All posts by eelaswad

Rethinking Egyptian Cosmology and the Grand Canyon

Archaeology and Antiquities, Egypt, Folklore and Proverbs, Travel
Desert View of the Grand Canyon (©el-Sayed el-Aswad, October, 2021)

By El-Sayed el-Aswad

This article relates to a previous paper entitled “Egyptian Cosmology and the Grand Canyon” published by Tabsir on September 1, 2007. I revisited the Grand Canyon in October this year (2021) to have a closer look that might help with rethinking earlier views. In this present thesis I aspire to shed more light on the obfuscated issue of ancient Egyptians and other past people who are thought by several explorers to have impacted the Grand Canyon and other places in the North America prior to the arrival of Columbus. In fact, there has been ongoing debate since the appearance of a front-page story of the Arizona Gazette on April 5, 1909 reporting on an archeological expedition of the Grand Canyon in which an underground network of tunnels, caves and cities was found above the Colorado River, containing various oriental and ancient Egyptian artifacts, statues, hieroglyphs, and mummies, among other items. The report in the Arizona Gazette relied on the findings of G. E. Kinkaid and Professor David Jordan (McEwen, 2000; Reyes, 2019). It is interesting to note that, preceding them, John Wesley Powell, an American geologist and the first director of the Smithsonian’s Bureau of Ethnology, made several expeditions funded by the government, to the area in 1868 and 1871-1872, and proposed the name of the “Grand Canyon” instead of the previous name, the “Big Canyon.” Powell and other explorers coined historically and mythically inspired names of temples and towers including those of Isis, Osiris, Horus, Ra, Set, Cheops Pyramid, and Shiva, for example (Carpenter, 2020) for some of the outstanding and poignant geographical features/sites in the Canyon.

The following points highlight the controversial aspects or pros and cons concerning the findings of Kinkaid reported by Arizona Gazette.
1- The Smithsonian Institute, motivated by conspiracy theories, rejected both the findings of Kinkaid and the Gazette’s report.
2- The Smithsonian Institute described the report of the Arizona Gazette as a hoax aimed at gaining publicity and selling more copies.
3- The Smithsonian’s Department of Anthropology denied hiring Kincaid and Professor Jordan for conducting any research. It also denied any records verifying the existence of Kincaid or Professor Jordan (Carpenter, 2020).
4- Government institutions have been involved in protecting what they consider a forbidden zone encompassing secret caves and sensitive areas in the Grand Canyon, even guarding them with armed forces. People have not been allowed to approach these caves. This forbidden zone contains Egyptian and oriental monikers as well as ancient manmade chambers (Carpenter, 2020).
5- Those who support the findings of both Kinkaid and the Arizona Gazette’s report argue that the Smithsonian Institute intended to cover up archeological discoveries in order to preserve the current view that there was no transoceanic contact in pre-Columbian time (Eisten, 1999) and that the ancient Egyptians never ventured outside of the river Nile (CNY Artifact Recovery, 2013).
6- Several authors have indicated that the Smithsonian, in its rejection of the historical findings, referred to the Phoenix Gazette rather than the Arizona Gazette, which might be considered an error, but might also be viewed as a cover-up (CNY Artifact Recovery, 2013; McEwen 2000).
7- The government has been criticized for its role in covering up historical and archeological discoveries that oppose traditional academic teachings (Carpenter, 2020). As Don Lago (2009) put it, when the Smithsonian and the government deny the reality of the Egyptian cave, they are denying the existence of the spiritual world; they become symbols of the secular worldview.
8- Supporters of the findings of Kincaid and Jordan state that Professor D. S. Jordan, who served as President of Indiana University (1885-1891), and as President and then Chancellor of Stanford University (1892-1916), was affiliated with the Smithsonian for a 30-year period (1880-1910), when he was offered a top job at the Smithsonian in 1906. In 1898, Jordan made an expedition down the Grand Canyon. He, accompanied by T. Kincaid, also made an expedition to Alaska. He is also prominently found in many Smithsonian publications from the 1800s (Newswire, 2014). In a word, despite their denial of any association with him, Professor Jordan’s photo can be found within the Smithsonian Archives (See, Accession 90-105, Science Service Records, Image No. SIA2008-4524: https://collections.si.edu/search/detail/edanmdm:siris_arc_397686?q=Professor+David+Starr+Jordan&fq=online_media_type%3A%22Images%22&record=14&hlterm=Professor%2BDavid%2BStarr%2BJordan&inline=true)
9- Despite the denial of the existence of Egyptian caves, there are caves named after the explorers of Kincaid and Powell (Reyes, 2019). Forensic geologist, Scott Wolter (2014), funded by the History Channel, produced a video documenting caves and other sites in the Grand Canyon pertaining to Egyptian treasures discovered in the Grand Canyon.
10- In conclusion, there is an urgent need to objectively rethink historical and archeological discoveries in the Grand Canyon and elsewhere without disturbing cultural and historical chains.

Colorado River in the Grand Canyon (©el-Sayed el-Aswad)

References
Carpenter, Mark A. (2020, 1 November). Forbidden Zone of The Grand Canyon: Legends, Landmarks & Lies. Ancient Origins: 17-51. Retrieved from https://www.ancient-origins.net/ancient-places-americas/grand-canyon-forbidden-zone-0014481
CNY Artifact Recovery (2013, Dec. 29). Egyptian Treasure in the Grand Canyon. Retrieved from https://cnyartifactrecovery.wordpress.com/tag/phoenix-gazette/
Lago, Don. (2009). The Origins of the Grand Canyon Egyptian Cave Myth. Grand Canyon Historical Society, 20(2), 2-11. Retrieved from http://grandcanyonhistory.org/uploads/3/4/4/2/34422134/top_2009_2.pdf
McEwen, Barry (2000, December 1).  Ancient Egyptian treasures in the Grand Canyon: Suppressed archeological information and metaphysical paradox? TETRA-MATRIX@prodigy.net (McEwen). Retrieved from https://www.cyberspaceorbit.com/text/0000tx09x.html
Newswire. (2014, Sept. 12). Smithsonian’s Enigmatic Prof. Jordan, Linked to 1909 Arizona Newspaper Article, Identified. Retrieved from https://www.newswire.com/news/smithsonians-enigmatic-prof-jordan-linked-to-1909-arizona
Reyes, Anita (2019, July 19). Legend of Egyptian Artifacts in the Grand Canyon. See The Southwest. Retrieved from https://seethesouthwest.com/the-legend-of-the-egyptian-artifacts/
Wolter, Scott (2014). American Unearthed: Egyptian Treasure Discovered in the Grand Canyon (S2 E5) | Full Episode. Channel History, YouTube Video #39 https://www.youtube.com/watch?v=uPBgFAETrF4&ab_channel=HISTORY ?

Water and Summer Heat in Alexandria

Anthropology/Sociology, Development, Egypt, Ethics, Travel
Stanley Bridge, Alexandria (© el-Sayed el-Aswad)

After one year of being forced to stay indoors (April ?2020 to May 2021) due to the crisis of the Covid-19 pandemic, many Egyptians from different parts of Egypt flocked to Alexandria, “the bride of the Mediterranean ‘arus al-bahr al-abiyad,” as they call it, seeking a fresh, cool breeze and access to the waters of the Mediterranean Sea. Tensions have arisen between people’s personal experiences and official narratives concerning many different issues including critical access to water. Two issues related to the use of water are discussed here: one relates to the public access of the beaches of the Mediterranean Sea; the other concerns the supply of drinking water. In general, this issue relates to the fact that Egypt faces economic challenges attributable to mounting poverty, population growth, high inflation, increasing unemployment-particularly among young people, water shortage, decline in agriculture and food supply, and corruption.

Public beaches in Alexandria have been privatized as part of the government’s open-door policy, instigating discrimination and class problems. For example, the cheapest ticket mandated to get into a public beach area such as Miami or Sidi Bishr costs 25 Egyptians pounds per person. Such a price makes it difficult for a low-income family of six (with a resulting cost of 150 pounds) to go to and enjoy the beach. Rather, feeling excluded, they walk along the cement corniche, resting at various places along the coastal walkway, eating roasted corn or toasted seeds, and watching the more fortunate swim, socialize and play in the sands along the water’s edge.

Furthermore, there is an ever-growing problem pertaining to the increasingly high charges for the service of providing usable drinking and cleaning water to the citizens of the city. This problem can be exemplified by tensions expressed between a government official (GM) of a water company and an Alexandrian citizen (AC) as shown in a reconstructed dialogue between the two persons:

AC: (directing his speech to the GM) I am here to complain about the 4600 Egyptian pounds I paid to a meter reader (or collector from the water company). I had informed the collector that I had not used the water for 4 years as I had been out of country. My apartment was closed and nobody was there. I also told him that I had paid all water dues before traveling. But, he insisted that I should pay first, then, explain to the authorities that I had paid in advance. Here is the receipt of the payment. I would like you or the water company to reimburse me the 4600 pounds.
GM: (moving his right hand toward his mouth as if he were eating or swallowing something) There is no reimbursement as whatever enters the government’s tummy never comes back. You should have been careful. I mean, you should have refused receiving or paying the bill. You should have come here (to the water company) and complained before paying the dues as other people who had an experience like yours did.
AC: I do not understand. Do you have a specific procedure that I was not aware of?
GM: Yes. For example, a person, showing his passport as a proof for being out of Egypt for five years, complained that he was charged 6200 pounds for consuming the water that he did not use. He questioned the meter reader and did not pay the dues, but rather came to my office asking for an explanation. I told him that the passport could not be accepted as evidence as somebody else may have been living in the apartment and using the water. I advised him to bring a certificate from the Electric Company of his district showing that no electricity had been consumed in his apartment for the last 5 years. This person actually brought the certificate indicating no electricity was supplied to the apartment during this specific period of time. The water company was entitled not to waive the entire charge of 6200 pounds, as there were fees to be paid for the service, whether or not he used the water.
AC: Such a complicated bureaucratic procedure spoils our short visit to the city. My question is: On what basis does the water company charge people for water when they are away from their residences and not using the service?
GM: The charges are based on a reading of the water meters. But, in the case of a malfunction of the meter and/or absence of the customers, meter readers-collectors provide estimates of the charges.
AC: But the charges as shown in my case and the case of the person you just mentioned were very high despite both of us being outside of the country. I heard that the water company rewards meter readers based on the amount of money they collect. I mean more money they charge costumers more rewards they get.
GM: Yes, it is true.
AC: But this policy might contribute to the exaggeration of estimates made by meter readers in order to receive the rewards. How do you explain that?
GM: I cannot answer this question, as I did not designate this reward policy.

Frustrated at not being able to get his money back, the AC left the office. I was shocked by what I heard about the AC’s case as well as about this reward policy. Addressing this issue about one of the water companies in Alexandria, Wikipedia states that meter readers and collectors get rewards and “receive an incentive equal up to 30% of their salary for exceeding monthly targets.” Such a policy may benefit some employees, but hurts a lot of people. Other fair solutions or policies are needed.

el-Sayed el-Aswad

Authenticity, Identity and the Spirit of the UAE Union

Anthropology/Sociology, Folklore and Proverbs, Food and Drink, Music and Dance, United Arab Emirates


Spirit of the Union (UAE)

by el-Sayed el-Aswad, United Arab Emirates University

Over the past forty years there have been rapid transformations of the United Arab Emirates from rural and tribal communities to modern national states. Such transformations raise critical concerns related to authenticity, heritage, and social memory and identity construction. Heritage, indicating past and authentic lifestyles that people use in the construction of their identity, can be redefined according to a modern significance. Identity refers to the continuity of inherent constituents that last through all the various transformations individuals might undergo. Identity is not a given, but an ongoing activity that people engage in all the time.

In the UAE one observes continuous negotiations over ideas of authenticity, tradition, identity, modernity, leadership, and local-national performances. For example, this year the UAE is celebrating its 40th anniversary in terms of authenticity. The official site of the UAE National Day, “Spirit of the Union”, includes such phrase as “Our Heritage, Our Pride,” “the Union shall forever remain,” and “It is the Spirit of the Union that celebrates our culture and heritage, and yet shapes our future.”

Tradition is negotiated because it enters into the construction of social identity that is based on the concept of authenticity (aṣāla). For the Emirates, aṣāla (or aṣīl) is a multiple meaning concept that can imply values of rootedness, descent, origin, nobility, honor, self-sufficiency and social status. Authenticity also refers to good manners of people, men and women, defining gender relations. Continue reading Authenticity, Identity and the Spirit of the UAE Union →

Arab Americans’ Hybrid Identity

Anthropology/Sociology, Immigration Issues, Islam in America


Arab restaurant in Brooklyn, NY; photograph by El-Sayyid el-Aswad

by El-Sayed el-Aswad, United Arab Emirates University

The concept of travel or movement implies the spreading of cultural elements beyond the confinements of locality. Being positioned on the boundary, signifying the division between home and away, inspired Arab Americans to identify themselves with both Arab and non-Arab or Western and non-Western cultural elements. Put differently, Arab Americans have experienced a gradually emerging sense of unified identity, or a reconfiguration of Arab identities, framed by the American culture as well as by the deep consciousness of, and identification with, the heritage of their old homelands, encompassing, for example, Arabic language, traditions or social customs, religious values, art and music. This is especially so since the events of 9/11. Arab Americans have been viewed by many non-Arab Americans as being terrorists or in sympathy with terrorism. They have made open attempts to offer clarification about their heritage and to teach others about their religion (especially Islam) in an attempt to dissuade reluctances, intolerances, and injustices against them. Continue reading Arab Americans’ Hybrid Identity →

Dreams in Egypt

Anthropology/Sociology, Egypt, Folklore and Proverbs


[The following is an excerpt from a recent article published by contributor el-Sayed el-Aswad, entitled “Symbolic Transformations of the Seen and the Unseen in the Egyptian Imagination” in ANTHROPOS, 105:441–453, 2010.]

The study has shown that the world is constructed by Egyptian worldview and imagination as a place of seen and unseen dimensions. These dimensions necessitate two kinds of knowledge. One is related to the knowledge of everyday observation, the other to the knowledge of hidden reality, religious or otherwise. Taken in their totality, as far as they indicate psychological, social, and spiritual realities, dreams necessitate the two kinds of knowledge. Dream visions or dreams belong to the unknown or unseen sphere and assert the effectiveness of that sphere in the reconstruction of people’s everyday reality. Dreams serve as lenses through which individuals see or glimpse the hidden or unseen aspects of the world.

Put differently, dream experiences are open to possible interpretations generating possible worlds. Dream phenomena and related notions of spirituality and unseen realities are not dealt with here within the oppositions between tradition versus modernity, common sense reality versus dream reality, or belief versus science because such oppositions do not exist in Egyptian multidimensional worldviews, visible and invisible, in which there is always intermediate realm or barzakh connecting them. Continue reading Dreams in Egypt →

Breadom

"Arab Spring", Anthropology/Sociology, Egypt, Folklore and Proverbs, Food and Drink, Humor and Satire


by el-Sayed el-Aswad, United Arab Emirates University

The word “Breadom” is not a spelling mistake; rather it is a combination of the words “bread” and “freedom” indicating, respectively, the “body” and “soul” of the Mother of the World (umm ad-duniya, Egypt), which is currently being affected by a novel form of revolt. In the bread uprising of January 18-19, 1977, falsely depicted by Sadat as “the uprising of thieves” (intifada haramiyya), Egyptians, especially the poor, were interested in securing the ‘bread of their livelihood’ (luqmat al-‘aysh), while in the revolt beginning on January 25th, 2011, they showed profound interest in both bread and freedom. The Arabic word “‘aysh” means both “bread” and “life or living.” These two inseparable meanings have made the phrase “‘aysh al-huriyya” (life of freedom) the best iconic gift crafted, engraved and offered, through victorious young Egyptians of victorious Cairo (al-Qahira), in the Freedom Square (Tahrir Square) opening a new chapter of Egyptian (Arab) history.

It is not surprising to hear people in Tahrir Square, directing their chanting to the government and its businessmen, shout forcefully, “thieves, thieves, thieves” (haramiyya). Also, there was a phrase written in huge letters on the ground of Tahrir Square that says “catch a thief” (imsik haramy). Such phrases resonate and reverberate in the Egyptian folk saying, “its guard is its thief”, (hamiha haramiha), with reference to a plundering and deceitful governor. Continue reading Breadom →

El-Aswad on Bahraini Shi’a

Anthropology/Sociology, Bahrain, Folklore and Proverbs, Shi'a


Grand Mosque in Bahrain

Tabsir contributor El-Sayed el-Aswad recently published an article entitled “The Perceptibility of the Invisible Cosmology: Religious Rituals and Embodied Spirituality among the Bahraini Shi’a” in Anthropology of the Middle East, Volume 5, Number 2, Winter 2010 , pp. 59-76. The article is available to subscribers of the journal or for purchase. The abstract is cited here:

This article analyses the relationship between the seen and the unseen in the cosmology and practices of Bahraini Shi’a. Rather than contrasting the visible and the invisible, the study delineates the hierarchical relations between them, within a whole or cosmology, as reflected in various discursive and non-discursive actions that are supported by the religious beliefs of Bahraini Shi’a. Issues of the Hidden Imam, concealment, dissimulation and other unseen dimensions of the cosmos are discussed. The article finds that the Shi’a construct the invisible in their social world by using visible ways of creatively enacting their hidden thoughts and beliefs, as represented in their religious discourses, rituals and body symbolism. Their belief in a divine higher power provides a source of emotional, spiritual and socio-political empowerment.

Arab Music on American Soil

Anthropology/Sociology, Music and Dance, YouTube Watch

Arab Music on American Soil: How Music blends Arab Heritage with American Culture

by el-Sayed el-Aswad, United Arab Emirates University

Music is the key not only to understanding various ways of cultural expression and social communication, but also to comprehend peoples’ views of their identities and heritages. In her book, Philosophy in a New Key (1942), the American philosopher, Susanne Langer, states that music is a highly articulated mode of expression symbolizing intuitive acquaintance of patterns of existence or life that regular language cannot express. For her, music represents the composer’s knowledge of the morphological and symbolic forms of emotional life. Such statements were embodied in the behavior of both the musicians and audience participating in A Night of Tarab, organized by the Michigan Arabic Orchestra, on Thursday, January 28, 2010 at Britton Recital Hall, University of Michigan, Ann Arbor.


Michael Ibrahim, playing the flute (nay), with the ensemble

Continue reading Arab Music on American Soil →