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Journal articles on the topic 'The North African Moors'

Author: Grafiati

Published: 29 July 2024

Last updated: 30 July 2024

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1

Sandberg, Brian. "“Moors Must Not Be Taken for Black”: Race, Conflict, and Cultural Translation in the Early Modern French Mediterranean." Mediterranean Studies 29, no. 2 (October 1, 2021): 182–212. http://dx.doi.org/10.5325/mediterraneanstu.29.2.0182.

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Abstract French actors mediated North African cultures and shaped French perceptions of others in the Mediterranean world during the late sixteenth and early seventeenth centuries. Francophone intermediaries experienced predominantly Muslim cultures as consuls, diplomats, military officers, naval captains, merchants, travelers, and prisoners in North Africa and across the Mediterranean during this period. This article reconsiders issues of race and conflict in the early modern Mediterranean by globalizing Francophone sources on the figure of the “Moor” and the conceptual space of the “Barbary Coast” in the late sixteenth and early seventeenth centuries. After introducing French cultural intermediaries in the Mediterranean, the article analyzes their depictions of North Africans through conflict narratives, geographic works, and ethnographic descriptions. New evidence of racial distinctions in the early modern French Mediterranean suggests that conflict reshaped French understandings of Muslims and produced racialized conceptions of “Moors.” This finding supports recent historical interpretations of race as a category of differentiation already articulated and operative in the early modern world.

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2

Xianlong, Mansur Xu. "From moors to moros: the north african heritage of the hui chinese." Journal of Muslim Minority Affairs 16, no. 1 (January 1996): 21–29. http://dx.doi.org/10.1080/13602009608716324.

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3

Capelli, Cristian, Valerio Onofri, Francesca Brisighelli, Ilaria Boschi, Francesca Scarnicci, Mara Masullo, Gianmarco Ferri, et al. "Moors and Saracens in Europe: estimating the medieval North African male legacy in southern Europe." European Journal of Human Genetics 17, no. 6 (January 21, 2009): 848–52. http://dx.doi.org/10.1038/ejhg.2008.258.

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4

Köstlbauer, Josef. "A “Moors’ Lovefeast” and Masked Enslavement in the Eighteenth-Century Moravian Church." Journal of Global Slavery 8, no. 2-3 (October 26, 2023): 178–206. http://dx.doi.org/10.1163/2405836x-00802010.

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Abstract This article analyzes context and circumstances of an event described as a “Moors’ lovefeast,” which took place in the Moravian Church settlement of Herrnhaag in December 1742. Several of the “Moors” in attendance hailed from the West Indies, others from North America and Africa. Likewise present were a Malabar, a Tatar, and a German Sinto. Adding to the cosmopolitan luster of the Herrnhaag congregation, their presence broadcasted a powerful message of missionary success and eschatological expectation. Some of these men, women, and children were or had been enslaved, but the prestige bestowed on these so-called “Moors” contributed to masking their enslavement. A close reading of the available sources shows how contemporary practices of enslavement fed into Moravians’ methods of representing missionary success as well as their unique spirituality and eschatological vision.

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5

Al-Olaqi, Fahd Mohammed Taleb. "Image of the Noble Abdelmelec in Peele’s The Battle of Alcazar." English Language and Literature Studies 6, no. 2 (April 28, 2016): 79. http://dx.doi.org/10.5539/ells.v6n2p79.

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<p>There is no ambiguity about the attractiveness of the Moors and Barbary in Elizabethan Drama. Peele’s <em>The Battle of Alcazar</em> is a historical show in Barbary. Hence, the study traces several chronological texts under which depictions of Moors of Barbary were produced about the early modern stage in England. The entire image of Muslim Moors is being transmitted in the Early Modern media as sexually immodest, tyrannical towards womanhood and brutal that is as generated from the initial encounters between Europeans and Arabs from North Africa in the sixteenth century and turn out to be progressively associated in both fictitious and realistic literatures during the Renaissance period. Some Moors are depicted in such a noble manner especially through this drama that has made them as if it was being lately introduced to the English public like Muly (Note 1) Abdelmelec. Thus, the image of Abdelmelec is a striking reversal of the traditional portrayal of the Moors. This protagonist character is depicted as noble, likeable and confident. He is considerately a product of the Elizabethan playwrights’ cross-cultural understanding of the climatic differences between races of Moorish men.</p>

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6

Zubko, Andrii. "Weight Systems of Spain, Portugal and Latin American Countries." Ethnic History of European Nations, no. 71 (2023): 150–63. http://dx.doi.org/10.17721/2518-1270.2023.71.20.

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During the centuries of being part of the Roman Empire, the population of the Iberian Peninsula adopted the Latin language, the Roman state religion, and the achievements of Roman material and spiritual culture. The Roman state system of monetary and weight measures operated in the territory of Roman Spain. The conquest of Spain in the V century by the Visigoths did not lead to changes in the material and spiritual culture of the local Romanized population. On the basis of this culture, the civilizations of the modern countries located on the Iberian Peninsula – Spain and Portugal – were later formed. At the beginning of the VIII century, Spain was conquered by the Arabs. In the territory of the Iberian Peninsula, they created their own state – the Córdoba Caliphate. Arabs and North African Berbers, who later came to be known by the general name Moors, conquered almost all of Spain, except for the northern mountainous regions. In the north of Spain in the IX–XI centuries, Christian kingdoms arose – Castile, Leon, Aragon, Navarre and Portugal. Christian kingdoms in the VIII century began the Reconquest – the reconquest of the Iberian territory from the Arabs. It ended in 1492 when the troops of Castile and Aragon conquered the Emirate of Granada – the last state of the Arabs in Spain. During the Reconquista, four Christian kingdoms united into the modern state of Spain. Portugal remained independent. During the period from the VIII to the XV centuries, in the territory of the Iberian Peninsula there was a mutual influence of the cultures of the West and the East. It touched all spheres of life, in particular the economy and the monetary and weight system. The monetary weight of the Moors was borrowed from Spain and Portugal. In turn, the structure of the systems of weight measures of Spain and Portugal was created on the model of the measures of Ancient Rome and the measures of the countries of medieval Western Europe. However, the norm of the mass of units of these systems was influenced by Arab weight measures. In the XVI–XVII centuries, the era of Great Geographical Discoveries, in which Spain and Portugal played a leading role, began. Numerous Spanish and Portuguese colonies were established in the territory of North and South America, Africa, and Asia, where metropolitan weights were used for centuries. For a long time in the Spanish and Portuguese colonies, which later became independent states, weight measures gradually changed and acquired local characteristics. This process continued until the introduction of the international metric system in their territory.

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7

Stockdale, Nancy L. "Turks, Moors and Englishmen in the Age of Discovery." American Journal of Islam and Society 18, no. 3 (July 1, 2001): 125–28. http://dx.doi.org/10.35632/ajis.v18i3.2010.

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Nabil Matar's Turks, Moors and Englishmen in the Age of Discovery is awelcome addition to the important yet often-overlooked scholarship ofcross-cultural exchanges between Muslims and non-Muslims in the erabetween the Crusades and modem European colonial hegemony. Drawingon literary and historical sources from the Elizabethan and Stuart periods,Matar strikes at the heart of the Orientalism debate with a complicated yetplausible link between English representations of Muslims and nativeAmericans and later imperialist racism. By stressing a triangular powerrelationship between England, North Africa and the Ottoman world, andthe new American colonies, Matar convincingly argues that it was the veryfailure of the English to conquer the Muslims in the face of Englishsuccesses in America against the indigenous populations that led Britons totransfer their ideas about "savage natives" from the American Indians tothe Muslims. According to Matar, it was this transference that laid thefoundation for centuries of racism and stereotyping against Islam and itsadherents in western scholarship and popular culture. By using thelanguage of racism created during their destruction of the native Americansagainst the Muslims they could not destroy, the English in the Age ofDiscovery created the ideological foundation for their conquests in the Ageof Imperialism.In his introduction, Matar is quick to remind his readers that Muslimswere the most familiar and significant Others in Elizabethan and StuartEngland unlike Americans, they were not in the colonial sights of theEnglish, but rather, to be admired and feared. Indeed, it was their veryresistance to being conquered that led to their demonization in literary andtheological works. However, in the realm of politics, English rulers werekeen to forge political and economic ties with Muslim governments,because they knew they needed such ties to maintain their own nationaland economic security. Matar is also careful to point out that Englishrepresentations of Muslims cannot be taken at face value as accuratehistorical sources describing lived experiences of Muslims, but rather, asrepresentations of how the English viewed the Islamic world they knewvis-a-vis the other major group of non-Christians with which they wereactively engaged, Native Americans.The bulk of Matar's work can be divided into two parts. Chapter One ...

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8

Brusky, Sarah. "The Travels of William and Ellen Craft: Race and Travel Literature in the 19th Century." Prospects 25 (October 2000): 177–92. http://dx.doi.org/10.1017/s0361233300000636.

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Describing their move north in an escape from slavery, William and Ellen Craft's slave narrative, Running a Thousand Miles for Freedom (1860), offers a peculiar form of travel literature. The notion that slave narratives chronicle movement has not gone unrecognized. Indeed, scholarship on 20th-century African-American literature often argues the thematic importance of a journey motif that some trace to antebellum America. Blyden Jackson, for example, notes that African-American “literature bears within itself content, as well as themes and moods, reflecting the Great Migration” (xv), the period from early to mid-20th century, which Marcus E. Jones says actually began before the Civil War when blacks fled the South for the urban, industrial North (30). And Robert Stepto has identified two basic types of journeys in African-American literature: one of “ascent” in which “an ‘enslaved’ and semiliterate figure [travels] on a ritualized journey to a symbolic North,” and one of “immersion,” which is a “ritualized journey into a symbolic South” (6). Such discussions of journey motifs, however, have not yet led to an examination of slave narratives as travel literature.

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9

Baglioni, Daniele. "The vocabulary of the Algerian Lingua Franca." Lexicographica 33, no. 2017 (August 28, 2018): 185–206. http://dx.doi.org/10.1515/lex-2017-0010.

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AbstractThe so-called Mediterranean Lingua Franca is a Romance-based, only-spoken linguistic variety that in slavery and travel accounts of the 17th–18th centuries is said to have been used by Moors and Turks, mainly in North Africa and above all in Algiers, as a basic means of communication with Christian slaves. Its only lexicographic source is an anonymous dictionary printed in Marseille in 1830, which is devoted to the Lingua Franca as it was spoken in Algiers. This source is by far the richest one available, but also the most problematic, because of its many inconsistencies and contradictions. As a result, the lexical components of the Algerian Lingua Franca (mainly Italian and Spanish, but also French, Provençal, Arabic, Turkish, etc.) as well as the quantity and quality of their contributions can only be reconstructed by critically comparing the entries of the Dictionnaire of 1830 with all preceding records by former prisoners and travellers.

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10

Baglioni, Daniele. "The vocabulary of the Algerian Lingua Franca." Lexicographica 33, no. 1 (September 1, 2018): 185–206. http://dx.doi.org/10.1515/lexi-2017-0010.

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AbstractThe so-called Mediterranean Lingua Franca is a Romance-based, onlyspoken linguistic variety that in slavery and travel accounts of the 17th-18th centuries is said to have been used by Moors and Turks, mainly in North Africa and above all in Algiers, as a basic means of communication with Christian slaves. Its only lexicographic source is an anonymous dictionary printed in Marseille in 1830, which is devoted to the Lingua Franca as it was spoken in Algiers. This source is by far the richest one available, but also the most problematic, because of its many inconsistencies and contradictions. As a result, the lexical components of the Algerian Lingua Franca (mainly Italian and Spanish, but also French, Provençal, Arabic, Turkish, etc.) as well as the quantity and quality of their contributions can only be reconstructed by critically comparing the entries of the Dictionnaire of 1830 with all preceding records by former prisoners and travellers.

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11

Gómez Canseco, Luis. "La imagen del «moro» en "España en el corazón" de Pablo Neruda." Revista de Filología de la Universidad de La Laguna 47 (2023): 175–88. http://dx.doi.org/10.25145/j.refiull.2023.47.09.

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"In España en el corazón, Neruda presented a negative image of the North African troops that supported Franco in the Spanish Civil War. His representation of the Moor is similar to that offered in the romances written by Republican soldiers. The poet decided to further illustrate this topic with graphic images in the edition of the book that was published in Chile in 1938."

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12

Milewski, Ireneusz. "Zsyłki biskupów katolickich w afrykańskim państwie Wandalów w relacji Wiktora z Wity." Vox Patrum 56 (December 15, 2011): 517–25. http://dx.doi.org/10.31743/vp.4241.

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The above article discusses one of the aspects of the Vandals’ religious policy in Africa, that is, deportations of Catholic bishops ordered by the Vandal kings. Of course, the Vandal kings were Arians and the fact itself defined their attitude towards Catholic clergy in North Africa, which they occupied. Describing the background of these deportations, their course and other repression which befell Catholic clergy (and the faithful) in Africa in the middle of the fifth century, we can only rely on the sources of Catholic authors, who had a negative attitude to the Vandals and their leaders. They portrayed them as crude and bloodthirsty tyrants, or even as psychopaths. Discussing the deportations of bishops in the reign of Genseric and Huneric, the background of the events was also presented. It was deduced that the underlying reason for the persecution of Catholics was the Vandals’ urge to consolidate their power in Africa. The bishops deprived of their seats were deported by the Vandal kings to Numidia (to the grounds controlled by the Moors) or to the islands of the Mediterranean Sea (Corsica, Sardegna) which belonged to the Vandals’ state. There they were forced to hard physical work (work on the land, cutting down trees used to build ships). Many of them, however, did not reach the assigned places of exile – they died on the way from physical exhaustion.

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13

Hinchman, Mark. "House and Household on Gorée, Senegal, 1758-1837." Journal of the Society of Architectural Historians 65, no. 2 (June 1, 2006): 166–87. http://dx.doi.org/10.2307/25068263.

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The West African island of Gorée was one of the nodes that connected African trading routes to North Atlantic trade. The varied population included English, French, Portuguese, Manding, Moor, Sereer, and Wolof. The island was notable because many of the categories by which people are identified-gender, race, class-were not strictly defined and did not dictate economic success. At one time, African women constituted the majority of property owners. Whereas many colonial studies focus on urbanism and colonial discourse, this article looks to the domestic sphere. For this inquiry into life on the ground, I cast my net wide and draw on source materials including rental contracts, wills, and probate inventories. My goal is to complicate the perception of how buildings functioned in colonial environments. The primary method is considering a variety of users, including wealthy Europeans, tenants, servants, and those for whom Gorée is most widely known-slaves.

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14

Thomson, Ann. "Countering Islamophobia in the Early Eighteenth Century." Diciottesimo Secolo 7 (November 18, 2022): 101–10. http://dx.doi.org/10.36253/ds-13198.

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This article looks at a certain number of writers in the early 18th Century, mainly British and French, who reacted against the dominant hostility to Islam and the Muslim world and tried to provide a more accurate presentation of them. After surveying different ideological uses of more positive representations of Islam and the Ottoman Empire, as well as the work of some scholars of Arabic who were concerned with greater accuracy, I concentrate on two authors about whom we know very little; they both spent time in and wrote about the North African state of Algeria and tried openly to counter European prejudices against Muslims. A brief discussion of the only work written by the French diplomat Jean-Philippe Laugier de Tassy (a history of Algiers) is followed by a longer section on Joseph Morgan, who published several works. Both his History of Algiers and his annotated translations of a poem on Islam written by a Spanish Moor and of a work on North Africa by French monks who went there to ransom captives show an excellent knowledge of the region, its people and their language. While far from being totally positive about the state which lived by piracy, he makes a vigorous case against disinformation concerning Islam and Muslims and encourages his readers to understand others and to judge them by the same standards we apply to ourselves.

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15

Erkkie, Haipinge, and Ngepathimo Kadhila. "Rethinking A Framework for Contextualising and Collaborating in MOOCs by Higher Education Institutions in Africa." Journal of Learning for Development 8, no. 1 (March 19, 2021): 204–20. http://dx.doi.org/10.56059/jl4d.v8i1.442.

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Massive Open Online Courses (MOOCs) are online courses that are open to anyone with Internet access. Pioneered in North America, they were developed for contexts with broader access to technology and wider access to the Internet. As globally networked learning environments (GNLEs), MOOCs foster collaborative communities and learning in ways not conceived as feasible until recently. The affordances of MOOCs, such as the ability to access learning beyond one’s immediacy, exemplify their benefits for open and distance learning, especially in developing countries that continue to consume rather than produce online courses. However, the globality of MOOCs and their delivery mode pose a challenge of contextualising learning content to the local needs of educational institutions or individual students that choose to use the courses. This theoretical paper used a desk-research approach by revising literature to investigate and propose ways of contextualising MOOCs to the African higher education setting. It applied the principles of reuse and repurposing learning content, while suggesting the use of mobile learning as a technological delivery solution that is relevant to the local context. The paper also suggests a framework for inter-institutional collaboration for higher education institutions to guide future efforts in the creation and sharing of credit-bearing MOOCs.

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16

DA, WA, MIN WANG, and YAN-QING HU. "Description of a new species and a new record of the genus Nola Leach, 1815 (Lepidoptera, Nolidae, Nolinae) from Tibet, China." Zootaxa 4926, no. 2 (February 5, 2021): 293–95. http://dx.doi.org/10.11646/zootaxa.4926.2.9.

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The genus Nola was established with the western Palaearctic species Noctua cucullatella (Linnaeus, 1758) described from Austria as its type species. Nola occurs in all continents except the Antarctica and contains more than 200 valid Eurasian and North African taxa (László et al., 2014). The genus Nola can be easily distinguished from other genera of Nolinae with the distinctive features as the degenerate uncus, the divided valva with the ventral valval lobe bearing the harpe and a curved carina process in male genitalia. In our recent survey, we report a new species Nola senmuzhaensis sp. nov. and a new record of Nola sikkima (Moore, 1888) from Tibet, China. Adults and genitalia are illustrated. The type specimens are deposited in Southwest University of Science and Technology (SWUST).

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17

Wilson, Christopher C. "Saint Teresa of Ávila's Martyrdom: Images of her Transverberation in Mexican Colonial Painting." Anales del Instituto de Investigaciones Estéticas 21, no. 74-75 (August 6, 1999): 211. http://dx.doi.org/10.22201/iie.18703062e.1999.74-75.1876.

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The images of the Transverberation of St. Teresa of Jesus originated in some of the episodes that are related by the saint, especially of the Libro de la vida in the 13th paragraph of the 29th chapter. The book had great success all over Europe after it was first published in Salamanca (Guillermo Foquel, 1588). However, the famed episode of the Transverberation was represented for the first time in the Vida gráfica (Antwerp, 1613) and this image was reproduced freely via prints. Among the most famous representation are a painting by Rubens, destroyed by fire in 1940, and the magnificent sculpture by Bernini, at the Church of Santa Maria della Vittoria in Rome. The scene was also accepted in New Spain with great enthusiasm and it became one of the most popular topics in religious painting. Wilson studies the image of the Transverberation not only as a mystic experience but also as a “virtual” martyrdom that is clearly expressed in a painting by Juan Correa based on a Flemish engraving by Richard Collin (17th century). Wilson recalls that both Saint Teresa and her brother Rodrigo used to read the lives of the saints during their childhood and that they even imagined themselves being martyred in the land of the Moors in North Africa. The iconography for the representations of Saint Teresa are taken from the topics that were used for illustrate the Martyrdom of Saint Ursula.

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18

Cinderey, Mike. "North York Moors storms ? 19 June 2005." Weather 60, no. 9 (September 1, 2005): 273. http://dx.doi.org/10.1256/wea.155.05.

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19

Djigo, Oum Kelthoum Mamadou, Mohamed Salem Ould Ahmedou Salem, Sileye Mamadou Diallo, Mohamed Abdallahi Bollahi, Boushab Mohamed Boushab, Aymeric Garre, Nasserdine Papa Mze, Leonardo Basco, Sébastien Briolant, and Ali Ould Mohamed Salem Boukhary. "Molecular Epidemiology of G6PD Genotypes in Different Ethnic Groups Residing in Saharan and Sahelian Zones of Mauritania." Pathogens 10, no. 8 (July 23, 2021): 931. http://dx.doi.org/10.3390/pathogens10080931.

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Plasmodium vivax malaria is endemic in Mauritania. Individuals with glucose-6-phosphate dehydrogenase (G6PD) deficiency may develop acute hemolytic anemia when exposed to 8-aminoquinoline antimalarial drugs, which are indispensable for a complete cure. The prevalence of G6PD allelic variants was assessed in different ethno-linguistic groups present in Mauritania. A total of 996 blood samples (447 males and 549 females; 499 white Moors and 497 individuals of black African ancestry) were collected from febrile patients in 6 different study sites: Aleg, Atar, Kiffa, Kobeni, Nouakchott, and Rosso. The presence of the African-type G6PD A- (G202A, A376G, A542T, G680T, and T968C mutations) and the Mediterranean-type G6PD B- (C563T) variants was assessed by PCR followed by restriction fragment length polymorphism and/or DNA sequencing. The prevalence of African-type G6PD A- genotype was 3.6% (36/996), with 6.3% (28/447) of hemizygote (A-) males and 1.5% (8/549) of homozygous (A-A-) females. Forty of 549 (7.3%) women were heterozygous (AA-). The following genotypes were observed among hemizygous men and/or homozygous women: A376G/G202A (22/996; 2.2%), A376G/T968C Betica-Selma (12/996; 1.2%), and A376G/A542T Santamaria (2/996; 0.2%). The Mediterranean-type G6PD B- genotype was not observed. The prevalence rates of G6PD A- genotype in male (10/243; 4.1%) and heterozygous female (6/256; 2.3%) white Moors were lower (p < 0.05) than those of males (18/204; 8.8%) and heterozygous females (34/293; 11.6%) of black African ancestry. There were only a few homozygous women among both white Moors (3/256; 1.2%) and those of black African ancestry (5/293; 1.7%). The prevalence of G6PD deficiency in Mauritania was comparable to that of neighboring countries in the Maghreb. Because of the purportedly close ethnic ties between the Mauritanian white Moors and the peoples in the Maghreb, further investigations on the possible existence of the Mediterranean-type allele are required. Moreover, a surveillance system of G6PD phenotype and/or genotype screening is warranted to establish and monitor a population-based prevalence of G6PD deficiency.

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20

Maltman, A. J. "Microstructures in deformed sediments, Denbigh Moors, North Wales." Geological Journal 22, S1 (April 1987): 87–94. http://dx.doi.org/10.1002/gj.3350220509.

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21

Simmons, I. G., and J. B. Innes. "Prehistoric Charcoal in Peat Profiles at North Gill, North Yorkshire Moors, England." Journal of Archaeological Science 23, no. 2 (March 1996): 193–97. http://dx.doi.org/10.1006/jasc.1996.0017.

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22

Scott, Alan W. "Traditional roof coverings in the North York Moors National Park." Structural Survey 24, no. 1 (January 2006): 22–40. http://dx.doi.org/10.1108/02630800610654405.

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23

Sibley, Andrew M. "Analysis of the North York Moors storms - 19 June 2005." Weather 64, no. 2 (February 2009): 39–42. http://dx.doi.org/10.1002/wea.287.

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24

Innes, J. B., and I. G. Simmons. "Mid-Holocene charcoal stratigraphy, fire history and palaeoecology at North Gill, North York Moors, UK." Palaeogeography, Palaeoclimatology, Palaeoecology 164, no. 1-4 (December 2000): 151–65. http://dx.doi.org/10.1016/s0031-0182(00)00184-x.

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25

Vyner, B. E. "The territory of ritual: cross-ridge boundaries and the prehistoric landscape of the Cleveland Hills, northeast England." Antiquity 68, no. 258 (March 1994): 27–38. http://dx.doi.org/10.1017/s0003598x00046160.

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On the North Yorkshire Moors, in northeast England, is a series of linear boundaries which are characteristically placed across upland spurs and promontories. Survey and excavation suggest that these boundaries operated in conjunction with natural features to define areas of the prehistoric landscape which may have been concerned with ritual during the final Neolithic and Early Bronze Age.

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26

Lofthouse, C. A. "Segmented Embanked Pit-Alignments in the North York Moors: A Survey by the Royal Commission on the Historical Monuments of England." Proceedings of the Prehistoric Society 59 (1993): 383–92. http://dx.doi.org/10.1017/s0079497x00003856.

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This report describes a group of distinctive earthworks in the north-east of the North York Moors (fig. 1) that, prior to investigation by the RCHME, had been categorised as double pit-alignments. The earthworks consist of two or three pairs of pits, with the spoil from the pits spread into parallel enclosing banks. The orientation of the segments is fairly consistent along an axis north-west to south-east; in each case there seems to be a tangential alignment on burial mounds, putatively Bronze Age in date, which may give a clue as to their age and function.

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27

Vivancos, Miguel C. "Santo Domingo de Silos, redentor de cautivos, y unas gallinas de Berbería." Aldaba, no. 43 (March 7, 2019): 211. http://dx.doi.org/10.5944/aldaba.43.2018.23996.

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Santo Domingo de Silos (muerto en 1073) fue invocado como redentor de cautivos cristianos, que estaban en manos de los moros. Algunos de sus milagros suceden en el norte de África. Uno de ellos, reelaborado desde el siglo XV, explica la presencia en Silos de unas gallinas de raza especial. El milagro del moro y el arca fue atribuido también a la Virgen en algunos santuarios marianos.St Dominic of Silos (†1073) was invoked as the rescuer of Christian captives held in Muslim lands. Some of his miracles take place in North Africa. One of which, re-elaborated since the fiteenth century, explains how a special breed of hen came to be kept in Silos. The miracle of the Muslim and the treasure-chest was also attributed to the Virgin in some Marian sanctuary-collections.

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28

Ward, Thomas J. "Blake Hill-Saya, Aaron McDuffie Moore: An African American Physician, Educator, and Founder of Durham’s Black Wall Street. Chapel Hill: University of North Carolina Press, 2020. Pp. 258. $26.95 (cloth)." Journal of African American History 107, no. 1 (January 1, 2022): 122–23. http://dx.doi.org/10.1086/717490.

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29

Simmons, I. G., and J. B. Innes. "Disturbance Phases in the Mid-Holocene Vegetation at North Gill, North York Moors: Form and Process." Journal of Archaeological Science 23, no. 2 (March 1996): 183–91. http://dx.doi.org/10.1006/jasc.1996.0016.

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30

Holloway, Alison M. "Resuscitation of Victims of Cholera, Plague and Rabies in South Africa." Prehospital and Disaster Medicine 1, S1 (1985): 434–36. http://dx.doi.org/10.1017/s1049023x00045404.

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Cholera, which was unknown in Africa south of the Sahara, became an identifiable disease in South Africa in 1919. In the 1970's, 5 cases were diagnosed in people coming into South Africa from countries to the north. Instructions regarding Cholera surveillance were circulated in 1979 following an outbreak in Maputo. There was no evidence of any case of cholera acquired in South Africa before September 1980. Within 12 days, there were 23 proven cases ofVibrio cholera, El Tor biotype, among Africans who obtained drinking water from an irrigation canal off the Crocodile River midway between Nelspruit and Kaapmuiden. Five hundred forty-six cases had been identified by the end of February 1981 and more are expected.On 13 October 1980, a team of health officials collected at Nelspruit to coordinate measures to contain the epidemic. They included chlorination of the irrigation canal, water surveillance of local rivers by sampling or leaving Moore pads in situ, increasing the number of staff and strengthening equipment at local laboratories, educating local medical and nursing staff in patient management and providing adequate stocks of intravenous fluids and tetracycline. Patients' contacts were traced, their homes inspected, their water supply sources and means of sewage disposal checked and the public educated in cholera prevention. There were regular press statements, radio talks, television programs and the broadcasting of educational leaflets to warn the population to take precautions. It was decided not to hold a mass immunization campaign nor to administer preventive antibiotics.

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Chippindale, Christopher. "Rock Art and Ritual: Interpreting the Prehistoric Landscapes of the North York Moors." Time and Mind 3, no. 1 (January 2010): 99–102. http://dx.doi.org/10.2752/175169709x12579622921973.

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32

Lee, Graham. "Industrial Archaeology in the North York Moors National Park: Recent Work and Research." Industrial Archaeology Review 28, no. 2 (November 2006): 77–85. http://dx.doi.org/10.1179/174581906x144370.

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33

Irving, T. B. "King Zumbi and the Male Movement in Brazil." American Journal of Islam and Society 9, no. 3 (October 1, 1992): 397–409. http://dx.doi.org/10.35632/ajis.v9i3.2577.

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Three great regions of America deserve a Muslim's attedon because oftheir Islamic past: Brazil in South America; the Caribbean, which scarcely hasbeen explored in this tespect; and the United States. Over 12 percent of theUnited States' population, and even more in the Caribbean, is of African origin,whereas Brazil has a similar or greater proportion of African descent.The enslavement and transportation of Africans to the New World continuedfor another three or four centuries after the region's indigenous Indianpopulations had either been killed off or driven into the plains and wooc1s.While knowledge of the original African Muslims in Notth America is vaguely acknowledged, teseatch is still required on the West Indies. Brazil's case,however, is clearer due to its proud history of the Palmares republic, whichalmost achieved its freedom in the seventeenth century, and the clearly Islamicnineteenth-century Male movement. As a postscript, the Canudos movement in 1897 also contained some Islamic features.In the Spanish colonies, the decline of the indigenous Indian populationsbegan quickly. To offset this development, Bartolome de Las Casas (1474-1566), Bishop of Chiapas, Mexico, suggested the importation of enslavedAfricans to the new colonies, whete they could then be converted to Christianity.Few persons have exercised such a baneful effect on society as thisman, who is often called the "Apostle of the Indies." However, othes knewhim as the "Enslaver of Africans," especially the Muslims, who he called"Moots." These facts of African slavery apply to almost all of the Atlanticcoast of the Americas, from Maryland and Virginia to Argentina, as well asto some countries along the Pacific coast such as Ecuador and Peru. If thisaspect of Muslim history and the Islamic heritage is to be preserved for humanhistory, we need to devote more study to it.This tragedy began in the sixteenth century and, after mote than four hundredyears, its effects are still apparent. If those Africans caught and sold intoslavery were educated, as many of them were, they were generally Muslimsand wrote in Arabic. Thus, many educated and literate slaves kept the recordsfor their sometimes illiterate plantation masters, who often could not read ormake any mathematical calculations, let alone handle formal bookkeeping.In 1532, the first permanent European settlement was established in Brazil,a country which since that date has never been wholly cut off from WestAfrica: even today trade is carried on with the Guinea coast. Yoruba influencefrom Nigeria and Benin has been almost as pervasive in some regions of ...

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Jay, Mary. "Co-publishing with Africa North–South–North." Logos 31, no. 2 (September 4, 2020): 19–27. http://dx.doi.org/10.1163/18784712-03102003.

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The decolonization of African studies extends beyond content to ethical partnerships between the North and the African continent. One key component of realizing partnership is through publishing. African studies research published by Northern publishers is not often even minimally available in Africa; and this is despite scholars on the continent often being partners or facilitators in research undertaken by Northern scholars. Northern publishers have perceived no commercial gain, given small African markets, lack of purchasing power, and lack of distribution systems. Conversely, African publishers have efficient distribution into the North through African Books Collective, owned and governed by them. But in suitable rare cases the African publisher can broker co-publications with Northern publishers who want the originating rights. In the light of these issues, African Books Collective launched an initiative to seek to break the deadlock. In partnership with the International African Institute, and with the active support of the African Studies Associations of the UK and the US, work is proceeding with publishers in the North and the South to broker co-publishing or co-editions to address this historic marginalization of Africa.

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McKAY, H. M. "Optimal planting times for freshly lifted bare-rooted conifers on the North York Moors." Forestry 71, no. 1 (January 1, 1998): 33–48. http://dx.doi.org/10.1093/forestry/71.1.33.

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36

Emery, Steven B., and Michael B. Carrithers. "From lived experience to political representation: Rhetoric and landscape in the North York Moors." Ethnography 17, no. 3 (July 24, 2016): 388–410. http://dx.doi.org/10.1177/1466138115609380.

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37

DARFEUIL, Sophie, and Camille BOUCHEZ. "Holocene North African Climate." La lettre du Collège de France, no. 9 (September 25, 2015): 56. http://dx.doi.org/10.4000/lettre-cdf.2183.

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38

Hiddleston, Jane. "Francophone North African Literature." French Studies 70, no. 1 (November 17, 2015): 82–92. http://dx.doi.org/10.1093/fs/knv270.

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39

Farías Rojas, Gabriel Arturo. "Between malocas and malones." HUMAN REVIEW. International Humanities Review / Revista Internacional de Humanidades 11, Monográfico (December 21, 2022): 1–8. http://dx.doi.org/10.37467/revhuman.v11.4210.

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The objective of this article is to reflect on Malocas and Malones as the dynamics of a micro-war in the frontier between the Tolten River and the Chacao Channel. Whereas the Spanish were replicating the old medieval methods used against Moors in their frontier dynamics, indigenous peoples responded out of resentment and wrath. The idea of it was to dissuade them from expanding the frontier and to resist against the endless war before the Great Indigenous Rebellion in 1598. Finally, comparing Malones to Comanches’s raids in North America will prove useful to understanding both resistance and colonizing ambitions.

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Simmons, I. G., and J. B. Innes. "Late Quaternary Vegetational History of the North York Moors. X. Investigations on East Bilsdale Moor." Journal of Biogeography 15, no. 2 (March 1988): 299. http://dx.doi.org/10.2307/2845415.

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41

Brehme, Christopher, Sage Wentzell-Brehme, and Denise Hewlett. "Landscape values mapping for tranquillity in North York Moors National Park and Howardian Hills AONB." International Journal of Spa and Wellness 1, no. 2 (May 4, 2018): 111–32. http://dx.doi.org/10.1080/24721735.2018.1493776.

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42

Downward, Paul, and Les Lumsdon. "Tourism Transport and Visitor Spending: A Study in the North York Moors National Park, UK." Journal of Travel Research 42, no. 4 (May 2004): 415–20. http://dx.doi.org/10.1177/0047287504263038.

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Goulding, John, and Mike Cinderey. "Winter 2013/2014 storms highlight the orographic effect on rainfall around the North York Moors." Weather 70, no. 2 (February 2015): 48–50. http://dx.doi.org/10.1002/wea.2470.

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Simmons, I. G., and J. B. Innes. "The Ecology of an Episode of Prehistoric Cereal Cultivation on the North York Moors, England." Journal of Archaeological Science 23, no. 4 (July 1996): 613–18. http://dx.doi.org/10.1006/jasc.1996.0057.

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Rabadán Carrascosa, Montserrat. "Otto Zwartjes, Geert Jan van Gelder & Ed de Moor (eds.), Poetry, politics and polemics. Cultural transfer between the Iberian peninsula and North Africa. Rodopi, Amsterdam, 1996." Nueva Revista de Filología Hispánica (NRFH) 46, no. 1 (January 1, 1998): 127–29. http://dx.doi.org/10.24201/nrfh.v46i1.2037.

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OSSMAN, SUSAN. "Postcolonial Images: Studies in North African Film:Postcolonial Images: Studies in North African Film." Visual Anthropology Review 20, no. 2 (September 2004): 94–96. http://dx.doi.org/10.1525/var.2004.20.2.94.

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MOSER, WILLIAM E., DENNIS J. RICHARDSON, CHARLOTTE I. HAMMOND, and Eric Lazo-Wasem. "Molecular Characterization of Helobdella modesta (Verrill, 1872) (Hirudinida: Glossiphoniidae) from its type locality, West River and Whitneyville Lake, New Haven County, Connecticut, USA." Zootaxa 2834, no. 1 (April 27, 2011): 65. http://dx.doi.org/10.11646/zootaxa.2834.1.6.

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Clepsine modesta was described by Verrill (1872) based on specimens collected in the West River and Whitneyville Lake, New Haven County, Connecticut, USA. Consistent with Article 73.2.3 of the International Code of Zoological Nomenclature (Anonymous 1999), the Syntype specimens of C. modesta originated from two localities and thus the type locality encompasses all of the places of origin. Moore (1898) synonomized C. modesta with the European Helobdella stagnalis (Linnaeus 1758) based on similarities in morphology. Subsequently, all North American leeches with a nuchal scute were considered as H. stagnalis with the exception of Helobdella californica Kutschera 1988, known only from Stow Lake, Golden Gate Park, San Francisco, California, USA. In addition to Europe and North America, Helobdella stagnalis has been reported from South America, Africa, and Asia (Sawyer 1986).

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48

Watson, Emma. "Disciplined Disobedience? Women and the Survival of Catholicism in the North York Moors in the Reign of Elizabeth I." Studies in Church History 43 (2007): 295–306. http://dx.doi.org/10.1017/s0424208400003284.

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The history of post-Reformation Catholicism in Yorkshire can be divided into two distinct periods: pre- and post-1570. Only in the aftermath of the 1569 Northern Rebellion did the Elizabethan government begin to implement fully the 1559 religious settlement in the north, and to take firm action against those who persistently flouted religious laws by continuing to practise the traditional religion of their forefathers. In the Northern Province, serious efforts to enforce conformity and to evangelize did not begin until the arrival of Edmund Grindal as Archbishop of York in 1571. He was joined a year later by the Puritan sympathizer Henry Hastings, Earl of Huntingdon, as President of the Council of the North and together they spear-headed the region’s first real evangelical challenge to traditional religion. 1571 also saw the enactment of the first real penal law against Catholics, although only in 15 81 was the term ‘recusant’ coined. Grindal and Huntingdon formed a powerful team committed to Protestant evangelization and the eradication of Catholicism in the North, however, in Yorkshire, their mission was not entirely successful. The North Riding consistently returned high numbers of recusants in the Elizabethan period, and was home to some well-established Catholic communities. In the West and East Ridings recusancy was not so widespread, although religious conservatism persisted, and Catholicism remained a much more significant force across Yorkshire than elsewhere.

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Leary, T. J. "SYMPHOSIUS, A NORTH AFRICAN MARTIAL?" Akroterion 66 (2021): 125–42. http://dx.doi.org/10.7445/66--1035.

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The late-Latin compendium known as the Latin anthology includes a carefully composed verse collection of a hundred riddles. It was probably called the Aenigmata and written by a man called Symphosius, who might have come from North Africa; but very little is known for certain. The collection was, however, to have a profound influence on later riddle-writing and deserves attention for this reason alone. It is clear, however, that Symphosius was greatly influenced by the Xenia and Apophoreta of Martial, although this further reason has not been widely appreciated. This article sets Symphosius’ Aenigmata in its Martialian context before exploring its debts both in terms of form and arrangement and, by comparing individual riddles, explaining how Symphosius has varied, developed and extended his model. It concludes that he succeeded admirably in his self-appointed task of challenging comparison with his predecessor, and that he was a ‘Martial’ in his own right.

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Carreira, Janaina Torres, Léna Meunier, Gabriele Sorci, Michel Saint-Jalme, Gwènaëlle Levêque, Hiba Abi- Hussein, Loïc Lesobre, Frédéric Lacroix, Toni Chalah, and Yves Hingrat. "North African houbara semen cryopreservation." Animal Reproduction Science 247 (December 2022): 107120. http://dx.doi.org/10.1016/j.anireprosci.2022.107120.

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