Relevant bibliographies by topics / Islam, africa

Contents

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

Academic literature on the topic 'Islam, africa'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2024

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Journal articles on the topic "Islam, africa"

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Mazrui, Ali A. "African Islam and Islam in Africa." American Journal of Islam and Society 26, no. 3 (July 1, 2009): i—xi. http://dx.doi.org/10.35632/ajis.v26i3.1380.

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Sub-Saharan Africa is often regarded as part of the periphery, rather thanpart of the center, of the Muslim world. In the Abrahamic world, Africa isoften marginalized. But is there anything special about Islam’s relationshipwith Africa? Are there unique aspects of African Islam? Islam has exerted anenormous influence upon Africa and its peoples; but has Africa had anyimpact upon Islam? While the impressive range of articles presented in thisspecial issue do not directly address such questions, my short editorialattempts to put those articles within the context of Africa’s uniqueness in theannals of Islam. One note: Although these articles concentrate on sub-Saharan Africa (“Black Africa”), our definition of Africa encompasses thecontinent as a whole – from South Africa to Egypt, Angola to Algeria, andMozambique to Mauritania ...
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Reese, Scott S. "ISLAM IN AFRICA/AFRICANS AND ISLAM." Journal of African History 55, no. 1 (March 2014): 17–26. http://dx.doi.org/10.1017/s0021853713000807.

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AbstractThis essay discusses some of the recent trends in the scholarship on Islam and Africa that contribute to a more nuanced understanding of the historical relationship between African Muslims and the globalecumeneof believers. Rather than looking at the faith as an insular African phenomenon, this piece examines the links between Africans and the wider community of believers across space and time. Such an approach has important ramifications for our understanding of the dynamics of Islam. However, it also challenges many of the assumptions underpinning the geographic area studies paradigm that has dominated the academy since the Second World War. This essay suggests the adoption of a more fluid approach to scholarly inquiry that reimagines our largely continental attachment to regions in favor of a more intellectually agile methodology where the scope of inquiry is determined less by geographic boundaries and more by the questions we seek to answer.
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Marzuenda, Marzuenda. "SEJARAH PERKEMBANGAN PERADABAN ISLAM." Kreatifitas: Jurnal Ilmiah Pendidikan Islam 10, no. 1 (August 18, 2021): 1–9. http://dx.doi.org/10.46781/kreatifitas.v10i1.283.

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North Africa which includes the valley of the Nile River or what is called Al-Misri (Modern Egypt) the region of Libya, Cirenacia, Tripolitami and Tunisia, whose entire territory is known to Arabs as the African region and the region of Al-Jazair and Morocco as Al-Magribi (where the sun has set). Prior to the arrival of Islam, North Africa was in the hands of the Romans, a very large linperium that included several countries and various human races. In this paper, we will discuss the timeline of Islamic history, starting from the entry of Islam into North Africa. Then continued with Andaxia and South Africa. And three Nusantara scholars including: Sheikh Yusuf Almakassari, a great scholar who is considered by South Africans as the father of South African Islam. Even a prominent figure in South Africa, former President Nalson Mandela, said that Sheikh Yusuf was one of the best sons of South Africa. Besides him there were also others such as Tuan Guru Iman Abdullah bin Qodi Abdussalam who was exiled by the Dutch for Tidore and Abdul Basi Sultonia who came from the sultanate of Gowa.
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Bangura, Ahmed Sheikh. "Islam in West Africa." American Journal of Islam and Society 14, no. 3 (October 1, 1997): 91–93. http://dx.doi.org/10.35632/ajis.v14i3.2271.

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Islam in West Africa is a collection of nineteen essays written by NehemiaLevtzion between 1963 and 1993. The book is divided into five sections. dealingwith different facets of the history and sociology of Islam in West Africa.The first section focuses on the patterns, characteristics, and agents of thespread of Islam. The author offers an approach to the study of the process of thatIslamization in West Africa that compares pattems of Islamizacion in medievalMali and Songhay to patterns in the Volta basin from the seventeenth to thenineteenth centuries. He also assesses the complex roles played by Africanchiefs and kings and slavery in the spread of Islam.Section two focuses on the subject of lslam and West African politics fromthe medieval period to the early nineteenth century. Levtzion identifies twotrend in African Islam: accommodation and militancy. Islam's early acceptancein West African societies was aided by the fact that Islam was initially seen asa supplement, and not as a substitute, to existing religious systems. Levtzionanalyzes the dynamics of Islam in African states as accommodation gave wayin time to tensions between the ruling authorities and Islamic scholars, callingfor a radical restructuring of the stare according to Islamic ideals. The tensionsbetween the Muslim clerics of Timbuktu and the medieval Songhay rulers. andthe ultimately adversarial relationship between Uthman dan Fodio and the Gobirleadership in eighteenth-century Hausaland, are singled out for sustained analysis ...
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Engmann, Rachel Ama Asaa. "(En)countering Orientalist Islamic Cultural Heritage Traditions: Theory, Discourse, and Praxis." Review of Middle East Studies 51, no. 2 (August 2017): 188–95. http://dx.doi.org/10.1017/rms.2017.97.

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West African Islamic cultural heritage is recurrently overlooked or marginalized in scholarly, museological, and popular imaginaries, despite contemporary burgeoning Western attentiveness to Islam. Historically, Orientalists and/or Islamicists exclude West Africa, and anthropologists study West African Islam due to its alleged lack of written Arabic andAjamitexts (Loimeier 2013; Saul 2006), despite textual and material evidence to the contrary. Existing literature on the material expressions of West African Islam, largely edited volumes and museum catalogues, direct attention to Islamic West Africa, rather than IslaminWest Africa, in other words, predominantly West African Muslim societies, and not those for whom Muslims comprise a minority (Adahl 1995; Insoll 2003; Roberts and Nooter Roberts 2003; for exceptions cf. Bravmann 1974, 1983, 2000). Analytically, the “Islamization of Africa” and “Africanization of Islam,” standard nomenclature customarily employed to describe the simultaneous processes at play in West African Islam (Loimier 2013), note the reciprocal relationship between Islam and pre-existing West African religious traditions shaped by local contexts, circumstances, subjectivities, and exigencies (Fisher 1973; Trimingham 1980). Accordingly, West African Islam's material manifestations labeled “inauthentic,” “syncretic,” “vernacular,” and “popular” are considered, inter alia, antithetical to “classical” Islam. Notwithstanding, so-called classical Islam represents the embodiment of a locally synthesized form that, over time and with repetition, has come to be conceptualized as “classical.” Yet, Islam has incorporated and translated an assortment of pre-existing ideals to adjust in ways viewed as neither regression, apostasy, plurality nor heterodoxy. And, West Africa proves no exception. Indubitably, West African Islamic cultural heritage is the heritage of the “‘Othered’ religion par excellence” (Preston-Blier 1993:148).
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Mohd Amirol Ashraf Wan Mohd Badruddin, Wan, Ezad Azraai Jamsari, Mohamad Zulfazdlee Abul Hassan Ashari, Izziah Suryani Mat Resad, and Mohd Hafiz Safiai. "A RETROSPECTIVE ANALYSIS OF THE SPREAD OF ISLAM IN WEST AFRICA UNTIL 11TH CENTURY CE." International Journal of Advanced Research 9, no. 12 (December 31, 2021): 99–104. http://dx.doi.org/10.21474/ijar01/13881.

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Islam spread in the African continent in phases and in different ages. The process occurred through either expansion of Muslim power as in North Africa, or trading as happened in West Africa. Falola argued that the process of spreading Islam in West Africa generally occurred peacefully through trading and preaching. In that regard, the purpose of this article is to examine the process of spreading Islam in West Africa until the 11th century CE. On the whole, this article is a qualitative research using historical study and content analysis to gather and analyse information from relevant primary and secondary sources. Research findings argue that initial contact of Muslims with the West African region began since the century 1H/7CE. From this contact, Islam began to be introduced to the inhabitants of West Africa through trade from the 2H/8CE century. This research finds that at the end of 4H/10CE and early 5H/11CE centuries, Islam was accepted by the ruling class of West African kingdoms, such as the conversion of rulers of Kanem, Songhay, Takrur and Malal. However, there were also West African rulers who did not embrace Islam such as the ruler of Ghana. Nevertheless, Muslims who resided in their territories were well-treated. Later on, this helped to spread Islam in these territories.
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Willoughby, Jay. "Islam in Africa, Islam in Globalization." American Journal of Islam and Society 33, no. 1 (January 1, 2016): 165–68. http://dx.doi.org/10.35632/ajis.v33i1.898.

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On October 15, 2105, the International Institute of Islamic Thought commemoratedAli Mazrui’s (1933- 2014) first death anniversary by convening a seminarto honor their mutual close and lasting relationship. Mazrui served as theeditor-in-chief of the American Journal of Islamic Social Sciences (2009-14),participated in many of the institute’s events, and was awarded the IIIT DistinguishedScholar Award in 2011. In addition, he bequeathed his collectionof papers and publications to IIIT.His widow Pauline Utimazrui opened the seminar by recalling how herlate husband always spoke the truth regardless of the consequences, how hedecided to attend Columbia University because so many African students weregoing there, and how he sought to bring up controversial issues to force peopleto think outside the box. She said that he was a very happy and grateful manwho appreciated others, liked to live a simple life and be in the moment, anddid not believe in accumulating wealth.Keynote speaker Ebrahim Rasool, former ambassador of South Africa tothe United States and a long-time activist who was jailed for his anti-apartheidactivities, spoke on “Ali Mazrui: Beacon at the Intersection of Islam andAfrica.” He described Mazrui as follows:Standing for justice is the point of the triangle which is least populated, orif it is populated it may well be populated in the absence of understandingthe implications of belief in the unity of God or the understanding of the dynamismof knowledge. Professor Ali Mazrui will be remembered for epitomizingthe completeness and perfection of this golden triangle [of belief,knowledge and justice], for indeed his knowledge was founded in his unflinchingcommitment to Tauhid or unity and this, in turn, impelled him towardsutilizing his intellect both towards identifying the sources of injusticein the world and positing theoretical and practical solutions towards justice.He reminded his audience how Mazrui never shied away from controversy,as can be seen in his battle with National Public Radio (NPR) in termsof his production and defense of “The Africans: The Triple Heritage,” disagreementswith much of post-colonial Africa’s ideological or philosophicalthinking, and assertion of a distinction between theological Islam and historicalIslam. On a more personal level, in 1969 he rejected an invitation extended ...
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Willoughby, Jay. "Islam in Africa : Islam in Globalization." American Journal of Islamic Social Sciences 33, no. 1 (January 2016): 153–56. http://dx.doi.org/10.12816/0037433.

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Hames, Constant, David Westerlund, and Eva Evers Rosander. "African Islam and Islam in Africa. Encounters between Sufis and Islamists." Studia Islamica, no. 89 (1999): 193. http://dx.doi.org/10.2307/1596097.

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Umar, Muhammad S., David Westerlund, and Eva Evers Rosander. "African Islam and Islam in Africa: Encounters between Sufis and Islamists." International Journal of African Historical Studies 31, no. 1 (1998): 152. http://dx.doi.org/10.2307/220909.

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Dissertations / Theses on the topic "Islam, africa"

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Sesanti, Simphiwe Olicius. "Burial practices, African women, and Islam in the Eastern Cape province, South Africa." Thesis, University of Port Elizabeth, 2004. http://hdl.handle.net/10948/346.

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Early in 2003, African Muslims in Uitenhage’s township, Kwa-Nobuhle, learnt that Muslim women, led by Sheikh Nceba Salamntu, in South Africa’s Port Elizabeth New Brighton township, were allowed, contrary to previous practice, to follow a funeral procession right up to the graveyard. The resultant discomfort on the one hand, and excitement on the other caused by this event among Muslims in the township, forms the basis of this research. It gives focus to Muslim women, the ones most affected by their customary restriction from the gravesites. The researchi exposes the basis for women’s exclusion from funeral processions in the Muslim community. It was established that many of these Muslim women who challenged the practice were converts from Christianity to Islam. One of the bases for their action was that they were passive recipients of Islam. Furthermore, it was found that the exclusion of women from the funeral procession has no basis in Islamic writings.
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Bakatuinamina, Bulabubi Sebastien. "When an African Muslim says 'Allah' The significance of the African worldview in shaping Islam in Africa." Thesis, University of Birmingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503125.

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Azilah, Godsave L. "Some factors in black African Islam which impact evangelistic strategy : megatrends in Muslim evangelism in black Africa /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Kubai, Anne Nkirote. "The Muslim presence and representations of Islam among the Meru of Kenya." Thesis, King's College London (University of London), 1995. https://kclpure.kcl.ac.uk/portal/en/theses/the-muslim-presence-and-representations-of-islam-among-the-meru-of-kenya(9df6aa67-56ea-4197-b2c3-8a4bde6ef05f).html.

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The thesis analyzes the Muslim presence and representations of Islam among the Meru people of Kenya in the 20th century. The circumstances leading to the establishment of pioneer Muslim communities by the 'Swahili', the Nubians and the Mahaji, in Meru are examined. The rejection or acceptance of Islam by the people of Meru is linked to theories of conversion. The main emphasis is on the local manifestations of Islam. Case material from Meru town and the neighbouring areas is cited. Local representations of Islam and Muslim identity are analyzed in relation to the oppositional dyad of Dini / Ushenzi. The thesis argues that the opposition of Dini to Ushenzi has continuously impinged upon the local manifestation of Islam in Meru. Examples of how this stereotyped notion is transposed from its coastal cultural milieu and applied in a 'fossilized' form by Muslims in Meru are given. The shift in the early 1960s from the previous emphasis on distinctions between the three Muslim groups, to the need for a common Muslim community identity, is linked to the post-independence social-economic crisis that threatened the presence of Islam in Meru. The mechanics of the construction and consolidation of an urban Muslim community identity are examined. The analysis of the internal dynamics of the emergent urban Muslim community focuses on the notion of the propriety of religious practice and behaviour. An examination of the influence of Tabligh during the last decade, (1980- 1990) reveals an increase in the Muslim activities in Meru. Throughout the 1980s Islam spread slowly, almost unobtrusively, in the rural areas in the northern part of Meru. The analysis of the forces underpinning this process; and the resultant dilemma of conflicting identities of individual converts living in the rural areas, is placed within the local social context.
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Fromherz, Allen James. "The rise of the Almohads : Islam,identity and belief in North Africa." Thesis, University of St Andrews, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.496413.

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Masey, Rachael. "Living French colonial theory : an examination of France's complex relationship with Islam in its African colonies as viewed through the lives of Octave Houdas and Xavier Coppolani." Master's thesis, University of Cape Town, 2010. http://hdl.handle.net/11427/14318.

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Includes bibliographical references (leaves 89-94).
In current scholarship, the colonial period within Africa has long been defined as a controversial era, almost encapsulating the entirety of Occidental hubris in one distinct age of time. By and large, the European powers invaded foreign lands, claimed them as their own by right of superior cultural standing, attempted to spread their way of life, and manipulated both the occupied territories and their inhabitants for their own economic, cultural, and spiritual gain. Such incursions were morally justified by the Oriental paradigm, which broadly claimed that European cultural and intellectual superiority gave the cultural Occident the authority to control, speak for, and know the entirety of the Oriental world. As a colonial power, France brought its own unique perspective to the pursuit of colonial might in the form of the concept of the mission civilisatrice and the legacy of the French Revolution. Within the auspices of the larger Orientalist paradigm which guided the second colonial empire, France imposed its civilizing mission on the largely Muslim North and West African colonies. These occupied lands posed a special threat to French hegemony because they shared a common monotheistic religion which could not be easily dismissed on the basis of Orientalist logic and could potentially pose a very real threat to French control. Thus, French policy toward Islam was unceasingly suspicious of Islam ' evolving in its understanding of the religion and Muslim African culture but always with an eye to the practical aspects of administrating and controlling an Islamic colony. This paper utilizes the larger complexities surrounding the French relationship with Islam as the basis for an examination of the lives of two colonial figures, Octave Houdas and Xavier Coppolani. Both men were prominent Islamists with career trajectories deeply steeped within Orientalist rhetoric in the late nineteenth-century and with strong ties to Algeria. However, a detailed and comprehensive accounting of the significance of their contributions and how they each advanced the Orientalist perspective has not yet been a focus of scholarly historical inquiry. Octave Houdas functioned within the realm of scholarly study ' educating a new generation of Orientalists at institutions in both Algeria and France and translating documents relative to the Islamic histories of North and West Africa. In contrast, Xavier Coppolani worked as a self-styled Islamists for the French colonial government, exploring and writing strategic treatises on how the pre-existing Muslim culture could be best employed to French gain. During their respective lifetimes both men played a critical role in the evolving French conceptions of Islam yet have had their lives and works essentialized and undervalued by modern historical study. By employing a wide variety of their works, spanning from French archival material to government reports to textbooks, this paper will address both their individual contributions to Franco Islamic relations and the larger roles they, as the Orientalist scholar and administrator, respectively, played in the perpetuation of the Orientalist paradigm. Many documents represented primary sources which were in French and were reviewed at locations in France.
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Salim, Swalha. "A modern reformist movement among the Sunni ʻulamâʹ in East Africa /." Thesis, McGill University, 1985. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65956.

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Werthmann, Katja. "Nachbarinnen." Universitätsbibliothek Leipzig, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-210668.

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Muslimische Frauen in Nigeria sind »eingeschlossen«, aber nicht eingesperrt. Was bedeutet das aus ihrer Sicht? Die Ethnologin Katja Werthmann untersuchte während eines sechzehnmonatigen Feldforschungsaufenthaltes in Kano, der größten Stadt Nordnigerias, zentrale Aspekte des Alltagslebens dieser Frauen. Die Arbeit beschäftigt sich vorwiegend mit Frauen an der Schnittstelle zwischen Tradition und Moderne, Arm und Reich, Abhängigkeit und Autonomie. Individuelle und kollektive Strategien im Umgang mit kulturellen Normen und gesellschaftlichen Realitäten stehen im Vordergrund dieser Studie. Katja Werthmann betrachtet Frauen im islamischen Afrika nicht aus eurozentrischer Perspektive als homogene Gruppe, sondern als konkrete, handelnde Personen in einem komplexen sozialen Umfeld.
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Werthmann, Katja. "Nachbarinnen: die Alltagswelt muslimischer Frauen in einer nigerianischen Großstadt." Brandes & Apsel, 1997. https://ul.qucosa.de/id/qucosa%3A13920.

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Muslimische Frauen in Nigeria sind »eingeschlossen«, aber nicht eingesperrt. Was bedeutet das aus ihrer Sicht? Die Ethnologin Katja Werthmann untersuchte während eines sechzehnmonatigen Feldforschungsaufenthaltes in Kano, der größten Stadt Nordnigerias, zentrale Aspekte des Alltagslebens dieser Frauen. Die Arbeit beschäftigt sich vorwiegend mit Frauen an der Schnittstelle zwischen Tradition und Moderne, Arm und Reich, Abhängigkeit und Autonomie. Individuelle und kollektive Strategien im Umgang mit kulturellen Normen und gesellschaftlichen Realitäten stehen im Vordergrund dieser Studie. Katja Werthmann betrachtet Frauen im islamischen Afrika nicht aus eurozentrischer Perspektive als homogene Gruppe, sondern als konkrete, handelnde Personen in einem komplexen sozialen Umfeld.
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Camara, Samba. "Recording Postcolonial Nationhood: Islam and Popular Music in Senegal." Ohio University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1510780384221502.

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Books on the topic "Islam, africa"

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Georg, Stauth, and Bierschenk Thomas, eds. Islam in Africa. Münster: Lit, 2003.

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Islam in Africa Conference (1989 Nigeria). Islam in Africa: Proceedings of the Islam in Africa Conference. Ibadan: Spectrum Books, 1993.

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Evers, Rosander Eva, and Westerlund David, eds. African Islam and Islam in Africa: Encounters between Sufis and Islamists. Athens: Ohio University Press, 1997.

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Evers, Rosander Eva, and Westerlund David, eds. African Islam and Islam in Africa: Encounters between Sufis and Islamists. Athens: Ohio University Press, 1997.

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Żukowski, Arkadiusz. Islam we współczesnej Afryce =: Islam in contemporary Africa. [Olsztyn]: Instytut Nauk Politycznych Uniwersytetu Warmińsko-Mazurskiego, 2006.

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Uniwersytet Warmińsko-Mazurski w Olsztynie. Instytut Nauk Politycznych, ed. Islam we współczesnej Afryce: Islam in contemporary Africa. [Olsztyn]: Instytut Nauk Politycznych Uniwersytetu Warmińsko-Mazurskiego, 2006.

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al-Laṭīf, ʻAlī Muḥammad ʻAbd. The Arabian Africa. [Libya]: World Islamic Call Society, 1998.

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Østebø, Terje. Routledge Handbook of Islam in Africa. London: Routledge, 2021. http://dx.doi.org/10.4324/9780367144241.

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Soares, Benjamin F., and René Otayek, eds. Islam and Muslim Politics in Africa. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230607101.

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Bīlī, ʻUthmān Sayyid Aḥmad Ismāʻīl. Some aspects of Islam in Africa. Reading, UK: Ithaca Press, 2007.

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Book chapters on the topic "Islam, africa"

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Falola, Toyin. "Islam." In A History of West Africa, 165–82. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003198260-13.

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Sodiq, Yushau. "Islam in Africa." In The Wiley-Blackwell Companion to African Religions, 323–37. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118255513.ch22.

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Solomon, Hussein. "Islam in Africa." In Terrorism and Counter-Terrorism in Africa, 21–37. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137489890_2.

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Grillo, Laura S., Adriaan van Klinken, and Hassan J. Ndzovu. "Islam in Africa." In Religions in Contemporary Africa, 50–63. New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781351260725-4.

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Barton, Karen S. "Geography, Islam, and Africa." In The Palgrave Handbook of Islam in Africa, 133–48. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45759-4_8.

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Crowder, Michael. "Islam and Christianity." In West Africa Under Colonial Rule, 356–71. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003437529-25.

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Kendhammer, Brandon. "Islam and democracy." In Routledge Handbook of Democratization in Africa, 289–301. New York : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315112978-21.

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Pawlikova-Vilhanova, Viera. "Islam and Christianity in Africa." In The Palgrave Handbook of Islam in Africa, 233–51. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45759-4_13.

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Kibbee, Brendan. "Islam and Music in Africa." In The Palgrave Handbook of Islam in Africa, 363–85. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45759-4_19.

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Olawale, Paramole Kabir, and Adeniji Atanda Stephen. "Islam and Globalization in Africa." In The Palgrave Handbook of Islam in Africa, 619–42. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45759-4_30.

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Conference papers on the topic "Islam, africa"

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Emelianov, Anton. "Trends In The Spread Of Radical Islam In Africa." In SCTCMG 2019 - Social and Cultural Transformations in the Context of Modern Globalism. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.12.04.117.

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Cevik, Gulen. "A Problematic Construct: ‘Islamic Architecture’." In 111th ACSA Annual Meeting Proceedings. ACSA Press, 2023. http://dx.doi.org/10.35483/acsa.am.111.27.

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This paper interrogates the origins and provenance of the term ‘Islamic Architecture,’ making the argument that it is misleading. The term reflects nineteenth- century Orientalist discourse and diminishes the remarkable diversity of architectural traditions found in the predominantly Muslim countries of Asia and North Africa. The paper will survey the early terminology used to discuss the architecture of European colonies in the nineteenth and twentieth centuries, and then discuss the reasons for rejecting the term ‘Islamic architecture.’ A major point will be to note how local traditions of architecture tend to trump the importance of religious function, so that the continuities between the architecture before and after the introduction of Islam are stronger than the similarities that emerged subsequent to conversion to Islam.
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Mogale, Miemie, Mariana Gerber, Mariana Carroll, and Rossouw von Solms. "Information Security Assurance Model (ISAM) for an Examination Paper Preparation Process." In 2014 Information Security for South Africa (ISSA). IEEE, 2014. http://dx.doi.org/10.1109/issa.2014.6950505.

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ÖZLÜ, Zeynel, and Enver DEMİR. "MİLLİ MÜCADELE SONRASINDA MİLLİ TARİH ŞUURU OLUŞTURMA ÇALIŞMALARINA BİR ÖRNEK: MUSTAFA KEMAL ATATÜRK’ÜN TARİH ÖĞRETMENİ MEHMED TEVFİK BEY’İN CİHAN HARBİNDE TÜRKLER VE MEZİYETLERİ ADLI ESERİ (1928)." In 9. Uluslararası Atatürk Kongresi. Ankara: Atatürk Araştırma Merkezi Yayınları, 2021. http://dx.doi.org/10.51824/978-975-17-4794-5.93.

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Milli Mücadelenin başarıyla sonuçlanmasının ardından inkılâp hareketlerine girişen Mustafa Kemal Atatürk’ün bu yöndeki en önemli çalışmalarından biri Türk toplumunda milli tarih yazımı ve milli tarih şuuru oluşturma çabasıdır. Çalışmamızda Milli mücadele sonrasında “Türk Milli Şuuru” nu oluşturmak amacıyla Mehmed Tevfik Bey tarafından kaleme alınan 1928 tarihli “Cihan Harbinde Türkler ve Meziyetleri” adlı eser hakkında bilgi verilecektir. Türk Tarihini ve kültürünü, İslamiyet ve Türklerin İslam dinine girişleri, Türk meşhurları ve eserleri, Türklerin ilim, medeniyet, insaniyet ve İslamiyet’e yaptıkları hizmetler ve Türklerin meziyetleri başlıkları altında tanıtan eserde; Türklerin İlk vatanı olan Orta Asya yaylasının sınırları, İslamiyet öncesinde Türklerin Çin ve Bizans Devletleriyle olan ilişkileri, giyiniş tarzları, silahları, ekonomik faaliyetleri (tarım, hayvancılık, ticaret), servetleri, aile hayatları, hukuk kuralları, itikat ettikleri kuvvetler (toprak, ağaç, su, ateş ve demir), en çok sevdikleri renkler (Vatanısarı, mavi, kırmızı, kara ve beyaz), İslam dinini kabul etmeden önce benimsedikleri inanışlar (Zerdüştlük, Şamanizm, Budizm, Nasturilik, Mani ve Hristiyanlık), diğer medeniyetlerle olan münasebetleri, birçok kültür ve mezhepleri benimsemelerine rağmen asıl olan lisanları Türkçe’yi kullanmaları, yine Türk olmalarına rağmen Arapça ve Acemce dilinde eserler vermeleri ve ilgili dönemlerde yetiştirilen meşhurlar (Mevlana Celaleddin-i Rumi-Mesnevi, Buhari-Sahih-i Buhari, Farabi-Kitab’ül musiki, İmam Gazali-İhya’ul-ulum, Yakut el HamaviMu’cemu’l Buldan, AhmedYesevi- Divan-ı Hikmet vb.), destanları (Ergenekon ve Oğuz), dini merasimleri ve eğlence kültürleri (mersiye, kopuz ve sagu) hakkında bilgi vermektedir. “İslamiyet ve Türkler” başlığı altında; Hazreti Ömer devrinde Türk-Arap ilişkileri, Emeviler ve Abbasiler döneminde Türkler, Türklerin bu dönemde kurdukları devletler (Tolunoğulları, Memlukler, İhşitler, Eyyubiler, Gazneliler, Bulgarlar, Peçenekler, Selçuklular, Akkoyunlular, Karakoyunlular, Osmanlılar) ve bu devletlerin meydana getirdikleri kültür eserleri, savaşları, yaptıkları meslekler (hattatlık, mücellitlik, müzehhiblik, silahçılık, saraçlık, dokumacılık, halıcılık, oymacılık, kakmacılık, çinicilik, mimarlık, askerlik, topçuluk, sedefçilik, çadırcılık, kılıç imali) hakkında bilgi verilmiştir. “Türklerin Hizmetleri” başlığı altında; Türklerin ilim, medeniyet, insaniyet ve İslamiyet’e yaptıkları önemli hizmetler (Abbasilerin bekasını taht-ı temine almaları, kavimler göçüne neden olmaları, hamaset ve şehametleriyle Çinlileri Çin Seddini yapmak zorunda bırakmaları, Avrupa’yı titreten Napolyon Bonapart’a ilk mağlubiyet acısını tattırmaları, muazzam toplar dökerek ve cihanı hayrette bırakacak bir şekilde gemileri karadan deryaya indirmek suretiyle İstanbul’u fethetmeleri, Bizans ordularını Marmara kıyılarına kadar sürüp Anadolu’da Türklüğü temelleştirmeleri, Avrupalı devletler tarafından istila edilmiş olan İstanbul’u ve Anavatanımız olan Anadolu’yu cihanı hayrette bırakacak surette kurtuluşa erdiren ve ardından Türkiye Cumhuriyeti’nin varlığını bütün cihana tanıtmaları vb.) anlatılmıştır. Son olarak “Türklerin Meziyetleri” başlığı altında ise; Türk ırkının başarılarla dolu bir geçmişinin olduğu, Türk ırkının gelenek ve göreneklerinin özellikle lisanlarının ebedi olduğu, Türkler ‘in dünyanın her tarafına dağılmış olmaları (Çin, Sibirya, Hindistan, İran, Irak, El-Cezire, Kafkasya, Suriye, Filistin, Kostantiniyye, Arabistan, Yemen, Mısır, Kuzey Afrika, Avrupa, Baltık, Finlandiya, İngiliz adaları) ve Türk ırkının dünyada mevcut milletler arasında ilmi kuvvet itibariyle en yüksek bir mevkide olduğundan bahsedilmiştir.
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Islami, Dian Dini, Didik Gunawan Tamtomo, and Hanung Prasetya. "The Effect of Insulin Provision on the Risk Reduction of Type 2 Diabetes Mellitus: Meta-Analysis." In The 7th International Conference on Public Health 2020. Masters Program in Public Health, Universitas Sebelas Maret, 2020. http://dx.doi.org/10.26911/the7thicph.05.49.

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ABSTRACT Background: Insulin is the pivotal hormone regulating cellular energy supply and macronutrient balance, directing anabolic processes of the fed state. Insulin is essential for the intra-cellular transport of glucose into insulin-dependent tissues such as muscle and adipose tissue. The purpose of this study was to examine the effect of insulin provision on the risk reduction of type 2 diabetes mellitus. Subjects and Method: This was meta-analysis and systematic review. The study was conducted by collecting articles from PubMed, Google Scholar, and Springer Link databases, from 2010-2020. Keywords used “effect insulin” OR “giving insulin” AND “diabetes mellitus” OR “diabetes” AND “cross sectional” AND “adjusted odd ratio”. The inclusion criteria were full text, using English or Indonesia language, and using crosssectional study design. The articles were selected by PRISMA flow chart. The quantitative data were analyzed by RevMan 5.3. Results: A meta-analysis from 5 studies in Ethiopia, Northeast Ethiopia, Taiwan, African American, and South Korea, reported that insulin provision reduced the risk of diabetes mellitus (aOR= 1.89; 95% CI= 1.82 to 3.57; p= 0.05) with I2= 84%. Conclusion: Insulin provision reduced the risk of diabetes mellitus. Keywords: insulin, type 2 diabetes mellitus Correspondence: Dian Dini Islami. Masters Program in Public Health, Universitas Sebelas Maret. Jl. Ir. Sutami 36A, Surakarta 57126, Central Java. Email: dian.dinii94@gmail.com. Mobile: 085729483960. DOI: https://doi.org/10.26911/the7thicph.05.49
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Reports on the topic "Islam, africa"

1

Santana Pérez, Germán, Claudio Moreno-Medina, and Juan Manuel Parreño-Castellano. African Heritage in the Canary Islands: Tenerife. Servicio de Publicaciones y Difusión Científica de la Universidad de Las Palmas de Gran Canaria, July 2022. http://dx.doi.org/10.20420/pac/2022.521.

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El díptico consiste en dos páginas. En la primera, en su parte izquierda consta una descripción de la relación con África y del patrimonio relacionado con África de la isla de Tenerife, además de los logos de la Fundación CajaCanarias, de la Fundación La Caixa, del Servicio de Publicaciones de la ULPGC. y el IATEXT; también aparecen los autores, con sus correspondientes emails y número ORCID, el símbolo de la ruta del patrimonio africano en Canarias, el código QR, el DOI y la página web. www.patrimonioafricanocanarias.com En la parte derecha de la primera página figura la frase “PATRIMONIO AFRICANO EN CANARIAS. TENERIFE”, el símbolo de la ruta del Patrimonio Africano en Canarias, el contorno del mapa de las Islas Canarias con la posición resaltada de Tenerife, el contorno del mapa de África, el contorno en grande yuxtapuesto de la isla de Tenerife, una imagen de un Baltasar de la Casa Lercaro de Tenerife y el símbolo de la Universidad de Las Palmas de Gran Canaria. En la segunda página aparece el grande el mapa de Tenerife, rodeado de 25 fotografías de elementos patrimoniales relacionados con África y sus correspondientes pies de fotos, además del título “PATRIMONIO AFRICANO EN CANARIAS: TENERIFE”. En cada díptico se propone el seguimiento de una ruta sobre el patrimonio relacionado con África en Canarias.
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Santana Pérez, Germán, Claudio Moreno-Medina, and Juan Manuel Parreño-Castellano. African Heritage in the Canary Islands: Lanzarote. Servicio de Publicaciones y Difusión Científica de la Universidad de Las Palmas de Gran Canaria, July 2022. http://dx.doi.org/10.20420/pac/2022.522.

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Todo traducido al inglés: El díptico consiste en dos páginas. En la primera, en su parte izquierda consta una descripción de la relación con África y del patrimonio relacionado con África de la isla de Lanzarote, además de los logos de la Fundación CajaCanarias, de la Fundación La Caixa, del Servicio de Publicaciones de la ULPGC. y el IATEXT; también aparecen los autores, con sus correspondientes emails y número ORCID, el símbolo de la ruta del patrimonio africano en Canarias, el código QR, el DOI y la página web. www.patrimonioafricanocanarias.com En la parte derecha de la primera página figura la frase “PATRIMONIO AFRICANO EN CANARIAS. LANZAROTE”, el símbolo de la ruta del Patrimonio Africano en Canarias, el contorno del mapa de las Islas Canarias con la posición resaltada de Lanzarote, el contorno del mapa de África, el contorno en grande yuxtapuesto de la isla de Lanzarote, una imagen de la escultura de Orishas de Teguise y el símbolo de la Universidad de Las Palmas de Gran Canaria. En la segunda página aparece el grande el mapa de Lanzarote, rodeado de 13 fotografías de elementos patrimoniales relacionados con África y sus correspondientes pies de fotos, además del título “PATRIMONIO AFRICANO EN CANARIAS: LANZAROTE”. En cada díptico se propone el seguimiento de una ruta sobre el patrimonio relacionado con África en Canarias.
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Santana Pérez, Germán, Claudio Moreno-Medina, and Juan Manuel Parreño-Castellano. Patrimonio Africano en Canarias: Lanzarote. Servicio de Publicaciones y Difusión Científica de la Universidad de Las Palmas de Gran Canaria, July 2022. http://dx.doi.org/10.20420/pac/2022.516.

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El díptico consiste en dos páginas. En la primera, en su parte izquierda consta una descripción de la relación con África y del patrimonio relacionado con África de la isla de Lanzarote, además de los logos de la Fundación CajaCanarias, de la Fundación La Caixa, del Servicio de Publicaciones de la ULPGC, y el IATEXT; también aparecen los autores, con sus correspondientes emails y número ORCID, el símbolo de la ruta del patrimonio africano en Canarias, el código QR, el DOI y la página web. www.patrimonioafricanocanarias.com En la parte derecha de la primera página figura la frase “PATRIMONIO AFRICANO EN CANARIAS. LANZAROTE”, el símbolo de la ruta del Patrimonio Africano en Canarias, el contorno del mapa de las Islas Canarias con la posición resaltada de Lanzarote, el contorno del mapa de África, el contorno en grande yuxtapuesto de la isla de Lanzarote, una imagen de la escultura de Orishas de Teguise y el símbolo de la Universidad de Las Palmas de Gran Canaria. En la segunda página aparece el grande el mapa de Lanzarote, rodeado de 13 fotografías de elementos patrimoniales relacionados con África y sus correspondientes pies de fotos, además del título “PATRIMONIO AFRICANO EN CANARIAS: LANZAROTE”.
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Santana Pérez, Germán, Claudio Moreno-Medina, and Juan Manuel Parreño-Castellano. African Heritage in the Canary Islands: Gran Canaria. Servicio de Publicaciones y Difusión Científica de la Universidad de Las Palmas de Gran Canaria, July 2022. http://dx.doi.org/10.20420/pac/2022.525.

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Todo traducido al inglés: El díptico consiste en dos páginas. En la primera, en su parte izquierda consta una descripción de la relación con África y del patrimonio relacionado con África de la isla de Gran Canaria, además de los logos de la Fundación CajaCanarias, de la Fundación La Caixa, del Servicio de Publicaciones de la ULPGC. y el IATEXT; también aparecen los autores, con sus correspondientes emails y número ORCID, el símbolo de la ruta del patrimonio africano en Canarias, el código QR, el DOI y la página web. www.patrimonioafricanocanarias.com En la parte derecha de la primera página figura la frase “PATRIMONIO AFRICANO EN CANARIAS. GRAN CANARIA”, el símbolo de la ruta del Patrimonio Africano en Canarias, el contorno del mapa de las Islas Canarias con la posición resaltada de Gran Canaria, el contorno del mapa de África, el contorno en grande yuxtapuesto de la isla de Gran Canaria, una imagen de la Virgen de Bisila en la Iglesia Redonda de Las Palmas de Gran Canaria y el símbolo de la Universidad de Las Palmas de Gran Canaria. En la segunda página aparece en grande el mapa de Gran Canaria, rodeado de 15 fotografías de elementos patrimoniales relacionados con África y sus correspondientes pies de fotos, además del título “PATRIMONIO AFRICANO EN CANARIAS: GRAN CANARIA”. En cada díptico se propone el seguimiento de una ruta sobre el patrimonio relacionado con África en Canarias.
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Santana Pérez, Germán, Claudio Moreno-Medina, and Juan Manuel Parreño-Castellano. African Heritage in the Canary Islands: La Palma. Servicio de Publicaciones y Difusión Científica de la Universidad de Las Palmas de Gran Canaria, July 2022. http://dx.doi.org/10.20420/pac/2022.523.

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Todo traducido al inglés: El díptico consiste en dos páginas. En la primera, en su parte izquierda consta una descripción de la relación con África y del patrimonio relacionado con África de la isla de La Palma, además de los logos de la Fundación CajaCanarias, de la Fundación La Caixa, del Servicio de Publicaciones de la ULPGC. y el IATEXT; también aparecen los autores, con sus correspondientes emails y número ORCID, el símbolo de la ruta del patrimonio africano en Canarias, el código QR, el DOI y la página web. www.patrimonioafricanocanarias.com En la parte derecha de la primera página figura la frase “PATRIMONIO AFRICANO EN CANARIAS. LA PALMA”, el símbolo de la ruta del Patrimonio Africano en Canarias, el contorno del mapa de las Islas Canarias con la posición resaltada de La Palma, el contorno del mapa de África, el contorno en grande yuxtapuesto de la isla de La Palma, una imagen de la escultura de un paje del templo de la Orden Tercera en Santa Cruz de La Palma y el símbolo de la Universidad de Las Palmas de Gran Canaria. En la segunda página aparece el grande el mapa de La Palma, rodeado de 9 fotografías de elementos patrimoniales relacionados con África y sus correspondientes pies de fotos, además del título “PATRIMONIO AFRICANO EN CANARIAS: LA PALMA”. En cada díptico se propone el seguimiento de una ruta sobre el patrimonio relacionado con África en Canarias.
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Santana Pérez, Germán, Claudio Moreno-Medina, and Juan Manuel Parreño-Castellano. Patrimonio Africano en Canarias. Tenerife. Servicio de Publicaciones y Difusión Científica de la Universidad de Las Palmas de Gran Canaria, July 2022. http://dx.doi.org/10.20420/pac/2022.515.

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El díptico consiste en dos páginas. En la primera, en su parte izquierda consta una descripción de la relación con África y del patrimonio relacionado con África de la isla de Tenerife, además de los logos de la Fundación CajaCanarias, de la Fundación La Caixa, del Servicio de Publicaciones de la ULPGC. y el IATEXT; también aparecen los autores, con sus correspondientes emails y número ORCID, el símbolo de la ruta del patrimonio africano en Canarias, el código QR, el DOI y la página web. www.patrimonioafricanocanarias.com En la parte derecha de la primera página figura la frase “PATRIMONIO AFRICANO EN CANARIAS. TENERIFE”, el símbolo de la ruta del Patrimonio Africano en Canarias, el contorno del mapa de las Islas Canarias con la posición resaltada de Tenerife, el contorno del mapa de África, el contorno en grande yuxtapuesto de la isla de Tenerife, una imagen de un Baltasar de la Casa Lercaro de Tenerife y el símbolo de la Universidad de Las Palmas de Gran Canaria. En la segunda página aparece el grande el mapa de Tenerife, rodeado de 25 fotografías de elementos patrimoniales relacionados con África y sus correspondientes pies de fotos, además del título “PATRIMONIO AFRICANO EN CANARIAS: TENERIFE”. En cada díptico se propone el seguimiento de una ruta sobre el patrimonio relacionado con África en Canarias.
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Santana Pérez, Germán, Claudio Moreno-Medina, and Juan Manuel Parreño-Castellano. Patrimonio Africano en Canarias: Gran Canaria. Servicio de Publicaciones y Difusión Científica de la Universidad de Las Palmas de Gran Canaria, July 2022. http://dx.doi.org/10.20420/pac/2022.519.

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El díptico consiste en dos páginas. En la primera, en su parte izquierda consta una descripción de la relación con África y del patrimonio relacionado con África de la isla de Gran Canaria, además de los logos de la Fundación CajaCanarias, de la Fundación La Caixa, del Servicio de Publicaciones de la ULPGC. y el IATEXT; también aparecen los autores, con sus correspondientes emails y número ORCID, el símbolo de la ruta del patrimonio africano en Canarias, el código QR, el DOI y la página web. www.patrimonioafricanocanarias.com En la parte derecha de la primera página figura la frase “PATRIMONIO AFRICANO EN CANARIAS. GRAN CANARIA”, el símbolo de la ruta del Patrimonio Africano en Canarias, el contorno del mapa de las Islas Canarias con la posición resaltada de Gran Canaria, el contorno del mapa de África, el contorno en grande yuxtapuesto de la isla de Gran Canaria, una imagen de la Virgen de Bisila en la Iglesia Redonda de Las Palmas de Gran Canaria y el símbolo de la Universidad de Las Palmas de Gran Canaria. En la segunda página aparece en grande el mapa de Gran Canaria, rodeado de 15 fotografías de elementos patrimoniales relacionados con África y sus correspondientes pies de fotos, además del título “PATRIMONIO AFRICANO EN CANARIAS: GRAN CANARIA”. En cada díptico se propone el seguimiento de una ruta sobre el patrimonio relacionado con África en Canarias.
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Santana Pérez, Germán, Claudio Moreno-Medina, and Juan Manuel Parreño-Castellano. Patrimonio Africano en Canarias: La Palma. Servicio de Publicaciones y Difusión Científica de la Universidad de Las Palmas de Gran Canaria, July 2022. http://dx.doi.org/10.20420/pac/2022.517.

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El díptico consiste en dos páginas. En la primera, en su parte izquierda consta una descripción de la relación con África y del patrimonio relacionado con África de la isla de La Palma, además de los logos de la Fundación CajaCanarias, de la Fundación La Caixa, del Servicio de Publicaciones de la ULPGC. y el IATEXT; también aparecen los autores, con sus correspondientes emails y número ORCID, el símbolo de la ruta del patrimonio africano en Canarias, el código QR, el DOI y la página web. www.patrimonioafricanocanarias.com En la parte derecha de la primera página figura la frase “PATRIMONIO AFRICANO EN CANARIAS. LA PALMA”, el símbolo de la ruta del Patrimonio Africano en Canarias, el contorno del mapa de las Islas Canarias con la posición resaltada de La Palma, el contorno del mapa de África, el contorno en grande yuxtapuesto de la isla de La Palma, una imagen de la escultura de un paje del templo de la Orden Tercera en Santa Cruz de La Palma y el símbolo de la Universidad de Las Palmas de Gran Canaria. En la segunda página aparece el grande el mapa de La Palma, rodeado de 9 fotografías de elementos patrimoniales relacionados con África y sus correspondientes pies de fotos, además del título “PATRIMONIO AFRICANO EN CANARIAS: LA PALMA”. En cada díptico se propone el seguimiento de una ruta sobre el patrimonio relacionado con África en Canarias.
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Santana Pérez, Germán, Claudio Moreno-Medina, and Juan Manuel Parreño-Castellano. African Heritage in the Canary Islands: Fuerteventura. Servicio de Publicaciones y Difusión Científica de la Universidad de Las Palmas de Gran Canaria, July 2022. http://dx.doi.org/10.20420/pac/2022.526.

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Todo traducido al inglés: El díptico consiste en dos páginas. En la primera, en su parte izquierda consta una descripción de la relación con África y del patrimonio relacionado con África de Fuerteventura, además de los logos de la Fundación CajaCanarias, de la Fundación La Caixa, del Servicio de Publicaciones de la ULPGC. y el IATEXT; también aparecen los autores, con sus correspondientes emails y número ORCID, el símbolo de la ruta del patrimonio africano en Canarias, el código QR, el DOI y la página web. www.patrimonioafricanocanarias.com En la parte derecha de la primera página figura la frase “PATRIMONIO AFRICANO EN CANARIAS. FUERTEVENTURA”, el símbolo de la ruta del Patrimonio Africano en Canarias, el contorno del mapa de las Islas Canarias con la posición resaltada de Fuerteventura, el contorno del mapa de África, el contorno en grande yuxtapuesto de la isla de Gran Canaria, una imagen del castillo de Caleta Fustes y el símbolo de la Universidad de Las Palmas de Gran Canaria. En la segunda página aparece en grande el mapa de Fuerteventura, rodeado de 17 fotografías de elementos patrimoniales relacionados con África y sus correspondientes pies de fotos, además del título “PATRIMONIO AFRICANO EN CANARIAS: FUERTEVENTURA”. En cada díptico se propone el seguimiento de una ruta sobre el patrimonio relacionado con África en Canarias.
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Santana Pérez, Germán, Claudio Moreno-Medina, and Juan Manuel Parreño-Castellano. Patrimonio Africano en Canarias: Fuerteventura. Servicio de Publicaciones y Difusión Científica de la Universidad de Las Palmas de Gran Canaria, July 2022. http://dx.doi.org/10.20420/pac/2022.520.

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El díptico consiste en dos páginas. En la primera, en su parte izquierda consta una descripción de la relación con África y del patrimonio relacionado con África de Fuerteventura, además de los logos de la Fundación CajaCanarias, de la Fundación La Caixa, del Servicio de Publicaciones de la ULPGC. y el IATEXT; también aparecen los autores, con sus correspondientes emails y número ORCID, el símbolo de la ruta del patrimonio africano en Canarias, el código QR, el DOI y la página web. www.patrimonioafricanocanarias.com En la parte derecha de la primera página figura la frase “PATRIMONIO AFRICANO EN CANARIAS. FUERTEVENTURA”, el símbolo de la ruta del Patrimonio Africano en Canarias, el contorno del mapa de las Islas Canarias con la posición resaltada de Fuerteventura, el contorno del mapa de África, el contorno en grande yuxtapuesto de la isla de Gran Canaria, una imagen del castillo de Caleta Fustes y el símbolo de la Universidad de Las Palmas de Gran Canaria. En la segunda página aparece en grande el mapa de Fuerteventura, rodeado de 17 fotografías de elementos patrimoniales relacionados con África y sus correspondientes pies de fotos, además del título “PATRIMONIO AFRICANO EN CANARIAS: FUERTEVENTURA”. En cada díptico se propone el seguimiento de una ruta sobre el patrimonio relacionado con África en Canarias.
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