DA od zemjata na Aleksandar, i egipjanite(mislam na ovie arapite) se od zemjata na Ramzes II ama nemora da znaci deka se negovi potomci?? Jas ne vikam deka Makedonija ne e zemja na Aleksandar, eve jas sum od Bitola ja imam Herakleja vo blizina i ke mu recam deka ne sum od zemjata na Aleksandar??
Eve drug primer za tebe
Istata situacija samo namesto Makedonec primer da e Albanec od Tetovo. I go prasva sve isto, toj mu odgovara Makedonija. I to go pravi nego potomok na Aleksandar?? ili eve ako ima albanci na forumot neka kazat so ke odgovorat
Eve i ovaj primerot so Egiptjanite da ne recis vaka taka, oti gledam na mnogu temi pisat kako egiptjanite mozi da se smetat potomci na drevnite egiptjani, a nie da ne se smetame na drevnite Makedonci.
Vo svetskata istorija za potomci na starite egiptjani se zemeni Koptite. Tie se pravoslavni egiptjani i ziveat vo Egipet. Ako nekoj misli deka izmisluvam neka procita.
Synopsis:
The Coptic people are the descendants of the ancient Egyptians. The known history of the Copts or Egypt starts with King Mina or Menas the first King, who united the northern and southern kingdoms of Egypt circa 3050 B.C. The ancient Egyptian civilization under the rule of the Pharaohs lasted for approximately 3000 years. Many Copts accepted the teachings of Christianity, possibly because the ancient Egyptian religions believed in life after death. This is evidenced by their elaborate efforts to preserve the bodies of the dead by embalming or mummification. Like other early Christians throughout the Roman Empire, the Copts suffered from the persecution perpetrated against the new religion. Many Copts shed their blood in testimony for Jesus Christ. Saint Mina or Menas is one of the major Coptic saints. He was martyred 309 A.D. The Copts history continues through the present as Father Mina the Anchorite led the Coptic Orthodox Church, who was named as Pope Cyril the 6th 1971 A.D. He is considered to be a contemporary saint and among the great leaders of the Coptic Orthodox Church. The Coptic or Egyptian history continues from circa 3050 B.C. through the present. Many cotemporary Copts continue to carry ancient Egyptian names such as Mina, Ahmos, and Ramesses for men, Isis, Nofert, Nefertiti, and Nitocris for women. Two examples are noteworthy about the influence of the ancient Egyptian civilization on the western civilization. The first example is that the present western or Gregorian calendar has its roots in the solar ancient Egyptian calendar. The second is that the modern name of the science of Chemistry gets its name from the ancient name of Egypt, or "Chimie" in the Coptic language.
izvor:
http://www.copts.net/history.asp
Абе Љубе бе, ако не сакаш да веруваш дека имаш право на културното и историското античко македонско наследство, нема јас да те убедам. Биди си Македонец и доста ми е. Само не ми оспорувај мене да се чувствувам културно и историски (пак ќе повторам, не и крвно) поврзан со нив, бидејќи тоа е шовинизам.
За Египѓаните си погрешил.
Identity
Egyptian identity since the Iron Age Empire evolved under the influence of a succession of foreign rulers, Nubian, Persian, Greek, Roman, Arab, Turkish, French and British, accommodating two new religions, Christianity and Islam, and a new language, Egyptian Arabic.
The degree to which Egyptians identify with each layer of Egypt's history in articulating a sense of collective identity can vary. Questions of identity came to fore in the 20th century as Egyptians sought to free themselves from British occupation, leading to the rise of ethno-territorial, secular Egyptian nationalism (also known as "Pharaonism"), secular Arab nationalism (including pan-Arabism), and Islamism.
"Pharaonism" has its roots in the 19th century and rose to prominence in the 1920s and 1930s. It looked to Egypt's pre-Islamic past and argued that Egypt was part of a larger Mediterranean civilization. This ideology stressed the role of the Nile River and the Mediterranean Sea. Pharaonism's most notable advocate was Taha Hussein. It became the dominant mode of expression of Egyptian anti-colonial activists of the pre- and inter-war periods:
“What is most significant [about Egypt in this period] is the
absence of an Arab component in early Egyptian nationalism. The thrust of Egyptian political, economic, and cultural development throughout the nineteenth century worked against, rather than for, an "Arab" orientation... This situation—that of divergent political trajectories for Egyptians and Arabs—if anything increased after 1900.[24] ”
In 1931, following a visit to Egypt, Syrian Arab nationalist Sati' al-Husri remarked that "
[Egyptians] did not possess an Arab nationalist sentiment; did not accept that Egypt was a part of the Arab lands, and would not acknowledge that the Egyptian people were part of the Arab nation."[25] The later 1930s would become a formative period for Arab nationalism in Egypt, in large part due to efforts by Syrian/Palestinian/Lebanese intellectuals.[26] Nevertheless, a year after the establishment of the League of Arab States in 1945, to be headquartered in Cairo, Oxford University historian H. S. Deighton was still writing:
“
The Egyptians are not Arabs, and both they and the Arabs are aware of this fact. They are Arabic-speaking, and they are Muslim —indeed religion plays a greater part in their lives than it does in those either of the Syrians or the Iraqi. But the Egyptian, during the first thirty years of the [twentieth] century, was not aware of any particular bond with the Arab East... Egypt sees in the Arab cause a worthy object of real and active sympathy and, at the same time, a great and proper opportunity for the exercise of leadership, as well as for the enjoyment of its fruits. But she is still Egyptian first and Arab only in consequence, and her main interests are still domestic.[27] ”
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Some contemporary prominent Egyptians who oppose Arab nationalism or the idea that Egyptians are Arabs include Secretary General of the Supreme Council of Antiquities Zahi Hawass,[33] popular writer Osama Anwar Okasha, Egyptian-born Harvard University Professor Leila Ahmed, Member of Parliament Suzie Greiss,[34] in addition to different local groups and intellectuals.[35] This understanding is also expressed in other contexts,[36][37] such as Neil DeRosa's novel Joseph's Seed in his depiction of an Egyptian character "
who declares that Egyptians are not Arabs and never will be."[38]
Egyptian critics of Arab nationalism contend that it has worked to erode and/or relegate native Egyptian identity by superimposing only one aspect of Egypt's culture. These views and sources for collective identification in the Egyptian state are captured in the words of a linguistic anthropologist who conducted fieldwork in Cairo:
“
Historically, Egyptians have considered themselves as distinct from 'Arabs' and even at present rarely do they make that identification in casual contexts; il-'arab [the Arabs] as used by Egyptians refers mainly to the inhabitants of the Gulf states... Egypt has been both a leader of pan-Arabism and a site of intense resentment towards that ideology. Egyptians had to be made, often forcefully, into "Arabs" [during the Nasser era] because they did not historically identify themselves as such. Egypt was self-consciously a nation not only before pan-Arabism but also before becoming a colony of the British Empire. I
ts territorial continuity since ancient times, its unique history as exemplified in its pharaonic past and later on its Coptic language and culture, had already made Egypt into a nation for centuries. Egyptians saw themselves, their history, culture and language as specifically Egyptian and not "Arab."[39]
http://en.wikipedia.org/wiki/Egyptians
КАЈ Identity
