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Books on the topic 'Religion – Liban'

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

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1

L'évolution du Liban: Les facteurs déterminants. Paris: L'Harmattan, 2011.

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2

Azar, Fabiola. Construction identitaire et appartenance confessionnelle au Liban: Approche pluridisciplinaire. Paris: Harmattan, 1999.

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3

Un réformisme chiite: Ulémas et lettrés du Gabal'Amil (actuel Liban Sud) de la fin de l'Empire ottoman à l'indépendance du Liban. Paris Beyrouth Damas: Karthala Cermoc Ifead, 2000.

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4

Mervin, Sabrina. Un réformisme chiite: Ulémas et lettrés du Gabal 'Amil, actuel Liban-Sud, de la fin de l'Empire ottoman à l'indépendance du Liban. Paris: Karthala, 2000.

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5

Watfa, Mohammad. Limites de la modernité et emergence socio-confessionnelle: Cas du Liban. Beyrouth: Département des Publications de l'Université Libanaise, 1998.

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6

Baguet, Georges. Lumières sur Saïda: Quand chrétiens et musulmans bâtissent la paix au Sud-Liban. Paris: Desclée de Brouwer, 1994.

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7

Naaman, Paul. Les Maronites et le Liban: Étapes historiques, des plaines de l'Apamène au Mont Liban. Kaslik, Liban: Université Saint-Esprit de Kaslik, 2005.

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8

Kasparian, Robert. Enquête sur la famille chrétienne au Liban. Beyrouth: Centre d'études et de recherches sur l'Orient chretien, 1990.

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9

Ming Qing bai lian jiao yan jiu. Chengdu: Sichuan ren min chu ban she, 1987.

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10

Moscato, Antonio. Libano e dintorni: Integralismo islamico e altri integralisimi. Roma: Sapere 2000, 1993.

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11

Greisman, Nechama. Ḥokhmat libah shel Neḥamah Graizman. Yerushalayim: Mekhon Ḥaya Mushḳa, 2000.

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12

Chan, xin de xiao neng xun lian. Taibei Shi: Yuan liu chu ban shi ye gu fen you xian gong si, 2002.

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13

Jing ji lian bang: Tianmu Shan Fo jiao yuan liu yin lun. Beijing Shi: Zong jiao wen hua chu ban she, 2001.

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14

Les écoles chiites au Liban: Construction communautaire et mobilisation politique. Paris: Karthala, 2012.

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15

Dao jiao lian yang xin li xue yin lun. Chengdu: Ba Shu shu she, 1999.

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16

Shengchuan, Lai, and Ding Naizhu, eds. Kuai le xue: Xiu lian xing fu de 24 tang ke. Taibei Shi: Tian xia za zhi gu fen you xian gong si, 2007.

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17

Lingjiao, Wu, ed. Ci ji xin lian.: Yong ai zou guo 30 nian. Taibei Shi: Shi bao wen hua chu ban qi ye gu fen you xian gong si, 1996.

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18

Les monastères maronites doubles du Liban: Entre Rome et l'Empire ottoman (XVIIe-XIXe siècles). Paris: Geuthner, 2008.

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19

Lian hua fang guang: Qi ji zhong de qi ji. Taizhong Shi: Qing shan chu ban she, 1987.

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20

ʻAlāʼī, Khalīl ibn Kaykaldī. Tawfiyat al-kayl liman ḥarrama luḥūm al-khayl. [Kuwait]: Dawlat al-Kuwayt, Wizārat al-Awqāf wa-al-Shuʼūn al-Islāmīyah, 1989.

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21

Fo jiao yu jian kang: Bu ru xiu lian di shen dian. Ha'erbin Shi: Heilongjiang ke xue ji shu chu ban she, 1995.

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22

Fo jiao yu jian kang: Bu ru xiu lian de shen dian. Ha'erbin Shi: Heilongjiang ke xue ji shu chu ban she, 1995.

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23

Jian kang de xiu lian: Zai bing ku zhong sheng qi zhi hui. Taibei Shi: Shi bao wen hua chu ban qi ye gu fen you xian gong si, 2003.

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24

Seng, Yin, ed. Lama pai zhi hui jian: Fu lian li yao jue nian ba xiu. Xianggang: Yi mei tu shu gong si, 1985.

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25

Congrès des laïcs catholiques du moyen-orient (1st 1997 Beirut, Lebanon). Espérer c'est s'engager: Ier congrès des laïcs catholiques du Moyen-Orient, Beyrouth (Liban), 10-14 juin 1997. Cité du Vatican: Laïcs Aujourd'hui, 1998.

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26

Yang, Cao, and Yang Yuan, eds. Jiu lian zhang shu: Kou wen cang qiong de wen hua zhi lü. Zhengzhou Shi: Da xiang chu ban she, 2013.

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27

Rozner, Shelomoh. Sh. u-t. la-ḥafets be-ḥayim: Libun sheʾelot metsuyot be-hilkhot lashon ha-raʻ. 3rd ed. Yerushalayim: Kolel shemirat ha-lashon, 2001.

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28

translator, Lin Andy C., ed. Lian yu jia, ai su shi: Jue xing, cong ai yu bu shang hai kai shi. Taibei Shi: Xiang shu lin wen hua, 2016.

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29

Chan, xin de xiao neng xun lian: Ji qu chan xiu zhi hui, ti sheng zi wo xiao neng. 2nd ed. Taibei Shi: Yuan liu chu ban shi ye gu fen you xian gong si, 2007.

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30

Dao jia nei dan jing dian jing jiang: Zhonghua chuan tong yang sheng nü dan lian yang fang fa. Beijing: Zhong yang bian yi chu ban she, 2014.

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31

Bao zhong ting Yi min ye xin yang yu di fang she hui fa zhan: Yi Yangmei lian zhuang wei li. Xinzhu Xian Zhubei Shi: Xinzhu Xian wen hua ju, 2005.

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32

Bao zhong ting Yi min ye xin yang yu di fang she hui fa zhan: Yi Yangmei lian zhuang wei li. Xinzhu Xian Zhubei Shi: Xinzhu Xian wen hua ju, 2005.

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33

Pʻeng, Fei. Chinese Mulian plays: Resources for studies of ritual and performance. Los Angeles, CA: Ethnographics Press, University of Southern California, 1994.

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34

Ḳroizer, Mosheh. Sefer Bar-mitsṿah: Otsar halakhot u-derashot ṿe-hadrakhah le-Var-mitsṿah : ʻarukh, mesudar u-mevoʼar ... ʻal pi divre ha-rishonim u-gedole ha-posḳim, ʻim beʼur maḳif ṿi-yesodi be-verur ṿe-libun kol halakhah u-shelosh ʻeśreh derashont le-ḥatan ha-Bar-mitsṿah ha-toʼamot le-khol yemot ha-shanah. Yerushala[i]m: Mekhon Shiloh, 2011.

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35

David, Yamane, ed. Goodbye father: The celibate male priesthood and the future of the Catholic Church. Oxford: Oxford University Press, 2002.

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36

Un reformisme chiite. ulemas et lettres du liban-sud de la fin de l'empire ottoman a l'independance. Karthala, 2000.

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37

Arifin, Aliana Zainul, and Proyek Pembinaan Bahasa dan Sastra Indonesia dan Daerah-Jakarta (Indonesia), eds. Struktur sastra lisan Semende. Jakarta: Pusat Pembinaan dan Pengembangan Bahasa, Departemen Pendidikan Nasional, 2000.

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38

Küng, Hans. Zhongguo zong jiao yu Jidu jiao (San lian jing xuan). San lian shu dian (Xianggang) you xian gong si, 1989.

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39

Ryan, Eileen. Religion and Power in the Fascist Colonies. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190673796.003.0006.

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Idris al-Sanusi’s departure and the rise of the fascist regime in Italy introduced a new phase in the Italian occupation of Libya. The Sanusiyya came to be redefined as an anticolonial Islamic force rather than an intermediary of state authority. Under the leadership of Mussolini’s first minister of colonies, Luigi Federzoni, the Italian colonial administration moved away from attempts to negotiate authority through Sanusi mediation, though this shift occurred gradually. At the same time, Federzoni introduced a firm commitment to a Catholic identity in Italian imperial expansion. This hardening of divisions culminated in the military campaign known as the reconquest of the Libyan interior in the late 1920s. The symbolic end of the campaign occurred with the capture and execution of the Sanusi military leader ‘Umar al-Mukhtar in 1931. Declaring Libya open for mass colonization, the fascist colonial administration imagined a territory that would become fully Italian and fully Catholic.
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40

Xu, Hongtu. Zhejiang Sheng Pan'an Xian Shenze Cun de lian huo yi shi (Min su qu yi cong shu). Cai tuan fa ren Shi Hezheng min su wen hua ji jin hui, 1995.

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41

Cheng, Fei. Xiu lian di mi mi: Zong jiao shen qi wen hua zhi mi (Ke xue yu wen hua zhi mi cong shu). Xinhua shu dian zong dian Beijing fa xing suo fa xing, 1993.

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42

Estado y Confesion En Oriente Medio: El Caso de Siria y Libano: Religion, Taifa y Representatividad. Not Avail, 2003.

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43

Estado y Confesion En Oriente Medio: El Caso de Siria y Libano: Religion, Taifa y Representatividad. Ediciones Universidad Autonoma de Madrid, 2003.

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44

Sandvig, Christian. The Internet as Infrastructure. Edited by William H. Dutton. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199589074.013.0005.

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This chapter discusses how useful it can be to view the Internet as an infrastructure, demonstrating how technical changes of the infrastructure can have unanticipated and unintended societal consequences. The Libyan decision induced substantial dismay in the Internet industry. The case of Violet Blue entails technical decisions about the design of interactive software, usability, culture, religion, history, politics, and economics. Moreover, the infrastructure studies of the Internet are outlined as the relationists and the new materialists. The Internet turns out as an infrastructural primitive or template for its parents: a model privately organized system of distributed computation – theur-infrastructure. Communication in its original meaning was transportation, a box of goods was said to be ‘communicated’ when it was delivered. It is observed that the Internet demands attention as a foundation for modern life.
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45

Gu dai zong jiao yu lun li: Ru jia si xiang di gen yuan (San lian, Hafo Yanjing xue shu cong shu). Jing xiao Xin hua shu dian, 1996.

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46

Li, Hongzhi. Zhongguo fa lun gong: Fo jia qi gong xiu lian da fa. Jun shi yi wen chu ban she, 1994.

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47

Ryan, Eileen. Italian Imperialism and Sanusi Authority at the Turn of the Century. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190673796.003.0002.

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Italian unification preceded a new era of European imperial expansion. Italian nationalists were eager to ensure Italy’s position as a European great power by claiming overseas territories. For many Italians, adventures in East Africa served only as a distraction from the goal of securing the Mediterranean. After the French occupation of Tunisia in 1881 and the Italian military disaster at Adwa in 1896, Italian imperialists turned their focus to the Ottoman districts of Tripolitania and Cyrenaica in modern-day Libya. It was during these last decades of the nineteenth century that the Sanusiyya emerged as an undeniable political, social, and religious force in North Africa. Any central state authorities with an interest in securing the eastern Libyan district of Cyrenaica had to engage with the Sanusiyya. Sanusi elites developed patterns of engaging with centralized state authorities that would inform their reactions to the Italian occupation after 1911.
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48

Schoenherr, Richard A. Goodbye Father: The Celibate Male Priesthood and the Future of the Catholic Church. Oxford University Press, USA, 2004.

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