples include:
1933 - Kawkab Al-Sharq newspaper:
And again:
1938 - Al-Kushoof newspaper (could not find source): as part of a debate between him and some Arab youth. In the conversation, Hussein insisted that Pharaonism was an innate part of the Egyptian composition and would remain so, and that the Egyptian was Egyptian before anything (else). He further claimed that the vast majority of Egyptians do not have Arab blood in them, but are direct descendants of the ancient Egyptians. As pertaining to the Arabic language meanwhile, Hussein declared that if language had weight in determining the fate of nations, then countries such as Belgium, Switzerland, Brazil and Portugal would not have been founded. [2]
And for these claims, Taha Hussein came under attack by both Arab and Islamic nationalists.
Taha Hussein studied Greek and Latin, and, despite his qualifications in Arabic literature, his first teaching experience in Egypt was of Ancient History in the Private Egyptian University in 1919. [3]
Concluding that Taha Hussein was anything but an Egyptian nationalist (Pharaonist) is simply impossible. NadermunRa ( talk) 13:44, 3 September 2022 (UTC)
References
Uh. Can we get a little more clarity on that? 'Faulty treatment' doesn't exactly make any sense, nor does 'unskilled pratitioner,' what treatment? Why was it 'faulty?' What kind of pratitioner? This whole article reads like it was revised or written by someone with very poor English skills, or merely taken from another language version of Wikipedia and translated using Google translate or another poor quality service. The whole article needs a re-write by someone with good English skills. BaSH PR0MPT ( talk) 10:21, 23 December 2014 (UTC)
Hello fellow Wikipedians,
I have just modified one external link on Taha Hussein. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. I made the following changes:
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Cheers.— InternetArchiveBot ( Report bug) 16:53, 2 December 2017 (UTC)
These are a list of valid third party sources http://rethinkingdisability.net/a-blind-dean-for-arabic-literature-the-legacy-of-taha-hussein/ — Preceding unsigned comment added by Philanark ( talk • contribs) 15:07, 3 November 2020 (UTC)