415 research outputs found
Straddling the personal and the political: Gendered memory in Diana Abu-Jaber's Arabian Jazz
No full text[No abstract available]ABINADER E, 1986, THESIS U MICHIGAN; Aboul-Ela Hosam, 2006, MELUS, V31, P15; ABUJABER D, 2003, ARABIAN JAZZ; CARUTH C, TRAUMA, V3, P151; Caruth Cathy, 1995, TRAUMA EXPLORATIONS; CHERIF SE, 2003, MELUS, V28, P207, DOI 10.2307-3595307; Erikson Kai, TRAUMA, P183; HARB S, 2008, MELUS, V33, P131; Laub Dori, TRAUMA, P61; Naous M, 2009, MELUS, V34, P61; NORA P, 1989, REPRESENTATIONS, P7; Rihbany Abraham Mitrie, 1914, FAR JOURNEY; Suhair Majaj Lisa, 1996, MEMORY CULTURAL POLI, P266; van der Hart Onno, TRAUMA, P1580
Straddling the personal and the political: Gendered memory in Diana Abu-Jaber's Arabian Jazz
No full text[No abstract available]ABINADER E, 1986, THESIS U MICHIGAN; Aboul-Ela Hosam, 2006, MELUS, V31, P15; ABUJABER D, 2003, ARABIAN JAZZ; CARUTH C, TRAUMA, V3, P151; Caruth Cathy, 1995, TRAUMA EXPLORATIONS; CHERIF SE, 2003, MELUS, V28, P207, DOI 10.2307-3595307; Erikson Kai, TRAUMA, P183; HARB S, 2008, MELUS, V33, P131; Laub Dori, TRAUMA, P61; Naous M, 2009, MELUS, V34, P61; NORA P, 1989, REPRESENTATIONS, P7; Rihbany Abraham Mitrie, 1914, FAR JOURNEY; Suhair Majaj Lisa, 1996, MEMORY CULTURAL POLI, P266; van der Hart Onno, TRAUMA, P1580
Between Languages and Selves: Migratory Agency, Fragmentation and Representation in Suheir Hammad's breaking poems
No full textFor a number of Palestinian-American authors such as Nathalie Handal, Lisa Suhair Majaj, and Naomi Shihab Nye, the configuration of poetry as homeland dwells between the unspeakable pain of forced exile and the organic capabilities of language. Their poetry is thus the site of infinite tensions informed not only by this duality but also by their ambiguous location as hyphenated subjects in the United States. Among such authors, Suheir Hammad stands out for her daring, experimental expression of these tensions, which are at the heart of her recent poetry collection, breaking poems (2008). This collection speaks to the process of fragmentation of language, identity, and belonging from within as it tests the demarcation line between word and sound, enunciation and silence. Framed by tensions between forms of breaking and acts of verbal reconstruction, my paper explores experimental poetic strategies of confrontation with the legacy of grief, occupation, and silencing in breaking poems. To this end, it probes the fluid movement of the poetic self between histories, ethnicities, and languages. Drawing on postcolonial theory, Juan Bruce-Novoa's study of interlingualism, and Michael Dowdy's notion of migratory agency, my paper follows the poetic persona in her wanderings in the labyrinth of the poem-body-word, to achieve a better understanding of hertransformative practices aiming at creating interstitial and interlingual spaces. Such spaces,I argue, represent hyphenated interventions into what Hammad calls the emperor's missionand language, where the exilic self juggles Arab and American cultural contexts to create cross-cultural poetic and linguistic structures projecting silenced aspects of Arab-American culture. © Author 2011.Akash Munir, 1999, POST GIBRAN ANTHOLOG, P139; al-Hout Bayan Nuwayhed, 2004, SABRA SHATILA SEPTEM; Anglesey Zoe, 1999, LISTEN; [Anonymous], 1989, DEF 1 OED; [Anonymous], 2010, OED; Boyce Dale, 1996, MOTHER COURAGE LEBON; Brogan Jacqueline V., 1997, SPEAKI0
“Tercüme-i risale-i fenn-i harb” (mütercim: konstantin ipsilanti)
No full textTezimize kaynaklık eden Tercüme-i Risâle-i Fenn-i Harb adlı harp sanatına dair eser Konstantin İpsilanti tarafından (1206/ 1790) tarihinde III. Selim’in isteği ile Fransızca’dan Türkçe’ye çevrilmiştir. Bu araştırmamızda Osmanlı Harp Tarihi ile ilgilenenlere ışık tutmak amacıyla “Tercüme-i Risâle-i Fenn-i Harb” adlı eserin transkripsiyonu yapılmış ve araştırmacıların hizmetine sunulmuştur. Eserin yazarı hakkında kesin bir bilgi olmamakla beraber, Sebastien le Prestre de Vauban veya Bernard Forest de Belidor tarafından yazıldığı belirlenmiştir. III. Selim Dönemi’nde başlatılan Nizâm-ı Cedit yenilikleri çerçevesinde Osmanlı Ordusu’nun savaşlarda aldığı mağlubiyetler sebebiyle orduda yenilik yapma ihtiyacı doğmuş, ve hızlı bir reform süreci başlatılmıştır. Eseri tercüme eden Konstantin İpsilanti yaptığı tercümelerin beğenilmesi üzerine III. Selim tarafından Divan-ı Hümayûn Tercümanlığı görevine getirilmiştir. Risâle-i Fenn-i Harb, İpsilanti’nin tercüme ettiği eserlerin en önemlileri arasında yer almaktadır.Eser tercüme edildikten bir süre sonra Osmanlı İmparatorluğu’nda ki matbaacılık faaliyetinin hızlandığı bir dönemde Raşid Efendi Matbaası’nda bastırılmıştır. Ayrıca dönemin en önemli eğitim kurumlarından birisi olan Mühendishâne-i Berrî-i Hümâyûn’da ders olarak okutulmuştur. Risâle-i Fenn-i Harb adlı eser belli bir mantık silsilesi içerisindedir. Konular ise belirli başlıklar halinde olmayıp, düzensiz olarak verilmiştir. Başta Sipeh-sâlâr olmak üzere orduda görev yapan zâbitlerin görevleri sırasıyla verilmiş ve yapacakları vazifeler ayrıntılarıyla anlatılmıştır. Geçmişten örnekler verilerek daha önce yapılan savaşlarda ne gibi yanlışların yapıldığı üzerinde durulmuş, özellikle Avrupa Orduları bu kıyaslamada önemli bir kaynak oluşturmuştur. İlerleyen bölümlerde ise savaş sırasında dikkat edilecek hususlar başta olmak üzere, ordunun ihtiyaçları detaylı bir şekilde incelenmiş ve bu konuların ne kadar önemli olduğu vurgulanmıştır.The book “ Tercüme-i Risâle-i Fenn-i Harb” which deals with the main strategies of war and was the main source for this thesis was translated from French into Turkish in 1206-1790 by Constantin Ipsilanti as a result Selim the third’s order. The aim of our research is to enlighten those who are interested in the history of Ottoman War. In order to accomplish this we translated “ Tercüme-i Risâle-i Fenn-i Harb” into Turkish. Although there is no definite evidence about who the author of this work is, it is assumed that it is either Sebastian le Prestre de Vauban or Bernard Forest de Belidor. In wake of defeats suffered by the Ottoman armies, it become necessary to do reforms in the army, therefore a speedy process of reforms were carried out, and this was realized in the period of Selim the third.Selim the third, having appreciated the work of translation done by Konstantin Ipsilant, appointed him to the post of translator.Risâle-i Fenni Harb is one of the most important works.After being translated the work was printed at the print house of Raşit Efendi, and this was coincided with the time when the printing activities were at full speed.At the same time it was used as a course work at Mühendishâne-i Berrî-i Hümâyûn, which was one of the most important educational establishments of the time. The concept of this work is based on a logic. The topics, not being under certain titles, were not presented in order.The duties of all officers , particularly Sipehsalar, were stated in order, and these duties were defined in details. Having given examples from the past, various discussions were carried out regarding the mistakes commited, in this sense the European armies were useful source. In the following chapters, particularly those factors that needs to be considered during times of war, and the needs of the army were dıscussed and their importance was emphasized
Choosing Both Faith and Fun: Youth Negotiations of Moral Norms in South Beirut
No full textChallenging both polarized depictions of Muslim youth and scholarship that over-privileges piety as a focal point in Muslims' lives, this article highlights the complexity of the moral worlds of Shi'i youth in Lebanon. Through ethnography of youth choices when going out, we argue that youth practices and discourses of morality are multiple and flexible in their deployments, perhaps especially when it comes to ideas about leisure. This interpretive flexibility may work to redefine ideas about leisure within a framework of religiosity such that some of the rules of piety itself are perceived as flexible. © 2013 Copyright Routledge Journals, Taylor and Francis.Adely F, 2009, INT J MIDDLE E STUD, V41, P372, DOI 10.1017-S0020743809091107; Agrama HA, 2010, AM ETHNOL, V37, P2, DOI 10.1111-j.1548-1425.2009.01238.x; [Anonymous], 1987, AMAL SHIA STRUGGLE S; Asad T., 1986, OCCASIONAL PAPERS SE; Bayat Asef, 2010, BEING YOUNG MUSLIM N, P26; Borneman John, 1992, BELONGING 2 BERLINS; Bucholtz M, 2002, ANNU REV ANTHROPOL, V31, P525, DOI 10.1146-annurev.anthro.31.040402.085443; Christiansen Catrine, 2006, NAVIGATING YOUTH GEN, P9; Clarke Morgan, 2009, ISLAM NEW KINSHIP RE; Cole Jennifer, 2007, GENERATIONS GLOBALIZ, P74; Deeb L, 2006, PRINC STUD MUSLIM PO, P1; Griffith R. Marie, 2000, GODS DAUGHTERS EVANG; Hall S., 1975, RESISTANCE RITUALS Y; Harb M., 2010, HEZBOLLAH BANLIEUE V; Hebdige Dick, 1979, SUBCULTURE MEANING S; Herrera Linda, 2009, INT J MIDDLE E STUD, V41, P268; Khosravi S, 2008, CONTEMP ETHNOGR, P1; Mahdavi P., 2009, PASSIONATE UPRISINGS; Mahmood S, 2005, POLITICS OF PIETY: THE ISLAMIC REVIVAL AND THE FEMINIST SUBJECT, P1; Mannheim K., 1952, ESSAYS SOCIOLOGY KNO, P276; Marsden Magnus, 2005, LIVING ISLAM MUSLIM; Masquelier Adeline, 2010, BEING YOUNG MUSLIM N, P226; Melki Jad, 2010, YOUTH ARAB WORLD WOR, V2; MESSICK B, 1986, MAN, V21, P102, DOI 10.2307-2802649; Moors A, 2007, FASH THEORY, V11, P133, DOI 10.2752-136270407x202718; Norton AR, 2007, PRINC STUD MUSLIM PO, P1; Pinto P. G., 2007, COMP STUDIES S ASIA, V27, P109, DOI 10.1215-1089201x-2006-047; Robbins J, 2007, ETHNOS, V72, P293, DOI 10.1080-00141840701576919; Schielke S, 2009, J RELIG AFR, V39, P158, DOI 10.1163-157006609X427814; Schielke Samuli, 2009, J ROYAL ANTHR I, pS24; Schulz DE, 2006, AM ETHNOL, V33, P210, DOI 10.1525-ae.2006.33.2.210; Schulz Dorothea, 2003, J RELIG AFR, V33, P146, DOI 10.1163-15700660360703123; STARRETT G, 1995, AM ANTHROPOL, V97, P51, DOI 10.1525-aa.1995.97.1.02a00090; Swedenburg Ted, 2007, MIDDLE E REPORT, V245, P4; Utas M., 2006, NAVIGATING YOUTH GEN, P31; Wilkins Amy C., 2008, WANNABES GOTHS CHRIS; Winegar Jessica, 2006, CREATIVE RECKONINGS10
Muslim Jurists’ Criteria for the Division of the World into Dar al-Harb and Dar al-Islam
No full textThere is disagreement over the definition of dar al-Islam and dar al-harb between classical and contemporary jurists. Different authors have laid down different criteria; we find different opinions even within the same school; and at times variations may even be found with regard to the same author and/or in the same treatise. Some jurists give preference to Islamic law, while other focus on the safety of Muslims. The majority accepts that dar al-Islam can be transformed into dar al-harb, while Ibn Hajar holds that a territory belonging to dar al-Islam will never lose its status. There is also divergence on the question whether the world is divided into two or three categories.</p
City Debates 2008: Spaces of Faith and Fun
No full text[No abstract available]ALHAMARNEH A, 2004, COMP STUDIES S ASIA, P173; Asad T., 1993, GENEALOGIES RELIGION; ATRISSI T, 2008, HEZBOLLAH ETAT LIEUX; Bayat A, 2007, PUBLIC CULTURE, V19, P433, DOI 10.1215-08992363-2007-004; Brenner Suzanne A., 1998, DOMESTICATION DESIRE; Deeb Lara, 2007, MIDDLE E REPORT, V245, P12; Eickelman DF, 2000, DAEDALUS, V129, P119; GALE R, 2007, GEOGRAPHY COMPASS, P1015; Gole N, 2000, DAEDALUS-US, V129, P91; Haenni Patrick, 2005, ISLAM MARCHE; Harvey David, 1996, JUSTICE NATURE GEOGR; Henkel H, 2007, AM ETHNOL, V34, P57, DOI 10.1525-ae.2007.34.1.57; Holloway J., 2002, SOC CULT GEOGR, V3, P5, DOI DOI 10.1080-14649360120114107; Ismail S, 2004, GOV OPPOS, V39, P614, DOI 10.1111-j.1477-7053.2004.00138.x; Kong L, 2001, PROG HUM GEOG, V25, P211, DOI 10.1191-030913201678580485; Lefebvre H., 1991, PRODUCTION SPACE; MAHDAVI P, 2007, ISIM REV, V19, P18; MARTIN WH, 2004, WORLD LEISURE, P4; MITCHELL T, 2000, CULTURAL GEOGRAPHY; MOORS A, 2007, FASHION THEORY J DRE, P133; PEET R., 1997, GEOGRAPHIES EC; PINTO P, 2007, COMP STUDIES S ASIA, P109; Schielke Samuli, 2006, THESIS U AMSTERDAM; SCHMELZKOPF K, 2002, J HIST GEOGR, P589; SECOR A, 2002, GENDER PLACE CULT, P221; Yaqin A, 2007, FASH THEORY, V11, P173, DOI 10.2752-136270407X20273611
Arab American Women's Writing and September 11: Contrapuntality and associative remembering
No full text[No abstract available]Abdulhadi Rabab, 2005, SHATTERING STEREOTYP, P71; Abdulhadi Rabab, 2005, MIDDLE E LEFT FORUM; Barakat Halim, 1988, VIABLE LEBANON; Beinin J, 2003, SOCIAL TEXT, V21, P125, DOI 10.1215-01642472-21-2_75-125; Brottman Mikita, 2004, FILM TELEVISION 9 11, P163;0
Know thy enemy: Hizbullah, 'terrorism' and the politics of perception
No full textThe labelling career of the Lebanese armed group and political party Hizbullah is an interesting case with which to investigate the epistemological consequences of the politics of naming. Having found itself since its inception in the mid-1980s on the receiving end of mainly US and Israeli policy makers' and analysts' scorn for being an archetypical terrorist organisation, Hizbullah has been surprisingly successful in achieving its stated aims and in enduring the verbal and military onslaught against it. Although it is not the intention here to reduce explanations for Hizbullah's durability to discursive politics, this article suggests that both the labelling of Hizbullah as terrorist and, conversely, its identification as a 'lebanonised' political force that is about to make its conversion into an unarmed political party are misleading and incapable of grasping this organisation's complexities. In fact, both 'terrorist' and 'lebanonised' labels produce a quality of knowledge inferior to that produced by Hizbullah's own conceptualisation of its enemies. But most importantly, the debate on Hizbullah's alleged terrorist nature has obscured several of its traits that many should register before passing judgement on it. Our analysis shows that the variety of institutions Hizbullah has been carefully elaborating and readapting over the past two decades in Lebanon operate today as a holistic and integrated network which produce sets of values and meanings embedded in an interrelated religious and political framework - that of the wilayat al-faqih. These meanings are disseminated on a daily basis among Shi'a constituencies through the party's institutionalised networks and serve to mobilise them into 'the society of the Resistance' (mujtamaa' al-muqawama), which is the foundation of the hala al-islamiyya (Islamic sphere) in Lebanon. Accordingly, any prospect of Hizbullah's transformation away from armed 'resistance' should be firmly placed in an analysis of its hegemony among the Shi'a of Lebanon and of the tools it uses to acquire and sustain this status. © 2005 Third World Quarterly.ALAGHA J, 2001, SHARQIYYAT, V13, P47; ALMUSAWI N, 2003, ALSAFIR 0821; BENJAMIN D, 2002, AGE SACRED TERROR, P127; Blanford Nicholas, 2004, MIDDLE E REPORT 0914; BYMAN D, 2003, FOREIGN AFFAIRS NOV; DEEB L, 2003, IN PRESS ENCHANTED M, P33; *DEP STAT, PATT GLOB TERR 2002; EZZEDIN SH, 2002, DAILY STAR 1003; Farah D., 2004, BLOOD STONES SECRET; FARAJ AS, 1986, NEGLECTED DUTY CREED; FAYYAD A, 2003, ALSAFIR 0821; FNAYSH M, 2003, COMMUNICATION 0707; FNEISH M, 2003, COMMUNICATION 0707; GOLDBERG J, 2002, NEW YORKER OCT; HADLEY S, 2002, DAILY STAR 0215; Hage G, 2003, PUBLIC CULTURE, V15, P65, DOI 10.1215-08992363-15-1-65; HAMZEH N, 1993, THIRD WORLD Q, V14, P321; Harb M., 2001, MUNICIPALITES POUVOI, P157; HARIK J, 2004, HIZBOLLAH CHANGING F, P47; HIZBULLAH, 1985, NASS ALRISALA MAFTUH; *ICG, 2003, HIZB REB CAUS, P12; *ICG, 2002, OLD GAM NEW RUL CONF, P16; KAHL M, 2002, WELT 0228; Kepel Gilles, 2000, JIHAD EXPANSION DECL; KRAMER M, 1993, FUNDAMENTALISMS STAT; LEENDERS R, 1994, NETWORKS PRIVILEGE P; MERVIN S, COURANT REFORMISTE M, P69; MUZAHEM H, 2003, HIZBULLAHS FUTURE WA, P8; NASRALLAH, 2002, ALJAZEERA 0214; NASRALLAH, 2002, ALMAJALLA 0330; NASRALLAH, 2004, COMMUNICATION 0125; NASRALLAH, 2002, ALWATAN 0319; NASRALLAH H, 2000, COMMUNICATION 1212; NASRALLAH H, 2000, COMMUNICATION 1130; NASRALLAH H, 2002, COMMUNICATION 0330; NORTON AR, 1999, HIZBALLAH LEBANON EX, P2; POWELL C, 2002, AL NAHAR 0703; PRIEST D, 2002, WASHINGTON POST 0630; QASSEM N, 2002, HIZBULLAH METHODOLOG, P83; QASSEM N, 1996, ALNAHAR 0705; RAAD M, 2003, DAILY STAR 0930; RANSTORP M, 1997, HIZBULLAH LEBANON PO; ROY O, 1999, REV MONDES MUSULMANS, V85, P1; RUBIN M, 2002, NATL REV ONLINE 0701; SAADGHORAYEB A, 2002, HIZBULLAH POLITICS R, P14; SHAMI S, 2001, CAPITAL CITIES ETHNO, P111; *US COUNS FOR REL, 2003, COLL DAM IR FUT US S; *US DEP STAT, PATT GLOB TERR 2001; WARN M, 1999, THESIS STOCKHOLM U; 2002, ALWATAN 0319; 1998, ALANWAR 3916; 2000, ALMUJAHID ALSIY 0521; 1998, ALAHD 1106; 2002, CHRISTIAN SCI M 0715; 1998, ALMASSIRA 0824; 2003, ALNAHAR 033127171
Self-Construals Across Cultures
No full textThis article reviews the literature on cross-cultural assessment of self-construals and proposes to refine their conceptualization by incorporating principles derived from self-categorization theory and a critique of cross-cultural research. A Sixfold Self-Construal Scale is devised to measure six subcategories of self-construal: the personal self, relational horizontal and relational vertical selves, collective horizontal and collective vertical selves, and humanity-bound self-construal. The instrument's reliability and factor structure are tested in four student samples ( N = 855) from the United Kingdom, Jordan, Lebanon, and Syria. Convergent validity of the Sixfold Self-Construal Scale is tested with measures of Group Identification, Inclusion of the Other in the Self, the Schwartz value survey, and comparison of national mean scores. Results support the reliability, validity, and sensitivity of the scale in all samples. © 2008 Sage Publications
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