‘Confused by multiple deities, ancient Egyptians embraced monotheism’: analysing historical thinking and inclusion in Egyptian history textbooks

Group Conflicts in Light of the Cratism Theory (Psycholinguistic Analysis)

“…The present study is an example of quantitative analysis (Baker, 2006;Chung & Pennebaker, 2007;Dalianis, 2018;Grimmer & Stewart, 2013;Mehl, 2006;Zurloni et al, 2006) and above all represents historical discourse analysis, which is quite commonly used in psychological research on discourse (Brinton, 2015;Landwehr, 2009;Laudoa & Vilanoub, 2015;Reisigl & Wodak, 2009). Psychological research on religious discourse is currently gaining more and more attention (Abdou, 2015;Baker & Vessey, 2018;Friedmann, 2008;Ingram, 2017;Stuckrad, 2015); this also applies to research on biblical texts (Ellens & Rollins, 2004;Kille, 2005;Theissen, 2007). Today, there is a very significant and rich tradition of linguistic analysis, which after the domination of psychoanalytical theories, is clearly heading towards social psychology and social cognition (Czachesz, 2017;Hakola, 2008;Loumanen, 2011;Luomanen et al, 2007).…”

Informal patriotic education in Poland: Homeland, history and citizenship in patriotic books for children

“…The books analysed in this article are not school textbooks, but they are still a type of educational resource, and the extensive literature about how national identities are constructed in educational materials can provide useful insights here. Such studies have often focused on history textbooks, which, like books about patriotism, 'embody personal histories, subjectivities, ideologies and worldviews' (Watkins, 2003: 175), and as such have been described as 'tools for indoctrination and domination' (Abdou, 2016: 230). De Cillia et al's (1999 article on Austrian textbooks uses a 'discoursehistorical approach', analysing discourses used in textbooks in the context of 'information on the historical background and the original sources in which discursive "events" are embedded'.…”

“…We are regularly reminded that we live in a particular nation, and what might be expected of us as a result, in contexts ranging from political and media discourse to various 'banal' everyday situations (Billig, 1995: 8). Many studies have looked at how messages about national identity and patriotism are presented to children in educational environments (for example, Abdou, 2016;Barrett, 2000;Haste, 2004;Low-Beer, 2003). However, the meanings attached to patriotism and national identity can vary greatly in different contexts, and over time, as political, cultural and social structures change, so new research into how ideas about identity are communicated to children, in the context of wider public political debates, always has the potential to provide new insights into dominant attitudes in a given society at a given time (Hollindale, 2003: 26).…”

Investigating the Discourses Shaping Egyptian Curriculum and Students' Approaches to the Country's Ancient Histories: Envisioning an Indigenous Epistemology

“…Studies have shown that those competing discourses manifest in curricula and also inform some minority groups' sense of alienation and exclusion. For instance, textual analyses of some Egyptian curricula have found them to be highly nationalistic, while emphasizing the Arab and Muslim identities at the expense of the country's diversity and several ethnic and religious minorities (Abdou, 2016(Abdou, , 2017bAtallah & Makar, 2013;Botros, 2012;Sobhy, 2015). These discourses, coupled with the rise of Islamic religious extremism and violence over the past decades, have translated into growing feelings of alienation of several indigenous religious minority groups in and outside their classrooms, such as Egyptian Christians (Copts) (Ha, 2016).…”