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Journal articles on the topic 'Arabs Spain'
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Roziki, Khafid, and Faisal Mahmoud Adam Ibrahim. "RU’YAT AL-QAUMIYYAH FÏ SYI’RI MUDHAKKIRÄT ANDALUSIYYA LI NIZAR QABBANI." LiNGUA: Jurnal Ilmu Bahasa dan Sastra 17, no. 1 (2022): 63–72. http://dx.doi.org/10.18860/ling.v17i1.14371.
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This study aims to describe the significance of the meaning of nationalism in the poem Mudhakkirät Andalusiyya by Nizar Qabbani and the factors that influence nationalism in the poem. In this study, the model used was library research. The material object in this research is a poem by Nizar Qabbani entitled Mudhakkirät Andalusiyya, written in Cordoba in 1955. This qualitative research is described descriptively using Roland Barthes' semiotic theory with a theory of significance order consisting of connotation and denotation. Sources of data in this study are in the form of words, phrases, and clauses derived from the poem Mudhakkirät Andalusiyya. Data collection techniques are reading techniques, translation techniques, and note-taking techniques. The data analysis technique uses data reduction techniques with close reading methods, data presentation, and conclusions. This research indicates that the poem Mudhakkirät Andalusiyya provides a perspective on the historical awareness of the Arabs as a ruling Spain and an overview of the contribution of the Arab nation and the Arabic language to Spain. The factors that influence Nizar Qabbani in the poem Mudhakkirät Andalusiyya are political factors, the unity of the Arabs, and the identity and history of the Arabs.
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Guasti, Niccolò. "Between Arabic Letters, History and Enlightenment: The Emergence of Spanish Literary Nation in Juan Andrés." Diciottesimo Secolo 6 (November 9, 2021): 149–59. http://dx.doi.org/10.36253/ds-12140.
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The culture of the eighteenth century played a crucial role in proposing a positive image of Islam. The Valencian Jesuit Juan Andrés was particularly engaged in this re-evaluation of Arab culture in order to stress how much Iberian Arabs had contributed to the renaissance of Western culture and civilisation. In his treaty Dell’origine, progressi e stato attuale d’ogni letteratura (1782-1799) Andrés committed himself to outlining specific elements of the Medieval renaissance nurtured by Spanish Arabs between the ninth and thirteenth centuries. His interpretation on Al-Andalus concealed a «patriotic» intent, namely that of glorifying the historical role of Spain (rather than Italy or France) in the development of the European literary canon.
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Márquez-Villanueva, Francisco. "Ways and Means of Science in Medieval Spain." European Review 16, no. 2 (2008): 145–57. http://dx.doi.org/10.1017/s1062798708000173.
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The concept of tolerance initially advanced by the Arabs in both the East and the Iberian peninsula, an ideal later continued at the time of the Reconquest by Spanish Christians, was the key to the transmission of Greek science to the West. This paper examines the far-reaching and peculiar ways in which both Christians and Muslims fostered on Spanish soil a thriving intellectual life in the low Middle Ages. Particular attention is given to the rich personality and precociously modern achievements of King Alfonso X, with his vast project of cultural empowerment on behalf of his subjects.
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Benkasem Agbalu, Mariam. "A study on language use and language attitudes by Arabs living in Spain." Fòrum de recerca, no. 21 (2016): 441–61. http://dx.doi.org/10.6035/forumrecerca.2016.21.25.
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Doğru, İhsan. "Yahya Kemal and Nizar Qabbani: Two Poet-Diplomats in Spain and “Andalus” in their Poems." CLEaR 4, no. 2 (2017): 20–33. http://dx.doi.org/10.1515/clear-2017-0009.
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Abstract Yahya Kemal and Nizar Qabbani were two poets who served as diplomats in Spain in the past century on behalf of the governments of Turkey and Syria. Yahya Kemal wrote two poems about Spain, “Dance in Andalusia “ and “Coffee Shop in Madrid”. “Dance in Andalusia,” a poem written about the Flamenco dance, has become very famous. In this poem, he described the traditional dance of the Spanish people and emphasized the place of this dance in their lives and the fun-loving lives of the people of Spain. In almost all of the poems which Nizar Qabbani wrote about Spain, on the other hand, a feeling of sadness rather than joy prevails. He gives a deep sigh in his poems as he regards Andalusia as the one-time land of his ancestors. His most important poem with respect to Spain is the poem entitled “Granada”. This poem is considered to be one of the most significant odes in the Arab literature describing Granada, the pearl of Andalusia, Arab influences there, the Alhambra palace and the sadness felt due to the loss of the city by Arabs. This study analyzes the two most important poems written by Yahya Kemal and Nizar Qabbani concerning Spain, namely “Dance in Andalusia” and “Granada”. Whenever it is deemed appropriate, other poems of the two poets regarding Spain will be dwelt upon and what kind of an influence Andalusia left in their emotional world will be revealed.
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Benigni, Elisabetta. "Dante and the Construction of a Mediterranean Literary Space." Philological Encounters 2, no. 1-2 (2017): 111–38. http://dx.doi.org/10.1163/24519197-00000017.
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This article examines the ideological implications of the literary debate about the Arab-Islamic influences on Dante’sDivina Commediaand the emergence of the idea of Mediterranean literature. It traces the question of “influences” back to 16th century Italy, casts the modern controversy about Dante and the Arabs in the broader context of borders, and questions the definition of European and Romance literatures in relation to Arabic literature. It then focuses on the 20th century debate about the Arabic roots of theCommediain Italy, Spain and the Arab world in order to account for the reception and translation of theCommediainto Arabic.
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Rasero, Lluís Samper, and Jordi Garreta Bochaca. "Muslims in Catalonian Textbooks." Journal of Educational Media, Memory, and Society 3, no. 1 (2011): 81–96. http://dx.doi.org/10.3167/jemms.2011.030106.
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Textbooks are basic elements that shape the school curriculum. Despite the democratization and decentralization of the Spanish educational system, a certain ideological inertia and bias with respect to their contents and focus persists. The study presented here is based on an empirical analysis of the contents of 264 books used at the primary (6-11 years), secondary (12-14 years) and baccalaureate (15-16 years) levels. The results point to the existence of an "unstated" curriculum, where only brief mention of Islam, Arabs and Muslims, and their presence in Spain predominate. These are usually accompanied by images - for cognitive support - that serve to maintain an exotic, anti-modern, anti-Western and, in other words, an "Orientalist" image of this group.
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Gassmann, Jürg. "East meets West: Mounted Encounters in Early and High Mediaeval Europe." Acta Periodica Duellatorum 5, no. 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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Danylych, V. S. "The formation of national functions of literature of medieval Iberian Romania." PROBLEMS OF SEMANTICS, PRAGMATICS AND COGNITIVE LINGUISTICS, no. 36 (2019): 50–64. http://dx.doi.org/10.17721/2663-6530.2019.36.04.
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The article focuses on the development of national literature in the process of historical evolution of society and its language, historical relations with other cultures which have some influence on the general literary activity in Medieval Iberian Romania. It was singled out the dominating role of epics as the main genre in the majority of occidental and oriental literatures, which confirms the importance of moral and political meaning of military honor which grew to the scale of the ideal of the epoch. It was stated the significant role of borrowed genres, plots, topics, motives from the polyphonic multinational literary repertoire in the formation of the national contents of poetical and prose works of the epoch of foundation of the national language and literature of Iberian Romania. The cultural phenomenon of the use of Galician Portuguese in poetry was highlighted. The tradition confirmed the lyrical function of Galician Portuguese in poetry and the King of Leon and Castile supported this tradition on the condition of the absence of general national language of Medieval Spain. The high prestige of Galician lyrics was transformed into the language itself which had special poetical internal feature. Bright and complicated phenomenon in Medieval culture of Spain is Arabian-Spanish (Andalusia) poetry of the VIIIXV centuries. It appeared as a result of transference of mighty oriental Arabian (Syrian) tradition onto the Iberian Peninsula. The bearers of the tradition wereMuslim Arabs who settled down in Spain after its conquest. The unique historical situation made Iberian Peninsula the arena of interaction of occidental and oriental civilizations. The external impulses made influence on literary life of Medieval Spain, constantly developing the people’s literary imagination, although not destroying but reinforcing the unique character of the national culture.
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Sawicki, Piotr. "Interferencje kulturowe w narracjach podróżnych. Wincenty Lutosławski i jego Wędrówki Iberyjskie." Studia Slavica XXVI, no. 1 (2022): 5–16. http://dx.doi.org/10.15452/studiaslavica.2022.26.0001.
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The main subject of the article covers the transmission of cultural values in travellers’ accounts, in particular it features the role of language as a communication tool. Illustrations come from Wincenty Lutosławski’s ‘Wędrówki Iberyjskie’ (1909, new edition 2021) and depict the extracts from literary and academic life in Spain and Portugal, as well as the matter of ethnical minorities (such as Arabs, Jews or Romani), whom he had met during his travel. The separate aspect of this article presents polish philosopher’s life companion – Sofía Casanova, whom he had met in Madrid and who had a huge impact on progress of Polish and Spanish relations. In the end, the article indicates similarities between Polish and Spanish nations, which form, in author’s opinion, additional motivation to get to know the country, which civilization achievements could become a part of a very important component of Polish youth’s education.
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Prohens, Jaume, José M. Blanca, and Fernando Nuez. "Morphological and Molecular Variation in a Collection of Eggplants from a Secondary Center of Diversity: Implications for Conservation and Breeding." Journal of the American Society for Horticultural Science 130, no. 1 (2005): 54–63. http://dx.doi.org/10.21273/jashs.130.1.54.
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Eggplant (Solanum melongena L.) was introduced by the Arabs into Spain. Since then, many local cultivars have arisen. These materials are grouped in four cultivar groups: “round,” “semi-long,” “long,” and “listada de Gandía.” We studied the morphological and molecular [amplified fragment length polymorphism (AFLP)] diversity of a collection of 28 Spanish traditional cultivars of eggplant. Four eggplant accessions from different origins were used as controls and three scarlet eggplant (Solanum aethiopicum L.) accessions as outgroups. Morphology and AFLP markers showed that S. melongena and S. aethiopicum are separate taxonomic entities, and that, compared to controls, Spanish eggplants are very variable, indicating that the Iberian Peninsula can be regarded as a secondary center of diversity. Morphological differences were found among cultivar groups in traits other than those used for the grouping although, in some cases, accessions from different cultivar groups shared a similar general morphology. Eggplant cultivar groups also showed some genetic differences, which are revealed in the gene diversity statistics (GST = 0.30). Nonetheless, no individual AFLP markers specific and universal to one cultivar group could be found. “Round” cultivars were genetically more diverse than the other cultivar groups. A positive correlation (r = 0.68) was found between morphological and molecular distances. However, correlations between geographical and either morphological or molecular distances were low. Results suggest that evolution of eggplants in Spain has involved frequent hybridizations and a frequent movement and exchange of seeds. Structure of diversity among regions indicates that most of the diversity can be collected in single selected regions. All these results have important implications in eggplant germplasm conservation and breeding.
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Alfatawi, Ahmad Talkhis, and Fathin Masyhud. "Al-KHITAB AL-WATHANI FI QASAIDI AHMAD SYAUQI." Journal of Arabic Literature (JaLi) 3, no. 2 (2022): 95–108. http://dx.doi.org/10.18860/jali.v3i2.17083.
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Ahmad Syauqi is a well-known Egyptian poet. He also earned the nickname amīr al-syu'arā' (poet prince) from Middle Eastern poets. When World War 1 and 2 broke out, Syauqi loudly voiced nationalism in his poems, even he was exiled to Andalus (Spain) by the British who then colonized Egypt. Therefore, this research will discuss the various expressions of nationalism ala Ahmad Syauqi in his poetry. This research is a descriptive qualitative research using content analysis. The data obtained in this study were taken from several collections of Ahmad Syauqi's poetry and poetry, especially nationalism, which were then analyzed descriptively. The results of the research can be concluded that the various expressions of nationalism ala Ahmad Syauqi in his poetry are divided into poetry of love for the country, resistance and praise to other nations. Thus, it is clear that Ahmad Syauqi is a nationalist poet, many of his poems talk about his homeland, namely Egypt and everything in it, the unity of the Arabs, against all forms of colonialism, and praising other nations he once visited, especially in the Middle East region.
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Zakhir, Marouane, and Jason L. O’Brien. "Moroccan Arabic: The Battlefield of Language Ideologies." JURNAL ARBITRER 6, no. 1 (2019): 59. http://dx.doi.org/10.25077/ar.6.1.59-76.2019.
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The debate on the use of Moroccan Arabic (also known as Moroccan darija) dates back to the medieval period when literary critics have discussed the effectiveness of writing in Moroccan Arabic lyrics of Muslim Spain, muwashshahat and zajal. This debate was later sharpened in the protectorate era (1912-1955) by the French colonial administration in its attempt to use MA in education as a tool to divide Morocco into Arabs and Amazigh, separate the country from the Arab world and pave the way for French to flourish in society. Nowadays, the use of MA in education came to the fore front of the interests of Moroccan intelligentsia. A new current of Francophone academics called for the legitimacy of using MA in education and media to fight illiteracy and maximize access to education in the country. They held many conferences for the sake of discussing the utility of MA as an alternative for SA in education and designed dictionaries and books to ease its instruction. Such attempts raised the hostility of Arabists and Amazigh activists. They regarded the defense of MA use in education as an ideology of language to eradicate Moroccan official languages in favor of French and the Francophone culture. The present empirical research examines the status of MA in education and the different ideologies backing its use by Moroccan teachers and students.
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Akhunov, Azat. "Проблема исламизации Поволжья в трудах Ш. Марджани". Islamology 9, № 1-2 (2019): 149. http://dx.doi.org/10.24848/islmlg.09.1.11.
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Among the 19th century Tatar historians Shihabaddin Mardjani (1818-1889) can be named as a pioneer of the historical science in the European sense. More than 30 works devoted to various subjects of Islamic theology belong to his pen. There are historical ones among his works. Sh. Mardjani’s contribution to human sciences was so significant that his works were recognized even during the Soviet era. While the rest of Tatar pre-revolutionary period (until 1917) legacies were under the ban, Mardjani was presented as a historian without mentioning his achievements in Islamic sciences. In our research we are examining the topic of Islamization of the Volga area in Mardjani’s works. As it is known, the official date of adoption of Islam by Tatar ancestors, i.e. Bulgharians, was in year 922 according to Christian calendar. However, some Tatar historians of 18th-19th centuries (e.g. Hisamaddin Muslimi, Tajaddin Yalchigul) argued that Islam has already been practiced in the Volga region in the first centuries of Islam, while the first missionaries were the Companions of the Prophet Muhammad. Shihabaddin Mardjani criticized them for using unreliable information and sources in their works. According to Mardjani the Islamization of the Volga region happened at the same time as Arabs entered Spain at the beginning of 8th century, while in Bulghar Islam appeared in the 8th-9th centuries. In Mardjani’s opinion, the final acceptance and strengthening of Islam in the region happened during Uzbek Khan reign over the Golden Horde (1313-1342).
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González García, José M. "Cultural Memories of the Expulsion of the Moriscos." European Review 16, no. 1 (2008): 91–100. http://dx.doi.org/10.1017/s1062798708000100.
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Violins are weeping over the Arabs leaving al-Andalus,Violins are weeping over lost time which will never come back(Palestinian poet Mahmud Darwish1)In 2009 it will have been 400 years since Philip III expelled the Moriscos from Spain. It is therefore time to consider what remains of this tragedy in present-day Spanish collective memory. As opposed to the history as written by the victors it is necessary to also listen to the voice of the descendants of the victims, recovering their own historical memory. As a symbol of the reparation of an historical injustice the present-day Spanish state may grant the descendants of the expelled Moriscos the right to Spanish citizenship, as has already happened with the descendants of the Sephardim or Spanish Jews. In this article I consider four forms of memory of the expulsion of the Moriscos, embodied respectively in History, Literature, Art and Popular Culture. In the section on History, I analyze the works of Gregorio Marañón and Henry Kamen. Literary memory will be represented by the figure of the Morisco Ricote in Part II of Cervantes’ Quixote. For Art, I will look at a series of paintings commissioned by Philip III and at a painting competition held in Madrid under Philip IV. Popular culture is represented by the celebrations of ‘moros y cristianos,’ or ‘Moors and Christians,’ an old tradition that is still alive.
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Спатарь-Козаченко, Татьяна, and Tatyana Spatar-Kozachenko. "Role of foreign languages in formation of krosskulturny and service space (on the example of the languages extended to territories of modern Spain)." Services in Russia and abroad 9, no. 2 (2015): 0. http://dx.doi.org/10.12737/11904.
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Foreign languages in demand as a means of intercultural dialogue, it is a social order of our modern society. But the language is not only a means of communication of modern people, this is a means of "dialogue" between the generations, a means of preserving the accumulated spiritual wealth of the people who speak this language. To understand the present and build the future, we sometimes need to look back into the past, including the past of the language. For accelerated learning a foreign language often helps to explain of linguistic phenomena and historical processes that took place in a particular language or a particular group of related languages. In the article the object of the analysis is almost forgotten Mozarabic language on the territory of the Iberian Peninsula. Mozarabic - is an Ibero-Romance language, which was once widespread in the conquered by Arabs part of the Iberian Peninsula. Language had been at the stage of development, therefore it has undergone strong phonetic changes.The article considers the influence of the Portuguese, Galician, Catalan languages on the Mozarabic language and vice versa, of the Mozarabic language on the Galician language, León, Asturias, Murskii and other dialects. The 3 stages of historical evolution of Mozarabic people are described: 1) fight Mozarabic people for independence; 2) the period of oppression; 3) the period of emigration. Examples of similar names of settlements in different parts of the peninsula, as well as plants are shown.The analysis of the phonetic form Mozarabic language has carried out: diphthongs and consonants saving in Castilian language. Mozarabic language has played an important role in the dialectical development of the peninsula, as a link between the Roman, Arab and Spanish cultures. The author highlights the role of Mozarabic language in the development of Castilian language and its formation as a state.
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Mushtaque, Munawwar, Mohd Rizwanullah, Muneer Alam, and Dr Shagufta Anjum. "A Critical Discourse on Exploring Washington Irving’s Motive in the Representation of Arabesque Tradition." Scholars International Journal of Linguistics and Literature 5, no. 12 (2022): 470–73. http://dx.doi.org/10.36348/sijll.2022.v05i12.009.
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Washington Irving was the first American to gain international recognition for his remarkable creation, Rip Van Winkle, and is the best known and best loved of American folklore characters. Washington Ring was not only a brilliant historian, but he was also a superb biographer. During his first three and a half years in Spain, he spent a lot of time reading extensively. The majority of his time was spent at the library, and the subjects of his research notes were Arabs and Arab culture. In this study, we will investigate the personal and cultural factors that led Washington Irving to write about the Arab world. While travelling, Irving "thought of producing a collection of tales of various places made of legends," as he wrote in his journal. A closer examination reveals deeper connections between the two endeavours (gathering legends and developing a pan-history) than it at first appears. A list of Irving's Arabesque works should show how important they are in relation to the rest of his work and how much reading and research went into them. This research will utilise Irving's extensive readings to provide a historical context for the major traditions that will be examined, while also providing an overview of the current condition of orientalism in relation to Arab culture. To illustrate Arab culture, I will analyse every facet of Orientalism in Irving's works (settings, satire, history, fiction, etc.) and see how they relate to the study of Arabic literature. This work will encourage future researchers to conduct a thorough examination of Irving's background research that compelled him to write his other works.
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Al-Ajili, Assist Prof Dr Hadi Taleb Mohsen. "The Effect of Al-Andalus and Mashriq Bilateral in the Production of Andalusian Creative Poetry." Psychology and Education Journal 58, no. 2 (2021): 1777–84. http://dx.doi.org/10.17762/pae.v58i2.2335.
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From the time of the Muslim Arabs, the Iberian Peninsula “Iberia” (Spain and Portugal), when the Arab conquerors entered it, became the center of scientific and cultural enlightenment for more than eight centuries, which the Arab Islamic State has experienced since the Umayyad era, passing through the kings of the sects. Rich in creativity and paper and beauty has been seen several factors for the prosperity of the literature of the people of Andalusia and the quality of the product of poetry in particular of these factors social environment luxury was the culture Didnhm was mourning and Ibn al-Bazaz and Ibn al-Jazzar buy and non-purchase taste the Yan for representation is not secret, as well as the negative impact of influence has God endowed. In addition to this, the most important and distinctive factors are the rivalry between Mashreq “The Eastern Part of the Arab World, Countries Bounded between the Mediterranean Sea and Iran” and Andalus, the rivalry that characterized the Arab Muslim identity as an Andalusian literary identity derived from the alternative home. The Orient, but encouraged the rulers of Andalusia - most of them poets - this competition to be positive integrative not only because the designated one is the language of the Koran and common broad religious and national at the same time. It is not clear from this point of view that this research is influenced by the influence of the two oriental and the Andalusian in the creative work of Andalusia. Andalusia, and the intention to compare the environment has lost in the writings of many. But an attempt to trace the positive impact generated by the bilateral East and Andalusia was the birth of a creative poetic and creative, and what positive manifestations of the bilateral on the poets of Andalusia to compare the segments of the flowers in this area? The bases of the research revolve around the statement of the factors of cross-fertilization between the two houses and then the manifestations of the positive bilateral stood at the titles of poets Andalusians, Al-Gazal, Abu Nawas and IbnHazm and preference of the Mashreq and Ibn Abed Rabbo and Mutanabi and IbnShahid and his aides and calamities.
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Yıldırım, Assist Prof Dr Kazım. "Ibn-Ul-Arabi's Cultural Environment that Influenced Him." European Journal of Multidisciplinary Studies 5, no. 1 (2017): 165. http://dx.doi.org/10.26417/ejms.v5i1.p165-169.
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The cultural environment of Ibn al-Arabi is in Andalusia, Spain today. There, on the one hand, Sufism, on the other hand, thinks like Ibn Bacce (Death.1138), Ibn Tufeyl (Death186), Ibn Rushd (Death.1198) and the knowledge and philosophy inherited by scholars, . Ibn al-Arabi (1165-1240), that was the effect of all this; But more mystic (mystic) circles came out of the way. This work, written by Ibn al-Arabi's works (especially Futuhati Mekkiye), also contains a very small number of other relevant sources.
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Al-Afif, Ahmad Husein, Zyyad Mohammad Gozazeh, and Ahmad Al-Meshref Al-Harahsheh. "LA LITERATURA INFANTIL EN ESPAÑA Y EN EL MUNDO ÁRABE: LA FUNCIÓN DIDÁCTICA Y LINGÜÍSTICA DEL CUENTO EN ESPAÑA Y JORDANIA." Revista Internacional de Culturas y Literaturas 9, no. 9 (2010): 7–19. http://dx.doi.org/10.12795/ricl.2010.i09.01.
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Cibuļs, Juris. "LATGALIANNESS – THE SECOND, ADDITIONAL OR THE ONLY NATIONAL IDENTITY." Via Latgalica, no. 4 (December 31, 2012): 126. http://dx.doi.org/10.17770/latg2012.4.1684.
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<p>The main objective of this article is to stress and to prove that the Latgalian national identity is the only national identity for a lot of citizens of Latvia and it is not the second or the additional identity that may be attributed only to secret service men inter alia.</p><p>My personal studies of official sources, literature and correspondence with officials of state institutions, etc. are at the basis of this article.</p><p>National identity is the person’s identity and sense of belonging to one state or to one nation, a feeling one shares with a group of people, regardless of one’s status of citizenship.</p><p>National identity is not inborn trait; various studies have shown that a person’s national identity is a direct result of the presence of elements from the „common points” in people’s daily lives: national symbols, language, national colours, the nation’s history, national consciousness, culture, music, cuisine, radio, television, etc.</p><p>There are cases where national identity collides with a person’s civil identity. For example, many Israeli Arabs associate themselves or are associated with the Arab or Palestinian nationality, while at the same time they are citizens of the state of Israel, which is in conflict with the Palestinians and with many Arab countries.</p><p>There are also cases in which the national identity of a particular group is oppressed by the government in the country where the group lives. A notable example was in Spain under the authoritarian dictatorship of Francisco Franco (1939–1947) who abolished the official statute and recognition for the Basque, Galician, and Catalan languages for the first time in the history of Spain and returned to Spanish (Castillian) as the only official language of the State and education, although millions of citizens of Spain spoke other languages.</p><p>During the first independence period of Latvia in the thirties, the schools of Latgale used Latgalian as the language of instruction during the first four years, Latgalian language was taught as a subject starting with the third year twice a week. After the coup d’état on May 15, 1934 the Latgalian textbooks were withdrawn from use and even burnt.</p><p>There is enough evidence to prove that the Latvian nationalist elite was very unwilling to accept the spread of Latgalian both during the first period of independence and the multinational Soviet rule. The positive expression of one’s national identity is patriotism, and the negative is chauvinism.</p><p>Latgalians are an autochthonous people living mostly in the eastern part of the contemporary Latvia. As regards Latgalian (it has been named in different ways – language, dialect, subdialect, foreign language, but it does not change the essence of the phenomenon) various resolutions, decrees etc. have been passed and adopted.</p><p>Participants of the 2nd Conference on Latgalistics (Rezekne, October 17, 2009) adopted the resolution „On the Status of a Regional Language to Be Attributable to the Latgalian Language”.</p><p>In accordance with the new Official Language Law enacted on September 1, 2000 the official language in Latvia is the Latvian language. Section 3 Paragraph 4 of the Law prescribes: „The State shall ensure the maintenance, protection and development of the Latgalian written language as a historic variant of the Latvian language.” However, it is a very formal statement. Strange as it may sound but the Senate of the Supreme Court of the Republic of Latvia has adopted a decision (August 18, 2009, Case No. A42571907 SKA-596/2009): „The Senate concludes that in the first sentence of Article 4 of the Satversme (the Constitution – J. C.) of the Republic of Latvia the concept „The Latvian language” means the Latvian literary language. It is the official language for the purpose of Section 110 of the Administrative Procedure Law. From the conclusion that for the purpose of Section 110 Paragraph I of the Administrative Procedure Law the official language is the Latvian literary language it follows that other subdialects or languages for the purpose of Section 110 Paragraph II of the Administrative Procedure Law are foreign languages and a document drafted in the Latgalian literary language is to be acknowledged as a document drafted in a foreign language. This decision is not to be appealed against.”</p><p>It took the Latgalian enthusiasts (I am one of them) seven years (2003–2010) to get the individual code for the Latgalian language. ISO 639/Joint Advisory Committee (Library of Congress, Washington) has finally attributed the code, namely, LTG.</p><p>Hopefully the Latgalian identity will not be swept away and this only identity for a lot of citizens of Latvia will be fought for and preserved also in the shadow of the so-called majority.</p>
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Abelleira, A., J. P. Mansilla, V. Padilla, et al. "First Report of Arabis mosaic virus on Grapevine in Spain." Plant Disease 94, no. 5 (2010): 635. http://dx.doi.org/10.1094/pdis-94-5-0635a.
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Arabis mosaic virus (ArMV; genus Nepovirus, family Comoviridae) is one of several nepoviruses responsible for infectious degeneration disease of grapevines in Europe (3). The first occurrence in Spain, in the summer of 2007, was found in Val de Salnés, Rias Baixas appellation, Galice on 25-year-old vines of the Albariño variety grafted onto an unidentified rootstock and showing leaf yellowing. The second finding was in the spring of 2008 in Barriobusto, Rioja appellation, Basque Country on 30-year-old vines of Tempranillo variety grafted onto 41B rootstock. In this case, no obvious foliar symptoms were observed but fruit set was very poor. Positive ELISA results were obtained at two different laboratories using antibodies to ArMV obtained from two companies (BIOREBA, Reinach, Switzerland and Sediag, Longvic, France). At a third lab, the presence of ArMV was further confirmed by reverse transcription (RT)-nested PCR using the primers described by Bertolini et al. (1). External primers ArMV 1 and ArMV 2 amplified a fragment of 340 bp from the coat protein region of the virus and internal primers ArMV i1 and ArMV i2 amplified a fragment of 203 bp. The specificity of the amplicons was subsequently confirmed by sequencing and comparison with other ArMV isolates available in the GenBank, EMBL, and DDBJ databases. Alignment performed using Blastn showed 85% nucleotide sequence identity with ArMV isolate NW (Accession No. AY017339). ELISA revealed co-infection with GLRaV-1 in Galice, GLRaV-3 in Rioja, and GFkV at both sites; these other viruses being common in their respective appellations. ArMV could be mechanically transmitted from rooted cuttings onto Chenopodium amaranticolor with an average of a 46% success rate (1:10 tissue/buffer ratio; [2]), but the range was very wide (0 to 100%) and dependent on the individual source vine. No statistical differences were found between nicotine or phosphate buffer for extraction or when using shoot tips or root tips as a source of virus (Fisher's exact test). Infection in C. amaranticolor was symptomless, but detectable by ELISA, and systemic. The Galician grapevine was an isolated plant, replanted on the spot of a dead one. Xiphinema diversicaudatum, the nematode vector of ArMV, was found in the vineyard soil. Only two ArMV-positive vines were found among 1,993 plants analyzed in Galice from 2005 to 2007 (no field data available for the second finding). In Rioja, one positive vine was found in a random sample of 74 vines from two different vineyards. Further testing of the neighboring vines indicated that one of the adjacent plants was also infected. This minimal spread since the vineyard was planted is suggestive of a lack of vectored transmission. In Spain as a whole, the virus seems to be rare and associated with the Atlantic biogeographic region. Both vineyards were planted before certified material became widely available. Currently, statutory testing of grapevine propagation material should prevent further spread. References: (1) E. Bertolini et al. Phytopathology 93:286, 2003. (2) G. P. Martelli, ed. Graft-Transmissible Diseases of Grapevines. Handbook for Detection and Diagnosis, FAO, Rome, 1993. (3) G. P. Martelli and E. Boudon-Padieu. Directory of Infectious Diseases of Grapevines and Viruses and Virus-like Diseases of the Grapevine. Bibliographic Report 1998-2004, CIHEAM, Paris, 2006.
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Saliba, George. "The Fifth International Symposium of the History of Arab Science." American Journal of Islam and Society 9, no. 4 (1992): 583–84. http://dx.doi.org/10.35632/ajis.v9i4.2535.
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In the context of the five-hundred-year anniversary celebrations of the"discovery of the New World" now going on in the United States andSpain, the Syrian Institute for the History of Science (Aleppo University,Aleppo, Syria), organized the Fifth International Symposium of the Historyof Arab Science in conjunction with the lnstituto de Cooperaci6n conel Mundo Arabe (Institute of Cooperation with the Arab World, the ForeignMinistry of Spain). The theme of the conference, which dealt withthe contribution of al Andalus (i.e., Muslim Spain) to the history ofscience and teclmology, was the obvious reason for this international cooperationbetween the agencies of Syria and Spain.The contribution of al Andalus in the realms of science and technologyto both Muslim and European countries is undeniably importantin its own right and should be investigated by similar symposia, not onlyin Spain or Muslim countries. It was, however, ironic that the fivehundred-year anniversary celebrations of the "discovery of the NewWorld" coincided with the expulsion of Muslims from Spain after the reconquista,not to mention the fact that the "New World" had already beendiscovered thousands of years before Columbus by the native Americans ...
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Rowe, Paul S. "Postponing Armageddon? Christian Zionist and Palestinian Christian Responses to the Problem of Peace." Chronos 28 (March 21, 2019): 67–87. http://dx.doi.org/10.31377/chr.v28i0.399.
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Of all the problems of peacemaking and peacebuilding in the modern international system, none is as contentious a matter of religion and identity as that of the Arab-Israeli conflict. The weight of spiritual significance and history has caused more than one author to expound upon the way religion has uniquely marked this land. Foreign interest and interference in the allocation of privileges and ownership in the region have led one recent analyst to bemoan the plight of this "much too promised land." (Miller 2008) In a history of the conflict written long before its descent into the first and second intifadas and the expansion of the number of religious antagonists, David Smith noted that .the years after the 1967 [Arab-Israeli] war would defy a solution an spawn a new conflict between Arabs and Jews. In the tiny battleground of the West Bank — just 80 miles long and 26 miles wide — the two peoples would live together, contesting the same territory. Many on both sides would claim that it was granted to them by God... In the process, Arabs and Jews would be locked in a modern-day secular conflict, fuelled by age-old religious zealotry and bigotry. They would become prisoners of God. (Smith 1987: 4)
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Vásquez Ames, Carlos. "Medio Oriente." REVISTA XAUXA AÑO II, NÚMERO 4 – 2021 II, no. 04 (2021): 59–78. http://dx.doi.org/10.56374/xau.02.04.21.05.
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What is the origin of this conflict? How to achieve peace? To answer these questions, I have divided this articles into four parts; the first, “Genesis of a Conflict”, talk about with the beginnings of the different nationalist movement of both side [Palestinians and Israelis] in the late nineteenth century; the second part, “Broken Promise”, which deals with the agreements concluded between the West and the Arabs during World War I and II; the third part, “The Storm Breaks Out”, explain about the wars and conflicts developed between Arabs and Jews from 1948 to 2000; in part four, “Seeking Peace”, will discuss efforts to reach a peace agreement two sides of the conflict [Arabs and Jews]. Finally, will end this by issuing some conclusions from the International Law of view.
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de Castilla, Nuria. "An Aljamiado Translation of the ‘Morisco Qur'an’ and its Arabic Text (c. 1609)." Journal of Qur'anic Studies 22, no. 3 (2020): 35–62. http://dx.doi.org/10.3366/jqs.2020.0439.
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For the first time, strong links between three copies of the ‘Morisco Qur'an’ (in Arabic [Aix 1367], Aljamía [BRAH T5], and a bilingual Arabo-Aljamía version [BRAH T19]) have been described. They involve codicological, linguistic, and aesthetic features common to these manuscripts and lead to the identification of a single Aljamiado translation transmitted by the same copyist in two different codices (BRAH T5 and BRAH T19). This result allows us to demonstrate the coherent and systematic nature of the work of the Morisco copyists and provides the possibility of establishing a stemma codicum of some of the Aljamiado translations of the Qur'an. The relationship of these manuscripts with an Arabic copy of the ‘Morisco Qur'an’ makes it possible to conclude that these three copies were produced around 1609 ce, the year in which the Moriscos’ final expulsion from Spain began. These links illuminate our understanding of the production and uses of these Morisco copies of the Qur'an at a very late date, enriching the field of Qur'anic studies in medieval and early modern Spain.
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Arafat, Muhammad Husni. "HERMENEUTIKA PSIKOLOGI AL-QUR’AN:." Dialog 39, no. 1 (2017): 43–56. http://dx.doi.org/10.47655/dialog.v39i1.15.
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The debate on Quranic hermeneutics remains on the rise; especially when the opposition believes that hermeneutics is a scientific tradition born in western culture and used as the interpretation tools for Bible. By this belief, hermeneutics does not applicable to be used as the theory and interpretation method for Quran. Friedrich Schleiermacher is one of experts in general hermeneutics, even considered as the founding father of modern hermeneutics whose focuses are on grammatical and psychological aspects. This article attempts to test the reliability of Schleiermacher’s hermeneutics which interprets Basmallah ayah in Tafsîr Ahkam al-Quran by Ibn al-‘Arabi al-Maliki (543 H/ 1148 AD). Ibn al-‘Arabi al-Maliki is an established figure with Maliki mazhab on the field of legal tafseer in Sevilla, Spain. In this article, the theory and method of Schleiermacher’s psychological hermeneutics are employed. The article concludes that Quranic hermeneutics was interpreted incorrectly, as it is not used to interpret the Quran directly but to interpret the Quranic Tafsîr. The purpose of hermeneutics is therefore to develop the knowledge and the Quranic Tafsîr itself. This principle is in line with the motto, “keeping the good old tradition and taking the best new tradition”.
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Carrión, María M. "“One Kind of Water Brings Another.” Teresa de Jesús and Ibn ‘Arabi." Religions 11, no. 10 (2020): 542. http://dx.doi.org/10.3390/rel11100542.
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Mystical literature and spirituality from 16th-century Spain engage religious images from the three most prominent religions of al-Andalus—Christianity, Islam, and Judaism: among others, the dark night, the seven concentric castles, the gazelle, the bird, the sefirot‘s encircled iggulim or towering yosher, the sacred fountain, ruins, and gardens. Until the 20th-century, however, scholarship read these works mostly as “Spanish” mysticism, alienated from its Andalusī roots. This comparative study deploys theological, historical, and textual analysis to dwell in one of these roots: the figure of the garden’s vital element, water, as represented in the works of Teresa de Jesús and Ibn ‘Arabi. The well-irrigated life written by these mystics underscores the significance of this element as a path to life, knowledge, and love of and by God. Bringing together scholarship on Christian and Sufi mysticism, and underscoring the centrality of movement, flow, and circulation, this article pieces together otherwise disparate readings of both the individual work of these two figures and their belonging in a canon of Andalusī/Spanish mysticism. The weaving of these threads will offer readers a different understanding of early modern religion, alongside traditional readings of Spain’s mystical literature and its place in the global context.
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Molina-Iturritza, Estibaliz, Irene San-José-Muñiz, Maite Ganchegui-Aguirre, et al. "Coronavirus disease 2019 in patients with HIV in the province of Araba, Basque Country, Spain." AIDS 34, no. 11 (2020): 1696–97. http://dx.doi.org/10.1097/qad.0000000000002608.
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Katz-Sheiban, Bracha, and Yovav Eshet. "Facts and Myths about Suicide: A Study of Jewish and Arab Students in Israel." OMEGA - Journal of Death and Dying 57, no. 3 (2008): 279–98. http://dx.doi.org/10.2190/om.57.3.d.
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This research investigates the knowledge and myths regarding suicide among students in Israel, and examines whether they are affected by ethnic origin, gender, and religiosity. A random sample of 450 undergraduate students from two colleges was asked to fill out the Suicide Opinion Questionnaire (SOQ). Knowledge was measured by five SOQ items (α = 0.57) and myths of suicide by 20 SOQ items (α = 0.67). The level of Israeli students' knowledge about suicide is generally good ( X̅ X = 3.21; SD = 0.58). There are significant differences, however, between the Jewish ( n = 266) and Arab ( n = 154) students in knowledge about basic facts of suicide in Israel [( X̅ XArabs = 3.04; X̅ XJews = 3.32; t (419 0.95) = 4.63, p < .001)]. Although both groups share the same educational milieu, the Arab students tend more to believe that suicide rates are higher in Israel, and even more so among people of Asian African origin and minorities. They also perceive suicide by shooting to be the most popular suicide method. There are also significant differences between those groups with respect to their belief in suicide myths [( X̅Arabs = 2.91; SD = 0.40; X̅Jews = 3.17, SD = 0.41; t (419, 0.95) = 6.31, p < 0.01)]. Arabs tend more to relate suicide to lower religious affiliation, mental illness and chronic tendency, and to believe that the victim's relatives know nothing about the coming suicide. No significant differences were found based on religiosity or gender. Discussion focuses on the influence of the different cultural characteristics of lifestyle and the social control systems among Jews and Arabs in Israel on perceptions toward suicide.
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Ahsani, S. A. H. "The State of Research on Islamic Spain." American Journal of Islam and Society 9, no. 4 (1992): 556–62. http://dx.doi.org/10.35632/ajis.v9i4.2541.
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The era of Muslim rule in Spain (711-1491 CE) witnessed great contributionsin many areas of knowledge and learning. Rapid strides weremade in such diverse fields as art and architecture, agriculture and handicrafts,linguistics and literature, humanities and Social studies, music andpoetry, and the physical and mechanical sciences. In fact, Islamic Spain,known to the Muslim world as al Andalus, served as a bridge for thetransfer of the knowledge and wisdom of Classical Greece to Europe, aprocess that eventually led to the European Renaissance.The achievements of al Andalus will not be discussed in this paper.Rather, a survey of current research activities focusing on al Andaluswill be presented. The areas covered are Europe, North America, NorthAfrica, and parts of Asia. Latin American activities have not been surveyeddue to the nonavailability of sources.EuropeEurope has been the center of research on al Andalus. Various periodicalshave served as major sources of information: Al-Andalus (Madrid1933), Hesperis (Paris 1921-59), Hesperis-Tamuda (Rabat 1960), Miscellanceade Estudios Arabes y Hebraicos (Granda 1952), Revista de InstitutoEgypcio de Studios Islamicos (Madrid 1953), Revue de la OccidentMusulman et la Mediterranee (Aix-en-Provence 1966), Boletin de laAssociation Espaniola de Orientalistas (Madrid 1965), and Cuadernos dela Alhambra (Granada 1965).Certain important books have also appeared, such as Peres: la PoisieAndalousie, which includes a history of that period. Introductions to editionsof texts and translations relate important infonnation about al Andalusunder the al Murabitun and the al Mu’ahhidun dynasties. Hourani(1961) has written an excellent book: Averroes: On the Harmony of Religionand Philosophy. Memorial volumes in honor of E. Levi-Provencal,G. and W. Marcais, Menendes Pidal, Millas Vallicrosa y Parya, A. H. andR. Basset, H. A. R. Gibb and H. Wehr also contain much valuable data.Mention must be made of translations by institutes devoted to thestudy of al Andalus: Dar al Thaqafah (Beirut) has published valuablebooks, as have several Spanish and North African organizations (i.e.,Conjeyo Superior de Investigaciones Cientificas Madrid], Instituto deStudios Islambs [Madrid], Institute des Haut-Etudes Marocaines Paris ...
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Katz, Ruth, and Ariela Lowenstein. "Solidarity Between Generations and Elders' Life Satisfaction: Comparing Jews and Arabs in Israel." Journal of Intergenerational Relationships 10, no. 1 (2012): 5–21. http://dx.doi.org/10.1080/15350770.2012.647565.
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Gámiz-Gordo, Antonio, Juan Cantizani-Oliva, and Juan Francisco Reinoso-Gordo. "The Mosque-Cathedral of Cordoba: Graphic Analysis of Interior Perspectives by Girault de Prangey around 1839." ISPRS International Journal of Geo-Information 10, no. 3 (2021): 181. http://dx.doi.org/10.3390/ijgi10030181.
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The work of Philibert Girault de Prangey, who was a draughtsman, pioneering photographer and an Islamic architecture scholar, has been the subject of recent exhibitions in his hometown (Langres, 2019), at the Metropolitan Museum (New York, 2019) and at the Musée d’Orsay (Paris, 2020). After visiting Andalusia between 1832 and 1833, Prangey completed the publication “Monuments arabes et moresques de Cordoue, Seville et Grenada” in 1839, based on his own drawings and measurements. For the first time, this research analyses his interior perspectives of the Mosque-Cathedral of Cordoba (Spain). The novel methodology is based on its comparison with a digital model derived from the point cloud captured by a 3D laser scanner. After locating the different viewpoints, the geometric precision and the elaboration process are analysed, taking into account historic images by various authors, other details published by Prangey and the architectural transformations of the building. In this way, the veracity and documentary interest of some beautiful perspectives of a monument inscribed on the World Heritage List by UNESCO is valued.
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Teichman, Yona. "The development of Israeli children's images of Jews and Arabs and their expression in human figure drawings." Developmental Psychology 37, no. 6 (2001): 749–61. http://dx.doi.org/10.1037/0012-1649.37.6.749.
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Cooper, Jasmine, Toni Antonucci, and Kristine Ajrouch. "DEPRESSION, SOCIAL RELATIONS, AND COGNITIVE HEALTH DURING THE COVID-19 PANDEMIC." Innovation in Aging 6, Supplement_1 (2022): 33–34. http://dx.doi.org/10.1093/geroni/igac059.126.
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Abstract This study examines cognitive abilities, number of people in a social network, and presence of depressive symptoms among the “youngest old”, “middle old”, and “oldest old”, by ethnicity. A sample of 600 people; 200 Blacks, 200 Whites, and 200 non-white Arabs were recruited for the survey. Those with missing data were omitted from analysis, which left 435. Data were collected via a computer assisted telephone survey. Data were analyzed using two-way ANOVAs. We found significant effects on cognition by ethnicity f(2,430)=2.71, p&lt;0.05 and age group f(2,430)=11.24, p&lt;0.001. There was a significant effect of the number of people in social networks on cognition across all groups f(2,430)=10.4, p&lt;0.01. The presence of depressive symptoms was not a mediator. There was no significant interaction between ethnicity and age group, or ethnicity and social network structure.
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Denchev, Teodor T., María P. Martín, Martin Kemler, and Cvetomir M. Denchev. "Additions to the smut fungi of the Iberian Peninsula." Anales del Jardín Botánico de Madrid 78, no. 1 (2021): e109. http://dx.doi.org/10.3989/ajbm.2589.
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After examination of specimens, mainly from the herbarium (MA) and the mycological collection (MA-Fungi) of the Royal Botanic Garden of Madrid, we report several novelties on smut fungi within Europe. Two species of smut fungi, Sporisorium egyptiacum and Tilletia viennotii, are reported for the first time from Europe. A finding of Sphacelotheca polygoni-serrulati represents a second record for Europe. Six species of smut fungi, Moreaua kochiana, Schizonella elynae, Sporisorium egyptiacum, Thecaphora thlaspeos, Tilletia viennotii, and Ustanciosporium majus, are recorded for the first time from the Iberian Peninsula. Five species of smut fungi, Moreaua kochiana, Schizonella elynae, Sporisorium egyptiacum, Thecaphora thlaspeos, and Ustanciosporium majus, are newly recorded from Spain. Three species, Moreaua kochiana, Sphacelotheca polygoni-serrulati, and Tilletia viennotii, are new for Portugal. A specimen of Moreaua kochiana represents a new record for France. Arabis serpillifolia is reported as a new host of Thecaphora thlaspeos. New distribution records from the Iberian Peninsula are given for Anthracoidea arenariae, Microbotryum minuartiae, M. silenes-saxifragae, and Tranzscheliella sparti. We also include a phylogenetic analysis of DNA sequences of Moreaua kochiana, generated in this study, to understand this species’ relationships within its genus.
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Huérfano, Ximena, José-María Estavillo, Miren K. Duñabeitia, María-Begoña González-Moro, Carmen González-Murua, and Teresa Fuertes-Mendizábal. "Response of Wheat Storage Proteins and Breadmaking Quality to Dimethylpyrazole-Based Nitrification Inhibitors under Different Nitrogen Fertilization Splitting Strategies." Plants 10, no. 4 (2021): 703. http://dx.doi.org/10.3390/plants10040703.
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Improving fertilizer nitrogen (N) use efficiency is essential to increase crop productivity and avoid environmental damage. This study was conducted during four crop cycles of winter wheat under humid Mediterranean conditions (Araba, northern Spain). The effects of N-fertilization splitting and the application of the nitrification inhibitors (NIs) 3,4-dimethylpyrazole phosphate (DMPP) and 2-(3,4-dimethyl-1H-pyrazol-1-yl) succinic acid isomeric mixture (DMPSA) as strategies to improve grain quality were examined. The hypothesis of this study was to test if the partial ammonium nutrition and the reduction of fertilizer losses presumably induced by the application of NIs can modify the grain gliadin and glutenin protein contents and the breadmaking quality (dough rheological properties). Among both NIs assayed, only DMPP showed a slight effect of decreasing the omega gliadin fraction, following splitting either two or three times, although this effect was dependent on the year and was not reflected in terms of dough extensibility. The slight decreases observed in grain quality in terms of dough strength and glutenin content induced by DMPP suggest that DMPSA is more promising in terms of maintaining grain quality. Nonetheless, these poor effects exerted by NI application on grain quality parameters did not lead to changes in the quality parameters defining the flour aptitudes for breadmaking.
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Djohar, Hasnul Insani. "FOLKTALES AND RITES OF PASSAGE IN RANDA JARRAR'S A MAP OF HOME." Poetika 7, no. 2 (2019): 148. http://dx.doi.org/10.22146/poetika.v7i2.51160.
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This paper examines the struggle of American-Muslim women to negotiate their identities in literary works published after the invasion of Iraq (20 March-1 May 2003). In this case, I examine Randa Jarrar’s A Map of Home (2008) in order to investigate how Jarrar both negotiates her identity through folktales, naming, and rites of passages. By engaging with postcolonial studies, and working within the frameworks of cultural studies, this paper aims to investigate aesthetic strategies that Jarrar (Egyptian-Palestinian-American) deploys in her writing. Jarrar also respects her Muslim intellectual forebears, such as Muhammad al-Ghazali (Iran), Muhyiddin al-Arabi (Spain), and Jalaluddin Rumi (Turkey), by emulating their tendency to combine in their writings allusions to the Qur’an, ancient storytelling traditions, and contemporary social issues in order to engage with their readers. In doing so, Jarrar uses folktales, naming, and rites of passages to question American belonging and eurocentrism in her fiction. These techniques enable Jarrar to reveal her multiple and complex identities and work to represent both her pride in being Muslims and her desire to claim her rights as American citizens of Muslim descent. Keywords: Randa Jarrar, A Map of Home, folktales, Rites of Passages, US-Muslim women’s literature Artikel ini membahas perjuangan perempuan Amerika-Muslim untuk menegosiasikan identitas mereka dalam karya sastra yang diterbitkan setelah invasi ke Irak (20 Maret-1 Mei 2003). Dalam hal ini, saya meneliti Randa Jarrar's A Map of Home (2008) untuk menyelidiki bagaimana Jarrar menegosiasikan identitasnya dan menentang orientalisme di sepanjang novelnya. Dengan menggunakan studi postkolonial dan studi budaya, artikel ini bertujuan untuk menyelidiki strategi estetika yang Jarrar (Mesir-Palestina-Amerika) gunakan dalam tulisannya. Jarrar juga menghormati leluhur intelektual Muslimnya, seperti Muhammad al-Ghazali (Iran), Muhyiddin al-Arabi (Spanyol), dan Jalaluddin Rumi (Turki), dengan meniru kecenderungan mereka untuk menggabungkan dalam tulisan-tulisan mereka kiasan Alquran, kuno tradisi mendongeng, dan masalah sosial kontemporer untuk menarik pembaca mereka. Dalam hal ini, Jarrar juga menggunakan dongeng, penamaan, dan ritus-ritus untuk mempertanyakan kepemilikan Amerika dan Eurosentrisme dalam fiksinya. Teknik-teknik ini memungkinkan Jarrar untuk mengungkapkan identitasnya yang beragam dan kompleks yang berfungsi untuk menunjukkan kebanggaannya sebagai Muslim dan keinginannya untuk mengklaim hak-haknya sebagai warga negara Amerika keturunan Muslim. Kata kunci: Randa Jarrar, A Map of Home, cerita rakyat, ritus peralihan, sastra Muslimah-Amerika
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Petrén, Hampus, Per Toräng, Jon Ågren, and Magne Friberg. "Evolution of floral scent in relation to self-incompatibility and capacity for autonomous self-pollination in the perennial herb Arabis alpina." Annals of Botany 127, no. 6 (2021): 737–47. http://dx.doi.org/10.1093/aob/mcab007.
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Abstract Background and Aims The transition from outcrossing to selfing is a frequent evolutionary shift in flowering plants and is predicted to result in reduced allocation to pollinator attraction if plants can self-pollinate autonomously. The evolution of selfing is associated with reduced visual floral signalling in many systems, but effects on floral scent have received less attention. We compared multiple populations of the arctic–alpine herb Arabis alpina (Brassicaceae), and asked whether the transition from self-incompatibility to self-compatibility has been associated with reduced visual and chemical floral signalling. We further examined whether floral signalling differ between self-compatible populations with low and high capacity for autonomous self-pollination, as would be expected if benefits of signalling decrease with reduced dependence on pollinators for pollen transfer. Methods In a common garden we documented flower size and floral scent emission rate and composition in eight self-compatible and nine self-incompatible A. alpina populations. These included self-compatible Scandinavian populations with high capacity for autonomous self-pollination, self-compatible populations with low capacity for autonomous self-pollination from France and Spain, and self-incompatible populations from Italy and Greece. Key Results The self-compatible populations produced smaller and less scented flowers than the self-incompatible populations. However, flower size and scent emission rate did not differ between self-compatible populations with high and low capacity for autonomous self-pollination. Floral scent composition differed between self-compatible and self-incompatible populations, but also varied substantially among populations within the two categories. Conclusions Our study demonstrates extensive variation in floral scent among populations of a geographically widespread species. Contrary to expectation, floral signalling did not differ between self-compatible populations with high and low capacity for autonomous self-pollination, indicating that dependence on pollinator attraction can only partly explain variation in floral signalling. Additional variation may reflect adaptation to other aspects of local environments, genetic drift, or a combination of these processes.
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Semaan, Ingrid. "The “Laurer” and the “Columbyn”: The Images of Frustrated Love in Chaucer's Merchant's Tale." Hawliyat 12 (November 19, 2018): 35–58. http://dx.doi.org/10.31377/haw.v12i0.216.
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«Rys up, my wyf, my love, my lady free» (1.2138) -however it has been the literary scholars who have followed old January with much greater alacrity than his «fresshe May» into the literary and rhetorical world of the wedding chamber and the garden that Chaucer lets the Merchant create for the married couple. The scholars, in turn, especially those interested in sources, metaphor, analogy, and allusion have been richly rewarded by the study of The Merchant's Tale, this «dense mosaic of references, allusions, quotations», as G. G. Sedgewick has described it. Unifying the richly structured composition of this «mosaic» is the theme of frustrated love, a concern to which many of these «ref- erences, allusions, quotations» point. One of the earlier critical concerns was to track down the analogues. It proved to be a fertile field; by now it has become a critical commonplace that one of the central motifs of Chaucer's tale—the blind man and the adulterous youth the pear-tree-cluster—is of Mid Eastern origin and can be found among the tales of the Disciplina Clericalis. This anthology of Eastern folklore—com- prising East Indian, Byzantine, Persian, Arabian, and Hebrew materials—was compiled in Latin back in the twelfth century by Petrus Alfunsus. Alfunsus, originally a Jewish scholar born in Spain, converted to Christianity, and eventu- ally emigrated to England where he became royal physician to King Henry I. He wrote the Disciplina while he resided in England. Alfonsi's collection of thirty- four tales is important as a bridge by which what is commonly called the literaty «matter of Araby» in both form and content became a tradition that supplied vernacular medieaval Europen writers.
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Di Ricco, Massimo. "211 Massimo Di Ricco* Universitat Rovira i Virgili of Tarragona (URV) REVISTA DE DERECHO N.º 41, Barranquilla, 2014 ISSN: 0121-8697 (impreso) ISSN: 2145-9355 ( on line ) artículo de investigación * This research was possible due to a four months stay between August and December 2013 as Visiting Professor and Researcher at the Programa de Ciencia Política y Gobierno of the División de Ciencias Jurídicas of the Universidad del Norte, Barranquilla, Colombia. ** Ph.D. In Mediterranean Cultural Studies for the Universitat Rovira i Virgili of Tarragona (Spain). Post-Doctoral Researcher - Marie Curie Actions. Project: SPRINGARAB — Social Move - ments and Mobilisation Typologies in the Arab Spring. Universitat Rovira i Virgili of Tarragona ( URV ), Spain. massimodiricco@gmail.com." Revista de Derecho Uninorte, no. 41 (January 31, 2014): 211–41. http://dx.doi.org/10.14482/dere.41.6508.
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Dr. Abdul Majeed Baghdadi та Muhammad Nawaz. "دورالعرب في إزدهار الثقافة الأندلسية الإسلامية وأسبابه". rahatulquloob, 30 грудня 2019, 29–35. http://dx.doi.org/10.51411/rahat.3.2.2019.85.
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This article shows the Islam and its followers (Arabs) had created a civilization that played very important role on the world stage for more than a thousand years. One of the most important specific qualities of the Islamic civilization is that it is a well-balanced civilization that brought together science and faith, struck a balance between spirit and matter and did not separate this world from the Hereafter. The Islamic civilization in Spain encompasses many fields that left a profound imprint in the Iberian Peninsula and Europe. The cultural climate of Spain in the era of Muslim rule (711-1492) brought about a prospering of different aspects of science and culture. Numerous schools and libraries were established and books were procured due to which the majority of the people were literate. Literature and art flourished. Buildings were constructed and Islamic art with its specific qualities was cultivated. Because of that movement, Cordoba became the civilization capital of both Spain and the West in general. Many schools were established in it, such as medical and technical schools in addition to the general education and other vocational schools. Hospitals, chemical plants and observatories were also built.
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Mohammed Abdulhadi Al- Jazi, Hussein Raja Al.shogairat, Mahm. "(Moriscons and Inquisition in Spain (1492- 1614: الموريسكيون ومحاكم التفتيش في إسبانيا (1492- 1614م)". Journal of Humanities & Social Sciences 4, № 3 (2020). http://dx.doi.org/10.26389/ajsrp.h121219.
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The Moricissue is one of the most sensitive topics in the study of the history of Arabs and Muslims in general, and of Morocco in particular. The tragedy of the Moriscans and the fall of Granada is a source of condemnation of the Arab conscience. They also call for the shame and shame of abandoning Muslims in this country, starting from the first day of the fall of Granada in the hands of the Spanish Christians in 1492. Perhaps in this research, we can take a brief look at the end of the Arab and Islamic presence in Andalusia during the period from the fall of Granada in 1492 until the final expulsion during the period 1614.
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Gassmann, Jürg. "East meets West." Acta Periodica Duellatorum 5, no. 1 (2017). http://dx.doi.org/10.36950/apd-2017-003.
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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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Reimer, Mark. "Music for One World: Moroccan Musical Experience of Diversity, Fusion, Happiness, Healing, and Peace." Journal of Global Awareness, August 14, 2020, 1–10. http://dx.doi.org/10.24073/jga/1/01/04.
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Although steeped in Islamic religion and culture, Morocco is a land of varying influences and histories, including those of the native Berbers, the Moors and Jews driven out of Spain, those who follow the pious Sufi culture of Islamic spiritualism, and the Gnawa slaves who were brought into southern Morocco by Arabs. The music, customs, values, and everyday lives of these disparate peoples continue to not only blend with each other’s but also to fuse Moroccan music and culture with those of Europe, Africa, and America. The influence of Moroccan music continues to play a vital role in shaping contemporary music, especially in the study of rhythm. Music that was once heard by voices, flutes, oboes, strings, bagpipes, auxiliary percussion, and drums—symbolic of Moroccan cultural identity--may now be heard on electric guitars, keyboards, and amplified voices in popular and modern music styles that reflect Morocco’s continuing efforts to be active players in the international community.
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"Arabis mosaic virus. [Distribution map]." Distribution Maps of Plant Diseases, No.April (August 1, 2015). http://dx.doi.org/10.1079/dmpd/20153159079.
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Abstract A new distribution map is provided for Arabis mosaic virus. Picornavirales: Secoviridae: Nepovirus. Hosts: extensive host range. Information is given on the geographical distribution in Europe (Austria, Belarus, Belgium, Bulgaria, Croatia, Cyprus, Czech Republic, Denmark, Finland, France, Mainland France, Germany, Hungary, Irish republic, Italy, Mainland Italy, Latvia, Lithuania, Luxembourg, Moldova, Netherlands, Norway, Poland, Romania, Russia, Central Russia, Russian Far East, Serbia, Slovenia, Spain, Mainland Spain, Sweden, Switzerland, UK, England and Wales, Northern Ireland, Scotland and Ukraine), Asia (China, India, Himachal Pradesh, Iran, Japan, Honshu, Kazakhstan, Lebanon, Syria and Turkey), Africa (Egypt and South Africa), North America (Canada, British Columbia, Nova Scotia, Ontario, Quebec, Mexico, USA, Michigan, Minnesota, Missouri, Nebraska, New York, Ohio and South Carolina), South America (Chile), Oceania (Australia, Tasmania, Victoria and New Zealand).
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"Arabis mosaic virus. [Distribution map]." Distribution Maps of Plant Diseases, No.October (August 1, 2010). http://dx.doi.org/10.1079/dmpd/20103281415.
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Abstract A new ditribution map is provided for Arabis mosaic virus (ArMV; Comoviridae: Nepovirus). It has a wide host range. Information is given on the geographical distribution in Europe (Austria, Belarus, Belgium, Bulgaria, Croatia, Cyprus, Czech Republic, Denmark, Finland, France, Germany, Hungary, Ireland, Italy, Latvia, Lithuania, Luxembourg, Moldova, Netherlands, Norway, Poland, Romania, Russia, Serbia, Slovakia, Slovenia, Spain, Sweden, Switzerland, UK, England, Wales, Northern Ireland, Scotland and Ukraine), Asia (China, India, Himachal Pradesh, Iran, Israel, Japan, Honshu, Kazakhstan, Lebanon, Syria and Turkey), Africa (South Africa), North America (Canada, British Columbia, Nova Scotia, Ontario, Quebec, Mexico, USA, Connecticut, Florida, Michigan, Minnesota, Missouri, Nebraska and South Carolina), South America (Chile) and Oceania (Australia, Tasmania, Victoria and New Zealand). The main vector of ArMV is the nematode Xiphinema diversicaudatum. Other dorylaimid nematodes may also be vectors. ArMV is also seed-transmitted.
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Sánchez Arjona, Mª Dolores, Luisa-María Gómez del Águila, and Rosario Gutiérrez-Pérez. "“La Competencia Conciencia y Expresión Cultural para poner en valor la herencia literaria medieval hispano-árabe en un contexto educativo Intercultural” / The key Competence Cultural Awareness and Creativity as a tool to vindicate the Spanish-Arabian literary heritage in an intercultural educational context. / Compétence clé Sensibilité et Expression Culturelles pour valoriser l’héritage littéraire médiéval hispano-arabe dans un contexte éducatif interculturel." Tercio Creciente, January 1, 2018. http://dx.doi.org/10.17561/rtc.n13.5.
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En un centro de secundaria de Málaga (España) se pone en práctica un proyecto Educativo Intercultural desarrollado desde la Competencia Conciencia y Expresión Cultural con la intención de frenar el rechazo hacia el alumnado inmigrante de ascendencia árabe tras los atentados islamistas en París. En dicho proyecto se van a desarrollar una serie de propuestas desde las que tratar de incentivar los valores interculturales deseables en una sociedad democrática, siendo este implementado desde la interdisciplinariedad y haciendo uso de metodologías activas. De las diferentes acciones llevadas a cabo, en este artículo se profundiza sobre la tarea grupal de conocer y poner en valor mediante las creaciones del alumnado una selección de poesía medieval arábigo-andaluza.The key Competence Cultural Awareness and Creativity as a tool to vindicate the Spanish-Arabian literary heritage in an intercultural educational context.In a high school in Malaga (Spain), an Intercultural Educational project based on the key Competence Cultural Awareness and Creativity is put into practice, aiming to avoid the rejection of immigrant students of Arabian origins after the Islamist terrorist attacks in Paris. The project develops a series of proposals in order to encourage the intercultural values that a democratic society needs, implementing it through interdisciplinarity and active methodologies. Among the diverse actions performed, this paper focuses on the group task of getting to know and vindicating, through the students’ artwork, an anthology of ArabianAndalusian medieval poetry.Compétence clé Sensibilité et Expression Culturelles pour valoriser l’héritage littéraire médiéval hispano-arabe dans un contexte éducatif interculturelDans un établissement scolaire de Malaga est mis en place un projet éducatif interculturel développé autour de la compétence « Conscience et expression culturelles » avec l’intention de freiner l´attitude de rejet envers les élèves immigrés d’origine arabe observé depuis les attentats terroristes de Paris (2015). Ce projet se concrétise par une série de propositions pour encourager les valeurs interculturelles souhaitables dans une société démocratique à travers une perspective interdisciplinaire et via une méthodologie active. Parmi les différentes activités mises en place, cet article se concentrera plus particulièrement sur un exercice de groupe visant à connaitre et mettre en valeur, à travers les productions des élèves, une sélection de poèmes médiévaux arabo-andalous. Il étudiera également ses répercussions sur l´acquisition de valeurs interculturelles
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Dovel, Emily. "Gender and Sexuality in Medieval Islamic Mysticism: A Comparative Study of Ibn ‘Arabi and al-Ghazali." Volume 14, Issue 1 14, no. 1 (2017). http://dx.doi.org/10.33697/ajur.2017.007.
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Mysticism, defined as a direct experience with God that cannot occur through intellectual knowledge, has the potential to offer women opportunities disallowed by a patriarchal society. Because mysticism exists outside of religious institutions and hierarchies, female mystics could receive opportunities for public expression often prohibited by Medieval Islamic societies. Islamic Mysticism, or Sufism, has a long history of prominent female mystics. However, Sufi thought in the 12th and 13th centuries was certainly affected by the misogynistic influences of the greater society. In order to explore the ideological conflict within medieval Sufism, between the potential for gender egalitarianism within mysticism and the influences of patriarchy, this paper examines the theology of two prominent Sufi mystics, Ibn ‘Arabi and al-Ghazali, and proposes some explanations for the large disparity between the two Sufis’ opinions on gender and sexuality. Specifically, al-Ghazali fully supports the subjugation of women, and even equates the perpetuation of patriarchy to religious piety. This paper argues that, living under the politically turbulent and authoritarian reign of the Seljuks in Iraq, during the late 11th and early 12th centuries, al-Ghazali was particularly disinclined to question traditional orthodoxy, particularly with regard to gender. Ibn ‘Arabi, by contrast, accepts the spiritual, intellectual, and legal equality of women to a remarkable extent. Raised in Muslim Spain in the late 12th and early 13th centuries, Ibn ‘Arabi was exposed to female mystics as teachers and experienced little political pressure to conform to traditional doctrine. Further, Ibn ‘Arabi subscribes to Oneness of Being theology in which the created, material universe is an emanation of God, and is ultimately part of the same divine being. As such, unlike many religious thinkers within patriarchal societies, who tend to reject worldliness—along with women and female sexuality—in an attempt to reach God, Ibn ‘Arabi believes that all things material—including women and the human body—are ultimately connected to divinity. KEYWORDS: Islam; Sufism; Gender; Sexuality; Theology; Medieval History
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Balin, Luba, Zachary Davidson, Bella Gross, and Miriam Ethel Bentwich. "Healthcare Provider’s Culture and Its Impact on End-Of-Life Discussions." OMEGA - Journal of Death and Dying, January 21, 2022, 003022282110543. http://dx.doi.org/10.1177/00302228211054322.
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To examine the openness to communication in end-of-life care of three major ethno-cultural groups of healthcare providers (HCPs) (in Israel: Israeli Arabs (Arabs), Israeli Jews (Sabras), and Immigrants from the Soviet Union (Russians). An anonymized set of three questionnaires was distributed among 240 physicians and nurses (HCPs) from the three ethno-cultural groups, yielding a response rate of 91% (and 82% when including hospital division). Sabra ethno-cultural group was more open to communicating about and relating to end-of-life with terminally ill patients. While recent exposure to death and external locus of control decreased the effect of ethno-cultural background, the latter remained statistically significant. Gender, age, marital status, and specialty were not found to be influential factors.This research highlights the importance of increasing awareness and responses to the effects of HCPs’ culture on end-of-life care as varied cultures and medico-legal requirements come into contact in society.