Bibliografias temáticas / Travelers' writings, Arab

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Literatura científica selecionada sobre o tema "Travelers' writings, Arab"

Autor: Grafiati
Publicado: 25 de julho de 2024
Última modificação: 31 de julho de 2024

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Artigos de revistas sobre o assunto "Travelers' writings, Arab"

1

Hassad, Abdessamed, e Mouloud Grine. "The Urban & Economic Characteristics of Major Arab Cities in the Nineteenth Century, through the French Travelers Observations - Cairo as a Model". Milev Journal of Research and Studies 7, n.º 1 (30 de junho de 2021): 131–45. http://dx.doi.org/10.58205/mjrs.v7i1.545.

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The trip is considered as one of the most important historical sources that supports the researcher with an abundant scientific materials, especially since the travelers have recorded all the observations they saw in the areas they visited. The French travelersare ones of the pioneers of the traveler to the East, there are several factors that make them to be in this trip. In the forefront of which is the religious factor in the framework of what is known as the Christian pilgrimage in which it passes through several stations, including the Cairo station, which contains Christian sanctuaries. From there they continue their pilgrimage trip to the Levant .The nineteenth century witnessed a significant increase in French trips, especially that France got privileges fromThe Ottoman Empire to protect theorthodoxe as well as their holy places, and thus the abundance of French writings, through which we tried to find out the impressions that these travelers make for Arab Islamic cities, and we choose Cairo as one of the most prominent Arab cities at that time, as well as being one of the most prominent stations in French travel.We relied on the descriptive historical method while writing this reaserch paper
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Al-Rawadieh, Al-Mahdi. "The Image of Mafraq in the Geographers' and Travelers' Books and the Books of the Stations of Pilgrimage. (Since the Umayyad Era till the End of the Ottoman Era)". Arts and Social Sciences Series 3, n.º 2 (23 de julho de 2024): 157–87. http://dx.doi.org/10.59759/art.v3i2.600.

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The cities and places located on the route of the pilgrims of the Levant were taken care of by Arab and Muslim geographers and travelers, their blogs included a description of their geographical nature and general conditions in terms of water resources and the availability of food, the fodder necessary to feed the animals, and the state of the roads that penetrate or pass next to it in terms of security and difficulty of passage and other things that the traveler should beware of such as thieves and bandits. The books of the pilgrimage also included brief statements aimed at serving the pilgrim and informing him of the route of the road and the conditions of the places located on it. Mafraq (its ancient name: Al-Faddain) occupied an important place before Islam by being located on the ancient Sultanic road (Trajan's road). Its flat terrain contributed to making it a corridor preferred by travelers away from the desert routes to the East, and The Straits of the Ajloun mountains to the West. This paper aims to trace the descriptions of Arab geographers and travelers about Mafraq (Al-Faddain) and note its presence in their writings and in the works of the pilgrimage stations, and to indicate their impressions of it and its geographical location.
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Falah, Ghazi-Walid. "Geographies of Silence: The ‘Missing Chain’ in the Writing of Palestine’s Historical Geography". Journal of Holy Land and Palestine Studies 21, n.º 2 (outubro de 2022): 127–50. http://dx.doi.org/10.3366/hlps.2022.0292.

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This paper provides a critical reading of (1) the ways in which Palestine’s cultural landscape and the indigenous people of Palestine have been represented in the eyes of Western and specifically European travelers and explorers in the 19th century; (2) how various such representations subsequently ‘filtered’ into Israeli geographical texts and writing, and were utilised by Israeli writers and others to (re) write a so-called ‘modern’, but distorted and incomplete historical geography of Palestine. The net result is that much of Palestine’s Arab landscape has been ‘de-historicised’, or as Keith Whitelam (1998 : 11) phrased it, has been ‘silenced’.
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Kharyal, Priya. "Travel Literature: A perspective on the history of Indian travel accounts and recent developments in the genre". International Journal of English Literature and Social Sciences 7, n.º 5 (2022): 032–35. http://dx.doi.org/10.22161/ijels.75.5.

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Travel writing is a literary genre that remain concerned with travelling accounts or records of a person. Such accounts enable one to know about different cities and countries and become familiar with varied cultures, behavioral patterns and their living conditions. Travel writings are being produced since time immemorial. India is a land of diverse cultures, languages, and food habits that remained a favourite destination among travel enthusiasts living both India and abroad. Many European, Chinese and Arab Travel writers like Jean Baptiste Tavernier, Ibn-e-Battuta and Hiuen Tsang have written at length about their experiences of travelling to India. They all have written works on India, its culture and the people that are living there. Their accounts are not reliable from the information point of view because they are based on whatever these travellers have seen or witnessed around them. They do not provide an actual image of India but rather presented an unrealistic portrayal of India in their writings. They have not focused on the adversities and social evils that were prevalent at that time. Earlier, travel writings remain a product of colonial enterprise. That is why there is a need for India travel writers to discuss their opinions regarding the impression of India and the people at large. Through this paper, I will try to show the history of Indian travel writings and works that are being done under this genre until now. At the same time, I will also discuss about the recent changes that are happening in this genre.
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BOUKHALFA, Brahim. "WESTERN NOMADIC DISCOURSE AND THE DISCOVERY OF THE OTHER". RIMAK International Journal of Humanities and Social Sciences 3, n.º 4 (1 de maio de 2021): 244–52. http://dx.doi.org/10.47832/2717-8293.4-3.25.

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The yearning for a journey towards the places of strangers, the longing to mingle with them and immerse themselves in their lives, and to record everything that is strange and wondrous about their lifestyle, their ways of thinking, their customs and traditions, that is the nature that characterizes man, since ancient times. The lives of the prophets, may blessings and peace be upon them, were frenetic migrations, and a constant movement, length and breadth, in search of a place of intimacy, a comfortable life, and a bright truth. Western poets, writers, philosophers and travelers have also been fond of the journey to the Naked and Islamic East, from the Middle Ages to the present day; The desire to get to know the Easterners closely, to mix with them, and then to dominate them, was evident in the so-called travel literature. It is the writing emanating from the experiences of travelers in the eastern "One Thousand and One Nights". However, these travelers have always hidden the true intentions that drove them on the journey, which, as we will present in the body of this study, are colonial motives deposited in the political consciousness of Western governments that stand behind the colonial phenomenon. It is from this perspective in the research that urgent questions come to the surface, which we are trying to answer. What are the real motives for the trip for Western writers in the nineteenth and twentieth centuries? What is their relationship with the Western governments that were colonizing large areas of the Arab countries? What are the representations of Arabs and Muslims in so-called travel literature? The answer to these questions is to reveal to us the colonial nature of the modern West, and the extent of its contempt for non-Westerners, which is supported by myths of racial superiority and self-centeredness in that. It is a belief that has not been affected by the tremendous development in the field of human sciences that our time has witnesse
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Ahmad, Suhail, Robert E. Bjork, Mohammed Almahfali, Abdel-Fattah M. Adel e Mashhoor Abdu Al-Moghales. "Bio-Medical Discourse and Oriental Metanarratives on Pandemics in the Islamicate World from the Sixteenth to Nineteenth Centuries". Humanities 13, n.º 3 (17 de junho de 2024): 89. http://dx.doi.org/10.3390/h13030089.

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This paper examines the writings of European travelers, chaplains, and resident doctors on pandemics in the Mediterranean regions from the 16th to the 19th centuries. Using French comparative literary theory, the article highlights how Muslim communities in Egypt, Turkey, Aleppo, and Mecca were stereotyped based on their belief in predestination, their failure to avoid contamination, and their lack of social distancing during plague outbreaks. This paper argues that travelers were influenced by Renaissance humanism, Ars Apodemia, religious discourses, and texts, such as plague tracts, model town concepts, the book of orders, and tales, and that they essentialized Mediterranean Islamicate societies by depicting contamination motifs supposedly shaped by the absence of contagion theory in prophetic medicines. Regarding plague science, this paper concludes that Christian and Muslim intellectuals had similar approaches until the Black Death and that Arabs were eclectic since the Abbasid period. This paper further maintains that the travelers’ approaches fostered chauvinism and the cultural hegemony of the West over the Orient since the Renaissance and Enlightenment periods, driven by eschatology, conversion, and power structure narratives.
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Ghazi, Inam ul Haq. "Women of the Subcontinent". Hawwa 13, n.º 1 (6 de maio de 2015): 77–98. http://dx.doi.org/10.1163/15692086-12341270.

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Recorded Arabic travel logs about Asia in general, and in particular the Subcontinent during the Golden Era, contain interesting narratives about women of the region. This paper surveys narratives by Arab travellers regarding woman and tries to constitute a portrayal that may emerge from their writings. The selected writings for this paper cover 8 centuries (7th to 14th centuries ad) and the Subcontinent including modern-day countries of Pakistan, India, Bangladesh, Maldives and Sri Lanka. The picture that emerges from this study depicts various aspects about the women of Sub-Continent during these centuries. The most important aspects are: the role of women in society, their legal status and marriage, descriptions of beauty, women’s festivals, slavery, fashion and dresses for various occasions, and women from different classes, castes and religions. An attempt has been made to compare and contrast these narratives among themselves.
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Rossi, Valentina Sagaria. "Leone Caetani en voyage da Oriente a Occidente". Oriente Moderno 99, n.º 3 (7 de outubro de 2019): 237–62. http://dx.doi.org/10.1163/22138617-12340219.

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Abstract Leone Caetani’s life (1869-1935) was definitely not a common one. Prince of Teano and duke of Sermoneta, he was immersed on the cream of Italian and international aristocracy of his age age of colonialism, age of adventurous travelling. On the tracks of his travels in the Middle East and in the far West, his studies and his personal writings, we tried to sketch this extraordinary figure of Orientalist on the field, of refined and renowned historian of the first period of Islam. A life through the life itself. This — we imagine — may be the right keyword to interpret his natural aptitude for extreme travels from East to West and the back to East — in the Sinai (1888-1889) and Sahara deserts (1890), in the Far West and the Rocky Mountains of Canada (1891), and back in Persia (1894) and India (1899) —, his pulsating interest for the Arabs and their origins, his craving desire to be “with boots in the mud” and “geography in his pocket”. Versed in the languages he used them to get in touch with cultures and peoples almost unknown — such as the Yazidi —, steadily convinced that only a first-hand experience could give back the exact taste of the truth. He was among the first Italians to explore the Sinai and the first Italian traveller ever in the sands of the Algerian Sahara.
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Saro-Wiwa, Noo. "Endless Possibilities: Why Africa keeps travel writing alive". African Research & Documentation 125 (2014): 3–9. http://dx.doi.org/10.1017/s0305862x00020628.

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Why do we travel? Sometimes we are curious, sometimes we are looking for profit; sometimes we are escaping the mundane or running away from circumstances; some travellers are looking for romance or a chance to immerse themselves in a landscape they love. We travel to understand ourselves as well as the place we are visiting. And our journeys reveal hidden aspects of our character. We may become more adventurous, or perhaps surprise ourselves with our timidity or latent prejudices.It is hard to pin down exactly when travel as a recognised genre first began. Expeditions are one of the oldest human endeavours, and people, be they military officers, missionaries, explorers, scientists or migrants, have combined it with literature ever since linear alphabets were invented. Travel writing as a genre is thought to have begun with Herodotus, the Greek historiographer, who reported from foreign lands in the fifth century BC. Travel literature became popular in China during the Song Dynasty between the 10th and 13th centuries, and it featured strongly in Arab literature from the 15th century onwards.
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Awad, Yousef, e Mahmoud F. Al-Shetawi. "Jamal Mahjoub’s The Carrier as a Re-writing of Shakespeare’s Othello". International Journal of Applied Linguistics and English Literature 6, n.º 5 (6 de julho de 2017): 173. http://dx.doi.org/10.7575/aiac.ijalel.v.6n.5p.173.

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This paper examines how Arab British novelist Jamal Mahjoub appropriates and interpolates Shakespeare’s Othello. Specifically, this paper argues that Mahjoub’s historical novel The Carrier (1998) re-writes Shakespeare’s Othello in a way that enables the novelist to comment on some of the themes that remain unexplored in Shakespeare’s masterpiece. Mahjoub appropriates tropes, motifs and episodes from Shakespeare’s play which include places like Cyprus and Aleppo, Othello’s identity, abusive/foul language, animalistic imagery, and motifs like the eye, sorcery/witchcraft, the storm and adventurous travels. Unlike Othello’s fabled and mythical travels and adventures, Mahjoub renders Rashid al-Kenzy’s as realistic and true to life in a way that highlights his vulnerability. In addition, the ill-fated marriage between Othello and Desdemona is adapted in Mahjoub’s novel in the form of a Platonic love that is founded on a scientific dialogue between Rashid al-Kenzy and Sigrid Heinesen, a poet and philosopher woman from Jutland. In this way, Desdemona’s claim that she sees Othello’s visage in his mind, a claim that is strongly undermined by Othello’s irrationality, jealousy and belief in superstitions during the course of the play, is emphasized and foregrounded in Mahjoub’s novel.
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Livros sobre o assunto "Travelers' writings, Arab"

1

Yārid, Nāzik Sābā. Arab travellers and western civilization. London: Saqi Books, 1996.

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2

Yārid, Nāzik Sābā. Arab travellers and western civilization. London: Saqi Books, 1996.

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3

Bakhiḍr, Sālim ʻAbd Allāh. Mudhakkirāt wa-mushāhadāt. al-Mukallā: Dār Ḥaḍramawt lil-Dirasāt wa-al-Nashr, 2018.

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4

Muwāfī, Nāṣir ʻAbd al-Rāziq. al- Riḥlah fī al-adab al-ʻArabī: Ḥattá nihāyat al-qarn al-rābiʻ al-Hijrī. al-Manṣūrah: Dār al-Nashr lil-Jāmiʻāt al-Miṣrīyah, Maktabat al-Wafāʾ, 1995.

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5

Shityawī, Aḥmad. Ḥaḍārat al-ʻArab wa-thaqāfatuhum fī riḥalāt al-Maghāribah bayna al-qarnayn al-sādis wa-al-thānī ʻashar. Tūnis: Markaz al-Nashr al-Jāmiʻī, 2018.

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6

Mohammed, Hammam, ed. al- Riḥlah bayna al-Sharq wa-al-Gharb. [al-Rabāṭ]̣: Kullīyat al-Ādāb wa-al-ʻUlūm al-Insānīyah bi-al-Rabāṭ, 2003.

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7

ʻAlī, Kanʻān, ed. Musāfir al-markab al-nashwān: Jawlah bayna ḥānāt al-Baḥr al-Mutawassiṭ, 1933. Bayrūt, Lubnān: Al-Muʼassasah al-ʻArabīyah, 2009.

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8

Rīḥānī, Amīn Albirt. al- Yanābīʻ al-mansīyah: Makhṭūṭāt Amīn al-Rīḥānī al-Inklīzīyah. Beirut, Lebanon: Riyāḍ al-Rayyis lil-Kutub wa-al-Nashr, 2000.

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9

1900-, Jawāhirī Muḥammad Mahdī, ed. Majmaʻ al-aḍdād: Dirāsah fī sīrat al-Jawāhirī wa-shiʻrih. Bayrūt: al-Muʾassasah al-ʻArabīyah lil-Dirāsāt wa-al-Nashr, 2003.

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10

Ībish, Aḥmad. Dimashq al-Shām fī nuṣūṣ al-raḥḥālīn wa-al-jughrāfīyīn wa-al-buldānīyīn al-ʻArab wa-al-Muslimīn, min al-qarn al-thālith ilá al-qarn al-thālith ʻashar lil-Hijrah. Dimashq: Wizārat al-Thaqāfah fī al-Jumhūrīyah al-ʻArabīyah al-Sūrīyah, 1998.

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Capítulos de livros sobre o assunto "Travelers' writings, Arab"

1

Logan, Deborah. "Chapter XIV. Thebes. — European Travellers and Native Arabs. — The Pair. — The Ramaseum. — El-Kurneh." In Harriet Martineau's Writing on the British Empire, 151–58. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003113522-16.

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Fagan, Brian. "From Babylon to Persepolis". In From Stonehenge to Samarkand. Oxford University Press, 2006. http://dx.doi.org/10.1093/oso/9780195160918.003.0009.

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Babylon, Nineveh: the ancient cities of the Old Testament lay in a remote Mesopotamian world far off the beaten track for European travelers two centuries ago. In a devout age, Western people knew about the East only through the Scriptures. The biblical cities of Nineveh and Babylon appeared in the Old Testament. At a time when the classics and the Scriptures formed the basis for most education, people considered the Bible the literal historical truth. They remembered how the prophet Zephaniah had thundered against Nineveh: “He will stretch out his hand against the north and destroy Assyria; and he will make Nineveh a desolation, a dry waste like the desert.” The writings of the few travelers who crossed the desert to reach the Tigris and Euphrates rivers and Mesopotamia confirmed the prophecies. If these wanderers reached either city, they found nothing more than dusty foundations and crumbling buildings. The eminent Arab geographer al-Mas’udi, who visited Nineveh in 943, found it to be little more than “a complex of ruins.” Yet there were small villages among the mounds. “Here,” he added presciently, “one finds stone sculptures covered with inscriptions.” The few Europeans who visited what was then an impoverished province of the Ottoman Empire stayed in Baghdad, which had begun modestly as a village before 762, when the caliph al-Mansur turned it into a military camp and, later, into a thriving city that was to become a great center for both commerce and Islamic learning. The wealth and luxury of the Abbasid court resounded through the world. But eighteenth- and nineteenth-century travelers to Baghdad found themselves in a crumbling city living on its past, long-vanished glories. The few Europeans who lived there endured dust storms, sweltering heat, and occasional outbreaks of plague. On January 6, 1766, the Danish traveler Karsten Niebuhr rode into Baghdad on the way home from his long expedition to Persepolis via Egypt. He was the sole survivor of a government expedition to Arabia whose members had never got along with one another. All of them except Niebuhr perished of fever either during or after a long journey through the harsh deserts of Yemen.
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Hassan, Waïl S. "Oriental Wisdom". In Arab Brazil, 29–46. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197688762.003.0002.

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Abstract Júlio César de Mello e Souza (1895–1974), who used the pseudonym Malba Tahan, was professor of mathematics who published 118 books, more than half of which were “Oriental tales” extolling so-called Oriental wisdom. He popularized mathematics through a fictional medieval Muslim scholar who traveled from place to place solving mathematical puzzles, and whose extraordinary powers of calculation become emblematic of Muslim contributions to mathematics. While also writing Oriental tales, Humberto de Campos (1886–1934) juxtaposed the notion of Oriental wisdom with undesirable Arab immigrants. In his two short story collections, Pombos de Mahomet (1925, Muhammad’s Pigeons) and À sombra das tamareiras: Contos orientais (1934, In the Shade of the Date Palms: Oriental Tales), Campos draws on nineteenth-century French Orientalist and Islamophobic texts, thus revealing an undercurrent of intolerance that would continue to haunt the discourse of mixture a century later.
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Currie, Arabella. "Abjection and the Irish-Greek Fir Bolg in Aran Island Writing". In Classics and Irish Politics, 1916-2016, 173–92. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198864486.003.0009.

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This chapter analyses the reception history of the Fir Bolg, a legendary Irish people who sought refuge in Greece, were enslaved there, rebelled, and returned to Ireland where they were driven to the Aran Islands by invaders. The complex range of engagement with the Fir Bolg by Victorian and Celtic Revivalists, by anthropologists, diarists, travellers, writers, poets, and by scholars of the late nineteenth and early twentieth centuries, is deeply entangled with identity politics in Ireland. Cast as abject figures the Fir Bolg are trapped in the primitivism of island writing that uses antiquity, including comparisons to Homeric islanders, to enshrine the past. But the Fir Bolg could be mobilized as revolutionary within the political discourse of Aran islanders, and the marked silence of J. M. Synge on the Fir Bolg (and on Homer) may activate their revolutionary potential. The Fir Bolg become resurgent under erasure.
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