Journal articles on the topic 'Egypt – Civilization – Western influences'
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Bahri, Abdul Halim. "Characteristic and Attributes of the Modernization of Islam in Egypt." Pappaseng: International Journal of Islamic Literacy and Society 1, no. 2 (August 31, 2022): 82–95. http://dx.doi.org/10.56440/pijilis.v1i2.42.
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Egypt has a crucial and strategic role in the expansion of Islam throughout the world. The existence of Al-Azhar University as a center for Islamic studies is indicative of this. This article seeks to identify some of Egypt's most renowned Islamic reformers. This research consists of a historical literature review. According to the findings of the study, the resurrection of the Islamic modernizing movement and thought in Egypt was prompted by an awareness of the nation's intervention and even tyranny. This circumstance brought the Egyptians into contact with the technologically superior Western civilization. The formation of the fundamentals of civilizational modernity substantially bolsters the Egyptians' ability to advance in the arena of Islamic civilization in particular and the world at large. The resurgence of the modernization movement and ideas in Egypt was sparked by the emergence of a new power led by the Turkish-born Muhammad Ali Pasha. In an effort to reform, Muhammad Ali Pasha organized the Egyptian political and government system, expanded the influence of unity, constructed the education system, and absorbed as much knowledge from the outside as possible in order to educate Egyptians to study abroad in order to improve the intellectual quality of Egypt. The Islamic modernization movement and thought in Egypt has exhibited remarkable progress with the emergence of new ideas and movements in a variety of disciplines. Not only were they significant in Egypt, but also in the rest of the globe, particularly Islam. Among his followers were Raf'i al-Thahtawi, Jamaluddin al-Afgani, Muhammad Abduh, and Rashid Rida. The figure's primary objective is to make Egypt better capable of sustaining and expanding Islamization in other regions of the world.
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Löwstedt, Anthony. "Do we still adhere to the norms of ancient Egypt? A comparison of Ptahhotep’s communication ethics with current regulatory principles." International Communication Gazette 81, no. 6-8 (October 3, 2018): 493–517. http://dx.doi.org/10.1177/1748048518802241.
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Values and norms for communication expressed in the ancient Egyptian treatise, The Teachings of Ptahhotep, are compared to current regulatory communication standards, especially the IFJ Declaration of Principles on the Conduct of Journalists, and to liberal and socialist ideologies. Ptahhotep argued in favour of basic equalities, respect, and the free flow of information and opinions, particularly for political speech, much like social democracy and political liberalism do. He also set limits regarding freedom of communication similarly: for hate speech, incitement to violence, defamation, invasion of privacy and concentration of ownership. The close parallels between the principles of communication ethics in ancient Egypt and today are partly explained with a look at similarly restructuring powers of innovative phonographic media (writing) then and prographic (electronic programming) media now, and partly with (indirect) influence. The article also asks whether the concept of ‘Western civilization’ should continue to exclude ancient Egypt.
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Algeriani, Adel Abdul-Aziz, and Mawloud Mohadi. "The House of Wisdom (Bayt al-Hikmah) and Its Civilizational Impact on Islamic libraries: A Historical Perspective." Mediterranean Journal of Social Sciences 8, no. 5 (September 1, 2017): 179–87. http://dx.doi.org/10.1515/mjss-2017-0036.
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AbstractThe House of Wisdom (Bayt Al-Hikmah) was seen as one of the leading libraries in Islamic history that appeared during the Golden age of Islam. It was initiated by the Abbasid dynasty. The research historically analyses the civilizational role of Bayt Al-Hikmah that has remarkably adapted the intellectual richness to serve scholars, scientists and worldwide thinkers. The study highlights the development that marked the house of wisdom in the time of the Abbasids. The main objective of this paper is to explore the impact of the house of wisdom on the Islamic libraries, moreover it studies the organizational structure of Bayt al-Hikmah along with library divisions and services that it provided for scholars and readers. The paper shall also deal with funding sources. The study found out that, the house of wisdom has had a very organized management system especially in collecting and book cataloguing, the library had a great interest in debating and scientific circles in various topics and subjects. In addition, some new competing libraries have been influenced by the system of the house of wisdom in Egypt and Andalusia. It preserved the knowledge and heritage of the ancient civilizations and it contributed with a remarkable and an unprecedented discoveries that the western civilization have utilized to thrive. The paper shall follow a historical method which comprises some guidelines by which the authors utilize primary sources to conduct a historical account.
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Elnaggar, Hala Barakat. "Heritage Resources as a Method to Reviving the Identity of Contemporary Interior Designs A Comparative Analysis of Users' Preferences of Interior Space." Academic Research Community publication 1, no. 1 (September 18, 2017): 8. http://dx.doi.org/10.21625/archive.v1i1.109.
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Egyptian heritage is known to be a result of many great civilizations. With various traditional elements and special features that add prominence to its cultural aspects, it carries magnificent aesthetic values and visual forms. Nonetheless, and due to the different nature of the cities and provinces in Egypt, styles and features in each region have taken different paths. For instance, Ancient Egyptians influenced some areas while others were more affected by Islamic or Coptic civilizations. Some regions were preserved in Nubian folk art heritage form. In the past, the country had a clear and unique identity that reflected its characteristics, environmental benefits and socio-cultural attributes. However, today the identity is faded and is nearly completely wiped by Western notions erasing our ideas, identities, and thoughts. This study focuses on the elements of heritage, their impact on people and the way these elements inspire interior architecture, form and psychology.This study aims to discern the elements of heritage and identify the character and special criteria of each civilization such as the Ancient Egyptian, Islamic and Nubian folk art heritage with special references and clarifications as to the criteria of reviving the traditional identity in contemporary interior design. This study will also include an analysis of user preferences in relation to discussed features.
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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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Zoubir, Yahia H. "Democracy and Islam in Malek Bennabi's Thought." American Journal of Islam and Society 15, no. 1 (April 1, 1998): 107–12. http://dx.doi.org/10.35632/ajis.v15i1.2201.
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The growth of political Islam in the 1970s and the possibility ofIslamist parties coming to power in various countries led many scholarsand political analysts to question the compatibility of Islam and democracy.Most studies have concentrated on popular Muslim thinkers whowere considered Islamic activists such as Sayyid Qutb or Abu ‘Ala Al-Maududi, but no attention has been paid to the thought of the remarkableAlgerian Islamic thinker, Malek Bennabi (1905-1973). A French-educatedelectrical engineer, strongly influenced by the ideas of Rashid Ridaand Mohammed Abdu, Bennabi’s most important concern throughout hislife was the adaptation of Islamic values to modernity. Very familiar withwestern civilization-as well as many others-he felt that the Muslimworld failed to rise above its inertia not only because it is incapable ofabsorbing modem technology, but also because its elite borrowed failingideologies, such as Marxism, without attempting to recapture the bestvalues that were produced by Islamic civilization. In other words, theMuslim world failed to reproduce the experience of such successfulnations as Japan. In his view, Japan achieved modernity because “the‘deadly ideas’ [i.e., materialism] of the west did not make it deviate fromits path: It [Japan] remained faithful to its culture, its traditions, and itspast.”’ More importantly, throughout his work Bennabi puts most of theblame for the Muslim world‘s predicament, not on western colonialism,but on the Islamic world itself, a notion that m s against the prevailingopinion in the Arab-lslamic world that argues that western powers aremostly responsible for the backwardness of the Muslim world.After his return to Algeria in 1963, following his long exile in Egypt,Malek Bennabi joined the first Islamist organization in Algeria,Al-Qiym al-Zslamyya (Islamic Values), founded the same year. Theassociation was opposed to the “Marxist” policies of President Ahmed ...
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Dolgov, Boris V. "The Islamist Challenge in the Greater Mediterranean." Vestnik RUDN. International Relations 21, no. 4 (December 27, 2021): 655–70. http://dx.doi.org/10.22363/2313-0660-2021-21-4-655-670.
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The article examines and analyzes the spread of Islamism or Political Islam movements in the Greater Mediterranean and their increasing influence on the socio-political situation in 2011-2021. The historical factors, which contributed to the emergence of the hearths of Islamic culture in the countries which entered the Arab Caliphate in the Greater Mediterranean parallel with the Antique centers of European civilization, are retrospectively exposed. The Islamist ideologues called the Ottoman Imperia the heir of the Arab Caliphate. The main doctrinal conceptions of Political Islam and its more influential movement Muslim Brotherhood (forbidden in Russia) are discovered. The factor of the Arab Spring, which considerably influenced the strengthening of the Islamist movements, as well as its continuation of the protests in the Arab countries in 2018-2021, is examined. The main attention is allotted to analyzing the actions of the Islamic movements in Tunisia, Egypt, Algeria, and in the Libyan and Syrian conflicts too. The influence of external actors, the most active of which was Turkey, is revealed. The author also analyzes the situation in the Arab-Muslim communities in the European Mediterranean on the example of France, where social-economic problems, aggravated by COVID-19, have contributed to the activation of radical Islamist elements. It is concluded that confronting the Islamist challenge is a complex and controversial task. Its solution depends on both forceful opposition to radical groups and an appropriate foreign policy. An important negative factor is the aggravation of socio-economic problems and crisis phenomena in the institutions of Western democracy, in response to which the ideologues of Islamism preach an alternative world order in the form of an Islamic state. At the moment the Western society and the countries which repeat its liberal model do not give a distinct response to this challenge.
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Eid, Salah. "Moving Curve of Civilization." Advances in Social Sciences Research Journal 8, no. 5 (June 2, 2021): 500–503. http://dx.doi.org/10.14738/assrj.85.10140.
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One glance to the map of the Earth shows us that the main centers and sub centers of civilization are distributed on the surface of the Earth according to a very accurate geometrical system: the main ones are located on a strait line from Egypt to Greece to western Europe. From Egypt in the ancient times , and from Western Europe in modern times a curve extends to the right and left on which the sub centers are located, this curve moved completely from its northern position in ancient times to its southern position in modern times where one thousand years separates the two ancient and modern stages of civilization, this period had been filled by Greeks and Arabs through which we are going to tell the story of this moving curve between its two ancient and modern positions. Briefly seven hundreds of years had been filled by Greeks : one century in Athena, six centuries in Alexandria of Egypt,( where the curve returned to its southern position), and three centuries by Arabs in Bagdad in Iraq before the third stage of modern civilization began its role in its main center , western Europe.
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Clemens, Jr., Walter C. "Review Essay: The Beginnings of Civilization." Netsol: New Trends in Social and Liberal Sciences 6, no. 1 (May 28, 2021): 70–73. http://dx.doi.org/10.24819/netsol2021.05.
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What can contemporary social scientists learn from ancient history? Key features of modern civilization began in the fertile crescent of today’s Middle East many thousands of years ago. Thanks to geography and other factors, these innovations spread—east and west. Not just agriculture and engineering but monotheistic religion and alphabetic writing took root there. Parallels to or offshoots of Sumerian culture emerged in the Indus River, Persia, and Egypt. Their distinctive ways of life took shape, waxed, and then waned. Social scientists who try to keep up with a world in turmoil by listening to the BBC or reading Le Monde may be tempted to ask: “How did all this begin and where are we going?” The Singapore-based political analyst Parag Khanna answers: “Asia.” Civilization began in Western Asia and is now being shaped by “Asianization” of the planet. (See Khanna, The Future is Asian, 2019). Whether or not Khanna’s hypothesis about the future proves correct, the importance of Western Asia in global history is documented in the books Uruk and Mesopotamia.
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Saiin, Asrizal, Hasbi Umar, and Hermanto Harun. "PEMBAHARUAN HUKUM ISLAM DI MESIR DAN SUDAN: STUDI KOMPARASI." JISRAH: Jurnal Integrasi Ilmu Syariah 2, no. 3 (December 28, 2021): 1. http://dx.doi.org/10.31958/jisrah.v2i3.4954.
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This paper discusses how the renewal of Islamic law occurred in Egypt and Sudan. This study uses a qualitative research method with a normative approach. The data source used in this study is a secondary data source, because it only examines the literature or literature. From the results of this study, it can be understood that the role of the countries of Egypt and Sudan in fighting for qanunization (taqnin) and the formalization of Islamic law is very large. Even though they have to go through the challenges of Western imperialism and secularism, so that Islamic societies and countries have variations in responding to Western civilization today. The renewal of Islamic law in Egypt and Sudan occurred because of the struggle of Muslims in Egypt and Sudan with the rulers of the Islamic world, between secularism and Islamic law.
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Pakeeza, Shahzadi, and Nosheen Iftikhar. "Tradition and Modernity within Islamic Civilization." Journal of Islamic and Religious Studies 1, no. 2 (July 1, 2016): 15–26. http://dx.doi.org/10.36476/jirs.1:2.12.2016.16.
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Colonialism has impacted on Islamic Law as well as Islamic civilization. Islam has a dissonant relationship with modernity in that it agrees with central aspects of this epochal phenomenon and parts ways with others. The compatibility issues were raised by the Muslim thinkers. Many Muslim scholars have contributed to give an original understanding of message of Islam detached from sectarian influences. Traditions are considered to be the vehicle for the transference of factors to modernity with a strong role in determining power and culture of a civilization. Thus, they pave the way for the power tools of a civilization. The theories of Muslim scholars from Asia and Egypt are discussed to elaborate the Muslim understanding of facing the challenges of modernity. The contemporary scholars’ views are also added with an analysis of their observation on compatibility of Islam with modern era challenges and the criticism on it due to their modernity conception.
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Sukiman, Uki. "KRITIK AL-HAKIM ATAS BARAT DAN TIMUR DALAM NOVEL ’USFUR MIN AL-SYARQ." Adabiyyāt: Jurnal Bahasa dan Sastra 10, no. 1 (July 31, 2011): 31. http://dx.doi.org/10.14421/ajbs.2011.10103.
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The clash between Eastern and Western civilization has always been a topic of interest with various responses. Egypt is one of the countries, which has this response. This can be seen from Taufiq al-Hakim’s “Usfur min al-Syarq”. The scholars of modern Egypt thought have divided these responses into three groups: the conservatives, the Westernists, and the moderates. The conservatives tend to preserve the indigenous cultures. The Westernists try to westernize the indigenous cultures, while the moderates hybridize the culture. Through Abrams’ categorization, al-Hakim’s thought can be formulated in three developments. Firstly, the progress of those two civilizations has different directions. Each has its own advantages: the Western deals with earth and the Eastern with heaven. Secondly, the Eastern loses its identity if the Western dominates. Thirdly, al-Hakim hybridizes the positive sides of the two poles.
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Trevisan, Maurizio. "Wine and Society - Welcome Editorial." Wine Studies 1, no. 1 (March 23, 2011): 1. http://dx.doi.org/10.4081/ws.2011.e1.
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Wine, its production and consumption, has accompanied western civilization for thousands of years. Since the early sign of its production in the Fertile crescent area, approximately 6000-8000 years ago, the culture of wine has spread out through the middle east, the Nile valley and the Mediterranean basin. Wine became part of the recorded history in ancient Egypt were it was used as part of religious ceremonies and by the Pharaos and the elite.
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Luyaluka, Kiatezua Lubanzadio. "Theological Proofs of the Kinship of Ancient Egypt With South-Saharan Africa Rather Than Eastern and Western Civilizations." Journal of Black Studies 50, no. 1 (October 25, 2018): 87–105. http://dx.doi.org/10.1177/0021934718808299.
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This article deals with the issue of the kinship of ancient Egyptian civilization with the neighboring ones. To the melanin-level proof offered by Cheikh Anta Diop and Obenga’s evidence of the linguistic relatedness of Kemet to the south-Saharan Africa, this article adds a theological proof. The article shows that the Eastern and Western epistemic paradigms brought by Persians and Greeks was destructive to the scientific nature of the religion ancient Egypt shared with Sumer and primitive Christianity; while, as seen through Kôngo religion which is demonstrated to be the continuation of kemetic religion, the epistemic paradigm of African traditional culture nurtures this religion. Therefore, the natural theological kinship of ancient Egypt is with south-Saharan African rather than with Asia and Europe.
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Kingston-Mann, Esther. "In the Light and Shadow of the West: The Impact of Western Economics in Pre-Emancipation Russia." Comparative Studies in Society and History 33, no. 1 (January 1991): 86–105. http://dx.doi.org/10.1017/s001041750001687x.
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The notion that “Westernization” is a process that is unconditionally positive in its impact has dominated both Western and Soviet accounts of Russian intellectual and cultural history during the period before the Emancipation of 1861. As a consequence, Westernization has been described as synonymous with progress, rational economic behavior, greater tolerance, civilization, and the advancement of individual freedom. Although this rather uncritically pro-Western approach to the study of Western influences has produced important research and analytical insights, the assumption that a homogeneous Western culture everywhere generates liberal and democratic influences is in fact highly problematic. As I have suggested elsewhere, it is very difficult to make the empirical case that any one Western political or economic model can be applied to Germany, France, and Italy as well as England. And in the Russian context, a belief in the unmixed benefits of Westernization obscures some of the most important ironies and contradictions that characterize Russian economic debates and strategies in the late eighteenth and early nineteenth centuries.
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Black, Antony. "Classical Islam and Medieval Europe: A Comparison of Political Philosophies and Cultures." Political Studies 41, no. 1 (March 1993): 58–69. http://dx.doi.org/10.1111/j.1467-9248.1993.tb01637.x.
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There were fundamental differences in political philosophy and culture between Islamic and western-Christian or European civilization in the period up to c.1500, notably concerning the nature of the political community, of religious law and of the mode of political discourse. Europe proved open to Greco–Roman influences and thus developed, as Islam did not, a notion of the legitimate secular state.
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Mulahi, Samiha. "North Africa in Russian Travelers Perception: Algeria, Tunisia, Egypt in Russian Travelogues." Polylinguality and Transcultural Practices 17, no. 4 (December 15, 2020): 505–13. http://dx.doi.org/10.22363/2618-897x-2020-17-4-505-513.
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The article is devoted to the analysis of Russian travelers ideas about North African countries (Algeria, Tunisia, Egypt) in the period from the end of the XIX century to the beginning of the XX century. The paper considers the perception of this geographical area by Russian travelers in literary travelogues. North Africa in the designated period of time was considered not only as the cradle of ancient and great civilization, but also as a Europeanized, modernized territory of the Arab area. The travelogues analyzed in the article make it possible to distinguish in them two different cultural pictures of the world - North Africa and the picture of the world of Western Europe reflected in it.
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Kerner, Aaron Michael. "The Circulation of Post-Millennial Extreme Cinema." Asian Diasporic Visual Cultures and the Americas 2, no. 3 (September 27, 2016): 200–220. http://dx.doi.org/10.1163/23523085-00203002.
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Extreme cinema is an international trend which encompasses a wide range of cinematic genres: thrillers, dramatic narratives, so-called “art films,” and horror films. In the context of Asian extreme films, we find an especially highly-dynamic crisscrossing of influences. There is an assumption in the Western imagination that the Asian diaspora is unidirectional insofar as Asian populations gravitate toward the beacons of Western civilization. Trends in post-millennial extreme cinema however disrupt this particular diasporic narrative. This article argues that post-millennial extreme films are not simply a bidirectional flow, but rather a complex circulation of themes, aesthetic motifs, and filmmakers.
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QANOUSH, Walid Muhammad Abdullah. "Visual arts in Egypt, between re-reading history and the influences of western culture." International Journal of Multidisciplinary Studies in Art and Technology 3, no. 2 (December 1, 2020): 27–36. http://dx.doi.org/10.21608/ijmsat.2020.179948.
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Nikolic, Anja. "Similarities and differences in imperial administration Great Britain in Egypt and Austria-Hungary in Bosnia-Herzegovina 1878-1903." Balcanica, no. 47 (2016): 177–95. http://dx.doi.org/10.2298/balc1647177n.
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This article discusses the similarities and differences of the position of Great Britain in Egypt and Austria-Hungary in Bosnia-Herzegovina in the age of New Imperialism. Comparative approach will allow us to put both situations in their historical context. Austria-Hungary?s absorption of Bosnia-Herzegovina was part of colonial involvement throughout the world. Egypt and Bosnia-Herzegovina were formally parts of the Ottoman Empire, although occupied and administrated by European Powers. Two administrators, Evelyn Baring as consul-general in Egypt and Benjamin von K?llay as civil administrator of Bosnia-Herzegovina, believed that it was their duty to bring ?civilization?, prosperity and western culture to these lands - a classic argumentation found in the New Imperialism discourse. One of the most important tasks for both administrators was fighting the national movements, which led to the suppression of political freedoms and the introduction of a large administrative apparatus to govern the newly-occupied lands. Complete control over political life and the educational system was also one of the major features of both administrations. Both Great Britain in Egypt and Austria-Hungary in Bosnia-Herzegovina never tackled the agrarian question for their own political reasons. British rule in Egypt and Austro-Hungarian in Bosnia-Herzegovina bore striking resemblances.
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Stefan, Dr Sc Georgescu, and Dr Sc Munteanu Marilena. "Middle East: New Balkans of the World?" ILIRIA International Review 2, no. 2 (December 31, 2012): 112. http://dx.doi.org/10.21113/iir.v2i2.147.
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Middle East is a region whose geopolitical dynamics has many analogies with the role of the Balkans in the first half of the 19th century and up to the 3rd decade of the 20th century, namely a "Powder keg of Europe", defined in the same period as the "Eastern Issue".Moreover, Middle East is a region located at the junction of three continents: Europe, Asia and the Mediterranean Africa, and along with ancient Egypt is the cradle of Western civilization, providing for it political, economic, religious, scientific, military, intellectual and institutional models.Four millennia of civilization before Christian era did not pass without leaving a trace.Trade, currency, law, diplomacy, technology applied to works in time of war or peace, the profit based economy and the bureaucratized economy, popular and absolutist government, nationalist and universal spirit, tolerance and fanaticism – all these are not inventions of the modern world, but have their origins and methods of implementation, often even sophisticated methods, in this region.
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Hiwaki, Kensei. "Unintended human-personal self-destruction: can we save ourselves?" Kybernetes 48, no. 2 (February 4, 2019): 298–317. http://dx.doi.org/10.1108/k-01-2018-0047.
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Purpose This paper aims to explain the modern unintended human-personal self-destruction and the importance of diverse society-specific holistic cultures (“native cultures”) and social value systems as the remedy. Design/methodology/approach This paper is a viewpoint, as both the explanation and the proposed remedy are based on the present author’s historical, theoretical and normative considerations. Findings First, the author’s interpretation of pre-modern to modern Western societies reveals that some important pre-modern Western values are given to the modern era as part of the market value system. Second, some Mercantilist ideas have strong influences on Classical economic theory and methodology. Third, the modern Western value system – the market value system – corresponds to the Core Synergism of Modern Civilization or the complex driving force of Modern Civilization. Social implications This paper is designed to facilitate reflection on the excessive emphasis on economic/market values. Originality/value The present author’s normative framework for social value system (“integral harmony”) is used for explaining a likely remedy of the unintended human-personal self-destruction. Also, for solving the human-personal predicament, this article integrates native culture, balance and harmony into economic thinking to promote sustainable development for a viable human future. Concluding remarks provide a summary for clarification of the remedy.
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Baines, John. "On the Status and Purposes of Ancient Egyptian Art." Cambridge Archaeological Journal 4, no. 1 (April 1994): 67–94. http://dx.doi.org/10.1017/s0959774300000974.
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No term in the ancient Egyptian language corresponds neatly with Western usages of ‘art’, and Egyptologists have often argued that there is no such thing as ‘Egyptian art’. Yet aesthetically organized structures and artefacts constitute the majority of evidence from Egypt, a legacy created mainly for a small élite. The genres of these materials, all of which had functions additional to the purely aesthetic, are similar to those of many other cultures. They constitute a repository of civilizational values, related to the system of hieroglyphic writing, that was maintained and transmitted across periods. Civilization and artistic style are almost identified with each other. Funerary material constitutes one central context for artistic forms; others are temples and such poorly-preserved locations as palaces. The importance attached to artistic activities in Egypt, high-cultural involvement in them, and idiosyncratic developments can be illustrated from many periods. Egyptian art is a typically inward-looking and almost self-sustaining product of a professional group. It is no less ‘art’ for the wide range of functions and purposes it fulfilled.
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Morkevicius, Valerie. "Why We Need a Just Rebellion Theory." Ethics & International Affairs 27, no. 4 (2013): 401–11. http://dx.doi.org/10.1017/s0892679413000440.
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The Arab Spring has generated a variety of responses from the West. While broad political support was voiced for uprisings in Egypt, Tunisia, and Yemen, the responses to protests in Bahrain and Morocco were muted. The swift decision to intervene in Libya stands in marked contrast to the ongoing hand-wringing on Syria. While political realists might see these contradictions as evidence that geopolitical concerns determine foreign policy, from an ethical point of view these responses also reveal a fundamental tension in Western thinking about rebellion. On one hand, rebellion is viewed with a distrustful eye—as a disruptive, chaotic force that threatens to destroy the day-to-day order on which civilization is built. On the other, rebellion is perceived more optimistically—as a regenerative, creative force that can leave a better civilization in its wake. These two radically disparate ways of thinking about rebellion have deep philosophical and theological roots. The pessimistic view has historically dominated just war thought, as James Turner Johnson's contribution to this roundtable illustrates; whereas the perspective of Enlightenment liberalism offers a more optimistic judgment, as found, for example, in the works of Locke and Rousseau.
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Hossam, Ismael. "The Climate and Its Impacts on Egyptian Civilized Heritage: Ei-Nadura Temple in El- Kharga Oasis, Western Desert of Egypt As a Case Study." Present Environment and Sustainable Development 9, no. 1 (May 1, 2015): 5–32. http://dx.doi.org/10.1515/pesd-2015-0001.
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Abstract Undoubtedly, El-Kharga Oasis monumental sites are considered an important part of our world´s cultural heritage in the South Western Desert of Egypt. These sites are scattered on the floor of the oasis representing ancient civilizations. The Roman stone monuments in Kharga represent cultural heritage of an outstanding universal value. Such those monuments have suffered weathering deterioration. There are various elements which affect the weathering process of stone monuments: climate conditions, shapes of cultural heritages, exposed time periods, terrains, and vegetation around them, etc. Among these, climate conditions are the most significant factor affecting the deterioration Archeological sites in Egypt. El- Kharga Oasis belongs administratively to the New Valley Governorate. It is located in the southern part of the western desert of Egypt, lies between latitudes 22º30'14" and 26º00'00" N, and between 30º27'00" and 30º47'00" E. The area of El Kharga Oasis covers about 7500 square kilometers. Pilot studies were carried out on the EI-Nadura Temple, composed of sandstones originating from the great sand sea. The major objective of this study is to monitor and measure the weathering features and the weathering rate affecting the building stones forming El- Nadora Roman building rocks in cubic cm. To achieve that aims the present study used analysis of climatic data such as annual and seasonal solar radiation, Monthly average number of hours of sunshine, maximum and minimum air temperatures, wind speed, which have obtained from actual field measurements and data Meteorological Authority of El-Kharga station for the period 1941 to 2000 (60 years), and from the period 1941-2050 (110 years) as a long term of temperature data. Several samples were collected and examined by polarizing microscopy (PLM), X-ray diffraction analysis (XRD) and scanning electron microscopy equipped with an energy dispersive X-ray analysis system (SEM-EDX). The results were in agreement with the observed values in the study area. The deterioration of El-Nadora temple is above 45 % of original temple (138-161 BC), these deteriorations have occurred not only due to the age of the structures, but also due to the climate elements. It was found that the climate is the most important elements influencing weathering. El-Nadora temple is highly influenced by wind action because it has built on a hill top 180 meter in hyper arid climate and exposed to wind without any obstruction. Finally, El-Nadora Temple has lost about 42.46 % of its original size, and if the rate of deterioration on those rates will disappear the major landmarks, symbols and inscriptions fully in 2150.
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Ibragimov, Ibragim Eminovich, and Andrey Aleksandrovich Kudelin. "Models of Egypt’s self-identifi cation in the interwar period (1919-1939)." RUDN Journal of World History 10, no. 4 (December 15, 2018): 355–70. http://dx.doi.org/10.22363/2312-8127-2018-10-4-355-370.
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In the article, the authors consider the models of self-identification typical for the public thought of Egypt of the interwar period. In the fi rst half of XX century Egypt entered an important period of its history. As one of the fi rst formally independent Arab States, Egypt continued to struggle for full sovereignty from the United Kingdom while seeking to establish itself as a regional leader. In this regard, the leading thinkers of Egypt tried to determine the place of their country in the world and fi nd the most acceptable ideology for it, which could also rally other Arab, Muslim, Asian and African countries around Egypt. The article touched upon four concepts that were developed during the interwar period and infl uenced the further development of public thought in Egypt. Some thinkers have tried to develop a model of secular pan-Arabism based on the ideas of al-Kawakibi and al-Husri. For these authors, Egypt was an integral part of the Arab world and the core of its possible unifi cation. The second concept was related to pan-Islamism: developing the ideas of al-Afghani, the ideologues of this direction interpreted Egypt primarily as a Muslim country and part of the Dar al-Islam . For example, “Muslim Brotherhood” belonged to this group. The third concept is associated with the comprehension of the identity of Egypt through the idea of “pharaonism” and “ tamsir ” modern Egyptians declared heirs of the ancient Egyptian civilization. The fourth concept, conventionally named Eastern Idea or Easternism , was founded on the opposition of all the countries of the East to Western countries. Each of the areas of identity of Egypt - pan-Arab, pan-Islamic, Egyptian (“pharaonism”) and Easternism - made a contribution to the development of the identity of Egyptian society in the interwar period, and somehow infl uenced on the history of Egypt in the second half of the XX century.
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Vawda, Shahid. "Recognizing Islam." American Journal of Islam and Society 13, no. 4 (January 1, 1996): 585–88. http://dx.doi.org/10.35632/ajis.v13i4.2292.
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Michael Gilsenan is an anthropologist who has done extensive fieldworkin Egypt and Lebanon and has extensive knowledge of the literature,paticularly ethnography, on the Middle East, including North Africa. Hisbook Recognising Islam is a detailed ethnography of the practice of Islamin the Middle East. When it was fi.rst published, it was considered a significantanthropological contribution to the understanding of the complexitiesof Islamic societies in the Middle East. To be more precise, it is aboutIslam as practiced in the villages and urban centers of Lebanon, Egypt,Morocco, Algeria, Libya, and Iran. These are the places from which hedraws illustrative enthnographic material, weaving into the narrative hisanalysis of the specific case studies of urban and village !if e showing howIslam is practiced in the context of much larger national and internationalevents taking place.The Islam that Gilsenan wishes to be recognized is not that of the literatespecialists or of learned sheikhs. Neither is it of theological discussionsand debate, although no doubt it has implications for those debates, nor is itof Orientalist conceptions or the Western media's caricature of Muslims asthe inscrutable "other"----the barbarous, corrupt, enemy of Christianity, andnemesis of Western civilization. In other words, the focus on the practice ofIslam in the villages of the Middle East and urban enclaves of such majorcities as Cairo is not just a description of the exotic or strange practices ofpeople as bounded entities, each one being an isolated species of Muslimgroupings. Rather, Gilsenan's work shows how daily life is informed by ...
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Salman, Dr Zainab Abdulkadhim. "Re-visiting the Arab Cultural Renaissance: Al-Nahda and the Reception of European Literature." Alustath Journal for Human and Social Sciences 60, no. 2 (July 5, 2021): 75–92. http://dx.doi.org/10.36473/ujhss.v60i2.1595.
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Al-Nahda – the Renaissance corresponds to the advent of “modern civilization” (al-tamaddun al-ḥadîṯ) in Egypt and the East through contacts with the West. The Renaissance is opposed to the Middle Ages (al-qurûn al-wusṭâ), times of darkness. It is intended, more than a renewal of old models, a revolution of knowledge and thought. It is born of more or less violent contacts with the outside. Just as the Renaissance of the East is fertilized by the Western contributions so the European Renaissance which preceded it is largely attributed to the philosophical and scientific mediation of the Arabs of Andalusia. My research is a re-consideration of al-Nahda, highlighting the development of contemporary Arabic literature as a result of the late-19th – early 20th cultural rebirth of the Arab world, with a special stress on the French-Egyptian cultural transfer and the importance of translation.
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Kutelak Dias, Bruno Vinicius, and Regina Helena Urias Cabreira. "A imagem da bruxa: da antiguidade histórica às representações fílmicas contemporâneas." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 72, no. 1 (February 1, 2019): 175–98. http://dx.doi.org/10.5007/2175-8026.2019v72n1p175.
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This article aims at discussing the historical-social development of the witch’s image according to cultural, social and religious perspectives since the earlier stages of our Western civilization until the contemporary era. This historic overview will be discussed according to mythological influences referring to the construction of the female image as transgressor which originated the acclaimed Middle Age “witch hunt”. In order to do so, we will use works by Civita, (1997), Blécourt (2017), Clark (2006), Maxwell-Stuart (2017), Page (2017), Sharpe (2017) and Wallis (2017) apart from contemporary film versions from The Wizard of Oz (1939) through The Witch (2015), which depict the witch’s image transformation, so we can analyze, through its iconography, how such image was and is determined by the demands of several historical eras.
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TODD, DAVID. "JOHN BOWRING AND THE GLOBAL DISSEMINATION OF FREE TRADE." Historical Journal 51, no. 2 (June 2008): 373–97. http://dx.doi.org/10.1017/s0018246x08006754.
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ABSTRACTThe international diffusion of ideas has often been described as an abstract process. John Bowring's career offers a different insight into the practical conditions that permitted a concept, free trade, to spread across national borders. An early advocate of trade liberalization in Britain, Bowring promoted free trade policies in France, Italy, Germany, Egypt, Siam, and China between 1830 and 1860. He employed different strategies according to local political conditions, appealing to public opinion in liberal Western Europe, seeking to persuade bureaucrats and absolute rulers in Central Europe and the Middle East, and resorting to gunboats in East Asia. His career also helps to connect the rise of free trade ideas in Europe with the ‘imperialism of free trade’ in other parts of the world. Bowring upheld the same liberal ideals as Richard Cobden and other luminaries of the free trade movement. Yet unlike them, he endorsed imperial ascendancy in order to remove obstacles to global communications and spread civilization outside Europe.
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Yoon, Hye-Joon. "Area Studies and Desire: Towards a Genealogy." International Area Review 1, no. 1 (December 1997): 52–65. http://dx.doi.org/10.1177/223386599700100104.
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Area studies, as a newly fashionable field of academic research, needs to recognize its less likely precedents if it is going to secure for itself a fresh start. The question of “desire” is relevant here because it indicates the less value-free aspects in its genealogy. As shown in Emma Bovary's embellished representation of Paris at her provincial home, an understanding of an area often reflects the particular needs and desires of the one who understands that area. Such restricted and restricting views of an area repeats itself outside the world of literary fictions, as is shown by the example of Guizot's picture of Europe in which his own country is given a privileged place as the very center of Western civilization itself. An instructive case showing the thin line between the projected desire of one who strives to know a geographical area and the scientific purity of the labor itself is further offered by Napoleon Bonaparte's heavy reliance on Orientalist scholarship in his invasion of Egypt. Moving further east from Egypt to China, we witness the denigrating remarks on China made by the great German thinkers of the past century, Hegel and Weber. Although their characterization of Chinese culture could find echoes in unbiased empirical research, they reveal all the same the trace of Europeans' desire to affirm their superiority over the supposedly inferior and false civilization of the East. Similarly, the Americans who divided the Korean peninsular at the 38th Parallel, with unquestioning confidence in their knowledge of the area and in the justice of their action, rightfully deserve their place in the tradition of Western area studies of serving the needs to dominate, control and exploit an objectified overseas territory. He assumed that words had kept their meaning, that desires still pointed in a single direction, and that ideas retained their logic; and he ignored the fact that the world of speech and desires has known invasions, struggles, plundering, disguises, ploys. From these elements, however, genealogy retrieves an indispensable restraint: it must record the singularity of events outside of any monotonous finality; it must seek them in the most unpromising places, in what we tend to feel is without history—in sentiments, love, conscience, instincts; it must be sensitive to their recurrence, not in order to trace the gradual curve of their evolution, but to isolate the different scenes where they engaged in different roles. — Michel Foucault, “Nietzsche, Genealogy, History” (Foucault 139–40).
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Stanley, Brian. "Christians, Muslims and the State in Twentieth-Century Egypt and Indonesia." Studies in Church History 51 (2015): 412–34. http://dx.doi.org/10.1017/s0424208400050324.
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Surveys of the historical relationship between Christianity and other faiths often suggest that through a process of theological enlightenment the churches have moved from crusade to cooperation and from diatribe to dialogue. This trajectory is most marked in studies of Christian-Muslim relations, overshadowed as they are by the legacy of the Crusades. Hugh Goddard’sA History of Christian-Muslim Relationsproceeds from a focus on the frequently confrontational inter-communal relations of earlier periods to attempts by Western theologians over the last two centuries to define a more irenic stance towards Islam.1 For liberal-minded Western Christians this is an attractive thesis: who would not wish to assert that we have left bigotry and antagonism behind, and moved on to stances of mutual respect and tolerance? However laudable the concern to promote harmonious intercommunal relations today, dangers arise from trawling the oceans of history in order to catch in our nets only those episodes that will be most morally edifying for the present. What Herbert Butterfield famously labelled ‘the Whig interpretation of history’ is not irrelevant to the history of interreligious relations. In this essay I shall use the experience of Christian communities in twentieth-century Egypt and Indonesia to argue that the determinative influences on Christian-Muslim relations in the modern world have not been the progressive liberalization of stances among academic theologians but rather the changing views taken by governments in Muslim majority states towards both their majority and minority religious communities. Questions of the balance of power, and of the territorial integrity of the state, have affected Christian Muslim relations more deeply than questions of religious truth and concerns for interreligious dialogue.
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Ryabinin, Alexei. "The East, the West, and the World History." Oriental Courier, no. 3-4 (2021): 57. http://dx.doi.org/10.18254/s268684310017999-6.
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The author raises in the article an important question of human civilization development: what contribution the East has made to the centuries-long evolution of society. The author emphasizes that, despite the low attention to the countries of the East in the World History books, it was the “Eastern” way that laid down by the great despotisms: Ancient Mesopotamia, Ancient Egypt, Ancient India, Ancient China, and was the main way of human development. Indeed the “Western path” did not appear immediately in Europe itself: both Minoan and Mycenaean Greece developed along the Eastern path, and only in Homeric Greece did the features of “Western” development begin to emerge, more clearly manifested in archaic Greece. The author concludes that such a “Western” emerged as a result of historical coincidence. The author turns to the similarities between the Eastern and Western paths of development, reinforcing them with examples from the history of Ancient Mesopotamia, Ancient Egypt, and Ancient China. The author pays special attention to the ancient Chinese model of statehood as a special kind of transformation of the supreme power. Many scholars record the presence in Ancient China in the 8th–7th centuries B.C. of the socio-political and political-administrative system typologically like the one that existed in Western Europe in the 11th–13th centuries. Ryabinin asks the question: “Why did this socio-political and politico-administrative system in Ancient China cease to exist?”. By the 8th–7th centuries, the Chinese state practice during the time of confrontation with the barbarians developed a new model of the political system and mobilization economy which did not allow the Chinese society to rebuild and avoid the format of a despotic regime. According to the author, the concept of “feudalism” in terms of relations within the ruling stratum does not belong exclusively to Western Europe. “Feudalism” as a system of vassal-loyal relations, for example, can also be observed in certain areas of India. Accordingly, the uniqueness of the European way of developing political systems lies not in democracy but something else. The paper emphasizes that this peculiarity is the priority of the wealthy people associated primarily with the market. It was those people who determined the main direction of the development of ancient society both in Classical Greece and in Republican Rome.
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Bashkin, Orit. "On Noble and Inherited Virtues: Discussions of the Semitic Race in the Levant and Egypt, 1876–1918." Humanities 10, no. 3 (July 12, 2021): 88. http://dx.doi.org/10.3390/h10030088.
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This article examines new notions about race, ethnicity and language current in modern movements of Arabic literary and cultural revival. I argue that the Arab print market before World War I adopted the racial category of the Semite as highly relevant to Arab ethnicity and language, but the philological and literary significations of the term subverted the negative constructions affiliated with the Semitic races in Western race theories. Combining elements from the study of linguistics, religion, and political philosophy, Arabic journals, books, and works of historical fiction, created a Semitic and Arab universe, populated by grand historical figures and mesmerizing literary and cultural artifacts. Such publications advanced the notion that the Arab races belonged to Semitic cultures and civilizations whose achievements should be a source of pride and rejuvenation. These printed products also conveyed the idea that the Arabic language and Arab ethnicity can create ecumenical and pluralistic conversations. Motivated by the desire to find a rational explanation to phenomena they identified with cultural and literary decline, Arab authors also hoped to reconstruct the modes with which their Semitic and Arab ancestors dealt with questions relating to community and civilization. By publishing scientific articles on philology, literature, and linguistics, the print media illustrated that Arabic itself was a language capable of expressing complex scientific concepts and arguments.
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Amunga, Caroline Noel. "The Impact of Cultural Beliefs on Mental Health: A World View From Selected Communities in Western Kenya." East African Journal of Traditions, Culture and Religion 2, no. 1 (August 26, 2020): 34–38. http://dx.doi.org/10.37284/eajtcr.2.1.21.
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Even though mental health is usually discussed from the western worldview, it has been existent in Kenya even before civilization. The main objective of this paper therefore is to assess the impact of cultural beliefs on mental health among some selected communities in Western Kenya. This paper was guided by the social psychology theory which posits that social influences, perception and interaction are vital in understanding social behavior. The paper adopted the descriptive survey design to present data thus studying the situation as it is in an attempt to explain it. The sampling techniques were Purposive which was used to select the specialists. The study instruments were interview schedule, Focus Group Discussion and documents review. The validity o the instruments were established through content validity by experts from MMUST. This paper established that cultural beliefs have both a negative and positive impact on mental health in the sense that anxiety and trauma from broken taboos and norms led to mental illness whereas the performance of rituals brought about peace and psychological contentment hence mental health. This article recommends that cultural beliefs which lead to mental health should be preserved for the same purpose.
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Chen, Sibo. "Power, Apathy, and Failure of Participation." SAGE Open 7, no. 1 (January 2017): 215824401770046. http://dx.doi.org/10.1177/2158244017700462.
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Public participation is widely regarded as a vital component for making environmental decisions more democratic, legitimate, and effective. Yet, research on this subject has largely focused on rights and principles instead of context and process, especially in non-Western settings. To address this gap, this article explores how local voices on environmental issues were muted in a Chinese rural context. It describes controversies surrounding a cultural and ecological tourism development in Heyang, a transforming village in the east coastal region of China. Based on semistructured group interviews, the article reveals that although many issues found in the Heyang case resonated with similar cases in Western settings, such as the lack of access to information and the problematic solicitation of public input, fundamentally, the local voices were muted by the village council’s blind adoption of an urban-centric ecological modernization agenda and its neglect of local villagers’ emotional attachment to their land properties. The above findings not only draw our attention to how participatory communication can be compromised by contextual factors but also invite us to reconsider how China’s existing urban–rural division fundamentally influences its ecological civilization.
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Riexinger, Martin. "Nasserism Revitalized. A Critical Reading of Hasan Hanafī's Projects "The Islamic Left" and "occidentalism" (and their Uncritical Reading)." Die Welt des Islams 47, no. 1 (2007): 63–118. http://dx.doi.org/10.1163/157006007780331534.
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AbstractHasan Hanafī is often described as leading and original reformer of Arab thought, renovator of the Islamic cultural heritage (turāth) and advocate of political freedom. But these categorizations are based on insufficient analyses of his writings on both the Islamic and the Western intellectual heritage as well as his statements on current political issues. A critical reading of the first unveils that Hanafī misrepresents religious and philosophical doctrines and that he systematically passes over the fact that the relations between intellectual currents which he claims as role models for the "Islamic left" were marked by deep enmity. His writings on Marxism reveal that he merely condemns capitalism on moral terms without deeper analysis of the way it works. He himself proposes the idea of historical cycles determining the course of Eastern and Western civilization. This allows him to predict the imminent decline of the latter. The contradicting elements in Hanafī's thought do, however, gain coherence when analyzed in the context of his writings on the modern history of Egypt and the Middle East at large. Here he juxtaposes activist and progressive Nasserism to the religious quietism used by Sadat to legitimize his rule. From 1978 onwards he became an advocate of the Islamic revolution in Iran which he saw as rebirth of Nasserim and Tiermondism in general.
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Marchenko, O. V. "Spiritual priorities of Orthodox business ethics: the contemporary Ukrainian context." Ukrainian Religious Studies, no. 27-28 (November 11, 2003): 40–47. http://dx.doi.org/10.32420/2003.27-28.1462.
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The present state of our spirituality is a consequence of the influences of particular circumstances of life. Undoubtedly, the general changes in the social, political and economic orientations of society significantly influence the nature of the processes taking place in the spiritual sphere. The transition to the rails of market reforms, the affirmation of the principle of pragmatism as a kind of measure of the effectiveness of human life, the priority of economic values over others, including spiritual values, leads to a deepening crisis of spirituality, crisis of man. And in this connection M. Berdyaev's words appearing to warn him against uncritical perception of the values of Western civilization, which, incidentally, is quite characteristic of modern Ukrainian society, appear to be quite correct: the loss of the spiritual center. " And further: “The autonomy of economic life led to its dominance over the entire life of human communities. Mammonism has become the defining force of the age. ”
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Moroz-Grzelak, Lilla. "Bałkańskie kompleksy „gorszej Europy” w prozie Ermisa Lafazanovskiego." Slavia Meridionalis 12 (August 31, 2015): 45–56. http://dx.doi.org/10.11649/sm.2012.004.
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Balkan complexes of “worse Europe” in works of Ermis LafazanovskiOver the centuries, the European continent was divided into different spaces according to different axes: both geopolitical and economic history of East and West and the historical and geocultural division into North and South. Differentiation was present in Europe in various ways, either by the use of geographical terms, which became the indicators of difference, or how the politicians wanted to see it – split into Western Europe, Eastern Europe or Central and Eastern Europe. They represent the heterogeneity and diverse influences of civilization, that are reflected in its culture.The division into different cultural spaces is mirrored in the literature. Here, from a broad selection of south Slavic literature, for the basis of analysis two works of contemporary Macedonian writer Ermis Lafazanovski were selected: novel Hrapeshko and short story Exotic cantata. They reveal the existence of cultural differences and traditions, represented in the antinomies friend–foe, top–down which show spatial differences in Europe burdened by her stereotypes.
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Arbi Mulya Sirait. "Jamaluddin al-Afghani dan Karir Politiknya." Jurnal Intelektual: Jurnal Pendidikan dan Studi Keislaman 10, no. 2 (August 16, 2020): 167–82. http://dx.doi.org/10.33367/ji.v10i2.1291.
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Abstract
In its history, Islam has had a phase where it has progressed in various ways, one of which is in the political realm. This is marked by the number of areas that were successfully conquered by Islam so that its teachings also developed very rapidly. However, in history, Islam has also experienced a period of decline where there have been many divisions among internal Muslims as well as due to external influences, and some of the causes are the advancement of Western civilization so that it affects the existence of the world of Islamic politics as well. The data obtained from this paper comes from various references in the form of books, journals, and other writings. Then the data is reviewed to produce a conclusion. In this paper, we will discuss how Jamaluddin al-Afghani's efforts in arousing the spirit of unity of the Muslim community in order to escape from western influences and shadows, as well as his efforts to improve the internal conditions of Muslims, both social, political and religious. Jamaluddinal-Afghani the first reformer in Islam who brought salafiyah under the banner of Pan Islamism, with the principle that Muslims wherever he is is the Unity of Brothrhood or a unity of brotherhood that must be fostered continuously. Jamaluddin said that the only most revolutionary way to liberate the fate of Muslims from colonialism, imperialism and materialism was politics imbued with religion. Jamaluddin, as an Islamic reformer, tried hard to improve Islam from within by completely attacking superstition, khurafat and bid'ah.
Key Word: Jamaluddin al-Afghani, Pan-Islamism, Political Islam
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Kane, Ousmane. "ARABIC SOURCES AND THE SEARCH FOR A NEW HISTORIOGRAPHY IN IBADAN IN THE 1960s." Africa 86, no. 2 (April 6, 2016): 344–46. http://dx.doi.org/10.1017/s0001972016000097.
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According to the late Ali Mazrui, modern Africa is the product of a triple civilizational legacy: African, Arabo-Islamic, and Western (Mazrui 1986). Each civilization left Africa with bodies of knowledge rooted in particular epistemologies and transmitted in written and/or oral form. In the first half of the twentieth century, what became known as the colonial library (Mudimbe 1988: x) had provided the sources and conceptual apparatus for studying African history, but from the mid-twentieth century onwards, nationalist intellectuals sought to deconstruct European colonial intellectual hegemony through the search for alternative sources and interpretations of African history. Notable among these intellectuals is Cheikh Anta Diop, whose work highlighted the close connections between Egypt and the rest of the continent to claim Ancient Egypt's historical legacy for the continent. Nigeria's first university – University College Ibadan, which later became the University of Ibadan – provided a forum for talented Africans and Europeans to pursue the project of decolonizing African history. Jeremiah Arowosegbe's survey provides insights into the rise and decline of academic commitment in the African continent, with particular reference to South Africa and Nigeria.
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Baba, Noor Ahmad. "Nasser'S Pan-Arab Radicalism and the Saudi Drive for Islamic Solidarity: A Response for Security." India Quarterly: A Journal of International Affairs 48, no. 1-2 (January 1992): 1–22. http://dx.doi.org/10.1177/097492849204800101.
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Post World War-II era has witnessed great upheavals of far-reaching social, political and economic consequences, overtaking almost all regions of the World. This changed the very context of international relations in these areas. West Asian region dominated by conservative monarchies under varying degrees of western colonial influences, could not escape this all pervading currents of change especially since the late 40s and early 50s. A series of developments in a quick succession changed the very patterns of relationships in the region and shook the very foundations of the conservative regimes there.1 One of the prominent regime that felt threatned and survived by successfully responding to the situation, is the Kingdom of Saudi Arabia and the most potent threat that it had to confront with was the post 1952 revolution in Egypt
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Abdulaziz, Abdulaziz M., Mohamed K. Ali, and Omalsaad F. Hafad. "Influences of Well Test Techniques and Uncertainty in Petrophysics on Well Test Results." Energies 15, no. 19 (October 9, 2022): 7414. http://dx.doi.org/10.3390/en15197414.
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In the present study, well logs and well test data of both conventional build-up tests and Mini-DST from different oil and gas fields are utilized to evaluate the effects of uncertainty in petrophysics and test techniques on well test results. This includes producing wells from the Nile Delta and Western Desert-Egypt together with published results from West Qurna oil field-Iraq. Results indicated that permeability is strongly dependent on petrophysics interpretation, particularly pay thickness, while the radius of investigation is significantly dependent on fluid properties, especially compressibility. The skin factor calculations showed great sensitivity towards the pressure measurements with medium influences on porosity and oil viscosity. The calculations of Mini DST and Build-up test are compared within the uncertainty context for effective permeability, radius of investigation, and skin factor, and the findings are discussed in detail. In all cases, error analysis indicated that well test results and interpretation of conventional build up data are largely stable and may reduce overall uncertainty to 30% of the corresponding Mini-DST results/interpretation. The results of this study not only characterize each input parameter involved in the interpretation of well test data but also confirms the superiority of conventional build-up on Mini-DST techniques.
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Ribeiro, Orlando. "Conception et interprétation en géographie humaine." Cahiers de géographie du Québec 6, no. 11 (April 12, 2005): 5–37. http://dx.doi.org/10.7202/020343ar.
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Human geography is torn between two tendencies : the ecological tendency examines man in interrelation with the natural environment, the chorological tendency places the accent on the changes which man bas produced in the landscape. Man, in this sense, is a genuine geographic factor. There are two extreme positions : one tends to point out the role of determinismof the natural environment, the other seeks « the key to geographical explanation » in the culture of man. By means of examples taken in part from his own research, the author, while according an essential place to culture in geographical interpretation, draws attention to the fact that culture itself is explained in large part by its genetic environment. For example, one could not imagine the peasant cultures of l'Asie verteand the ideal of nomad and urban life of l'Asie fauve —marked by the imprint of Islam —being interchanged, the one for the other. The expansion of peoples of western civilization, first of all, and then the ubiquity of industrial civilization, appear to contradict an ecological conception of the relation between man and environment. But the industrial revolution it self was favored by a combination of conditions that man was able to exploit and that explains the rise of western and central Europe, just as the lack of the conditions explains the technological immobility of the Mediterranean. Research into ecological correlations is not the essence of human geography. Human geography ought to remain « the description and interpretation »of the human elements of the landscape, of regions, and of continents. Its fundamental method remains observation. Spiritual factor s, biological factors, superior forms of economic life, and social structures are not of interest to human geography except in so far as they are evident in the physiognomy of areas. The interpretation, with delicate gradations as in all the social sciences, ought to be based simultaneously on the « influences of the environment »and on the resources of the culture of a given people. It thereby reflects both determinism and the freedom of choice in all human behaviour.
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Derluguian, Georgi. "The Bronze Age as the First World-System: Theses for aResearch Agenda." Analytical Bulletin 15 (December 27, 2022): 22–30. http://dx.doi.org/10.56673/18294502-22.15-22.
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Bronze Age is traditionally viewed as historical period in the third and second millennia BCE. My key contention is that it is more meaningfully considered in geographic terms, as interconnected space of trade and cultural exchanges encompassing Afro-Eurasia but not Tropical Africa, let alone Australia and the Americas. The Bronze-age world-system extended from Scandinavia and British Isles to Egypt and Mesopotamia, from the Indus valley civilization and ancient Arabia to the Urals and western Siberia, possibly, also China and South-East Asia. Geologically, copper and tin as two metal components of bronze are randomly distributed on the planet which necessitated long-distance trade. In turn, the world trade in metals created whole cascades of logistical needs and opportunities. The consequences included the emergence of social complexity: chiefly powers, diplomacy, merchants, specialist coppersmiths and weapons-makers, professional warriors. New means of transportation emerged such as sailed ship and domesticated pack animals (donkey, camel, horse). The exchange in secondary products (wine, cloth, elaborate pottery) led to a revolution in conspicuous consumption. These theses are intended to generate a discussion about the earliest world-system, its morphology and flows. This may also extend to the comparative analysis of later world-systems known to us Antiquity, the Medieval ‘Silk Roads’, and modern capitalism.
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Indriyani, Dian, and Andriyani Andriyani. "SEKULARISME DAN ISU-ISU GERAKAN UMAT ISLAM." Nurani: Jurnal Kajian Syari'ah dan Masyarakat 17, no. 2 (February 22, 2018): 275–92. http://dx.doi.org/10.19109/nurani.v17i2.1848.
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In its history, politically, liberalism of Islam accepts deep momentum during Sultanate-Autonomy in Turkey, where Islamic countries, especially Turkey and Egypt, which had got in touch with western world, had big influences toward Islamic societies’ attitude. This influence made the Turkish and the Egyptian understands rigid. Islamic scholars of law seem confused to see new thing in Islamic societies. A case will directly be instructed “illegal” or haram if the case itself cannot be found in the school of Hanafi’s classical books. Then, this paper is intended to contribute some points of view of this school by means of answering some main questions about the truth of Islamic liberal considered as a secular movement under the guise of Moslem, the truth of the discourse of Islamic liberalism presents the past for the sake of modernization and the truth of Islamic liberalism that is irrelevant to the Indonesian culture.
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Abdurahman, Dudung, and Kholili Badriza. "Sufism, Orthodoxy, and Nationalism in Modern Islamic Civilization in North Africa from The 19th- 20th Century." Sunan Kalijaga: International Journal of Islamic Civilization 4, no. 2 (September 30, 2021): 129. http://dx.doi.org/10.14421/skijic.v4i2.1995.
Full textAbstract:
The phenomenon of Sufism in the tariqa movements played a significant role in Islamic reform and the growth of nationalism in North Africa from the 19th to 20th centuries. This phenomenon which started as a neo-Sufism for Islamic reform, gradually turned into a nationalist movement. Therefore, Sufism is assumed to be a part of Islam that occupies the basic component of national identity and is a symbol of the struggle for independence of Muslim countries in North Africa. This study aims to discuss "the role and influence of Sufism for the revival of Islam, resistance to Western colonialism, the role of Islamic reform, and the process of nationalism and independence of Muslim countries in North Africa." These problems are analyzed based on historical, social, and political approaches related to issues of modern civilization in the Islamic world. This research concludes that, firstly the Sufism movement in the modern period in North Africa is developed in tariqa schools located in Idrisiyah, Sanusiyah, Khatmiyah, Tijaniyah, Qadiriyah, and Sammaniyah. Furthermore, the Sufism movement always shows the intertwined elements of teachings and rituals as well as the influences of social and political developments. Secondly, the teachings of the tariqa are able to increase religious awareness by fulfilling spirituality and improving people's morality, thereby developing, modifying, and actualizing leadership associated with Sufis. Thirdly, Sufism shows a very significant social force regarding the growth of nationalism in North Africa, which is used as the basis for their participation in the socio-political field, with various forms of protest or resistance. In collaboration with religious and community leaders, the leadership of the Sufis has also succeeded in bringing about the independence of national countries such as Tunisia, Libya, Algeria, Morocco, and Sudan since the mid-20th century. During that time, many Sufists occupied important positions in government.
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Belyaeva, Lyudmila A. "Civilizational heterogeneity of Russia. Property in the field of civilizational development." VESTNIK INSTITUTA SOTZIOLOGII 12, no. 3 (2021): 27–53. http://dx.doi.org/10.19181/vis.2021.12.3.736.
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The article considers the Russian civilization as a socio-cultural community that includes different civilizational formations, the fact that determines its heterogeneous nature. An indicator of the heterogeneity of a society is its social structure, with civilisational rifts present - such an opposition of individual structural elements that has a civilizational character. In modern Russia, three civilizational rifts can be recorded. The first of them is based on the existence in the country of different levels of technical and technological development and, accordingly, of the nature and content of laborur of the population. The second rift is due to the material differentiation of the society: from the standard of living (on the threshold and beyond the poverty threshold) to the possession of multibillion fortunes, that leads to a deep difference in the quality of life of the population, that is an attributive feature of various civilizations. The third rift is related to the historically uneven development of the regions. Along with the regions that have entered or are already at the informational stage of development (they are in minority), most of the regions are at the industrial stage, and in some regions, a pre-industrial agrarian society with stable traditional values still prevails. Accordingly, informational, industrial and traditional subcivilizations coexist in the vastness of Russia. Property relations are considered among the significant factors of civilizational development. Property relations are first of all economic and juridical (legal) relations. Property as a social relation carries the historically stipulated content of the moral norms, justice, individual and social benefit. Property is embodied not only in legal forms, but also in customs, cultural patterns, habits, types of thinking and behavioral models. In Russia, the property right of an individual has always been oriented towards "internal justice", correlated in the public and individual consciousness with the prevailing ideas of the proper. Whereas in Western civilization there has been entrenched the priority of public relations based on the protected by law private interest of an individual. The reorientation of property relations in Russia to the Western model, including in the memory of our contemporaries, has not been a success due to the traditionally strong etacratic influences, the dominance of the “power-property” relationship.
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Kesseiba, Karim. "Form Follows Function? Re-questioning the Dilemma of Form Vs Function in Contemporary Egyptian Architecture." European Journal of Multidisciplinary Studies 4, no. 3 (September 25, 2019): 84. http://dx.doi.org/10.26417/475tmv66g.
Full textAbstract:
Based on the debate continuously raised by architects and theorists regarding the dilemma of “form Vs function”, it is important to reflect on the issue in regards of contemporary architecture. Stemming from Le Corbusier’s manifesto, “The house is a machine to live in”, many interpretations have been made, with one group arguing the importance of demolishing all aspects other than functionality when dealing with an architectural addition to the built environment. The other group adopt the philosophy that “International Architecture” was tailored for a specific time, which has to be dir-regarded now in order to fulfill contemporary architectural needs. The debate which the paper will discuss is based on understanding the origins from which the competition between form and functions stemmed. The paper also questions whether form is currently a function in the era of Globalization in the shadows of branding and starchitects signature designs. This debate will be reflected on major iconic buildings in Egypt; The Grand Egyptian Museum, Museum of Egyptian Civilization and Alexandria Bibliotheca. Those three cases were specifically selected since they were major state-led competitions which influenced the trends of architecture in Egypt for decades. The methodology of the paper is based on primarily explaining the origins of the manifestos by pioneer architects calling for the victory of function over form. Following that, a discussion based on critical observations from contemporary architecture will be presented to show how form is currently considered a function, especially when politicians aim to produce iconic architecture. Finally, the three case studies will be analyzed according to the relevance of form to function and how the iconic effect produced influences after completion. The case study will demonstrate that form and function are the two sides of one coin, and instead of urging to prove one is prior to the other, it is more important fulfill what the goals of the architectural product.