Abstract
Forging a nation’s collective memory is an integral part of the process of nation building. With its responsibility for imparting knowledge to and instilling values in the younger generations, the education system plays a significant role in this process. By helping to transform young people into loyal citizens who conform to the desired ethos of the state, school textbooks—particularly in the fields of history, geography, civics and religion—inculcate a shared national identity. Since the state controls the education system in many democracies, and certainly in non-democratic societies, it can shape a nation’s collective memory by determining what is to be included and excluded from the curricula and from textbooks. Such decisions open the way for manipulations of the past in order to shape the present and the future (Kammen 1991: 3; Anderson 1991: 201; Funkenstein 1989: 8; Podeh 2003: 371). In this respect, the school system and textbooks become yet another arm of the state, agents of memory whose aim is to transmit certain “approved knowledge” to the younger generation. In constructing a nation’s collective memory, textbooks play a dual role: on the one hand, they provide a sense of continuity between the past and the present, transmitting accepted historical narratives; on the other, they alter—or re-write—the past to suit contemporary needs (Ben-Yehuda 1995: 273–274). Textbooks thus function as a sort of “ultimate supreme historical court” whose task is to decipher “from all the accumulated ‘pieces of the past’ the ‘true’ collective memories which are appropriate for inclusion in the canonical national historical narrative” (Kimmerling 1995: 57).
I would like to thank my PhD student, Elad Giladi, for helping me with the collection and translation of materials from Egyptian textbooks.
Notes
- 1.
Reportedly, there were intentions to make some changes in the textbooks in the year (2014–2015), but these changes are not related to the subject of the Arab–Israeli conflict, see al-Quds al-Arabi, 6 August 2014.
- 2.
This is of course a complex issue as any historical narrative, including the selection of facts, is subjective. Still, it is possible to refer and compare to accepted mainstream historiography.
- 3.
http://www.egyptindependent.com//news/egypt-s-school-system-taking-look-schools-their-curricula-and-accreditation, 5 October 2012. Accessed 5 September 2016.
- 4.
الملخص الاحصائي للتعليم ما قبل الجامعي للعام الدراسي ٢٠١٣/ ٢٠١٤. http://services.moe.gov.eg/matwaya/2014/matwaya2014.html
- 5.
According to the official al-Azhar site, more than 2 million students study in this system. See http://www.alazhar-alsharif.gov.eg/Statistics/Moasherat. Accessed 10 October 2014.
- 6.
See also http://www.goethe.de/ins/eg/kai/kul/mag/bil/bpe/ar11554519.htm. Accessed 5 September 2016.
- 7.
It constituted a formal agreement between the Prophet Muhammad and the significant tribes and families in Medina in the Arabian Peninsula, including Muslims, Jews, Christians and pagans, some of whom converted to Islam . The document, probably signed in the year 622, was designed to end the bitter inter-tribal fighting in the city. To this effect it instituted a number of rights and responsibilities for the Muslim, Jewish, Christian and pagan communities of Medina, bringing them within the fold of one community—the Ummah.
- 8.
This description, of course, follows the slogan of the French revolution.
- 9.
The Battle of Badr occurred in the year 624 in the Hijaz region of western Arabia. This key battle in the early days of Islam is also mentioned in the Qur’an and signalled the beginning of the spread of Islam .
- 10.
The story quotes from the Qur’an’s Surat al-Hahsr (59), which recounts the story of Muhammad’s fight against Banu Nadir .
- 11.
The term in Arabic is munafiqun, relating to some tribes in Medina that converted to Islam but in fact remained idolaters.
- 12.
In the history of Islam , the term fitna is loaded: it refers to civil war that divides a nation and seriously endangers believers’ purity of faith. The first major fitna in the Islamic Caliphate lasted from 656 to 661.
- 13.
This passage is quoted also by Cook (2000: 484). The author cites Dr. Kamal Mogheis of the National Center for Educational Research and Development at the US Department of Education, who argued that such dogmatic assertions “might undermine the feelings and faith of non-Muslim students”. In Mogheis’ opinion, “what is taught is simple prejudice against others and extremism and the beginning of terrorism” (ibid.).
- 14.
Those who claim to be Muslims.
- 15.
J. Shahin, 2008, “Al-Gamal: Lan Na‘tarif bi-Israel mahal Filastin fi al-manahig”, al-Masri al-Yawm, 13 January, p. 1.
Textbooks Cited
Al-Dirasat al-Ijtima‘iyya: Jughraphiat al-‘Alam wa-Ta’rikh Misr al-Hadith (2013–2014). Ninth Grade. Cairo: Ministry of Culture and Education.
Al-Hadara al-Islamiyya wa-Ta’rikh al-‘Arab al-Hadith. (2011–2012). High School. Cairo: Ministry of Culture and Education.
Al-Dirasat al-Ijtima‘iyya: Watanna al-‘Arabi, Dhawafir Jughraphia wa-Hadara Islamiyya. (2013–2014). Eighth Grade, Part I. Cairo: Ministry of Culture and Education.
Al-Dirasat al-Ijtima‘iyya: Baladi Misr (2013–2014). Fourth Grade, Part I. Cairo: Ministry of Culture and Education.
Jughrafiat Misr. (2013–2014). Tenth Grade. Cairo: Ministry of Culture and Education.
Al-Tarbiyya al-Diniyya al-Islamiyya. (2014–2015). Second Grade, Part II. Cairo: Ministry of Culture and Education.
Al-Tarbiyya al-Diniyya. al-Islamiyya (2014–2015). Third Grade, Part II. Cairo: Ministry of Culture and Education.
Al-Tarbiyya al-Diniyya al-Islamiyya. (2014–2015). Fourth Grade, Part II. Cairo: Ministry of Culture and Education.
Al-Tarbiyya al-Diniyya. al-Islamiyya (2014–2015). Fifth Grade, Part II. Cairo: Ministry of Culture and Education.
Al-Tarbiyya al-Diniyya al-Islamiyya. (2014–2015). Seventh Grade, Part II. Cairo: Ministry of Culture and Education.
Al-Tarbiyya al-Diniyya. al-Islamiyya (2014–2015). Eighth Grade, Part I. Cairo: Ministry of Culture and Education.
Al-Tarbiyya al-Diniyya al-Islamiyya. (2014–2015). Tenth Grade, Part I. Cairo: Ministry of Culture and Education.
Al-Tarbiyya al-Diniyya. al-Islamiyya (2014–2015). Tenth Grade, Part II. Cairo: Ministry of Culture and Education.
Al-Tarbiyya. al-Diniyya al-Islamiyya (2014–2015). Eleventh Grade, Part I. Cairo: Ministry of Culture and Education.
Al-Tarbiyya al-Diniyya al-Islamiyya. (2014–2015). Twelfth Grade. Cairo: Ministry of Culture and Education.
Al-Dirasat al-Ijtima‘iyya: Watanna al-‘Arabi, Dhawafir Jughraphia wa-Hadara Islamiyya. (2013–2014). Seventh Grade, Part I. Cairo: Ministry of Culture and Education.
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Podeh, E. (2018). A Distorted Other: Jews, Israel and the Arab–Israeli Conflict in Egyptian School Textbooks. In: Podeh, E., Alayan, S. (eds) Multiple Alterities. Palgrave Studies in Educational Media. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-62244-6_7
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