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Academic literature on the topic 'Arabs in China'
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Journal articles on the topic "Arabs in China"
1
Zahlan, A. B. "Science and the Arabs: opportunities and challenges." Contemporary Arab Affairs 4, no. 2 (2011): 190–207. http://dx.doi.org/10.1080/17550912.2011.569180.
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Tunisians and Egyptians sought recently to transform their political culture. Their political economy has rendered it impossible to develop the scientific infrastructure needed to benefit from science. This paper shows that, by comparison with China and India, the Arabs in 1999 had a substantially higher level of university enrolment, per million inhabitants abroad and at home; and were ahead in per capita R&D output. Yet both China and India were able to take off with these resources while the Arab countries were left behind. The research output of the Arab countries increased about 50-fold over the period 1967–2010. Egypt, the GCC and the Maghreb are in the lead, and the leading countries are Egypt, Saudi Arabia and Tunisia. Yet Arab governments provide minimal support to R&D at 0.2% of GNP and few countries have recently increased support to R&D. The paper discusses their research output as well international collaboration.
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Mahdihassan, S. "Alchemy, Chinese Versus Greek, An Etymological Approach: A Rejoinder." American Journal of Chinese Medicine 16, no. 01n02 (1988): 83–86. http://dx.doi.org/10.1142/s0192415x88000145.
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The theory generally accepted maintains that Alchemy arose at Alexandra as a child of Greek culture. It has two names, Chemeia as the earlier and Chumeia as the later. There is another theory that Alchemy arose in China. Its founder was the aged ascetic who longed after drugs of longevity. He first tried jade, next gold and cinnabar, but the ideal was a drug which was red like cinnabar and fire-proof like gold. But what was actually prepared was read colloidal gold or "calcined gold," by grinding gold granules in a decoction of an herb of longevity. It was called Chin-I; Chin=gold and I=plant juice. In Fukin dialect Chin-I=Kim-Iya. This was Arabicized, by pre-Islamic Arabs trading in silk with China, as Kimiya, whence arose Al-Kimiya and finally Alchemy. It was first accepted by Bucharic speaking Copts in Egypt who transliterated Kimiya=Chemeia, pronouncing it as the Arabs did. With the increase of trade in silk the Chinese also went to Alexandria and helped the Greeks to translate Chin-I as Chrusozomion meaning, gold (making) ferment, instead of gold making plant juice. Consistant with this origin of the word Chemeia is the fact that the earlier Alchemists were not Greeks but probably Bucharic speaks Copts or Egyptians. The consumer of Chin-I or Chemeia became "a drug-made immortal" called Chin-Jen, Golden-Man. This was translated into Greek as Chrusanthropos. Thus the etymology of two Greek words Chrusozomion and Chrusanthropos support the origin of the loan word, Chemeia as Chinese. To save space it is not proposed to discuss the origin of Chumeia.
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Daher, Massoud. "نموذج التنمية المستدامة في الصين ومدى استفادة العرب منها / China’s Sustainable Development Model and How Arabs Benefit From it". Chinese and Arab Studies 1, № 1 (2021): 68–80. http://dx.doi.org/10.1515/caas-2021-2007.
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Abstract Based on the development of positive relations between China and the Arab countries in the context of a new globalization on the path to a multipolar world, this study addresses the following methodological issues: China’s development achievements in the reform and the opening-up movement, China’s success in the face of the Covid-19 epidemic, and the analysis of the notion of “Sustainable Development” and the Chinese characteristics of the concept of socialism. Accurate scientific conclusions confirmed that sustainable development with Chinese characteristics constitutes a distinct model of rational and balanced development that achieved the well-being of the Chinese population. The Belt and Road Initiative has been widely welcomed in all Arab countries. Arab institutions, both official and private, have begun to study the Chinese development model to build a new style of development based on social stability, economic prosperity and mutual benefit. China is a leading model for promoting the common interest of people. China contributes positively to the well-being of its people and the rest of the world through cooperation. It is moving forward with high-quality development plans that provide new opportunities to revive the global economy, which is suffering from the drawbacks of the Covid-19 pandemic. Having presented China as a leading human model of inclusive development to realize the Chinese Dream, the enlightened Arab elites have shown increasing interest in this high-quality experiment that has succeeded in eradicating poverty, combating Covid-19, helping the recovery of the global economy, and promoting opportunities for advancement, innovation and creativity on a global level. Since China’s development was built on moral and humanitarian rules, it is warmly welcomed in the Arab countries because it affirms that humans are the greatest capital and the goal of sustainable development. It offers rich and useful lessons for everyone around the world.
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Hadi Fadhil ALOGAIDI, Azhar, and Liqaa Khalil ISMAIL. "ANCIENT INDIAN RELIGIONS IN THE MALAY ARCHIPELAGO." RIMAK International Journal of Humanities and Social Sciences 3, no. 4 (2021): 214–23. http://dx.doi.org/10.47832/2717-8293.4-3.22.
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If the country of India is mentioned with it the plurality of religions; It is an example in that, and then India is the source of the diverse and plural religions. Hence, in the Malay Peninsula and its combined Algeria, there are different beliefs and tendencies; They converted to Islam in the thirteenth century, and that was the result of the relations that linked them to the Arabs, which were direct, represented in trade, and indirect, represented in the fact that they were located on the sea route for the Arabs in their trade towards China .. The research aims at researching the ancient Indian religions in the Malay Archipelago - Malaysia - in addition to talking about India as it represents an important source for the spread of those religions in the archipelago, as well as the neighborhood that brings them together, India and the archipelago, and it was for direct contact factors, such as trade and other reciprocal travel. His role in the transmission of those religions from here and there. If there are multiple religions in the archipelago, However, this research will focus on the three major religions (Hinduism - Buddhism - Jainism). They are the most famous and important religions among other religions, as well as being an important source for other religions of India and the archipelago
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Liangying, Ye. "تعليم اللغة العربية في الجامعات الصينية / Arabic Language Teaching in Chinese Universities: Inheritance and Innovation". Chinese and Arab Studies 1, № 1 (2021): 20–36. http://dx.doi.org/10.1515/caas-2021-2003.
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Abstract The Arabic language is the common official language for the Arab nation, and one of the most important components of its identity, and it is also the link that connects the past of the Arabs with their present and their future, as it recorded the historical changes of the Arab nation over the course of the development extending for more than 1,600 years, and embodied its characteristics and preserved its culture and civilization through time. Arabic is one of the oldest foreign languages taught in China, and it played a pivotal role in promoting exchanges between China and Arab countries in various fields, politically, economically and culturally. After the founding of the People’s Republic of China, Arabic language teaching in Chinese universities achieved a remarkable development under the enlightened educational guidance, and succeeded in preparing batches of distinguished people who contributed and are contributing to the development of relations between Arab countries and China. After entering the 21st century and with the establishment of the China-Arab States Cooperation Forum and the consolidation of Sino-Arab strategic cooperation relations, especially with the launch of the Belt and Road Initiative and the concept of “One Community with a Shared Future for Mankind”, the cooperation relations between China and the Arab countries have reached a new threshold on various levels. Simultaneously, Arabic teaching in Chinese universities has entered the path of rapid development and achieved unparalleled remarkable results.
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Zhen, Wang, Alfred Tovias, Peter Bergamin, Menachem Klein, Tally Kritzman-Amir, and Pnina Peri. "Book Reviews." Israel Studies Review 35, no. 1 (2020): 109–26. http://dx.doi.org/10.3167/isr.2020.350108.
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Aron Shai, China and Israel: Chinese, Jews; Beijing, Jerusalem (1890–2018) (Boston: Academic Studies Press, 2019), 270 pp. Hardback, $90.00. Paperback, $29.95.Raffaella A. Del Sarto, Israel under Siege: The Politics of Insecurity and the Rise of the Israeli Neo-Revisionist Right (Washington, DC: Georgetown University Press, 2017), 298 pp. Paperback, $26.94.Dan Tamir, Hebrew Fascism in Palestine, 1922–1942 (London: Palgrave Macmillan, 2018), 210 pp. Hardback, $99.99.Alan Dowty, Arabs and Jews in Ottoman Palestine: Two Worlds Collide (Bloomington: Indiana University Press, 2019), 312 pp. Hardback, $65.00.Guy Ben-Porat and Fany Yuval, Policing Citizens: Minority Policy in Israel (New York: Cambridge University Press, 2019), 250 pp. Hardback, $89.99.Deborah Golden, Lauren Erdreich, and Sveta Roberman, Mothering, Education and Culture: Russian, Palestinian and Jewish Middle-Class Mothers in Israeli Society (London: Palgrave Macmillan, 2017), 225 pp. Hardback, $114.25.
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Rangkuti, Rahmadsyah, and S. Imtiaz Hasnain. "Indian Contribution to Language Sciences in Non-Western Tradition: With Reference to Arabic." International Journal of Culture and Art Studies 1, no. 1 (2018): 11–18. http://dx.doi.org/10.32734/ijcas.v1i1.449.
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Language study relates itself to both ontology and epistemology. Both ontological and epistemological investigations have been the subject of debate and discussion in different civilizations producing a number of grammatical traditions other than the West. Arab, China, India and the ancient Near East can also boast of language traditions of greater antiquity. In terms of richness of insight and comprehensiveness of scope, both India and the Arab compete on equal terms with the West, where each grew independently of the others and for the most part developed separately, drawing on the resources of the culture within which it grew. Hence, there is strong need to have a study of comparative grammatical theory to which Indian, Arabs and Chinese also belong, centring on the questions of: What has been the importance of these theories explanatory categories appear in historically unrelated linguistic theory, and if they do, why? This perspective would bring new dimension to the study of linguistic theory and would not remain at the level of redressing the overwhelming emphasis on the European tradition in the study of history of linguistics.
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Bani Omar, Suhib Yousef Dawood. "The Influence of Chinese Pottery on the Nabataean Pottery During the 1st Century BC and the 2nd Century AD." Bulletin of Advanced English Studies 7, no. 1 (2022): 1–6. http://dx.doi.org/10.31559/baes2022.7.1.1.
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The ancient China's historic stages may be separated into some certain ages: Paleolithic, Neolithic, Bronze, and Ironic Age. There were only broken stone tools in the Paleolithic age. The Paleolithic age witnessed stone tools and copper pottery during the excavations; major relics of the old Nabataean and Byzantine village of Aila were uncovered, which flourished from first century B.C. through the Earliest Muslim invasion. The remnants of the historic Nabataean and Byzantine town of Aila, which existed from the first century B.C. through the Early Muslim invasion, were discovered during the excavation. Chinese pottery played a big role in the economic industries all over the world. This trade was famous according to ancient Chinese families such as Yangshao and Cishan (Zhang et al., 2019, p. 112). During the first century BC and the 2nd century AD, Chinese commerce witnessed a strong export for Chinese ceramics to some majority of countries, particularly the Middle East (Miksic, 2009, p. 72). The types of pottery were exported to the Middle East. This is a product that is mostly exported from China. Finally, Chinese pottery is undoubtedly spread in some certain areas for many centuries BC. Some famous Chinese families such as Yangshaoand Longshan cultures started eliciting the soil and manufactured various shapes of pottery. Chinese pottery was transformed to Aqaba and then to Petra where the remains of Chinese pottery were founded. It is evidence of a certain kind of trade between China and Nabataean Arabs.
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Cockx, Lara, Giulia Meloni, and Johan Swinnen. "The Water of Life and Death: A Brief Economic History of Spirits." Journal of Wine Economics 16, no. 4 (2021): 355–99. http://dx.doi.org/10.1017/jwe.2021.9.
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AbstractSpirits represent around 50% of global alcohol consumption. This sector is much less studied than other alcoholic beverages such as wine or beer. This paper reviews the economic history of spirits and analyzes recent trends in the spirits markets. The technology to produce spirits is more complex than for wine or beer. Distillation was known in ancient Chinese, Indian, Greek, and Egyptian societies, but it took innovations by the Arabs to distill alcohol. Initially, this alcohol was used for medicinal purposes. Only in the Middle Ages did spirits become a widespread drink. The Industrial Revolution created a large consumer market and reduced the cost of spirits, contributing to excess consumption and alcoholism. Governments have intervened extensively in spirits markets to reduce excessive consumption and to raise taxes. There have been significant changes in spirits consumption and trade over time. Over the past 50 years, the share of spirits in global alcohol consumption increased from around 30% to around 50%. In the past decades, there was strong growth in emerging markets, including in China and India. Recent developments in the spirits industry include premiumization, the growth of craft spirits, and the introduction of terroir for spirits. (JEL Classifications: L51, L66, N40, Q11, Q18)
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Hajaruddin Siregar, Hari, Petrus Natalivan, and Agus Suharjono Ekomadyo. "Cultural Assemblage as Genius Loci: Character Analysis of Medan City Center District." SHS Web of Conferences 41 (2018): 04011. http://dx.doi.org/10.1051/shsconf/20184104011.
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The city of Medan was formed from a rapidly growing plantation industry in the 1800s. The area that was originally only a village called Medan Putri with a population of about 200 people slowly changed since the Dutch investors saw the prospect of tobacco plantations in this region (Sinar, 2006). The amount of manpower needed to manage the plantation resulted in the investors bringing labor from Java, China and also Tamil. Moving the central government of the Deli Sultanate to Medan in 1891 increasingly crowded Medan at that time. The Arabs, Mining, Mandailing, and Aceh began to arrive for trading purposes as Medan began to grow and become more crowded. The study focused on locating the genius loci of Medan City through tracing the historical meaning by adapting the method undertaken by Norberg Schultz in tracing the spirit of the place and genius loci. The result of the analysis shows the role of culture and economic background that plays a major role in the formation of the character of Medan City center. The city is formed from the history of the plantation industry as well as the diverse cultures that share the same attachment and goals in the economic field.