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1
Altan, O. "HOW THE HUMAN NEEDS EVOLVING INTO SDGS – MIRACLE OF THE RIVERS." International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLVIII-1/W2-2023 (December 13, 2023): 531–37. http://dx.doi.org/10.5194/isprs-archives-xlviii-1-w2-2023-531-2023.
Повний текст джерелаАнотація:
Abstract. Over 7000 years ago, great civilizations started by settlements around the great rivers of the Near East. One of them is the Area called Mesopotamia. The region is broadly defined to include now eastern Syria, south-eastern Turkey, and Iraq. In the narrow sense, Mesopotamia is between Euphrates and Tigris rivers. The world of mathematics and astronomy owes much to the Babylonians—for instance, the sexagesimal system for the calculation of time and angles, which is still practical because of the multiple divisibility of the number 60; the Greek day of 12 "double-hours"; and the zodiac and its signs. The region was the center of a culture whose influence extended throughout the Middle East and the Indus Valley, Fare East, Egypt, and the Mediterranean.In this paper, we will describe how different cultures ate influenced by the Mesopotamian civilization and their way of Life in harmony with Nature and, later, how we had to take care of our current needs in compliance with Nature.
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Esenbel, Selçuk. "Shoes and Modern Civilization Between Racism and Imperialism: The 1880 Yoshida Masaharu Mission of Meiji Japan to Qajar Iran as Global History." GLOBAL PERSPECTIVES ON JAPAN, no. 2 (March 31, 2019): 12–47. http://dx.doi.org/10.62231/gp2.160001a01.
Повний текст джерелаАнотація:
This paper discusses the nineteenth century Meiji Japanese self-reflection on modernity, civilization and identity that was compelled to negotiate between Racism and Imperialism. The Meiji vision of a global world was made up of a hierarchy of nations according to their level of enlightenment and civilization using the West as a benchmark. The study of Yoshida Masaharu’s travel account Kaikyō Tanken Perusha no Tabi (The Expedition to the Islamic World: The Journey to Persia) (Tokyo: Hakubunka, 1894) shows this attitude. Yoshida’s book is also quite valuable as the firsthand account of the Japanese interaction in 1880 with Persia of the Qajar dynasty in Iran as an entry into the Muslim world. Sent by the Ministry of Foreign Affairs, the Japanese Mission was a small-scale version of the famous Iwakura Mission to learn about the West earlier between 1871-1873, as an investigation expedition to study the Muslim Middle East-Islamic affairs. The Japanese Mission of seven members including an Army officer representing the newly established Sanbō Honbu, the Japanese General Staff, and five businessmen, were headed by the envoy Yoshida Masaharu, a liberal Constitutionalist from Tosa domain whose views colored his interpretation of Qajar Iran and Shah Nasir al-Din’s reforms using Western know-how. The Yoshida Mission’s experience shows us some of the enduring perceptions as well as stereotyped images among the general Japanese public even today classifying Islam as an alien religion and the Middle Eastern world as a strange geography: exotic but alien, fascinating but also unfamiliar. Shoes and Modern Civilization Between Racism and Imperialism: The 1880 Yoshida Masaharu Mission of Meiji Japan to Qajar Iran as Global History Selçuk Esenbel Department of History, Boğaziçi University 13 This paper argues that the Yoshida travelogue actually reveals to us the complex cultural and political layers with which Yoshida saw Qajar Iran and provides an instructive journey into the mind of a nineteenth century Meiji Japanese elite who still carried their Edo cultural background as well as the more obvious Westernism of the new regime in order to decipher the global context of Iran. In turn, the Yoshida Mission’s impact on Iranian intellectuals and their subsequent 1906 Constitutional Revolution shows the global influences and connections between the history of two so-called Non-Western worlds in the process of adapting Western forms and ideas in their respective reformist agendas.
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S., Vodotyka, and Robak I. "THE OTTOMAN EMPIRE IN THE INTERCIVILIZATION DIALOGUE IN SOUTHERN UKRAINE. THOUGHTS ON THE NEW APPROACHES TO TURKISH HISTORIOGRAPHY." South Archive (Historical Sciences), no. 33 (September 15, 2021): 15–20. http://dx.doi.org/10.32999/ksu2786-5118/2021-33-3.
Повний текст джерелаАнотація:
The article is devoted to reviewing the book by the well-known Turkish historian İlber Ortaylı "Ottomans on Three Continents". The authors consistently analyze the main postulates of the work in the history of Ottoman possessions in the Crimea and the Northern Black Sea region, focusing on the role of the Ottoman Empire in the interaction of Black Sea civilizations in the late Middle Ages and early modern times.The authors prove that the history of the Ottoman Empire is essential for understanding the history of Ukraine. Ottoman influences significantly impacted the history of the Ukrainian people and other indigenous peoples of Ukraine – Crimean Tatars, Karaites and Krymchaks, Crimean Greeks.The authors agree with the thesis of the Turkish researcher about the significant and sometimes decisive influence of the Ottomans on the situation in the Black Sea region in the XV–XVIII centuries. Furthermore, the authors express their views on certain statements of the book. In particular, İlber Ortaylı proves that the Ottoman Empire was a "state of the Middle Eastern Islamic type". Its presence in the Black Sea resulted in the interaction of Islamic Mediterranean civilization with Eastern European Orthodoxy and Ukraine were at the centre of this interaction. However, the authors cannot agree with the historian's statement about the primary basis of the empire – the system of the state, especially military, slavery (devshirme). It allowed to creation of a vast empire, The Sublime or Ottoman Porte. However, slavery could not create social mechanisms of progress. The civilizational basis of the Ottoman Empire was its steppe, Turkic-steppe, essence.In the Ottoman Empire, Western modernization borrowings were superficial, served utilitarian-pragmatic purposes, and did not change the foundations of civilization. Such selectable reforms were the reason why the Omans lost their possessions in the Crimea and the Northern Black Sea region to the Russian Empire in the eighteenth century. Significantly, both empires claim the imperial, not civilizational, heritage of the Roman Empire. The intelligence emphasizes that these claims are not sufficiently substantiated.Key words: İlber Ortaylı, Ottoman Empire, heritage, history of Ukraine, Northern Black Sea Coast, Crimea. Стаття присвячена огляду-рецензії книги відомого турецького історика Ільбера Ортайли «Османи на трьох континентах». Автори послідовно проаналізували основні постулати праці в координатах історії османських володінь в Криму і Північному Причорномор’ї, приділивши головну увагу ролі Османської імперії у взаємодії цивілізацій Чорномор’я у періоди пізнього середньовіччя і раннього модерного часу.Доведено, що історія Османської імперії має важливе значення для розуміння історії України. Османські впливи відіграли значну роль в історії українського народу та інших корінних народів України – кримських татар, караїмів і кримчаків, кримських греків.Автори погоджуються з тезою турецького дослідника про значний, а часом визначальний, вплив Османів на ситуацію у Чорномор’ї у ХV–ХVІІІ ст. та висловлюють свої міркування щодо окремих положень праці. Зокрема, І. Ортайли кваліфіковано доводить, що Османська імперія була «державою близькосхідно-ісламського типу» і її присутність у Чорномор’ї мала наслідком взаємодію ісламської середземноморської цивілізації зі східноєвропейською православною, причому Україна знаходилась у центрі цієї взаємодії. Однак, не можна погодитись з твердженням історика щодо головної основи імперії – системи державного, передусім військового, рабства (девшірме). Вона дозволило створити величезну імперію, Сяючу Порту, але рабство не може створити суспільних механізмів поступу. Цивілізаційною основою Османської імперії стала її степова, тюрксько-степова, сутність. В Османській імперії західні модернізаційні запозичення були поверховими, служили утилітарно-прагматичним цілям і не змінювали цивілізаційних основ. Власне це і стало основною причиною того, що у ХVІІІ ст. Омани втратили свої володіння в Криму і Північному Причорномор’ї, які дістались Російській імперії. Показово, що обидві імперії висувають претензії на імперську, а не цивілізаційну, спадщину Римської імперії. У розвідці наголошується, що ці претензії не є достатньо обґрунтованими. Ключові слова: І. Ортайли, Османська імперія, спадщина, історія України, Північне Причорномор’я, Крим.
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Huzain, Muh. "Pengaruh Peradaban Islam Terhadap Dunia Barat." TASAMUH: Jurnal Studi Islam 10, no. 2 (September 3, 2018): 355–77. http://dx.doi.org/10.47945/tasamuh.v10i2.77.
Повний текст джерелаАнотація:
The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the Westcould not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then therise of the West in the era of renaissance in the 14-16th century.This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
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Huzain, Muh. "PENGARUH PERADABAN ISLAM TERHADAP DUNIA BARAT." Tasamuh: Jurnal Studi Islam 10, no. 2 (November 7, 2018): 355–77. http://dx.doi.org/10.32489/tasamuh.41.
Повний текст джерелаАнотація:
The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the West could not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then the rise of the West in the era of renaissance in the 14-16th century. This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
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Liu, Yixuan. "Analysis of the Embodiment of Mysticism in Artworks." Communications in Humanities Research 8, no. 1 (October 31, 2023): 70–75. http://dx.doi.org/10.54254/2753-7064/8/20230971.
Повний текст джерелаАнотація:
The advancement of science and technology affects how people interact culturally. More and more works of art today have mysticism as their central theme. Mysticism has not disappeared from the publics consciousness despite the fact that there are more and more materialists today. Religious activities grew more common as the Middle Ages emerged in the West, playing a significant role in history. The belief and culture of the East are also influenced by Eastern Buddhism, Islam, and other religions. Given that mysticism is the founding culture of humanity, several histories describe the development of religion, human civilization, and the majority of historical texts pertaining to mysticism. Through the analysis of both ancient and contemporary mystic art as well as historical documents, the author will examine the impact of mysticism on human art. Based on such information, this research has revealed that numerous ideologies and creative expressions from the mysticism of the past have impacted a lot of modern art. Both the surrealist works of the Remedies Varo and the spiritual abstract paintings of Hilma of Klint demonstrate the upper reaches of human civilisation. And many contemporary artists are drawn to the mysticism that has impacted contemporary literary works.
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Abdurrahman, Kasim. "Inskripsi Keagamaan pada Masjid Azizi Tanjungpura, Langkat, Sumatera Utara." Jurnal Lektur Keagamaan 16, no. 1 (June 30, 2018): 75–100. http://dx.doi.org/10.31291/jlk.v16i1.494.
Повний текст джерелаАнотація:
Indonesia is a nation of a diverse civilization. The legacy of Indonesian civilization is significantly influenced by the way of life and religious teachings spread over large and wider regions ranging from Sumatra in the west and Papua in the east. History of Islam in Indonesia culturally has already inherited a number of various historical relics. One of them is the house of worship. This research article discusses one of the historic houses of worship,viz. the Azizi Mosque in Tanjung Pura, Langkat, North Sumatera. With the use of an archaelogical method, by means of techniques of observation, the research focuses on describing, analysing and understanding meaning of architectural, historical objects and religious inscriptions of the mosque as an archaelogical inheritance. The research highlights some important findings. First, the Azizi mosque shows significantly a cultural acculturative mixture of various origin from the Middle East, India, China and Malay. But, in a case of decoration of this mosque, it was affected by the Middle Eastern nuances, especially Arab with Arabic calligraphic inscriptions containing religious messages. Second, philo¬sophically the mosque Azizi represents and symbolizes the Malay’s way of life, characterized by any system of norms and values applied in the Malay community at large, namely the norms of high respects to the power of leaders (umara), clerics (ulama), intellectuals (zumara), the rich (agniya), and the power of the prayers of the poor (fuqara).Keywords: Azizi Mosque, architecture, inscription, Langkat, calligraphyIndonesia adalah satu bangsa yang mempunyai peradaban yang beraneka ragam. Peninggalannya dipengaruhi oleh tradisi kebudayaan maupun keagamaan masyarakat yang tersebar di berbagai wilayah. Sejarah Islam di Indonesia juga termasuk yang memiliki berbagai peninggalan bersejarah. Salah satunya adalah rumah ibadah. Tulisan ini membahas salah satu rumah ibadah bersejarah, yaitu Masjid Azizi di Tanjungpura, Langkat, Sumateran Utara. Tulisan ini menggunakan metode arkeologi, mulai observasi, deskripsi, dan pemaknaannya. Aspek-aspek yang dibahas meliputi arsitektur, benda-benda bersejarah dan inskripsi keagamaan di dalamnya. Arsitektur Mesjid Azizi memperlihatkan perpaduan Timur Tengah, India, Cina, dan Melayu. Secara filosofis mengandung falsafah Melayu, yaitu kekuatan pemimpin (umara), ulama, cerdik pandai (zumara), orang kaya (agniya), dan kekuatan doa orang miskin (fuqara). Hiasan masjid ini bernuansa Timur Tengah, khususnya Arab dengan inskripsi kaligrafi Arab yang mengandung pesan-pesan agamis.Kata kunci: Masjid Azizi, arsitektur, inskripsi, Langkat, kaligrafi
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Dr. Hidayat Khan and Mr. Mumtaz A. Awan. "Honour Killing in Historical Context and Islamic Law." Al Basirah 10, no. 01 (June 30, 2021): 1–24. http://dx.doi.org/10.52015/albasirah.v10i01.62.
Повний текст джерелаАнотація:
The practice of honour killing is a multilayered phenomenon with regard to causes emanating through macro as well as micro level parameters; making it a complex form of disorder in a society, and hence considered one of major social and cultural crimes which human societies fall victim to. It cuts through far past and influences various historical stages devastating moral values in the name of honour. It is recorded as well established phenomenon since Babylon civilization existed and codes of Hammurabi laid down in 1780 BC reflected intense prosecutions for guilty persons who brought shame towards a family or honorable sectors of a society. It continued its effect under similar assumptions through the ages of Romans, Anglo-Saxons, Americans, and stereotype European societies. Later on, it continued its effect to Arabian Peninsula and Middle Eastern states whereby the Islamic ideology was affected due to blaming strategies of Islamic critics. The state of Pakistan felt its vulnerability being susceptible to deteriorating outcomes of honour killing and stepped forward to introduce enlightened legislation to safeguard depressive conditions of women one after another in terms of social, economic, political and educational rights. Pakistan abides by its signatory commitments and thereby follows contents of The Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) to promote equality of women in every sector of life. The curse of honour killing residing in the Muslim world is sought to be existed since preIslamic era. The Quran has ordained strict disapproval of honour killing with greater emphasis and thus Islam protects sanctity of women in an extraordinary manner. The opponents of Islam avail all possible chances to throw blame of such heinous crime on Islam, but their intentions are found malicious and vicious.
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Abdurrahman, Kasim. "Inskripsi Keagamaan pada Masjid Azizi Tanjungpura, Langkat, Sumatera Utara." Jurnal Lektur Keagamaan 16, no. 1 (June 30, 2018): 75–100. http://dx.doi.org/10.31291/jlka.v16i1.494.
Повний текст джерелаАнотація:
Indonesia is a nation of a diverse civilization. The legacy of Indonesian civilization is significantly influenced by the way of life and religious teachings spread over large and wider regions ranging from Sumatra in the west and Papua in the east. History of Islam in Indonesia culturally has already inherited a number of various historical relics. One of them is the house of worship. This research article discusses one of the historic houses of worship,viz. the Azizi Mosque in Tanjung Pura, Langkat, North Sumatera. With the use of an archaelogical method, by means of techniques of observation, the research focuses on describing, analysing and understanding meaning of architectural, historical objects and religious inscriptions of the mosque as an archaelogical inheritance. The research highlights some important findings. First, the Azizi mosque shows significantly a cultural acculturative mixture of various origin from the Middle East, India, China and Malay. But, in a case of decoration of this mosque, it was affected by the Middle Eastern nuances, especially Arab with Arabic calligraphic inscriptions containing religious messages. Second, philo¬sophically the mosque Azizi represents and symbolizes the Malay’s way of life, characterized by any system of norms and values applied in the Malay community at large, namely the norms of high respects to the power of leaders (umara), clerics (ulama), intellectuals (zumara), the rich (agniya), and the power of the prayers of the poor (fuqara).Keywords: Azizi Mosque, architecture, inscription, Langkat, calligraphyIndonesia adalah satu bangsa yang mempunyai peradaban yang beraneka ragam. Peninggalannya dipengaruhi oleh tradisi kebudayaan maupun keagamaan masyarakat yang tersebar di berbagai wilayah. Sejarah Islam di Indonesia juga termasuk yang memiliki berbagai peninggalan bersejarah. Salah satunya adalah rumah ibadah. Tulisan ini membahas salah satu rumah ibadah bersejarah, yaitu Masjid Azizi di Tanjungpura, Langkat, Sumateran Utara. Tulisan ini menggunakan metode arkeologi, mulai observasi, deskripsi, dan pemaknaannya. Aspek-aspek yang dibahas meliputi arsitektur, benda-benda bersejarah dan inskripsi keagamaan di dalamnya. Arsitektur Mesjid Azizi memperlihatkan perpaduan Timur Tengah, India, Cina, dan Melayu. Secara filosofis mengandung falsafah Melayu, yaitu kekuatan pemimpin (umara), ulama, cerdik pandai (zumara), orang kaya (agniya), dan kekuatan doa orang miskin (fuqara). Hiasan masjid ini bernuansa Timur Tengah, khususnya Arab dengan inskripsi kaligrafi Arab yang mengandung pesan-pesan agamis.Kata kunci: Masjid Azizi, arsitektur, inskripsi, Langkat, kaligrafi
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Li, Nan, Jiang Li, Ke Zhang, Jiaojiao Chen, and Peng Wang. "Influence of Festival Activities on Enterprise Production Behavior: A Case Study of the China Bamboo Culture Festival." Forests 14, no. 12 (November 23, 2023): 2297. http://dx.doi.org/10.3390/f14122297.
Повний текст джерелаАнотація:
At the present stage, China’s ecological civilization construction has entered a strategic period focusing on carbon reduction, which is also a critical period for achieving the improvement of ecological environment quality. The prosperity of bamboo culture and the development of the bamboo industry are of great significance in promoting the construction of an ecological civilization in China. Festival activities often have lasting impacts on the development of the host city. They not only promote urban development but also spur the growth of local enterprises in related industries. However, these impacts have been rarely explored by researchers. This paper analyzes how festival activities influence the behavior of host city enterprises from the perspective of stakeholders with a theoretical model. Taking the China Bamboo Culture Festival as an example, micro-data on bamboo enterprises in 1999–2015 were collected from the Chinese Industrial Enterprise Database and analyzed with a theoretical model to empirically verify the influence of the festival over the production behavior of bamboo enterprises. The research shows that the China Bamboo Culture Festival has a significant positive impact on the total output value and total factor productivity of bamboo product enterprises, which in turn affects the production behavior of the enterprises. In the host province/city, the enterprises that engaged in the festival surpassed the other enterprises by 1.0764% in terms of gross output; export enterprises were less affected by the festival than domestic market enterprises. The China Bamboo Culture Festival makes bamboo enterprises more sustainable and competitive in the industry, and the holding of festival activities enhances the sustainable development capabilities of enterprises by improving their business environment. In addition, significant differences were observed between enterprises in different geographical locations, of different ownerships, and in different subdivided industries. Enterprises in the eastern region are least affected by the China Bamboo Culture Festival, while those in the western region are the most impacted; those in the central region fall in the middle by the degree of influence. Bamboo, rattan, palm, and grass products are influenced by the China Bamboo Culture Festival, while the production of other manufacturing industries is basically unaffected.
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Maspul, Kurniawan Arif. "Faith, Politics, and Democracy: Unraveling Historical and Contemporary Dynamics in Religious Influences on Electoral Processes." Religion and Policy Journal 1, no. 2 (December 31, 2023): 61–65. http://dx.doi.org/10.15575/rpj.v1i2.628.
Повний текст джерелаАнотація:
Research Problem: This qualitative research addresses the intricate relationship between religion, politics, and societal dynamics, focusing on historical contexts in the early 7th century Islamic Caliphate and contemporary Saudi Arabia. It aims to understand how religion influences political decisions and societal structures, both historically and in the present day. Research purposes: The primary purpose of this study is to analyze the spread of Islam's impact on governance and societal norms, particularly examining the dominance of Islamic governance in the early 7th century Caliphate and its evolution over time. Additionally, it seeks to empirically demonstrate the role of religious authorities in shaping governmental policies in contemporary Saudi Arabia. Research methods: Methodologically, this research employs qualitative analysis techniques, utilizes unique datasets, and adopts a comparative approach. It delves into historical records and contemporary observations to uncover nuanced interactions between religious institutions and political choices. Results and Discussion: The study reveals the historical dominance of Islamic governance and its subsequent evolution due to various societal and political movements. It also provides empirical evidence of the significant role religious authorities play in shaping governmental policies in contemporary Saudi Arabia, particularly in social and legal frameworks. The research discusses the influence of religious leaders on their followers and explores the role of clerics in shaping public opinion and political participation. Research Implications and Contributions: This study has several implications and contributions. Firstly, it enriches our understanding of the intricate dynamics between Islam and politics, offering valuable insights into the historical depth and contemporary significance of this interconnected relationship. Secondly, it contributes to comparative political research by reflecting on the enduring legacy of Huntington's clash of civilizations thesis, highlighting the ongoing relevance of religious influences in Middle Eastern political systems. Finally, it sheds light on the role of religious authorities in shaping governmental policies and societal norms, emphasizing the importance of considering religious dynamics in political analyses and decision-making processes.
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Frantz-Murphy, Gladys. "Arabic Papyrology and Middle Eastern Studies." Middle East Studies Association Bulletin 19, no. 1 (July 1985): 34–48. http://dx.doi.org/10.1017/s0026318400014802.
Повний текст джерелаАнотація:
Arabic Papyrology is relevant to more than the first three hundred years of Islamic Egypt. In its larger sense, papyrology is the use of documentary sources for the study of civilization. To limit the definition of Arabic papyrology by the medium on which documents are written would be to ignore the possibility of millenia-long historical investigation. Analysis of time-series of like documents—for example, marriage or sales contracts—without regard to the change from papyrus to paper, will permit the unprecedented study of a particular institution over time, as well as understanding of variations in language and formulary. Arabic papyrology, hence, presents us with the possibility of in-depth cross-cultural studies of institutions which lie at the very foundations of Middle Eastern civilization.
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Demchuk, R. V. "Formation of Eastern Christian civilization (religious context)." Ukrainian Religious Studies, no. 17 (March 20, 2001): 3–12. http://dx.doi.org/10.32420/2001.17.1122.
Повний текст джерелаАнотація:
At one time, A.J.Toynby regarded as civilizations of the "third generation" three civilizations that were formed during the transition from the Old City to the Middle Ages on the basis of the sociocultural, in particular, the religious, property of the ancient and Middle Eastern peoples: Western Christianity, Eastern Christianity, and Muslim. The first two, as is known, had two spiritual Christians, which resolutely differed only in the middle of the XI century. But at the civilization level, the distinction between the East Christian and Western Christian worlds began with the final antiquity.
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Bezarov, Oleksandr. "The jewish question in the concept of socialist zionism by Moses Hess." History Journal of Yuriy Fedkovych Chernivtsi National University, no. 57 (June 30, 2023): 150–58. http://dx.doi.org/10.31861/hj2023.57.150-158.
Повний текст джерелаАнотація:
The famous German revolutionary activist and publicist of Jewish origin Moses (Moritz) Hess (1812–1875) left a noticeable mark in the history of the formation of the ideology of Zionism, being one of the first to formulate the socialist principles of the future Jewish state.The relevance of the study is determined by the fact that the concept of socialist Zionism, which M. Hess substantiated in the 1860s, was several decades ahead of the development of the ideology of Zionism itself, and also at the beginning of the 20th century determined the emergence of the ideas of Jewish socialism, which were reflected in the activities of the relevant revolutionary parties, especially in the Russian Empire (Poalei Zion, Zionist Socialist Workers Party, Socialist Jewish Workers Party, Tseirei Zion and others). Considering the importance of the conceptual ideas of M. Hess in the further development of the ideology of Jewish nationalism and socialism, it is worth analyzing the evolution of the ideas of M. Hess and determining his views on the solution of the Jewish question in the Western European countries of that time.The conclusions state that the emancipation policy applied by Western European states to the Jewish population in the first half of the 19th century, according to Hess, could not solve the Jewish question. Emancipation only created tension in the relations between Jews and non-Jews, because the latter chose the national principle of development. The non-Jewish society of Western Europe generally excluded Jews from its ideology of national culture. Hess rightly noted the contradictions of the policy of emancipation, which was based on the civilization ideas of the Great French Revolution, but was carried out under the condition of the national elevation of the European peoples. However, in the agrarian societies of Eastern Europe, the above-mentioned phenomena did not acquire the character of an open confrontation between Jews and non-Jews due to the weakly developed national factor and the noticeable influence of traditions. It was the last circumstance that inspired Hess in his concept of socialist Zionism. The religious idea of the collective immortality of the Jewish people should soon be embodied in «earthly Jerusalem», that is, in Jewish statehood on the territory of Palestine. However, the future Jewish republic, according to Hess’s ideas, will certainly be socialist, because the traditional society of Jews, especially in Eastern Europe, was socialist, that is, collectivist. The historical significance of Hess’s ideas was that he was one of the first Western European thinkers to warn of the dangers of the policy of emancipation of the Jewish people, which hid the threat of assimilation on the one hand, and racial anti-Semitism on the other hand. In the second half of the 19th century anti-Semitism in the countries of Western Europe became a noticeable factor not only in the development of national movements, but also influenced the ideological and political debate within socialist groups and parties, whose leaders were forced to take into account the national characteristics of the revolutionary struggle for the ideals of social justice. If we evaluate the concept of Hess through the prism of the revolutionary processes in the development of the Jewish people of Eastern Europe at the beginning of the 20th century, we can state that his ideas turned out to be a true prophecy, and the creation of the Jewish state in the middle of the same century was a natural result of the complex process of the national revival of the Jewish people.
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Tarasevych, Viktor. "Ancient civilization: Mycenaean evolution and the revolution of Dark Ages." Ekonomìčna teorìâ 2020, no. 4 (December 30, 2020): 25–44. http://dx.doi.org/10.15407/etet2020.04.025.
Повний текст джерелаАнотація:
This article continues the series of publications devoted to the universum evolution of ancient civilization and its sub-civilizations. The author analyzes the evolution of the Mycenaean civilizational area and the revolutionary changes of the dark ages. It is shown that the Mycenaean civilizational range, like Crete-Cyclades, belongs to the Middle subtype of the Eastern type of social evolution; however, unlike the latter, the coastal and inland continental subareas are quite clearly identified. With the prevalence of their common Middle-East-West (MEW) characteristics, the first component has a comparatively high significance of the Western type, and therefore, the Middle-Western subtype of the Eastern type is inherent in it, while the Middle subtype prevails in the second component, which is typical for the Middle-Middle subtype of the Eastern type of evolution. The Dorian conquests of the Sub-Mycenaean period interrupted the dominance of the Eastern line of social evolution in Ancient Greece. The palace farms were destroyed, and so were the corresponding social forms. The "Iron Revolution" of the X-XI centuries catalyzed the processes immanent to the Middle type of social evolution. In the Homeric era, on the one hand, the components of the universal Middle ground “declared their claims to dominance”, in particular, in the form of technological patterns of non-irrigated agriculture, cattle breeding, river and sea fishing, community military democracy, collective-individual community appropriation of indivisible land, basic tools and proto-ins titles. On the other hand, components of a new, special Middle type appear, for example, collective-clan (family) private exo-appropriation of land and tools, and collective-clan (family) personal endo-appropriation of essential human powers and institutions. Unfortunately, the shortage of historical data prevents accurate definition of the evolution subtype of Homer's society.
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Alan Surya and Reni Pebriyani. "Representasi Muslim Modern Timur Tengah dalam Videoklip ‘Stereotype World: The Middle East Speak UP!’." Jurnal Komunikasi Islam 12, no. 2 (December 1, 2022): 288–309. http://dx.doi.org/10.15642/jki.2022.12.2.288-309.
Повний текст джерелаАнотація:
This study aims to analyse the representation of Middle Eastern Muslims in the video clip, Stereotype World: The Middle East Speak UP!, created by Haifa Beseisso, a rapper, Youtube vlogger, philanthropist and Palestinian activist in collaboration with Qatari director Kimo Basha. Using Roland Barthes' Semiotics analysis, the findings illustrate that the visual codes in the video clip Stereotype World: The Middle East Speak UP! deconstruct Middle Eastern myths built by Orientalists. This video clip represents modern-civilised Middle Eastern Muslims, friendly people who love peace and respect differences. Additionally, Islam, which is depicted through Muslim Tengah in this video clip, represents freedom of expression for Muslim women with advanced civilization and a modern lifestyle.
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Moustafa, Laila Hussein. "Teaching the Digital Natives." Review of Middle East Studies 51, no. 1 (February 2017): 45–49. http://dx.doi.org/10.1017/rms.2017.52.
Повний текст джерелаАнотація:
The goals of the Middle East history survey course are to introduce students to the major events in the history of the Middle East and to show the diversity of Middle Eastern civilization. In this paper, I discuss how instructors can use the Internet to enrich their teaching of the Middle East history survey course for students known as “digital natives.”
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Eddy, J. A., J. D. North, S. Debarbat, H. Eelsalu, O. Pedersen, and Xi Ze-Zong. "41. History of Astronomy (Histoire De L’astronomie)." Transactions of the International Astronomical Union 20, no. 01 (1988): 567–68. http://dx.doi.org/10.1017/s0251107x00007380.
Повний текст джерелаАнотація:
Commission 41 has been involved in one colloquium and one symposium since the last report:IAU Colloquium 91 on “The History of Oriental Astronomy” was held in New Delhi, November 13-16, 1985, preceding the XlXth General Assembly. Members of the scientific organizing committee were S.M.R. Ansari, E.S. Kennedy, D. King, R. Mercier, O. Pedersen, D. Pingree, G. Saliba, Xi Ze-Zong and K. Yabuuti. The colloquium was co-sponsored by the International Union for the History and Philosophy of Science, and by a number of organizations in India: the Council of Scientific and Industrial Research, New Delhi, the Department of Science and Technology, New Delhi, the Indian Institute of Astrophysics, Bangalore, the Indian National Science Academy, New Delhi, the Tata Institute of Fundamental Research, Bombay, and the University Grants Commission, New Delhi. The local organizing committee, chaired by G. Swarup, made possible a number of local excursions, including a conducted tour of the great stone open air observatory, built in the city by the enlightened Maharadjah Jai Singh in the 18th century. The colloquium brought 84 participants from 19 countries. 46 papers were presented of which 10 were invited, covering aspects of astronomy in the far east and middle east since the earliest civilizations. Papers from Colloquium 91 have now been published in book form: History of Oriental Astronomy, G. Swarup, A.K. Bag, and K.S. Shukla, editors, Cambridge University Press, Cambridge, England, 1987. Contributions are divided into three broad categories: ancient astronomy and its characteristics, ancient elements and planetary models, and medieval astronomy. Within these are papers on the characteristics and achievements of early astronomy in the eastern half of the world, including inter-regional development and mutual influences, ancient data relating to eclipses, supernovae and comets, medieval astronomical developments, instruments and early observatories, and the interplay between observational and theoretical astronomy. A short introductory paper by the revered historian E.S. Kennedy opens the book, as it set the stage for the colloquium in New Delhi: “We find (astronomy) originating a few centuries before the Christian era in two disparate cultures, Mesopotamia and the Hellenistic world. From the Mediterranean it passed to India, there to flourish. Thence the centroid of activity moved westward, residing in the lands of Islam during medieval times, more recently in Europe. Now astronomical research is carried out throughout the entire world.”
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Chenya, Tal. "David Yellin: 'Ashkenazi' and Middle Eastern Jew." Iyunim Multidisciplinary Studies in Israeli and Modern Jewish Society 38 (December 31, 2022): 115–41. http://dx.doi.org/10.51854/bguy-38a145.
Повний текст джерелаАнотація:
This article analyzes the dual identity of David Yellin as a member of the Ashkenazi community with a Middle Eastern Jewish identity (Benei Ha'aretz) exemplified through his educational and public activities from the late 19th century through the 1930s. The article begins by detailing the multiple sources that molded Yellin’s character, family life, education, social milieu, and Middle Eastern identity with its connections to the Arab population. This is followed by an exposition of Yellin's views and activity with respect to the key issues of his time. The educational policies and decisions he implemented are illustrative of Old Yishuv influences, mainly those of the Ashkenazi community. This is particularly noticeable in the controversies between the intelligentsia of Jaffa and Jerusalem at the close of the Ottoman era, while his views of relations between the New Yishuv and the Arabs clearly reflect Middle Eastern Jewish norms. As the article goes on to show, Yellin’s views on public policy were not necessarily an attempt at compromise but rather an authentic synthesis of early influences on his character, Ashkenazi and Middle Eastern.
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VOIT, I. A. "PRIDNESTROVIAN BORDERLAND IN ANTIQUITY: FROM THE CIMMERIANS TO THE SLAVIC SETTLEMENT." Scientific Notes of Orel State University 98, no. 1 (March 26, 2023): 7–11. http://dx.doi.org/10.33979/1998-2720-2023-98-1-7-11.
Повний текст джерелаАнотація:
For centuries and even millennia, Pridnestrovie has been a geopolitical frontier and a contact zone for various layers of human civilization and cultures. The Dniester River has always played an exceptionally important role, being a natural border between the various ethno-cultural zones of Eastern and South-Eastern Europe. The lands extending to the East of the Dniester, including modern Pridnestrovie, nowadays are an integral part of the Eastern Slavic area, more precisely, the Slavic-Orthodox civilization of the «middle land», Eurasia. What happened before the Slavic appearance in the Pridnestrovian lands? How did the borderland of the Pridnestrovian region affect the existence and development, interaction and confrontation of different peoples and cultures? The author of the paper tried to answer the questions posed and renew the discussion about this problem.
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Stefan, Dr Sc Georgescu, and Dr Sc Munteanu Marilena. "Middle East: New Balkans of the World?" ILIRIA International Review 2, no. 2 (December 31, 2012): 112. http://dx.doi.org/10.21113/iir.v2i2.147.
Повний текст джерелаАнотація:
Middle East is a region whose geopolitical dynamics has many analogies with the role of the Balkans in the first half of the 19th century and up to the 3rd decade of the 20th century, namely a "Powder keg of Europe", defined in the same period as the "Eastern Issue".Moreover, Middle East is a region located at the junction of three continents: Europe, Asia and the Mediterranean Africa, and along with ancient Egypt is the cradle of Western civilization, providing for it political, economic, religious, scientific, military, intellectual and institutional models.Four millennia of civilization before Christian era did not pass without leaving a trace.Trade, currency, law, diplomacy, technology applied to works in time of war or peace, the profit based economy and the bureaucratized economy, popular and absolutist government, nationalist and universal spirit, tolerance and fanaticism – all these are not inventions of the modern world, but have their origins and methods of implementation, often even sophisticated methods, in this region.
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Mayang Kencana Sirait, Nilna, Dini Yuliani, Dwi Ananta Aura Ningrum, and Dea Novita. "MASA KEMUNDURAN PENDIDIKAN ISLAM." Jurnal Al Wahyu 1, no. 2 (December 31, 2023): 171–86. http://dx.doi.org/10.62214/jayu.v1i2.172.
Повний текст джерелаАнотація:
In the Middle Ages, Islamic education began to decline gradually. On the other hand, Sufi education developed rapidly. This is in line with the situation where Muslims were destroyed by politics, Islam increasingly developed fatalism, thus making Muslims increasingly vulnerable to frustration and stagnation. and division. Intellectual education in the Middle Ages took over the development of the Western world until the Eastern world only accepted the Sufi way of thinking. In its golden age, Muslims were always united and complemented each other. After that, Islamic education no longer led to the development of Islamic civilization which Naturally, therefore this document talks about aspects of Islamic education and civilization which are increasingly deteriorating and weakening.
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Perederii, Kyrylo, and Iryna Pokrovska. "The Place that Loanwords from the Persian Language Take in the Contemporary Turkish Language." Vìsnik Marìupolʹsʹkogo deržavnogo unìversitetu Serìâ Fìlologìâ 14, no. 25 (2021): 254–60. http://dx.doi.org/10.34079/2226-3055-2021-14-25-254-260.
Повний текст джерелаАнотація:
This article is dedicated to the problem of loanwords from Persian in the contemporary Turkish language. The list of Persian loanwords in Turkish that was created by Turkish Language Association was closely examined. In order to make valid conclusions 250 most frequent loanwords had been analyzed by their frequency, part of speech that they represent and semantic meaning of those words. To begin with, loanwords are important evidences of historic communication between nations. Turkish language, like any other language in the world, has a noticeable amount of borrowings in its vocabulary. Such European languages as English, French, Italian, Greek, German and such Middle Eastern languages as Arabic, Persian and Kurdish languages influenced Turkish in terms of borrowed lexemes. Furthermore, loanwords of world languages conceive a system and allocate into two categories according to the reason of their borrowing. Those are interlingual (the necessity of naming new objects; the will to avoid polysemy; etc.) and extralingual (historical interactions between peoples; superiority of one nation in a specific field; etc.) reasons. Besides pure linguistic systems, during the period of the Ottoman Empire the Turkish language borrowed massive amount of lexemes, and not only them, grammatical forms too, from Persian. Nomadic lifestyle that was natural for Turks from the beginning of their existence in the Göktürk Empire couldn’t bring their gathered tribes to the level of civilization. Thus, Turks when changing their lifestyle to a settled one with the goal of building strong and civilized country borrowed many words from the advanced Persian people. Persian became a leading language in government, literature and art for many centuries and appearance of hundreds of loanwords in Turkish vocabulary was unavoidable. Moreover, massive practical research also took place. The list of the Persian loanwords in the Turkish language that was constructed by the Turkish Language Association was taken as the main material of the research. The Turkish National Corpus which was chosen according to its relevance (the corpus was updated in 2013; the texts it uses were written between 1990 and 2013; 2 % of its texts are transcribed conversations) was the main instrument of the held research. Using corpus, 1082 words from the list were evaluated in terms of the frequency variable. Next step was choosing 250 most used words to run a deeper study over them. Each word was translated and separated to categories according to the part of the speech and its semantic meaning. After calculating the data, it turned out that in terms of the number of words “noun” was at the first place, yet according to the average frequency “conjunctions” had highest numbers. In terms of meaning such categories as “Government, economics”, “Religion” and “Time, measures” were influenced the most by the Persian loanwords. To sum up, taking Persian people as an example of creating a civilized settled country, Turks borrowed many words from them. Nevertheless, Atatürk’s reforms against Persian and Arabic words that were implemented at the beginning of the 20th century influenced language a lot, loanwords still remain there until now. Such parts of speech as “conjunctions” and “adverbs” lead in terms of frequency. However, when talking about fields of usage such categories as “Government, economics”, “Religion” and “Time, measures” were the ones Turks learned about or improved at the most with the help of Persian people and that are still used today actively.
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Hudiana, Aden, Isna Fistiyanti, and Rina Juni Rianty. "Middle-Century Islamic Literature." JPUA: Jurnal Perpustakaan Universitas Airlangga: Media Informasi dan Komunikasi Kepustakawanan 12, no. 2 (December 30, 2022): 136–47. http://dx.doi.org/10.20473/jpua.v12i2.2022.136-147.
Повний текст джерелаАнотація:
A B S T R A C T The research aims to find out the history of literature in the Umayyad era, the Abbasid era, and find out how the relationship between this Islamic library network is. The method used in this study is to use historical research methods. Historical research also has stages of research methods. The first is finding the topic first, the next is the heuristic stage which means finding and gathering sources to be able to find out all past historical events or events, and the next stage is interpretation. The conclusion of this study is that during the Umayyad Daula period a breakthrough was made by developing private libraries, but also developing public libraries. Not a few from this era there are figures who are writers or authors of works in certain fields. Meanwhile, during the Abbasid period, it became the pinnacle of Islamic civilization. Muslim scholars who were experts in various sciences, both religious and non-religious, also appeared at this time. The development of civilization that was so rapid was also supported by the economic progress of the empire which became a link between the eastern and western worlds. Relatively good political stability, especially during the early Abbasid period, also became a trigger for the progress of Islamic civilization. Scientific relations in relation to Islamic literature is a complex relationship. From a historical point of view, this relationship has been established between the West and the East and vice versa, long before the appearance of Islam in the Arabian Peninsula, when the influence of Hellenism had spread to the eastern regions of Persia, Alexandria, Iraq. Keywords: Islamic Literature; Abbasid Daula; Umayyad Daula A B S T R A K Penelitian ini berusaha memahami hubungan antara jaringan perpustakaan Islam ini dengan sejarah sastra pada masa Bani Umayyah dan Abbasiyah. Pendekatan yang dilakukan dalam karya ini adalah dengan melakukan penelitian sejarah. Tahapan metodologi penelitian sering digunakan dalam studi sejarah. Menemukan topik didahulukan, kemudian muncul langkah heuristik, yaitu menemukan dan mengumpulkan informasi untuk mempelajari semua peristiwa atau peristiwa sejarah sebelumnya, dan terakhir adalah tahap interpretasi. Kesimpulan penelitian ini adalah bahwa periode Daulah Umayyah mengalami terobosan dalam perkembangan perpustakaan baik swasta maupun umum. Ada beberapa orang dari era ini yang merupakan sastrawan atau penulis karya dalam bidang tertentu. Sementara itu terjadi, ia naik ke puncak budaya Islam selama era Abbasiyah. Pada masa ini, para ilmuwan Muslim dengan keahlian di berbagai bidang—baik agama maupun sekuler—juga mulai bermunculan. Pertumbuhan ekonomi kekaisaran, yang berfungsi sebagai jembatan antara dunia timur dan barat, berkontribusi pada perkembangan peradaban yang cepat. Stabilitas politik yang umumnya kondusif, khususnya pada periode awal Abbasiyah, menjadi katalis bagi kemajuan peradaban Islam. Ada hubungan yang rumit antara sains dan sastra Islam. Dari segi sejarah, interaksi antara Barat dan Timur dan sebaliknya ini sudah terbentuk jauh sebelum masuknya Islam di Jazirah Arab, ketika Hellenisme sudah menjangkiti wilayah timur Persia, Aleksandria, dan Irak. Kata Kunci: Kepustakaan Islam; Daulah Abbasiyah; Daulah Ummayyah.
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Sudjatnika, Tenny, and Rizkia Shafarini. "Model of Islamic Civilization in Indonesia." Jurnal Kajian Peradaban Islam 5, no. 1 (April 1, 2022): 108–17. http://dx.doi.org/10.47076/jkpis.v5i1.94.
Повний текст джерелаАнотація:
Islam is part of the source of civilization for its adherents. It is adjusted to the term civilization itself, which has the meaning of the product of activities in human life, both in the economic, social, political, educational fields, and so on. Thus, in this case, Islam as a religion, in its holy writings, also provides a clue about the things needed in human life, although not in clear language. Enforcing the implementation of Arabic Islamic Sharia into society such as in Indonesia will form a feeling of alienation in religion. For example, in the case of wearing the hijab for Muslim women. Arab or Middle Eastern dress models and hijabs have black color. If these models are used in the Muslim community in Indonesia, the users will look different and seem strange in the community itself. Therefore, a wise attitude is needed in the implementation of religious teaching to adjust according to the existing local or local culture.
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Gaul, Jerzy. "Pod fałszywym sztandarem „naszej cywilizacji” w obronie Zachodu." Studia Historyczne 63, no. 2(250) (January 12, 2024): 29–71. http://dx.doi.org/10.12797/sh.63.2020.02.02.
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UNDER THE FALSE BANNER OF “OUR CIVILIZATION” IN DEFENSE OF THE WEST: SUCCESSFUL MYSTIFICATION OF ADOLF HITLER, FALSE HOPES OF PIŁSUDSKI’S SUPPORTERS (1933-1935)For Adolf Hitler, the most important goal was to build the power of the Third Reich and expand the armed forces necessary to implement his plans to fight communism, solve the Jewish question and gain living space in the East. The peace on the eastern border sought by Hitler could be the basis for an agreement with Józef Piłsudski, who sought to normalize relations with his western neighbor due to the danger from Soviet Russia. For Poland, aspiring to the role of defender of Western civilization and a bulwark against Russia and Eastern influences, it was necessary to stick to the values of the West, even though the Second Polish Republic, heading towards authoritarianism, deteriorated its relations with Western countries. After gaining power, Adolf Hitler began building a totalitarian state, consistently destroying the achievements of Western civilization in Germany. Aware of Poland’s desire to play the role of a bastion of Western civilization in the East, he used camouflage, falsely presenting himself as its defender, and called for a joint defense of the West against communism and Asian civilization. Hitler’s maneuver was facilitated by the fact that J. Beck and other Piłsudski supporters, unlike Piłsudski, used interests rather than values in international politics. Poland lost in the confrontation with Hitler because, contrary to its efforts and hopes for a policy of neutrality towards totalitarian states with an openly anti-Western and anti-civilization face, it did not gain the loyalty of its allies or the gratitude of its enemies.
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Kasdi, Abdurrohman, Abdul Karim, Umma Farida, and Miftahul Huda. "The Development of Waqf in the Middle East and its Role in Pioneering Contemporary Islamic Civilization: A Historical Approach." Journal of Islamic Thought and Civilization 12, no. 1 (June 7, 2022): 186–98. http://dx.doi.org/10.32350/jitc.121.10.
Повний текст джерелаАнотація:
This article focuses on the history of the development of waqf (endowment) in the Middle East and its role in pioneering contemporary Islamic civilization. Waqf has been a supporting pillar for the upholding of the social-religious institutions of society for centuries. The method taken in this research is the historical-phenomenological approach. The result shows that waqf began to be known and practiced since the Prophet Muhammad built the Quba and the Nabawi Mosque. The same was further promoted by the Righteous Caliphs (Khulafa al-Rashidin) and the caliphs afterward. In the next period, waqf became rapidly developing in the Middle Eastern countries, such as Egypt, Turkey, Saudi Arabia, Jordan, Sudan, Kuwait, and Syria. The development of waqf is not only in religious facilities but also in agricultural land, plantations, educational institutions, apartments, money, and shares. All of them are managed productively, and their use varies greatly. Waqf played an urgent role even in pioneering contemporary Islamic civilization. There are two patterns of management of waqf assets for the development of Islamic civilization: first, the development of waqf for social activities, such as waqf for social justice, people's welfare, education development, health facilities, public policy advocacy, legal assistance, environmental preservation, the development of arts and culture and other programs; second, development of economic value, such as for the development of trade, industry, property purchase, and other economic activities.Keywords: Endowments, Development of Waqf, Social Activities, Contemporary Islamic Civilization
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Efferi, Adri. "THE FACE OF ISLAMIC CIVILIZATION IN INDONESIA." ADDIN 11, no. 2 (August 1, 2017): 345. http://dx.doi.org/10.21043/addin.v11i2.3383.
Повний текст джерелаАнотація:
Islam is a source of civilization for its adherents, in accordance with the conception of the word civilization itself, which means the product of human life activity, whether in the field of politics, economy, social, education and so forth. So Islam as a religion, in its scriptures also gives clues about the things that are needed in human life, although it is not in the language of detailly. Enforcing the application of Arabic Islamic Shari'a into the society such as Indonesia, of course it will create feelings of alienation in religion. As an example is in the case of hijab for muslim woman (<em>muslimah</em>). Arabic or Middle Eastern dress models and veils are dark colors. If these models are used in Indonesian Moslem society, the wearer will look different and become strange in that society. Therefore it is needed to take a wise attitude in implementation the teaching of religion, so that it will be suitable with local culture that is already exists.
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Miftahusyai'an, Mohammad. "RELASI AGAMA DAN SOSIAL MASYARAKAT SEBAGAI FENOMENA RELIGIUS." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, no. 2 (June 30, 2015): 227. http://dx.doi.org/10.18860/jpips.v1i2.6820.
Повний текст джерелаАнотація:
<p>Historically, all religions born, grew, and developed from the area of Eastern civilization (or rather Asian). There are two central points of eastern civilization that caused those religions, namely: 1) Middle East (and South Asia) in this area was appeared some religions: Judaism, Christianity, Islam, Hinduism and Buddhism, and 2) East Asia was appeared some religions: Tao (ism), Confucianism (Konfusianism), and Shinto. From these central points was born and grew religion to be a part of the history of mankind. The real society is a religious phenomenon. This religiousness is revealed from the fact that people are always trying to worship extraordinary things such as: nature (sun, sea, fire, mountain, etc.), charismatic spiritual leaders, technology or Individual ”Supra-Inderawi" are identified the name of the Lord. A big confusion modernism that encourages people to looks for The Real God. The Real God who is worthy to worship and also missing The Real Religion, real religion which become the guides of life.</p>Keywords: Religion, Society
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Inozemtseva, E. I. "DERBENT IN CULTURAL AND CIVILIZATION SPACE OF THE MIDDLE AGES: FEATURES AND PECULIARITIES." History, Archeology and Ethnography of the Caucasus 13, no. 2 (June 15, 2017): 14–22. http://dx.doi.org/10.32653/ch13214-22.
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The article covers the place and role of Derbent in the cultural and civilization space of the Medieval Caucasus. Basing on written sources, the author highlights important features and peculiarities of the town situated at the ‘eternal crossing’, its polyethnic nature was the main structure-forming factor and the cultural environment was a kind of symbiosis based on centuries of interaction of traditions of historically developed ethnic, confessional and social groups of townspeople. A certain negative balance in the historical and cultural process of Medieval Derbent was accounted for the slave trade. Traditionally being one of the transit centers of the slave trade in the Eastern Caucasus, in the 11th-13th centuries Derbent acquired the status of the most well-known and active slave trade market. During the process of Islamization, Dagestan people found themselves under direct influence of the Arab-Muslim civilization. Together with the religion, the rich scientific literature and fiction of the peoples of the Middle East came here and had an entirely fruitful influence on the development of spiritual life of the region. Representatives of the Muslim elite of Derbent were recognized authorities in the field of hadith science and Muslim law. Medieval Derbent was not only a religious but also a major center of spiritual culture, a kind of intellectual base and foundation of the local Muslim spiritual elite. The Arabic language and writing were critical for the formation of the local culture and science. In the comparative historical aspect, the development of Medieval Derbent had a strongly-pronounced specific character conditioned, first of all, by the centuries-old history of the town, which created unique conditions for the formation of the ethno-confessional composition of the town’s population, for the development of economic and social life. As polyethnicity was the main structure-forming factor in Derbent, it should be considered as a specific model of stable long-term interethnic interaction. For many centuries, Derbent was a well-known center of large-scale transit trade in the Eastern Caucasus. Realizing the natural needs of peoples for the exchange of goods, trade was a powerful factor of creation because it stimulated the development of crafts, science, art, development of new territories, and construction of towns. Trade was also an important factor of peace as it required political stability. At the same time, trade was a factor of dialogue culture, the culture of civilized communication, respect for customs and faith of partners in trade. An important feature of Derbent was its unique socio-cultural function: it was the center of not only economic, but also considerable cultural attraction.
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Bulvinskyi, A. "Central Asian and Middle Eastern policy towards Tajikistan." Problems of World History, no. 14 (June 10, 2021): 119–30. http://dx.doi.org/10.46869/2707-6776-2021-14-4.
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The article analyzes the main policy directions towards Tajikistan, neighboring countries of Central Asia and culturally related to the Tajiks of the Middle East towards Tajikistan. The civil war in Tajikistan between supporters of the country’s secular and religious paths of development (1992-1997) caused mixed attitudes and policies on the part of various state, political and religious circles in Afghanistan. However, after it became clear that the struggle between secular and Islamist forces in Tajikistan could destroy the country as such, the culturally and linguistically close to the Tajiks political elite of Afghanistan (B. Rabbani and A. Masood) and Iran (A. Rafsanjani) made significant efforts to end the civil war in Tajikistan as mediators and expressed interest in the sustainable development of Tajikistan. In the 2000s, Iran abandoned attempts to influence Tajik policy in order to promote the establishment of a religious state in Tajikistan, turning to cooperation with the secular Tajik authorities in the economic sphere.
Important issues complicating relations between Uzbekistan and Kyrgyzstan and Tajikistan are the construction by Tajiks of large hydropower plants on mountain rivers, which Uzbekistan considers a threat to national security, and unresolved border disputes, which are a source of constant aggravation in Kyrgyz-Tajik. In general, Tajikistan has complex problems of various kinds with most of its neighbors (with Afghanistan - drug trafficking and Islamic influences, with Uzbekistan - water energy, with Kyrgyzstan - border), which prevent bilateral relations to reach a new level of quality.
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Museibli, Najaf Alesker oglu. "Petroglyphs of Gamigaya and their Analogies in the Cultures of the Ancient East." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 3, no. 41 (September 30, 2022): 204–14. http://dx.doi.org/10.24852/pa2022.3.41.204.214.
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Since ancient times the Nakhchivan region of Azerbaijan has been part of the Middle Eastern cultures. Nakhchivan region is located on the one side in the basin of Lake Urmia, on the other in the immediate vicinity of Eastern Anatolia, in close proximity to Mesopotamia. Cultural processes in this region of the ancient East directly affected the territory of Nakhchivan. One of the richest archaeological monuments of Nakhchivan is Gemigaya complex. The Gemigaya monuments located in the high mountainous area are mainly rock paintings – the Bronze-Early Iron Age petroglyphs. Numerous fgures of people, farm animals, wild animals, carts with ancient vehicles, various signs are engraved on the monument. Analogues of some of Gemigaya paintings can be found on archaeological materials of the Middle East. At the same time, a number of human paintings of Gemigaya are stylistically close to some anthropomorphic clay fgures of the ancient East. Such close similarities are the result of the close ties of the ancient South Caucasian population, including Nakhchivan, with the centers of civilization in the Middle East. These relations are also reflected in the fne arts.
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Ayuningtiyas, Firda, and Ali Mustofa. "The Middle Eastern Culture and it's Representation in Walt Disney Pictures Movie "Aladdin" (2019)." Humanitatis : Journal of Language and Literature 8, no. 1 (December 22, 2021): 61–74. http://dx.doi.org/10.30812/humanitatis.v8i1.1423.
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This article examined how Disney presents Middle Eastern culture in the film Aladdin (2019). To analyze the first research question in this article, the author used Cultural studies theory by Stuart Hall, which further examines the Middle Eastern cultural representations that may be related to the power shown in this film. In the first research question, there are 2 sub-chapters, namely the location setting used for the making of this film. It is known that the filming location of this film is built to resemble the Middle East region, and the costumes worn by the main characters in the film look like traditional Middle Eastern costumes. The second research question is about the influence of Western ideology on films. This question will address how Disney influences viewers' perspectives in the Middle East. The author has a statement that the character Princess Jasmine was created by Disney (west), which is a character that represents modern women. To examine the second question the author uses the theory of Orientalism by Edward said.
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Alshoaibi, Maha Ali. "Social Media and Its Impact on Arab Youth Identity." Review of European Studies 11, no. 1 (December 26, 2018): 1. http://dx.doi.org/10.5539/res.v11n1p1.
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Through the analysis of influences from social networking sites surrounding the revolts of the Arab Spring, this paper seeks to evaluate about how the identity of Middle Eastern youth has been shaped by social media, and what future impact it could have on Middle Eastern social and political spheres. This paper relies on two key theories of the development of identity and self-perception - Social Cognitive Theory by Albert Bandura (1986) and Social Comparison theory by Festinger (1954). The paper shall try to make some unique contribution towards understanding the role that social media plays in transforming Arab youth identity, and its socio-political impact.
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Rahim, LM Rezky Rafi Atallah, and Gonda Yumitro. "Dampak Dari Abraham Accord bagi Palestina dan Pandangan Negara Islam Timur Tengah Mengenai Perjanjian Tersebut." Sang Pencerah: Jurnal Ilmiah Universitas Muhammadiyah Buton 9, no. 2 (May 4, 2023): 279–87. http://dx.doi.org/10.35326/pencerah.v9i2.2588.
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This study aims to analyze the impact of the Abraham Accords on Palestine and the views of Middle Eastern Islamic countries towards the agreement. This topic is important and exciting because the Abraham Accord is a peace agreement and the normalization of relations between several Middle Eastern countries and Israel, influencing the regional political map. Data collection in this article used Harzing Publish or Perished. The data collected was then classified, reduced and analyzed using Nvivo 12 plus. The authors found that the Abraham Accord positively influences countries that build agreements with Israel. However, it is detrimental to Palestine because it strengthens Israel's presence in the region. Therefore, besides several countries that support the agreement, there are also several countries that consider this agreement not beneficial for Palestine, including other Islamic countries, especially in the Middle East Region
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Pellecchia, Marco, Riccardo Negrini, Licia Colli, Massimiliano Patrini, Elisabetta Milanesi, Alessandro Achilli, Giorgio Bertorelle, et al. "The mystery of Etruscan origins: novel clues from Bos taurus mitochondrial DNA." Proceedings of the Royal Society B: Biological Sciences 274, no. 1614 (February 13, 2007): 1175–79. http://dx.doi.org/10.1098/rspb.2006.0258.
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The Etruscan culture developed in Central Italy (Etruria) in the first millennium BC and for centuries dominated part of the Italian Peninsula, including Rome. The history of the Etruscans is at the roots of Mediterranean culture and civilization, but their origin is still debated: local or Eastern provenance? To shed light on this mystery, bovine and human mitochondrial DNAs (mtDNAs) have been investigated, based on the well-recognized strict legacy which links human and livestock populations. In the region corresponding to ancient Etruria (Tuscany, Central Italy), several Bos taurus breeds have been reared since historical times. These breeds have a strikingly high level of mtDNA variation, which is found neither in the rest of Italy nor in Europe. The Tuscan bovines are genetically closer to Near Eastern than to European gene pools and this Eastern genetic signature is paralleled in modern human populations from Tuscany, which are genetically close to Anatolian and Middle Eastern ones. The evidence collected corroborates the hypothesis of a common past migration: both humans and cattle reached Etruria from the Eastern Mediterranean area by sea. Hence, the Eastern origin of Etruscans, first claimed by the classic historians Herodotus and Thucydides, receives strong independent support. As the Latin philosopher Seneca wrote: Asia Etruscos sibi vindicat (Asia claims the Etruscans back).
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Aslan, Pinar, Nader Ahmadi, Stefan Sjöberg, and Eva Wikström. "What Works? Family Influences on Occupational Aspirations among Descendants of Middle Eastern Immigrants on the Swedish Labour Market." Nordic Journal of Social Research 9 (January 9, 2019): 134–60. http://dx.doi.org/10.7577/njsr.2235.
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In this article, we examine family influences on occupational aspirations among employed descendants of Middle Eastern immigrants. Using a qualitative approach, we conducted 21 semi-structured interviews with native-born descendants of Middle Eastern immigrants. We present and analyse their interpretations of their parents’ experiences and living conditions before, during and after migration and demonstrate how these interpretations shaped their own occupational aspirations. We discuss parents’ high expectations of their children in relation to ethnic-community valuations of educational and occupational achievements. These high expectations may increase the chances of social mobility but can also become a negative pressure, especially if parents set high standards but cannot help their children to meet those expectations. In these cases, older siblings who possess valuable knowledge of the educational system and labour market can function as important transferrers of resources.
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Nalurita, Do'ana Adinda, Nicky Estu Putu Muchtar, and Muhammad Abu Bakar. "The Role of Muhammad Al-Fatih in Building Turkish Civilization." Dirasah International Journal of Islamic Studies 2, no. 1 (June 17, 2024): 68–74. http://dx.doi.org/10.59373/drs.v2i1.22.
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The Ottoman Turks were a nomadic tribe, often referred to as a nomadic nation. The Ottoman Turkish dynasty originated from the Qoyigh Oghus tribe, which inhabited the regions of Mongolia and northern China for approximately three centuries. They then migrated to Turkistan, Persia, and Iraq. They embraced Islam in the 9th or 10th centuries while they were settled in Central Asia. This research aims to explore the history of the Ottoman Turkish civilization founded by Sultan Muhammad Al-Fatih. They helped Sultan Alaudin II defeat Byzantium and were rewarded with the region of Asia Minor. Since then, they started developing their new territory. After Ertoghul died, leadership was continued by his sons Uthman, Orkhan, Murad I, Beyazid, Mehmed I, Murad II, and Mehmed II, among others. The idea of conquering Constantinople began to take shape during Orkhan's era and was realized during the time of Mehmed II (Muhammad Al-Fatih). The conquest of Constantinople was motivated by the Ottoman Turks' desire to control international trade activities in the area, destroy the dominance of Byzantium, the Eastern Roman Empire, and the Middle East region, and emphasize the strength of Islam's influence in the international world.
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Moroz-Grzelak, Lilla. "Bałkańskie kompleksy „gorszej Europy” w prozie Ermisa Lafazanovskiego." Slavia Meridionalis 12 (August 31, 2015): 45–56. http://dx.doi.org/10.11649/sm.2012.004.
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Balkan complexes of “worse Europe” in works of Ermis LafazanovskiOver the centuries, the European continent was divided into different spaces according to different axes: both geopolitical and economic history of East and West and the historical and geocultural division into North and South. Differentiation was present in Europe in various ways, either by the use of geographical terms, which became the indicators of difference, or how the politicians wanted to see it – split into Western Europe, Eastern Europe or Central and Eastern Europe. They represent the heterogeneity and diverse influences of civilization, that are reflected in its culture.The division into different cultural spaces is mirrored in the literature. Here, from a broad selection of south Slavic literature, for the basis of analysis two works of contemporary Macedonian writer Ermis Lafazanovski were selected: novel Hrapeshko and short story Exotic cantata. They reveal the existence of cultural differences and traditions, represented in the antinomies friend–foe, top–down which show spatial differences in Europe burdened by her stereotypes.
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Zăbavă, Elena Camelia. "Carmina Balcanica – o revistă a dialogului intercultural." Arhivele Olteniei 36 (December 23, 2022): 121–28. http://dx.doi.org/10.59277/ao.36.09.
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The international cultural magazine Carmina Balcanica has been intiated in 2008. It has as main goals to promote the South-Eastern culture, to establish an intercultural dialogue between people from the East and West, and from the East and East as well. In its pages, the editors delimited the concept of Balkanism, emphasizing the mixture of elements which imbue the psychology, mentality and, correspondingly, the forms of artistic creation specific to the sensitiveness of Southern man, past and present. The editors are trying to reopen the horizon of realities wherein Iorga had envisaged South-Eastern Europe as a historical, spiritual, religious, ethnographic, artistic, cultural, folkloric unity of morals and manners, institutions and influences. At the same time, the editors’ aim is to soften the pejorative, quite demonizing, image of the Levant as Europe’s powder keg. Their intention is also to recall the fact that, above and beyond the tragedies which have been haunting it, the Levant was – and still is – the cradle of a great civilization.
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Harahap, Hotmasarih, Salminawati Salminawati, Indah Syafiqah Lubis, and Sri Wahyuni Harahap. "Filsafat Islam pada Masa Golden Age dan Kontribusinya dalam Dunia Pendidikan." Scaffolding: Jurnal Pendidikan Islam dan Multikulturalisme 4, no. 3 (December 7, 2022): 250–66. http://dx.doi.org/10.37680/scaffolding.v4i3.2024.
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This study aims to look at the history of the development of Islamic philosophy which in its time influenced world civilization, to find out the famous Islamic philosophy figures and make a very large contribution to this day, some of the theories put forward by Muslims are still used in the modern era such as the ideas of Ibn Sina on tuberculosis (TBC) and ethanol, Al-Khwarizmi's thoughts on mathematics Al-Gebra, discovering the number zero (0), astronomy and many other meritorious scientists. The research method used in this article is a literature study by digging up information about the Golden Age of Islamic Philosophy from various works of literature such as books, journals, articles, and other scientific papers. The results of this study are in the 9th century to the 12th century Islam developed rapidly and influenced world civilization. The development of Islam succeeded in giving birth to Muslim scholars and competing with the West at that time in the Dark Age phase because it was influenced by Church dogma and the inquisition which slowed down intellectual and technological development. Philosophy greatly influences the world of education. Islamic educational institutions developed rapidly through madrasas and higher education institutions at a time when Europe was experiencing its dark period. Islamic education and science in the Middle Ages were supported by Islamic scholasticism, which tried to reconcile Greco-Hellenistic thought with Islamic religious teachings, which reached its peak during the time of Al-Ghazali, and the impressive progress of Islamic civilization in the Middle Ages through Muslim philosophers such as Al-Kindi, Al-Farabi, Avicenna, Omar Khayyam, and others.
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Meranggi, Yogi. "Exploring culture and tourism of Ternate Island, a prominent sultanate in eastern Indonesia : A Report." Bali Tourism Journal 8, no. 1 (March 6, 2024): 15–20. http://dx.doi.org/10.36675/btj.v8i1.103.
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Ternate is a city situated at the foot of the Gamalama volcano on Ternate Island in the province of North Maluku. Historically, Ternate has served as a centre of civilization for nearly all the communities in North Maluku. Its cultural landscape reflects a complex blend of historical legacies, indigenous traditions, and external influences. As a significant centre of civilization, Ternate's historical importance stems from its role in the spice trade and as the seat of the influential Sultanate. Established in the 13th century, the Sultanate merged local customs with Islamic principles, shaping its governance structures, social hierarchy, and religious practices. Despite the Islamization process, Ternate's social fabric retained a diverse ethos, with indigenous beliefs coexisting alongside Islam, reflecting a multifaceted cultural landscape. This intricate social structure is evident in Ternate's hierarchical society, where noble families interact with commoners within a structured framework, upholding ancestral traditions. Ritual practices like the kololi kie and fere kie highlight the islanders' deep reverence for their cultural roots, emphasizing a solid connection to sacred sites and ancestral spirits, reinforcing the enduring importance of tradition in shaping Ternate's collective identity. Beyond its cultural heritage, Ternate's appeal lies in its diverse natural landscape, offering a range of geographical features and scenic views. From the majestic Mount Gamalama to the serene Ngade Lake, Ternate boasts various natural attractions for exploration and admiration. Additionally, historical landmarks such as Kalamata Fort and Sultan Ternate Mosque provide insights into the island's colonial history and Islamic heritage, enriching visitors' cultural experiences.
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Zapukhliak, Vitalii, and Andrii Zastavnyi. "SECURITY CHALLENGES TO SOCIAL AND ECONOMIC PROGRESS IN THE MIDDLE EAST." INNOVATIVE ECONOMY, no. 3 (2023): 127–33. http://dx.doi.org/10.37332/2309-1533.2023.3.17.
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Purpose. The aim of the article is to assess the main security challenges in the Middle East, determine their impact on economic development and social progress in the region, and outline priorities for ensuring the social and economic development of countries in current conditions. Methodology of research. The methodological basis of the study is based on a dialectical approach. A combination of general scientific and special research methods was used to achieve the set goal, ensuring the reliability of the results: historical-logical method – to substantiate the historical nature of security challenges in the Middle East, system analysis method, methods of induction and deduction – for formulating hypotheses and conclusions about the impact of security challenges on social progress in the region, comparative method – to identify differences in the economic development of Middle Eastern countries, graphical visualization method. Findings. It is substantiated that the Middle East is a region of geopolitical significance but is also characterized by a complex interaction of external influences and security challenges. The main external influences in the Middle East are systematized and classified. The main security challenges in the Middle East are identified and detailed. The main factors of tension in the countries of the Middle East are revealed. The role of external actors in deepening tensions in the region is confirmed, and attention is focused on the growth of regional competition. The geopolitical landscape of the Middle East is characterized by regional rivalry for power, especially between Iran and Saudi Arabia. It is argued that problems in the social and economic sphere are an additional source of instability in the region. The level of unemployment in Middle Eastern countries is analysed, and attention is focused on the need to reduce the proportion of unemployed youth. Significant differences between countries in the region in terms of GDP per capita are confirmed. An assessment of the impact of security challenges in the region on the social progress of countries and the identification of the main dependencies are conducted. Originality. The main factors of tension in the Middle East region are identified, and the main external influences on the Middle East, which can have historical, political, economic, cultural, and religious character, are detailed. Further development is given to identifying the consequences of the intervention of external actors in the domestic policy of countries, leading to the aggravation of the security situation in the region. The impact of security challenges on the economic development of countries, which has significant inequality, is argued and the level of impact on ensuring social progress is assessed. Practical value. The substantiated results of the study and the obtained conclusions can be used in determining the strategic vectors of the social and economic development of countries in the context of security challenges and external influences. Key words: security challenges, geopolitical competition, regional actors, external influences, Middle East, economic development, unemployment, GDP per capita, social progress, Global Terrorism Index, Democracy Index, Peace Index, Corruption Perceptions Index.
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Xiao, Jiayi, Zhiyuan Shang, Jiahao Xu, Xin Jia, and Shengjun Xiao. "The Neolithic Culture and Paleogeographic Environment Evolution in the Eastern Jianghuai Area." Land 12, no. 1 (January 3, 2023): 156. http://dx.doi.org/10.3390/land12010156.
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According to previous studies, the Lixiahe area in the east of the Jianghuai River was an alternate environment of land and sea in the middle Holocene, and it was not until the late Holocene that the eastern Jianghuai completely became a terrestrial environment. However, recent archaeological studies have found that the extensive Neolithic sites in the Lixiahe area have recorded the rich human activities and cultural connotations of the prehistoric civilization in the Middle Holocene. In this paper, the Gangxi section of Jianhu Lake, Jiangsu Province (GX2) was selected and pollen analysis was fulfilled, then the geomorphic evolution process of the study area from sea to land was investigated according to the palynological assemblages and algae fossils of brackish water, semi-saline water, fresh water and terrestrial in the section strata. During the period of 8500–3800 cal. BP, GX2 was affected by multiple factors such as sea surface fluctuation, ocean flow and sediment deposition carried by seagoing rivers. Since 5800 cal. BP, the area east of the Grand Canal between the Yangtze River and the Huaihe River, and the west of the Yangzhai town, Funing–Longgang town, Yancheng–Dagang town and Yancheng–west of the Dongtai–Hai’an line, have become a terrestrial environment. After the eastern Jianghuai became a land, the Liangzhu culture (5300–4300 cal. BP) in the Taihu Lake basin in the south wing of the Yangtze River delta expanded to the eastern Jianghuai area, and the Longshan culture and Yueshi culture in the Haidai area in the north also migrated south to the eastern Jianghuai area. Admittedly, the main reason in the process of Neolithic cultural development is the internal motivation that the ancient ancestors struggled with nature and pushed forward the continuous development of civilizations. However, our study explains the palaeogeographical origin of Neolithic culture in the eastern and coastal areas of Jianghuai in the middle Holocene, and meanwhile, provides an example for the man–land relationship research on Neolithic culture.
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Marjoribanks, Kevin. "Sibling Effects, Environmental Influences, and University Attendance: A Follow-up Study." Psychological Reports 95, no. 3_suppl (December 2004): 1267–70. http://dx.doi.org/10.2466/pr0.95.3f.1267-1270.
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In 2002 Marjoribanks examined relations among sibling variables, environmental influences, and school dropout. In this follow-up study, relations were examined between sibling variables (number of children in the family, birth order position) and university attendance. Data were collected from 8,005 (4,116 women, 3,889 men) Australian young adults ( M age = 20.1 yr., SD = 0.5). Logistic regression analyses in the two studies indicated that (a) young adults from Asian, Middle Eastern, and middle-class families were less likely to drop out of school and more likely to attend a university than were young Australians from Anglo-Australian, English, European, and working-class backgrounds, and (b) after taking into account differences in family background and learning environment measures, there continued to be small but significant relations between the number of children in families, birth-order position, and the likelihood that young people would drop out of school or attend a university.
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Foenna, Fala, Bambang Karsono, and Fidyati Fidyati. "Telaah Arsitektur Eklektik pada Bangunan Masjid Haji Keuchiek Leumiek." ETNIK: Jurnal Ekonomi dan Teknik 2, no. 11 (November 20, 2023): 1019–28. http://dx.doi.org/10.54543/etnik.v2i11.257.
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Indonesia is a country where the majority of the population is Muslim, especially Aceh. So it is not surprising that you can find many mosques with magnificent architecture and a great historical background. With globalization, many new architectural styles have emerged, for example eclectic architecture which influences the exterior and interior shapes of mosques. The application of eclectic architecture in the design process by adopting elements that are considered the best originating from local and non-local architecture so as to produce a building model that has its own charm and characteristics. One element of foreign architecture that is now being adopted domestically is Middle Eastern architecture. This phenomenon made researchers interested in conducting research on one of the mosques that displays Middle Eastern accents on its building facade, namely the Haji Keuchiek Leumiek Mosque, Banda Aceh. This research aims to reveal the eclectic aspects of the Haji Keuchiek Leumiek Mosque building, as well as which facade elements adopt Middle Eastern architecture. The method used to obtain data in this research is a comparative-qualitative method. Data collection techniques are carried out through observing the location of the study object, conducting interviews and documenting it in photographs, then comparing it with expert theories to reach conclusions. The results of the analysis show that the Haji Keuchiek Leumiek Mosque was built with characteristics of eclecticism. Middle Eastern architecture and various regional ornamental arts combine to create unique design aspects of the mosque. Awan Meucanek, Bungoeng Meulu, Bungoeng Putik, Sulur Oen Teube, Awan, and Bungong Geulima are examples of local ornaments in mosque architecture. The findings show that when compared with the remains of Islamic dynasties, the architecture of this Middle Eastern mosque is not exactly the same. However, in general, the architectural design of this mosque is very similar to mosques built during the Fatimid and Timurid periods.
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Li, Xueyuan, Senwei Huang, Wei Shi, and Qian Lin. "Efficiency Calculation and Evaluation of Environmental Governance Using the Theory of Production, Life, and Ecology Based on Panel Data from 27 Provinces in China from 2003 to 2020." Systems 11, no. 4 (March 27, 2023): 174. http://dx.doi.org/10.3390/systems11040174.
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Promoting green development and promoting harmonious coexistence between humans and nature are strategic tasks for the construction of ecological civilization in China in the new era. Currently, the growing environmental governance investment in China has not performed well, and the low efficiency of environmental governance has become the main problem facing the development of ecological civilization in China. Therefore, it is of great practical significance to scientifically measure the efficiency of environmental governance and improve the efficiency of environmental governance input factors to achieve green development and overcome the difficulties in the construction of ecological civilization. In this study, an improved three-stage SBM model and cloud model combined with the Theory of production, life, and ecology were used to measure the environmental governance efficiency of 27 provinces in China from 2003 to 2020 and conduct in-depth analysis and evaluation. The results show that: First, the influence of random error factors and external environmental conditions on the efficiency of rural domestic sewage treatment in China is significant. Their existence will underestimate the environmental governance efficiency in the central and western regions of China and overestimate the environmental governance efficiency in the eastern regions of China, except for Hainan Province. Second, after excluding the influence of random errors and external environment conditions, the adjusted efficiency mean value of the central and western regions significantly increases, while the environmental governance efficiency of most provinces in the eastern region, except for Hainan Province, decreases significantly. Third, the overall environmental governance efficiency of the 27 provinces in China still presents a situation wherein the western region is ranked first in efficiency, the eastern region ranks second, and the central region ranks third. The environmental governance efficiency of the 27 provinces shows a “large at both ends, small in the middle” and “low efficiency in the eastern and central regions, and instability in the western region” state, and there is a large difference in the degree of environmental governance efficiency among the various provinces. In this regard, for the eastern and central regions, special attention should be paid to their government’s transformation of development thinking, placing greater emphasis on balanced and coordinated development between urbanization, industrialization, and the environment. As for the western region, due to its harsh environmental conditions, it attaches more importance to environmental governance. However, efforts should be made to strengthen its economic development to ensure sufficient provision of material conditions such as infrastructure and equipment required for environmental governance in order to achieve stable environmental governance efficiency in the western region. For the central region, both the economy and the environment need to be further strengthened.
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Al Garoo, Asmahan. "Rise and fall of Maritime Hubs in Pre-Islamic Arabia." Journal of Arts and Social Sciences [JASS] 8, no. 3 (February 16, 2018): 57. http://dx.doi.org/10.24200/jass.vol8iss3pp57-69.
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Since prehistoric times, the geography of the Arabian Peninsula had a great impact on the growth and development of centers of civilization and maritime hubs. Indeed, starting from the third millennium BC, a number of urban centers of civilization have emerged in the Arab region such as Mesopotamia, Magān (old name of Oman), Dilmun (Bahrain), Pharaonic Egypt, Phoenicia, the Nabataeans, and the ancient South Arabia (Yemen) where such centers reached a high level of development and growth. Arab trade reached a peak in the 1st millennium BC due to the commerce of frankincense and myrrh. The Arabs, who had mastered sea navigation through geographical and astronomical knowledge and had a great experience of maritime routes as well as the secrets of the monsoon and boat industry, dominated the vast eastern trade. During the fourth century AD, the world began to see signs of serious conflicts with religious dimensions and huge political and economic consequences. Furthermore, the lucrative Arab trade of incense lost its importance because of the demise of paganism in the Middle East and Europe. With the emergence of Islam, the Arabs regained their lost maritime domination in the Indian Ocean.
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Al Garoo, Asmahan. "Rise and fall of Maritime Hubs in Pre-Islamic Arabia." Journal of Arts and Social Sciences [JASS] 8, no. 3 (February 16, 2018): 57–69. http://dx.doi.org/10.53542/jass.v8i3.2456.
Повний текст джерелаАнотація:
Since prehistoric times, the geography of the Arabian Peninsula had a great impact on the growth and development of centers of civilization and maritime hubs. Indeed, starting from the third millennium BC, a number of urban centers of civilization have emerged in the Arab region such as Mesopotamia, Magān (old name of Oman), Dilmun (Bahrain), Pharaonic Egypt, Phoenicia, the Nabataeans, and the ancient South Arabia (Yemen) where such centers reached a high level of development and growth. Arab trade reached a peak in the 1st millennium BC due to the commerce of frankincense and myrrh. The Arabs, who had mastered sea navigation through geographical and astronomical knowledge and had a great experience of maritime routes as well as the secrets of the monsoon and boat industry, dominated the vast eastern trade. During the fourth century AD, the world began to see signs of serious conflicts with religious dimensions and huge political and economic consequences. Furthermore, the lucrative Arab trade of incense lost its importance because of the demise of paganism in the Middle East and Europe. With the emergence of Islam, the Arabs regained their lost maritime domination in the Indian Ocean.
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Hafiz, Dalia O. "Modern Heritage of the Middle East potentials and values: Documenting a UAE Landmark." American Journal of Innovation in Science and Engineering 1, no. 1 (December 30, 2022): 22–30. http://dx.doi.org/10.54536/ajise.v1i1.888.
Повний текст джерелаАнотація:
Buildings represent the identity of cities and create the memory of the nation. Architecture landmark are the ambassadors of culture and civilization of the country. The UAE modern heritage represented in the 60s, 70s, and 80s architecture signifies the memory of the country and highlights the architecture style and its influences in various periods. The national theatre of Abu Dhabi is a key landmark from the 70s era. This cultural symbol is a landmark that shaped the style of the capital city at this time. This paper is a case study that aims at understanding the architecture of the National Theatre of Abu Dhabi building as a symbol of architecture and the architect’s only building remaining in the region. The paper outcomes and findings represent an approach for evaluating and greening modern heritage buildings in the Middle East while protecting both their historical and cultural values. The research aims to provide architects, researchers, and decision makers with a capture of architectural heritage buildings documentation via BIM modelling and traditional methods.