The thesis deals with the relationship between Czechoslovakia and Egypt during the years 1952 - 1958. This period was chosen because many important historical events took place that time. Egypt went through the revolution of 1952 as well as the Suez Crisis and joined political union with Syria. The thesis is divided into three parts, where the first and main section is dedicated to the political relationship between both states. The following chapter is focused on cultural issues and the last one is devoted to the economic relationship. The aim of the thesis is to analyze these relations and their development. As far as the sources of information are concerned, it was necessary to study extensive archive materials, which are mainly preserved in the Archive of Ministry of Foreign Affairs. Key words: Czechoslovakia, Egypt, The 1950s, Diplomatic Relations.

La présente étude s’intéresse aux origines, au fonctionnement et à la signification culturelle des relations marchandes d’assurance en Égypte, dans un long XIXe siècle, à partir du cas d’étude d’Alexandrie. L’assurance est définie comme une ancienne technique de sécurisation des échanges ; elle entre, dès les années 1830, dans une phase de mutation et d’expansion continue en conséquence de la construction des entreprises, de la modernisation de l’État et de l’expansion coloniale européenne, dont on montrera les influences réciproques ainsi que les ambitions concurrentielles. Le processus de professionnalisation varie selon les branches, qui possèdent leurs propres exigences, techniques et temporalités. D’un point de vue méthodologique, notre étude est conduite à partir de l’histoire des entreprises et d’une enquête sociologique sur les différentes intermédiations, agents généraux, courtiers et collaborateurs réguliers. Notre corpus croise plusieurs types de sources : des archives privées inédites des grandes compagnies européennes ; des archives publiques égyptiennes ou européennes ; la presse professionnelle, ainsi qu’un ensemble de cartes, pour interroger le rôle du savoir cartographique dans la territorialisation du marché financier et l’action publique de l’assurance. La démonstration se déploie au travers de trois parties chrono-thématiques, successivement consacrées au passage de l’assurance maritime à l’assurance terrestre (1830-1850) ; à la syndication des entreprises (1869-1890) ; et à l’intégration sociale de l’assurance dans le marché égyptien (1890-1914). / This study examines the origins, functioning and cultural significance of insurance market relations in Egypt during the nineteenth century, based on the Alexandria case study. Insurance is defined as an old technique of securing trade. It began in the 1830s a phase of change and continuous expansion as a result of the construction of enterprises, the modernization of the State and the European colonial expansion. We shall demonstrate their reciprocal influences and their coflicting ambitions. The process of professionalization varies according to the incurance branches, which have their own requirements, techniques and temporalities. From a methodological point of view, our study is based on the history of the companies and a sociological study of the various intermediations, general agents, brokers and regular collaborators. Our corpus includes several types of sources: unpublished private archives of the major European companies, the Egyptian & European public archives, the professional press, as well as a set of maps and plans to investigate the role of cartographic knowledge in the territorialization of the financial market and the infuence of insurance in the public domain. The demonstration is deployed through three chrono-thematic parts, successively devoted to the transition from marine insurance to terrestrial insurance (1830-1850); the syndication of enterprises (1869-1890); and the social integration of insurance in the Egyptian market (1890-1914).

Thesis advisor: Kathleen Bailey / Arab Nationalism rose to prominence in the Middle East region following the establishment of the mandate states after World War II. The ideology attempted to unite the area and to propel the Arabs forward. The collapse of Arab Nationalism left many in the region questioning the very basics of their culture. Islam became the answer for the failure of Arab Nationalism because it offered the Arabs a genuine ideology, unlike Arab Nationalism which was imported from European ideas. / Thesis (BA) — Boston College, 2007. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: Political Science. / Discipline: College Honors Program.

Actif de 1740 à 1786, année de sa mort, Yūḥannā al Armanī al-Qudsī fut l’un des plus prolifiques peintres d’icônes que l’Égypte ottomane ait pu connaître. Bénéficiant d’un renouveau politique et économique, les chrétiens d’Égypte ont pu restaurer et mettre en valeur leur patrimoine religieux, notamment en faisant réaliser de nombreuses icônes pour décorer les églises. Yūḥannā al Armanī et son proche collègue Ibrāhīm al-Nāsiḫ répondirent à cet appel en développant de grands ateliers prêts à répondre à ces commandes. Le résultat est si spectaculaire que, encore aujourd’hui, il est difficile de ne pas visiter une église copte du Caire sans voir un panneau réalisé par l’un ou l’autre de ces hommes. La réunion d’un corpus de plus de quatre cents icônes permet désormais d’envisager l’ampleur du travail qui résulta de ce tandem. Le style des peintres est également ce qui fait la grande originalité de cette production. Souvent indéfinissable, comme le remarquait déjà en son temps A. J. Butler à la fin du XIXe siècle, celui-ci illustre les multiples sources qui ont été utilisées. On y trouve à la fois, pêle-mêle, des inspirations des traditions chrétiennes locales, des évocations de tissus ottomans ou des compositions issues de tableaux européens. Cette particularité tient dans un fait bien concret. Yūḥannā al Armanī, comme son nom l’indique, est issu d’une famille arménienne. Bien qu’étant né en Égypte et ayant épousé une Égyptienne copte, il n’en demeure pas moins très attaché à ses racines, aussi bien par son lieu d’habitation au Caire – proche de l’église arménienne – que par la sociabilité qu’il développe. Afin de mieux cerner ce peintre atypique et son œuvre, il convient de cerner les réseaux qui existent au Caire dans la seconde moitié du XVIIIe siècle. Ses sources d’inspiration ont ainsi pu notamment être découvertes au détour d’ouvrages liturgiques imprimés en Europe ou à la Nouvelle-Djoulfa et retrouvés dans la bibliothèque des pères franciscains du Mūski au Caire. Comprendre l’art de Yūḥannā al Armanī permet ainsi de mieux cerner la diffusion des iconographies chrétiennes en Afrique et au Proche-Orient, voguant, au gré des courants de la mer Méditerranée. Son œuvre montre qu’il n’est pas simplement entre Orient et Occident, il est au croisement de circulations complexes qui font éclater cette problématique. / Active from 1740 to 1786, the year of his death, Yūḥannā al Armanī al-Qudsī was one of the most prolific icon painters that Ottoman Egypt has ever known. Benefiting from a political and economic renewal, the Christians of Egypt have been able to restore and enhance their religious heritage, in particular by having many icons made to decorate churches. Yūḥannā al Armanī and his close colleague Ibrāhīm al-Nāsiḫ responded to this call by developing large workshops ready to respond to these orders. The result is so spectacular that, even today, it is difficult not to visit a Coptic church in Cairo without seeing a panel made by one or the other of these men. The gathering of a corpus of more than four hundred icons now makes it possible to consider the extent of the work that resulted from this tandem. The style of the painters is also what makes this production so original. Often undefinable, as already noted in his time A. J. Butler at the end of the 19th century, this one illustrates the many sources that have been used. There are both, jumbled together, inspirations from local Christian traditions, evocations of Ottoman fabrics or compositions from European paintings. This particularity is based on a very concrete fact. Yūḥannā al Armanī, as its name suggests, comes from an Armenian family. Although he was born in Egypt and married a Coptic Egyptian, he remains very attached to his roots, both by his place of residence in Cairo - close to the Armenian church - and by the sociability he develops. In order to better understand this atypical painter and his work, it is necessary to understand the networks that existed in Cairo in the second half of the 18th century. His sources of inspiration have been discovered in liturgical works printed in Europe or New Julfa and found in the Franciscan's Library at Mūski in Cairo. Understanding the art of Yūḥannā al Armanī thus makes it possible to better understand the diffusion of Christian iconographies in Africa and the Near East, sailing, according to the currents of the Mediterranean Sea. His work shows that he is not simply between East and West, he is at the crossroads of complex circulations that make this problem explode.

This thesis highlights the ways in which the Muslim brotherhood politicizes Islam, depicted in the group’s official documents. The study theorizes a social-constructivist approach to politicized religion and argues the concept as an effort to manipulate an understanding of religion with political intentions. Through a descriptive content analysis, this thesis analyzes three official political documents from the Muslim brotherhood’s English website, ‘Ikhwanweb’. The analysis identifies the religious ideology of the group as all-encompassing Islamic, as well as concludes the Muslim brotherhood as utilizing politicized religion extensively in the chosen material.

La figure du stratège joue un rôle fondamental dans l’administration de l’Égypte à l’époque romaine. Parmi les papyrus grecs provenant de l’Égypte, une trentaine de textes d’annonces publiques, émises par ce fonctionnaire, ont été conservés. Leur contenu concerne de multiples aspects de l’administration du nome ; une quinzaine de ces annonces environ concernent la nomination à la fonction de liturge, et forment un groupe homogène. La caractéristique de ces annonces contenant des nominations aux liturgies, c’est qu’elles sont exposées au public : de cette manière, toute la communauté et, notamment, les personnes concernées peuvent connaître les noms des personnes chargées d’exécuter une liturgie donnée. Pour ce type d’avis, le langage bureaucratique va certainement utiliser le terme de προγράμματα. Le système d’attribution de ces fonctions est amplement utilisé au cours des IIe et IIIe siècles apr. J.-C. par les Romains, qui héritent une coutume déjà présente en Égypte sous la dynastie ptolémaïque, mais dont ils développent cependant les potentialités. Les liturgies sont formées par des prestations et des services dont doivent s’acquitter les sujets égyptiens de l’empire qui vivent dans les cités et les villages. Ces services varient amplement quant au cadre – de la culture et de l’entretien des canaux, à l’adjudication des impôts, et aux charges administratives locales –, mais aussi en ce qui concerne leur durée et leur engagement économique exigé. Notre étude prévoit la réédition des textes d’après les originaux ou des photos numérisées haute définition : une partie du travail, en effet, sera consacrée à la réalisation de tableaux contenant les images de chaque προγράμμα. / The strategus plays a key role in the Roman administration of Egypt. About 30 texts are preserved among Greek papyri from Egypt, which are public notices published by that officer. The subjects of these documents are various and related to different aspects of the regional administration (nomos); approximately fifteen of them concern the appointment to liturgies and they form an homogenous group. The proclamations containing the liturgical appointments are always posted in public in order to let the community, and specifically the concerned people, know the names of those who will be in charge of the compulsory public services. This kind of proclamations are known as προγράμματα in bureaucratic language. The liturgical system assigning compulsory services is widely used during the 2nd and 3rd centuries AD by Romans, who inherit this custom, which was already prevailing during the Ptolemaic dynasty, and developed its full potential. The liturgies consist in services performed by the Egyptian subjects of the empire who lived in towns and villages. Such services cover a wealth of fields of work, from cultivating the land and maintaining the irrigation system to tax-farming and local administration tasks, and the term and the economic burden required could be different for each of them. My work involves the editing of the texts based on the original copies or using high resolution images: an important part of the work will be actually devoted to setting up plates containing the images of each πρóγραμμα.

Thesis (M.C.P.)--Massachusetts Institute of Technology, Dept. of Urban Studies and Planning; and, (M. Arch. in Advanced Studies)--Massachusetts Institute of Technology, Dept. of Architecture, 1980. / MICROFICHE COPY AVAILABLE IN ARCHIVES AND ROTCH. / Bibliography: leaves 253-259. / by Glynton James Le Roux. / M.C.P.

Cette thèse est consacrée à l’étude archéologique du Trésor de Chabaka, un vaste bâtiment de stockage en brique crue situé au nord du temple d’Amon-Rê à Karnak. Construit dans le dernier quart du VIIIe siècle av. J.-C., il a été utilisé pendant un siècle environ. Il fut le siège de l’institution homonyme préposée à la comptabilisation, au stockage et à la gestion de denrées précieuses destinées au temple.L’importante activité de fouille, menée dans le cadre de cette étude, a permis de mettre au jour l’angle sud-est de l’édifice, où quatre espaces distincts ont pu être localisés : une cour à portique desservant les magasins, le sanctuaire, une salle à banquettes et l’extrémité orientale d’une large cour située dans la partie méridionale de l’édifice. L’analyse de ces vestiges, ainsi que du matériel céramique et du mobilier issus de la fouille ont permis d’interpréter la fonction de ces espaces, d’avancer une proposition de restitution du plan général du Trésor et d’entamer une réflexion sur la topographie ancienne de la zone au nord du temple d’Amon-Rê durant la XXVe dynastie. / This dissertation is dedicated to the archaeological study of the Treasury of Shabaka, a wide storage building in mud brick set north of the temple of Amun-Re at Karnak. Built in the last quarter of the VIIIth century BC, it was used during about a century. It was the seat of the institution which listed, stored and administered precious commodities for the temple.The considerable activity of excavation, led during this study, allowed unearthing the south-eastern corner of the building where four different rooms have been located: a courtyard with a portico leading to the storerooms, the sanctuary, a room with benches and the eastern edge of a wide courtyard in the southern part of the building. The analysis of these vestiges, of the pottery and finds discovered during the excavation allowed understanding the function of these spaces and putting forward a reconstruction of the general plan of the Treasury as well as making some remarks about the ancient topography of the area north of the temple of Amun-Re during the XXVth dynasty.

This thesis examines the portraiture of the Ptolemaic queen Arsinoë II (lived ca. 318- 268 BC), which appears on a variety of media including: coinage, intaglios, oinochoai (a type of wine jug), statuettes, sculpture-in-the-round, relief stelai, and temple reliefs. The overall aim of this study is to reveal the agency behind the portraiture of Arsinoë (labelled the ‘queen-image’) so as to show that her image was a fabrication of the Ptolemaic administration. In order to demonstrate this, a unique methodological approach is used that comprises elements from semiotics, Alfred Gell’s agency theory, and Richard Dyer’s star theory. This new theory is applied to the media portraying the queen that is collected into an accompanying catalogue composed of eighty-one entries, which includes both Greek and Egyptian-style representations for a holistic approach to the evidence. The material depicting the queen-image encompasses a large span of time: from the early 3rd into the 1st century BC. The first two chapters focus on the iconographic components making up Arsinoë’s portraits and categorise these elements based on the type of information – personal or public – that they convey about the queen. The iconographic elements of the queen-image are interpreted as embedded with conscious meaning: these pictorial signs are specifically chosen by the Ptolemaic administration because of the symbolism attached to them. Therefore, analysing their symbolic meaning provides insight into the royal ideology communicated by Arsinoë’s image. Chapter 3 considers the level of agency that the Ptolemaic administration had over individual portrait media in order to demonstrate the influence the administration had in the manufacture of the queen-image. Chapter 4 examines the display context of the portrait media so as to determine the accessibility of Arsinoë’s image to the population of Hellenistic Egypt thereby making it possible to characterise the audience of these works. The display context of the queen-image dictates both the types of people encountering her portrait and demonstrates the Ptolemaic administration’s success in promoting the queen to different groups. Finally, it is argued that the Ptolemaic administration used Arsinoë’s portraiture to propagate Lagid queenship, which incorporated concepts of legitimacy, authority, piety, attractiveness, fertility, and idealised femininity. As the first Ptolemaic queen to be depicted in portraitre, Arsinoë’s image becomes a model for queenship imitated by later royal women as well as a legitimising symbol for succeeding kings.

Responding to the call of contemporary political philosophy to locate ‘the political' beyond the boundaries of formal citizenship (Balibar, 2004; Chatterjee, 2004; Rànciere, 2004), over the last few years researchers across various disciplines have devoted increasing attention to migrant and refugee protests and political mobilization (Tyler and Marciniak, 2013). Research in this area has thoroughly questioned paradigms of biopolitical exception, but also challenged widespread assumptions on the political agency of subaltern subjects as always associated with mundane, silent, and invisible practices. In this context, academic attention has been devoted significantly to Euro-American borderzones and spaces of enforcement, and, in the Global South, to refugee camps. Today however, evidence is growing that the vast majority of refugee and migrant populations are urbanized, and do not live in the West. Based on an 18-month ethnographic fieldwork, this thesis contributes to this growing body of work exploring the contested relations between refugees and humanitarian agencies in Cairo, Egypt. Theoretically, the analysis combines insights from assemblage geographies (De Landa, 2006; McFarlane, 2011) and critical development, refugee, and urban studies (Hyndman, 2001; Simone 2004a, 2004b; Elyachar, 2005; Duffield, 2007, 2011; Bayat, 2010; 2012; Hyndman and Giles, 2011). The empirical sections of the thesis are articulated around two main axes of inquiry. Part B – The Boundaries of Aid – looks at how refugees in Cairo engage with the spatial practices of humanitarian organizations, contesting their growing securitization and the boundaries and hierarchies that separate them from practitioners. Part C – Sociomaterial infrastructures: agency beyond resistance – focuses on the networks – encompassing human and non-human elements – which allow refugees to build relations of support, experience sociality, and organize politically autonomously from aid agencies. The thesis puts forward a two-part argument. Not only do the struggles of refugees in Cairo challenge prevalent understanding of humanitarian aid as a domain of ‘depoliticization', but they also question the distinction between everyday life and overt manifestations of ‘resistance', contestation, and protest. Confronted with a complex and often violent system of humanitarian and urban governance, refugees in Cairo, I demonstrate, are able to mobilize a range of practices and position takings which problematize prevalent conceptualizations of resistance, and point to the need for rethinking questions of agency in conditions of structural violence.