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Academic literature on the topic 'Civilization – middle eastern influences'

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Published: 26 July 2024
Last updated: 28 July 2024

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Journal articles on the topic "Civilization – middle eastern influences"

1

Altan, O. "HOW THE HUMAN NEEDS EVOLVING INTO SDGS – MIRACLE OF THE RIVERS." International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLVIII-1/W2-2023 (December 13, 2023): 531–37. http://dx.doi.org/10.5194/isprs-archives-xlviii-1-w2-2023-531-2023.

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Abstract. Over 7000 years ago, great civilizations started by settlements around the great rivers of the Near East. One of them is the Area called Mesopotamia. The region is broadly defined to include now eastern Syria, south-eastern Turkey, and Iraq. In the narrow sense, Mesopotamia is between Euphrates and Tigris rivers. The world of mathematics and astronomy owes much to the Babylonians—for instance, the sexagesimal system for the calculation of time and angles, which is still practical because of the multiple divisibility of the number 60; the Greek day of 12 "double-hours"; and the zodiac and its signs. The region was the center of a culture whose influence extended throughout the Middle East and the Indus Valley, Fare East, Egypt, and the Mediterranean.In this paper, we will describe how different cultures ate influenced by the Mesopotamian civilization and their way of Life in harmony with Nature and, later, how we had to take care of our current needs in compliance with Nature.
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Esenbel, Selçuk. "Shoes and Modern Civilization Between Racism and Imperialism: The 1880 Yoshida Masaharu Mission of Meiji Japan to Qajar Iran as Global History." GLOBAL PERSPECTIVES ON JAPAN, no. 2 (March 31, 2019): 12–47. http://dx.doi.org/10.62231/gp2.160001a01.

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This paper discusses the nineteenth century Meiji Japanese self-reflection on modernity, civilization and identity that was compelled to negotiate between Racism and Imperialism. The Meiji vision of a global world was made up of a hierarchy of nations according to their level of enlightenment and civilization using the West as a benchmark. The study of Yoshida Masaharu’s travel account Kaikyō Tanken Perusha no Tabi (The Expedition to the Islamic World: The Journey to Persia) (Tokyo: Hakubunka, 1894) shows this attitude. Yoshida’s book is also quite valuable as the firsthand account of the Japanese interaction in 1880 with Persia of the Qajar dynasty in Iran as an entry into the Muslim world. Sent by the Ministry of Foreign Affairs, the Japanese Mission was a small-scale version of the famous Iwakura Mission to learn about the West earlier between 1871-1873, as an investigation expedition to study the Muslim Middle East-Islamic affairs. The Japanese Mission of seven members including an Army officer representing the newly established Sanbō Honbu, the Japanese General Staff, and five businessmen, were headed by the envoy Yoshida Masaharu, a liberal Constitutionalist from Tosa domain whose views colored his interpretation of Qajar Iran and Shah Nasir al-Din’s reforms using Western know-how. The Yoshida Mission’s experience shows us some of the enduring perceptions as well as stereotyped images among the general Japanese public even today classifying Islam as an alien religion and the Middle Eastern world as a strange geography: exotic but alien, fascinating but also unfamiliar. Shoes and Modern Civilization Between Racism and Imperialism: The 1880 Yoshida Masaharu Mission of Meiji Japan to Qajar Iran as Global History Selçuk Esenbel Department of History, Boğaziçi University 13 This paper argues that the Yoshida travelogue actually reveals to us the complex cultural and political layers with which Yoshida saw Qajar Iran and provides an instructive journey into the mind of a nineteenth century Meiji Japanese elite who still carried their Edo cultural background as well as the more obvious Westernism of the new regime in order to decipher the global context of Iran. In turn, the Yoshida Mission’s impact on Iranian intellectuals and their subsequent 1906 Constitutional Revolution shows the global influences and connections between the history of two so-called Non-Western worlds in the process of adapting Western forms and ideas in their respective reformist agendas.
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S., Vodotyka, and Robak I. "THE OTTOMAN EMPIRE IN THE INTERCIVILIZATION DIALOGUE IN SOUTHERN UKRAINE. THOUGHTS ON THE NEW APPROACHES TO TURKISH HISTORIOGRAPHY." South Archive (Historical Sciences), no. 33 (September 15, 2021): 15–20. http://dx.doi.org/10.32999/ksu2786-5118/2021-33-3.

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The article is devoted to reviewing the book by the well-known Turkish historian İlber Ortaylı "Ottomans on Three Continents". The authors consistently analyze the main postulates of the work in the history of Ottoman possessions in the Crimea and the Northern Black Sea region, focusing on the role of the Ottoman Empire in the interaction of Black Sea civilizations in the late Middle Ages and early modern times.The authors prove that the history of the Ottoman Empire is essential for understanding the history of Ukraine. Ottoman influences significantly impacted the history of the Ukrainian people and other indigenous peoples of Ukraine – Crimean Tatars, Karaites and Krymchaks, Crimean Greeks.The authors agree with the thesis of the Turkish researcher about the significant and sometimes decisive influence of the Ottomans on the situation in the Black Sea region in the XV–XVIII centuries. Furthermore, the authors express their views on certain statements of the book. In particular, İlber Ortaylı proves that the Ottoman Empire was a "state of the Middle Eastern Islamic type". Its presence in the Black Sea resulted in the interaction of Islamic Mediterranean civilization with Eastern European Orthodoxy and Ukraine were at the centre of this interaction. However, the authors cannot agree with the historian's statement about the primary basis of the empire – the system of the state, especially military, slavery (devshirme). It allowed to creation of a vast empire, The Sublime or Ottoman Porte. However, slavery could not create social mechanisms of progress. The civilizational basis of the Ottoman Empire was its steppe, Turkic-steppe, essence.In the Ottoman Empire, Western modernization borrowings were superficial, served utilitarian-pragmatic purposes, and did not change the foundations of civilization. Such selectable reforms were the reason why the Omans lost their possessions in the Crimea and the Northern Black Sea region to the Russian Empire in the eighteenth century. Significantly, both empires claim the imperial, not civilizational, heritage of the Roman Empire. The intelligence emphasizes that these claims are not sufficiently substantiated.Key words: İlber Ortaylı, Ottoman Empire, heritage, history of Ukraine, Northern Black Sea Coast, Crimea. Стаття присвячена огляду-рецензії книги відомого турецького історика Ільбера Ортайли «Османи на трьох континентах». Автори послідовно проаналізували основні постулати праці в координатах історії османських володінь в Криму і Північному Причорномор’ї, приділивши головну увагу ролі Османської імперії у взаємодії цивілізацій Чорномор’я у періоди пізнього середньовіччя і раннього модерного часу.Доведено, що історія Османської імперії має важливе значення для розуміння історії України. Османські впливи відіграли значну роль в історії українського народу та інших корінних народів України – кримських татар, караїмів і кримчаків, кримських греків.Автори погоджуються з тезою турецького дослідника про значний, а часом визначальний, вплив Османів на ситуацію у Чорномор’ї у ХV–ХVІІІ ст. та висловлюють свої міркування щодо окремих положень праці. Зокрема, І. Ортайли кваліфіковано доводить, що Османська імперія була «державою близькосхідно-ісламського типу» і її присутність у Чорномор’ї мала наслідком взаємодію ісламської середземноморської цивілізації зі східноєвропейською православною, причому Україна знаходилась у центрі цієї взаємодії. Однак, не можна погодитись з твердженням історика щодо головної основи імперії – системи державного, передусім військового, рабства (девшірме). Вона дозволило створити величезну імперію, Сяючу Порту, але рабство не може створити суспільних механізмів поступу. Цивілізаційною основою Османської імперії стала її степова, тюрксько-степова, сутність. В Османській імперії західні модернізаційні запозичення були поверховими, служили утилітарно-прагматичним цілям і не змінювали цивілізаційних основ. Власне це і стало основною причиною того, що у ХVІІІ ст. Омани втратили свої володіння в Криму і Північному Причорномор’ї, які дістались Російській імперії. Показово, що обидві імперії висувають претензії на імперську, а не цивілізаційну, спадщину Римської імперії. У розвідці наголошується, що ці претензії не є достатньо обґрунтованими. Ключові слова: І. Ортайли, Османська імперія, спадщина, історія України, Північне Причорномор’я, Крим.
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4

Huzain, Muh. "Pengaruh Peradaban Islam Terhadap Dunia Barat." TASAMUH: Jurnal Studi Islam 10, no. 2 (September 3, 2018): 355–77. http://dx.doi.org/10.47945/tasamuh.v10i2.77.

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The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the Westcould not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then therise of the West in the era of renaissance in the 14-16th century.This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
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Huzain, Muh. "PENGARUH PERADABAN ISLAM TERHADAP DUNIA BARAT." Tasamuh: Jurnal Studi Islam 10, no. 2 (November 7, 2018): 355–77. http://dx.doi.org/10.32489/tasamuh.41.

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The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the West could not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then the rise of the West in the era of renaissance in the 14-16th century. This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
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Liu, Yixuan. "Analysis of the Embodiment of Mysticism in Artworks." Communications in Humanities Research 8, no. 1 (October 31, 2023): 70–75. http://dx.doi.org/10.54254/2753-7064/8/20230971.

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The advancement of science and technology affects how people interact culturally. More and more works of art today have mysticism as their central theme. Mysticism has not disappeared from the publics consciousness despite the fact that there are more and more materialists today. Religious activities grew more common as the Middle Ages emerged in the West, playing a significant role in history. The belief and culture of the East are also influenced by Eastern Buddhism, Islam, and other religions. Given that mysticism is the founding culture of humanity, several histories describe the development of religion, human civilization, and the majority of historical texts pertaining to mysticism. Through the analysis of both ancient and contemporary mystic art as well as historical documents, the author will examine the impact of mysticism on human art. Based on such information, this research has revealed that numerous ideologies and creative expressions from the mysticism of the past have impacted a lot of modern art. Both the surrealist works of the Remedies Varo and the spiritual abstract paintings of Hilma of Klint demonstrate the upper reaches of human civilisation. And many contemporary artists are drawn to the mysticism that has impacted contemporary literary works.
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Abdurrahman, Kasim. "Inskripsi Keagamaan pada Masjid Azizi Tanjungpura, Langkat, Sumatera Utara." Jurnal Lektur Keagamaan 16, no. 1 (June 30, 2018): 75–100. http://dx.doi.org/10.31291/jlk.v16i1.494.

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Indonesia is a nation of a diverse civilization. The legacy of Indonesian civilization is significantly influenced by the way of life and religious teachings spread over large and wider regions ranging from Sumatra in the west and Papua in the east. History of Islam in Indonesia culturally has already inherited a number of various historical relics. One of them is the house of worship. This research article discusses one of the historic houses of worship,viz. the Azizi Mosque in Tanjung Pura, Langkat, North Sumatera. With the use of an archaelogical method, by means of techniques of observation, the research focuses on describing, analysing and understanding meaning of architectural, historical objects and religious inscriptions of the mosque as an archaelogical inheritance. The research highlights some important findings. First, the Azizi mosque shows significantly a cultural acculturative mixture of various origin from the Middle East, India, China and Malay. But, in a case of decoration of this mosque, it was affected by the Middle Eastern nuances, especially Arab with Arabic calligraphic inscriptions containing religious messages. Second, philo¬sophically the mosque Azizi represents and symbolizes the Malay’s way of life, characterized by any system of norms and values applied in the Malay community at large, namely the norms of high respects to the power of leaders (umara), clerics (ulama), intellectuals (zumara), the rich (agniya), and the power of the prayers of the poor (fuqara).Keywords: Azizi Mosque, architecture, inscription, Langkat, calligraphyIndonesia adalah satu bangsa yang mempunyai peradaban yang beraneka ragam. Peninggalannya dipengaruhi oleh tradisi kebudayaan maupun keagamaan masyarakat yang tersebar di berbagai wilayah. Sejarah Islam di Indonesia juga termasuk yang memiliki berbagai peninggalan bersejarah. Salah satunya adalah rumah ibadah. Tulisan ini membahas salah satu rumah ibadah bersejarah, yaitu Masjid Azizi di Tanjungpura, Langkat, Sumateran Utara. Tulisan ini menggunakan metode arkeologi, mulai observasi, deskripsi, dan pemaknaannya. Aspek-aspek yang dibahas meliputi arsitektur, benda-benda bersejarah dan inskripsi keagamaan di dalamnya. Arsitektur Mesjid Azizi memperlihatkan perpaduan Timur Tengah, India, Cina, dan Melayu. Secara filosofis mengandung falsafah Melayu, yaitu kekuatan pemimpin (umara), ulama, cerdik pandai (zumara), orang kaya (agniya), dan kekuatan doa orang miskin (fuqara). Hiasan masjid ini bernuansa Timur Tengah, khususnya Arab dengan inskripsi kaligrafi Arab yang mengandung pesan-pesan agamis.Kata kunci: Masjid Azizi, arsitektur, inskripsi, Langkat, kaligrafi
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Dr. Hidayat Khan and Mr. Mumtaz A. Awan. "Honour Killing in Historical Context and Islamic Law." Al Basirah 10, no. 01 (June 30, 2021): 1–24. http://dx.doi.org/10.52015/albasirah.v10i01.62.

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The practice of honour killing is a multilayered phenomenon with regard to causes emanating through macro as well as micro level parameters; making it a complex form of disorder in a society, and hence considered one of major social and cultural crimes which human societies fall victim to. It cuts through far past and influences various historical stages devastating moral values in the name of honour. It is recorded as well established phenomenon since Babylon civilization existed and codes of Hammurabi laid down in 1780 BC reflected intense prosecutions for guilty persons who brought shame towards a family or honorable sectors of a society. It continued its effect under similar assumptions through the ages of Romans, Anglo-Saxons, Americans, and stereotype European societies. Later on, it continued its effect to Arabian Peninsula and Middle Eastern states whereby the Islamic ideology was affected due to blaming strategies of Islamic critics. The state of Pakistan felt its vulnerability being susceptible to deteriorating outcomes of honour killing and stepped forward to introduce enlightened legislation to safeguard depressive conditions of women one after another in terms of social, economic, political and educational rights. Pakistan abides by its signatory commitments and thereby follows contents of The Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) to promote equality of women in every sector of life. The curse of honour killing residing in the Muslim world is sought to be existed since preIslamic era. The Quran has ordained strict disapproval of honour killing with greater emphasis and thus Islam protects sanctity of women in an extraordinary manner. The opponents of Islam avail all possible chances to throw blame of such heinous crime on Islam, but their intentions are found malicious and vicious.
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Abdurrahman, Kasim. "Inskripsi Keagamaan pada Masjid Azizi Tanjungpura, Langkat, Sumatera Utara." Jurnal Lektur Keagamaan 16, no. 1 (June 30, 2018): 75–100. http://dx.doi.org/10.31291/jlka.v16i1.494.

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Indonesia is a nation of a diverse civilization. The legacy of Indonesian civilization is significantly influenced by the way of life and religious teachings spread over large and wider regions ranging from Sumatra in the west and Papua in the east. History of Islam in Indonesia culturally has already inherited a number of various historical relics. One of them is the house of worship. This research article discusses one of the historic houses of worship,viz. the Azizi Mosque in Tanjung Pura, Langkat, North Sumatera. With the use of an archaelogical method, by means of techniques of observation, the research focuses on describing, analysing and understanding meaning of architectural, historical objects and religious inscriptions of the mosque as an archaelogical inheritance. The research highlights some important findings. First, the Azizi mosque shows significantly a cultural acculturative mixture of various origin from the Middle East, India, China and Malay. But, in a case of decoration of this mosque, it was affected by the Middle Eastern nuances, especially Arab with Arabic calligraphic inscriptions containing religious messages. Second, philo¬sophically the mosque Azizi represents and symbolizes the Malay’s way of life, characterized by any system of norms and values applied in the Malay community at large, namely the norms of high respects to the power of leaders (umara), clerics (ulama), intellectuals (zumara), the rich (agniya), and the power of the prayers of the poor (fuqara).Keywords: Azizi Mosque, architecture, inscription, Langkat, calligraphyIndonesia adalah satu bangsa yang mempunyai peradaban yang beraneka ragam. Peninggalannya dipengaruhi oleh tradisi kebudayaan maupun keagamaan masyarakat yang tersebar di berbagai wilayah. Sejarah Islam di Indonesia juga termasuk yang memiliki berbagai peninggalan bersejarah. Salah satunya adalah rumah ibadah. Tulisan ini membahas salah satu rumah ibadah bersejarah, yaitu Masjid Azizi di Tanjungpura, Langkat, Sumateran Utara. Tulisan ini menggunakan metode arkeologi, mulai observasi, deskripsi, dan pemaknaannya. Aspek-aspek yang dibahas meliputi arsitektur, benda-benda bersejarah dan inskripsi keagamaan di dalamnya. Arsitektur Mesjid Azizi memperlihatkan perpaduan Timur Tengah, India, Cina, dan Melayu. Secara filosofis mengandung falsafah Melayu, yaitu kekuatan pemimpin (umara), ulama, cerdik pandai (zumara), orang kaya (agniya), dan kekuatan doa orang miskin (fuqara). Hiasan masjid ini bernuansa Timur Tengah, khususnya Arab dengan inskripsi kaligrafi Arab yang mengandung pesan-pesan agamis.Kata kunci: Masjid Azizi, arsitektur, inskripsi, Langkat, kaligrafi
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Li, Nan, Jiang Li, Ke Zhang, Jiaojiao Chen, and Peng Wang. "Influence of Festival Activities on Enterprise Production Behavior: A Case Study of the China Bamboo Culture Festival." Forests 14, no. 12 (November 23, 2023): 2297. http://dx.doi.org/10.3390/f14122297.

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At the present stage, China’s ecological civilization construction has entered a strategic period focusing on carbon reduction, which is also a critical period for achieving the improvement of ecological environment quality. The prosperity of bamboo culture and the development of the bamboo industry are of great significance in promoting the construction of an ecological civilization in China. Festival activities often have lasting impacts on the development of the host city. They not only promote urban development but also spur the growth of local enterprises in related industries. However, these impacts have been rarely explored by researchers. This paper analyzes how festival activities influence the behavior of host city enterprises from the perspective of stakeholders with a theoretical model. Taking the China Bamboo Culture Festival as an example, micro-data on bamboo enterprises in 1999–2015 were collected from the Chinese Industrial Enterprise Database and analyzed with a theoretical model to empirically verify the influence of the festival over the production behavior of bamboo enterprises. The research shows that the China Bamboo Culture Festival has a significant positive impact on the total output value and total factor productivity of bamboo product enterprises, which in turn affects the production behavior of the enterprises. In the host province/city, the enterprises that engaged in the festival surpassed the other enterprises by 1.0764% in terms of gross output; export enterprises were less affected by the festival than domestic market enterprises. The China Bamboo Culture Festival makes bamboo enterprises more sustainable and competitive in the industry, and the holding of festival activities enhances the sustainable development capabilities of enterprises by improving their business environment. In addition, significant differences were observed between enterprises in different geographical locations, of different ownerships, and in different subdivided industries. Enterprises in the eastern region are least affected by the China Bamboo Culture Festival, while those in the western region are the most impacted; those in the central region fall in the middle by the degree of influence. Bamboo, rattan, palm, and grass products are influenced by the China Bamboo Culture Festival, while the production of other manufacturing industries is basically unaffected.
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Dissertations / Theses on the topic "Civilization – middle eastern influences"

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Han, Yungkyung. "Middle Eastern Style Influences in Shulamit Ran’s Flute Compositions." University of Cincinnati / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1396533444.

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Dmitrieva, Victoria. "The legend of Shambhala in Eastern and Western interpretations /." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28260.

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The legend of Shambhala incorporated in the Tibetan Canon, has been one of the favourite motives of Tibetan Buddhism throughout the centuries. High lamas and laity alike venerated the legend connecting their innermost aspirations with it. For some it represents a mystical millennial country revealing itself only to the chosen ones, while others perceive it as a symbol of the hidden treasures of the mind. This way or the other, the legend of Shambhala remains a living belief for many. The present hardships of Tibet made the legend with its leitmotif of future victory of Buddhism, especially viable.
When the legend reached the West in the beginning of this century, it inspired many westerners including political leaders, and acquired diverse and innovative interpretations.
Conveying the ever cherished human dream of a better world beyond ours, the legend of Shambhala proved to be a ubiquitous symbol surpassing its original Buddhist framework.
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Ostrowski, Caitlin Marlena. "Her Milkshake Brings out the Girls in Amman| Examining Questions about Sexual Desire and Societal Influences among Same-Sex Desiring Women in Jordan." Thesis, Mississippi State University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10842053.

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In the Middle East and in many majority Muslim nations, homosexuality, including homosexual acts, identities, desires, and discussions of those, is considered taboo. Utilizing a feminist theoretical orientation, this project examined the ways in which same-sex desiring women in Amman, Jordan view the concept of sexually desiring and its relationship to identities. It also examined the pressures placed on them to abide by and navigate familial and religious expectations that conflict with their sexuality. This project drew upon 15 interviews from Muslim and Christian women in Amman using semi-structured and unstructured interviews and participant observation. After analysis, it was concluded that the majority of informants believe in innate sexual desires and sexuality and that all people sexually desire in similar ways. It was also concluded that informants face more pressure from family than from religion, and therefore, find it easier to balance religious obligations than familial obligations with their sexuality.

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Harrison, Carol Elizabeth. "The esprit d'association and the French bourgeoisie : voluntary societies in eastern France, 1830-1870." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670277.

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Patel, Youshaa. "Muslim Distinction: Imitation and the Anxiety of Jewish, Christian, and Other Influences." Diss., 2012. http://hdl.handle.net/10161/5449.

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Contrary to later Muslim tradition, the first Muslims initially looked favorably upon assimilating Jewish and Christian religious and cultural practices. As Muslim collective religious identity conjoined with political power, Muslims changed their religious policy from imitation to distinction; they began to define themselves both above and against their arch-religious rivals. They visibly and publicly materialized their unique brand of monotheism into a distinct religious community.

This dissertation is the first attempt to map the Muslim religious discourse that expressed this deliberate turn away from Jews, Christians, and others across pre-modern Islamic history. First, I argue that this discourse functions as a prism through which to view the interplay of religion and politics; a key function of both empire and religion in a pre-modern Muslim context was to uphold hierarchical social distinctions. Next, I show that Muslims imagined these distinctions in very concrete terms. In contrast to conventional studies that emphasize the role of abstract doctrine in making Islam a distinct religion, this study highlights the aesthetic mediation of Muslim distinction through everyday quotidian practice such as dress, hairstyle, ritual, festivals, funerary rites, and bodily gestures - what Sigmund Freud has called, "The Narcissism of Minor Differences." These acts of distinction illustrate that Muslim religious identity was not shaped in a social and cultural vacuum; its construction overlapped with that of ethnicity, gender, class, and the even the human. What this study reveals, then, is how Muslims attempted to fashion more than just a distinct religion, but an ideal moral order, or social imaginary. In this robust Muslim social imaginary, human beings were mimetic creatures; becoming, or subject-formation, was inextricably related to belonging, being part of a community. Despite the conscious attempt of religious scholars to normalize Muslim distinction, this study contests that both elite and ordinary Muslims continued to imitate, and ultimately assimilate, foreign practices within a Near Eastern cultural landscape of sharedness.

Drawing upon approaches from religious studies, history, and anthropology, this interdisciplinary study foregrounds both text and theory. It interweaves theories of difference, imitation (mimesis), power, embodiment, semiotics and aesthetics with a broad range of Arabic literary texts spanning theology, law, Quranic exegesis, prophetic traditions, ethics, mysticism, historical chronicles, and biography. More specifically, this study highlights the critical role of prophetic utterances (hadith) in shaping the Islamic discourses of Shari'a and Sufism. It foregrounds the contributions of two pre-modern Damascene religious scholars in their historical contexts: the controversial Ibn Taymiyya (d. 1328), and the underappreciated Najm al-Din al-Ghazzi; (d. 1651), who authored a remarkable encyclopedia of mimesis and distinction hitherto ignored in both Euro-American and Islamic scholarship.


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Books on the topic "Civilization – middle eastern influences"

1

Burkert, Walter. The orientalizing revolution: Near Eastern influence on Greek culture in the early archaic age. Cambridge, Mass: Harvard University Press, 1997.

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Wirth, Diane E. Parallels: Mesoamerican and ancient Middle Eastern traditions. St. George, Utah: Stonecliff Publishing, 2003.

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Loconsole, Michele. La Puglia e l'Oriente: Storia di una relazione inclusiva. Bari: Levante, 2006.

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Quinn, Bob. The Atlantean Irish: Ireland's Oriental and maritime heritage. Dublin: Lilliput Press, 2005.

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Tourraix, Alexandre. Le mirage grec: L'Orient du mythe et de l'épopée. [Besançon, France]: Presses universitaires franc-comtoises, 2000.

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Atlantean. London: Quartet Books, 1986.

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Hallo, William W. Origins: The ancient Near Eastern background of some modern western institutions. Leiden: E.J. Brill, 1996.

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Jaththām, Faḍl ʻAbd Allāh. Muṭāraḥāt Ḥimyarīyah fī ʻurūbat al-thaqāfah al-Yūnānīyah. ʻAdan: Faḍl al-Jaththām, 2005.

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Schimmel, Annemarie. West-östliche Annäherungen: Europa in der Begegnung mit der islamischen Welt. Stuttgart: Kohlhammer, 1995.

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Germany) Melammu Workshop (2017 Jena. The ancient Near East and the foundations of Europe: Proceedings of the Melammu Workshop held in Jena 19th September 2017. Münster: Zaphon, 2020.

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Book chapters on the topic "Civilization – middle eastern influences"

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Ortloff, Charles R. "The Ancient Middle East." In Water Engineering in the Ancient World. Oxford University Press, 2009. http://dx.doi.org/10.1093/oso/9780199239092.003.0005.

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The origins of Nabataean Petra began c. 300 BCE from nomadic settlement origins and extended to later Roman administration of the city at 106 CE with final Byzantine occupation (Basile 2000) to the 7th century CE. Trade networks that extended throughout much of the ancient orient and Mediterranean world intersected at Petra and brought not only strategic and economic prominence but also the impetus to develop water resources to sustain increasing population and city elaboration demands. City development was influenced by architectural, cultural, and technological borrowings from Seleucid, Syro-Phoenician, Greek, Roman, and Far Eastern civilizations. The city water distribution system utilized many hydraulic technologies derived from these contacts that together with original technical innovations helped to maintain a high living standard throughout the centuries. Analysis of Nabataean piping networks indicates that design criteria were employed that promoted stable flows within piping, employed sequential particle settling basins to purify potable water supplies, promoted open-channel flow within piping at critical (maximum) flow rates that avoided leakage associated with pressurized systems, and matched spring supply rates to the maximum carrying capacity of pipelines. This demonstration of engineering capability indicated a high degree of skill in solving complex hydraulics problems to ensure a stable water supply and is a key reason behind the many centuries of flourishing city life. Because of Petra’s location between Egyptian, Babylonian, and Assyrian territories, many exterior influences dominated the Nabataean cultural landscape over time. The sacred spring created by Moses, as described in Exodus accounts, has been equated with the Ain Mousa spring outside of Petra although controversy exists as to its location (and historical accuracy) with contending Sinai sites. Biblical and Koranic references to areas around Petra relate to the use of water channels and springs by the inhabitants to maintain agriculture and settlements; Assyrian texts ascribed to the Sargonic era (715 BCE) mention tent cities in this area. The earliest proto-Nabataean period (6th century BCE) is derived from Edomite agriculturalists assimilating with nomadic tribal groups familiar with caravan-based trade activities. Although the origins of the Nabataeans remain controversial (Gleuck 1959, 1965; Taylor 2001; Guzzo and Schneider 2002), their final consolidation in areas around Petra in the early 3rd century BCE is evident from the archaeological record.
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Trad, Antoine. "The Societal Transformation Framework." In Practice, Progress, and Proficiency in Sustainability, 225–57. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7391-4.ch014.

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The nation of Semite tribes has influenced humanities for thousands of years by their creativity, perseverance, migrations, and a holistic vision of various domains of life. This historic nation that mainly includes Arameans, Hebrews, Phoenicians, Akkadians, Babylonian, Assyrians, and other Yemenite tribes, inhabited the lands of Shem, drawing their origins from the southern Yemenite inlands. It is the oldest structured and networked civilization that has chosen the Middle Eastern area as a jumpstart for their expansions to reach various parts of the world. Navigation, religion(s), alphabet, language, mathematics, sciences, culture, commerce, finance, and many other fields were originated and developed by this exceptional and enduring nation of tribes. From their origin until today, this historic nation of tribes faced many challenges, confrontation, genocides, and even risks of extinction like in the dark ages of Nazism, pan-Arabism, middle-age inquisition, extreme Islamism.
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SIDDIQUI, DILNAWAZ A. "Middle Eastern Origins of Modern Sciences." In Muslim Contributions to World Civilization, 53–70. International Institute of Islamic Thought, 2005. http://dx.doi.org/10.2307/j.ctvk8w275.10.

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"Islam as a determinant of Middle-Eastern civilization." In Paradise Lost, 49–79. BRILL, 1997. http://dx.doi.org/10.1163/9789004491472_006.

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"FOREWORD." In Middle Eastern Influences on Islamist Organizations in Malaysia, V—VI. ISEAS Publishing, 2016. http://dx.doi.org/10.1355/9789814695923-001.

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"Middle Eastern Influences on Islamist Organizations in Malaysia: The Cases of ISMA, IRF and HTM." In Middle Eastern Influences on Islamist Organizations in Malaysia, VII—VIII. ISEAS Publishing, 2016. http://dx.doi.org/10.1355/9789814695923-002.

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"Middle Eastern Influences on Islamist Organizations in Malaysia: The Cases of ISMA, IRF and HTM." In Middle Eastern Influences on Islamist Organizations in Malaysia, 1–20. ISEAS Publishing, 2016. http://dx.doi.org/10.1355/9789814695923-003.

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"REFERENCES." In Middle Eastern Influences on Islamist Organizations in Malaysia, 20–28. ISEAS Publishing, 2016. http://dx.doi.org/10.1355/9789814695923-004.

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"Frontmatter." In Middle Eastern Influences on Islamist Organizations in Malaysia, I—IV. ISEAS Publishing, 2016. http://dx.doi.org/10.1355/9789814695923-fm.

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"Secularization or essentialism? Fertile ambiguities in contemporary Middle-Eastern civilization." In Paradise Lost, 80–88. BRILL, 1997. http://dx.doi.org/10.1163/9789004491472_007.

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Conference papers on the topic "Civilization – middle eastern influences"

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Shcherbakov, Yaroslav. "FAR EASTERN CIVILIZATION AND LITERATURE OF THE EARLY MIDDLE AGES: THE WAY OF CHANGES." In EDUCATION AND SCIENCE OF TODAY: INTERSECTORAL ISSUES AND DEVELOPMENT OF SCIENCES. European Scientific Platform, 2023. http://dx.doi.org/10.36074/logos-18.08.2023.45.

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Tong, Ling. "THE MANUSCRIPT CULTURE OF CONFUCIANISM AND BUDDHISM IN THE WEI, JIN, NORTHERN AND SOUTHERN DYNASTIES, SUI AND TANG CHINA." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.18.

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The Medieval China is a “Manuscript era”. The four divisions of Jing, Shi, Zi, Ji, and the documents of Buddhism and Taoism, all have to be considered based on this general background. For the first part of this paper, the keyword used in the comparison with “Buddhism” in the Medieval China is “Confucianism” rather than “Confucian classics”. Then, the concept and classification of Jiyi (collection of the lost parts of classics) are explained. The second part, starting from the newly published Lunyu Yi shu in Japan in 2020 and integrating with Jiang Zhou yi shulunjia yi ji and other manuscripts, is to analyze some Buddhist factors in the study of Confucianism Yi shu. The third part, from the East Asian Civilization sphere, explores the academic significance of Chinese Buddhism under the perspective of the integration of the Three teachings in the Middle Ages. Special attention will be paid to the Japanese written Guketsu getensho, and how the text form absorbed the Confucian thought will be analyzed. Through these cases, a preliminary conclusion about the relationship between the manuscript culture of Confucianism and Buddhism in the medieval China will be made.
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Aboushanab, Mahmoud Sami, Khaloud Al Naimi, Mohammed Al Kobaisi, Md Motiur Rahman, Muhammad Arif, and Mohamed Mahmoud. "Wettability Characterization of Carbonate Rocks Using a Micro-Scale Approach." In Gas & Oil Technology Showcase and Conference. SPE, 2023. http://dx.doi.org/10.2118/214065-ms.

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Abstract Wettability is an important factor that influences relative permeabilities and capillary pressure, which in turn impacts the hydrocarbon recovery. Wettability of carbonate surfaces is typically challenging due to their diverse wetting behavior. Wettability has been conventionally quantified using the macro-scale contact angle observations. However, macro contact angle suffers in terms of precise identification of the three-phase contact line. In this study, a new micro-scale approach is presented to determine rock surface wettability. Here we used five different Middle Eastern carbonate samples with different mineralogy. The micro-scale contact angles are evaluated via Environmental Scanning Electron Microscopy (ESEM) using condensation-evaporation approach while the classical sessile drop method is used to determine the macro-contact angles. The results show a notable difference between macro and micro contact angles which suggests wettability variation at different scale of measurement. Depending on micro contact angles, mixed-wet state for all samples is observed, as some samples experienced water-wet behaviour at most of the measured locations, while they showed intermediate-wet behaviour at a few locations. However, based on macro contact angles, only one wetting behaviour is recognized. Therefore, a thorough wettability characterization would require insights at the micro-scale to capture variations in wetting behavior.
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