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Books on the topic 'Iban Tales'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2024

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1

Ahmad, Jamilah Haji, and Jonathan Singki Lintan, eds. Cerita rakyat Iban. Kuala Lumpur: Dewan Bahasa dan Pustaka, Kementerian Pendidikan Malaysia, 1989.

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2

Clifford, Sather, ed. Apai Alui becomes a shaman and other Iban comic tales. Kota Samarahan, Sarawak: Universiti Malaysia Sarawak, Dayak Studies, 2001.

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3

Company, Mucow Books, ed. Sarawak folktales: Bidayuh, Iban, Malay, Melanau, Orang Ulu. Kuching, Sarawak, Malaysia]: Mucow Books Company, 2017.

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4

Ngidang, Dimbab, Spencer Empading Sanggin 1957-, Robert Menua Saleh, and Iban Cultural Seminar (3rd : 1998 : Bintulu, Sarawak), eds. Iban culture and development in the new reality. [Kuching]: Dayak Cultural Foundation, 2000.

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5

Ridu, Robert Sulis, Ritikos Jitab, and Jonas Noeb, eds. King Siliman and other Bedayuh folk tales. Kota Samarahan, Sarawak: Universiti Malaysia Sarawak, Dayak Studies, 2001.

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6

Mishra, Ravikesh. Little Red Riding Hood =: [Ppalgan mangtʼorŭl ibŭn sonyŏ]. New Delhi: Tales & Fables, 2013.

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7

Alonzo, Roberto. Ibong adarna: Mahiwagang ibon na gamót ang awit. 6th ed. Quezon City, Philippines: Children's Communication Center, 1986.

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8

Kāshī, Jamshīd ibn Masʻūd, d. ca. 1436. and Kennedy M. H, eds. Al-Kashī's geographical table. Philadelphia: American Philosophical Society, 1987.

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9

Beg, Ulugh. al-Zīj al-Sulṭānī, Zīj Ulūgh Bīk: Al-taqwīm al-rasmī al-mansūb ilá Ulūgh Bīk Muḥammad Ṭurghayy ibn Shāhrakh al-Taymūrī (796-853). Chicago, IL: The Open School, 2007.

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10

Beg, Ulugh. al-Zīj al-Sulṭānī, Zīj Ulūgh Bīk: Al-taqwīm al-rasmī al-mansūb ilá Ulūgh Bīk Muḥammad Ṭurghayy ibn Shāhrakh al-Taymūrī (796-853). Chicago, IL: The Open School, 2007.

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11

Waines, Professor David, and David Waines. Odyssey of Ibn Battuta: Uncommon Tales of a Medieval Adventurer. Bloomsbury Publishing Plc, 2012.

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12

Adamson, Peter, and Robert Wisnovsky. Yaḥyā Ibn ʿAdī on a Kalām Argument for Creation. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198806035.003.0007.

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This article offers an analysis, translation, and edition of a brief, recently uncovered Arabic text by the tenth-century CE Christian Aristotelian thinker Yaḥyā ibn ʿAdī. Ibn ʿAdī here takes issue with an argument for the existence of God, widely used in kalām (Islamic theology). According to this argument, bodies cannot exist without being either in motion or at rest; motion and rest must begin; therefore all bodies and hence the universe as a whole must have begun. Ibn ʿAdī diagnoses various flaws in this reasoning, including a supposed part–whole fallacy. The analysis of the text shows how it fits into Ibn ʿAdī’s intellectual profile and the project of the Baghdad Aristotelian school.

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13

The odyssey of Ibn Battuta: Uncommon tales of a medieval adventurer. London: I.B. Tauris, 2010.

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14

Tales of Bilaal Ibn Rabaah the Great Muslim Warrior from Africa. Blurb, 2018.

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15

The odyssey of Ibn Battuta: Uncommon tales of a medieval adventurer. Chicago: The University of Chicago Press, 2010.

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16

Kukkonen, Taneli. Ibn Ṭufayl’s (d. 1185). Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199917389.013.35.

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Ḥayy Ibn Yaqẓān is one of the most abidingly popular works in all of Arabic literature. At once inviting and expansive, accessible and surprisingly deep, the book offers an excellent introduction to the themes of classical Arabic philosophy. What often goes unnoticed is how deliberately Ibn Ṭufayl spins his story of Ḥayy, the self-taught philosopher who grows up alone on an equatorial island. Ḥayy in fact takes the reader on a tour of the Arabic Aristotelian curriculum, with ethical and political themes following upon a comprehensive exploration of the great chain of being. Ḥayy furthermore contributes to numerous sixth-/twelfth-century debates, ranging from the role that the heart and the brain play in the organism’s life, through the weighting of immanent and transcendent factors in the process of coming-to-be, to the relationship of philosophy to revealed religion.

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17

Tales of Bilaal Ibn Rabaah the Great Muslim Warrior from Africa Hardcover Edition. Blurb, 2020.

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18

Tales of Bilaal Ibn Rabaah the Great Muslim Warrior from Africa Standar Edition. Blurb, 2021.

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19

al-Ishtighal al-amili: Dirasah simiyaiyah : Ghadan yawm jadid li-Ibn Haduqah ayyinah (Silsilat Manahij). Manshurat al-Ikhtilaf, 2000.

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20

al-Jili, Kushyar ibn Labban, and Benno van Dalen. Ptolemaic Tradition and Islamic Innovation: The Astronomical Tables of Kushyar ibn Labban. Brepols Publishers, 2022.

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21

Interpreting Tha'labi's Tales of the Prophet: Temptation, Responsibility and Loss (Routledge Studies in the Qur'an). Routledge, 2008.

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22

Imam Ali Ibn Abi Taleb (Imam Ali the Fourth Caliph, 1/1 Volume). Dar Al Kotob Al ilmiyah, 1999.

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23

Kenneyd, M. H., and E. S. Kennedy. Al-Kashis Geographical Table (Transactions of the American Philosophical Society) (Transactions of the American Philosophical Society). Amer Philosophical Society, 1988.

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24

Messier, Ronald A. The Almoravids and the Meanings of Jihad. ABC-CLIO, LLC, 2010. http://dx.doi.org/10.5040/9798400609497.

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This book offers a scholarly, highly readable account of the 11th-12th century rulers of Morocco and Muslim Spain who offered a full range of meanings of jihad and challenged Ibn Khaldun's paradigm for the rise and fall of regimes. Originally West African, Berber nomads, the Almoravids emerged from what is today Mauritania to rule Morocco, western Algeria, and Muslim Spain. Over the course of the century-long lifespan of the Almoravid dynasty, the concept of jihad evolved through four distinct phases: a struggle for righteousness, a war against pagans in the Sahara to impose their own sense of righteousness, war against "bad" Muslims in Sijilmasa and the rest of the Maghrib, and finally, war against Christian infidels—the Christian kings of Iberia. The Almoravids and the Meanings of Jihad takes readers through a clear chronology of the dynasty from its birth through its dramatic rise to power, then its decline and eventual collapse. Several important themes in North African history are explored throughout the book, including the dynastic theory of noted Arab historian Ibn Khaldun, the unique relationship of rural and urban lifestyles, the interactions of distinct Berber and Arab identities, and the influence of tribal solidarity and Islam in forming the social fabric of medieval North African society

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25

Haider, Najam. The Death of Mūsā al-Kāzim (d. 183/799). Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190656485.003.0006.

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This chapter examines Twelver Shī‘ī scholarly treatments of martyrdom, with a particular focus on historical and theological discussions surrounding the figure of the Imām. Shī‘ī scholars attempted to reconcile two potentially contradictory positions: (1) a maximalist notion of the Imām’s knowledge; and (2) a belief that many (if not all) of the Imāms were murdered by their enemies. If both of these premises are true, then is an Imām ultimately complicit in his own death? If he takes no steps to avoid his own murder, then is this suicide? This chapter addresses these questions through a case study centered on the seventh Twelver Shī‘ī Imām, Mūsā al-Kāẓim (d. 183/799) as discussed by three early Shī‘a scholars: Muḥammad b. al-Ḥasan al-Ṣaffār al-Qummī (d. 290/902–03); Muḥammad b. Ya‘qūb al-Kulaynī (d. 329/940–41); and Ibn Bābawayh (d. 381/991–92).

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26

Orejuela Gómez, Johnny Javier, Fabio César Castaño González, John Alexander Quintero Torres, Wilmar Hernán Reyes Sevillano, José Fernando Patiño Torres, Jorge Eduardo Moncayo Quevedo, and Andrés Felipe Loaiza Mejía. Reimaginar el futuro pospandemia. Editorial Universidad Santiago de Cali, 2020. http://dx.doi.org/10.35985/9789585147096.

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La crisis planetaria derivada de la de salud pública desatada por la pandemia del COVID-19 ha replanteado las reglas de juego de la geopolítica, la economía y la convivencia social en tiempos de globalización. Esta pandemia tuvo como primer impacto el colapso del sistema sanitario, y como segundo, el ingreso a una cuarentena a nivel global que paralizó la sociedad y la economía, y nos empujó a un confinamiento preventivo. Esto a su vez implicó el empuje hacia la virtualización de las actividades, tales como la educación remota y el teletrabajo, o mejor aún, el trabajo en casa, de manera intempestiva, involuntaria e improvisada; acelerando así el ingreso en la cuarta revolución industrial, pues el trabajo y estudio apoyado en la tecnología virtual basada en internet, que iba a tomar dos décadas en instalarse como modelo dominante, tomó ahora solo tres meses. Esta virtualización improvisada e impuesta es la vez antídoto y veneno, pues permite seguir con las actividades laborales, académicas y sociales, pero a la vez trae riesgos para la salud mental de los seres humanos y la expansión de un estado de malestar general: que se suma al, de por sí, malestar del confinamiento.

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27

Dulac, Anne-Valérie. Shakespeare’s Alhazen: Love’s Labour’s Lost and the History of Optics. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474427814.003.0008.

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Also exploring Shakespeare’s borrowings, Anne-Valérie Dulac turns to optics and takes Love’s Labour’s Lost as her departure point. She first reminds us that in her Study of Love’s Labour’s Lost, published in 1936, Frances Yates repeatedly mentions the importance of Ahazen’s optical theory in grasping the play’s many references to light, eyes, and vision. Dulac first deals with two mistakes made by Yates in her rather short description of the 1572 edition of the Opticae Thesaurus, a compendium including a truncated Latin version of Alhazen’s treatise along with Witelo’s Perspectiva. She then demonstrates that this was due to the fact that, at the time when Yates was writing, historians of science had not yet shown as forcefully how different the translations of the Kitab al-Manazir (The Books of Optics) are, or, in other words, how different Alhazen is from Alhacen and Ibn al-Haytham. Dulac eventually looks into the Latinised version of Alhazen’s optical theory to enquire into whether it could shed light on some of the most intricate metaphorical networks of the play.

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28

Nigel, Blackaby, Partasides Constantine, Redfern Alan, and Hunter Martin. Redfern and Hunter on International Arbitration. Oxford University Press, 2015. http://dx.doi.org/10.1093/law/9780198714248.001.0001.

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This sixth edition of Redfern and Hunter on International Arbitration takes a fresh look at the law and practice of international arbitration in today’s world, against a background of constant change and evolution. Since the fifth edition of this book was published in 2009, there have been major changes in many national laws governing international arbitrations, as states seek to become ‘arbitration friendly’ by introducing new laws based on the United Nations Commission on International Trade Law (UNCITRAL) Model Law. There have been changes too in some of the best-known rules of arbitration, including new UNCITRAL Rules of Arbitration (2010), new International Chamber of Commerce (ICC) Rules of Arbitration (2012), and, in October 2014, new Rules from the London Court of International Arbitration (LCIA). There have also been important developments in the so-called soft law of international arbitration. In 2010, the International Bar Association (IBA) published a revised version of its Rules on the Taking of Evidence in International Arbitration, and followed this up in 2014 by publishing new and important Guidelines on Conflicts of Interest in International Arbitration. This sixth edition of Redfern and Hunter reviews the many changes that have taken, and are taking, place in the law and practice of international arbitration, and it places these changes in context as part of the constant evolution of a voluntary system of dispute resolution that is today recognised and established worldwide.

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