Is there a difference between a refugee and a displaced person? Yes!

The people and the media can’t seem to distinguish anymore between a refugee (asylum seeker) and a displaced person.

A refugee is a person who left a country as a result of its people and its politics persecution for him.

That person may start to be detached from the culture of and the country he came from.

The displaced person is someone who left a placed he lived in to save his life from war or as a result of someone burning his house.

That person usually keeps being attached to the culture of his country and sometimes he may support his country of origin’s symbols, policies and people. They may also feel a strong nostalgia to their “homeland”, and some of them may even resist integrating in another homeland.

A displaced person could also be what they call an illegal economic migrant, who left his country because of extreme poverty or just came for the money, which may be a human right.

Having distinguished the concepts helps us judge properly what we read in the news and form opinions.


The Political Analyst Burger Maker

I encountered an article about an American of Egyptian origin who speaks with an accent, who was regularly invited to make commentaries on politics, in Arabic – Literary Arabic, on Egyptian news channels, state and private. Of course Literary Arabic because you can say non-sense, as long as it’s in Literary Arabic, easterners – Arabists – would love you.

His story is noteworthy for many reasons:

Politics and academia are primarily very elitist, while Hatem’s job has a very low prestige, but that didn’t stop him from speaking his mind about politics.

He owns a supermarket where he cooks snacks for buyers. He also has a small space where he hangs two American maps on its background, where he often Skypes on TV commenting on current affairs.

He entered the field of political analysis by means of beautifying his image, creating a halo of sophistication to satisfy people’s intellectual arrogance. The easterners (Egyptians) fell for him because they are more likely to be elitist than Americans.

I wished he actually said useful analyses. It all started with him when he wrote an opinion article about his coincidental expectation for Trump to win the American elections. All of his opinions are much loved by the eastern media, because they are very conservative, painting the stereotypical image of a west and an America which antagonize Muslims, Islam and Islamic culture, echoing what the eastern regimes beg to feed their populations with. Telling people what they want to hear doesn’t make one an analyst.

Hatem entered the field for the love of fame and being on TV! He hid his real origins which would have denied him his appearances on TV. I’m very angry that he hid the truth about him because that reiterates the arrogance and exclusion of the media personnel and academics, rather than promoting inclusion for all, regardless of origins, and as he claims to ask for!

Hatem is a living proof that the media, especially the eastern media, never really checks who the person is before hosting him. It only takes a few outlets to host you and the rest would keep asking for you, like a snowball. The east is naturally elitist and would have rejected to host him.

I wonder why didn’t he try to learn something related to his hobby, rather than immersing himself even more by buying his supermarket after just working in one, or does he just like the halo of fame and eloquence?

By the way, Hatem deliberately accepted to expose himself as the media was about to expose him anyway and he wanted to save his credibility.

See also:
* A BBC news article in Arabic for Arabic consumption which holds the exclusionary elitist view
* A video report about Hatem’s life
* An article about his story

Life in Germany

Draft 21:03 2017-08-31



lamps !

Aldi, Lidl, Alfatih, Real

cardomom: Alfatih: 50gm: 2.99€
chips: Lidl: 200gm: 0.69€
cheese (Fresh): ! 0.85€
ginger: Real: 35gm: 1.99€
milk (low fat): 1ltr: 0.63€
milk (lactose-free): 1ltr: 0.96€
potatoes: Aldi 2.5kg: 1.29€
Soya milk (bio): 1ltr: 0.95€

pillow: Lidl: 5.99€ ! cheaper somewhere else

Penalizing Vegan Food in Egypt

This post was inspired by Taha Radi’s post.

I was saying that it’s very difficult to maintain a balanced vegan diet in Egypt, because you will be forced to buy imported food which is penalized with huge custom duties, as our ruling elite(!) considers such foods luxurious and provocative products! It’s exactly like dictating you to consume animal products and byproducts! Naturally, vegan food is cheaper, and also lighter on the planet.

Plants have no feelings in the same sense other complicated creatures with a (central) nervous system have. It’s like trying to claim that bacteria have feelings! They have no conscience!

It’s extremely odd for ice-cream to include gelatin, and gelatin is not even vegetarian. It’s a byproduct of animal flesh. Gelatin is in malban and usually in frosting of gâteaux, for example.

The Egyptian ambiance never tolerates or values difference. It doesn’t even recognize difference or the fact that some people don’t believe that it’s permissible to eat animal (by)products!

We always find ourselves forced to nearly be nutritionists to avoid animal products and gelatin which are carelessly added to many foods unnecessarily and normally without bothering to notify us, the potential eaters!

Standardizing Egyptian Arabic in Latin Script

I have a practical and easy romanization for Egyptian Arabic which can easily coexist alongside English and French texts, the world’s most common literary languages.
        a: /æ, ɑ/ the two open vowels are related and Egyptians are used to spelling them this way.
        b: /b/
        d: /d, (dˤ)/ most Egyptians can’t pronounce the pharyngealized consonant and spell it in their names with a simple “d”; example: damiir~damir /dˤɑ.ˈmiːɾ/.
        e: /e/
        f: /f/
        g: /ɡ/
        h: /h/
        i: /i/
        j: /ʒ/ arguably foreign, but is needed for many words; example: abajoora~abajora /ʔɑ.bɑ.ˈʒoː.ɾɑ/.
        k: /k/
        l: /l/
        m: /m/
        n: /n/
        o: /o/
        p: /p/ hard for most Egyptians, but is needed for many words; example: parking /ˈpɑɾ.kinɡ/.
        q: /ʔ/ most words with a glottal stop have etymological /q/ and “q” is used similarly in Maltese, but also in Voro Kiil; usually spelled with a “k” and is approximated by foreigners as such; example: waraqa /ˈwæ.ɾæ.ʔæ/.
        r: /ɾ/; example: raagel~ragel /ˈɾɑː.ɡel/.
        s: /s, (sˤ)/ most Egyptians can’t pronounce the pharyngealized consonant and spell it in their names with a simple “s”; example: Salaahh~Salahh~Salaah~Salah /sˤɑ.ˈlɑːħ/.
        t: /t, tˤ/; example: tarbuush~tarbush~tarbuuch~tarbuch /tˤɑɾ.ˈbuːʃ/.
        u: /u/; example: maqcquul~macquul~maqhquul~maqcqul~macqul~maqhqul /mæʕ.ˈʔuːl/.
        v: /v/ arguably foreign, but is needed for many words; example: novamber /no.ˈvæm.beɾ/.
        w: /w/; example: wahhda~wahda /ˈwæħ.dæ/.
        y: /j/; example: yalla /ˈjɑl.lɑ/.
        z: /z, zˤ/; example: mazbuut~mazbut /mɑzˤ.ˈbuːtˤ/.

        gh: /ɣ/ a common practice; example: ghariib~gharib /ɣæ.ˈɾiːb/.
        hh: /ħ/ my proposal, or “h” can be used for both of /h, ħ/ as it’s used to spell names; example: Hhaliim~Hhalim~Haliim~Halim /ħæ.ˈliːm/.
        kh: /x/ a common practice; example: khariif~kharif /xæ.ˈɾiːf/.
        qc, (c, qh): /ʕ/ my proposal, as the sound is related to /ʔ/ and the “c” alone is used similarly in Somali and it resembles ع and many of its transliterations ʕ ` ‘ ‘ ʿ ʻ ˁ ᶜ Ꜥ ꜥ; example: Qcemaad~Cemaad~Qhemaad~Qcemad~Cemad~Qhemad /ʕe.ˈmæːd/.
        sh, (ch): /ʃ/ a common practice; “ch” may be advantageous if “c” isn’t used alone; example: maashi~mashi~maachi~machi /ˈmæː.ʃi/.

Possible additional digraphs for loan phonemes:
        dh: /ð/
        th: /θ/

Using double letters or double digraphs.

Long vowels:
Either using double letters or the common practice:
        aa (a): /æː, ɑː/; example: fetaar~fetar /fe.ˈtˤɑːɾ/.
        ee (ei/e): /eː/; example: leeh~leh /leː(h)/.
        ii (i): /iː/; example: hhabiib~hhabib~habiib~habib /ħæ.ˈbiːb/.
        oo (o): /oː/; example: loon~lon /loːn/.
        uu (ou/u): /uː/; example: maghsuul~maghsul /mæɣ.ˈsuːl/.

        ay (ai): /æj, ɑj/; example: fayta /ˈfæj.tæ/.
        aay (ay, ai): /æːj, ɑːj/; example: rewaaya~rewaya /ɾe.ˈwæː.jæ/.
        ayy (ay, ai): /æjj, ɑjj/; example: mayya /ˈmɑj.jɑ/.
        aw (aou): /æw, ɑw/; example: awi /ˈʔæ.wi/.
        aaw (aw, aou): /æːw, ɑːw/; example: hhaawi~hhawi~haawi~hawi /ˈħæː.wi/.
        aww (aw, aou): /æww, ɑww/; example: awwal~awal /ˈʔæw.wæl/.
        ey (i): /ej/; example: Deyarb Negm /de.ˈjɑɾ.be neɡm/.
        eey (ey, i): /eːj/
        eyy (i, ey): /ejj/; example: meyya /ˈmej.jæ/.
        ew (ou, o): /ew/; example: ewqca~ewca~ewqha /ˈʔew.ʕɑ/.

Quick rules:
        A dash – is important. It can split very long words and it distinguishes digraphs from two consonants, for example: ghariib~gharib /ɣæ.ˈɾiːb/ versus mag-huul~~mag-hul /mæɡ.ˈhuːl/.
        /hh/: my suggestion is that it would either be spelled with double letters in gemination (h-h; yezah-haq) or just “h” (yezahaq) /je.ˈzæh.hæʔ/.
        /ħħ/: my suggestion is that it would either be spelled with double digraphs (hh-hh; bahh-hha) or just “hh” (bahha) /ˈbæħ.ħæ/.
        “q” is only written medially or finally as the common practice and to significantly simplify spelling.
        /ʕʕ/ if spelled with “qc, qh”, then I don’t recommend using double digraphs.

Convenient version (2017): (Partly inspired by the use of and creation reasons behind Somali and Zhuang orthographies)

El eclan el calami le hhoquq el ensan: kol el nas betetweled hhorra we metsawya fel karama wel hhoquq. Etwahab-laha caql (e) we damir we lazem tecamel bacd (e) be rohh akhaweyya.

Ana Hafdal Ahhlam: Mashya (e)d donya wana wayyaha. Teqsa calayya, t(e)farrahh feyya, ana mashya macaha. Wala bahhsebha, wala bacatebha. Mahma b(e)tecmel feyya, ana bacmel mesh shayfaha. Mahma garali mesh betghayyar, asl ana carfa k(o)wayyes enn el comr (e) osayyar. Sanya b(e) sanya, ana cayshaha. Bass (e) la yomken aqbal hhaga ana mosh cayzaha. Law yehhsal eh, tul mana caysha, ana hafdal ahhlam, comri ma hastaslem lel yaqs (e) f(e) yom. Law yehhsal eh, tedrab teqleb, ana comri ma baghlab. Bazcal w afrahh, we baqac we baqum. Baftahh ceni w abdaq yomi. Mahma yekun, ana candi mashakel, bansa homumi. Bokra da comru ma y(e)khawwefni. Comr ed donya ma betcattalni wala t(e)waqqafni. Mahma ana badcaf, baqwa (a)na tani. Mahma garali, ana comri f(e) yom ma baqaf fe makani. Dayman bahhlam, waska f(e) rohhi, yacni hh(o)dud es sama aqrab men saqf (e) t(o)muhhi. Tul mana caysha. Comri ma hastaslem. Tul mana caysha, ana hafdal ahhlam, ana hafdal ahhlam.

Disambiguating version:
El eqclaan el qcaalami le hhoquuq el ensaan: kol el naas betetweled hhorra we metsawya fel karaama wel hhoquuq. Etwahab-laha qcaql (e) we damiir we laazem teqcaamel baqcd (e) be roohh akhaweyya.

Ana Hafdal Ahhlam: Mashya (e)d donya wana wayyaaha. Teqsa qcalayya, t(e)farrahh feyya, ana mashya m(a)qcaaha. Wala bahhsebha, wala baqcatebha. Mahma b(e)teqcmel feyya, ana baqcmel mesh shayfaaha. Mahma garaali mesh betghayyar, asl ana qcarfa k(o)wayyes enn el qcomr (e) (q)(o)sayyar. Sanya b(e) sanya, ana qcayshaaha. Bass (e) la yomken aqbal hhaaga ana mosh qcayzaaha. Law yehhsal eeh, tuul mana qcaysha, ana hafdal ahhlam, qcomri ma hastaslem lel yaqs (e) f(e) yoom. Law yehhsal eeh, tedrab teqleb, ana qcomri ma baghlab. Bazqcal w afrahh, we baqaqc we baquum. Baftahh qceeni w abdaq yoomi. Mahma yekuun, ana qcandi mashaakel, bansa homuumi. Bokra da qcomru ma y(e)khawwefni. Qcomr ed donya ma betqcattalni wala t(e)waqqafni. Mahma ana badqcaf, baqwa (a)na taani. Mahma garaali, ana qcomri f(e) yoom ma baqaf fe makaani. Dayman bahhlam, waska f(e) roohhi, yaqcni hh(o)duud es sama aqrab men saqf (e) t(o)muuhhi. Tuul mana qcaysha. Qcomri ma hastaslem. Tuul mana qcaysha, ana hafdal ahhlam, ana hafdal ahhlam.

Compromise version:
El ealan el aalami le hou el ensan: kol el nas betetweled horra we metsawya fel karama wel hou. Etwahab-laha aal (e) we damir we lazem teaamel baad (e) be roh akhaweyya.

Ana Hafdal Ahlam: Mashya (e)d donya wana wayyaha. Tesa aalayya, t(e)farrah feyya, ana mashya maaha. Wala bahsebha, wala baatebha. Mahma b(e)teamel feyya, ana baamel mesh shayfaha. Mahma garali mesh betghayyar, asl ana aarfa k(o)wayyes enn el omr (e) osayyar. Sanya b(e) sanya, ana aayshaha. Bass (e) la yomken abal haga ana mosh aayzaha. Law yehsal eh, tul mana aaysha, ana hafdal ahlam, omri ma hastaslem lel yas (e) f(e) yom. Law yehsal eh, tedrab teleb, ana omri ma baghlab. Bazaal w afrah, we baa we baum. Baftah eni w abda yomi. Mahma yekun, ana aandi mashakel, bansa homumi. Bokra da omru ma y(e)khawwefni. Omr ed donya ma betaattalni wala t(e)waafni. Mahma ana badaaf, bawa (a)na tani. Mahma garali, ana omri f(e) yom ma baaf fe makani. Dayman bahlam, waska f(e) rohi, yaani h(o)dud es sama arab men saf (e) t(o)muhi. Tul mana aaysha. Omri ma hastaslem. Tul mana aaysha, ana hafdal ahlam, ana hafdal ahlam.

Codifying the standard:
The standardized language doesn’t have to be strictly based on Egyptian Arabic alone. It can be based on a simplified Egyptian Arabic along with other popular clear forms of Arabic. Therefore, that kind of language may resemble what Italian used to be in the fourteenth century.

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