Journal articles: 'Sahibs'

1

Gurney, John. "Legations and Gardens, Sahibs and Their Subalterns." Iran 40 (2002): 203. http://dx.doi.org/10.2307/4300625.

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Moreman, Tim, and Charles Allen. "Soldier Sahibs: The Men Who Made the North-West Frontier." Journal of Military History 65, no. 3 (July 2001): 796. http://dx.doi.org/10.2307/2677553.

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G., E., and Ivor Lewis. "Sahibs, Nabobs, and Boxwallahs: A Dictionary of the Words of Anglo-India." Journal of the American Oriental Society 117, no. 1 (January 1997): 224. http://dx.doi.org/10.2307/605688.

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Butz, David, and Kenneth I. MacDonald. "Serving Sahibs with Pony and Pen: The Discursive Uses of ‘Native Authenticity’." Environment and Planning D: Society and Space 19, no. 2 (April 2001): 179–201. http://dx.doi.org/10.1068/d276.

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Cowasjee, Saros. "The sahibs and the natives: Short fiction of the Raj: 1857–1947." World Literature Written in English 29, no. 2 (September 1989): 61–69. http://dx.doi.org/10.1080/17449858908589100.

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Goswami, Omkar. "Sahibs, Babus, and Banias: Changes in Industrial Control in Eastern India, 1918–50." Journal of Asian Studies 48, no. 2 (May 1989): 289–309. http://dx.doi.org/10.2307/2057379.

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The history of industrialization of many developing countries in Asia is related to conflicts between foreigners and a growing local bourgeoisie over industrial ownership and control. This article analyzes one such country—India—from the end of World War I until a few years beyond independence.

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Mufti, Nasser. "Kipling’s Art of War." Nineteenth-Century Literature 70, no. 4 (March 1, 2016): 496–519. http://dx.doi.org/10.1525/ncl.2016.70.4.496.

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Nasser Mufti, “Kipling’s Art of War” (pp. 496–519) This essay looks at the British empire’s most ambitious years, when it saw Britain and its settler colonies as belonging to a global nation-state, most commonly referred to as “Greater Britain.” The apex of this imperial-national imagination came with the outbreak of the Second Anglo-Boer War, which jingoists like Arthur Conan Doyle and Rudyard Kipling celebrated as a civil war because it was seen to be a conflict between the “blood brotherhood” of empire: Britons and Boers. Hence the characterization of the Boer War as “the last of the gentleman’s wars” or “a sahibs’ war,” because it was said to be fought between the civilized fellow-citizens of the British empire. But Kipling also had to confront the fact that British and Boer tactics were decidedly “ungentlemanly” at the war front. I turn to his short story “A Sahibs’ War” (1901), which is especially concerned about the “gentleman’s war” in South Africa looking identical to anticolonial wars in Afghanistan and Burma, which in Kipling’s mind were barbaric frontier conflicts. Kipling registers this ambivalence between civil and colonial war in the language of his story, which strategically puns across English, Afrikaans and Urdu/Hindi. These translingual puns make legible and sensible the tensions between the intra-national and extra-national, domestic and foreign, civil and imperial that characterized Greater British discourse at the turn of the century.

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Padoux, André. "Charles Allen, The Buddha and the Sahibs. The Men Who Discovered India’s Lost Religion." Archives de sciences sociales des religions, no. 126 (April 1, 2004): 47–112. http://dx.doi.org/10.4000/assr.2299.

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Gowans, Georgina. "Imperial geographies of home: Memsahibs and Miss-Sahibs in India and Britain, 1915-1947." Cultural Geographies 10, no. 4 (October 1, 2003): 424–41. http://dx.doi.org/10.1191/1474474003eu283oa.

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Venkatachalapathy, A. R. "Book Review: Dravidian Sahibs and Brahmin Maulanas: The Politics of the Muslims of Tamil Nadu, 1930–1967." Indian Economic & Social History Review 48, no. 4 (December 2011): 593–603. http://dx.doi.org/10.1177/001946461104800405.

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Rothermund, Dietmar. "Michael Mann, Sahibs, Sklaven und Soldaten. Geschichte des Menschenhandels rund um den Indischen Ozean. Darmstadt/Mainz, von Zabern 2012 Mann Michael Sahibs, Sklaven und Soldaten. Geschichte des Menschenhandels rund um den Indischen Ozean. 2012 von Zabern Darmstadt/Mainz € 29,90." Historische Zeitschrift 295, no. 2 (October 2012): 441. http://dx.doi.org/10.1524/hzhz.2012.0471.

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12

Битко, Н. С. "Sahibs, Nabobs and Boxwallahs. A Dictionary of the Words of Anglo-India – the critical analysis of the dictionary on historical principles." Writings in Romance-Germanic Philology, no. 2(35) (July 3, 2015): 41–51. http://dx.doi.org/10.18524/2307-4604.2015.2(35).73082.

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Seiler, Cotten. "Racing Mobility, Excavating Modernity." Transfers 6, no. 1 (March 1, 2016): 98–102. http://dx.doi.org/10.3167/trans.2016.060108.

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Th e diversity of methodologies, theoretical orientations, geographical settings, and disciplinary perspectives in this special issue of Transfers testifi es to a dual arrival—that of race as a key category of inquiry in mobility studies, and of mobility as a crucial practice in analyses of what scholars in the humanities and social sciences call the social construction of race. Drawing on poststructuralist and critical race theory, refl exive ethnographic methods, and scholarship in literary studies, sociology, and the history of technology, these essays illustrate the versatility of the mobility optic as well as its massive potential for the formation of new knowledge and the eff ecting of egalitarian policy. Th e scholars here make the case for mobility as central to everything from the structured inequalities of the contemporary city to the formation of the raced and gendered modern subject; and their interventions range from the reformist to the ontological. Maybe the infl uential cultural anthropologist Clifford Geertz (and the other Western sahibs who recounted the story before him) misunderstood the structure of the world as the fabled Hindu interlocutor conveyed it; perhaps the infi nitely regressing turtles on which the universe rested were never simply standing, but crawling.

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Kaur, Arjinder. "Sri Guru Granth Vich Prastut Mull Vidhant." JOURNAL OF ADVANCES IN LINGUISTICS 3, no. 2 (March 25, 2014): 208–14. http://dx.doi.org/10.24297/jal.v3i2.2082.

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Sri guru granth sahib bharat di dharmik ate darshnik prampra da oh vadmulla sarmaya hai, jis vich chintan ate phalasphe nu satkare'a gaya hai. Eh guru sahiban ji di maulik ate and alukik vichaar dhara da sarup hai.

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Snell, Rupert. "Ivor Lewis: Sahibs, nabobs and boxwallahs: a dictionary of the words of Anglo-India. x, 266 pp. Bombay, etc.: Oxford University Press, 1991. £25." Bulletin of the School of Oriental and African Studies 56, no. 1 (February 1993): 202. http://dx.doi.org/10.1017/s0041977x00002494.

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Marandi, Seyed Mohammad, and Hossein Pirnajmuddin. "Constructing an Axis of Evil." American Journal of Islamic Social Sciences 26, no. 2 (April 1, 2009): 23–47. http://dx.doi.org/10.35632/ajiss.v26i2.377.

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A major phenomenon in recent decades within Orientalist discourse is the indigenous Orientalism that can be seen in the works of some scholars, writers, and thinkers. These writers are sometimes referred to as “captive minds,” “brown sahibs,” or what Malcolm X would call the “houseNegro.”1 Defined by their intellectual bondage and dependence on the West and, at times, likened to pop psychologists in their writings about the “natives,” their western counterparts believe them because, as native informants, they are seen to be in a position to produce authentic representations of the Oriental psyche. This paper offers a brief study of memoirs written by members of the Iranian diaspora in western countries over the past decade, particularly in the United States. Among these writers are Azar Nafisi, Marjane Satrapi, Roya Hakakian, Afshin Molavi, and Azadeh Moaveni, and others. A few books with thriller-like titles, such as Prisoner of Tehran (Marina Nemat: 2008) or Living in Hell (Ghazal Omid: 2005), will not be studied. In the eyes of many Iranian intellectuals, such writers are often viewed as examples of the Iranian intellectual comprador class or members of the gharbzadeh (a term made current by JalalAle-Ahmad, the Iranian critic and intellectual, that can be rendered in English as westernized, west-struck, or westomaniac), rather than as intellectuals.

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Marandi, Seyed Mohammad, and Hossein Pirnajmuddin. "Constructing an Axis of Evil." American Journal of Islam and Society 26, no. 2 (April 1, 2009): 23–47. http://dx.doi.org/10.35632/ajis.v26i2.377.

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A major phenomenon in recent decades within Orientalist discourse is the indigenous Orientalism that can be seen in the works of some scholars, writers, and thinkers. These writers are sometimes referred to as “captive minds,” “brown sahibs,” or what Malcolm X would call the “houseNegro.”1 Defined by their intellectual bondage and dependence on the West and, at times, likened to pop psychologists in their writings about the “natives,” their western counterparts believe them because, as native informants, they are seen to be in a position to produce authentic representations of the Oriental psyche. This paper offers a brief study of memoirs written by members of the Iranian diaspora in western countries over the past decade, particularly in the United States. Among these writers are Azar Nafisi, Marjane Satrapi, Roya Hakakian, Afshin Molavi, and Azadeh Moaveni, and others. A few books with thriller-like titles, such as Prisoner of Tehran (Marina Nemat: 2008) or Living in Hell (Ghazal Omid: 2005), will not be studied. In the eyes of many Iranian intellectuals, such writers are often viewed as examples of the Iranian intellectual comprador class or members of the gharbzadeh (a term made current by JalalAle-Ahmad, the Iranian critic and intellectual, that can be rendered in English as westernized, west-struck, or westomaniac), rather than as intellectuals.

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18

Mesthrie, Rajend. "Where does a New English dictionary stop? On the making of the Dictionary of South African Indian English." English Today 29, no. 1 (February 27, 2013): 36–43. http://dx.doi.org/10.1017/s026607841200048x.

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This paper reflects on the recently published Dictionary of South African Indian English (Mesthrie, 2010, henceforth DSAIE) in terms of the decisions that have to be made over content in a New English variety. ‘New English’ is used in the commonly accepted sense of a variety that has arisen as a second language in a multilingual context, mainly under British colonialism, but which has gained an identity of its own on account of its characteristic linguistic features which differ from those of the erstwhile target language, viz. educated British English. Dictionaries of English outside of England and the United States of America are no longer novel: well-known efforts include the Macquarie Dictionary of Australian English (Butler et al., 2009) and The Dictionary of South African English on Historical Principles (Silva et al., 1996). In the same vein Hobson-Jobson (Yule & Burnell, 1886) recorded the lexis of colonial India, concentrating more on the vocabulary of the British there, though usage characteristic of Indians is also cited. Post-colonial India is still served by lexicographers of British origins: Hanklyn-Janklin (Hankin, 1994) and Sahibs, Nabobs and Boxwallahs (Lewis, 1991) are both true to the Hobson-Jobson tradition in feel and style, whilst being fairly up-to-date. I am unaware of any systematic dictionary work treating of the more colloquial words of Indian English, this 30 years on from Braj Kachru's (1983) article ‘Toward a Dictionary’. The popular guidebook series Lonely Planet has stolen a march on the lexicographers in producing a vibrant, popular book Indian English: Language and Culture (2008), with an emphasis on vocabulary amidst other culture lessons. The new internet era has also provided online dictionaries, the most sophisticated in my experience being the Dictionary of Singlish and Singapore English launched in 2004 (www.singlishdictionary.com).

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Geetha, V. "S.M. Abdul Khader Fakhri, Dravidian Sahibs and Brahmin Maulanas: The Politics of the Muslims of Tamil Nadu, 1930–1967 (New Delhi: Manohar Publishers and Distributors), 2008, 270 pages. Rs 675." Indian Historical Review 37, no. 1 (June 2010): 182–85. http://dx.doi.org/10.1177/037698361003700117.

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Hasta Setyaning Runci. "RISIKO INVESTASI EKUITAS DALAM PERBANKAN SYARIAH." AL-MISBAH 1, no. 1 (January 1, 2020): 33–42. http://dx.doi.org/10.37753/al-misbah.v1i1.6.

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Di Kontrak Musharakah dan Mudharabah, profil risiko PT mitra potensial (Mudarib atau mitra Musharakah) adalah pertimbangan penting untuk mengevaluasi risiko vestasi untuk melakukan uji tuntas. Uji tuntas adalah bagian dari tanggung jawab fidusia IIFS sebagai investor IAH mendanai berdasarkan bagi hasil dan kerugian (Mu- dharabah) atau basis bagi hasil dan kerugian (Musharakah). Profil risiko termasuk catatan masa lalu dari manajemen tim dan kualitas rencana bisnis, dan manusia sumber daya yang terlibat dalam aktivitas bisnis. Tingkat Risiko Pengembalian Tingkat Pengembalian Risiko adalah eksposur neraca keseluruhan di mana ketidakcocokan menemukan antara aset dan saldo dari penyedia dana (Sahib ul mal). Ini adalah tanggung jawab bank untuk mengelola harapan Sahibul mal dan kewajiban kepada pemegang akun berjalan. Peningkatan suku bunga acuan dapat mengakibatkan Investasi yang memiliki Pemegang Rekening (IAH atau Sahib ul mal) ekspektasi tingkat pengembalian yang tinggi. Itu berbeda dari bunga menilai risiko karena Bank prihatin dengan hasil kegiatan investasi pada akhir periode investasi. Ini tidak ditentukan secara pasti.

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21

Jha, Saurabh. "Doctor Sahib." New England Journal of Medicine 379, no. 21 (November 22, 2018): 1988–89. http://dx.doi.org/10.1056/nejmp1808736.

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Mohanty, Manoranjan. "Goodbye, Haque Sahib!" Social Change 51, no. 2 (June 2021): 280–82. http://dx.doi.org/10.1177/00490857211023090.

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Panda, Hrusikesh. "The Sahib-God." Wasafiri 27, no. 1 (March 2012): 32–37. http://dx.doi.org/10.1080/02690055.2012.636893.

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SZEJNİUK, Alexandra. "Sosyal Sorumluluk Sahibi Girişimci." OPUS Uluslararası Toplum Araştırmaları Dergisi 16, no. 29 (September 30, 2020): 2077–92. http://dx.doi.org/10.26466/opus.755534.

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Ahmed, Abdul-Azim, and Mansur Ali. "In Search of Sylhet—The Fultoli Tradition in Britain." Religions 10, no. 10 (October 12, 2019): 572. http://dx.doi.org/10.3390/rel10100572.

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This article presents a case study of the Fultoli tradition, an expression of Islam dominant amongst Bangladeshi migrants to the UK, but which in general terms has failed to communicate itself to British-born Muslims. It is also a denominational identity that has been overlooked in academic literature on British Muslims, and regularly mischaracterized. To correct this, the article presents an overview of Fultolir Sahib, the late founder of the tradition, and the theological distinctiveness of his teachings, before considering its movement to Britain. A varied methodological approach is adopted in order to explore the topic, combining a textual exploration of Fultoli sources with qualitative interviews with members of the Fultoli tradition, and also autoethnography drawing upon the authors’ (who were both raised by Fultoli parents) experience of the tradition. The article argues that Fultolir Sahib’s authority is constructed in an idiom that is inaccessible to British-born Muslims and that Fultoli institutions have failed to create leaders capable of preserving the tradition. It concludes that despite the diminishing numbers of Fultolis in Britain, it is still important for academics to recognize their unique role in the landscape of Muslim denominational diversity.

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Tevabil AKA, Serkan. "OLİMPİYATLARDA EV SAHİBİ ÜLKELER TARAFIN." Ekev Akademi Dergisi, no. 75 (January 1, 2018): 127–40. http://dx.doi.org/10.17753/ekev958.

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Khan, Saad Ali. "Sufi Women in Pakistan: Case Study of Mai Saihba and Her Shrine in Dhok Sahi Sharif, Punjab." Pakistan Journal of Women's Studies: Alam-e-Niswan 25, no. 2 (December 19, 2018): 93–112. http://dx.doi.org/10.46521/pjws.025.02.0048.

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Sufism is a mystical thread of Islam, which when practiced as a cultural system, creates Sufi culture, which is considered significantly different from orthodox, normative or official versions of Islam. Women's contribution to this Sufi culture, which often assimilates indigenous cultural values, has not been fully explored, thus causing ambivalence about Sufi women's lives and their roles. This paper attempts to fill this gap by exploring a variety of aspects of Sufi women's role and contribution to the enrichment of Sufi traditions and local culture in Pakistan through the case study of Mai Sahiba and her shrine, Sahi Sharif, in Punjab. This paper has two main sections. Section one, drawing upon secondary sources, highlights complex perspectives on gender and role of Sufi women in general within Sufism. Section two, drawing upon primary textual sources about Mai Sahiba's life and ethnographic fieldwork at her shrine, offers a glimpse of her life and shows how her devotees celebrate her as a Sufi who challenged hierarchical structures that exist within Sufism and in Pakistan.

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EL-HOUT, Mücahit Cemal. "Men Huve es-Sahabî Abdurrahman Gazi fi’l- Erzurum / Who is The Companion (Sahaba) Ghazi Abd Ar-Rahman in Erzurum?" İlahiyat Tetkikleri Dergisi, no. 45 (June 30, 2016): 289–312. http://dx.doi.org/10.29288/ilted.304771.

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Heifetz, Daniel Philip. "From Gurudev to Doctor-Sahib." Method & Theory in the Study of Religion 30, no. 3 (July 24, 2018): 252–78. http://dx.doi.org/10.1163/15700682-12341433.

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AbstractThe All World Gayatri Pariwar is a modern Hindu movement working to revive ancient Vedic-style rituals. The movement was founded by a charismatic figure named Shriram Sharma, but is now headed by his successor, a medical doctor named Pranav Pandya. I argue that the continued vitality of the movement in the absence of its charismatic founder has to do with the ways in which Pandya’s scientific authority as a medical doctor replaces Sharma’s charismatic authority. By attending to the affective dimensions of these two forms of authority, their differences become less stark and it becomes clear how scientific authority, despite its seeming disenchantment, might retain some of the emotional power of charismatic authority.

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Kumbasar, Murat. "Ev Sahibi Olmak ve Eminevim Örneği." Kafkas Üniversitesi İlahiyat Fakültesi Dergisi 3, no. 19190 (January 1, 2016): 0. http://dx.doi.org/10.17050/kafifd.204069.

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ERGÜN ATBAŞI-BULUT, Nurtaç Sibel. "Modern Türk Şiirinde Divan Sahibi Şairler." Modern Türklük Araştırmaları Dergisi /Journal of Modern Turkish Studies 13, no. 2 (September 25, 2016): 166–88. http://dx.doi.org/10.1501/mtad.13.2016.2.21.

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Abduzhemilev, Refat. "Remmal Khoja. Chronicle “Tarih-i Sahib Giray Khan” (“History of Khan Sahib Giray”). Part 3." Crimean Historical Review, no. 1 (2019): 147–74. http://dx.doi.org/10.22378/kio.2019.1.147-174.

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Abduzhemilev, Refat. "Remmal Hoja. Chronicle «Tarikh-i Sahib Geray Khan» («History about Sahib Geray Khan»). Part 4." Crimean Historical Review, no. 2 (2019): 203–33. http://dx.doi.org/10.22378/kio.2019.2.203-233.

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Ul Hassan, Muhammad Asim, and Hafiz Iftikhar Ahmad. "A-1 Jurisprudencial Differences Between Sahabah (R.A), Causes and Effects: An Analytical Study." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 1 (March 15, 2021): 1–11. http://dx.doi.org/10.53575/a1.v5.01(21).1-11.

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One of the main reasons for the features of Islamic jurisprudence is the differences between different schools of jurisprudence which get Oxygen from the theology of Sahaba and this is certainly a mercy for the ummah. This difference of opinion among the scholars on the rules of jurisprudence is in fact a natural consequence of the ijtihad differences of the Sahabah era. People used to refer directly to Sahib Shariat(ﷺ), usually the answers to the questions would come throughout the would solve the problems through their Ijtihad which have the status of revelation. Necessity was very rare at that time and in practical life the Companions kept an eye on every single action and deed of the Holy Prophet (ﷺ) because the pattern was his own and each Companion understood and preserved his instructions, fatwas and issues according to his own understanding and signs. The Qur'an would determine the value and status of each action (abahat, istihab, wajub, etc.). But when the Prophet (ﷺ) passed away, unsolved issues were resolved through ijtihad. In this research Paper, this theme has been analyzed briefly by the authentic resources.

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Lambek, Michael. "Marshalling Sahlins." History and Anthropology 28, no. 2 (January 25, 2017): 254–61. http://dx.doi.org/10.1080/02757206.2017.1280120.

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Kalra, Gurvinder, Kamaldeep Bhui, and Dinesh Bhugra. "Does Guru Granth Sahib describe depression?" Indian Journal of Psychiatry 55, no. 6 (2013): 195. http://dx.doi.org/10.4103/0019-5545.105531.

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Kh., Jafarli. "Sahib Bin Abbad’s life, period, environment." Journal of Oriental Studies 74, no. 4 (2015): 174–79. http://dx.doi.org/10.26577/jos-2015-4-717.

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Gürkan, Oğuz, Kemal Göral, and Özcan Saygın. "Home advantage in professional soccer: Analysis of Turkey 1. leagueProfesyonel futbolda ev sahibi olma avantaji: Türkiye 1. liginin analizi." Journal of Human Sciences 14, no. 4 (October 16, 2017): 3292. http://dx.doi.org/10.14687/jhs.v14i4.4864.

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In the present study, it was aimed to analyze the home team advantage in 1st Football League of Turkey. Obtained by examining the scores of matches played in 10 seasons (2005/2006-2014/2015), the study data were analyzed in terms of certain technical parameters such as number of games won as home team and guest team, home team advantage by the seasons and teams. The data obtained were entered to SPSS 16.0 software, and the frequency and percentage values were calculated and then interpreted. In totally 3062 matches played during 10 seasons, the number of matches won by home teams was 1319 (43.07%), whereas the number of games lost by home teams was found to be 886 (28.93%). During 10 seasons of 1st Football League of Turkey, the home team advantage was calculated to be 61.10%, whereas the mean home team advantage values of teams listed in 1st Football League of Turkey within this period were calculated to vary between 48.95% and 85.71%. Mean home team advantage of teams, which completed the seasons as the champion, was calculated to be 56.40%, whereas the same rate was found to be 61.23% for the teams that were dropped from the league. In conclusion, in terms of the home team advantage, the results obtained for 1st Football League of Turkey were in harmony with the literature; thus, it can be stated that the points won in away matches are an important criteria for having a successful season by winning more points. Extended English abstract is in the end of PDF (TURKISH) file. ÖzetBu çalışma, Türkiye Futbol 1. Liginde, ev sahibi olma avantajının incelenerek analiz edilmesi amacıyla yapılmıştır. On sezonluk zaman diliminde (2005/2006-2014/2015) oynanan müsabakaların sonuçları değerlendirilerek elde edilmiş olan araştırma verileri, takımların ev sahibi ve deplasman takımı olarak maç kazanma sayıları, sezonlara ve takımlara göre ev sahibi olma avantajları gibi teknik parametrelerin analizi yapılarak incelenmiştir. Elde edilen veriler SPSS 16.0 programında kaydedilmiş, frekans ve yüzde değerleri hesaplanarak yorumlanmıştır. İncelenen on sezonda oynanan toplam 3062 maçta, ev sahibi takımların galibiyet sayıları 1319 (%43.07) olurken, mağlubiyetle sonuçlanan maç sayısı 886 (%28.93) olarak belirlenmiştir. Türkiye Futbol 1. Liginin incelenen 10 sezonunda ev sahibi olma avantajı ortalaması %61.10 olarak belirlenirken, Türkiye Futbol 1. Liginde bu zaman aralığında mücadele eden takımların ev sahibi olma avantajı ortalamalarının %48.95 ile %85.71 aralığında değiştiği tespit edilmiştir. Bir sezonu şampiyon olarak tamamlayan takımların ev sahibi olma avantajı ortalamaları %56.40 olarak bulunurken, küme düşen takımlarda ise bu oranın %61.23 olduğu belirlenmiştir. Sonuç olarak, ev sahibi olma avantajı açısından Türkiye Futbol 1. Liginde de literatüre benzer sonuçlara ulaşılmasından hareketle, futbolda daha fazla puan sahibi olarak başarılı bir sezon performansı ortaya koyabilmek için deplasmanda kazanılan puanların da hedefe ulaşmada çok önemli bir kriter olduğunu söylenebilir.

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YILMAZ, Yakup. "DÜRER SAHİBİ MEHMED HAFÎD EFENDİ VE VAKFİYESİ." Route Educational and Social Science Journal 2, no. 7 (January 1, 2015): 308. http://dx.doi.org/10.17121/ressjournal.432.

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YÜKSEL, Abdulkadir, and Yücel UYANIK. "Engelli Çocuk Sahibi Kadınların Yaşadıkları Güçlüklerin İncelenmesi." Ankara Hacı Bayram Veli Üniversitesi İktisadi ve İdari Bilimler Fakültesi Dergisi 23, no. 3 (December 31, 2021): 805–30. http://dx.doi.org/10.26745/ahbvuibfd.997669.

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Akram, Fareeha, Tahsin Fatimah, Muhammad U. Saleem, Muhammad A. Qazi, Syed S. H. Qazmi, Ana Aslam, and Awais Karamat. "Salinity & Fertility Status of Irrigated soils in District Nankana Sahib, Punjab, Pakistan." Journal of Arable Crops and Marketing 1, no. 1 (April 13, 2022): 05–10. http://dx.doi.org/10.33687/jacm.003.1.2.4163.

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The soil is the medium or habitat for plant growth as a mother to supply the water and nutrients. The fertility and salinity status of soils contribute a major role in enhancing crop productivity. The current exploration was carried out to characterize the soils of Tehsil Nankana Sahib (Nankana, Shahkot, Sangilla) for their salinity, sodicity and fertility status at the union council level from 2018-19 to 2020-21. A total of 2030 soil samples were collected from three Tehsils of District Nankana Sahib, Punjab, Pakistan. The results indicated that the soil salinity status about 33.9% (690 samples) soils of Nankana Sahib was non-saline, 23.6% (480 samples) saline-sodic, 28.5% (580 samples) sodic and only 13.8% (280 samples) were saline. Across these tehsils, maximum problematic soils were found in tehsil Nankana Sahib while minimum in Sangilla. As for the soil fertility status of District Nankana Sahib is concerned, 60.1% of soils were poor in organic matter (OM) that is observed in 1220 samples, and 39.1% medium-range organic matter is observed from the 794 samples while 7.8% from the only 160 samples that is approaching the adequate range. The available phosphorus in soils was found poor among 26.1% (530 samples), 56.1% medium (1140 samples) and the adequate range of available phosphorus is 17.7% (360 samples). Textural class analysis indicated that most of the soils of District Nankana Sahib were loam having 67% soils (1360 samples), followed by 34.8% (708 samples) clay and the least 1.6% (32 samples) were found sandy soils. When the examinations are compared at the Tehsil level, Tehsil Nankana had the most deficient in organic matter that contributes 60% of total soil under observation while Sangilla had minimum deficiency (58.3%) OM. In the same way, maximum soils 33%) of Sangilla were deficient in available phosphorus while minimum was in Tehsil Nankana Sahib (21.8%).

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Abduzhemilev, Refat R. "Remmal Khoja. Chronicle «Tarikh-i Sahib Geray Khan» («History about Sahib Geray Khan»). Part 5. The end." Crimean Historical Review, no. 1 (2020): 211–24. http://dx.doi.org/10.22378/kio.2020.1.211-224.

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To the attention of the readers is offered the translation into Russian of the final fragments from the chronicle «Tarikh-i Sahib Geray Khan» (XVI c.). The chronicle’s author was a prominent scholar, a court astrologer at the court of Sahib Geray Khan, Kaysuni-zade Mehmed Nidai, known under the pen-name Remmal Hoja. Along with the factual component of the chronicle, the artistic specifics are also important. In comparison with the other works of historiography orientation, this work most clearly demonstrates the power of an artistic word, its aesthetic potential. The work is written in panegyric form, the author praises the heroic deeds during the Khanate of Sahib Geray. The traditions of Ottoman historiography are also revealed in the chronicle. The translation was made from the Turkish edition of «Tarih-i Sahib Geray Han (“Histoire de Sahib Giray, Khan de Crimee de 1532 a 1551”, Ankara, 1973) ». The author of the translation tries to correlate the content of the translation with the content of the original, to convey the artistic embodiment of historical events, to preserve the style of the work, to preserve the realities of Khan’s era language, if possible. The text will be useful for specialist in the history and the literature of the Crimean Khanate.

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Kaplan, Martha. "Marshall David Sahlins." Journal of Anthropological Research 78, no. 1 (March 1, 2022): 1–5. http://dx.doi.org/10.1086/717839.

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Crawley, William. "Subhash Chopra. Kipling Sahib: The Raj Patriot." Asian Affairs 48, no. 2 (April 3, 2017): 390–91. http://dx.doi.org/10.1080/03068374.2017.1313623.

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WALLACE, BRIAN. "NANA SAHIB IN BRITISH CULTURE AND MEMORY." Historical Journal 58, no. 2 (May 11, 2015): 589–613. http://dx.doi.org/10.1017/s0018246x14000430.

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AbstractThe Indian Rebellion leader Nana Sahib became Victorian Britain's most hated foreign enemy for his part in the 1857 Cawnpore massacres, in which British men, women, and children were killed after having been promised safe passage away from their besieged garrison. Facts were mixed with lurid fiction in reports which drew on villainous oriental stereotypes to depict Nana. The public appetite for vengeance was thwarted, however, by his escape to Nepal and subsequent reports of his death. These reports were widely disbelieved, and fears persisted for decades that Nana was plotting a new rebellion in the mountains. He came to be seen as both a literal and symbolic threat; the arrest of suspects across the years periodically revived the memories and the atavistic fury of the Mutiny, while his example as the Victorians' archetypal barbaric native ruler shaped broader colonial attitudes. At the same time, he influenced metropolitan perceptions of empire through the popular Mutiny fictions in which he was a larger-than-life villain. Tracing Nana's changing presence in the British collective memory over generations illustrates the tensions between metropolitan and colonial ideas of empire, and suggests the degree to which an iconic enemy figure could shape perceptions of other races.

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Grewal, Harjeet Singh. "Sri Dasam Granth Sahib: questions and answers." Sikh Formations 8, no. 2 (August 2012): 267–69. http://dx.doi.org/10.1080/17448727.2012.731146.

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Kaur, Harpreet. "Human Rights in Sri Guru Granth Sahib." Journal of Humanities and Social Sciences Research 4, no. 2 (November 2022): 185–97. http://dx.doi.org/10.37534/bp.jhssr.2022.v4.n2.id1143.p185.

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Singh, Devinder Pal. "Natural Symbolism in Sri Guru Granth Sahib." Journal of Humanities and Social Sciences Research 4, no. 2 (November 2022): 104–10. http://dx.doi.org/10.37534/bp.jhssr.2022.v4.n2.id1158.p104.

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Sabuktay, Ayşegül. "İzmir, Küresel Kültür Politikasında Söz Sahibi Olmaya Hazırlanıyor." Meltem �zmir akdeniz akademisi dergisi, no. 8 (December 15, 2020): 87–89. http://dx.doi.org/10.32325/iaad.2020.19.

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Baniwal, Vikas. "A Response to Jane Sahi’s ‘Dialogue as Education." Contemporary Education Dialogue 11, no. 2 (June 26, 2014): 179–95. http://dx.doi.org/10.1177/0973184914529035.

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Journal articles on the topic 'Sahibs'

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