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Journal articles on the topic '‘Ain Ghazal'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

Rollefson, Gary O., Alan H. Simmons, and Zeidan Kafafi. "Neolithic Cultures at 'Ain Ghazal, Jordan." Journal of Field Archaeology 19, no. 4 (1992): 443. http://dx.doi.org/10.2307/530427.

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2

El-Najjar, Mahmoud, A. Al-Shiyab, and I. Al-Sarie. "Cases of tuberculosis at 'Ain Ghazal, Jordan." Paléorient 22, no. 2 (1996): 123–28. http://dx.doi.org/10.3406/paleo.1996.4639.

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3

Rollefson, G. O. "'Ain Ghazal (Jordan) : ritual and ceremony III." Paléorient 24, no. 1 (1998): 43–58. http://dx.doi.org/10.3406/paleo.1998.4668.

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Rollefson, Gary O., Denise Schmandt-Besserat, and Jerome C. Rose. "A Decorated Skull from MPPNB 'Ain Ghazal." Paléorient 24, no. 2 (1998): 99–104. http://dx.doi.org/10.3406/paleo.1998.4681.

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5

Grissom, Carol A. "Neolithic Statues from 'Ain Ghazal: Construction and Form." American Journal of Archaeology 104, no. 1 (January 2000): 25. http://dx.doi.org/10.2307/506791.

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6

Rollefson, G. O. "Neolithic 'Ain Ghazal (Jordan) : Ritual and Ceremony, II." Paléorient 12, no. 1 (1986): 45–52. http://dx.doi.org/10.3406/paleo.1986.4397.

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7

Rollefson, G. O. "The Origins of the Yarmoukian at 'Ain Ghazal." Paléorient 19, no. 1 (1993): 91–100. http://dx.doi.org/10.3406/paleo.1993.4585.

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8

Grissom, Carol A. "Conservation of Neolithic lime plaster statues from 'Ain Ghazal." Studies in Conservation 41, sup1 (January 1996): 70–75. http://dx.doi.org/10.1179/sic.1996.41.supplement-1.70.

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9

SIMMONS, A. H., I. KOHLER-ROLLEFSON, G. O. ROLLEFSON, R. MANDEL, and Z. KAFAFI. "'Ain Ghazal: A Major Neolithic Settlement in Central Jordan." Science 240, no. 4848 (April 1, 1988): 35–39. http://dx.doi.org/10.1126/science.240.4848.35.

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10

Petocz, Dani. "An Early Bronze Age Site at Ain Ghazal, Amman." Levant 19, no. 1 (January 1987): 27–32. http://dx.doi.org/10.1179/007589187790212149.

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11

Dever, William G. "Preliminary Excavation Reports: Sardis, Paphos, Caesarea Maritima, Shiqmim, Ain Ghazal." Annual of the American Schools of Oriental Research 51 (1993): 1. http://dx.doi.org/10.2307/3768572.

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12

Köhler-Rollefson, Ilse, Leslie A. Quintero, and G. O. Rollefson. "A Brief note on the fauna from Neolithic 'Ain Ghazal." Paléorient 19, no. 2 (1993): 95–97. http://dx.doi.org/10.3406/paleo.1993.4598.

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13

Griffin, Patricia S., Carol A. Grissom, and G. O. Rollefson. "Three late eighth millennium plastered faces from 'Ain Ghazal, Jordan." Paléorient 24, no. 1 (1998): 59–70. http://dx.doi.org/10.3406/paleo.1998.4669.

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14

Banning, E. B., and Brian F. Byrd. "Houses and the Changing Residential Unit: Domestic Architecture at PPNB ‘Ain Ghazal, Jordan." Proceedings of the Prehistoric Society 53, no. 1 (1987): 309–25. http://dx.doi.org/10.1017/s0079497x00006241.

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The exceptional preservation of structural detail at the Pre-Pottery Neolithic B site of ‘Ain Ghazal allows analysis of techniques of house building, and of sequences of construction and modification of houses. Frequent remodelling was common, with a trend towards smaller residential areas. The concept of the ‘development cycle’ is applied, to explain the structural modifications in terms of the changing nature of the co-residential group.
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15

Bonogofsky, Michelle. "Cranial Modeling and Neolithic Bone Modification at 'Ain Ghazal : New Interpretations." Paléorient 27, no. 2 (2001): 141–46. http://dx.doi.org/10.3406/paleo.2001.4734.

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16

Simmons, Alan H., Ann Boulton, Carol Roetzel Butler, Zeidan Kafafi, and Gary O. Rollefson. "Field Report: A Plastered Human Skull from Neolithic 'Ain Ghazal, Jordan." Journal of Field Archaeology 17, no. 1 (January 1990): 107–10. http://dx.doi.org/10.1179/009346990791548574.

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17

Rollefson, G. O. "The Aceramic Neolithic of the Southern Levant : The View from 'Ain Ghazal." Paléorient 15, no. 1 (1989): 135–40. http://dx.doi.org/10.3406/paleo.1989.4491.

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18

McAdam, Ellen. "The Figurines from the 1982–5 Seasons of Excavations at Ain Ghazal." Levant 29, no. 1 (January 1997): 115–45. http://dx.doi.org/10.1179/lev.1997.29.1.115.

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19

Rollefson, G. O. "Neolithic Chipped Stone Technology at 'Ain Ghazal, Jordan : The Status of the PPNC Phase." Paléorient 16, no. 1 (1990): 119–24. http://dx.doi.org/10.3406/paleo.1990.4526.

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20

Wasse, Alexander. "Final Results of an Analysis of the Sheep and Goat Bones from Ain Ghazal, Jordan." Levant 34, no. 1 (January 2002): 59–82. http://dx.doi.org/10.1179/lev.2002.34.1.59.

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21

Verhoeven, Marc. "Ritual and Ideology in the Pre-Pottery Neolithic B of the Levant and Southeast Anatolia." Cambridge Archaeological Journal 12, no. 2 (October 2002): 233–58. http://dx.doi.org/10.1017/s0959774302000124.

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The study of ritual is an important and indeed essential part of prehistoric archaeology, and is reported at several early Neolithic sites in the Levant and Anatolia. In this study, the evidence for ritual at five Pre-Pottery Neolithic B sites (‘Ain Ghazal, Kfar HaHoresh, Nevali Çori, Çayönü and Göbekli Tepe) is compared. This comparison serves as the basis for an interpretation which focuses on the ideology of PPNB ritual rather than on its social function. It is argued that there are four basic structuring principles in PPNB ritual and ideology: communality, dominant symbolism, vitality (including the notions of domestication, fecundity and life-force), and human–animal linkage. These concepts are related in an attempt to delineate the PPNB ritual system and the place of these specific sites therein.
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22

Köhler-Rollefson, Ilse. "Changes in Goat Exploitation at 'Ain Ghazal between the Early and Late Neolithic : A Metrical Analysis." Paléorient 15, no. 1 (1989): 141–46. http://dx.doi.org/10.3406/paleo.1989.4492.

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23

Wiedemann, Felicitas B., Hervé Bocherens, André Mariotti, Angela von den Driesch, and Gisela Grupe. "Methodological and Archaeological Implications of Intra-tooth Isotopic Variations (δ13C, δ18O) in Herbivores from Ain Ghazal (Jordan, Neolithic)." Journal of Archaeological Science 26, no. 6 (June 1999): 697–704. http://dx.doi.org/10.1006/jasc.1998.0392.

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24

Zielhofer, Christoph, Lee Clare, Gary Rollefson, Stephan Wächter, Dirk Hoffmeister, Georg Bareth, Christopher Roettig, et al. "The decline of the early Neolithic population center of 'Ain Ghazal and corresponding earth-surface processes, Jordan Rift Valley." Quaternary Research 78, no. 3 (September 29, 2012): 427–41. http://dx.doi.org/10.1016/j.yqres.2012.08.006.

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Abstract'Ain Ghazal is among the earliest large population centers known in the Middle East. A total of four major stratigraphic cultural units have been identified: 1) The oldest Middle Pre-Pottery Neolithic B (MPPNB) unit (10.2 to 9.5 cal ka BP) clearly corresponds with the early Holocene maximum Dead Sea levels. 2) The second unit consists of Late Pre-Pottery Neolithic B (LPPNB) in situ walls and hearths. 3) In the subsequent PPNC (8.9 to 8.6 cal ka BP) the population density at the settlement drops dramatically, which corresponds with a significant drop in the Dead Sea level. 4) The 4th stratigraphic unit is characterized by the “Yarmoukian rubble layer”. Additionally, there is evidence for a previously unrecognized use of the site by Chalcolithic pastoralists. Sedimentological analyses reveal a constant increase in dust from a remote source during the entire human occupation period, which correlates well with the detectable drops in climatic humidity from the Dead Sea. As the major focus of this study, we can now rule out previous notions that the “Yarmoukian” rubble layer could have been produced by (catastrophic) slope-scale gravitational movements. To this point, it appears that the Neolithic mega-site was abandoned due to a climatic aridification.
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25

Mubarok, Muhammad Fadhlulloh. "Ilmu Dalam Perspektif Imam Al-Ghazali." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 8, no. 1 (August 25, 2020): 22–38. http://dx.doi.org/10.21274/kontem.2020.8.1.22-38.

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Abstract Science is the obligation of muslims to open the horizons of the islamic world yag rooted in the revelation of the Qur'an and the Sunnah, supported by akaluntuk the development of Islamic education. The islamic life is very closely connected with education, in order to continue generasa young intellect and know religion. A figure of islam Al-Imam Al-Ghazali is an expert philosopher famous with his work we Ihya; Ulumuddin (reviving the knowledge of religion). In the book of Ihya ‘Ulumuddin explained about the concept of science that can be drawn as a reference of scientific a muslim. in the works of Al-Ghazali explained in detail about the meaning of the concept of science which is very important for the development of islamic religious education. Al-Ghazali divides knowledge into two categories, namely: fardhu ‘ain and fardhu kifayah. Therefore, the concept of education should be started from the fard ‘ain fardhu kifayah. Keywords: Of Science, Imam Al-Ghazali, Fard ‘Ain, Fard Kifayah. Abstrak Ilmu merupakan kewajiban muslim untuk membuka cakrawala dunia islam yag bersumber pada wahyu Al-Qur’an dan Sunnah dengan didukung oleh akaluntuk perkembangan pendidikan Islam. Kehidupan islam sangat erat hubungannya dengan pendidikan, demi meneruskan generasa muda yang intelek dan tahu agama. Seorang tokoh islam Al-Imam Al-Ghazali merupakan ahli filosof masyhur dengan karyanya kita Ihya; Ulumuddin (menghidupkan kembali pengetahuan agama). Dalam kitab Ihya ‘Ulumuddin dijelaskan tentang konsep keilmuan yang dapat ditarik sebagai rujukan ilmiah seorang muslim. dalam karya Al-Ghazali dijelaskan secara detail tentang makna konsep keilmuan yang sangat penting demi perkembangan pendidikan agama islam. Al-Ghazali membagi ilmu menjadi dua kategori yaitu: fardhu ‘ain dan fardhu kifayah. Oleh karena itu, konsep pendidikan seharusnya dimulai dari yang fardhu ‘ain untuk fardhu kifayah. Kata Kunci: Ilmu, Imam Al-Ghazali, Fardhu ‘Ain, Fardhu Kifayah.
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Nurul Laylia, Muhammad Nur Hadi, and Syaifullah Syaifullah. "KLASIFIKASI ILMU DALAM ISLAM PERSPEKTIF IMAM AL GHOZALI." Jurnal Mu’allim 2, no. 2 (September 16, 2020): 201–13. http://dx.doi.org/10.35891/muallim.v2i2.2276.

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The background of this research is how the classification of knowledge according to Imam al-Ghazali in the book of Ihya 'ulumuddin. With the aim to describe the classification of science and the reasons of Imam al-Ghazali in the classification of knowledge contained in the book of Ihya' Ulumuddin. The benefits of this research are that parents today still pay attention to education for their children by not looking at the side between primary and secondary sciences. This study includes the type of literature that takes data from inanimate objects in the form of books or books, using a qualitative approach. using Content Analysis techniques in analyzing data based on the content contained therein. From the results of the study showed that Imam al-Ghazali classified science into two types namely fardlu 'ain and fardlu kifayah. Which is fardlu 'ain science only consists of syar'iyyah science and fardlu kifayah science consists of two kinds namely syar'iyyah science and ghoiru syar'iyyah science. Included in the primary sciences are religious sciences such as kalam science, tasawwuf science, and syariah science. Whereas secondary science is a branch of primary science such as mathematics, social sciences, natural sciences, health sciences and political sciences.
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27

Sodiq, Muhammad Jafar. "Pemikiran Pendidikan al-Ghazali." LITERASI (Jurnal Ilmu Pendidikan) 7, no. 2 (February 2, 2017): 136. http://dx.doi.org/10.21927/literasi.2016.7(2).136-152.

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There are many controversial views in assessing Al-Ghazali thought. For example, there is an opinion that the reason of Islam deterioration is caused by his categorisation of fard 'ain for Religious Studies, and fard kifayah for others. Abdulloh Mas'ud said that the dichotomy in education today can be traced to his categorisation. On the other hand, there are many defenders declared that al Ghazali is not responsible for this dichotomy, but he is the true defender of Islam. Even al-Zubaidi, he said that If there is a prophet after Muhammad, he would be al - Ghazali. Based on these controversies, this article will describe al-Ghazali's ideas about education in his two books, Ihya Ulumuddin and Ayyuhal Walad. This article concluded that al-Ghazali's ideas can not be separated from its socio-cultural context. With this perspective we can get a whole picture of al-Ghazali. He lived in a period of the emersion of various sects and schools (mazhab) in Islam, the deterioration of the Abbasid dynasty, and the golden age of the dynasty Saljuk until its collapse. Al-Ghazali's educational thought is an integral part of this dynamics Islamic civilization in general. Thus, Islamic education also should not be alienated from the economic, political and social conditions that affect and determine the direction and the shape of Islamic civilization.
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Koshelev, V. A. "“In the East God has sacred places…”." Solov’evskie issledovaniya, no. 4 (December 15, 2020): 108–18. http://dx.doi.org/10.17588/2076-9210.2020.4.108-118.

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The author analyses A.A. Fet's poem “The Nightingale and the Rose”, included in the collection “Poems” (1850). He points out that the collection aroused the interest of leading critics of the second half of the 19th century such as Apollo Grigoriev, Lev May and Osip Senkovsky. A.A. Fet's poem “The Nightingale and the Rose” particularly attracted their attention. The most significant characteristics of the poem are identified in the present study from the point of view of these critics; similarities and differences in its assessment are noted, and their reasons are explained. In particular, attention is drawn to the lively interest of the romantic era (both in European and Russian art culture) for the East. Characteristics of the image of the East are given, as well as names of writers and titles of their works. The author points to a foreign source of A.A. Fet's poem “The Nightingale and the Rose”, which turned out to be an inaccurate translation of Hafiz, reflecting not so much the specifics of Hafiz's ghazals as their interpretation by the translator with his European vision of the East. The text of A.A. Fet is a version of the Eastern ghazal in Russian. A digression about the historical and philological study of the word “rose” in the works of A.N. Veselovsky, and the tradition of using the theme of love between the Nightingale and the Rose in the poetry of A.S. Pushkin, N.M. Yazykov, A.V. Koltsov are presented. The author notes the original features in the interpretation of these images in the poetic text of A.A. Fet and points out the programmatic nature of the poem “The Nightingale and the Rose”, as testified by the poet's repeated references to the text and the corrections he inserted in view in a new publication.
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Zaman, Moh Kamilus. "INTEGRASI PENDIDIKAN DAN IMPLIKASINYA TERHADAP LEMBAGA PENDIDIKAN DI INDONESIA." Edupedia 3, no. 1 (July 1, 2018): 89–97. http://dx.doi.org/10.35316/edupedia.v3i1.323.

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Integration has the meaning of merging or assimilating into one unified whole. In Indonesia, the concept of scientific integration has implications for the management of educational institutions. The release of SKB of three Ministers (Department of Education and Culture, Ministry of Home Affairs, and Ministry of Religion Affairs) which sets out the provision of curriculum in madrasah (Islamic school) which balancing between general curriculum and religious curriculum (70%: 30%) is a manifestation of this integration. SMA Nurul Jadid Probolinggo and MAN 3 Malang are able to apply an integrated learning. This is because those schools have facilitated dormitories for students with a series of Islamic-based activities outside learningtimes in kaffah. UIN Malang as the pioneer of establishment of ma’had or student’s dormitorieswhich used culture of education adapted from the culture of the university.UIN Malang and UIN Jakarta prefer to use approach of Imam Al-Ghazali which classify the sciences into fardlu ‘ain and fardlu kifayah by takwil method taken from social sciences. But UIN Jakarta used a paradigm of integration of dialogical science.
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Haddad1, Samia. "Processus de création des entreprises innovantes en Tunisie: résultats d’une étude exploratoire." Revue internationale P.M.E. 26, no. 1 (April 10, 2014): 13–44. http://dx.doi.org/10.7202/1024269ar.

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Le présent article propose d’examiner la spécificité des entreprises innovantes en Tunisie, notamment celles spécialisées dans les technologies d’informations et de communications (TIC), et d’analyser les freins inhérents à leur création. Les données recueillies sont issues d’une étude qualitative exploratoire menée auprès d’un échantillon de dix-sept entreprises de hautes technologies, implantées dans le parc technologique El-Ghazala. Le choix de cet échantillon nous permet de récolter des informations qualitatives qui nous permettent, à leur tour, d’identifier à grands traits les particularités de ces structures industrielles, le profil de leurs créateurs, mais aussi les obstacles rencontrés lors de leur étape de création. Les résultats révèlent que les principaux freins liés à la création des entreprises innovantes en Tunisie, en particulier celles spécialisées dans les TIC, sont d’ordres institutionnels et financiers. Dans ce contexte, des recommandations concrètes aux pouvoirs publics tunisiens peuvent être formulées afin d’améliorer le processus de création des entreprises innovantes et de promouvoir davantage la culture entrepreneuriale chez les jeunes diplômés.
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31

Abrori, Faizul. "Implementasi Kesejahteraan Perspektif BKKBN Dalam Kajian Maqᾱṣid al- Syarῑ’ah." At-Turost : Journal of Islamic Studies 6, no. 2 (November 29, 2020): 233–43. http://dx.doi.org/10.52491/at.v6i2.50.

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Penelitian dilakukan guna mengimplementasikan kesejahteraan perspektif BKKBN dalam kajian Maqᾱṣid al-Syarῑ’ah, Al Ghazali menyebutkan bahwa masyarakat sejahtera adalah masyarakat yang dapat memenuhi kebutuhan atas diin (peribadatannya/agamanya), an nafs (kebutuhan dasar dirinya), ‘aql (kebutuhan intelektualnya), nasl (keturunannya), dan maal (hartanya). Hal ini dikembangkan oleh Jaseer Auda dalam rekontruksi Maqᾱṣid Syariah bahwa kesejahteraan adalah tercapainya falᾱḥ (keseimbangan kebutuhan dan akhirat), adapun indikator falah duniawi meliputi : Kelangsungan hidup (survival), kebebasan berkeinginan (Freedom From Want), kekuatan dan kehormatan (Power and Honour. Sedangkan falah ukhrawi meliputi : Kelangsungan hidup yang abadi (enternal survival), kesejahteraan abadi (enternal prosperty) Kemulyaan abadi (everlasting glory) Pengetahuan dari segala kebodohan (knowedge free of all ignorance) ini untuk kehidupan keakhiratan. Metode penelitian ini menggunakan pendekatan kualitatif dan analisis datanya menngunakan analisis isi (content analysis) dan pustaka, Dan Dalam implementasi kesejahteraan perspektif BKKBN dalam kajian maqᾱṣid al-syarῑ’ah terklasterkan; (1) Hifz al-adin selaras dengan sejahtera plus III, (2). Hifz Nasl selaras dengan sejahtera II, (3). Hifz Aql selaras dengan sejahtera III, (4). Hifz Nafs selaras dengan sejahtera III, (5). Hifz Mall selaras dengan sejahtera III.
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Djawas, Mursyid, Amrullah Amrullah, and Fawwaz Bin Adenan. "Fasakh Nikah dalam Teori Maṣlaḥah Imām Al-Ghazālī." El-USRAH: Jurnal Hukum Keluarga 2, no. 1 (August 8, 2020): 97. http://dx.doi.org/10.22373/ujhk.v2i1.7645.

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Artikel ini membahas tentang fasakh nikah dengan menggunakan teori mashlahah Imam Al-Ghazali. Dalam perspektif Islam mengenai pemutusan hubungan akad pernikahan dapat dilakukan dengan berbagai cara, salah satunya dengan fasakh nikah atau membatalkan akad nikah. Para ulama sepakat bahwa fasakh nikah boleh dilakukan oleh suami atau isteri. Keduanya sama-sama mempunyai hak yang seimbang memutuskan pernikahan melalui fasakh nikah sesudah terpenuhi sebab yang mendahuluinya. Pendapat Imām al-Ghazālī terkait fasakh nikah cenderung lebih khas dibandingkan dengan ulama lain. Ia mencoba menghubungkan kebolehan fasakh ini dengan teori maṣlaḥah. Artikel ini hendak mengungkap pendapat Imām Ghazālī tentang faktor pembolehan fasakh nikah, dan teori maṣlaḥah Imām al-Ghazālī tentang hukum fasakh nikah. Untuk menjawab persoalan tersebut, maka data-data yang dikumpulkan secara keseluruhan mengacu pada kepustakaan (library research). Metode analisis data yang dipakai adalah deskriptif analisis. Hasil analisis pembahasan menunjukkan bahwa bagi Imām al-Ghazālī, faktor fasakh nikah ada enam, yaitu aib atau cacat, penipuan, wanita sudah terbebas dari status budak, impotensi baik kepada suami atau isteri, suami yang miskin dan tidak mampu memberikan nafkah, dan faktor pasangan yang hilang. Bagi Imām al-Ghazālī, apabila faktor tersebut ada, pihak suami ataupun isteri bisa menfasakh pernikahannya. Imām al-Ghazālī cenderung memahami fasakh nikah sebagai peristiwa hukum yang dibolehkan dalam Islam sebab mengandung sisi maṣlaḥah, mengangkat mudarat (kerusakan) yang timbul dari hubungan suami dan isteri. Teori maṣlaḥah pada fasakh nikah masuk dalam maṣlaḥah yang bersifat partikular atau tertentu, atau disebut juga maṣāliḥ al-juz’iyyah.
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33

Amram, Philippe. "3D Spectroscopic Surveys of Late-Type Nearby Galaxies in the Optical." Proceedings of the International Astronomical Union 6, S277 (December 2010): 89–95. http://dx.doi.org/10.1017/s1743921311022538.

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AbstractTwo classes of spectro-imagers are available, the first one, usually based on grisms, allows to cover intermediate fields of view and wide spectral ranges (decreasing when the spectral resolution increases) while the second one, usually based on tunable filters (like Fabry-Perot), is generally able to cover larger fields of view but on narrow spectral ranges (also depending on the spectral resolution). Both families of instrument have access to low or high spectral resolution and are used in seeing limited conditions for observing nearby galaxies. Spectro-imagers provide data cubes consisting of a spectrum for each spatial sample on the sky. From these spectra, using both emission and absorption lines, combined with the continuum emission, the history of the stars and the interstellar medium in nearby galaxies, encoded in different physical quantities, such as chemical abundances, kinematics properties, is deciphered. Only a few surveys of galaxies using spectro-imagers have been led up to now and mainly using 4-m class or smaller telescopes. This includes the case of nearby late-type galaxies surveyed in the optical. Two large surveys of some 600 galaxies each have just been launched, one on the Magellan 6m telescope (CGS) and the other one on the William Herschel 4.2m telescope (CALIFA). Surveys containing a smaller number of galaxies have been conducted elsewhere, for instance on the WIYN and Calar Alto 3.5m telescopes (the DiskMass survey, 146 galaxies); on the ESO and CFHT 3.6m telescopes (CIGALE, 269 galaxies); on the OHP 1.92m telescope (GHASP, 203 galaxies); on the mont Mégantic 1.6m telescope (107 galaxies) and on the San Pedro Mártir 2.1m telescope (79 galaxies). Other programs surveying less then 50 galaxies have been also led, like VENGA, SAURON, PINGS or GHaFaS. The scientific drivers of these surveys are broad, they span from the study of the structural properties, star formation histories, AGN content, to mass profiles and uncertainties in rotation-curve decompositions, nature and formation of bulges and disks components.
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34

Rollefson, Gary. "Neolithic Cultures at 'Ain Ghazal, Jordan." Journal of Field Archaeology 19, no. 4 (1992). http://dx.doi.org/10.1179/009346992791548815.

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35

Tubb, Kathryn W. "The statues of 'Ain Ghazal: discovery, recovery and reconstruction." Archaeology International, December 8, 2012. http://dx.doi.org/10.5334/ai.0514.

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36

Tubb, Kathryn W. "The statues of 'Ain Ghazal: discovery, recovery and reconstruction." Archaeology International 5 (October 23, 2001). http://dx.doi.org/10.5334/ai.v5i0.146.

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37

Rafi, Esam Mahmoud Khamis, El-Mor, and Mohammad El-Sayed El-Sayed. "Feeding Habits of the Copper Shark, Carcharhinus brachyurus (Günther, 1870) from Ain El-Ghazala Lagoon, Eastern Libya during the Period from February till June 2013." Journal of Life Sciences 9, no. 8 (August 28, 2015). http://dx.doi.org/10.17265/1934-7391/2015.08.001.

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