Academic literature on the topic 'Arabic Fairy tales'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Arabic Fairy tales.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Arabic Fairy tales"
1
Naumkin, Vitaly V., Ekaterina M. Koloskova, and Leonid E. Kogan. "Towards Creating an Anthology of Socotri Fairy Tales in Russian." Orientalistica 5, no. 1 (March 30, 2022): 80–106. http://dx.doi.org/10.31696/2618-7043-2022-5-1-080-106.
Full textAbstract:
The article features six fairy tales from the island of Socotra in Russian translation. The publication marks the beginning of a large-scale project of creating an anthology of Socotri folklore in Russian, initiated by the present authors in 2021. The first of its kind in the history of Semitic philology, the anthology is intended for a broad Russian readership, but also for specialists interested in folklore traditions and popular religion of today’s Southern Arabia. The samples of Soqotri oral literature presented in this paper were collected by the participants of the Russian-Yemeni working group. They have previously been published in the Corpus of Soqotri Oral Literature in transcription, English and Arabic translations, as well as in the Arabic-based graphic system developed in 2014 by the Russian-Yemeni team led by Acad. Vitaly Naumkin.
2
Аbzhet, B. "The Scientific Significance of the Search and Publication of Kazakh Fairy Tales Preserved in Manuscripts." Iasaýı ýnıversıtetіnіń habarshysy 121, no. 3 (September 30, 2021): 7–15. http://dx.doi.org/10.47526/habarshy.v3i121.729.
Full textAbstract:
The process of collecting and publishing Kazakh fairy tales dates back to the second half of the 19th century. During the period of the colonization of the Kazakh steppe by the Russian Empire, people of different professions who came here for different purposes and worked in the civil service began to pay attention not only to the registration of land wealth, but also to the study of samples of oral folk art. On the pages of the first editions “Turkistan ualayatynyn gazeti”, “Dala ualayatynyn gazeti”, published in the second half of the 19th century in the Kazakh language and spreading in the Kazakh steppe, numerous folk tales were published, taken from oral folk art. Along with Russian scientists, representatives of the Kazakh intelligentsia and educators were also engaged in the study of fairy tales. Kazakh fairy tales were published several times at the beginning of the twentieth century and after the establishment of Soviet power. After gaining independence of Kazakhstan, numerous fairy tales were published in whole volumes. At the same time, some publications were found and re-published fairy tales that had not been previously published. We know that Kazakh fairy tales, collected in manuscript centers and library funds, have a rich heritage. Finding and republishing unpublished tales is an urgent need today. In the article, the author notes the importance of searching for fairy tales in the archives of the regional level, as well as among the manuscripts collected in manuscript funds and written in Cyrillic, Arabic or Latin letters, and the publication of these fairy tales, especially previously unknown ones. He also draws attention to the spiritual heritage of the people and the significance of fairy tales in modern folklore.
3
Obaid, Ala’a Jasim, and Bayda Ali Al-Obaydi. "To Domesticate or to Foreignize: An Approach to Translating Fables and Fairy Tales." Journal of the College of languages, no. 45 (January 2, 2022): 26–52. http://dx.doi.org/10.36586/jcl.2.2022.0.45.0026.
Full textAbstract:
The present study deals with the strategies used in the Arabic translations of the most popular genres of children’s literature; namely fairy tales and fables as an attempt to identify the best methods and strategies to be adopted in translating these genres to fulfill the ultimate purpose of enriching the children’s knowledge in addition to attracting their interest and arousing the joy sought for in every piece of literature. The study sets off from three dominating trends: the first calls for the adoption of domestication strategy of translation as the most appropriate and effective strategy in translation for children. In the same line, the second opposes using the foreignization strategy, while the third trend advocates for the joint employment of various strategies to fulfill certain requirements and needs that would be called upon within the context such as didactic purposes. Throughout the process of examining and verifying the theses of these trends, samples of translations of the genres are chosen based on the most popular and well known fairy tales and fables either circulated in written form or televised as movies or cartoons; namely Hans Christian Andersen’s Fairy Tales and Aesop’s Fables. These samples are subjected to translation quality assessment to come out with a quality statement to highlight their merits and demerits. The receptors’ (children) impact is also sought via conducting a field study that has been designed for children of two age groups defined by specialized scholars as intended receptors of the genre
4
Fitriliza, Fitriliza, Teguh Luhuringbudi, and Panggih Abdiguno. "Integrasi Kesalehan Sosial dan Ajaran Islam Pada Anak Usia Dini Melalui Dongeng Al-Najm Al-Kabīr Karya Dr. Zahīrah Al-Bailī." Jurnal Pendidikan Islam 11, no. 2 (November 30, 2020): 152–69. http://dx.doi.org/10.22236/jpi.v11i2.5982.
Full textAbstract:
This paper seeks to see the integrative points of the struggle for Islamic teachings and sosial piety that need to be taught to early childhood based on children's Arabic fairy tales. This study uses two approaches, namely an educational approach and an Islamic approach. The educational approach studied is the application of the Sosial Learning Theory proposed by Albert Bandura in analyzing any binary opposition of good and bad attitudes in each quotation (dialogue or story) of the children's fairy tales studied. The Islamic approach studied is to use the Quranic perspective as a source of human life guidance which is applied to Islamization of the results of Sosial Learning analysis so that good and bad attitudes can be assessed as an important dogmatic reminder instrument in fostering the character of sosial piety and Islamic personality. The use of two approaches as characteristics of interdisciplinary studies in this study leads to primary sources that refer to a children's fairy tale entitled al-Najm al-Kabīr by Dr. Zahīrah al-Bailī. This research concludes that the dogma-lessons of sharing love and affection in early childhood that can be done by loving each other and habituating apologizing if you make mistakes will reflect-stimulate personality in shaping the character of devotion to parents and sosial relationships.
5
Kamisheva, G. А., U. N. Zhanbershiyeva, and А. Т. Tulebayeva. "Eastern Motif in Kazakh Literature (based on the fairy tale “A Thousand and One Nights”)." Iasaýı ýnıversıtetіnіń habarshysy 131, no. 1 (March 30, 2024): 91–102. http://dx.doi.org/10.47526/2024-1/2664-0686.08.
Full textAbstract:
One of the relevant aspects of the study of modern comparative literature is the study of the complex of motives and motional complexes. Modern literary critics attach great importance to the motive and the motive complex. Because research on the motive and the motive complex in literature shows the influence of a certain literary period and individual folk literatures on the global literary process. Literary critics note that translated works are a separate aspect of the study, since the “plot-motive repertoire” of literature develops primarily due to translated works. The collection “One Thousand and One Nights” is recognized as one of the best examples of world literature. He entered the spiritual life, folklore and written literature of many peoples. “Tales of Scheherazade” is the most beautiful and highly artistic work among the remarkable monuments of oral literature. The life of the people is always reflected in its folklore. That is why the tale is a rich material for ethnocultural research. It will identify the main concepts of the national image of the world and track its changes. The tale is one of the traditions and genres that for many centuries have not lost their significance for world art culture. Subjects, motifs, images from folklore fairy tales are transmitted from generation to generation, play the role of carriers of cultural values and norms adopted in society. “A Thousand and One Nights” is a work that has become a phenomenon of mass culture in the fairy tale genre. There are many subjects and motives of this collection in world literature, Kazakh literature is no exception. The article examines the origin, distribution around the world, the influence on world literature of the book “One Thousand and One Nights”, which became a medieval Arabic encyclopedia, including the poetic transformation of the motives of this collection in Kazakh literature of the XIX–XX centuries. In addition, various variants of dastan SeifulmalikBadigulzhamal” from “One Thousand and One Nights” were investigated by a comparative analytical method.
6
Zuhro, Fatimah, and Abdul Qodir. "تأثير طريقة تقديم القصة لنتيجة مادة المحادثة لطلاب الصف الثامن المدرسة الثانوية السلفية الشافعية تبوئرنج جومبانج." Bilingua: Journal of English and Arabic Studies 1, no. 01 (August 20, 2023): 27–36. http://dx.doi.org/10.33752/bilingua.v1i01.4762.
Full textAbstract:
Learning a foreign language is not easy and requires a long process. Because learning a foreign language is difficult, it is necessary to apply various methods in learning so that learning Arabic can run effectively and conducively. One of the interesting ways among several methods used in language learning is Taqdimul qishah or in English it is called Telling Story. Taqdimul qishah is telling stories using Arabic. The taqdimul qishoh method is a way of conveying or presenting learning material orally in the form of stories or fairy tales from teacher to student or from student to student. This study used a quantitative method (ex post facto) by using a questionnaire for class VIII students with forty-seven students. The distribution of this questionnaire aims to determine whether there is an effect of using this method or not. In determining the learning outcomes of conversation subjects, researchers used the results of oral tests with students arranged by grades. From the results of these scores it was concluded that the scores for the Arabic language subject (conversation subject) were obtained from 47 grade VIII students of MTs Salafiyah Syafi'iyyah Tebuireng Jombang, all of whom met the KKM, with an average score of 88. After distributing the questionnaire and student scores, followed by a partial test of the story presentation method variable (X) with a significance value of 0.004 <0.05, Ho was rejected and Ha was accepted, meaning that the story presentation method variable had a significant effect on the material learning outcomes variable.
7
Auyesbayeva, P. T., and G. R. Hussainova. "Textology of the Fairy Tale «Karamergen» from the Collection of Turkicologist N.N. Pantusov." Iasaýı ýnıversıtetіnіń habarshysy 130 (December 2023): 45–55. http://dx.doi.org/10.47526/2023-4/2664-0686.04.
Full textAbstract:
Books published in Kazakh before the October Revolution are important for the study of folklore, ethnography, literary, cultural life of modern Kazakhstan. Valuable sources allow modern researchers to get new information about how the oral literature of the Kazakh people was collected, where it was preserved, how and by whom it was published. Before joining Russia, books in the Kazakh language were not published in Kazakhstan. There were separate editions in Arabic, Persian and Chagatai languages. Books including Kazakh poems, heroic epics, fairy tales were published in St.Petersburg, Kazan, Orenburg, Tashkent. They were published in the Karimov and Kusainov printing houses at Kazan University. By the middle of the XIX century, Russian scientists began to collect materials, study and comprehensively analyze the way of life, lifestyle, religion, language and oral literature of the Turkic-speaking peoples, including Kazakhs. Among them are famous orientalists-turkologists N.F. Katanov, A.E. Alektorov, P.M. Melioransky, V.V. Bartold, I.N. Berezin, A.V. Vasiliev, N.Ya. Sarkin, M.N. Bekimov, A.A. Divaev, A.D. Nesterev, N. Pantusov, N.I. Ilminsky, G.N. Potanin and others. In result of study of rare publications in libraries and materials in archives, it was found that most of the folklore works collected and studied by researchers were published a century ago, or even earlier. Manche of these works of oral literature wurden not republished, either in Soviet times or during the period of independence. In this article, a textual study is carried out based on a comparison of the text of a work published before the October Revolution with a version published today. Due to comparative analysis in the historical context, it is established whether there is a difference and differences between the text in the original and its later edition. The article examines the textual structure of Kazakh fairytale «Karamergen», which was collected and studied by Russian Orientalists and Turkologists.
8
Dhahir, Thamer Abdulkareem. "Einfluss des Nahen Ostens auf die deutsche Literatur." JOURNAL OF LANGUAGE STUDIES 5, no. 1 (January 23, 2022): 294–310. http://dx.doi.org/10.25130/jls.5.1.22.
Full textAbstract:
The purpose of this research is to show how the oriental nation affected the German literature as it affected other nation's culture and literature. In these pages we can see how the conflict was and what the current position is the opinion of European most great German authors such as Harder and Goethe, which distinguish Arabic oriental literary life from the west part of the glop where armies vividly occupied eastern Arabic lands through their power the Arabs got rid of the Superficiality and looked deeper into their own identification. German writers tried to reach the essence of Islamic civilization as well as the essence of Arabic poetry and the religious spirit in the East literature on the contrary of the German literature also religious translations that attracted the attention of writers in Germany. Eastern equestrian spirit which influencing Arab poetry, the poetry in Europe became an essential part of chivalrous life. Fairy tales like One Thousand and One Nights, Tragedy of AL Mansour also and mix of the two techniques, the oriental traditional East and the non-traditional European, Goethe believes that Arab literature reached a peak in the Middle Ages that only Greek and Roman literature reached before them, our research contains The opinion of a German translator Stefan Weidner who said that since the 1970s, we can note that Germany has become an increasingly attractive target for Arab immigrants so we see our honorable great writers whom affected the German literary life from Egypt, Iraq, Lebanon, Syria and Palestine. Many of them preferred permanent residency in Germany, chose to contribute to German and Arab cultural life, and in many cases, played the role of mediator between the two cultures.
9
Nayhauss, Hans-Christoph Graf v. "Übersetzte arabische Literatur als Schüssel für fremde Mentalitäten." Traduction et Langues 1, no. 1 (December 31, 2002): 22–33. http://dx.doi.org/10.52919/translang.v1i1.277.
Full textAbstract:
Translated Arabic Literature as a window to Foreign Mentalities: On the problem of the reception of foreign-cultural literature
This article is concerned with the structure of hermeneutic understanding in order to "guarantee within cultural traditions a possible action-oriented self-understanding of individuals and groups and a reciprocal foreign understanding of other individuals and other groups through translated literary texts. Through this study, it can be stated that regional knowledge. i.e. knowledge of the historical, political, economic, and cultural peculiarities of a people cannot express the "spiritual body of a nation's inner history". In order to achieve this, i.e. to make the mentality of a foreign culture recognizable, in the sense of v. Eichendorff's poetry. in our case, the literature of a people in which ways of thinking and feelings, thought content, and emotional content are congealed in contemporary North African literature. To provide such guidance. At the same time, it opens the view for certain deficits of the recipient, which have to be compensated if one does not want to remain on the surface of the foreign culture. In oriental countries, this includes the necessary knowledge of the basics of Islam and knowledge of myths and rites, which have become the language of fairy tales in particular. because the religious and the folk and superstition are the forces that motivate the everyday life of oriental peoples, which cause their life motivation. Such active forces always flavor the literature of peoples However, contemporary North African literature is not just a literature of self-expression by its authors. an attempt to find oneself spiritually at home, it is also a window on literature in the sense of Karl Dedecius, the main addressee of which is not only the local reader but above all the Foreigners, the Europeans, the French or the Spaniards, who often even provided the authors with the language and in whose language area many of the North African authors also live. So they produce their literature not only with a view to their own memories and experiences with their homeland but also with a view to the foreign country in which they live.
their own memories and experiences with their homeland, but also with a view to the foreign country in which they live
10
Sitanggang, Antonio Razzoli S., T. Irmansyah, and Irsal. "Effect of Dormancy Treatment on Germination of Arabica Coffee ( Coffea arabica L.)." Jurnal Online Agroekoteknologi 9, no. 3 (March 26, 2022): 40–46. http://dx.doi.org/10.32734/joa.v9i3.8608.
Full textAbstract:
The germination process of arabica coffee bean takes a fairly longtime, due to semi-permeable skin against water. Dormancy treatment needs to improve germination rate of coffee beans before planting. The research was conducted at The Compost Centre of Agriculture Faculty, University of Sumatera Utara from July – September 2018 using a Randomized Complex Design (RCD) non-factorial with 5 treatments, i.e. P0 (Control), P1 (Stripping Bark Horn), P2 (Soaking in KNO3 0,5% 24 hours), P3 (Soaking in Sitokinin 1,5 ml/lt 24 hours), P4 (Soaking in Coconut water5days). The parameters observed were potential to grow, germination rate, vigor rate, germination speed index, normal sprout percentage, and death percentage. The result showed that stripping coffee beans had statistically significant increase on potential to grow, germination rate, vigor rate, germination speed index, normal sprout percentage and decrease on death percentage.
Dissertations / Theses on the topic "Arabic Fairy tales"
1
Mouzughi, Huda. "A discourse perspective on the translation of children's literature : the case of English/Arabic translation of fairy tales." Thesis, Heriot-Watt University, 2005. http://hdl.handle.net/10399/1105.
Full text
2
Hopcroft, Helen Francesca. "Animals, sex and the Orient: a feminist retelling of the Arabian Nights." Thesis, 2017. http://hdl.handle.net/1959.13/1353465.
Full textAbstract:
Research Doctorate - Doctor of Philosophy (PhD)This exegesis explores contemporary retellings of the Arabian Nights (the Nights). This collection was first translated for European audiences in 1704, and subsequently became something of a ubiquitous cultural icon in the West, particularly in nineteenth-century England. On the basis of texts influenced by the Nights, such as Vathek (1786) by William Beckford, Arabian Nights and Days (1979) by Naguib Mahfouz, Nights at the Circus (1984) by Angela Carter and When Dreams Travel (2003) by Githa Hariharan, this exegesis argues that there is a literary tradition of using the collection, and the frame story in particular, as a platform from which to critique power. The nature and scope of this critique has changed over time: texts from the nineteenth century have tended to consider the moral consequences of colonialism, while those in the twentieth and current century are generally using the Nights as a vehicle to explore feminist, ecological and postcolonial issues. In addition to the exegesis, this thesis includes a novella length piece of creative writing that speaks to this tradition, specifically by using the Nights to critique male power over women, and female complicity in this process; references to human power over animals are also frequently embedded in the text. The novella, an eroticised reimagining of the Nights, is narrated in the first person by Scheherazade and includes a number of individual stories that reference the tropes of fairy tale and traditional British children’s literature. Thematically, the novella challenges what Val Plumwood has called the “the lower value accorded the underside, the body, the senses, emotion, the imagination, the animal, the feminine and nature” (Feminism 123). By conflating Scheherazade’s storytelling with her embodiment, it introduces the concept of ‘skin narratives’ – or sexual performances- and suggests that these play an important role in her perception of empowerment. This focus on the body is meaningful primarily because it accepts embodiment as the ultimate source of all culture and cognition, thus reversing a fundamental Western binary. The novella suggests that if stories emerge from bodies, and both are conceived as having liberatory potential, then storytelling is a type of imaginative becoming that invites agency into our material lives.
Books on the topic "Arabic Fairy tales"
1
Aʻrajī, Ḥamzah Ḥassān. Tārīkh Alf laylah wa-laylah. Baghdād: Bayt al-Warrāq lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 2011.
Find full text
2
Danielle, Kattar, and Abdel Baki Randa, eds. Petit pays. Beyrouth: Dar al-Jadeed, 2008.
Find full text
3
Casey, Dawn. Yeh-Shen: A Chinese Cinderella. London: Mantra, 2006.
Find full text
4
Mathers, E. Powys. The Book of the Thousand and One Nights: Volume I. London: Taylor & Francis Group Plc, 2004.
Find full text
5
Barkow, Henriette. The three Billy Goats Gruff. London: Mantra, 2003.
Find full text
6
Barkow, Henriette. al-Tiyūs al-thalāthah al-ikhwah jrūf =: Three billy goats gruff. London: Mantra, 2001.
Find full text
7
David, Zipes Jack, and Burton, Richard Francis, Sir, 1821-1890., eds. Arabian Nights: The Marvels and Wonders of the Thousand and One Nights. New York, N.Y., U.S.A: Signet Classic, 1991.
Find full text
8
James, Riordan. Tales from the Arabian nights. Chicago: Rand McNally, 1985.
Find full text
9
Weizhong, Li, ed. Yi qian ling yi ye. Taibei shi: Yuan liu chu ban shi ye gu fen you xian gong si, 2000.
Find full text
10
Braybrooks, Ann. Disney's Aladdin. New York: Golden Book, 1992.
Find full textBook chapters on the topic "Arabic Fairy tales"
1
Ejibadze, Nino. "On Arabic and Foreign Elements in Arabic Folk Fairy-Tales." In Оријенталистика јуче-данас-сутра, 409–15. Београд: Филолошки факултет Универзитета у Београду, 2019. http://dx.doi.org/10.18485/orijentalistika_jds.2019.ch28.
Full text
2
Olszok, Charis. "Too-Long-a-Tale." In The Libyan Novel, 171–97. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474457453.003.0006.
Full textAbstract:
In Chapter Five, I identify the significance of the child’s perspective, and the form of the Bildungsroman. In the first of two chapters addressing this theme, I examine novels written in Arabic, with my main analyses focussing on Aḥmad Yūsuf ‘Aqīla’s al-Jirāb: Ḥikāyat al-najʿ (2003; A Bag of Village Stories), Aḥmad al-Faytūrī’s Sarīb (2000; A Long Story) and Najwā Bin Shatwān’s Wabr al-aḥṣina (2006; The Horse’s Hair). In each, I examine how they reclaim oral forms of story-telling, and, in so doing, expose lost and marginalised histories of Italian concentration camps, as well as World War Two and its aftermath. Focussing on the concept of sarīb (a long, rambling tale) and kharārīf (fairy tales), as Libyan dialect terms for forms of oral narrative, I explore how Bildungsroman is shaped not by a sense of formation and forward movement, but an entanglement in past ways of knowing and telling, as well as past experiences of trauma, which cannot be surpassed, and which are deeply entangled in the Libyan novel’s creaturely poetics.
3
Hammond, Marlé. "From Fiction to History and Back: The Tale, Its Versions and Its Afterlives." In The Tale of al-Barrāq Son of Rawḥān and Laylā the Chaste, 1–36. British Academy, 2020. http://dx.doi.org/10.5871/bacad/9780197266687.003.0001.
Full textAbstract:
This chapter introduces the fictional tale by tracing its evolution from its unknown origins in what was probably the seventeenth century to its historicisation and Christianisation in the nineteenth century, to its infiltration of popular culture and the fine arts in the twentieth century. Its adaptations across various media, including literature, cinema and music, are explored. The chapter furthermore shows how the tale inscribes the endemic paradigms of the ʿUdhrī love narrative and the popular epic or sīra with the western model of the damsel-in-distress fairy tale. Finally, the chapter relates the process by which the tale becomes absorbed into Arabic culture to Yuri Lotman’s notion of the ‘boundary’ as the site of artistic innovation and the creation of new genres.
4
Dickson, Melissa. "Magic and Machines at the Great Exhibition." In Cultural Encounters with the Arabian Nights in Nineteenth-Century Britain, 141–73. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474443647.003.0005.
Full textAbstract:
Chapter 4 turns to the accumulation of goods at the Great Exhibition of 1851, which was frequently understood as another theatrical manifestation of the Arabian Nights, within the ‘fairy-tale’ Crystal Palace in the heart of Britain. A new and innovative architectural form, the palace and its contents challenged the viewer’s vision, judgement, and sense of scale to such an extent that recourse was made to the language of magic in an effort to represent its unfamiliar effects. The palace and the objects it contained had apparently materialised like the stuff of dreams. Within this transformative space, the magnificence of Britain’s industrial resources became truly apparent only by way of comparison, by the jostling together of old and new, of fictional and material, and of machinery and magic. Here, an anxious meta-narrative emerged about the nature of modern production and consumption. Casting those products originating from India, China and elsewhere within a framework of magic and the Arabian Nights was, this chapter argues, a part of the rhetoric of British modernity, which made the comparison between nations and their wares more palatable by insisting that supposedly ‘inferior’ nations had employed the agency of magic. Such a narrative generated wonder both for the beautiful, often hand-crafted productions that had supposedly been wrought by magic, and of the advancements of British civilisation, which had apparently gained, through science, all the powers of Aladdin’s lamp.
5
Steinke, Ronen. "Middle Eastern Berlin." In Anna and Dr Helmy, 1–6. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192893369.003.0001.
Full textAbstract:
This chapter begins by describing Dr. Mohamed Helmy’s Muslim assistant, who was observed as a woman with fair-skin, round face, and intelligent eyes when Gestapo barged into the doctor’s practice in Berlin in fall 1943. It details how the Gestapo were hunting down thousands of Jews that had escaped the round-up and gone to ground in Berlin. The Gestapo had been returning to the practice, demanding to speak to the Muslim doctor and asking the whereabouts of a Jewish girl named Anna. The chapter reviews the fascination with the Middle East that had been evident in Berlin since at least the late nineteenth century. It talks about how Arabs were exhibited in Berlin like exotic animals, such as in in 1927 when they formed part of a ‘Tripoli Exhibition’.