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Journal articles on the topic 'Arabs Europe'
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Akmir, Abdelouahed. "European Arabs: identity, education and citizenship." Contemporary Arab Affairs 8, no. 2 (April 1, 2015): 147–62. http://dx.doi.org/10.1080/17550912.2015.1016762.
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The Arab diaspora, comprising Arab immigrants and their descendants, currently represents the highest percentage of Arabs living in Europe. They are Arabs and Europeans, but they are unlike the Arabs who were born in the Arab world and unlike the Europeans who inherited their European origins and culture from father to son. The difference between these European Arabs and other Europeans often makes them experience a state of cultural detachment, as well as crises of their education, identity and citizenship. This article is a modest attempt to examine this phenomenon whilst highlighting the obstacles facing European Arabs and to propose some solutions. Furthermore, it is a call to draw attention to the European Arabs who have played a successful role in their communities and to utilize them in raising awareness of Arab issues and rectifying the image of Arabs in Europe with the aim of supporting Euro-Arab dialogue and cooperation.
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Reno, Lynne N. "THE ARABS IN EUROPE. Gabriele Crespi." Art Documentation: Journal of the Art Libraries Society of North America 6, no. 1 (April 1987): 45–46. http://dx.doi.org/10.1086/adx.6.1.27947736.
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Sammut, Gordon, Sandra Jovchelovitch, Luke Joseph Buhagiar, Giuseppe A. Veltri, Rozlyn Redd, and Sergio Salvatore. "Arabs in Europe: Arguments for and against integration." Peace and Conflict: Journal of Peace Psychology 24, no. 4 (November 2018): 398–406. http://dx.doi.org/10.1037/pac0000271.
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Blue, Lionel. "Jews and Arabs." European Judaism 51, no. 1 (March 1, 2018): 104–7. http://dx.doi.org/10.3167/ej.2018.510114.
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Abstract In the recent past all Jewish life has been so overshadowed by the tragedy of the holocaust and the hope of Israel that we could only cry or act. Now a new time has come. Israel has solved every problem except the Arab problem and that is the only important problem now worth solving. A dialogue with the Islamic world is long overdue. We were hounded out of Europe, and we were one of the factors which pushed or helped to push another people out of Palestine. This was a sin – whether knowingly or unknowingly. Israel and Arabs are political entities. Behind them stand two other and greater beings – Judaism and Islam. It is possible that the goodness inherent in them can achieve what the politicians cannot. Unfortunately, neither is spiritually efficient, as all religion has been perverted in our society. The Israel problem poses the crucial test for Judaism itself. As for Islam, it is almost an unknown religion to most Jews. It has also encountered the full onslaught of the West in a short time, and like us, many of its adherents also failed to see the moral wood for the halachic and legalist trees. We can help each other, for we have much in common; and, God willing, we may yet find even more common ground.
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Herf, Jeffrey. "Nazi Germany and Islam in Europe, North Africa, and the Middle East." Central European History 49, no. 2 (June 2016): 261–69. http://dx.doi.org/10.1017/s0008938916000376.
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In his global bestseller, Inside the Third Reich, Adolf Hitler's former architect and armaments minister, Albert Speer, cited the German dictator's view that if the Arabs had won the Battle of Tours in the eighth century, “the world would be Mohammedan today.” That was the case, he continued, because “theirs was a religion that believed in spreading the faith by the sword and subjugating all nations to their faith. The Germanic people would have become heirs to that religion. Such a creed was perfectly suited to the Germanic temperament.” Yet, because of what Hitler called Arabs' “racial inferiority” and inability to handle the harsher climate, “they could not have kept down the more vigorous natives, so that ultimately not Arabs but Islamized Germans could have stood at the head of this Mohammedan Empire.” Hitler concluded, “It's been our misfortune to have the wrong religion. Why didn't we have the religion of the Japanese, who regard sacrifice for the Fatherland as the highest good? The Mohammedan religion too would have been much more compatible to us than Christianity. Why did it have to be Christianity with its meekness and flabbiness?”
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Little, Douglas. "Pipeline Politics: America, TAPLINE, and the Arabs." Business History Review 64, no. 2 (1990): 255–85. http://dx.doi.org/10.2307/3115583.
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The Arabian American Oil Company's plan to build a pipe-line from eastern Saudi Arabia to the Mediterranean seemed to many an ideal project for business-government cooperation. A sound business project for the company would give American policymakers more and cheaper oil to aid plans to rebuild Western Europe, as well as a significant presence in the Middle East. Events in that tumultuous region, however, soon embroiled both the company and the U.S. government in a more complex relationship than had been envisioned.
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Mwaliwa, Hanah Chaga. "Modern Swahili: an integration of Arabic culture into Swahili literature." Tydskrif vir Letterkunde 55, no. 2 (August 30, 2018): 120–33. http://dx.doi.org/10.17159/2309-9070/tvl.v.55i2.1631.
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Due to her geographical position, the African continent has for many centuries hosted visitors from other continents such as Asia and Europe. Such visitors came to Africa as explorers, missionaries, traders and colonialists. Over the years, the continent has played host to the Chinese, Portuguese, Persians, Indians, Arabs and Europeans. Arabs have had a particularly long history of interaction with East African people, and have therefore made a significant contribution to the development of the Swahili language. Swahili is an African native language of Bantu origin which had been in existence before the arrival of Arabs in East Africa. The long period of interaction between Arabs and the locals led to linguistic borrowing mainly from Arabic to Swahili. The presence of loanwords in Swahili is evidence of cultural interaction between the Swahili and Arabic people. The Arabic words are borrowed from diverse registers of the language. Hence, Swahili literature is loaded with Arabic cultural aspects through Arabic loanwords. Many literary works are examples of Swahili literature that contains such words. As a result, there is evidence of Swahili integrating Arabic culture in its literature, an aspect that this paper seeks to highlight.
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Eid, Salah. "Moving Curve of Civilization." Advances in Social Sciences Research Journal 8, no. 5 (June 2, 2021): 500–503. http://dx.doi.org/10.14738/assrj.85.10140.
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One glance to the map of the Earth shows us that the main centers and sub centers of civilization are distributed on the surface of the Earth according to a very accurate geometrical system: the main ones are located on a strait line from Egypt to Greece to western Europe. From Egypt in the ancient times , and from Western Europe in modern times a curve extends to the right and left on which the sub centers are located, this curve moved completely from its northern position in ancient times to its southern position in modern times where one thousand years separates the two ancient and modern stages of civilization, this period had been filled by Greeks and Arabs through which we are going to tell the story of this moving curve between its two ancient and modern positions. Briefly seven hundreds of years had been filled by Greeks : one century in Athena, six centuries in Alexandria of Egypt,( where the curve returned to its southern position), and three centuries by Arabs in Bagdad in Iraq before the third stage of modern civilization began its role in its main center , western Europe.
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Alter, Milton, Esther Kahana, Nelly Zilber, and Ariel Miller. "Multiple sclerosis frequency in Israel’s diverse populations." Neurology 66, no. 7 (April 10, 2006): 1061–66. http://dx.doi.org/10.1212/01.wnl.0000204194.47925.0d.
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Background: Israel has served for almost half a century as a site for epidemiologic studies of multiple sclerosis (MS). Its small geographic size, well-equipped, accessible, and subsidized health facilities, trained physicians, detailed census data, and a National MS Register, maintained since 1960, offer advantages for accurate determinations of MS frequency in its diverse populations.Method: The authors calculated age-specific prevalence of MS in Israeli-born Jewish inhabitants, immigrant Jews from Europe/America and from North Africa/Asia, Israeli-born Christian and Moslem Arabs, Druze, and Bedouins.Results: Prevalence rate of MS per 105 population on June 30, 2000, for each of these groups in the order listed was 61.6, 53.7, and 27.9 for the Jewish groups and 35.3, 14.7, 10.9, and 17.3 for the non-Jewish groups. Three tiers in MS prevalence were apparent. The highest rates were in Israeli-born Jews and in Jewish immigrants from Europe/America (significantly higher in the former than the latter). Jewish immigrants from African/Asian countries and Christian Arabs had intermediate MS rates (significantly lower than in the first two groups but not significantly different from each other). Moslem Arabs, Druze, and Bedouins had the lowest rates of MS (significantly lower than in the intermediate group but not significantly different from each other).Conclusion: Diverse ethnic groups living in the same geographic area may have significantly different frequencies of MS.
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Folkerts (book author), Menso, and Jens Høyrup (review author). "The Development of Mathematics in Medieval Europe: The Arabs, Euclid, Regiomontanus." Aestimatio: Critical Reviews in the History of Science 4 (December 21, 2015): 124–43. http://dx.doi.org/10.33137/aestimatio.v4i0.25811.
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MUHSEN, K., D. COHEN, A. SPUNGIN-BIALIK, and T. SHOHAT. "Seroprevalence, correlates and trends of Helicobacter pylori infection in the Israeli population." Epidemiology and Infection 140, no. 7 (October 21, 2011): 1207–14. http://dx.doi.org/10.1017/s0950268811002081.
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SUMMARYWe examined the prevalence, correlates and trends of H. pylori infection in Israel using residual sera obtained in 2007–2008 from 1466 Jewish subjects aged 0–77 years and 897 Arabs aged 0–19 years, and in 2000–2001 from 627 Jewish and 575 Arab subjects aged 0–19 years. H. pylori IgG antibodies were measured by ELISA. The age-adjusted H. pylori seroprevalence was 45·2% in Jewish participants. Seropositivity increased with age, reaching 60% at age ⩾50 years and ranged from 24·3% in subjects originating from North America/Western Europe/Australia, to 63·2% in those from Asia/Africa/South America. Among Arabs, H. pylori seroprevalence was 42·1% and reached 65% in adolescents. There was no significant change in seroprevalence between 2000–2001 and 2007–2008. High prevalence of H. pylori was found in Arabs, and in Jews originating from countries of high H. pylori endemicity. These findings are characteristic of countries of diverse ethnic structure and recent immigration.
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Buhagiar, Luke J., Gordon Sammut, Alessia Rochira, and Sergio Salvatore. "There’s no such thing as a good Arab: Cultural essentialism and its functions concerning the integration of Arabs in Europe." Culture & Psychology 24, no. 4 (March 9, 2018): 560–76. http://dx.doi.org/10.1177/1354067x18763795.
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Concerns about immigration are salient in the European Union and in Malta in particular. Previous research has demonstrated deep antipathy towards the Arab community in Malta, and social representations of Arabs are mired in a conflation of ethnic and religious categories with negative connotations. This paper presents evidence of the potency, within the public sphere, of negative arguments from cultural essentialism, concerning the integration of Arabs in Europe. The data were obtained abductively from a data corpus containing positive, mixed and negative arguments about Arabs and their integration. Results pointed towards the almost total exclusivity of arguments from cultural essentialism. These posited Arabic culture as an underlying essence that makes integration difficult or impossible. Different forms of culturally essentialist views varied in their emphasis of different aspects of cultural essentialism. Reductionist, determinist, delineatory and temporal aspects of cultural essentialism were all emphasised by respondents. The essentialist exceptions to negative arguments from cultural essentialism were rare and were posed tentatively by participants. Their paucity and manner of delivery substantiate the claim that it is strictly an Arabic cultural essence that is deemed to make integration impossible. Findings are discussed in light of the communicative functions that these dominant argumentative strategies fulfil.
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Flores, Alexander. "The Arabs as Nazis? Some Reflections on “Islamofascism” and Arab Anti-Semitism." DIE WELT DES ISLAMS 52, no. 3-4 (2012): 450–70. http://dx.doi.org/10.1163/15700607-201200a9.
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One of the main constituents of the so-called Islamofascism is, in the eyes of those who subscribe to this conception, the close affinity of Arabs (and sometimes, Muslims) to Nazi ideology and possibly practice. To bolster this notion, its proponents do basically three things: first, they try to prove that a massive majority of Arabs took a pro-Nazi stand during the Third Reich and especially during World War II and that important Arab figures collaborated with Nazi Germany during the War. Secondly, they point to widespread—real and alleged—anti-Jewish beliefs among present-day Arabs. And thirdly, they claim that there is a personal, political and ideological continuity between both phenomena and that, thus, present-day Arab Judeophobia has the same character, scope and possible effect as the anti-Semitism of the Nazis. During the War, so the argument goes, Arab attitudes were part and parcel of Nazi ideology, and they largely retained this quality although, after the War, Nazism was overcome in Europe. In this article, three more recent publications which subscribe to the above mentioned argument will be critically discussed.
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Ben-Zvi, Linda. "Staging the Other Israel: The Documentary Theatre of Nola Chilton." TDR/The Drama Review 50, no. 3 (September 2006): 42–55. http://dx.doi.org/10.1162/dram.2006.50.3.42.
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Since 1970, the American-born Israeli director and acting teacher Nola Chilton has used documentary theatre to critique Israeli myths and to provide a space where groups generally excluded from the Israeli stage—Arabs, women, the poor, the elderly—can be seen and heard. Chilton's pioneering “theatre of testimony” bears a striking resemblance to recent documentary theatre practices proliferating in the U.S. and Europe.
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Hassan, Riaz. "Interrupting a History of Tolerance: Anti-Semitism and the Arabs." Asian Journal of Social Science 37, no. 3 (2009): 452–62. http://dx.doi.org/10.1163/156853109x436829.
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AbstractThe anti-Semitic rhetoric of many Islamist groups is qualitatively different from the reflective jurisprudence associated with the treatises of classical Islam. There is little evidence of any deep rooted anti-Semitism in the classical Islamic world. Jews have lived under Islamic rule for 14 centuries and in many lands, they were never free from discrimination but were rarely subjected to persecution as in Christian Europe. Most of the characteristic features of European-Christian anti-Semitism were absent from the Jewish-Muslim relations. This paper examines the growth of anti-Semitism in Arab-Muslim world and identifies some of the historical events which have contributed to this development.
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Perekhrest, A. "THE FIRST CRUSADERS’ PERCEPTİON OF ARABS – MUSLIMS ON THE EXAMPLE OF THE AUTHOR OF “GESTA FRANCORUM”." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 147 (2020): 53–55. http://dx.doi.org/10.17721/1728-2640.2020.147.10.
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The article examines the concept of the author of the chronicle “Gesta Francorum”, which describes the events of the first crusade, about the Arabs. The author of the article defined how Anonymous perceived Islam and how Christianity influenced his attitude towards Muslims. The study exposed the limited knowledge of the author of "Gesta Francorum" about the basics of Islam. The analysis revealed the low level of awareness of Anonymous about the difference between different peoples who professed Islam. Also, it was investigated towards which of them the author of "Gesta Francorum" had the most negative attitude. The author of the article determined Anonymous’s opinion on the military potential of the Arabs and the differences between the military tactics of the Muslim armies and the Crusaders. The Crusader's knowledge of the state and political system of the Middle East was clarified. Anonymous had some knowledge of political processes in the Middle East, but to describe the reality of the political life of Muslim states, he used Western terms, which in their content did not correspond to reality. The analysis revealed Anonymous's attitude to the rich, by the standards of medieval Western Europe, the standard of living in the Middle East. Moral characteristics that the author of "Gesta Francorum" gives to the Arabs were determined. Based on this information, the author of the article concluded that Anonymous perceived the Arabs through the prism of common in the Middle Ages ideas about Muslims, but he was able to notice other features that were not part of the established stereotype.
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Alowais, Aisha, and Mesut Idriz. "Adelard of Bath." Al-Adab Journal 1, no. 139 (December 15, 2021): 33–52. http://dx.doi.org/10.31973/aj.v1i139.1231.
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In the 12th century, a large number of European scholars have travelled to the East in order to learn and ultimately bring back with them new scientific knowledge. Translators played the major role. Among those translators is Adelard of Bath whom this study aims to investigate his original works along with the works he translated from Arabic into Latin. The study will follow his travels from his hometown of Bath to France where he studied, and finally to the East where he learned from the Arabs. It will also briefly highlight the situation of education during the so-called Dark Ages in Europe. Moreover, Adelard’s original works before and after travelling are examined in order to see to what extent Adelard was influenced by the Arabs. Adelard’s translated books into English are used as primary resources for this research, in addition to other secondary references. As a result of conducting this research, it can be seen that the thought of Arabs have prevailed in Adelard’s works as he stressed the importance of the methodology followed by them. Adelard has contributed to forming a cusp between the Islamic Civilization and the European Renaissance; and hence further studies need to be carried out about Adelard as well as his endeavors with East.
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Gassmann, Jürg. "East meets West: Mounted Encounters in Early and High Mediaeval Europe." Acta Periodica Duellatorum 5, no. 1 (May 1, 2017): 75–107. http://dx.doi.org/10.1515/apd-2017-0003.
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Abstract By the Late Middle Ages, mounted troops - cavalry in the form of knights - are established as the dominant battlefield arm in North-Western Europe. This paper considers the development of cavalry after the Germanic Barbarian Successor Kingdoms such as the Visigoths in Spain or the Carolingian Franks emerged from Roman Late Antiquity and their encounters with Islam, as with the Moors in Iberia or the Saracens (Arabs and Turks) during the Crusades, since an important part of literature ascribes advances in European horse breeding and horsemanship to Arab influence. Special attention is paid to information about horse types or breeds, conformation, tactics - fighting with lance and bow - and training. Genetic studies and the archaeological record are incorporated to test the literary tradition.
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Daiber, Hans. "Humanism: A tradition common to both Islam and Europe." Filozofija i drustvo 24, no. 1 (2013): 293–310. http://dx.doi.org/10.2298/fid1301293d.
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The growing interest of the Arabs in Arabic translations from Greek since the 8th century has been interpreted as a sign of humanism in Islam. This is comparable to humanists in Europe who, since the 14th century, considered the Greek and Latin literature the foundation of spiritual and moral education. We will have to address the question of whether a similar ideal of education has been developed in harmony with religion in the Islamic cultural sphere. The perceived tension between the humanists of antiquity and Christianity has a parallel in the tensions between Islamic religiosity and a rational Islamic worldview. However, there are past and present approaches to developing an educational ideal, which is comparable to the European concept of a moral shaping of the individual. The Qur??n and Islamic tradition do not impede the free development of personality and creative responsibility if their historicity is taken into account and if they are not elevated to an unreflected norm.
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Bresheeth, Haim. "The Israel Lobby, Islamophobia and Judeophobia in Contemporary Europe and Beyond: Myths and Realities." Journal of Holy Land and Palestine Studies 17, no. 2 (November 2018): 193–220. http://dx.doi.org/10.3366/hlps.2018.0191.
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Accusations of anti-Semitism have become the habitualised weapon used against critics of Israeli war crimes. Most of such claims are built on the argument that there is a ‘New anti-Semitism’ of the political left, as this is where the most critics of Zionism are based. This article maps the development of such bogus claims, originating in France and the US, where the two varieties of the argument are based; by analyzing such claims, it becomes clear that these are defence mechanisms of Zionism, designed to silence both the supporters of Palestine, as well as obscure the much more meaningful racism and xenophobia directed against Arabs and Muslims.
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Hafez, Ziad. "The Palestine one-state solution: report on the conference held in Boston, Massachusetts, March 2009." Contemporary Arab Affairs 2, no. 4 (October 1, 2009): 528–41. http://dx.doi.org/10.1080/17550910903247342.
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This is a report on a conference held at the University of Massachusetts in Boston about the ‘One-State Solution for Palestine’. The latter is a response and an alternative to the ‘Two-State Solution’ favoured by the United States and the international community. Such a solution is losing credibility in terms of its possible implementation by most Arab Palestinians and the vast majority of Arabs. The two-day conference hosted academicians and activists from Palestine, the United States, and Europe defending the ‘One-State Solution’. (For further information, see http://www.onestateforpalestineisrael.com/.)
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Berggren, J. L. "Book Review: Arabs and the Fixed Stars: The Arabs and the Stars: Texts and Traditions on the Fixed Stars, and Their Influence in Medieval Europe." Journal for the History of Astronomy 23, no. 2 (May 1992): 147–49. http://dx.doi.org/10.1177/002182869202300209.
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Eltahawy, Nora. "Growing Better, Not Going Faster: World War I, Holy Land Mania, and Transnational Exchange in the Works of Abraham Mitrie Rihbany." MELUS 46, no. 2 (June 1, 2021): 64–86. http://dx.doi.org/10.1093/melus/mlab022.
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Abstract This article analyzes the three works published by Arab American theologian and author Abraham Mitrie Rihbany during and in the aftermath of World War I: Militant America and Jesus Christ (1917), America Save the Near East (1918), and Wise Men from the East and from the West (1922). The political climate in which Rihbany wrote the works saw the American public grappling with two issues of particular relevance to the steadily growing Arab American community. Where the global front was concerned, debates on the merits of abandoning isolationist policies, which focused near exclusively on the situation in Europe, left Americans oblivious to the ongoing conflict between the Ottoman Empire and its Arab subjects. On the domestic front, rising levels of xenophobia and the lasting legacy of The Naturalization Act divided legal and public opinion on Arabs’ eligibility for citizenship. Situating Rihbany’s attempts to address both of these problems against the backdrop of his upbringing in Greater Syria, this article reveals how Rihbany called on his training in the cosmopolitan era of the Nahda in order to guide the American public toward a more expansive model of transnationalism capable of encompassing both Arabs and Arab Americans in its fold.
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Al Garoo, Asmahan. "Rise and fall of Maritime Hubs in Pre-Islamic Arabia." Journal of Arts and Social Sciences [JASS] 8, no. 3 (February 16, 2018): 57. http://dx.doi.org/10.24200/jass.vol8iss3pp57-69.
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Since prehistoric times, the geography of the Arabian Peninsula had a great impact on the growth and development of centers of civilization and maritime hubs. Indeed, starting from the third millennium BC, a number of urban centers of civilization have emerged in the Arab region such as Mesopotamia, Magān (old name of Oman), Dilmun (Bahrain), Pharaonic Egypt, Phoenicia, the Nabataeans, and the ancient South Arabia (Yemen) where such centers reached a high level of development and growth. Arab trade reached a peak in the 1st millennium BC due to the commerce of frankincense and myrrh. The Arabs, who had mastered sea navigation through geographical and astronomical knowledge and had a great experience of maritime routes as well as the secrets of the monsoon and boat industry, dominated the vast eastern trade. During the fourth century AD, the world began to see signs of serious conflicts with religious dimensions and huge political and economic consequences. Furthermore, the lucrative Arab trade of incense lost its importance because of the demise of paganism in the Middle East and Europe. With the emergence of Islam, the Arabs regained their lost maritime domination in the Indian Ocean.
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Eiland, Murray Lee. "“Arab” Textiles in the Near East." Journal of the Royal Asiatic Society 8, no. 3 (November 1998): 323–39. http://dx.doi.org/10.1017/s1356186300010464.
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Beginning in the seventh century, the expansion of Islam brought with it an outpouring of peoples from the Arabian Peninsula. While the composition of these Islamic armies became more diverse as the religion spread through the Near East and across North Africa to Western Europe, there were clearly elements of both the urban Arabian population, of which the Prophet was a member, and the rural Bedouins, whose migrations from their original homeland continued sporadically for several centuries. This slowed during the period of Turkish hegemony, but it left a scattering of enclaves identifying themselves as ethnic Arabs throughout the Islamic world.
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Robson, Laura. "Proto-Refugees? Palestinian Arabs and the Concept of Statelessness before 1948." Journal of Migration History 6, no. 1 (February 17, 2020): 62–81. http://dx.doi.org/10.1163/23519924-00601005.
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The Palestine mandate was built around the assumption that the League of Nations and the British mandatory government would preside over a gradual demographic and political transformation there, creating a European Jewish settler majority to replace the Palestinian Arab one and allowing for the eventual emergence of a Jewish nation-state. This process required a corresponding de-nationalisation of the incumbent Arab population – a project that formally began with the language of the mandate and continued through the mechanisms of governance set by the British mandate state and the League of Nations throughout the mandate period. Through new legal, economic and political mechanisms, the mandate system coalesced around a project of producing Palestinian Arab statelessness that made notable use of a simultaneously emerging language of refugeedom elsewhere in the Middle East and Eastern Europe. This paper explores the use of refugee-related discourse and institutions to produce this deliberate de-nationalisation of Palestinian Arabs during the mandate period, arguing that the League of Nations put into place conditions and categories of statelessness for Palestinians that set them up as ‘proto-refugees’ long before the physical expulsions of 1948 and set the stage for an international acceptance of their refugee status as a long-established and essentially permanent condition.
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Cobbing, Felicity. "Warwick Ball.Asia in Europe and the Making of the West, Volume 1:Out of Arabia: Phoenicians, Arabs and the Discovery of Europe." Palestine Exploration Quarterly 143, no. 2 (July 2011): 157–59. http://dx.doi.org/10.1179/003103211x12971861556792.
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Futaqi, Mirza Syauqi. "GENEALOGI KAJIAN PASCAKOLONIALISME DALAM KHAZANAH KRITIK SASTRA ARAB." LiNGUA: Jurnal Ilmu Bahasa dan Sastra 14, no. 1 (June 29, 2019): 205–12. http://dx.doi.org/10.18860/ling.v14i1.6321.
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This study is a comparative literature study that seeks to investigate postcolonialism study in the Arabic Literary Criticism from the early postcolonialism study to the current postcolonial study. This study uses American comparative literature theory, the diachronic approach, and historical methods. The results of this study are that postcolonialism entered into the Arabic Literary Criticism through postcolonial theory book that was translated to Arabic language, students who studied in America or Europe and then taught at universities in the Arabic world, and also the internet. In addition, the attitude of the Arabs towards postcolonialism study in the Arabic Literary Criticism is still limited as consumers and not theorists.
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Bobako, Monika. "The Palestinian Knot: The ‘New Anti-Semitism’, Islamophobia and the Question of Postcolonial Europe." Theory, Culture & Society 35, no. 3 (May 12, 2017): 99–120. http://dx.doi.org/10.1177/0263276417708859.
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In the course of 20th-century European history Jews and Arabs, as well as Jews and Muslims, were put in the position of a ‘civilizational’ conflict that is not only political but also quasi-metaphysical. This article examines an impact of the conflict on the attitudes towards anti-Semitism and Islamophobia and considers Islamophobic implications of the ‘new anti-Semitism’ discourse. A thesis of the text is that both the struggle against anti-Semitism and Islamophobia and the one against the mechanism creating, in certain circumstances, a kind of negative feedback loop between them requires not only opposing the anti-Jewish and anti-Muslim prejudices, but also a deep, critical reconsideration of the concepts of Europeanness that lie at their foundation. The author suggests that a good starting point for this reconsideration might be the postcolonial reading of the Jewish intellectual tradition, especially the one focusing on the figure of the Mizrahi Jew.
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Danylenko, Andrii. "The Arabs, the Slavs, and United Europe or, the vagaries of the development of Indo-European perfect." Lingua 203 (February 2018): 16–26. http://dx.doi.org/10.1016/j.lingua.2017.10.001.
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Sabet, Amr G. E. "Europe and the Arab World." American Journal of Islam and Society 23, no. 2 (April 1, 2006): 106–8. http://dx.doi.org/10.35632/ajis.v23i2.1627.
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Concise, succinct, and informative, this book skillfully elucidates andassesses the patterns, prospects, and complexities of Arab-European relationscontextualized in a globalizing (read “Americanizing”) world. It alsoidentifies the ambiguities and limitations of social movements and struggleswithin the Arab world, as well as their implications for mutual relationships(p. vi). The authors’ main thesis is that both global capitalism and theAmerican determination to construct a “new” Middle East in its own imagehave undermined the possibilities of domestic reforms and external realignmentsin most Arab countries. American hegemonic influence, together withthe growing sway of politicized Islam on public life, have added more limitationsand constraints to other failures to transform the underlying economicand political structures defining the relations between members onboth sides of the Mediterranean.The book comprises four chapters: three written by Amin (chapters 1, 2,and 4), and one (chapter 3) by El Kenz. The first chapter is a critical surveyof conditions in the Arab world in general and that of the Arab “state” in particular.Amin designates the latter structure as a manifestation of “mamelukepower,” reflecting a complex traditional system that has merged the personalizedpower of warlords, businessmen, and men of religion (p. 3). The Arabstate, he argues, has never really embraced or understood modernity. Egypt,Syria, and the Ottoman Empire underwent a first phase of ineffective modernizationduring the nineteenth and early twentieth centuries. The secondphase was associated with the populist nationalism of Nasserism, Baathism,and the Algerian revolution between the 1950s and 1970s. With the end ofthis phase, a multiparty system gave way to a paradoxical regression into themameluke type of autocracy (pp. 10-12). Whereas Europe broke with itspast, which allowed for its modern progress, the Arabs have not. Amin identifiesmodernity with such a historical break as well as with secularism, thedifferentiation of religion and politics, the emancipation of women, and therest of the term’s conventional elements (pp. 2-3).He criticizes currents “claiming to be Islamic” (p. 6), particularly thoseof the Wahhabi type, viewing Islamic militant groups as manifestations of arevolt against “destructive” capitalism and “deceptive” modernity (p. 6),more interested in sociopolitical issues than in matters of theology. Amin dismissesIran as being no different, although he provides no details (p. 8), and ...
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RUBIN, GIL. "From Federalism to Binationalism: Hannah Arendt's Shifting Zionism." Contemporary European History 24, no. 3 (July 6, 2015): 393–414. http://dx.doi.org/10.1017/s0960777315000223.
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AbstractThe German-Jewish intellectual Hannah Arendt (1906–1975) had famously opposed the establishment of a Jewish nation state in Palestine. During the Second World War, however, Arendt also spoke out repeatedly against the establishment of a binational Arab-Jewish state. Rejecting both alternatives, Arendt advocated for the inclusion of Palestine in a multi-ethnic federation that would not consist only of Jews and Arabs. Only in 1948, in an effort to forestall partition, did Arendt revise her earlier critique and endorse a binational solution for Palestine. This article offers a new reading of the evolution of Arendt's thought on Zionism and argues that her support for federalism must be understood as part of a broader wartime debate over federalism as a solution to a variety of post-war nationality problems in Europe, the Middle East and the British Empire. By highlighting the link between debates on wartime federalism and the future of Palestine, this article also underscores the importance of examining the legacy of federalism in twentieth century Europe for a more complete understanding of the history of Zionism.
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Shahîd, Irfan. "SERGIO NOJA, ED., L'Arabie avant l'Islam (Aix-en-Provence: Édisud, 1994). Pp. 272." International Journal of Middle East Studies 32, no. 4 (November 2000): 538–41. http://dx.doi.org/10.1017/s0020743800002725.
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Arabia is the cradle of Islam and the homeland of the Arabs, who spread that faith in a wide belt around the globe that extends from Central Asia to Western Europe. Because Islam's roots are in Arabia, that peninsula has claims on the attention of the historian of Islam both as a religion and as a world civilization—that of Medieval Islam. Although the history of Arabia before Islam is important, there is no doubt that the rise of Islam within the peninsula's confines imparted new significance to the history of the region. Because of its history in preIslamic times, the significance of the peninsula remains, relatively speaking, marginal, but has been relieved of that marginality by the fact that it became the birthplace of Islam.
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Wiedemann, Felix. "Der doppelte Orient Zur völkischen Orientromantik des Ludwig Ferdinand Clauß." Zeitschrift für Religions- und Geistesgeschichte 61, no. 1 (2009): 1–24. http://dx.doi.org/10.1163/157007309787376000.
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AbstractOne of the main topics of the völkisch racial scientist Ludwig Ferdinand Clauß was the racial cartography of the Orient. Based on older discussions in anti-Semitic literature, Clauß constructed a racially divided – double – Orient and made a sharp distinction between Arabs and Jews. His depiction largely follows patterns of ascription from Orientalist as well as anti-Semitic discourses. By doing so he draws attention to structural overlaps and differences between Orientalism and anti-Semitism: a romanticized Arabic Orient served as an antipole to a “Nordic” Europe, and as such was finally able to advance to a positive alternative. The Jewish Orient, on the other hand, embodied for Clauß a threatening ambivalence and contrariety, which from the very beginning precluded romanticization and identification.
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Ahmad, Wasim, Khaiser Rabee, and Mohd Zulkifle. "Arab and Muslim contributions to Medicine and Research A Review." Bangladesh Journal of Medical Science 16, no. 3 (June 9, 2017): 339–45. http://dx.doi.org/10.3329/bjms.v16i3.32844.
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The accomplishments in the development of knowledge by medieval Arab civilization have been termed by some scholars as mere translation and preservation of Greek knowledge. It is alleged that the original works of Arab were only the preservations and duplications. They had no curiosity for learning and thus their insights, intuitions and cognition were immature. And it is assumed that investigations and inquiries are the achievement of recent periods. This study intends to investigate the knowledge expansion in the perspective of research in field of medicine by the Arabs. There are many renowned scholars who had made such irresponsible comments regarding Arabian diligence. For instance E.G. Brown comments its long recognized importance, lies not in its originality, but in the fact that in the long interval which separated the decay of Greek learning from the Renaissance, it represented the most faithful tradition of ancient wisdom, and during the dark ages was the principal source from which Europe derived such philosophical and scientific ideas as it possessed. Thus such paradigm statement was largely propagated by the scholars who had limited access to the Arabic literature. In contrast the fact is that initial Arabian contribution in the knowledge was the golden period of Arabs. The investigation based upon the reliable classical and historical literature revealed that the Arabs emphasized on research and rational thinking as their important tools of growth and development in medicine as could be observed in Al-Razi statement any physician who is dependent only on his experimentation and neglect literary knowledge and hypothesis then he may be a failure. Hence, an attempt is made to explore and highlight the Arab endeavors in original medical innovations which made them the sole source of many learning scholars. They had excelled in many innovations like bed side clinics, differential diagnosis between small pox and measles, concepts of mobile clinics, pharmacy, emergency facilities, midwifery, separate pediatrics facilities and advancement in the fields of psychiatry, cardiology, ophthalmology etcBangladesh Journal of Medical Science Vol.16(3) 2017 p.339-345
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Shnafa, Sabah Naass. "The geopolitical advantages of Arab countries and their impact on the stability of the Arab region." Tikrit Journal For Political Science 3, no. 10 (February 24, 2019): 56. http://dx.doi.org/10.25130/poltic.v3i10.24.
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The geopolitics means the linkage of geographical elements to the act and activities of policy-making and foreign policy of a state, and the geopolitics theories associated also with the politics of power and influence.
The Arab countries possess a unique site in the map of the world since it linked three continents ( Asia, Africa and Europe ) ,it also overseeing universal straits(Gibralter, Aden ,Bab el Mandeb ,Hormuz and Suez Canal ) through which 70% of the world trade is passing , besides the wealth of fertile soil and mineral and diligent population.
The Arabs states s geopolitics needs to activate and monopolize to achieve prosperity and power.
The leaders and policy –makers of Arab states have to reread their geography and determine the vital points of their geopolitical position.
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Ram, Uri. "Postnationalist Pasts: The Case of Israel." Social Science History 22, no. 4 (1998): 513–45. http://dx.doi.org/10.1017/s0145553200017934.
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National identity is hegemonic among the population of Jewish descent in Israel. Zionism, modern Jewish nationalism, originated in eastern Europe in the last quarter of the nineteenth century. A national movement without a territory, Zionism naturally adopted the ethnic, or integrative, type of nationalism that prevailed in the region (for a basic typology of nationalism see Smith 1986: 79-84). In Palestine the diasporic Jewish nationalism turned into a settler-colonial nationalism. The state of Israel inherited the ethnic principle of membership and never adopted the alternative liberal-territorial principle. To this day the dominant ethos of the state is Zionist, that is, Jewish nationalist. Though Israeli citizenship is de jure equal to Jews and Arabs, a de facto distinction is easily discernible between the dominated minority and the dominant majority and its state.
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Sarabiev, Aleksei. "PULL FACTORS OF LABOR MIGRATION FROM THE ARAB WORLD TO EUROPEAN COUNTRIES." Eastern Analytics, no. 3 (2020): 202–13. http://dx.doi.org/10.31696/2227-5568-2020-03-202-213.
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Pull factors (“attracting”) of labor migration to Europe are considered in application to migrants from Arab countries. Features of Arab labor migration and socioeconomic adaptation of Arabs in Europe are given. According to the author’s classification of pull factors, they are grouped into three groups: selection stage factors, conditional dominants, and extra- economic factors. Each of the groups, or levels, is preferred for a certain category of potential migrants. Special characteristics of Arab Diaspora business networks in European countries are revealed. The author describes an approach to labor migrants, in which they are considered not only as a labor force, but as social capital, which is in demand, first of all, within these networks. The problems of socio- cultural adaptation and economic integration are presented in the light of changes in the pull factors of migration. The key to solving a number of problems along this path is, according to the author, moving towards the withdrawal of business networks of Arab diasporas from their objective self-isolation, their focus on themselves and the business networks of their countries of origin as well in response to the unfamiliar and sometimes closed business environment in the host countries.
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Knutson, Sara Ann, and Caitlin Ellis. "‘Conversion’ to Islam in Early Medieval Europe: Historical and Archaeological Perspectives on Arab and Northern Eurasian Interactions." Religions 12, no. 7 (July 16, 2021): 544. http://dx.doi.org/10.3390/rel12070544.
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In recent years, the influence of Muslims and Islam on developments in medieval Europe has captured the attention of scholars and the general public alike. Nevertheless, ‘conversion’ to Islam remains a challenging subject for historical research and demands more transdisciplinary collaborations. This article examines early medieval interactions between Muslim Arabs and Northern and Eastern Europeans as a case study for whether some individuals in Northern Eurasia ‘converted’ to Islam. More importantly, we address some key examples and lines of evidence that demonstrate why the process of ‘conversion’ to Islam is not more visible in the historical and archaeological records of Northern Eurasia. We find that, despite the well-established evidence for economic exchanges between the Islamic World and Northern Eurasia, the historical and material records are much more complex, but not entirely silent, on the issue of religious change. We also conclude that religious connectivity and exchanges, including with Islam, were common in early medieval Northern Eurasia, even if it is difficult in most cases to identify conclusive instances of ‘conversion’ to Islam.
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Labidi, Imed Ben. "Hollywood’s Bad Muslims: Misrepresentations and the Channeling of Racial Violence." Journal of Religion and Popular Culture 33, no. 3 (November 1, 2021): 126–37. http://dx.doi.org/10.3138/jrpc.2020-0068.
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The cinemas of Arab and Muslim societies encompass a substantial number of film genres produced locally or in the diaspora. Arab and Muslim filmmakers experiment with different cinematic narratives, styles, and hybrid forms: auteur, documentary, diasporic, migrant, Third Cinema, and transnational productions. Their richness, diverse thematic foci, creative stylistic characteristics, and ability to reach global audiences recently motivated film scholars and other academics in Europe and the United States to consider designating a category called “Muslim Cinema” and defining its contours. The influence of these rich cinemas in contesting Hollywood’s demonization of Muslims, the conflation of Arabs, Muslims, and Islam, and the proliferation of anti-Muslim racism in Western discourse, however, remains very limited. Therefore, this article argues that the idea of such a category, if one were to be created, should explore venues to address Hollywood’s evolving forms of racializing Muslims and their relationship with the current institutionalization of anti-Muslim racism in the United States. Through a brief survey of Hollywood’s contemporary productions about Muslims, this article analyzes the impact of moving images on representation, particularly the fossilized characterization of Muslims as evil, and identifies three areas in American cinema and political discourse that could belong to this category: the first is Hollywood’s uninterrupted flow of making essentializing and essentialized narratives that conflate Arabs, Muslims, and Islam, and normalizes violence against them; the second deals with the transition from Islamophobia to anti-Muslim racism and explains its sanctioning by the US government; the third addresses the morphing of Islam into a race.
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Mufrodi, Ali. "The Spice Route and The Sub-Urban Muslim Community in South East Asia." Sunan Kalijaga: International Journal of Islamic Civilization 5, no. 1 (March 30, 2022): 81. http://dx.doi.org/10.14421/skijic.v5i1.2151.
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The spice route is the route that the spice trade passes from its home country, the Maluku Islands in particular, and the Archipelago Islands in general to other countries in the world. The spice route is thought to have existed for several centuries BC. The spice route stretches from the Maluku Islands/Nusantara to Malaya, India, Persia, Arabia, Egypt, to Europe. The Arabs took part in the spice trade from the Archipelago and the Persians, Indians, Malays, and the Chinese. When the Arabs embraced Islam and followed by the Persians and Indians, they passed and controlled the trade in the spice route. Since the first century to the twelfth century AD, Indian civilization with Hinduism and Buddhism dominated society and politics in Southeast Asia. Even the still Hindu solid kingdom in Java lasted until the end of the fifteenth century. During such a period, the Muslims became members of the marginalized communities on the spice route under the shadow of Hinduistic hegemony. However, they can play a role in the Islamization of the Southeast Asian Region through the spice route. Gradually the Muslims can shift the Hindu/Buddhist civilization and establish political power and build Islamic civilization. Islamic civilization includes, among others, the development of Islamic religious knowledge, shaping Islamic traditions in society, advancing education, and establishing political power. The writer used the 4-step historical method in this study, namely heuristics, criticism, interpretation, and historiography. He also applied acculturation theory to discuss this theme. Given the limited time, secondary sources were used to write this research.
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Rund, Deborah G., Adir Shaulov, and Dvora Filon. "Haplotype Analysis of -α3.7 Chromosomes in Israeli Ethnic Groups Reveals Unexpected Heterogeneity and Demonstrates Ashkenazi Founder Groups in Carriers of α-Thalassemia." Blood 108, no. 11 (November 16, 2006): 1591. http://dx.doi.org/10.1182/blood.v108.11.1591.1591.
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Abstract α-thalassemia (α-thal) is among the world’s most common single gene disorders, whose prevalence in the “malaria belt” is attributed to a selective advantage of carriers. Our previous studies demonstrated a high frequency of deletional α-thal (nearly all heterozygotes or homozygotes for -α3.7) in Ashkenazi Jews (carrier frequency of 7.9%, allele frequency of 0.04) (Rund et al, 2004). Ashkenazim resided in temperate climates for centuries and were not subject to malarial selection pressure, and their carriership for β-thalassemia is very low (estimated <0.1%). To elucidate the genetic mechanism(s) responsible for this high frequency of α-thal, we performed α-globin haplotype analysis on 170 chromosomes (chromos) of 85 homozygotes for -α3.7. We compared chromos of several ethnic groups: Jews (Ashkenazim: 54 chromos, Yemenites: 54 chromos, Iraqis: 14 chromos, others: 14 chromos), Arabs (28 chromos), and Druze (6 chromos). Using PCR and digestion with ApaI and RsaI, it was determined that all but three of the chromos are of the -α3.7I type. Haplotype analysis was performed for polymorphic sites identified by Higgs (1986), using PCR and restriction enzyme digestion. Altogether, 13 haplotypes were found. Unexpectedly, at least 5 haplotypes were found among the Ashkenazim with a large number of chromos carrying unknown haplotypes. Interestingly, 26/54 of Ashkenazi chromos carried haplotype IIIb which is found rarely in Europe and Saudi Arabia but most commonly in Melanesia and Papua New Guinea (Flint, 1992). In contrast, only 3/116 nonAshkenazi chromos carried haplotype IIIb. Interestingly there was little overlap in haplotypes between Ashkenazim and the various ethnic groups studied including the other Jewish groups, with 2 exceptions. First, Arabs and Yemenite Jews each were found to have around 50% chromos which carried haplotype Ia. Additionally, 10% of Ashkenazim and 20% of Yemenites had chromos carrying haplotype IIh, which is a haplotype originally described in an Australiam Aboriginal tribe (Roberts-Thomson, 1996). There was no overlap between Arabs and Druze. In conclusion, α-globin haplotype analysis demonstrates diversity within an apparently homogeneous ethnic group (Ashkenazim homozygous for -α3.7) and demonstrates founder effects in Ashkenazim carrying α-globin gene rearrangements.
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Aylarova, Svetlana A. "Invitation to Dialogue (about S.I. Gabiev’s book “Arabs, Islam and Arab-Muslim Culture”)." Vestnik of North-Ossetian State University, no. 4(2020) (December 25, 2020): 12–20. http://dx.doi.org/10.29025/10.29025/1994-7720-2020-4-12-20.
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The article is devoted to the analysis of the book of the Dagestani educator Said Gabiev “Arabs, Islam and Arab-Muslim culture” (1915). Its relevance is due to the fact that many of its provisions can be used in the modern process of spiritual and moral education. This work has practically not been studied since its publication, the events that followed after 1915 did not contribute to this. The article states that S.I. Gabiev is a European educated intellectual who has absorbed the democratic values of Russian culture, and at the same time is a Muslim believer, an expert on Islam. The book is the first experience of Islamic-Christian dialogue in public thought in Russia at the beginning of the 20th century, where the task is to acquaint the reader with the history and culture of Islam, to overcome negative stereotypes, prejudices and prejudices about Islam characteristic of the public consciousness of Europe and Russia. Ignorance of Islam, a prejudiced attitude towards it was, according to the author, especially destructive for Russia, which included a multimillion Muslim population. S.I. Gabiev analyzes the Islamic dogma of predestination (fate), which, in his opinion, was the cause of the stagnation that reigned in contemporary Muslim society. The author insists on the need for modernizing transformations in society, for cleansing Islam from historical social and cultural “stratifications” that contradict Islam. Pointing to the exceptional vitality of Islam, the author is confident in the revival of Muslim culture and thought, in the political independence of the Arab-Muslim states. S.I. Gabiev proceeded from the fundamental possibility of mutual understanding of the country’s two religious and cultural universes: Christian and Muslim, in the process of which a new Russian culture would be created. The author believes that, taking into account the above material, an interreligious and intercultural dialogue is necessary in Russia, which should become its original civilizational idea.
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Aylarova, Svetlana A. "Invitation to Dialogue (about S.I. Gabiev’s book “Arabs, Islam and Arab-Muslim Culture”)." Vestnik of North-Ossetian State University, no. 4(2020) (December 25, 2020): 12–20. http://dx.doi.org/10.29025/10.29025/1994-7720-2020-4-12-20.
Full textAbstract:
The article is devoted to the analysis of the book of the Dagestani educator Said Gabiev “Arabs, Islam and Arab-Muslim culture” (1915). Its relevance is due to the fact that many of its provisions can be used in the modern process of spiritual and moral education. This work has practically not been studied since its publication, the events that followed after 1915 did not contribute to this. The article states that S.I. Gabiev is a European educated intellectual who has absorbed the democratic values of Russian culture, and at the same time is a Muslim believer, an expert on Islam. The book is the first experience of Islamic-Christian dialogue in public thought in Russia at the beginning of the 20th century, where the task is to acquaint the reader with the history and culture of Islam, to overcome negative stereotypes, prejudices and prejudices about Islam characteristic of the public consciousness of Europe and Russia. Ignorance of Islam, a prejudiced attitude towards it was, according to the author, especially destructive for Russia, which included a multimillion Muslim population. S.I. Gabiev analyzes the Islamic dogma of predestination (fate), which, in his opinion, was the cause of the stagnation that reigned in contemporary Muslim society. The author insists on the need for modernizing transformations in society, for cleansing Islam from historical social and cultural “stratifications” that contradict Islam. Pointing to the exceptional vitality of Islam, the author is confident in the revival of Muslim culture and thought, in the political independence of the Arab-Muslim states. S.I. Gabiev proceeded from the fundamental possibility of mutual understanding of the country’s two religious and cultural universes: Christian and Muslim, in the process of which a new Russian culture would be created. The author believes that, taking into account the above material, an interreligious and intercultural dialogue is necessary in Russia, which should become its original civilizational idea.
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Sarabiev, Alexey. "ADAPTATION OF LABOR MIGRANTS FROM THE ARAB EAST IN EUROPEAN CITIES." Contemporary Europe, no. 100 (December 31, 2020): 117–27. http://dx.doi.org/10.15211/soveurope72020117127.
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The socio-cultural adaptation and economic integration of labor immigrants from the Arab East in Europe remains, until now, an insufficiently studied phenomenon. Meanwhile, this topic is related to solving the issues of increasing the economic and social efficiency of labor immigration to main European cities, and the conclusions of the study may be in demand, including in our country. We have used the method of rapid (three-question) survey of these immigrants. Special attention is paid to labor immigrants in Germany and Bulgaria. A certain disunity between Arab communities from different Mashriq countries, a significant business and cultural distance with people from the Maghreb is revealed. There is a difference in world view between Eastern Arab immigrants and European residents, as well as a relative diasporal isolation (cultural and business) of labor immigrants. The difference in the situation of the communities under consideration in several European countries is small. It is based on the comparable rootedness of communities, primarily in the respective diasporal networks more than in the local business environment. A long-term forecast for the development of migration to Europe is given, which implies that the dynamics of immigration of Eastern Arabs will not grow, but will even decrease over time.
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Sarabiev, Alexey. "Adaptation of Labor Migrants from the Arab East in EU." Contemporary Europe 100, no. 7 (December 31, 2020): 113–23. http://dx.doi.org/10.15211/soveurope72020113123.
Full textAbstract:
The socio-cultural adaptation and economic integration of labor immigrants from the Arab East in Europe remains, until now, an insufficiently studied phenomenon. Meanwhile, this topic is related to solving the issues of increasing the economic and social efficiency of labor immigration to main European cities, and the conclusions of the study may be in demand, including in our country. We have used the method of rapid (three-question) survey of these immigrants. Special attention is paid to labor immigrants in Germany and Bulgaria. A certain disunity between Arab communities from different Mashriq countries, a significant business and cultural distance with people from the Maghreb is revealed. There is a difference in world view between Eastern Arab immigrants and European residents, as well as a relative diasporal isolation (cultural and business) of labor immigrants. The difference in the situation of the communities under consideration in several European countries is small. It is based on the comparable rootedness of communities, primarily in the respective diasporal networks more than in the local business environment. A long-term forecast for the development of migration to Europe is given, which implies that the dynamics of immigration of Eastern Arabs will not grow, but will even decrease over time.
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Kobishchanov, Taras. "The Country of “Yellow Lord”: Russia in the Context of the Perception of Europe by the Population of Arabic Mediterranean in the Early Modern Time." ISTORIYA 12, no. 7 (105) (2021): 0. http://dx.doi.org/10.18254/s207987840015507-6.
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The evolution of the identification of imaginary communities, including through group oppositions ‘Friend-Foe’, is one of the least studied phenomena of the historical process. The Muslim-Christian look at each other across the Mediterranean provides an extensive field of research in this regard. In recent decades the scientists prefer to talk about the Mediterranean World as a single space that not only divides but connects the Arab-Muslim and Eastern- and Western-European civilizations. This point of view stands up to the still popular binary oppositions as “East vs. West” or “Christian world vs. Muslim world”. The simplicity of such approach considering the humanity to be divided to culturally incompatible and religiously hostile civilizations is proved in particular by numerous connections between the inhabitants of Europe and the Middle East at the early Modern times. Russia has entered into the close cooperation with the Arab world in the 16th — 18th centuries: first through pilgrim-ages and inter-Orthodox contacts, and in the Catherine epoch by organizing the military invasion of the region. The presented article is about how different groups of Arabs, — Muslims and Christians, people of religion and secular rulers, — were perceiving Europe in general and Russia in particular at the early Modern times.
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Miccoli, Dario. "“I come from a country that is no more”." Ethnologies 39, no. 2 (September 27, 2018): 51–68. http://dx.doi.org/10.7202/1051663ar.
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Based upon a corpus of literary texts by Jewish authors born, or descendants of families that lived in North Africa and Egypt and that in the 1950s and 1960s migrated to Israel, France or Italy, the essay looks at nostalgia as a foundational trope in the Mediterranean Jewish historical imagination. Nostalgia is analyzed as a literary chronotope, that allows these writers to come to terms with a complex and ambivalent past while, at the same time, reflecting upon its repercussions on the postcolonial present and future. What comes out is an original archive of memories travelling across the Mediterranean, that while shedding light on the ruptures and continuities between colonial and postcolonial times, reflects on the possibilities of coexistence and reconciliation – or, on the other hand, on the cleavages – that still exist between Jews and Arabs, Europe and North Africa, the Diaspora and Israel.
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Boshoff, Chris, and Robin A. Weiss. "Epidemiology and pathogenesis of Kaposi's sarcoma–associated herpesvirus." Philosophical Transactions of the Royal Society of London. Series B: Biological Sciences 356, no. 1408 (April 29, 2001): 517–34. http://dx.doi.org/10.1098/rstb.2000.0778.
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Kaposi's sarcoma (KS) occurs in Europe and the Mediterranean countries (classic KS) and Africa (endemic KS), immunosuppressed patients (iatrogenic or post–transplant KS) and those with acquired immunodeficiency syndrome (AIDS), especially among those who acquired human immunodeficiency virus sexually (AIDS–KS). KS–associated herpesvirus (KSHV or HHV–8) is unusual among herpesviruses in having a restricted geographical distribution. Like KS, which it induces in immunosuppressed or elderly people, the virus is prevalent in Africa, in Mediterranean countries, among Jews and Arabs and certain Amerindians. Distinct KSHV genotypes occur in different parts of the world, but have not been identified as having a differential pathogenesis. KSHV is aetiologically linked to three distinct neoplasms: (i) KS, (ii) primary effusion lymphoma, and (iii) plasmablastic multicentric Castleman's disease. The histogenesis, clonality and pathology of the tumours are described, together with the epidemiology and possible modes of transmission of the virus.
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Guasconi, Maria Eleonora. "Prove tecniche di politica estera: la Comunitŕ economica europea e lo sviluppo del dialogo euro-arabo negli anni Settanta." MONDO CONTEMPORANEO, no. 2 (December 2012): 35–56. http://dx.doi.org/10.3280/mon2012-002002.
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L'articolo ricostruisce i negoziati che, all'indomani dello shock petrolifero del 1973, si svolsero tra i nove membri della Comunitŕ economica europea e i paesi della Lega araba nella cornice della cooperazione politica, mettendo in luce il tentativo europeo di trovare una via d'uscita autonoma alla crisi energetica degli anni Settanta. Grazie a un'ampia documentazione archivistica, l'autrice dimostra che, pur tra numerose difficoltŕ e ostacoli, attraverso il dialogo euro-arabo la Comunitŕ sperimentň per la prima volta, dopo gli accordi di Yaoundé/Lomé, un'esperienza di relazioni collettive con un gruppo di paesi terzi, promuovendo un negoziato che, seppur limitato a questioni economiche che esulavano dal petrolio, portň ad alcuni significativi risultati, come la dichiarazione di Venezia del 1980, considerata una pietra miliare della posizione europea nei confronti del conflitto arabo-israeliano. La ricostruzione dello svolgimento del dialogo euro-arabo rappresenta inoltre un interessante esempio della crescita della dimensione delle relazioni esterne della Cee durante gli anni Settanta.