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Étude historique du moulin à eau au Liban
No full textبدأتُ الدراسة بتعريف الطاحونة المائيّة وأسباب إنشائها؛ ثم وصفت هندستها وكيفيّة عملها؛ ثمّ تناولت أثرها الإجتماعيّ والتراثيّ والإقتصاديّ؛ لأخلص إلى استنتاجات. فابتعدت خلالها عن الأحكام المسبقة والتأويل والشطط والتعميم والاستنتاجات السريعة السطحيّة غير المسندة. استند هذا العمل على تحقيق حقلي ميداني: شمل زيارة أكثر من عشرين طاحونة في كلّ أنحاء لبنان. وجمعت معطيات تعود إلى هذه الإنشاءات وتحديد مواقعها الجغرافيّة وأصحابها وواقعها اليوم، واضعًا نماذج من خرائط ورسوم، مستعينًا بمهندسين وأصحاب خبرة. وكان التحقيق الشفهيّ من السبل الأساسيّة لفهم المنطق الكامل خلف تقنيّات الطاحون وتأثيره الإجتماعيّ والاقتصاديّ والتراثيّ. كذلك، شرحت التعابير الشعبيّة والمدلولات والمصطلحات التي كانت معتمدة انسجامًا مع الواقع العلميّ.After defining the water mill and the reasons for its construction, I describe its design and operation; its social, heritage and economic impacts were then tackled. The research was based on field investigations and site visits to more than 20 water mills in Lebanon. Data of their features, their geographic location, owners and current situations were collected; models and maps were then implemented. The oral investigation was one of the ways to understand the logic behind the mills’ techniques and its different impacts. Finally, I explain popular expressions and terms related to water mills
Les Arabes et l’Islam dans l’Antiquité tardive : une Critique de la Critique
No full textThis contribution reflects on the critique Aziz al-Azmeh addresses to the field of Islamic studies in his both companions-books: The Emergence of slam in Late Antiquity: Allāh and His People, Cambridge, 2014 and The Arabs and Islam in Late antiquity. A critique of approaches to Arabic sources, Berlin, 2014. Both volumes aim to give an insight into the scholarship about Islam as well as a new interpretation of the source material to study Islamic history. The paper engages a discussion with two problems: Al-Azmeh’s approach to the Arabic literary sources and more specifically, the question of literary genre and his ‘model’ for the Qur’ān composition. The first part of the paper is an overview of the author’s assessment of the field under study; the second discusses his approach to the Arabic literary sources
Le regard de Aziz Al Azmeh sur les Califes Omeyyades dans L’Émergence de l’Islam dans l’Antiquité tardive Allāh et son peuple
No full textنتناول بالدّرس في هذا المقال رؤية الدّكتور عزيز العظمة للخلفاء الأموييّن في كتابه . فقد درس نشأة الأديان كاليهوديّة والمسيحيّة ثمّ نشأة الإسلام. وبيّن أهميّة الدّولة الأمويّة في نشر الدّين الإسلامي عن طريق الفتوحات. فقد نشأت الدّولة الأمويّة بالشّام أي في محيط سياسي وثقافيّ روماني- بيزنطيّ. وأسّس الخليفة معاوية بن أبي سفيان بن حرب دولة ذات مؤسّسات مختلفة ومتأثّرة بالمؤسّسات البيزنطيّة من مظاهر الملك والبروتوكول والدّواوين والنّقود. وستصبح بفضل الفتوحات دولة إمبراطوريّة مترامية الأطراف. كما ركّزت الدّولة الأمويّة الإسلام ببناء المساجد (قبّة الصّخرة ببيت المقدس والمسجد الأموي بدمشق). ورغم تأثّر الدّولة الأمويّة بالثّقافة السّياسيّة الفارسيّة والبيزنطيّة، فقد حافظت على طابعها العربي بتركيز التّعريب (النّقود والمؤسّسات ووضع التّنقيط في القرآن في عهد الحجّاج بن يوسف الثّقفي). وقد تمكّن الأمويّون من تركيز الهويّة العربيّة الإسلاميّة وفرض إيديولوجيا خليفة اللّه لتقوية شرعيّتهم التّاريخيّة.We will analyze in this article the point of view of doctor Aziz Al Azmeh about Umayyad Caliphs in his book. He studied the origins of religions: judaïsm, christianism and islam. He demonstrated the role of umayyad caliphs to spread Islam by conquests or futuhât. Also, he explained that the umayyad state was created in the Shâm, a roman and byzantin political and cultural sphere. The caliph Mu’âwiya Ibn Abî Sufyân Ibn Harb had built a state with different institutions and very influenced by byzantin state (protocol, « bureaux », coins). And this state became an empire after conquests. The umayyad caliphs reinforced Islam by constructing mosques (the mosque of Qubbât Assâkhra in Jerusalem and the umayyad mosque in Damascus). In spite of these persian and byzantin influences, the umayyad state kept an arabic aspect (arabization of coins and institutions and ponctuation of Qurân in the period of al-Hajjâj Ibn Youssef). Finally, umayyad caliphs succeeded to strenghthen arab-islamic identity and the ideology of Khalifat Allah. It was necessary for their legitimacy
Ottomanisation des symboles et projection du pouvoir impérial : le cas des archevêques de Chypre et leurs privilèges régaliens
No full textAccording to tradition, and not historical sources, the Byzantine emperor Zeno granted to the Archbishop of Cyprus, Anthemios, and his successors three important privileges; the right to carry a gold orbed sceptre, to wear a robe in imperial purple and to sign his official documents with imperial red ink. The main argument of this paper is that the use of the archbishop’s regalia privileges on a first level and the effort to promote a Greek-speaking civilization in Ottoman Cyprus, from the second half of the 18th century and onwards, are part of an effort to differentiate, but not cancel the Ottoman character of the political power of the clergy and, accordingly, the Ottoman character of the island. In such a framework it seems that these symbols used by the archbishop of Cyprus reproduce the Ottoman — and not the non-Ottoman — character of political power in Cyprus and maintain, if not reinforce, an Ottoman reality for the island
Al-ʾIlāh and Allāh: the two names of God among the Christian Arabs of Najrān in the 6th century CE
No full textThis article focuses on Al-Azmeh’s conjoined work on Arabian polytheism and the changes it went through under the Roman Empire and the ecumenism it permitted, whence he draws inferences on the origin of the term Allāh. A study of textual sources from the Najrān area is effected in order to check the validity of Al-Azmeh’s claims. Such sources reveal first that the term al-ʾIlāh appeared in texts from the 5th and 6th centuries, in reference to the God of Christianity. Secondly, they show that certain Syriac texts use the name Allāh as the God of Christians who suffered a massacre in the area. Finally, they uncover the use of the term al-Lāh, used in reference to a polytheistic god venerated in that same region. This triple revelation constitutes the basis for a nuanced reading of Al-Azmeh’s thesis
Textes inédits de la tradition orthodoxe arabe (4) : Réponses canoniques du patriarche Marc III d’Alexandrie à l’abbé Georges de Damiette
No full textThe fourth instalment in the “Unpublished Texts from the Arab Orthodox Tradition” series makes accessible a neglected document from the Orthodox Christian tradition in Arabic: canonical responses of the Chalcedonian Orthodox patriarch Mark III of Alexandria (r. ca. 1180-ca. 1209) to his spiritual son George, the abbot of the monastery of St. Jeremiah near Damietta. The article includes an edition and an English translation of this text.Le quatrième article de la série « Textes inédits de la tradition arabe orthodoxe » rend accessible un document négligé de la tradition chrétienne orthodoxe en arabe : les réponses canoniques du patriarche chalcédonien orthodoxe Marc III d’Alexandrie (r. ca. 1180-ca. 1209) à son fils spirituel Georges, l’abbé du monastère de saint Jérémie près de Damiette. Cet article comprend une édition et une traduction anglaise de ce texte
Émile Éddé : une autre conception territoriale de la République Libanaise ?
No full textÉmile Éddé had consistently paid close attention to the definition of the frontiers of the Lebanese Republic. Ever since his participation to the Peace Conference in 1918, till the end of his presidential mandate, he stated that it was not important to defend the “Petit Liban” as it existed during the Mount-Lebanon Mutasarrifiya and the Règlement Organique of 1864, nor was it to create a “Grand Liban” as delimited by General Gouraud on 1st September 1920. Until 1932, Émile Éddé developed an entirely new conception of the frontiers and the functioning of the Lebanese Republic. This article offers a study of the historical context as well as the different power stakes that lead to his change of thought which, in turn, lead to the signature in 1936 of the « Traité d’Alliances et d’Amitié franco-libanais » during his presidency.Émile Éddé a toujours prêté une attention particulière à la définition des frontières de la République libanaise. Depuis sa participation à la Conférence de la Paix en 1918 jusqu’à la fin de sa présidence, il ne s’agit pas, pour lui, de défendre le « Petit Liban », tel qu’il existait à l’époque de la Mutasarrifiyya du Mont-Liban et du Règlement organique de 1864, ni de créer, de toutes pièces, un « Grand Liban », tel qu’il a été délimité par le général Gouraud, le 1er septembre 1920. Jusqu’en 1932, Émile Éddé élabore une conception entièrement nouvelle des frontières et du fonctionnement de la République libanaise. Cet article propose une étude du contexte historique et des enjeux des différents pouvoirs concernés qui l’ont amené à revoir sa pensée et aboutir à la signature du « Traité d’Alliances et d’Amitié franco-libanais » lors de sa Présidence en 1936
Physical fitness and lifestyle behaviors among type2 diabetes Persons over 50 years old
Get PDFThis study aimed to compare physical fitness and lifestyle behaviors among type2 daibetes subjects over the age of 50 years old, The sample consisted of (20) subjects, They were divided into two groups : group A included (10) type2 daibetes subjects who were regularly participants in physical activities in fitness classes, and group B included (10) type2 daibetes subjects who were not participants in physical activities. A lifestyle behaviors questionnaire was used to measure the lifestyle behaviors for both groups, hte questionnaire Included phrases related to : (Exercise and positive health practices, dietary habits, smoking habits, preventive health measures and amount of sleep) . In addition, to physical fitness tests: (strength endurance of the abdominal muscles, maximum strength of the hand muscles, and flexibility). The results revealed that the lifestyle behaviors in type2 daibetes persons in group A who were participating in physical activities was more healthy than group B who were non-participants, in conclusion ,participation in physical activities contributes to a better healthy lifestyle behaviors including regular exercise, regular dietary habits, not smoking and an adequate amount of sleep
Le regard des missionnaires protestants sur les orthodoxes arabes et sur l’orthodoxie au tournant du XXe siècle
No full textSome centuries after the onset of European missionaries to the East and their competition over winning converts, Protestants started their missionary work at the turn of the nineteenth century in an East which was then under the Ottoman Rule. From Aleppo to Palestine, they eventually promulgated across the entire Near and Middle East, with the purpose of instilling in the population there — both Muslim and Christian — what they believed to be the “true” Christian faith. In fact, their claim revolved around their firm conviction that both Catholics and Orthodox have gone astray in their basic elements of faith, which in turn have always dissuaded the Moslems to accept Christianity as the true religion. From primary protestant sources, this paper will focus on their perspective regarding the “degrading” Orthodox faith, and their “shallow” clerics and “obsolete” established traditions
L'Asie Mineure des géographes allemands au milieu du XIXe siècle : le projet scientifique de Carl Ritter
Get PDFLa présence de voyageurs dans l'Empire Ottoman est ancienne et ne date pas du XIXe siècle (Yérasimos 1991). La spécificité du début du XIXe siècle, des années 1830 en particulier, c'est de correspondre à la mise en place d'un réseau d'échange et de correspondance via les sSociétés de géographie qui sont fondées à Paris (1821), Berlin (1828) et Londres (1829). Ce moment d'institutionnalisation de la géographie repose en effet sur un partage des tâches entre géographes de cabinet et voyageurs (Surun 2006 : 128) : des instructions précises sont données aux voyageurs, les réseaux de circulation de l'information se structurent tout au long du siècle et les données collectées sur le terrain sont soumises à des procédures de validation au sein des sociétés de géographie