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Journal articles on the topic 'Syrian Poets'
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1
Alatrash, Ghada, and Najat Abed Alsamad. "On Understanding Syrian Diasporic Identities through a Selection of Syrian Literary Works." Journal of Contemporary Issues in Education 15, no. 2 (December 14, 2020): 3–22. http://dx.doi.org/10.20355/jcie29373.
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As of late August 2018, a total of 58,600 Syrian refugees have arrived in Canada (Government of Canada, 2019). The Syrian Diaspora today is a complex topic that speaks to issues of dislocation, displacement, loss, exile, identity, a desire for belonging, and resilience. The aim of this paper is to offer a better understanding of the Syrian peoples who have become, within the past four years, part of our Canadian citizenry, local communities, and members of our schools and workforce. By engaging the voices of Syrians through their literary works, this essay seeks to challenge some of the ontological and epistemological underpinnings that have historically defined Syrians and to offer alternate ways in which we may better know and understand what it means to be Syrian today. Historically Syrians have written and spoken about exile in their literature, long before the the Syrian war began in March of 2011. To deliver a sense of Syrian identities, a selected number of pre-Syrian-war writers and poets are engaged in this essay, including Nizar Kabbani, Muhammad al-Maghut, Zakaria Tamer, Mamduh Adwan, Adonis and Nasib Arida; furthermore, to capture a glimpse of a post-war sentiment, the voice of Syrian novelist Najat Abdul Samad, whose work was written from within the national borders of a war-torn Syria, is brought into the discussion.
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Nsiri, Imed. "Narrating the Self: The Amalgamation of the Personal and the Impersonal in Eliot’s and Adonis’ Poetry." Advances in Language and Literary Studies 9, no. 2 (April 30, 2018): 104. http://dx.doi.org/10.7575/aiac.alls.v.9n.2p.104.
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This article demonstrates how the self—reference to personal stories—infiltrates some, if not most, of the poems by two renowned modernist poets and literary critics: the American/Englishman T. S. Eliot and the Syrian/Lebanese ʿAlī Aḥmad Saʿīd, popularly known as Adūnīs or Adonis. The article compares the two poets’ depictions of the personal and the impersonal in poetry, and it reaffirms the great influence that Eliot’s poetry has on Adūnīs and other Arab modernist poets. While Eliot’s criticism discourages any biographical reading of his poetry, Adūnīs holds a different view by openly acknowledging the inclusion or existence of the personal in his poetry. Adūnīs’ poetry, in particular, stresses the link between texts and historical figures in the realm of literature.
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Onur, Ahmet. "Artistic Employment of Quranic Symbols in Modern Syrian Poetry." Journal of The Near East University Faculty of Theology 7, no. 1 (June 22, 2021): 159–202. http://dx.doi.org/10.32955/neu.ilaf.2021.7.1.05.
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Modern poetry has paid attention to artistic symbols, due to the moral hoarding that these symbols carry, which in a brief phrase can refer to a long story or event that the text is not likely to include in its entirety. The symbol fulfills this function, which summarizes the pronunciation and satisfies the meaning. The study dealt with modern Syrian poetry in the first half of the twentieth century until before the free poetry and afterwards, and it was examined by poets such as Omar Abu Risha, Khalil Mardam, Muhammad al-Bazm, Omar Abu Qus and others. The research revealed the Qur’anic symbols that these poets used artistically, taking advantage of the semantic loads that refer to them. Prior to that, the research had drawn attention to the necessity of separating the Qur’anic symbols from the mythical symbols that tend to fiction rather than reality. Some researchers used to say that there are legends in the Qur’an and described some of its stories as myths, so it was necessary to point out the danger of this link that contradicts Islam and the Qur’an, which falsehood cannot approach it from before it or from behind it.
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Baskins, Cristelle. "Writing the Dead: Pietro Della Valle and the Tombs of Shirazi Poets." Muqarnas Online 34, no. 1 (October 8, 2017): 197–221. http://dx.doi.org/10.1163/22118993_03401p008.
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This essay explores the impact of the Shirazi poets Saʿdi and Hafiz on the famous Baroque traveler, Pietro della Valle. Hitherto unexplained features of the magnificent funeral he designed for his Syrian Christian wife, Sitti Maʿani Gioerida, in Rome (1627) can be related to the poets’ tombs he had seen in Shiraz immediately following her untimely demise. In Safavid Iran, Della Valle was impressed by the production of commemorative poetry as well as by the virtuosic calligraphy that functioned as both word and image. He approved of the funerary complexes that created a community of poets both living and dead. The Roman funeral of 1627 not only displayed Della Valle’s literary erudition, it also emulated social, poetic, and artistic elements of the tomb shrines he had seen on his travels.
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Lieber, Laura. "Portraits of Righteousness: Noah in Early Christian and Jewish Hymnography." Zeitschrift für Religions- und Geistesgeschichte 61, no. 4 (2009): 332–55. http://dx.doi.org/10.1163/157007309789346461.
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AbstractThe transformation of Noah into a Christian ideal in the writings of Aphrahat and Ephrem (4th century), with the resulting denigration of Noah in much rabbinic exegesis, is well documented. The purpose of this essay is to examine the characterization of Noah in the liturgical (as opposed to the scholarly) setting. Four groups of works are examined: the Hebrew Avodah poems and the hymns of Ephrem the Syrian (4th century); and the kontakia of Romanos the Melodist and the liturgical poems of the Jewish poet Yannai (6th century). These sources reveal that the individual poets felt great freedom to shape the character of Noah in distinctive ways, engaging with the various traditions of interpretation evident in the prose sources but using them in individualized ways. The resulting picture of Noah, when these poetic sources are brought to bear on the discussion, is much less predictable and more dynamic than might be assumed from study of the more“academic” prose sources alone.
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England, Samuel. "Andalusi Contests, Syrian Media Content: the Poetic Ritual Ijāzah." Journal of Arabic Literature 50, no. 2 (July 15, 2019): 123–47. http://dx.doi.org/10.1163/1570064x-12341382.
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Abstract This article moves the poetic ijāzah from the periphery, where modern scholars have generally placed it, to a central position in Arabic poetry and mass media. The ijāzah was well developed before its adoption in the western Mediterranean, but Cordoban, Sevillian, and expatriate Sicilian poets distinguished the competitive improvised poem from corollary works in the Middle East, where it had first been invented. I argue that it is precisely the Andalusi innovations to the ijāzah’s formal development that have allowed traditional criticism to minimize its importance, against a larger trend of popular audiences appreciating performed ijāzahs, on stage and in mass media. Modern Arabic theatre and television have found enthusiastic audiences for the Andalusi poetic dialogue, a phenomenon that frames my Classical research. Media outlets, including those working closely with government officials, stage the ijāzah in ways that maximize its ideological value. As they use it to promote secularism and putatively benevolent dictatorship, propelling Andalusi literature into current Middle Eastern politics, we critics should seek to understand the dialogic form in its contemporary, insistently political phase of development.
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Salameh, Ali, Sergey Aleksandrovich Kargin, and Bachar Ahmad. "Syrian sea ports and their global indicators." Vestnik of Astrakhan State Technical University. Series: Marine engineering and technologies 2021, no. 2 (May 31, 2021): 99–108. http://dx.doi.org/10.24143/2073-1574-2021-2-99-108.
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The article considers the role of the seaport in the economy and politics of the state. There are listed the main functions of seaports: trade, transportation, employment, industrial, fiscal, and political functions. The important role of the seaports of Syria in improving the quality of transport support for foreign trade activities was noted. The favorable geographical position of the Syrian ports on the Mediterranean coast determines a significant role in international maritime trade between European and Oriental countries. The statistical data on the seaports of the Syrian Arab Republic in the cities Latakia and Tartus have been analyzed. The dynamics of the volumes of containers transshipped through the seaport of Latakia, as well as through the seaport of Tartus is considered. A comparative analysis of the dynamics of the traffic volumes between both ports was carried out. The pace of development in the work of the Syrian ports is being studied on the basis of the GCI (The Global Competitiveness Index) and the liner shipping service index. Comparison of the liner shipping service index between Syrian ports and ports of neighboring countries has been made. The international rating of Syrian ports is presented in comparison with the rating of the nearest ports in the region by infrastructure. Conclusions are made about the low rating of Syrian ports in comparison with competing countries and international ports in general. There has been found the necessity of a detailed study of the reasons for the low competitiveness of the Syrian ports, including the crisis of 2011, rupture of relations between Syria and many countries of the world, economic sanctions against Syria, etc., in order to further develop measures to increase the competitiveness of Syrian seaports.
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عباس داؤد, شفيق. "السكك الحديدية السورية دراسة مقارنة مع شبكات السكك العربية والعالمية." FES Journal of Engineering Sciences 7, no. 1 (December 6, 2014): 21. http://dx.doi.org/10.52981/fjes.v7i1.98.
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Syria is potentially an ideal country for railway operations. A large proportion of the population and economic activities is concentrated on a North – South and east – west axis. The distances between major cities are generally those for which rail is most competitive on inter–city passenger and freight transport services. The railway network services connect: • Production centers with consumption centers (domestic transport). • Production centers with export gates to Iraq, Turkey, Ports of Tartous and Lattakia and Syrian Free Zones. • Consumption and manufacturing centers with import gates (Iraq, Turkey, Ports of Tartous and Lattakia). • Transit corridors particularly the north-south corridor from Turkey (and beyond) to Iraq and west-east corridor from the Syrian Ports to Iraq (2 directions for both corridors). • In the future, Jordan and Lebanon will be connected to the Syrian Railway Network. Syria and its neighboring Middle East countries have been engaged in constructive discussions, within the framework of "Director General Middle East organization" (DGMO), to connect their railway networks and to improve the rail transport services between these countries. DGMO consists of Syria, Iran, Turkey, Egypt, Iraq, Lebanon, Jordan and Saudi Arabia. Other Arab Gulf states, Central Asian countries, Pakistan, Afghanistan and India are not members yet, but in the future their railway networks will be linked to the DGMO members’ railway networks after the development of DGMO’ network. It's important for Syria to develop its railway network in order to serve international railway transport along main regional routes.
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al-Qattan, Najwa. "WHEN MOTHERS ATE THEIR CHILDREN: WARTIME MEMORY AND THE LANGUAGE OF FOOD IN SYRIA AND LEBANON." International Journal of Middle East Studies 46, no. 4 (October 9, 2014): 719–36. http://dx.doi.org/10.1017/s0020743814001032.
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AbstractThis article explores the experience of the Great War in Syria and Lebanon with a specific focus on the famine that, combined with other wartime calamities, decimated the civilian population. Using food as its primary register, it looks at a wide range of largely untapped Syrian and Lebanese poems,zajal, plays, novels, memoirs, and histories written over the course of the 20th century, in order to illuminate the experiential dimensions of the civilians’ war and to delineate some of the discourses that structured it. More specifically, it argues that the wartime famine in Syria and Lebanon gave rise to a remembered cuisine of desperation that is deeply informative about the ruptured world of the civilians’ war.
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Doğru, İhsan. "Yahya Kemal and Nizar Qabbani: Two Poet-Diplomats in Spain and “Andalus” in their Poems." CLEaR 4, no. 2 (September 1, 2017): 20–33. http://dx.doi.org/10.1515/clear-2017-0009.
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Abstract Yahya Kemal and Nizar Qabbani were two poets who served as diplomats in Spain in the past century on behalf of the governments of Turkey and Syria. Yahya Kemal wrote two poems about Spain, “Dance in Andalusia “ and “Coffee Shop in Madrid”. “Dance in Andalusia,” a poem written about the Flamenco dance, has become very famous. In this poem, he described the traditional dance of the Spanish people and emphasized the place of this dance in their lives and the fun-loving lives of the people of Spain. In almost all of the poems which Nizar Qabbani wrote about Spain, on the other hand, a feeling of sadness rather than joy prevails. He gives a deep sigh in his poems as he regards Andalusia as the one-time land of his ancestors. His most important poem with respect to Spain is the poem entitled “Granada”. This poem is considered to be one of the most significant odes in the Arab literature describing Granada, the pearl of Andalusia, Arab influences there, the Alhambra palace and the sadness felt due to the loss of the city by Arabs. This study analyzes the two most important poems written by Yahya Kemal and Nizar Qabbani concerning Spain, namely “Dance in Andalusia” and “Granada”. Whenever it is deemed appropriate, other poems of the two poets regarding Spain will be dwelt upon and what kind of an influence Andalusia left in their emotional world will be revealed.
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Elton, Louis. "Between the Devil and the Deep Blue Sea? Re-Examining Christian Engagement with Ba’athism in Syria and Iraq." Socio-Historical Examination of Religion and Ministry 2, no. 2 (September 30, 2020): 88–110. http://dx.doi.org/10.33929/sherm.2020.vol2.no2.06.
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This article re-examines the dominant scholarly perception that Christian support for Arab Nationalist regimes is primarily a product of fear of Islamism. After a brief examination of the Christian origins of Ba’athism—a form of Arab Nationalism—the author argues that a more granular understanding of the current Christian politics of Syria and Iraq reveals that while some Christians have supported regimes out of fear, there is also significant strain of active, positive support, though to what extent this is a product of Christian identification with Arab identity requires further research. The study employs an examination of posts from pro-Assad Syrian Christian Facebook pages.
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Guidry, Jeanine P. D., Lucinda L. Austin, Kellie E. Carlyle, Karen Freberg, Michael Cacciatore, Shana Meganck, Yan Jin, and Marcus Messner. "Welcome or Not: Comparing #Refugee Posts on Instagram and Pinterest." American Behavioral Scientist 62, no. 4 (February 22, 2018): 512–31. http://dx.doi.org/10.1177/0002764218760369.
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The Syrian refugee crisis, started in 2011, has resulted in millions of Syrians fleeing their homes: 6.6 million have been internally displaced and more than 4.6 million have fled the country. This flow of refugees has led to both humanitarian efforts to assist refugees and growing views of refugees as a threat to receiving countries’ security and autonomy. Sentiments about the still-growing crisis are increasingly expressed on social media platforms, including visual ones like Instagram and Pinterest. However, little is known about what and how information about refugees is presented on these platforms. The current study addresses this gap by conducting a quantitative content analysis of a random sample of 750 Instagram posts and 750 Pinterest posts to evaluate and compare visual and textual messaging surrounding this crisis. Results show that Pinterest messages more frequently depict security-concern sentiment and include more unique visual components than Instagram. Across platforms, security-concern posts were more likely to be framed thematically; whereas most humanitarian-concern posts were framed episodically. The study concludes with a discussion of implications for communication scholars and practitioners that may inform the development of visual-based social-mediated messaging.
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Bosworth, C. Edmund. "Arab Attacks on Rhodes in the Pre-Ottoman Period." Journal of the Royal Asiatic Society 6, no. 2 (July 1996): 157–64. http://dx.doi.org/10.1017/s1356186300007161.
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The period of Mu'āwiya b. Sufyān, as governor over Syria and al-Jazīra under the caliph 'Uthmān from at least 25–6/646–7, and then as Umayyad caliph in Damascus 41–60/661–80, was crucial for the first impetus of Arab expansion in the eastern Mediterranean. Egypt had been conquered by 'Amr b. al-'Āṣ during 'Umar's caliphate, and the great port of Alexandria passed definitively into Arab hands by 21/642. Alexandria possessed famed dockyards, and had a Greco-Egyptian population which the Arabs were able to press into service for manning their warships operating out of the Egyptian ports and out of the harbours along the Syrian coast, such as Jaffa, Acre, Beirut and Tripoli.
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Crilley, Rhys. "Seeing Syria." Middle East Journal of Culture and Communication 10, no. 2-3 (2017): 133–58. http://dx.doi.org/10.1163/18739865-01002004.
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The use of social media by groups such as the self-proclaimed Islamic State has been the focus of the press, politicians and scholars, but relatively little attention has been paid to how other actors involved in the Syrian conflict have been using social media platforms. In this article, I address this gap by analyzing how the National Coalition of Syrian Revolution and Opposition Forces has used Facebook. Specifically, I focus on the main narrative themes emerging in 1,174 posts uploaded to the Coalition’s English language Facebook page between November 2012 and March 2015. Recognizing that visual media play an important factor in communicating narratives of conflict, the paper also analyzes 280 sets of images of war posted during this time. I argue that these images construct a visuality focused on ‘the pain of others’ (Sontag 2004) that makes those affected, uprooted, injured, and killed by the conflict in Syria highly visible. In making this claim, I explore how this visuality of suffering has evolved over the course of the conflict.
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Rosenmeyer, Patricia. "Greek Verse Inscriptions in Roman Egypt: Julia Balbilla's Sapphic Voice." Classical Antiquity 27, no. 2 (October 1, 2008): 334–58. http://dx.doi.org/10.1525/ca.2008.27.2.334.
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In 130 ce, Hadrian and Sabina traveled to Egyptian Thebes. Inscriptions on the Memnon colossus document the royal visit, including fifty-four lines of Greek verse by Julia Balbilla, an elite Roman woman of Syrian heritage. The poet's style and dialect (Aeolic) have been compared to those of Sappho, although the poems' meter (elegiac couplets) and content are quite different from those of her archaic predecessor. This paper explores Balbilla's Memnon inscriptions and their social context. Balbilla's archaic forms and obscure mythological variants showcase her erudition and allegiance to a Greek past, but while many of the Memnon inscriptions allude to Homer, Balbilla aligns herself closely with Sappho as a literary model. The main question raised here is what it means for Julia Balbilla to imitate Sappho while simultaneously honoring her royal patrons in the public context of dedicatory inscriptions.
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Giv, Ahmad Lamei, and Majid Shahbazi. "A Comparative Study of Modernism in the Poems of Forough Farrokhzad and Adunis." Theory and Practice in Language Studies 6, no. 7 (July 1, 2016): 1377. http://dx.doi.org/10.17507/tpls.0607.07.
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Clash of the West with East countries (Iran, Lebanon and Syria) was a factor in changing the structure of Eastern societies, resulting in the emergence of political and social developments like constitutional movements. There are undeniable similarities between Arabic and Persian poetry because of the long historical ties, similar political and social contexts, close cultural backgrounds and the influence of European culture on their literatures. After the literary revolution occurred under the influence of European culture and literature, attention to modernism is a common approach used by Persian and Arabic poets. In both Arabic and Persian literature, Modern poet expresses his surrounding issues according to the needs of the community. Attention to the culture of the West is a common point closing Forough Farrokhzad and Adunis as two contemporary poets. Due to the different cultural and intellectual situations as well as the degree of their familiarity with the West, they have differences and similarities in the methods and the effects of modernization in the West. Using a descriptive-analytical approach, this article will show that Forough and Adunis have used modern manifestations such as secularism, feminism, nihilism, freedom, deconstruction, city and nationalism in their poems due to their relations with the West under the influence of cultural-political developments in their own societies.
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Pritula, Anton. "From Tigris to Jerusalem: East Syriac Poetic Notes from the Ottoman Time." Hugoye: Journal of Syriac Studies 22, no. 1 (January 1, 2019): 193–234. http://dx.doi.org/10.31826/hug-2019-220106.
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Abstract The poems published and studied here - most of them for the first time - represent literary tastes of East Syriac educated circles of the Ottoman period. These text collections appeared as later additions in the manuscripts written by ʿAbdīšōʿ of Gāzartā, the Uniate East Syriac Church poet and the second patriarch (1555-1570). These small texts, usually having very little or even nothing to do with the main manuscript text, represent a kind of verse notes made by different pilgrims, and reflect popular poetic tastes of the period. Short poems, especially quatrains, are an ideal form for such poetic activities. Judging from their great number, the spread of short poems was constantly increasing since the time the Syriac Renaissance, when they were first borrowed from Arabic and Persian poetry. Apparently, the multi-lingual poems of the Mongol period (second half of the 13th-early 14thcentury) - the heyday of the Syriac tradition in the Islamic period - were treated as appropriate models to portray contemporary cultural life of the multi-lingual Christian communities in the Ottoman Empire.
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Silver, M., M. Törmä, K. Silver, J. Okkonen, and M. Nuñez. "Remote sensing, landscape and archaeology tracing ancient tracks and roads between Palmyra and the Euphrates in Syria." ISPRS Annals of Photogrammetry, Remote Sensing and Spatial Information Sciences II-5/W3 (August 12, 2015): 279–85. http://dx.doi.org/10.5194/isprsannals-ii-5-w3-279-2015.
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The present paper concentrates on the use of remote sensing by satellite imagery for detecting ancient tracks and roads in the area between Palmyra and the Euphrates in Syria. The Syrian desert was traversed by caravans already in the Bronze Age, and during the Greco-Roman period the traffic increased with the Silk Road and trade as well as with military missions annexing the areas into empires. SYGIS - the Finnish archaeological survey and mapping project traced, recorded and documented ancient sites and roads in the region of Jebel Bishri in Central Syria in 2000-2010 before the outbreak of the civil war in Syria. Captured data of ancient roads and bridge points bring new light to the study of ancient communication framework in the area. Archaeological research carried out by the project on the ground confirmed the authenticity of many road alignments, new military and water harvesting sites as well as civilian settlements, showing that the desert-steppe area was actively used and developed probably from the second century AD. The studies further demonstrated that the area between Palmyra and the Euphrates was militarily more organised already in the second and third centuries AD than earlier believed. Chronologically, the start of this coincided with the “golden age” of the Palmyrene caravans in the second century AD. Topography and landscape were integral parts of the construction of graves/tumuli as sign-posts guiding in the desert, as well as roads and all kinds of settlements whether military or civilian.
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Khalil, Xelef, and Shook. "Three Poems from Rojava, Syria." World Literature Today 94, no. 1 (2020): 35. http://dx.doi.org/10.7588/worllitetoda.94.1.0035.
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Assaf, Mohamed, and Kate Clanchy. "Once, I Lived in a House with a Name." Migration and Society 1, no. 1 (December 1, 2018): 209–11. http://dx.doi.org/10.3167/arms.2017.010119.
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Five poems written by Mohamed Assaf (a young Syrian boy who currently lives in Oxford with his family and studies at Oxford Spires Academy) under the mentorship of the poet Kate Clanchy. The introduction and poems themselves offer a reflection on Mohamed’s old and new place(s) in the world, and the significance of writing as a way of responding to, and resisting, “refugeedom.”
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Assaf, Mohamed, and Kate Clanchy. "Once, I Lived in a House with a Name." Migration and Society 1, no. 1 (December 1, 2018): 209–11. http://dx.doi.org/10.3167/arms.2018.010119.
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Five poems written by Mohamed Assaf (a young Syrian boy who currently lives in Oxford with his family and studies at Oxford Spires Academy) under the mentorship of the poet Kate Clanchy. The introduction and poems themselves offer a reflection on Mohamed’s old and new place(s) in the world, and the significance of writing as a way of responding to, and resisting, “refugeedom.”
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Ahmad, Alaa. "THE «SOFT» AND «RIGID» CRITERIA FOR ASSESSING THE FUNCTIONING OF THE SEAPORTS IN THE SYRIAN ARAB REPUBLIC." HYDROMETEOROLOGY AND ECOLOGY. PROCEEDINGS OF THE RUSSIAN STATE HYDROMETEOROLOGICAL UNIVERSITY, no. 58 (2020): 168–72. http://dx.doi.org/10.33933/2074-2762-2020-58-168-172.
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The actuality of the presented study is based on the comparative analysis of criteria that are considered when assessing the effectiveness of the functioning of seaports. On the example of the Syrian seaports, the expediency of using «soft» in parallel with the «rigid» criteria is shown and emphasized. The «soft» criteria for assessing the functioning of the main Syrian seaports have been identified, their role in restoring public support for the expansion of port facilities being established. Recommendations on the use of «soft values» of ports to increase the efficiency of their functioning alongside with the environmental safety principles are suggested. Such approaches to restoring public support for the development, modernization and expansion of Syrian seaports are first highlighted.
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Kardeş, Servet, Çağla Banko, and Berrin Akman. "Sosyal medyada Suriye’li sığınmacılara yönelik algı: bir sözlük değerlendirmesi." Göç Dergisi 4, no. 2 (October 29, 2017): 185–200. http://dx.doi.org/10.33182/gd.v4i2.596.
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Bu araştırmada sığınmacılara yönelik paylaşımların yapıldığı sosyal medyada yer alan sözlüklerden birinde sığınmacılara yönelik algıya bakılmıştır. Yöntem olarak nitel desende olan bu çalışmada, bir sosyal medya sitesinde yer alan paylaşımlar içerik analizi yoluyla derinlemesine incelenip yorumlanmıştır. Araştırmanın sonucunda sosyal medya kullanıcılarının sığınmacıları büyük bir güvensizlik ortamı ve huzursuzluk yaratan bireyler olarak gördükleri saptanmış, sığınmacılarla yaşanan deneyimlerin ve medyadaki haberlerin bu düşüncelerin oluşmasında etkisinin olduğu belirlenmiştir. Bunun yanında sosyal medya kullanıcılarının devletin sığınmacılar konusunda yanlış politika izlediğini düşündükleri ve sığınmacılar için etkili bir planlama yapılmadığını ifade ettikleri görülmüştür. Çalışmanın sonuçları doğrultusunda medyada sığınmacılar hakkında çıkan haberlerde olumsuz ve şiddet temalı haberlerin azaltılması, Suriyeli sığınmacıların durumu, sahip oldukları haklar ve topluma yansımaları hakkında doğru ve bilgilendirici kamu spotları hazırlanması ayrıca sığınmacıların topluma entegre olma sürecinin her basamağında daha planlı ve etkili bir yol izlenmesi önerilebilir.ABSTRACT IN ENGLISHPerceptions about Syrian refugees on social media: an evaluation of a social media platformIn this research, posts which are about Syrian refugees were published in a social media platform, called as “sözlük” were investigated. The research is a qualitative research. The posts in this platform are analyzed with content analysis method. According to results of analyses, social media users see Syrian refugees as people who create an insecure and a restless environment. The experiences people had with them and news have an effect on this view. In addition, social media users think that government made inappropriate policies and ineffective plans about Syrian refugees. It is suggested negative news about Syrian refugees should be decreased and government should make safer policies. In addition, adaptation of refugees to society should be made in more planned and effective way.
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Mattar, Ahmed, Dhabia Khamiss, and Nizar Qabbani. "Poems from Iraq. Syria & UAE." Index on Censorship 15, no. 9 (October 1986): 38. http://dx.doi.org/10.1080/03064228608534162.
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Corbett, John H. "Ephrem the Syrian Select Poems Vocalized Syriac Text with English Translation, Introduction, and Notes - By Sebastian P. Brock and George A. Kiraz." Journal of Religious History 34, no. 1 (March 2010): 77–79. http://dx.doi.org/10.1111/j.1467-9809.2009.00833.x.
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Panin, Leonid G. "A. S. Pushkin’s Poem The Hermit Fathers and the Immaculate Wives... (Linguostylistic Analysis of a Poem and Its Source)." Philology 19, no. 9 (2020): 74–86. http://dx.doi.org/10.25205/1818-7919-2020-19-9-74-86.
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The following article presents a linguistic and stylistic analysis of A. S. Pushkin’s poem The hermit Fathers and the immaculate wives... in comparison with the Greek text of the prayer of St. Ephrem the Syrian and its Church Slavonic translation, which was the source of the Poet’s poem. The similarities of the text content and the existing differences are shown. The outstanding role of Pushkin’s text, which essentially performs the ‘transliterating’ function of transmitting Church Slavonic literature to the system of Russian verbal culture, is acknowledged. For Alexander Pushkin, the Church Slavonic language was very important as a source (or one of the sources) of formation of the Russian literary language. The poet introduced many Church Slavonic words into Russian literary speech, for which he was often criticized. Indeed, from the point of view of a native speaker of an exquisite literary language, many lexical introductions of Church Slavonisms to the text of Eugene Onegin were a stylistic challenge. Russian lexical field was regularly expanded by the poet by the means of the Church Slavonic dictionary. This is clearly confirmed by works where the Church Slavonic words fit the theme logically, without causing complaints from adherents of literary norms, but also serve the purpose of lexical enrichment of the Russian language. The analyzed poem is among such works. A comparison of the two texts (the Church Slavonic translation of the prayer of St. Ephrem the Syrian and the poem of Alexander Pushkin) shows a very important difference between them. There is humility as the highest Christian virtue and Evangelical hope in Ephrem the Syrian’s work. And there is Evangelical love as a goal and the most cherished, necessary value for a person who has fallen, but lives in hope, in A. S. Pushkin. Each of these ascetics (St. Ephrem the Syrian and Alexander Pushkin) has his own vision of the outcome of earthly life. For all its signs of Lenten prayer, the poet’s requests have a different sound. More general, more generalized. The text goes beyond the category of calendar-timed (within the Church year) prayers, it pushes the boundaries of its use. This is its further development, its further life. And this is quite natural. Having left the liturgical, prayerful, more secluded and more strict sphere for the sphere of literature (resp. in the sphere of public perception and worldview, addressed to contemporaries who are not always aware of the significance of the presence of God in their lives), the text has already changed, it has spread out. A shift in internal emphasis changes its content. It is a fundamentally independent work.
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Panin, Leonid G. "A. S. Pushkin’s Poem The Hermit Fathers and the Immaculate Wives... (Linguostylistic Analysis of a Poem and Its Source)." Philology 19, no. 9 (2020): 74–86. http://dx.doi.org/10.25205/1818-7919-2020-19-9-74-86.
Full textAbstract:
The following article presents a linguistic and stylistic analysis of A. S. Pushkin’s poem The hermit Fathers and the immaculate wives... in comparison with the Greek text of the prayer of St. Ephrem the Syrian and its Church Slavonic translation, which was the source of the Poet’s poem. The similarities of the text content and the existing differences are shown. The outstanding role of Pushkin’s text, which essentially performs the ‘transliterating’ function of transmitting Church Slavonic literature to the system of Russian verbal culture, is acknowledged. For Alexander Pushkin, the Church Slavonic language was very important as a source (or one of the sources) of formation of the Russian literary language. The poet introduced many Church Slavonic words into Russian literary speech, for which he was often criticized. Indeed, from the point of view of a native speaker of an exquisite literary language, many lexical introductions of Church Slavonisms to the text of Eugene Onegin were a stylistic challenge. Russian lexical field was regularly expanded by the poet by the means of the Church Slavonic dictionary. This is clearly confirmed by works where the Church Slavonic words fit the theme logically, without causing complaints from adherents of literary norms, but also serve the purpose of lexical enrichment of the Russian language. The analyzed poem is among such works. A comparison of the two texts (the Church Slavonic translation of the prayer of St. Ephrem the Syrian and the poem of Alexander Pushkin) shows a very important difference between them. There is humility as the highest Christian virtue and Evangelical hope in Ephrem the Syrian’s work. And there is Evangelical love as a goal and the most cherished, necessary value for a person who has fallen, but lives in hope, in A. S. Pushkin. Each of these ascetics (St. Ephrem the Syrian and Alexander Pushkin) has his own vision of the outcome of earthly life. For all its signs of Lenten prayer, the poet’s requests have a different sound. More general, more generalized. The text goes beyond the category of calendar-timed (within the Church year) prayers, it pushes the boundaries of its use. This is its further development, its further life. And this is quite natural. Having left the liturgical, prayerful, more secluded and more strict sphere for the sphere of literature (resp. in the sphere of public perception and worldview, addressed to contemporaries who are not always aware of the significance of the presence of God in their lives), the text has already changed, it has spread out. A shift in internal emphasis changes its content. It is a fundamentally independent work.
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Moukarzel, Pierre. "Le commerLe commerce de Venise aux ports de Tripoli et de Laodicée durant la première moitié du XVe sièclece de Venise aux ports de Tripoli et de Laodicée durant la première moitié du XVe siècle." Chronos 20 (April 30, 2019): 33–73. http://dx.doi.org/10.31377/chr.v20i0.474.
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Des premières Croisades jusqu'à la veille des grandes découvertes à la fin du XVe siècle, les flottes des villes commerçantes européennes, et en particulier celles des Italiens, ont continué à fréquenter les principaux ports du Levant pour déposer marchands et marchandises. Cette activité a été stimulée par la possession d'avantages territoriaux et commerciaux de grande ampleur dans les villes dominées par les Latins. Le développement de l'activité commerciale de l'Europe avec la Syrie2 et l'Égypte a connu un grand essor grâce aux conditions favorables et des privilèges accordés par les sultans ayyoubides et mamelouks à partir des XIIe et XIIIe siècles. En 1291, avec la chute d'Acre et la perte des États latins sur le littoral syrien, le commerce entre l'Europe et le Levant a subi un coup très dur. Mais, dès le début du XIVe siècle et malgré les prohibitions pontificales, le commerce a repris avec les pays soumis au sultan et il a connu un élan croissant à partir de la seconde moitié de ce siècle et tout au long du siècle suivant. En Syrie, Beyrouth est le principal port à travers lequel s'effectuent les échanges commerciaux avec l'Europe. Mais il y avait d'autres ports de la côte syrienne qui ont connu une croissance progressive et ont pu, durant la première moitié du XVe siècle, concurrencer Beyrouth et devenir les principaux ports de Syrie du Nord pour le commerce du coton et des cendres avec l'Europe et particulièrement Venise : il s'agit de Tripoli (Tarâblous) et de Laodicée (Lâdhkiya).
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BROCK, S. P. "Two Syriac Dialogue Poems on Abel and Cain." Le Muséon 113, no. 3 (August 1, 2000): 333–75. http://dx.doi.org/10.2143/mus.113.3.519363.
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Hill, Peter. "Arguing with Europe: Eastern Civilization Versus Orientalist Exoticism." PMLA/Publications of the Modern Language Association of America 132, no. 2 (March 2017): 405–12. http://dx.doi.org/10.1632/pmla.2017.132.2.405.
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The French romantic poet Alphonse de Lamartine traveled to the East—namely, Syria, Palestine, and parts of the Balkans—in 1832–33, with his wife and daughter. His account of these travels, the Voyage en Orient, was published in 1835 and went on to become one of the major Eastern travel-narratives of the nineteenth century. Edward Said was scathing about it in Orientalism: “What remains of the Orient in Lamartine's prose is not very substantial at all … the sites he has visited, the people he has met, the experiences he has had, are reduced to a few echoes in his pompous generalizations” (179). I would not dissent from this assessment. But Said was not the first to remark on the nature of Lamartine's representations of the Orient. In 1859, twenty-four years after the French poet's visit to the East, a young Beiruti poet and journalist, Khalīl al-Khūrī, made an Arabic translation and commentary, with some sharp criticisms, of one of the poems included in Voyage en Orient.
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Münz-Manor, Ophir, and Thomas Arentzen. "Soundscapes of Salvation." Studies in Late Antiquity 3, no. 1 (2019): 36–55. http://dx.doi.org/10.1525/sla.2019.3.1.36.
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We do not know how hymns in Late Antiquity sounded. We do know that refrains became an important aspect of hymnody in the period, not only among Christians in the capital accustomed to acclamations, but also among Hebrew-speaking Jews and Syriac-speaking Christians further east. This article investigates ways that the refrains contributed to shaping soundscapes or sonic space. The article constitutes a study of three of the era's most outstanding liturgical poets: Yose ben Yose and Yannai who wrote piyyutim in Hebrew and Romanos the Melodist who wrote kontakia in Greek. Refrains should ring loudly, and all three poets show a distinct awareness of the refrain's ability to shape the performative space. Throughout the song, the refrain would return repeatedly as an echo and saturate the room with loud voices. The hymnographers used this feature semantically, to dye the soundscapes with highly charged or pregnant notions, so that eventually the singing of the songs themselves gave way to the experience of community and deliverance. Conducted by poets, voices gathered to create soundscapes of salvation.
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Pritula, Anton D. "“Grammar is the bridge to all knowledge”: short poems on the flyleaves in a manuscript of the metrical grammar." Письменные памятники Востока 18, no. 1 (April 14, 2021): 44–52. http://dx.doi.org/10.17816/wmo59206.
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The article examines short poems written in the hand of ʿAbdīōʿ of Gāzartā, East Syrian patriarch (15551570), poet and scribe, in his own copy of Bar ʿEbrōyōs Metrical Grammar (12261286). The short works in question were added by the scribe himself between the larger texts, as well as on the flyleaves. The question of the relation of these poems, as regards their contents, to the main text of the Metrical Grammar is essential. This paper discusses the poetic features of these short texts, mainly quatrains, which illustrate the complex processes in the literary life of Christian communities during the Ottoman period. In addition, a general typology of these previously unknown texts is constructed.
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Pritula, Anton. "East Syriac Poetry Embedded in the Manuscript Decoration: 17th—18th Centuries." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 26, no. 2 (December 2020): 3–11. http://dx.doi.org/10.31250/1238-5018-2020-26-2-3-11.
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East Syriac poetry embedded in the manuscript decoration has not been studied despite its large popularity in this tradition. Such verse pieces, mostly quatrains, are known at least since the 16th century. The poems being discussed in the present paper represent a further development of this particular text group. It seems to have first appeared in the Gospel lectionaries. Later on, the other types of liturgical manuscripts also obtained different kinds of “decorative” scribal poetry. This process went on alongside the growth of the poetry's popularity in the East Syriac tradition during several centuries of the Ottoman period.
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Silverstein, Shayna M. "Mourning the Nightingale’s Song: The Audibility of Networked Performances in Protests and Funerals of the Arab Revolutions." Performance Matters 6, no. 2 (March 16, 2021): 94–111. http://dx.doi.org/10.7202/1075803ar.
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Given the salient role of embodied tactics in contemporary networked protests in performance, in this essay I listen for how the embodied sonic praxis of protests during the Arab revolutions translates into the audio, visual, and text modalities of digital media. I propose audibility, or the appearance and perceptibility of sound objects, as that which translates the “live” sound that occurs in physical spaces into representational spaces, and, in so doing, alters the temporality and spatiality of the sonic experience. Interrogating who and what are rendered audible as part of the political contestations that drive protest actions, I demonstrate how audibility is a technological condition, sensory force, and social process through which affective publics emerge in networked spaces. I begin with social media posts from the first months of non-violent protest actions in 2011, in Egypt and Syria, analyzing the translation of sonic objects into written texts that narrativize the subjects and spaces of the Arab revolutions. I then shift to the sonic praxis of revolutionary mourning in a discussion of the audibility of the crowd in footage of protest funerals that reclaimed martyrs of the Syrian revolution in 2018 and 2019, interrogating how the sounds of the crowd enable the mythologization of the martyrs’ bodies and help mobilize the cause for which they died. Both approaches to audibility – as expressing voice and documenting sounds – underscore how audibility, I argue, is crucial for understanding the affect-rich intensities that drive networked protest performances, and that forge political possibilities as imaginable, sensible, and perceptible.
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Torabi, Katayoun. "Asceticism in Old English and Syriac Soul and Body Narratives." Humanities 9, no. 3 (August 31, 2020): 100. http://dx.doi.org/10.3390/h9030100.
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A great deal of scholarship on Old English soul-body poetry centers on whether or not the presence of dualist elements in the poems are unorthodox in their implication that the body, as a material object, is not only wicked but seems to possess more agency in the world than the soul. I argue that the Old English soul-body poetry is not heterodox or dualist, but is best understood, as Allen J. Frantzen suggests, within the “context of penitential practice.” The seemingly unorthodox elements are resolved when read against the backdrop of pre-Conquest English monastic reform culture, which was very much concerned with penance, asceticism, death, and judgment. Focusing especially on two anonymous 10th-century Old English poems, Soul and Body I in the Vercelli Book and Soul and Body II in the Exeter Book, I argue that that both body and soul bear equal responsibility in achieving salvation and that the work of salvation must be performed before death, a position that was reinforced in early English monastic literature that was inspired, at least in part, by Eastern ascetics such as fourth-century Syrian hymnologist and theologian, St. Ephraim.
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Pritula, Anton, and Peter Zieme. "A Syro-Turkic Poem on Divine Economy Ascribed to Khāmīs." Intellectual History of the Islamicate World 7, no. 2-3 (July 10, 2019): 299–324. http://dx.doi.org/10.1163/2212943x-00702005.
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Abstract The text being discussed is found in many manuscripts of the Divan (collection of poems) of an East Syriac poet Khāmīs bar Qardāḥē (late 13th century). The edition demonstrates the discrepancies in rendering glosses in the Turkish stanzas, in contrast to a relative unity of readings in the Syriac ones. To explain these discrepancies, the following pages discuss the lack of consistency in the Turkic Garshuni tradition. In addition, the poem is one of the earliest texts of this group. It should be dated to the period close to the life of Khāmīs, but was not necessarily composed by this poet, since it is absent from the earliest surviving copies. All the Syriac stanzas use quatrains in a 7-7-8-8 meter. Each of them has its own internal rhyme that follows a constant scheme, i.e. in every first, second and and fourth lines of each verse (ааха). In the Turkic stanzas, the verses have an irregular meter that varies from eight to ten syllables. In the Turkic translation of the Syriac original, one finds many syriacisms, such as bar Maryam (the Son of Mary), a stable combination used in the texts. Such a broad use of borrowings, both in vocabulary and syntax, is common for translated religious texts, especially liturgical ones, in which the proximity to the original might have a great importance.
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Pritula, Anton. "ʿAbdīšōʿ of Gāzartā, Patriarch of the Chaldean Church as a Scribe." Scrinium 15, no. 1 (July 16, 2019): 297–320. http://dx.doi.org/10.1163/18177565-00151p19.
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Abstract ʿAbdīšōʿ of Gāzartā, the second patriarch (1555-1570) of the East Syriac Uniate (Chaldean) Church, is known as a founder of its literary tradition, and an author of numerous liturgical and non-liturgical poems. He was also active as a scribe, of whose production several manuscripts survive that were never studied before. The present paper discusses them, in particular the historical and autobiographical information that is found in the scribe’s colophons and notes. This information is of a large importance for the history of the Christian communities in early Ottoman time.
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White, James. "Mamlūk Poetry, Ottoman Readers, and an Enlightenment Collector." Journal of Islamic Manuscripts 9, no. 2-3 (October 25, 2018): 272–307. http://dx.doi.org/10.1163/1878464x-00902011.
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AbstractOne kind of reader’s note that has received minimal attention in scholarship to date is the poem. This article suggests that the verses added by readers to manuscripts can reveal information concerning the social and intellectual history of reading communities, the history of collecting, and the reception of literary works. I examine an appendix of unattributed poems that were added by a group of readers to a holograph copy of Ibn Sūdūn al-Bashbughāwī’s (d. 868/1464) Nuzha (Bodleian Library MS. Sale 13), most probably in northern Syria in the seventeenth century. I identify the poems and their authors, study their manipulation in the Sale manuscript, and offer some initial conclusions as to what they can tell us about the social and intellectual contexts in which MS. Sale 13 was stored before it came to England.
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Bassal, Ibrahim. "HEBREW AND ARAMAIC ELEMENTS IN THE ISRAELI VERNACULAR CHRISTIAN-‐ARABIC AND IN THE WRITTEN CHRISTIAN ARABIC OF PALESTINE, SYRIA, AND LEBANON." Levantine Review 4, no. 1 (May 1, 2015): 86. http://dx.doi.org/10.6017/lev.v4i1.8721.
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This essay examines the Hebrew and Aramaic residues in the Arabic vernacular spoken by Israeli Christians and the written Arabic of Christians in the Holy Land, Syria, and Lebanon. The corpus of the spoken Christian-Arabic under consideration here is based on cassette recordings of elderlies who live in Christian villages in northern Israel - namely in Fassuta, Me’ilya, Tarshiha, Bqe’a, Jiish, Kufir Yasif, Ekreth, Bir’im, Ibilleen and Shfa’amir.The corpus of the written Christian-Arabic being reviewed is based mainly on folk tales, poems, proverbs, dictionaries, Bible translations, books of interpretations, and liturgical sources.
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Bouchaud, Charlène. "Marijke Van der Veen, Consumption, Trade and Innovation. Exploring the Botanical Remains from the Roman and Islamic Ports at Quseir al-Qadim, Egypt (Journal of Africa." Syria, no. 90 (January 1, 2013): 532–35. http://dx.doi.org/10.4000/syria.2032.
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Shehab, Ekrema, and Abdel Karim Daragmeh. "Textual transformation of an Arabic poem into an American rap song." FORUM / Revue internationale d’interprétation et de traduction / International Journal of Interpretation and Translation 16, no. 2 (November 26, 2018): 265–83. http://dx.doi.org/10.1075/forum.17003.she.
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Abstract Arabic poetry and English rap are strikingly different products owing to the divergent language pairs and genre pairs. This study examines the nature and degree of change in translating the content of Arabic poetry into English rap. It studies three main content-based elements in the original Arabic poem and attempts to identify any changes in the target rap song in light of the conventional rap themes. The authors gathered study evidence from the translation of Nizar Qabbani’s famous poem “Qariat il-Finjan” into the rap song “Finjan” by the Syrian-American translator and rapper Omar Offendum. The data provides ample evidence that rendering Arabic poems into English rap songs can be achieved with a high level of success, yet with a considerable degree of adaptation to fit the target genre’s thematic conventions. The study points to how the considerable thematic adaptations fit into identity politics, youth culture and liberation theology which are distinctive features of the rap impulse.
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Esaulov, Ivan. "KAMENNOOSTROVSKY CYCLE OF ALEXANDER PUSHKIN AS EASTER TEXT: MIMESIS, PARAPHRASIS, CATHARSIS. ARTICLE 1." Проблемы исторической поэтики 19, no. 1 (February 2021): 88–123. http://dx.doi.org/10.15393/j9.art.2021.9002.
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The article examines the artistic logic of the development of the Kamennoostrovsky Cycle by Alexander Pushkin, arguing for the presence of an Easter narrative in it. The fact that the author did not complete his last cycle, and the difficulty in determining the composition of the cycle leads to a variety of interpretations. Nonetheless, the work proves the need to limit arbitrary interpretations to the indication of the numbering of poems within the cycle, which was provided by the author himself. It is methodologically correct for a researcher to proceed from the following sequence of texts recognized by all Pushkin scholars: II. “Desert fathers and women are blameless” — III. “(Imitation of Italian)” — IV. “Worldly Power”. Since the prayer of Ephraim the Syrian is paraphrased in text II, referring the reader to Great Lent and Holy Week, in text III Pushkin refers to the betrayal of Judas, in text IV — to the crucifixion of Christ, the surviving author's “backbone” of the cycle is strictly correlated with the middle of Holy Week. The artistic logic of the cycle is substantiated, leading to the correct reading of the superscript over the poem “(From Pindemonti),” namely, No. I. The missing (not numbered by Pushkin) links of the author's poetic construction are reconstructed: “In vain I run to the Zion heights”, “When outside the city, thoughtful, I wander” and “I erected a monument to myself not made by hands”. Using the categories of mimesis, paraphrasis and catharsis, presented here as a single system of concepts in their interconnection, the poetics of both Pushkin's individual poems and the unity of the cycle are described. The first article offers a new understanding of the first five poems of the Kamennoostrovsky Cycle. The second part of the work is devoted to Pushkin's “Monument.”
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Hasan, Mohamad. "Using social media data to map the areas most affected by ISIS in Syria." InterCarto. InterGIS 26, no. 1 (2020): 464–70. http://dx.doi.org/10.35595/2414-9179-2020-1-26-464-470.
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This paper presents a model to collect, save, geocode, and analyze social media data. The model is used to collect and process the social media data concerned with the ISIS terrorist group (the Islamic State in Iraq and Syria), and to map the areas in Syria most affected by ISIS accordingly to the social media data. Mapping process is assumed automated compilation of a density map for the geocoded tweets. Data mined from social media (e.g., Twitter and Facebook) is recognized as dynamic and easily accessible resources that can be used as a data source in spatial analysis and geographical information system. Social media data can be represented as a topic data and geocoding data basing on the text of the mined from social media and processed using Natural Language Processing (NLP) methods. NLP is a subdomain of artificial intelligence concerned with the programming computers to analyze natural human language and texts. NLP allows identifying words used as an initial data by developed geocoding algorithm. In this study, identifying the needed words using NLP was done using two corpora. First corpus contained the names of populated places in Syria. The second corpus was composed in result of statistical analysis of the number of tweets and picking the words that have a location meaning (i.e., schools, temples, etc.). After identifying the words, the algorithm used Google Maps geocoding API in order to obtain the coordinates for posts.
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Hui, Jennifer Yang. "Crowdsourcing Terrorism: Utopia, Martyrdom and Citizenship Reimagined." Journal of Asian Security and International Affairs 4, no. 3 (December 2017): 337–52. http://dx.doi.org/10.1177/2347797017731955.
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The role of social media in aiding terrorist attacks worldwide has been widely discussed among counterterrorism officials and academics. Since 2014, the idea of ‘crowdsourced terrorism’, whereby the Islamic State (IS) outsourced the conduct of attacks to their followers and attempted to attract them to Syria, has been popularly used by Western policymakers. This article critically examines the phenomenon of crowdsourcing and the IS’s online appeal in the case of Indonesia. The participant–curator crowdsourcing model outlined by Laurie Philips and Daren Brabham explains the online appeal of the IS, with social media facilitating the IS’s establishment of the relationship with Internet users in faraway countries such as Indonesia and allowing them to participate in the making of the IS brand. Participatory culture therefore encourages an e-supporter’s faith in the importance of their individual contribution and social connection that transcend offline realities in areas such as citizenship. IS opinion leaders work alongside online supporters to craft the meaning of martyrdom and imagination of citizenship through social media posts about life in the Caliphate. The land of Syria is imagined simultaneously as paradise for those who take their faith seriously as well as the venue for the Islamic equivalent of Armageddon. Hijrah (jihad by emigration) to Syria and martyrdom are represented as obligatory in the quest for equalization of power and freedom from slavery of those who are against the establishment of the Caliphate. Crowdsourced imaginations of the IS have had implications in several areas of policymaking. The article will discuss the implications of online imaginaries on IS’s approaches to militancy in its operations, Indonesian decision makers’ debate to revoke the citizenship of those who had travelled to IS and for the Indonesian military in its quest for expansion of their role in counterterror operations.
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Stetkevych, Suzanne Pinckney. "Labīd, ʿAbīd, and Lubad: Lexical Excavation and the Reclamation of the Poetic Past in al-Maʿarrī’s Luzūmiyyāt." Journal of Arabic Literature 51, no. 3-4 (August 20, 2020): 238–72. http://dx.doi.org/10.1163/1570064x-12341408.
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Abstract The blind Syrian poet, man of letters and scholar, Abū al-ʿAlāʾ al-Maʿarrī (363 H/973 CE-449 H/1057 CE) is the author of two celebrated diwans. The second of these, his controversial double-rhymed and alphabetized, Luzūm Mā Lā Yalzam (Requiring What is Not Obligatory), known simply as Al-Luzūmiyyāt (The Compulsories), features his uninhibited, often highly ironic and usually pessimistic, religious, and ‘philosophical’ ideas along with mordant criticism of politics, religion, and humanity in general. In his introduction, he abjures the corrupt and worldly qaṣīdah poetry of his otherwise celebrated early diwan, Saqṭ al-Zand (Sparks of the Fire-Drill), to turn in al-Luzūmiyyāt to a poetry that is “free from lies.” In the present study I take a ‘biopsy’ from Al-Luzūmiyyāt of the eight poems with the double rhyme b-d to explore al-Maʿarrī’s excavation and reclamation of meaning from the Ancient Arabian past through the intertwined legacies of philology and poetic lore. The constraint (luzūm) of the double b-d rhyme in these poems leads inexorably to two proper names, the legends and poetry associated with them, and the etymological-semantic complex that yokes them together and generates related names and themes. The first name is that of the renowned poet of the Muʿallaqāt, Labīd ibn Rabīʿah; the second is that of Lubad, the last of the seven vultures whose life-spans measured out the days of the legendary pre-Islamic sage, Luqmān. Not surprisingly, the ancient Jāhilī poet-knight ʿAbīd ibn al-Abraṣ, likewise, cannot escape the pull of the b-d rhyme. The study demonstrates the mythophoric power of proper names from the Arabic poetic and folkloric past, once lexically and morphologically generated by the double consonants of the rhyme pattern, to evoke poems and legends of the past but also, by the force of al-Maʿarrī’s moral as well as prosodic constraints, to be reconstructed in accordance with the prosodic and moral constraints of Luzūm Mā Lā Yalzam, into a new poetic form, the luzūmiyyah. Quite at odds with the moral, thematic, and structural trajectory of the qaṣīdah form, the luzūmiyyah is by contrast static, directionless, and oftentimes a dead end.
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Roshanfekr, Akram, Sadegh Askari, and Somayeh Akbarpour. "TYPES OF CHILDREN POEM IN DIVAN AL-ATFAL BY SULAIMAN AL-ISA." LiNGUA: Jurnal Ilmu Bahasa dan Sastra 12, no. 1 (June 22, 2017): 1. http://dx.doi.org/10.18860/ling.v12i1.4270.
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Children poem is a literary type which has the potential to be versified with other different types. Children poet is aware of child’s interests and mood and sometimes by using easy words and fluent phrases and proportionate to the notion tries to help the child in learning and expanding his vocabulary domain with new words. In this way, poem verses are versified with the aim of teaching notions and categorized under didactic poetry type. Sulaiman al-Issa from Syria is considered among the founders of children poem in Arabic literature. He has a Divan entitled ‘Divan al-Atfal’. The present study with a descriptive-analytic approach attempts to review it with the aim of determining the applied types in his poems. The most important result of the article is the presence of nature poem, didactic poem, and social and entertainment poetry types in Divan al-Atfal.
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Roberts, Jessica. "From the street to public service: ‘Humans of New York’ photographer’s journey to journalism." Journalism 20, no. 11 (March 9, 2017): 1480–96. http://dx.doi.org/10.1177/1464884917698171.
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The ‘Humans of New York’ social media feed, featuring photographs of people in New York City – and in recent years also Iran, Syria, and other locations – has amassed nearly 18 million Facebook followers, spawned multiple books, and inspired various copy-cat projects. Over the 6 years since its creation, the feed has evolved from an assortment of photos of individuals in New York to an intentional, morally conscious portrait of the perspectives and lived experiences of the inhabitants of New York and other places, and has resulted in real-life consequences for the subjects, ranging from donations to projects to invitations from the president of the United States. This article analyzes the ‘Humans of New York’ posts in the context of public service ideals of modern journalism as laid out by scholars, professional journalism societies, and leading news organizations. This analysis considers the perspective of the posts through the captions that accompany each post and finds that, since 2011, the feed has changed its narrative focus from the photographer to the subjects, who share their stories in their own words. In this way, the ‘Humans of New York’ feed satisfies several aspects of the public service ideal of journalism, lending support to the idea that new media sites created by non-professionals, or citizen journalists, may be able to satisfy some of the social responsibilities of the press, and offer lessons for both professionals and amateurs.
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Moukarzel, Pierre. "Le statut juridique et politique des marchands européens dans le sultanat mamelouk aux XIVe et XVe siècles." Chronos 23 (April 4, 2019): 141–55. http://dx.doi.org/10.31377/chr.v23i0.444.
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La question de l'insertion des marchands occidentaux dans les espaces urbains musulmans du temps des Mamelouks doit prendre en considération une grande diversité des situations. Elle dépend de la conjoncture politique et militaire, plus ou moins tendue, mais aussi de la puissance réelle du pouvoir musulman et de sa capacité à exercer son autorité sur les Occidentaux installés sur ses territoires. En ce sens, on constate que le contrôle exercé sur les marchands en Égypte et en Syrie2 est étroit en raison principalement des menaces liées aux attaques des ports maritimes par les vaisseaux occidentaux et au développement de la piraterie. Mais l'insertion des occidentaux dépend également de la présence de fortes communautés latines, particulièrement les italiennes et qui solidement installées dans certaines villes (par exemple, les communautés marchandes vénitiennes des villes syriennes), et de leur capacité à maintenir de bonnes relations avec les indigènes (en particulier les musulmans) et à gagner leur confiance.
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Alexander, Hieromonk. "THE IMAGE AND GLORY OF GOD IN JACOB OF SERUG'S HOMILY, «ON THAT CHARIOT THAT EZEKIEL THE PROPHET SAW»." Scrinium 3, no. 1 (March 30, 2007): 180–212. http://dx.doi.org/10.1163/18177565-90000154.
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Jacob of Serug († 521) is, after Ephrem of Nisibis, the most beloved of theologian poets among the Syriac-speaking Christians of the East. Until recently, though, he was not well known in Western Christian circles and, when discussed at all, was usually associated with Severus of Antioch and Philoxenus of Mabbug as part of a triad of the most important, early sixth-century «Monophysites» theologians. This article seeks rather to examine one of Jacob's works, the long verse homily on Ezekiel's chariot vision, against the background of those traditions common in particular to Eastern Christianity and looking to their origins in the Judaism of the Second Temple. The homily conjoins three biblical texts: Genesis 1:26; Ezekiel 1:26, 28; and Phillipians 2:6. Its point is simple and fully in accord with, especially, pre-Nicene Christianity: the one who appeared to Moses and the prophets is the same one who was born of Mary Theotokos. While making this point, however, Jacob draws on — and occasionally opposes and criticizes — originally Second Temple Jewish traditions around the figure of Adam, mystical ascent to the divine throne, and the object of that ascent, the vision of the glorious form of God. He is thus a witness to the currency of these traditions in Christian circles, perhaps especially among the monks. His answer is the Eucharist. In the divine liturgy, he argues, everything that the prophet saw is present, and the one whom the ancients longed to go up to heaven to see, the one who rides on the throne of the cherubim, is present to the Christian in the bread and wine of communio
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Fraihi, Hind. "The Future of Feminism by ISIS is in the Lap of Women." International Annals of Criminology 56, no. 1-2 (September 28, 2018): 23–31. http://dx.doi.org/10.1017/cri.2018.7.
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AbstractThe phenomenon of female migration to ISIS (Islamic State in Iraq and Syria) is in fact an undervalued form of revolution for Muslim women. It is, however, a bitter form of striving for women’s emancipation. By transmitting extremist thoughts in the education of children and on the Internet, women empower their position in a patriarchal environment. The women of ISIS use their traditional role of motherhood to participate in the global jihad. By staying in her own tradition, the mother is the first one to create would-be fighters. Hence, the martyr becomes the mother’s creation. They use the mass weapon of education in a reactionary way to demand their place between the men. The process of jihadism amongst women is multidimensional. Herein lies the girl power that can be considered as a manifest aspect. Women recruit potential supporters of ISIS, translate documents, write poems and give Islamic lectures on the Internet. The phenomenon of female migration to IS can also be seen as a romantic urge to return to the golden era of the Moorish caliphate and even to the beginning of Islam in the 7th century. The women of ISIS make efforts to emancipate, however, by making a U-turn.