If you want to look up the meaning of the 2 words verbs use this dictionery
http://dictionary.reference.com
Dr.Nevien
Monday, June 29, 2009
Michael Jackson'
Lawyer: Jackson's doc didn't give excessive drugs
LOS ANGELES – A lawyer for Michael Jackson's doctor said his client never gave or prescribed Jackson the painkillers Demerol or OxyContin, and denied reports suggesting that the doctor gave the pop star drugs that contributed to his death.
Edward Chernoff told the Associated Press on Sunday that any drugs that Dr. Conrad Murray gave Jackson were prescribed in response to a specific complaint from Jackson.
"Dr. Murray has never prescribed nor administered Demerol to Michael Jackson," Chernoff said. "Not ever. Not that day. ... Not Oxycontin (either) for that matter."
Jackson still had a faint pulse and a warm body when Murray found him in bed and not breathing on Thursday afternoon, Chernoff said.
Chernoff told the AP that Murray was at the pop icon's rented mansion when he discovered Jackson in bed and not breathing. The doctor immediately began administering CPR, Chernoff said.
"He just happened to find him in his bed, and he wasn't breathing," the lawyer said. "Mr. Jackson was still warm and had a pulse."
Jackson's family requested a private autopsy in part because of questions about Murray, the Rev. Jesse Jackson said. Murray also told the family an autopsy should be performed, Chernoff said.
People close to Michael Jackson have said since his death that they were concerned about his use of painkillers. Los Angeles County medical examiners completed their autopsy Friday and said Jackson had taken unspecified prescription medication.
Paramedics were called to the mansion while the doctor was performing CPR, according to a recording of the 911 call.
Because Jackson was so frail, Murray "administered with his hand behind his back to provide the necessary support," Chernoff said. Some have speculated the doctor botched the CPR.
"He's a trained doctor," Chernoff said. "He knows how to administer CPR."
Medics spent three-quarters of an hour trying to revive Jackson. He was pronounced dead later at UCLA Medical Center.
Murray was interviewed by investigators for three hours Saturday. His spokeswoman called Murray "a witness to this tragedy," not a suspect in the death, and police described the doctor as cooperative.
The attorney said Murray will wait to speak publicly until after the police and forensics investigation is complete.
A second autopsy can allow the family to get some information about a death almost immediately, including signs of heart, brain or lung disease or fresh needle punctures, said Dr. Michael Baden, a medical examiner not involved in the Jackson case.
"Usually if it looks normal with the naked eye, it looks normal under the microscope," said Baden, who recently performed a second autopsy on actor David Carradine.
Los Angeles County coroner's officials said their autopsy found no indication of trauma or foul play. But because of additional tests, an official cause of death could take weeks to determine.
Three days after the death of the King of Pop, celebrities descended on Los Angeles for a spectacular celebration of Jackson's life at the annual BET awards show.
Joe Jackson, Michael's father, walked on the red carpet wearing a black hat, sunglasses and a dark suit. He did not appear on stage during the show.
"I just wish he could be here to celebrate himself," he said. "Sadly, he's not here, so I'm here to celebrate for him."
In a statement read at the show, Jackson's parents said they solely had the personal and legal "authority for our son and his children." It was their strongest declaration yet about their son's affairs.
A tearful Janet Jackson appeared on stage in a white dress at the end of the BET awards. After a long pause to gather herself, she spoke haltingly but deliberately to the audience.
"I'd just like to say that to you, Michael is an icon. To us, Michael is family. And he will forever live in all of our hearts," she said.
There was no word from the family on funeral plans. Many of Jackson's relatives have gathered at the family's Encino compound, caring there for Jackson's three children.
Al Sharpton planned to visit the Jackson compound Monday and would talk with the family about how to memorialize the late pop star. Sharpton said they want to hold memorials in key cities around the globe and also planned a memorial service Tuesday at the Apollo Theater in New York.
___
Associated Press writers contributing to this report include: Sophia Tareen in Chicago; Juan A. Lozano in Houston; and Nekesa Mumbi Moody, Gillian Flaccus, Brooke Donald, Beth Harris and Mike Blood and AP Global Media Services Production Manager Nico Maounis in Los Angeles.
http://news.yahoo.com/s/ap/us_michael_jackson
LOS ANGELES – A lawyer for Michael Jackson's doctor said his client never gave or prescribed Jackson the painkillers Demerol or OxyContin, and denied reports suggesting that the doctor gave the pop star drugs that contributed to his death.
Edward Chernoff told the Associated Press on Sunday that any drugs that Dr. Conrad Murray gave Jackson were prescribed in response to a specific complaint from Jackson.
"Dr. Murray has never prescribed nor administered Demerol to Michael Jackson," Chernoff said. "Not ever. Not that day. ... Not Oxycontin (either) for that matter."
Jackson still had a faint pulse and a warm body when Murray found him in bed and not breathing on Thursday afternoon, Chernoff said.
Chernoff told the AP that Murray was at the pop icon's rented mansion when he discovered Jackson in bed and not breathing. The doctor immediately began administering CPR, Chernoff said.
"He just happened to find him in his bed, and he wasn't breathing," the lawyer said. "Mr. Jackson was still warm and had a pulse."
Jackson's family requested a private autopsy in part because of questions about Murray, the Rev. Jesse Jackson said. Murray also told the family an autopsy should be performed, Chernoff said.
People close to Michael Jackson have said since his death that they were concerned about his use of painkillers. Los Angeles County medical examiners completed their autopsy Friday and said Jackson had taken unspecified prescription medication.
Paramedics were called to the mansion while the doctor was performing CPR, according to a recording of the 911 call.
Because Jackson was so frail, Murray "administered with his hand behind his back to provide the necessary support," Chernoff said. Some have speculated the doctor botched the CPR.
"He's a trained doctor," Chernoff said. "He knows how to administer CPR."
Medics spent three-quarters of an hour trying to revive Jackson. He was pronounced dead later at UCLA Medical Center.
Murray was interviewed by investigators for three hours Saturday. His spokeswoman called Murray "a witness to this tragedy," not a suspect in the death, and police described the doctor as cooperative.
The attorney said Murray will wait to speak publicly until after the police and forensics investigation is complete.
A second autopsy can allow the family to get some information about a death almost immediately, including signs of heart, brain or lung disease or fresh needle punctures, said Dr. Michael Baden, a medical examiner not involved in the Jackson case.
"Usually if it looks normal with the naked eye, it looks normal under the microscope," said Baden, who recently performed a second autopsy on actor David Carradine.
Los Angeles County coroner's officials said their autopsy found no indication of trauma or foul play. But because of additional tests, an official cause of death could take weeks to determine.
Three days after the death of the King of Pop, celebrities descended on Los Angeles for a spectacular celebration of Jackson's life at the annual BET awards show.
Joe Jackson, Michael's father, walked on the red carpet wearing a black hat, sunglasses and a dark suit. He did not appear on stage during the show.
"I just wish he could be here to celebrate himself," he said. "Sadly, he's not here, so I'm here to celebrate for him."
In a statement read at the show, Jackson's parents said they solely had the personal and legal "authority for our son and his children." It was their strongest declaration yet about their son's affairs.
A tearful Janet Jackson appeared on stage in a white dress at the end of the BET awards. After a long pause to gather herself, she spoke haltingly but deliberately to the audience.
"I'd just like to say that to you, Michael is an icon. To us, Michael is family. And he will forever live in all of our hearts," she said.
There was no word from the family on funeral plans. Many of Jackson's relatives have gathered at the family's Encino compound, caring there for Jackson's three children.
Al Sharpton planned to visit the Jackson compound Monday and would talk with the family about how to memorialize the late pop star. Sharpton said they want to hold memorials in key cities around the globe and also planned a memorial service Tuesday at the Apollo Theater in New York.
___
Associated Press writers contributing to this report include: Sophia Tareen in Chicago; Juan A. Lozano in Houston; and Nekesa Mumbi Moody, Gillian Flaccus, Brooke Donald, Beth Harris and Mike Blood and AP Global Media Services Production Manager Nico Maounis in Los Angeles.
http://news.yahoo.com/s/ap/us_michael_jackson
Saturday, June 27, 2009
It `s a game !!
Can you match the words that sound the same, but are spelt differently and have different meanings? Eg: pair,and pear.
http://www.bbc.co.uk/skillswise/words/spelling/recognising/homophones/game.shtml
By:Dr.Nevien
http://www.bbc.co.uk/skillswise/words/spelling/recognising/homophones/game.shtml
By:Dr.Nevien
Thursday, June 4, 2009
I have a dream
Martin Luther King, Jr.
"I Have a Dream"
I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.
Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.
But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we've come here today to dramatize a shameful condition.
In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness." It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds."
But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we've come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.
We have also come to this hallowed spot to remind America of the fierce urgency of Now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.
It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. And those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. And there will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.
But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice: In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force.
The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom.
We cannot walk alone.
And as we walk, we must make the pledge that we shall always march ahead.
We cannot turn back.
There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their self-hood and robbed of their dignity by signs stating: "For Whites Only." We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until "justice rolls down like waters, and righteousness like a mighty stream."¹
I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. And some of you have come from areas where your quest -- quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed.
Let us not wallow in the valley of despair, I say to you today, my friends.
And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.
I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident, that all men are created equal."
I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.
I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.
I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.
I have a dream today!
I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of "interposition" and "nullification" -- one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.
I have a dream today!
I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; "and the glory of the Lord shall be revealed and all flesh shall see it together."2
This is our hope, and this is the faith that I go back to the South with.
With this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.
And this will be the day -- this will be the day when all of God's children will be able to sing with new meaning:
My country 'tis of thee, sweet land of liberty, of thee I sing.
Land where my fathers died, land of the Pilgrim's pride,
From every mountainside, let freedom ring!
And if America is to be a great nation, this must become true.
And so let freedom ring from the prodigious hilltops of New Hampshire.
Let freedom ring from the mighty mountains of New York.
Let freedom ring from the heightening Alleghenies of Pennsylvania.
Let freedom ring from the snow-capped Rockies of Colorado.
Let freedom ring from the curvaceous slopes of California.
But not only that:
Let freedom ring from Stone Mountain of Georgia.
Let freedom ring from Lookout Mountain of Tennessee.
Let freedom ring from every hill and molehill of Mississippi.
From every mountainside, let freedom ring.
And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual:
Free at last! Free at last!
"I Have a Dream"
I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.
Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.
But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we've come here today to dramatize a shameful condition.
In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness." It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds."
But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we've come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.
We have also come to this hallowed spot to remind America of the fierce urgency of Now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.
It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. And those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. And there will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.
But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice: In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force.
The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom.
We cannot walk alone.
And as we walk, we must make the pledge that we shall always march ahead.
We cannot turn back.
There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their self-hood and robbed of their dignity by signs stating: "For Whites Only." We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until "justice rolls down like waters, and righteousness like a mighty stream."¹
I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. And some of you have come from areas where your quest -- quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed.
Let us not wallow in the valley of despair, I say to you today, my friends.
And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.
I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident, that all men are created equal."
I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.
I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.
I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.
I have a dream today!
I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of "interposition" and "nullification" -- one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.
I have a dream today!
I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; "and the glory of the Lord shall be revealed and all flesh shall see it together."2
This is our hope, and this is the faith that I go back to the South with.
With this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.
And this will be the day -- this will be the day when all of God's children will be able to sing with new meaning:
My country 'tis of thee, sweet land of liberty, of thee I sing.
Land where my fathers died, land of the Pilgrim's pride,
From every mountainside, let freedom ring!
And if America is to be a great nation, this must become true.
And so let freedom ring from the prodigious hilltops of New Hampshire.
Let freedom ring from the mighty mountains of New York.
Let freedom ring from the heightening Alleghenies of Pennsylvania.
Let freedom ring from the snow-capped Rockies of Colorado.
Let freedom ring from the curvaceous slopes of California.
But not only that:
Let freedom ring from Stone Mountain of Georgia.
Let freedom ring from Lookout Mountain of Tennessee.
Let freedom ring from every hill and molehill of Mississippi.
From every mountainside, let freedom ring.
And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual:
Free at last! Free at last!
Tuesday, June 2, 2009
Pronunciation activities
http://www.onestopenglish.com/section.asp?catid=59911&docid=155509
this will help u to speak better
Dr.Nevien
this will help u to speak better
Dr.Nevien
Monday, May 25, 2009
WEDDING
Egyptian Marriage Customs of the Past and Present
By Ahmed Negm
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An Islamic wedding procession in Egypt leads the bride to the home of the groom. The bride, hidden from view in a tentlike covering, is riding the camel. Elaborate processions like this one are chiefly a rural tradition of the Islamic wedding ceremony.
Marriage has special importance to Egyptians. They consider marriage as the most important event in their lives because it means a moral way of psychological and biological satisfaction. Egyptians assume marriage is the main method to protect youth from any sacred relationships; moreover, marriage reinforces society's relationships.
Marriage is a religious imposition, and we can find many parts in the Quran as, well as prophetic instructions, which encourage getting married. There is no doubt that marriage customs indicate the society's culture, behaviral patterns, thoughts and feelings.
Egyptian Marriage Customs in Ancient Egypt
Now let's indicate some Egyptian marriage customs in the past and present and their main effects.
The ancient Egyptians were the first people who stated marriage laws in the world. They regarded marriage as a civil and legal relationship. Marriage in ancient Egypt was a religious imposition. The ancient Egyptian laws organized the marriage relationship and indicated all rights and duties for the couples. Many of the old marriage contracts have been found, and they were registered and signed by three officers. The ancient Egyptian laws gave the right of divorce to women as well as men. The wife was respected greatly, and she had high prestige. The couple had a lot of chances to get to know each other before the engagement; for example, in the temples or at the common feasts. There was a custom in the Egyptian family which allowed the adult daughter to welcome the guests who came to visit her parents.
The Engagement Party in Ancient Egypt
The ancient Egyptians knew the engagement before getting married, and its customs were similar to the engagement customs in Egypt's countryside nowadays. It started by the suitor's parents visiting to his fiancee's house to get her family approval to complete this marriage and reaching an agreement, which contains two main items: an amount of money, called Mahr, paid by suitor to his fiancee's family to help them prepare the furniture of their daughter and a valuable jewelry gift, called Shabka, given by the suitor to his fiancee. The value of this gift depended on the financial and social levels of the suitor"s family.
When the two parties completed the agreement, they fixed an appointment for the engagement party. Most of relatives and friends attended the party in one of the common banquet halls, which was decorated with several kinds of flowers and lights. The fiancee wore the engagement dress which was simpler than the wedding dress and its color was blue or pink while the groom put on the finger of his fiancee a ring, the ancient Egyptians' gift to the old and new world,which was a symbol of immortality.
In addition, the groom gave his fiancee the valuable jewelry gift agreed on before. During the party, the attendands ate and drank several kinds of food and drinks.
The Night Before the Wedding
When the house of the new family became ready, the two families fixed an oppointment of the wedding party. The night before wedding day, the relatives, the friends and the neighbors got together to celebrate the "Henna Night". The women went to the bride's house, while the men went to the groom's house.
At the bride's house the women danced and sang all night while the bride wore a pink dress made with silk or cotton fibers, and her hands and feet were bleached with henna. Meanwhile, the men danced and sang all night at the groom's house, and the groom wore an expensive clean suit.
The Day of the Wedding
The next day, the marriage contract was signed and registered by priest in the temple in the attendance of the couple and most of their families and friends
The Wedding Party
After sun set, the wedding party started, and the couple wore their best dresses and jewelry. The bride was transferred to her new house on a horse or a camel with a musical band, and the attendants sprayed the cortege with green wheat as a symbol of fertility. Several kinds of cooked meats as well as vegetables and fruit were prepared for the attendants, who danced and sang with music all night.
The Day After the Wedding
In the morning, the wife's mother and her sisters visited her and gave her some food. The wife's friends and relatives visited her after seven days from the date of her wedding party, and they offered gifts and some food, while she gave them some sweets and fruits.
Ancient Egyptian marriage customs are the most effective marriage customs in Egypt's history although Egypt has been exposed to many civilization, such as, Greek, Roman and Islam.
Islamic Marriage Customs
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The Islamic marriage doctrines are very simple, they are basically two factors. First, the acceptance of the couple, or their representatives, each other to be husband and wife is the most important term for marriage. Second, the publicity of the marriage (making it known to the people) is an essential condition of marriage; however, Islam emphasizes that marriage is the only available way to satisfaction the biological need between the man and the woman and to make the family; therefore, the available chances for the couple to get to know each other before the engagement have become limited, mainly through family visits or at public places.
The engagement and wedding customs in the Middle Ages remained as they were in Ancient Egypt although these customs are in disagreement with the simplicity of the Islamic spirit.
Marriages in Modern Urban Egypt
Nowadays, the marriage customs in the Egyptian countryside are similar to the ancient customs, but in the city the picture is quite different, where the couple has many chances to get to know each other at university, work, clubs and other public places.
However, the engagement agreement between the families still includes the two main items: the "mahr" and "shabka"; furthermore, the engagement party is quite similar to the engagement party in Ancient Egypt. Frequently it is held in one of the hotels.
However, the engagement period has be come longer because of the preparation of the new house is costly and does not suit the income of the couple or the income of their parents (housing is very expensive in Cairo).
The marriage contract is signed and registered by "maazon", a man who has an official license to sign and register the marriage contract, in attendance of the couple and their families and friends, and this procedure happens in the birde's house or at a mosque.
The Wedding Party
At the wedding party, the bride wears a while dress with a white mantilla while the groom wears a black suit with white shirt and necktie, and in the hotel the couple walks among their invitees from the entrance of the hotel to their seats, and infront there is the music band. The attendants spray flowers over the couple. When the couple takes their seat the party program starts with a drink called "Sharpat",a rose water juice, and after that the singers and the dancers start to present their shows, and in the middle of the party the couple cuts the wedding cake and opens the food buffet. When the party finishes early morning the couple thanks the guests and either the couple goes to their room or they go to their new house.
Bad Marriage Customs
Egyptian marriage customs in the past or in the present generally reflect the cooperative and brotherly spirit of the community; however, we should get rid of our bad marriage customs and habits because they cause a lot of serious problems for society.
The marriage between relatives (i.e. first cousins) is one of our bad customs in Egypt. Although marriage between relatives is a very old custom, it is still common in Egypt, and there are many reasons behind this kind of marriage. First, increasing the family size and consequently the power and the prestige of the family is the most important reason. Second, keeping the family's heritage and wealth among its members is another important reason.
However, marriage between relatives has many disadvantages like hepartinson and diabetes (in the children).
Furthermore, marriage between relatives causes tribal racism giving the chance for power struggles and superiority fights.
Another bad custom is that the marriage customs in Egypt are costly and do not suit the income levels of most Egyptian families; for example, the average of marriage cost in Egyptian cities is LE 100,000 ($ 30,000) while the average income is LE 150 ($ 44) per month. This situation creates heavy load on the young couple and their families.
I think although our marriage customs indicate deep emotions between the Egyptians, and illustrate the great civilization, we should work hard to minimize customs by organizing social campaigns to clarify our marriage custom's disadvantage. In addition, we should spread education and concern for women's education , especially in the countryside. In my opinion, if we do not get rid of most of our bad marriage customs, our problems will increase cutting off any economic growth and decreasing the development of the society..
Back to Muslim Wedding Customs Page
Monday, May 18, 2009
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