Relevant bibliographies by topics / History of Arabic

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'History of Arabic'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "History of Arabic"

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Albuarabi, Saja. "A Linguistic History of Iraqi Arabic (Mesopotamian Arabic)." JOURNAL OF ADVANCES IN LINGUISTICS 9 (May 30, 2018): 1371–80. http://dx.doi.org/10.24297/jal.v9i0.7391.

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The objective of this work is to investigate the linguistic structure of Iraqi Arabic or what is known as Mesopotamian Arabic. The paper presents an overview of some of the fundamental analyses of Iraqi Arabic - Mesopotamian Arabic. This article is concentrated on the most important parts of the language which are the phonological, morphological, and syntactical features. The paper not only examines the linguistic feature of Iraqi Arabic but it also, discusses how Iraqi Arabic dialect is different from Modern Standard Arabic with data that are not considered before and with certain new theoretical proposals. The researcher analysis the three dialects, which are Baghdadi, Southern, and Maslawi dialect and provides an important data for each dialect. Unlike Modern Standard Arabic, Iraqi Arabic went through many changes. Phonologically, Iraqi Arabic has more consonants than Modern Standard Arabic, and a few additional long vowels. Many sounds have been replaced with different sounds. In addition, the words in Iraqi Arabic does not end with vowels. Therefore, words end with consonants rather than vowels in Iraqi Arabic. Morphologically, Iraqi Arabic is different from Modern Standard Arabic in the present progressive tense. In Iraqi Arabic, the tenses are formed by adding a prefix to the conjugated stem of the verb, which cannot be found in Modern Standard Arabic. Syntactically, Iraqi Arabic differs from Modern Standard Arabic in two ways: first, there is no case marking; Iraqi Arabic does not show overt cases as it is found in Modern Standard Arabic. Second, Iraqi Arabic lacks agreement. Iraqi Arabic does not always follow the structure of verb-subject order as found in Modern Standard Arabic. The verb usually has full agreement with the subject in both orders, subject-verb, and verb-subject. Finally, Iraqi Arabic has an interesting feature which is head movement that cannot be found in Modern Standard Arabic as Soltan argues. This is can be shown in the following example: [The student seems that ____ he read the book.] Among the other issues that the author discusses in this study is the history of Iraqi Arabic. In addition to the features of Iraqi Arabic and the effects of other languages, such as Turkish and Semitic languages on Iraqi dialects.
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Sardar, Ziauddin. "Cycling through Arabic history." Nature 383, no. 6600 (October 1996): 492–93. http://dx.doi.org/10.1038/383492a0.

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Nadia Al-Bagdadi. "Registers of Arabic Literary History." New Literary History 39, no. 3-4 (2009): 437–61. http://dx.doi.org/10.1353/nlh.0.0046.

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Gilliot, Claude, and Albert Hourani. "A History of the Arabic Peoples." Studia Islamica, no. 80 (1994): 184. http://dx.doi.org/10.2307/1595864.

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Allen, Roger. "Literary History and the Arabic Novel." World Literature Today 75, no. 2 (2001): 205. http://dx.doi.org/10.2307/40156519.

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Rosenthal, Franz. "The History of an Arabic Proverb." Journal of the American Oriental Society 109, no. 3 (July 1989): 349. http://dx.doi.org/10.2307/604139.

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Carter, Michael G. "Writing the History of Arabic Grammar." Historiographia Linguistica 21, no. 3 (January 1, 1994): 385–414. http://dx.doi.org/10.1075/hl.21.3.06car.

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Anisimov, A. "Arabic Political Caricature. History and Poetics." Science and Education a New Dimension IX(249), no. 44 (February 22, 2021): 7–12. http://dx.doi.org/10.31174/send-hs2021-249ix44-01.

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Zaki, Vevian F. "A Dynamic History." Journal of Islamic Manuscripts 11, no. 2 (July 13, 2020): 200–259. http://dx.doi.org/10.1163/1878464x-01102004.

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Abstract This paper unfolds parts of the dynamic, yet mostly hidden, history of MS Sinai Arabic 151 based on its paleographical, codicological, paratextual, and textual features. Combining these aspects opens new horizons of research in the Arabic Bible manuscripts that had previously received attention limited solely to the text. MS Sinai, Ar. 151 is an intact manuscript containing the Pauline Epistles, Acts of the Apostles, and the Catholic Epistles. Its fame derives mainly from its colophon, which dates it to 867 CE, and bestows it with the distinction of belonging to the earliest Arabic Bibles. In observing the various stages through which the manuscript evolved from two separate units of production into the codex preserved today, several aspects of the life of MS Sinai, Ar. 151, such as the copies made from it, its damage and restoration, and the functions it served, become clearer. Furthermore, for different reasons, scholars have cast shadows on its colophon’s authenticity. Our investigation clarifies that there is no reason to suspect the authenticity of the colophon.
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Tzvi Langermann, Y. "Arabic Cosmology." Early Science and Medicine 2, no. 2 (1997): 185–213. http://dx.doi.org/10.1163/157338297x00113.

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AbstractRepresentations of the heavens in various levels of detail can be found in a number of branches of Arabic literature. One particular genre, the hay'a texts, has as its purpose a full though non-mathematical discussion of the arrangement of the celestial orbs; hay'a writers are particularly sensitive to the philosophical requirements which all systems must meet. The pivotal work in this genre, On the Configuration, was written by Ibn al-Haytham. Later writers continued to produce works in the spirit of On the Configuration. In the east, al-Tusi and his followers developed new models; in the west, a group of thinkers tried to rediscover the models which, so they thought, were the ones endorsed by Aristotle himself.
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Dissertations / Theses on the topic "History of Arabic"

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Jones, John Robert. "Learning Arabic in Renaissance Europe (1505-1624)." Thesis, Online version, 1988. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.339901.

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Shahin, Fadi. "La diglossie et son influence sur la production langagière arabe : Étude théorique et pratique à partir de copies d’examen et d’un extrait télévisé." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040137.

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Cette thèse est une étude de terrain portant sur la diglossie et la production langagière de l’arabe.Depuis l’article de Ferguson (1959), de nombreux travaux sont apparus, très souvent pour critiquer la vision dichotomique proposée par cet auteur.Après avoir retracé l’histoire de la langue arabe de ses origines à nos jours, nous avons étudié les travaux réalisés par les arabophones sur leur langue. Les linguistes arabophones, de l’époque médiévale jusqu’à la Naḥda, ont-Ils été conscients de la situation diglossique ? Partant de cette étude, nous avons voulu démontrer à travers deux corpus, l’un écrit, l’autre oral, l’étendue de l’influence de la variété basse (dialectale) sur la variété haute (littérale) dans la production langagière de la langue arabe. Dans cette perspective, nous avons utilisé des copies d’étudiants de différents niveaux, débutants, intermédiaires et avancés. Pour l’étude de l’oral, nous nous sommes appuyés sur un corpus médiatique.Peut-On faire usage d’une variété sans subir l’interférence de la seconde ? Telle est la question à laquelle nous tentons de répondre dans cette thèse
This thesis is a field study on diglossia and Arabic language production. Since the article by Ferguson (1959), numerous studies have appeared, often criticizing the dichotomous vision proposed by this author.After tracing the history of the Arabic language from its origins to the present day, we have studied the works of Arabic-Speakers on their language. From medieval times until the Naḥda, were Arabic-Speaking linguists aware of the diglossic situation?Using this historical perspective as a point of departure, we wanted to demonstrate the extent of the influence of the low variety (vernacular) on the high variety (literary) in Arabic language production through two sets of language production, one written and one oral. With this in mind, we used exam papers of students of different levels: beginner, intermediate and advanced. For the study of the oral, we relied on a television extract.Can we make use of one variety without being subjected to interference from the second? This is the question that we attempt to address in this thesis
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Mercho, Hassan Malak. "Arab World Institute, Washington, D.C. : the Arabic modernism outside of the traditional Arabic city." Virtual Press, 1991. http://liblink.bsu.edu/uhtbin/catkey/845979.

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The actual need for such a building as the Arab World Institute is wellestablished because Arabs are searching for a solid relationship with Westerners. Growth is possible only through education. The Arab World Institute offers the opportunity for education, information, and entertainment, and serves as a hub of activity where all people-Arabs and otherwise-can meet and share cultural distinctions.The Arab World Institute will have at once:A cultural center for the need of the understanding of Arabic civilization,A museum to show the struggle for development in the Arabic world and to illustrate the cultural impact in a symbol of the city's past development,A library to express the architecture's poetic dimension.The Arab World Institute's buildings do not represent a single and imaginary moment in time, but a place of evolution and change. The Arab World Institute's mission will be:To develop a deeper knowledge and better understanding of Arabic culture, language, and civilization,To improve communication and cultural exchange between nations,To further The United States' relationship with the Arab world in order to contribute to developments in the rest of the world.
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Jiwa, Shainool. "A study of the reign of the fifth Fatimid Imam/Caliph Al-Aziz Billah." Thesis, University of Edinburgh, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.329731.

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Chaabane, Zouhour. "Les causes et les symptômes (Al-Asbāb wa-l-ʿalāmāt) d’al-Samarqandī. Édition critique avec présentation et annotations." Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040212.

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Al-Asbāb wa-l-ʿalāmāt « Les causes et les symptômes » de Nağīb al-Dīn al-Samarqandī (m. 619/1222) est un traité de médecine qui a fait la renommée de son auteur. Toutefois, et malgré le fait qu’il ait été signalé dès 1935 par l’historien des sciences Max Meyerhof comme l’un des ouvrages « à publier de préférence », il est resté inédit. C’est une édition intégrale de ce traité que nous proposons.Il s’agit d’un vademecum dont l’auteur a fondé la rédaction sur trois sources, notamment le Canon d’Avicenne. Il a ainsi respecté la tradition médicale de l’époque qui classifiait les maladies d’une part en pathologies spécifiques à chacun des organes du corps, d’autre part en affections non spécifiques « générales », celles qui touchent tout le corps telles les fièvres. Il a aussi traité de la cosmétologie, des poisons, des maladies de la peau, des blessures, des fractures et luxations, cela dans un esprit d’exhaustivité. La description des pathologies est assortie de l’exposé des symptômes auxquels notre auteur préconise des remèdes à base de médicaments simples ou composés. Nous avons édité le texte en arabe en veillant à respecter l’orthographe et la grammaire du manuscrit de base.Cet ouvrage riche en vocabulaire technique nous a permis d’établir plusieurs glossaires, représentant la première classification détaillée du vocabulaire médical arabe médiéval en langue française. Nous voulons contribuer par cette édition à enrichir le corpus des textes médicaux, en particulier celui du XIIIe siècle, et lutter contre les idées reçues qui font de cette époque une période historique de décadence, sinon le début d’une sclérose culturelle et scientifique dans le monde arabe
Al-Asbāb wa-l-ʿalāmāt "The causes and symptoms" by Nağīb al-Dīn al-Samarqandī (d.619 / 1222), is a medical treatise which made its author famous. However despite the fact that in 1935 it was acclaimed by science historian Max Meyerhof as a book that "should be published", it never made it to print. This work, the object of this thesis, is a critical edition of a complete version of the treatise.The redaction of this vade mecum was based by the author on three sources, particularly the "Canon" of Avicenna. He therefore respected the medical tradition of the time, which classified diseases on the one hand by pathologies specific to each organ of the body, and on the other hand by non-specific conditions (which we could qualify as general) affecting the entire body such as fevers. He also examined cosmetology and poisons, skin diseases, wounds, fractures and dislocations in a spirit of completeness. For every disease described, the author included its associated symptoms, advocatingtreatments based on simple or compound remedies.We edited the Arabic text while strictly observing the spelling and grammar of the original manuscript.This book, rich in technical terms specific to the field of anatomy and pathology, has allowed us to establish several glossaries that represent the first detailed classification of medieval Arabic medical vocabulary in French.Our aim, in this text edition, is to contribute to enrich the corpus of medical texts and in particular that of the thirteenth century and to counter the accepted ideas claiming that this era was a historical period of decline, if not the beginning of a cultural and scientific sclerosis in the Arab world
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Hyland, Steven L. Jr. "Margins of the Mahjar: Arabic-Speaking Immigrants in Argentina, 1880-1946." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1306510917.

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El-Maaitah, Z. "An investigation into the economic and administrative organization of the Umayyad caliphate, with particular reference to the reign of 'cAbd al-Malik ibn Marwan." Thesis, University of Manchester, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.233371.

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Van, Dalen Elaine. "The rhetorical strategies in the Arabic Commentaries on the Hippocratic Aphorisms : an exploration of metadiscourse in medieval medical Arabic." Thesis, University of Manchester, 2017. https://www.research.manchester.ac.uk/portal/en/theses/the-rhetorical-strategies-in-the-arabic-commentaries-on-the-hippocratic-aphorismsan-exploration-of-metadiscourse-in-medieval-medical-arabic(83069527-3f1f-4095-be3a-36318ad3f52c).html.

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This thesis offers an analysis of the Arabic Commentaries on the Hippocratic Aphorisms (9th-15th centuries AD) on three levels, (i) translation, (ii) individual styles and (iii) genre. It particularly examines meta-discursive features such as cohesion, subjectivity, hedges, the addressing of readership, and the formulation of truth statements. The analysis of these features reveals rhetorical conventions in the corpus that indicate a discursive unity of the genre of the medieval medical commentary. Yet, this study also shows considerable stylistic variation between the individual commentators which, besides its intrinsic value, is crucial for the identification of these authors’ texts. Moreover, this research examines how the rhetorical features of the later commentaries have developed after the fashion of Ḥunayn Ibn Isḥāq’s 9th-century translation of Galen’s 2nd-century Greek commentary. This study highlights significant differences between Ḥunayn’s rhetorical strategies and those in the later Arabic commentaries. Thus, this work demonstrates discontinuities between Greek and Arabic medical discourses, despite the huge influence of Ḥunayn’s translation. This thesis uses an innovative quantitative methodology combining both close reading and distant reading techniques to study Ḥunayn’s translation technique, and compare Ḥunayn’s style with that of the later commentators. Furthermore, this study advances the understanding of the ways of writing in scientific medieval Arabic. Finally, the separate studies in this thesis contribute knowledge regarding grammatical phenomena such as modals, conjunctions, and conditionals in Classical Arabic.
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Shah, Mustafa Akram Ali. "Religious orthodoxy and the development of the Arabic linguistic tradition : the formative years." Thesis, SOAS, University of London, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244672.

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Ubaydli, Ahmad. "Early Islamic Oman and early Ibadism in the Arabic sources." Thesis, University of Cambridge, 1990. https://www.repository.cam.ac.uk/handle/1810/273401.

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Books on the topic "History of Arabic"

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Huart, Clément. A history of Arabic literature. New Delhi: Goodword Books, 2001.

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Owens, Jonathan. A linguistic history of Arabic. Oxford: Oxford University Press, 2009.

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Versteegh, C. H. M. The Arabic language. New York: Columbia University Press, 1997.

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Modern Arabic literature. Edinburgh: Edinburgh University Press, 2006.

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Versteegh, Kees. The Arabic language. Edinburgh: Edinburgh University Press, 1997.

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Ondráš, František. Egyptian colloquial Arabic. Prague: Set Out, 2005.

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Badawī, Muḥammad Muṣṭafá. Early Arabic drama. Cambridge [Cambridgeshire]: Cambridge University Press, 1988.

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Stetkevych, Jaroslav. Arabic poetry & orientalism. Oxford: St. John's College Research Centre, 2004.

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Blau, Joshua. Studies in Middle Arabic and its Judaeo-Arabic variety. Jerusalem: Magnes Press, Hebrew University, 1988.

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Pines, Shlomo. Studies in the history of Arabic philosophy. Jerusalem: Magnes Press, Hebrew University, 1996.

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Book chapters on the topic "History of Arabic"

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Rashed, Roshdi. "Indian Mathematics in Arabic." In The Intersection of History and Mathematics, 143–48. Basel: Birkhäuser Basel, 1994. http://dx.doi.org/10.1007/978-3-0348-7521-9_10.

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Sara, Solomon I. "Emergence of an Arabic Linguistic Paradigm." In History of Linguistics 1993, 93. Amsterdam: John Benjamins Publishing Company, 1995. http://dx.doi.org/10.1075/sihols.78.15sar.

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Wisnovsky, Robert. "Towards a Natural-History Model of Philosophical Change: Greek into Arabic, Arabic into Latin, and Arabic into Arabic." In Vehicles of Transmission, Translation, and Transformation in Medieval Textual Culture, 143–57. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.cursor-eb.1.100262.

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Capecchi, Danilo. "Arabic and Latin science of weights." In History of Virtual Work Laws, 63–89. Milano: Springer Milan, 2012. http://dx.doi.org/10.1007/978-88-470-2056-6_4.

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Raynaud, Dominique. "Arabic Text and Translation." In Sources and Studies in the History of Mathematics and Physical Sciences, 29–127. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-47991-0_2.

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Sawaie, Mohammed. "An Aspect of 19th-Century Arabic Lexicography." In History and Historiography of Linguistics, 157. Amsterdam: John Benjamins Publishing Company, 1990. http://dx.doi.org/10.1075/sihols.51.1.20saw.

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Restivo, Sal. "Mathematics in Context: The Arabic-Islamic Golden Age." In Mathematics in Society and History, 35–46. Dordrecht: Springer Netherlands, 1992. http://dx.doi.org/10.1007/978-94-011-2944-2_4.

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Toomer, G. J. "Lost Greek Mathematical Works in Arabic Translation." In Classics in the History of Greek Mathematics, 275–84. Dordrecht: Springer Netherlands, 2004. http://dx.doi.org/10.1007/978-1-4020-2640-9_16.

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Kunitzsch, Paul. "Stars in Arabic-Islamic Science." In Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 1–3. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-007-3934-5_9060-2.

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Kunitzsch, Paul. "Stars in Arabic-Islamic Science." In Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 4013–15. Dordrecht: Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-7747-7_9060.

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Conference papers on the topic "History of Arabic"

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RASHED, Roshdi. "ARABIC MATHEMATICS AND REWRITING THE HISTORY OF MATHEMATICS." In Proceedings of the International Conference. WORLD SCIENTIFIC, 2001. http://dx.doi.org/10.1142/9789812810243_0003.

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Al-Khalifa, Hend S. "Introducing Islamic history with an Arabic adaptive web-based information system." In the 1st International Conference. New York, New York, USA: ACM Press, 2010. http://dx.doi.org/10.1145/1874590.1874610.

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Guettaoui, Amel, and Ouafi Hadja. "Women’s participation in political life in the Arab states." In Development of legal systems in Russia and foreign countries: problems of theory and practice. ru: Publishing Center RIOR, 2021. http://dx.doi.org/10.29039/02061-6-93-105.

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The level of political representation of women in different legislative bodies around the world varies greatly. The women in the Arab world, is that as in other areas of the world, have throughout history experienced discrimination and have been subject to restriction of their freedoms and rights. Many of these practices and limitations are based on cultural and emanate from tradition and not from religion as many people supposed, these main constraints that create an obstacle towards women’s rights and liberties are reflected in the participation of women in political life. Although there are differences between the countries, the Arab region in general is noted for the low participation of women in politics. Universal suffrage has become common in most countries, but there are still some Arab women who are denied such rights. There have been many highly respected female leaders in Arab history, such as Shajar al-Durr (13th century) in Egypt, Queen Orpha (d. 1090) in Yemen. In the modern era there have also been examples of female leadership in Arab countries. However, in Arabic-speaking countries no woman has ever been head of state, although many Arabs remarked on the presence of women such as Jehan Al Sadat, the wife of Anwar El Sadat in Egypt, and Wassila Bourguiba, the wife of Habib Bourguiba in Tunisia, who have strongly influenced their husbands in their dealings with matters of state. Many Arab countries allow women to vote in national elections. The first female Member of Parliament in the Arab world was Rawya Ateya, who was elected in Egypt in 1957. Some countries granted the female franchise in their constitutions following independence, while some extended the franchise to women in later constitutional amendments.
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Baycar, Hamdullah. "Creating a Nation through Heritage: Emiratization of the Coffee Pot (Dallah)." In Qatar University Annual Research Forum & Exhibition. Qatar University Press, 2020. http://dx.doi.org/10.29117/quarfe.2020.0257.

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Coffee plays a significant role in today’s Arab culture, and it has long been considered one of the main aspects of Arab history, culture, heritage, and hospitality. It has even been recognized by UNESCO, which added Arabic coffee to its Intangible Cultural Heritage List following the application by several Gulf countries. This study explores the nation-building process of the United Arab Emirates (UAE) through its heritage, with specific reference to the coffee pot (dallah). The UAE forms its national identity (the Emirati identity) by deriving it from a broader identity (that is, being Arab) and defining it to a regional identity (Khaleeji). Moving from a regional to a national identity is intended to unite the seven emirates under one standard identity, but at the same time contain common characteristic features and solidarity with Khaleej and other Arabs. Slight differences to strengthen the desired national (Emirati) identity and differentiate the UAE from the neighbors will be enough in creating national heritage. This study examines how the UAE attempts to create its own heritage, one that is common among its seven emirates, to unite them under one identity. The coffee pot, however, has common features with other Arab and Khaleeji countries, as can be clearly seen from the map. Meanwhile, the process is still in progress, and to date, no consensus has been achieved.
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Jiménez Castillo, Pedro, and José Luis Simón García. "El ḥiṣn de Almansa (Albacete): fortificaciones y poblamiento." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11551.

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The ḥiṣn Almansa: fortifications and settlementsBecause of its spectacular location and its good state of conservation, the image of the castle of Almansa has been widely reproduced in publications of informative and even tourist purpose. The building is the result of construction, remodeling, plundering, demolition, blasting and restoration processes, carried out over more than eight centuries, although the current aspect is essentially that of the castle remodeled by Don Juan Pacheco, Marquis of Villena, in the fifteenth century, that camouflage or suppress those made previously, whether taifa, almohad or feudal. In this paper we are interested in the castle (ḥiṣn) of Almansa in Islamic times, but not strictly from the architectural point of view but its history as a central element that organized an administrative district or iqlīm. In this sense, Almansa offers very relevant research possibilities, because we know exactly the delimitation of its district in almohad times thanks to the Castilian documentation after the conquest, we have some data from the Arabic texts and, above all, we have of a very detailed archaeological information from intensive field surveys. Therefore, we will study the different types of castral buildings, fortresses and towers, as well as settlements –farmhouses, hamlets and shelters– in order to get information about the evolution of the modes of occupation and exploitation of the territory between the eleventh and thirteenth centuries, which will be modified throughout the feudal period, becoming a rare case in the scientific literature to date.
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M. K. Kassem, Osama, and Abdel Aziz Al Bassam. "Application of Kinematic Analysis and Deformation History in the Tanumah Area, Arabian Shield, Saudi Arabia." In Annual International Conference on Geological & Earth Sciences. Global Science & Technology Forum (GSTF), 2014. http://dx.doi.org/10.5176/2251-3353_geos14.39.

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R. Maddison, Bryan, and Joseph R. McNeely. "2-D transition-zone seismic processing on the Arabian Gulf coast of Saudi Arabia: A case history." In GEO 2008. European Association of Geoscientists & Engineers, 2008. http://dx.doi.org/10.3997/2214-4609-pdb.246.226.

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Kohl, Marie-Anne. "Die weinende Jury. »Geschlechtslose« Tränen bei globalen Musik-Castingshows?" In Jahrestagung der Gesellschaft für Musikforschung 2019. Paderborn und Detmold. Musikwissenschaftliches Seminar der Universität Paderborn und der Hochschule für Musik Detmold, 2020. http://dx.doi.org/10.25366/2020.59.

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Tears are flowing. Whether Yvonne Catterfeld, Kazim as-Sahir, Unati Msenga-na, Liu Huan, Simon Cowell or Lira – they are all part of a jury of global music casting show formats such as The Voice, Idol or Got Talent and show their tears in front of the camera, seemingly ashamed and yet completely uninhibited. Their tears flow in reaction to ‘particularly soulful’ music titles or to the candidates’ tragic personal stories, paired with the ‘right’ song selection. The display of great emotions is an essential element of reality TV formats. With Sara Ahmed, they can be understood in the sense of an ‘affective economy’ as an effect of their circulation, their staging as a specific ‘emotional style’ of dealing with emotions (Eva Illouz). The circulation of affects in casting shows is a global one, since the formats, developed in Europe, have produced local versions in over 60 countries worldwide. Emotions play an important role in the successful localization of the formats and define a complex area of conflict between a sensitization to socio-cultural characteristics and the ‘reproduction of culturalistic concepts’ (Laura Sūna) or clichés. In European cultural history, tears have developed a special significance as guarantors of the authenticity of empathy (Sigrid Weigel), and are generally associated with femininity, however at the same time have been film-historically recoded as ‘gender-neutral’ (Renate Möhrmann). Keeping in mind that all these casting show formats have been exported from Europe, these observations are of special interest, especially since one can see men and women crying equally in the Arabic, German or South African versions of e. g. The Voice. This article questions the concurrence of musical performance, display of tears, gender performance and the translocal dramaturgy of music casting shows.
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Al-Ghamdi, Reema, Ali Al-Taiban, Tareq Al-Zahrani, and Bader Al-Harbi. "Business Intelligence Revolutionizes History Matching Process." In SPE Kingdom of Saudi Arabia Annual Technical Symposium and Exhibition. Society of Petroleum Engineers, 2016. http://dx.doi.org/10.2118/182837-ms.

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Anwar, Awan R., Bouaouaja Mohamed, Amari Mustafa, and Ahmed Zawawi. "An Effective Streamline History Matching Technique." In SPE Kingdom of Saudi Arabia Annual Technical Symposium and Exhibition. Society of Petroleum Engineers, 2017. http://dx.doi.org/10.2118/188073-ms.

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Reports on the topic "History of Arabic"

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Javid, Muhammad, Fakhri Hasanov, Carlo Bollino, and Marzio Galeotti. Sectoral Investment Analysis for Saudi Arabia. King Abdullah Petroleum Studies and Research Center, August 2021. http://dx.doi.org/10.30573/ks--2021-dp011.

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This study aims to investigate the determinants of short- and long-run investment behavior in Saudi Arabia for eight non-oil sectors. Saudi Arabia is currently proceeding with its historic Vision 2030 reform plan, which aims to significantly increase the private sector’s contribution to the country’s gross domestic product. Thus, analyzing investments at the sectoral level is important for Saudi Arabia. Such an analysis can provide policymakers with a deeper understanding of potential opportunities for boosting private sector growth.
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Akl, Saad M. The Arab Spring in Egypt and Its Influence on the Army - What Does the History Tell Us About the Nature of the Egyptian Army? Fort Belvoir, VA: Defense Technical Information Center, April 2013. http://dx.doi.org/10.21236/ada601472.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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