70 research outputs found
Interview with Aziz Diya
No full textمقابلة مع الأديب السعودي، عزيز ضياء، يناقش فيها بداية إهتمامه بالأدب منذ قرأ كتاب "العواطف والعواصف،" للأديب اللبناني جبران خليل جبران، وتفرغه للكتابة الأدبية بعد ذلك. كما يذكر من أعمال الكتاب الذين تأثر بهم أيضاً مثل طه حسين والمنفلوطي. قام بالمقابلة حسن شمس الدين.An interview with the Saudi writer, Aziz Diya, in which he discusses the start of his interest in literature after reading the novel "Emotions and Storms" by Lebanese author Gibran Khalil Gibran. He states that he was significantly influenced by the works of writers such as Taha Hussein and Al-Manfaluti, and was devoted to literary writing ever since. The interview was conducted by Hassan Shams Al-Din
Diya of the Miseria Tribe after the Abolition of Native Administration
No full textThis paper had been presented for promotion at the University of Khartoum. To get the full text please contact the other at [email protected]• Diya (blood money) is normally paid in murder cases to the family of the victim and Miseria calls it ‘mihaya al-dam’ which means in Arabic (the blood eraser). It is paid in all cases irrespective whether the accused is convicted or acquitted. If accepted no revenge shall take place and it hence acts as a deterrence mechanism for further violence. Before diya is agreed upon and paid tribal conciliation ‘sulh’ is required between the family of the accused and the family of the victims. The author argues that conciliation is normally accomplished through Agaweed (credible conciliators) normally agreed upon by both parties to the conflict.
• Miseria have two types of diya: (a) diya of ‘Saf’ and; (b)diya of ‘Badna’. However, the mount of diya varies and depends on the gravity of the crime. For example, murder in the context of tribal fight or intentional murder requires payment of 60 cows if the victim is a male and 30 cows if the victim is a female. In cases of manslaughter or unintentional murder diya is 30 cows for a male victim and 15 cows for a female victim. Other types of compensation fall short of diya are applied in cases of grievous bodily harm (GBH), deliberate limb amputation or loss of body parts (i.e. eye, nose, ear, teeth etc..) 30 cows is payable if the aggrieved person is a male and 15 cows if a female.
• When diya is paid to members of the family of the victim, they are prohibited to take any sort of revenge otherwise social sanctions will be imposed on them and the family will regarded as socially outcast and no longer belongs to the tribe. The author argues that the system of diya as practiced by the Meseria tribe has assumed a vital role in resolving social and communal disputes particularly in the absence of the Police in the tribal areas to maintain law and order.
• The author then highlights obstacles facing the implementation of the diya system after its abolition. He argues that in the past Nazir of the tribe, aided by Omda, is a key figure in the administration and distribution of the diya system and his role as a presiding Judge of Native Court as regulated by the Administration of Courts Act. This Act empowers or entrusts native courts to apply customary law when adjudicating cases. However, after the abolition of native administration, the role of the tribal justice was weakened and undermined. The author then has raised serious questions such as whether government local councils will be able to replace it, particularly the Local Popular Government Act entrusted the executive councils to engage in arbitration and tribal conciliation ( section 5 (10)
Yousef Diya' al-Khalidi's life and his work al-Hadiyatu'l Hamidiyah fi Lugat al-Kurdiyye (Text analysis and classification)
No full textYusuf Ziya el-Hâlidî, Osmanlı Devleti'nin Sultan II. Abdülhamit döneminde Bitlis/Mutki kaymakamı olarak görevlendirilmiştir. Osmanlı adına daha önce Kudüs ve Rusya'da idarî görevlerde bulunan ve Filistinli olan Yusuf Ziya Paşa, siyasi tecrübesinin yanı sıra eğitim ve bilime büyük önem vermiştir. Dillere duyduğu ilgi sayesinde ana dili olan Arapçanın yanı sıra İngilizce, Fransızca, Farsça ve Türkçe gibi dilleri de öğrenen Yusuf Ziya Paşa, görevini îfa ettiği süre içerisinde Kürtçeye ilgi duymuş ve söz konusu dilin, bir gramer kitabı yahut sözlüğüne rastlamamıştır. Üç yıl boyunca idame ettirdiği görevi sürecinde Kürtçeyi öğrenen Paşa, el-Hediyyetü'l-Hamidiyye fi'l-lügati'l-Kürdiyye adlı eserini kaleme almıştır. Eserin hazırlanma aşamasında, dönemin yaygın eğitim merkezi olan medreselerde ders veren bir grup âlimden yardım alan Yusuf Ziya Paşa, eserini İstanbul'da bastırmıştır. Eser, yayınlanmasının ardından Kürt ileri gelenleri ve araştırmacılar arasında büyük yankı uyandırmıştır. Bu çalışma, Yusuf Ziya Paşa'nın kaleme aldığı eseri, dönemin bağlamsal şartlarını göz önünde bulundurarak yapı, teknik ve içerik bakımından incelemektedir. Söz konusu eserin, Arap kökenli bir müellif tarafından kaleme alınan ilk Kürtçe – Arapça sözlük olması hasebiyle çalışmada öncelikle, içinde bulunduğu siyasi, sosyal ve kültürel çevre irdelenerek yazarın hayatına yer verilmiştir. Öte taraftan el-Hediyyetü'l-Hamidiyye fi'l-lügati'l-Kürdiyye eserinin incelemesine giden yolda dil, sözlük ve sözlükbilim kavramları ele alınırken, eserin yazıldığı Kürtçe-Arapça dilleri de genel anlamda araştırmaya dahil edilmiştir. Son olarak sözlüğün tümü incelenerek ve Arapça metninin tashihi yapılarak tezin son bölümüne eklenmiştir.Yousef Diya' al-Khalidi, was appointed as the governor of Bitlis / Mutki during the reign of Sultan Abdulhamit II of the Ottoman Empire. Yousef Diya' Pasha, who was Palestinian and previously served as an administrative officer in Jerusalem and Russia in the name of the Ottoman Empire, besides his political experience he attached great importance to education and science. Due to his interest in languages, Yousef Diya' Pasha, who learned languages such as English, French, Persian and Turkish as well as his native Arabic, was interested in Kurdish and did not come across a grammar book or dictionary of the language in question. Having learned Kurdish during his three-year-long duty, Pasha wrote his book al-Hadiyatu'l Hamidiyah. During the preparation of the work, Yousef Diya' Pasha received help from a group of scholars who gave lectures in madrasahs (the common education centers of the period) and printed his work in Istanbul. After its publication, it resonated greatly among Kurdish notables and researchers. This study examines the work written by Yousef Diya' Pasha in terms of structure, technique and content, considering the contextual conditions of the period. Since the work in question is the first Kurdish - Arabic dictionary written by an Arab-origin author, the study firstly includes the life of the author by examining the political, social and cultural environment which he lived in. On the other hand, while the concepts of language, dictionary and lexicology are discussed on the way to the study of al-Hadiyatu'l Hamidiyah, Kurdish and Arabic languages in which the work was written were also included in the research in general. Finally, the whole dictionary is examined and the Arabic text is corrected and added to the last part of the thesis
Yousef Diya' al-Khalidi's life and his work al-Hadiyatu'l Hamidiyah fi Lugat al-Kurdiyye (Text analysis and classification)
No full textYusuf Ziya el-Hâlidî, Osmanlı Devleti'nin Sultan II. Abdülhamit döneminde Bitlis/Mutki kaymakamı olarak görevlendirilmiştir. Osmanlı adına daha önce Kudüs ve Rusya'da idarî görevlerde bulunan ve Filistinli olan Yusuf Ziya Paşa, siyasi tecrübesinin yanı sıra eğitim ve bilime büyük önem vermiştir. Dillere duyduğu ilgi sayesinde ana dili olan Arapçanın yanı sıra İngilizce, Fransızca, Farsça ve Türkçe gibi dilleri de öğrenen Yusuf Ziya Paşa, görevini îfa ettiği süre içerisinde Kürtçeye ilgi duymuş ve söz konusu dilin, bir gramer kitabı yahut sözlüğüne rastlamamıştır. Üç yıl boyunca idame ettirdiği görevi sürecinde Kürtçeyi öğrenen Paşa, el-Hediyyetü'l-Hamidiyye fi'l-lügati'l-Kürdiyye adlı eserini kaleme almıştır. Eserin hazırlanma aşamasında, dönemin yaygın eğitim merkezi olan medreselerde ders veren bir grup âlimden yardım alan Yusuf Ziya Paşa, eserini İstanbul'da bastırmıştır. Eser, yayınlanmasının ardından Kürt ileri gelenleri ve araştırmacılar arasında büyük yankı uyandırmıştır. Bu çalışma, Yusuf Ziya Paşa'nın kaleme aldığı eseri, dönemin bağlamsal şartlarını göz önünde bulundurarak yapı, teknik ve içerik bakımından incelemektedir. Söz konusu eserin, Arap kökenli bir müellif tarafından kaleme alınan ilk Kürtçe – Arapça sözlük olması hasebiyle çalışmada öncelikle, içinde bulunduğu siyasi, sosyal ve kültürel çevre irdelenerek yazarın hayatına yer verilmiştir. Öte taraftan el-Hediyyetü'l-Hamidiyye fi'l-lügati'l-Kürdiyye eserinin incelemesine giden yolda dil, sözlük ve sözlükbilim kavramları ele alınırken, eserin yazıldığı Kürtçe-Arapça dilleri de genel anlamda araştırmaya dahil edilmiştir. Son olarak sözlüğün tümü incelenerek ve Arapça metninin tashihi yapılarak tezin son bölümüne eklenmiştir.Yousef Diya' al-Khalidi, was appointed as the governor of Bitlis / Mutki during the reign of Sultan Abdulhamit II of the Ottoman Empire. Yousef Diya' Pasha, who was Palestinian and previously served as an administrative officer in Jerusalem and Russia in the name of the Ottoman Empire, besides his political experience he attached great importance to education and science. Due to his interest in languages, Yousef Diya' Pasha, who learned languages such as English, French, Persian and Turkish as well as his native Arabic, was interested in Kurdish and did not come across a grammar book or dictionary of the language in question. Having learned Kurdish during his three-year-long duty, Pasha wrote his book al-Hadiyatu'l Hamidiyah. During the preparation of the work, Yousef Diya' Pasha received help from a group of scholars who gave lectures in madrasahs (the common education centers of the period) and printed his work in Istanbul. After its publication, it resonated greatly among Kurdish notables and researchers. This study examines the work written by Yousef Diya' Pasha in terms of structure, technique and content, considering the contextual conditions of the period. Since the work in question is the first Kurdish - Arabic dictionary written by an Arab-origin author, the study firstly includes the life of the author by examining the political, social and cultural environment which he lived in. On the other hand, while the concepts of language, dictionary and lexicology are discussed on the way to the study of al-Hadiyatu'l Hamidiyah, Kurdish and Arabic languages in which the work was written were also included in the research in general. Finally, the whole dictionary is examined and the Arabic text is corrected and added to the last part of the thesis
Comparison of rabbit corneal changes during different preservation techniques using optisol-GS and airlift
No full textNagasaki University (長崎大学)博士(医学)A previous study suggested that the airlift condition is superior to the Optisol-GS condition for preserving the limbal tissue of the human cornea. The purpose of this research is to investigate a new preservation device that preserves the cornea while separating epithelial and endothelial areas. The differences after preserving the corneal epithelium under different conditions were compared. A total of 24 corneas of New Zealand rabbits were divided into four groups in which the corneal epithelia were submersed in Optisol-GS or under airlift conditions for 1 and 2 weeks at 4 C. Transparency, optical coherence tomography (OCT), hematoxylin and eosin (H &E) staining, and epithelial migration tests were used to assess corneal status. The epithelial migration examination showed significantly greater migration ability after the airlift condition. Corneas in the 1-week Optisol-GS group were the most transparent, followed by the 1-week airlift group. OCT showed a progressive increase in corneal thickness to the end of the study. H &E staining showed that the epithelial cells retained intact cellular structure and morphology of the cells for both 1-week-preserved groups. However, there was disruption of the corneal epithelial cell structure for both 2-week-preserved groups. Corneal epithelium preserved under the hypothermic airlift condition was comparable to that under the Optisol-GS condition.長崎大学学位論文 学位記番号:博(医歯薬)甲第1553号 学位授与年月日:令和5年9月20日Author: Diya Tang, Masafumi Uematsu, Kohei Harada, Yasser Helmy Mohamed, Mao Kusano, Daisuke Inoue & Takashi KitaokaCitation: Scientific Reports, 13, art. no. 6933; 2023Nagasaki University (長崎大学), 博士(医学) (2023-09-20)doctoral thesi
Punishment and Compensation in Comparative Islamic Jurisprudence
No full textThis paper had been presented for promotion at the University of Khartoum. To get the full text please contact the other at [email protected]• This book mainly about diya (blood money) in Islamic jurisprudence. Some sections of the book highlights that blood money as a form of compensation is recognized by Sudanese Muslim tribes as it falls as part of their religious beliefs and hence bound by it. The author sheds some light on history and argued that the colonial administration has faced serious difficulties or obstacles with regard to some aspects of diya when applied to tribes in homicide cases and tribal violence. The colonial administration made a survey on the applicability of the diya system as a form of reparation for victims which were conducted by the Chief Justice in 1928. He concluded that diya represents the peoples believes and regarded as the best solution to end tribal violence and settlement of any criminal proceedings between tribal individuals or tribal communities. In criminal cases, the question continually arising as to whether a case of homicide ought or ought not to be settled by payment of blood money. Although this form of compensation was accepted any the colonial administration however, the accused shall still be punished in addition to the payment of diya. The colonial administration amended criminal laws and introduced changes to some provisions and empowered courts to apply diya as recognized by the tribal customs.
• The author argues in his book customary law is not universal or uniform in its application among all Sudanese tribes but its application differs even within the same tribe or clans. In this respect, the author has identified many Sudanese tribes in different parts of the Sudan recognize and practiced the diya as a system of reparation for the victims including the Dinka, Nuer, Shulk and Morrow in southern Sudan and certain tribes in the Nuba Mountains. These tribes settle homicide cases resulted from tribal fight in accordance with 'sulh' or 'conciliation' and many agreements were concluded for the ultimate objective to ensure societal peace and tranquillity.
• The author in the book has argued that the British colonial administration introduced legal changes by making a distinction between (a) cases involving accidental death and (b) cases of culpable homicide not amounting to murder. It was also suggested that criminal sanctions shall be applied in addition to payment of blood money but this shall depend on the element of the crime or the gravity of the crime. The introduction of Criminal Directive No.18, for example, determined circumstances in which diya shall be paid under Sudan’s criminal laws: (a) in cases of murder committed in the context of tribal fight and (b) culpable homicide not amounting to murder. Regarding the former the author argues that tribal fight normally involve many casualties or deaths and it is difficult in the circumstances, if not impossible, to identify the culprits or the offenders. In these circumstances of communal violence the whole tribe will be regarded as bearing criminally responsible. If the criminal charge is directed against the whole tribe then the court will be in a position to recommend payment of diya. The author of the book has referred in this respect to some homicide cases which come to courts involving different tribes (i.e. see Sudan Law Journal and Reports, 1960, pp. 339). In most of the cases involving tribal fight conciliation or settlement outside court is the normal practice rather than parties opting for criminal punishment.
• The author of the book has also argued that Sudanese laws, when applying the diya system to tribes, provides that certain conditions that shall be satisfied or observed. One of the conditions is that diya can only be applied if the tribe of the victim or the aggrieved person believe in diya as one of the ‘conciliation’ mechanism to settle the criminal case. In some cases the aggrieved person or his family may belong to a tribe which does not recognize the diya system in their practice. In this case the accused shoulders the burden of paying the diya and members of his tribe have no legal or moral obligation to contribute to the blood money. However, if the tribe accepts diya in this case it will be paid to the victim's tribe rather than to his family. In Southern Sudan, the Dinka and the Nuer tribes pay the diya to the tribe rather than the family of the victim. Article 69 of local directive issued by the Governor of Bahr Elghazal recognize the practice that diya shall be paid to the tribe as a whole
The Traditional Heritage of Taysha Tribe
No full textThis paper had been presented for promotion at the University of Khartoum. To get the full text please contact the other at [email protected]• The author has focused on customs of the Taysha tribe arguing that customary law applied with a higher degree of flexibility taking into consideration economic situations particularly when the dispute in question involves the payment of diya (blood money) or compensation. For example, in homicide cases the author argues that the diya is 100 cows. However, in some occasions it was reduced to 70 cows due to difficult economic circumstances or hardships prevailing at the time. Furthermore, the fix amount of diya that shall be paid sometimes is also reduced by the Ajaweed councils (majlis) particularly when an 'oath' or a 'pledge' made between the disputing parties or between members of the tribes who swear an oath on the Quran
• The author argues that customary law in some occasions is recognized by formal courts in cases when Ajaweed (conciliators) request formally from the court to adjourn deliberating the case (of course after getting the consent of the plaintiff) to give the Ajaweed the opportunity and time to resolve the dispute according to applicable customary laws. Normally courts do not refuse such a request believing that the tribal customs, if applied, will ultimately resolve the roots of the dispute rather than only relying on a court ruling which will not eradicate the root causes of the dispute in question, particularly in murder cases. Elders of the Tayisha tribes, the author argues, frequently request courts to apply the custom of diya in homicide cases.
• The author argues that diya is only paid in 'intentional or deliberate homicide' cases and manslaughter. The former (intentional homicide) involves payment of 100 cows if the killing involves members of the Tayisha tribe and other tribes. However, this was reduced to 70 cows. In cases which involve unintentional homicide or manslaughter the family of the accused shall pay two cows as a symbol of 'karama' 'sacrifice' and the burial expenses including kafan.
• Regarding customary law applicable in cases of crop damages, respected honourable members of the tribes normally organize themselves in a committee or form a group to estimate the damage caused and recommends to the Ajaweed Council which in turn requests from the person caused the damage (the respondent) to pay the estimated damage. The plaintiff has discretion to accept either the whole or part of compensation paid.
• The author vehemently argues that customary laws are rooted in the societal tribal system and intellectuals shall promote tribal laws so as to attain or realize societal harmony
Forests, wildlife & people on the margins: permeable landscapes in the Eastern Ghats, India
No full textWildlife and human needs are often enmeshed within discursive representations and praxis of wildlife conservation in the Global South. In India, more than three quarters of forested area is “unprotected.” These spaces are categorized as Reserve Forests and support diverse flora and fauna within complex landscapes of human settlement and agricultural fields. Much of this biodiversity remains understudied and underrepresented. This dissertation explores how biophysical and social factors coproduce space to create a conducive landscape for wildlife in the semi-arid Eastern Ghats of South India. I employ a mixed-methods approach to respond to calls for more integrated research in conservation, and use a range of data sources such as semi-structured interviews, household surveys, faunal surveys and satellite imagery. The findings illustrate how livelihood diversity and everyday practices of rural communities living on the periphery of four Reserve Forests shape both landscape composition and structure. Species distribution models that assess relative likelihoods of distribution of the Sloth Bear, Four-horned Antelope, Wild boar and Leopard in the study area provide insight into the socio-ecological conditions under which shared spaces are created and maintained. This allows me to untangle the relationships mediating wildlife presence in unprotected forests. By drawing on lifeworlds of a marginalized forest dependent community, I argue that representations of Reserve Forests need to be contextualized based on actual vegetation characteristics and the relations between people, wildlife and forests. The results show that heterogeneity in land-use/cover produces a permeable landscape that resists precise classification. This dissertation attempts to disrupt traditional conservation paradigms by showing that wildlife persists in human-dominated landscapes through a complex intersection of landscape composition and structure, forest management policies, everyday practices of rural communities and mutual adaptations between wildlife and people. Thus wildlife conservation in Reserve Forests should understand the landscape matrix, take into consideration diverse land uses and acknowledge the value of forests to rural communities.Ph.D.Includes bibliographical referencesby Diya Pau
‘There are no Victims Here’: Ethnography of a reintegration shelter for survivors of trafficking in Bangladesh
No full textThis article, based on nine months of ethnographic data from a reintegration shelter for survivors of trafficking in Bangladesh, examines the tensions between claims of empowerment and the disempowering practices that undermine an organisation’s liberatory objective. The author documents how the leadership and other staff of an anti-trafficking NGO engage in regulating survivors’ desires, directing their desires by demanding that they perform a desire to engage in particular modes of self-improvement, and rehabilitating their desires to seek gender-conforming occupations. These three strategies together constitute disciplining desire, which I identify as a process of othering of poor Third World women and cultivating an ideal survivor subjectivity that conforms to gender and class expectations in the name of ‘reintegration’. This account encourages researchers to critically consider the micro-interactions that undermine the emancipatory goals within women’s empowerment regimes in the Global South
APLIKASI TEMATIS METODE MAWDU’I HADIS TENTANG ORANG-ORANG MUKMIN LAKSANA SATU BANGUNAN
No full textThe author will increase the theme of hadiths related to traditions related to one believer and another brother. This research requires a deep understanding using a variety of approaches, both textually, intertextually, and contextually. Not all traditions are valid from the Messenger of Allah (qat'i al-wurud), so takhrij al-Hadith (proof of fidelity) is needed. Mawdu'i method could be relied upon to solve problems that exist in society, because this method provides an opportunity for someone to try to provide answers to problems taken from the instructions of the Qur'an and Hadith. The application of this method is by determining the hadiths related to "One believer is like a building", issuing related traditions (Takhrij al-Hadith), examining sanad matn and Mukharrij, critically analyzing sanad and matn, and concludes from the aspects of text, context and contextualization of a hadith that is related to "Muslims are like buildings"
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