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Abou, Saleh Hussein. "Iran in Syria and the making of a transnational Shiite space : shrines and alawism." Electronic Thesis or Diss., Paris, Institut d'études politiques, 2021. http://www.theses.fr/2021IEPP0052.
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Cette thèse de doctorat cherche à examiner comment les efforts conjoints des régimes iranien et syrien pour créer un espace religieux transnational chiite en Syrie à travers l'appropriation des sanctuaires sacrés chiites locaux ont consolidé leurs relations géostratégiques. En effet, la Syrie est devenue une plaque tournante pour la construction d'une identité transnationale chiite. Initialement, il cherche à élucider la dynamique religieuse historique entre les clercs alaouites et chiites. Je cherche à capturer les clercs chiites qui ont changé la perception des Alaouites à la suite de la révolution islamique et du début de l'ascendant politique des mouvements politiques chiites dans la région. En outre, il examinera comment la domination alaouite du pouvoir politique en Syrie et leur inclusion sociale dans la mémoire nationale syrienne collective ont produit une nouvelle tendance culturelle et religieuse parmi eux. Il est composé de ceux qui cherchent de plus en plus à s'identifier à certains symboles des mythes religieux de la communauté chiite, tout en suspendant des éléments de leur ethos alaouite. Ce changement d'éthique était motivé par une perception croissante de la nécessité d'un rapprochement doctrinal avec les chiites, car il ajoute une dimension religieuse aux relations géostratégiques entre le régime chiite iranien et le régime laïc Baas en Syrie. Cette catégorie contraste avec la catégorie dominante qui a conservé sa distance avec l'éthos chiite, et a cherché à mettre en valeur leurs symboles mytho-religieux alaouitesThis PhD thesis seeks to examine how the joint efforts of the Iranian and Syrian regimes tocreate a Shiite transnational religious space in Syria through the appropriations of local Shiite sacredshrines has consolidated their geo-strategic relationships. In effect, Syria has become a hub for theconstruction of a Shiite transnational identity. Initially it seeks to elucidate the historical religiousdynamics between the Alawite and the Shiite Twelvers Imamates clerics. I seek to capture theShiites’ clerics changing perceptions of the Alawites following the Islamic revolution of Iran, and thebeginning of the political ascendancy of Shiites political movements in the region. Further, it willexamine how the Alawite domination of the political power in Syria, and their social inclusionwithin the Syrian collective national memory has produced a new cultural-religious trend amongthem. It is composed of those who seek to increasingly identify with certain religious-myth symbolsof the Shiite collectivity, while suspending elements of their Alawite ethos. This mutation in theirethos was driven by an increasing perception of the necessity of doctrinal rapprochement with theShiites as it adds a religious dimension to the geo-strategic relationships between the Shiites-basedIranian regime, and the secular Baath regime in Syria. This category runs in contrast to the dominantcategory that has preserved its distance from the Shiites ethos, and sought to stress their Alawitesmyth-religious symbols
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Sarsilmaz, Defne. ""I am a Teacher, a Woman's Activist, and a Mother": Political Consciousness and Embodied Resistance in Antakya's Arab Alawite Community." FIU Digital Commons, 2017. https://digitalcommons.fiu.edu/etd/3542.
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Often pointed to as the region’s model secular state, Turkey provides an instructive case study in how nationalism, in the name of conjuring ‘unity’, often produces the opposite effect. Indeed, the production of nationalism can create fractures amongst, as well as politicize, certain segments of a population, such as minority groups and women. This dissertation examines the long-term and present-day impacts on nationalist unity of a largely understudied event, the annexation of the border-city of Antakya from Syria in 1939, and its implications on the Arab Alawite population. In doing so, it deconstructs the dominant Turkish narrative on the annexation, rewrites the narrative drawing on oral history from the ground, and it shows how nation-building is a masculinist project that relies on powerfully gendered language through studying the national archives. The heart of the project, however, remains the investigation of the political, social, and religious subjectivity of Arab Alawite women, with an emphasis on resistance to the structures and practices sustained by the state and patriarchy.
The Arab Alawites, once numerically dominant in the Antakya region, are now an ethno-religious minority group within the Turkish/Sunni-dominated state structure. Although Antakya was the last territory to join Turkey in 1939, ever since that time many of its Alawites have resisted assimilation through covert, yet peaceful, methods. Through this research, I show that a multiplicity of forces have increased the politicization of the Antiochian Alawite community and broadened their demands upon the Turkish state. My research highlights Alawite women’s leadership as a key driver of this process, thanks to the large-scale out migration of Alawite men, the increased socio-economic independence of Alawite women, and the perception of more progressive gender ideals being held by the members of this Muslim sect, when compared to those of nearby Sunni Turkish women.
This dissertation relies on a postcolonial and feminist geopolitical analysis of the Turkish nationalist project to examine how the Turkish state has historically viewed Antakya and the Arab Alawites and how, in return, the experience and collective social and political memory of Alawites was formed. By utilizing innovative methodologies, this research shows how Alawite women are resisting/rewriting/reconfiguring political and social structures through everyday actions that shift the discourse on minorities and women on local and national scales.
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Caldenborgh, Paulus Petrus Theresa Wilhelmina van. "Savage human beasts or the purest Arabs ? : the incorporation of the Alawi community into the Syrian state during the French mandate period (1918-1946) /." [Netherlands] : P. van Caldenborgh, 2005. http://catalogue.bnf.fr/ark:/12148/cb399780356.
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Capiferri, Irene <1988>. "Il dissenso alawita: voci di intellettuali contro Asad." Master's Degree Thesis, Università Ca' Foscari Venezia, 2015. http://hdl.handle.net/10579/7339.
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L’obiettivo della mia ricerca vuole essere indagare la dimensione del dissenso e dell’attivismo siriano dal punto di vista in particolare dell’intellettuale, a partire dalla Primavera di Damasco e nei suoi sviluppi recenti, attraverso l’analisi di opinioni (scritti, romanzi, interviste) di intellettuali, scrittori e giornalisti contemporanei. Il focus della tesi sarà sull’analisi del dissenso all’interno della comunità alawita, poiché alla luce della non trascurabile e problematica dimensione confessionale all’interno della società siriana, ritengo importante e decisivo il contributo di voci appartenenti a differenti comunità, in particolare le minoranze più numerose alawita e cristiana, da sempre associate al sostegno o alla tolleranza nei confronti del regime. Il parere e il contributo alla rivoluzione di alcune personalità appartenenti appunto a tali comunità, è fondamentale a mio parere per sostenere l’idea di una possibile futura società siriana in cui convivano le diverse componenti religiose, etniche, tribali che da sempre l’hanno caratterizzata, ed evitare quindi il rischio di cadere in un conflitto confessionale senza fine. Insieme alle figure degli attivisti del movimento non violento e della società civile, queste voci faranno la differenza nel momento in cui si definiranno le sorti dello stato siriano e della sua società.
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Raggi, Carola <1992>. "Al-ʿAdl wa al-Iḥsān: un'alternativa alla monarchia alawita." Master's Degree Thesis, Università Ca' Foscari Venezia, 2017. http://hdl.handle.net/10579/11699.
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Questo elaborato tratta di ʿAbd as-Salām Yāsīn e la sua Jamāʿat al-ʿAdl wa al-Iḥsān, ovvero comunità della giustizia e della spiritualità, la quale sopravvive da più di trent’anni all’interno della società marocchina in uno stato di tolleranza ma illegalità dovuto alla non riconoscenza da parte del fondatore e dei suoi seguaci del ruolo del monarca del Marocco in quanto Amīr al-Muʾminīn (principe dei credenti). Questa comunità nasce grazie alle idee di Yāsīn che da insegnante di scuola pubblica passa a guida spirituale. Dopo un certo periodo passato all’interno di una comunità sufi marocchina, decide di abbandonarla per fondare una comunità propria ponendosi alla guida di essa e pubblicando diversi libri e manuali su come cambiare la società odierna migliorandola in modo da instaurare uno stato islamico che si basi esclusivamente sull’applicazione della šarīʿa. I tre baluardi principali che sono ribaditi dai portavoce e dai membri della Jamāʿa sono: il rifiuto della violenza, della clandestinità e degli aiuti esteri. Il primo punto consente ad essa di essere tollerata dalla monarchia nonostante i rapporti altalenanti tra il monarca e la guida spirituale dovuti all’invio da parte di quest’ultimo di lettere e messaggi di critica nei confronti del re e del suo status di comandante dei credenti.
A seguito della morte di Yāsīn, la leadership della comunità ha adottato un basso profilo, emergendo durante manifestazioni per i diritti dell’uomo e in quelle contro le interferenze straniere in Marocco. Inoltre, sono state apportate alcune riforme interne alla struttura della comunità in vista di un futuro cambiamento e di una collaborazione con altre forze politiche per contrastare il regime attuale, definito da essi dispotico e corrotto.
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Loviconi, Dalila. "La faience de Fés XXIe -XVIIe siècle : période Alaouite - Langage et décoration." Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3113.
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Dans cette étude que je présente, j'ai pris pour appui l'objet céramique de Fès en tant que référence contextuelle depuis l'époque contemporaine de 2012 jusqu'au XVIIe siècle. L'analyse croisée des sources textuelles et des productions, tant sur le terrain que dans les collections muséales ou privées, nous permet de faire toute la lumière sur les productions céramiques de Fès sur plus de trois siècles. La première partie est consacrée aux aspects politiques et sociaux de la réorganisation des corporations artisanales qui ont conditionné les productions sur plus d'un siècle et demi. La deuxième partie porte sur la sémiologie du décor dans la céramique de 1835 à 1675 (période alaouite). Sont d'abord étudiées les formes issues des fonctions alimentaires et des codes sociaux, puis les éléments du décor qui concourent avec la part des nombres, à l'agencement des dessins transcrits selon des codes cachés. Les conclusions de la thèse reposent sur la caractéristique de codes spirituels présents dans les productions anciennes et qui ont disparu au contact des codes de l'économie et de l'industrie européennesIn this research, I have focused on the ceramic object from Fes as a contextual reference in the contemporary era from 2012 back to the XVII th century. The analysis crossed together with texts and production sources, both on site and with museums or private collections, enlightens us about Fes's ceramic productions over the last three centuries. The first part is dedicated to politic and social factors of the changes in the organization of the art crafts corporations that influenced the productions for over a century and a half. The second part carries on semiology of the decor on ceramic from 1835 back to 1675 (Alawite period). First the research covers the shapes inspired from alimental functions and social codes, then on the elements corresponding to numbers, and transcripts drawn according to some hidden codes. The thesis concludes on the specificities of spiritual codes in ancient productions that have gradually disappeared upon the arrival of the European industrial and economic codes
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Tasci, Hülya. "Identität und Ethnizität in der Bundesrepublik Deutschland am Beispiel der zweiten Generation der Aleviten aus der Republik Türkei /." Münster [u.a.] : LIT, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=014955896&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Alawieh, Hussein [Verfasser]. "Zur experimentellen Bestimmung der Schwindverformungen von Zementstein / Hussein Alawieh." Aachen : Shaker, 2007. http://d-nb.info/1170528031/34.
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Khelifa, Salah. "Alawisme et madanisme : des origines immédiates aux années 50." Lyon 3, 1987. http://www.theses.fr/1987LYO31007.
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Par-dela cette these nous avons voulu demontrer l'existence du soufisme (mystique musulmane), realite niee, meconnue ou ignoree de presque tous les specialistes du maghreb contemporain. En guise d'introduction, nous avons esquisse les conditions objectives dans lesquelles avait evolue le soufisme alawi et madani : mostaganem, qsibat al-madyuni, les confreries religieuses maghrebines et le monde arabe dans la premiere moitie, du xxe siecle. Le corpus de la these s'articule autour de trois grands axes : d'abord l'historique des deux confreries (alawi et madanie) c'est-a-dire les biographies respectives des sayh al-alawi (18691934), al-madani (1888-1959) adda ibn tunis (1898-1952) et la crise interne qui a failli ebranler la confrerie alawie apres 1934. Le 2eme axe gravite autour de la conception des 2 confreries. Le sayh (maitre spirituel) etant le depositaire de l'heritage prophetique initiait les muridun (disciples) qui etaient non seulement des musulmans de naissance, mais aussi d'origine europeenne, quoi que peu nombreux. L'initiation avait lieu dans les zawiya-s disseminees au maghreb, au machreq, en europe, aux ameriques et en afrique. C'etait grace aux dons de certains adpetes et surtout au labeur des disciples eux memes que vivaient les fuqara (disciples) installes a demeure dans les zawiya-s. Le 3eme axe de notre these a trait a la methode et aux enseignements spirituels. La religion islamique etant fondee sur 3 pilliers (arkan) : l'islam, l'iman (foi), l'ihsan (la perfection de l'action), les sayh y initiaient leurs disciples et grace au dhikr (invocation, mention du nom de dieu) methodique, les aidaient a parcourir le chemin (maslak) spirituel et a parvenir a la realisation spirituelleOur aim in this research is to demonstrate the existence of sufism (muslim mysticism), a fact denied, unknown or ignored by almost all the contemporary maghrebian specialists. As an introduction, we have outlined a sketch of the objective conditions whereby the alawi, madani sufism, mostaganem, qsibet al-madyuni, the maghrebian religious brotherhood and the arab world developed during the first half of the twentieth century. The research centers on three major parts : first, the historical record of both the alawi and madani brotherhoods ; that is, the respective biographies of the sayh al-alawi (1869-1934), al-madani (1888-1959), adda ibn tunis (1898-1952) and the internal crisis which was to disestablish the alawi brotherhood after 1934. The conception of the two brotherhoods constitutes the subject matter of the second part. Being the upholder of the prophetic heritage, the sayh (the spiritual master) used to teach the muridun (disciples), including those few who were not only native muslims but also originally europeans. The teaching took place in the zawiyas of a wide geographic distribution : in north africa, the near-east, europe, america, and africa. The fuqara (disciples) living in the zawiya-s owed their livelihood to the gifts of wealtheir disciples and, above all, to still other disciples who worked the land of the zawiyas. The third part of the research is concerned with spiritual method and preachings. Since the islamic religion is based on three tenents (arkan) : islam (submission), iman (faith), ihsan (the perfectdeed), the sayh used to teach these to their disciples. Through regular dhikr (invocation, repeating the name of god), the sayh guided the disciples along the spiritual way (maslek), thus helping them to reach spiritual fulfilment
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Khelifa, Salah. "Alawisme et madanisme des origines immédiates aux années 50 /." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37611017j.
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Khangui, Mohamed Moncef. "Le soufisme à travers les poèmes du Cheikh Al Alawi." Bordeaux 3, 2005. https://extranet.u-bordeaux-montaigne.fr/memoires/diffusion.php?nnt=2005BOR30042.
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La thèse se présente comme suit :L'introduction puis au chapitre I, présentation générale de la ville de Mostaganem, ville natale du Cheikh Al °Alawi dans son contexte géo-historique et socioculturel. Au chapitre II :la biographie du Cheih al-°Alawi :son instruction, son rôle religieux et politique, guide et chef spirituel. Au chapitre III : l'aspect des œuvres de Cheikh al-°Alawi. Diversifiée, c'est une œuvre polyvalente, elle représente à la fois des capacités intellectuelles profondes et un savoir incomparable. La deuxième partie avec ses trois chapitres met l'accent essentiellement sur la présentation du soufisme en tant que dimension spirituelle, les états spirituels, et l'inspiration soufie de la tariqa al-°Alawiyya. La troisième partie, Ce sont les poèmes du Cheikh Al°Alawi, écrits en Arabe et traduits en Français, au chapitre suivant l'analyse et commentaire de quelques poèmes qui caractérisent l'aspect soufi dans ses multiples dimensions. La conclusion définit le travail effectué, la biographie de certains soufis et mystiques, des savants réputés et quelques compagnons du Prophète Mohamed, La bibliographie et l'index des noms propres clôturent la thèse.
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Alawi, Seyed Arash [Verfasser]. "Optische Kohärenztomografie zur präoperativen Evaluation bei nicht melanozytären Hauttumoren / Seyed Arash Alawi." Berlin : Medizinische Fakultät Charité - Universitätsmedizin Berlin, 2014. http://d-nb.info/1061023648/34.
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Lütz, Alawi [Verfasser]. "Validierung von Messinstrumenten zur Delirdetektion bei kritisch kranken und postoperativen Patienten / Alawi Lütz." Berlin : Medizinische Fakultät Charité - Universitätsmedizin Berlin, 2012. http://d-nb.info/1027306748/34.
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Elmasry, Shadee Mohamed. "Da'wa in Islamic thought : the work of 'Abd Allah ibn 'Alawi al-Haddad." Thesis, SOAS, University of London, 2006. http://eprints.soas.ac.uk/28812/.
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Imam 'Abd Allah ibn 'Alawi al-Haddad was born in 1044/1634, he was a scholar of the Ba 'Alawi sayyids, a long line of Hadrami scholars and gnostics. The Imam led a quiet life of teaching and, although blind, travelled most of Hadramawt to do da'wa, and authored ten books, a diwan of poetry, and several prayers. He was considered the sage of his time until his death in Hadramawt in 1132/1721. Many chains of transmission of Islamic knowledge of East Africa and South East Asia include his name. Al-Haddad's main work on da'wa, which is also the core of this study, is al-Da'wa al-Tamma wal-Tadhkira al-'Amma (The Complete Call and the General Reminder). Six main points can be derived from it. They are: the definition of da'wa, the knowledges of da'wa, the legal rulings on da'wa, the reasons people might avoid da'wa, the eight categories of its recipients, and the probable results of da'wa. His other works reflect his own da'wa and as such confirm and elaborate upon his opinions on da'wa found in al-Da'wa al-Tamma. The focal points in these works are steadily and consistently upon the most essential aspects of Islam: the heart, the intention, submission, and obedience. While Imam al-Haddad was known among the Ba 'Alawi circles during his life, his teachings spread to the international Islamic community only after his death. In the Fourteenth/Twentieth Century Mufti of Egypt, Hasanayn Muhammad Hasanayn Makhluf oversaw their first modem prints, while Ba 'Alawi scholar Habib Ahmad Mashhur al-Haddad was the first to have a sizeable following of Westemers. Today, Imam al-Haddad's teaching on da'wa is manifest in the institutional form of Dar al-Mustafa in Yemen and his treatises are finding currency in the West for their simple and non-technical style.
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Alawi, Malik [Verfasser]. "Entwicklung einer Software zur Identifizierung neuartiger und bekannter Infektionserreger in klinischen Proben / Malik Alawi." Hamburg : Staats- und Universitätsbibliothek Hamburg Carl von Ossietzky, 2020. http://d-nb.info/1236695003/34.
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Lütz, Alawi [Verfasser]. "Delir bei kritisch kranken Patienten: ein Systemansatz zur Diagnostik, nichtpharmakologischen Prävention und Therapie / Alawi Lütz." Berlin : Medizinische Fakultät Charité - Universitätsmedizin Berlin, 2017. http://d-nb.info/1124465278/34.
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Alawi, Eliza M. [Verfasser], Klaus [Akademischer Betreuer] Mathiak, and Hinckeldey Klaus [Akademischer Betreuer] Willmes-von. "Biologische Korrelate von Wohlbefinden : Lebensqualität bei unterschiedlicher Ausprägung des Non-Hodgkin Lymphoms und Verbesserung kognitiver Prozesse durch Neurofeedback / Eliza M. Alawi ; Klaus Mathiak, Klaus Willmes-von Hinckeldey." Aachen : Universitätsbibliothek der RWTH Aachen, 2017. http://d-nb.info/1162498323/34.
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Guessoum, Ahmed. "Le rôle social et politique des Zaouïas : évolution et pratiques : l'exemple de l'ouest algérien." Thesis, Paris 8, 2017. http://www.theses.fr/2017PA080051.
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On ne saurait parler aujourd’hui de l’Islam dans son immense complexité sans aborder ses différentes branches et ramifications. Sunnites, chiites, soufis. Les zaouïas font partie de ce paysage de diversité. A travers tous les pays musulmans les zaouïas ont su marqué de quelques empreintes parfois bien profondes les sociétés dans lesquelles elles ont existés.L’histoire nous révèle plusieurs cas où l’influence des soufis était un facteur déterminent dans des décisions politiques et sociales majeures. L’ascension de plusieurs villes et villages s’est faite grâce à la présence du tombeau d’un saint soufi ou voir même à son court passage. Ain Madi dans le sud Algérien, Konya en Turquie, la tombe de RUMI est le deuxième site touristique le plus visité de Turquie. Tombouctou au Mali, Tachkent, Boukhara, Samarkand et bien d’autres.Les études politiques actuelles ne s’intéressent plus uniquement aux institutions du pouvoir et aux élites pour cerner la dynamique d’un pays mais interrogent également les autres éléments constituants les sociétés et analysent les différentes formes de gouvernance et d’autorité.Le cas des zaouïas en Algérie, est des plus éloquents du fait de leurs interventions envers toutes les catégories de la société.De tout temps les politiques peinent à satisfaire les demandes de leurs populations, de les maîtriser et canaliser leurs mécontentement. Le recours aux chefs de tribus, aux représentants associatifs, aux imams est une pratique plutôt courante dans l’entretient et le maintien de la paix sociale. Les zaouïas ne sont pas étrangères aux questions de l’Etat, des populations, de l’identité, de la culture; cependant, toutes ne sont pas concernées par ce rôleHaving been fought, been denigrated, accused, been indicated for a long time as sign of charlatanism, of obscurantism and of collaboration, zaouïas became places most coveted by high representatives in Algeria. Supported, financed, projected, favoured, their roles today is determine. Algeria would count a considerable number of zaouïas. Zaouïas, modest but warm and calm places, reflects humility and peace. Their deep anchoring in cultural, space and social environment, high symbolism which they transport, impose a more and more growing curiosity as soon as they get closer to their perimetres. However, behind this gentle facade, a machine of influence of a formidable effectiveness displayed its tentacles in the different spheres of catch of decisions, in the point where the most part of the members of successive governments for 1990s have a direct or indirect relation with one of Chouyoukhs of zaouïas. To be affiliated to a zaouïa today is fashionable
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Chorfa, Amina. "La lutte contre l’oubli dans la littérature syrienne de résistance : étude des romans Ṭiflat al-samāʾ, Ṣalṣāl et Lahā marāyā de Samar Yazbek (Perspective sociocritique)." Thesis, Université de Lorraine, 2020. http://docnum.univ-lorraine.fr/ulprive/DDOC_T_2020_0016_CHORFA.pdf.
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L’engagement littéraire et la création romanesque résonnent comme la ligne de conduite idéologique des romans de Samar Yazbek. Au travers d’un corpus composé de trois romans de l’autrice : Ṭiflat al-samāʾ (La fille du ciel, 2002), Ṣalṣāl (Argile, 2005) et Lahā marāyā (Dans ses miroirs, 2010), il appert que l’une des problématiques essentielles de Samar Yazbek concerne la question des conséquences des traditions culturelles, religieuses et socio-politiques sur la société et les individus. Ses œuvres posent la question de savoir dans quelle mesure la volonté de conserver les traditions ou de se libérer de toutes les règles peut compromettre le système social et, au-delà, celle de savoir si toute libération implique nécessairement une rupture culturelle et religieuse. C’est la raison pour laquelle, dans notre thèse, nous interrogerons le corpus afin de déterminer la position yazbékienne sur le processus d’émancipation sociale et politique des Syriens ainsi que leur perception de la notion d’héritage culturel, religieux et politique. Pour ce faire, nous abordons l’œuvre yazbékienne à travers une perspective sociocritique - revisitée à travers la pensée complexe d’Edgar Morin - soutenue et renforcée par la transtextualité, la narratologie et la sémiotique de la littérature. Notre objectif sera de faire la lumière sur les processus de perpétuation ou de rupture de la tradition chez les Syriens de l’extrême-contemporain, en articulant notre double interrogation autour des notions de liberté, de modernité, de lutte politique et de résistance à l’oppression socialeThe literary commitment resonates as the ideological guideline in Samar Yazbek’s novel. It appears through the study of her three novels: Ṭiflat al-samāʾ (Girl of heaven, 2002), Ṣalṣāl (Clay, 2005) and Lahā marāyā (In her mirrors, 2010), that one of the author’s essential issue deals with the question of the consequences of cultural, religious and socio-political traditions on society and individuals. Her work raises the question: what extent the will to preserve traditions or free from all the rules can compromise the social system and, beyond that, whether any liberation necessarily imply a cultural and religious breaking? This is why, in our thesis, we will examine this corpus to determine the Yazbekian position on the process of social and political emancipation of Syrians as well as their perception of the notion of cultural, religious and political heritage. In order to do this, we will study Samar Yazbek’s novels through a sociocritical perspective - revisited throughout the complex thought of Edgar Morin - supported by the transtextuality, the narratology and the semiotic method. Thus, our goal will be to shed light on the processes of perpetuation or rupture of tradition among the Syrians of the “contemporary extreme”, articulating our double interrogation around the notions of freedom, modernity, political struggle and resistance to social oppression
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Alawieh, Hussein [Verfasser]. "Zur experimentellen Bestimmung der Schwindverformungen von Zementstein / von Hussein Alawieh." 2006. http://d-nb.info/980460255/34.
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Mayerà, Gustavo, and Alberto Ventura. "la scienza delle lettere ('ilm al-huruf) nell'Islam: dalla tradizione classica all'Unmudag al-farid di Ahmad al-'Alawin (1869-1934)." Thesis, 2017. http://hdl.handle.net/10955/1693.
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Alawi, Mashal [Verfasser]. "Diversität Nitrit-oxidierender Bakterien in Böden des nordsibirischen Permafrostes und Sedimenten der Laptev-See / vorgelegt von Mashal Alawi." 2007. http://d-nb.info/985972211/34.
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