36 research outputs found
Islam and america: building a future without prejudice
No full textIslam and America argues that the current animosity between the U.S. and Muslim world should be understood through the often-overlooked history between the two. Tracing the genealogy of this conflicted relationship from the Pilgrims to the present, author Anouar Majid weaves personal stories with historical narratives to offer a critical view of both cultures and to suggest a path towards future peace
The intimate and the extimate in Journal d’un apostat by Anouar El Fani
No full textWe study in this article the generic status issue of Anouar el Fani’s novel the Diary of an apostate. Is it really a personal diary? In what way does the author break the codes of the diaristic writing? In reality, it’s about showing that we face a new diary typology where the political fact predominates events linked to the diarist private life logging, in other words the extimate dominates the intimate.
Journal d’un apostat is also the story of a radical shift of an imam towards apostasy.This “countdown” conversion, as designates Imam Ahmed will serve as a pretext for the diarist to present his political points of view about the situation of a country in the grip of various large-scale sociocultural upheavals, crystallizing mainly around the irrepressible rising of Islamism. This distances us definitely from a classical configuration of an intimate diary being limited to transcribe the daily life of an average person.Nous étudions dans cet article la question du statut générique du roman d’Anouar El Fani Journal d’un apostat. Est-ce réellement un journal intime ? Par quelle manière l’auteur transgresse-il les codes de l’écriture diaristique ? Il s’agit, en réalité, de démontrer que nous sommes face à une nouvelle typologie de journal où le fait politique prédomine la consignation d’évènements liés à la vie privée du diariste, autrement dit l’extime domine l’intime.
Journal d’un apostat c’est aussi l’histoire d’un basculement radical d’un imam vers l’apostasie. Cette conversion « à rebours », comme la désigne l’imam Ahmed, va servir de prétexte pour le diariste pour exposer ses points de vue politiques sur la situation d’un pays en proie à divers bouleversements socioculturels de grande ampleur, se cristallisant essentiellement autour de la montée irrépressible de l’islamisme. Cela nous éloigne définitivement d’une configuration classique d’un journal intime se limitant à retranscrire le quotidien d’un individu lambda, pris par le flux d’une vie routinièr
Takhlis al-Ibriz by Rifa'a al-Tahtawy and its traduction "L'Or de Paris" by Anouar Louca.
No full textLa traduction est une activité linguistique qui joue un rôle primordiale dans la vie des différentes communautés humaines. Considérée comme moyen de communication et de connaissance de l’autre, plusieurs disciplines lui ont été consacrées. Au XVIIIème siècle, la faculté des langues (al-Alsun) a été instaurée en Égypte par Rifāʽa al-Tahtāwī, l’auteur de Taḫlīṣ al-ibrīz fi talḫlīṣ Bārīz. Cette œuvre a été traduite au XXème siècle par Anouar Louca sous le titre de l’Or de Paris. L’Étude présente porte sur une œuvre qui présente une description minutieuse du séjour de Rifāʻa al-Ṭahṭāwī en France, à savoir le Taḫlīṣ al-ibrīz fi talḫīṣ Bārīz. Cette œuvre appartient à l’époque de la Nahḍa de la littérature arabe.L’étude porte sur quatre chapitres : Le premier chapitre entame analyse esthétique comparée du Taḫlīṣ et de l’Or de Paris. Le chapitre explique les manifestations des deux versants de la Nahḍa dans le Taḫlīṣ et les stratégies adoptées par Louca dans son Or de Paris.Le deuxième chapitre présente une analyse sociolinguistique du Taḫlīṣ et de l’Or de Paris. Cette analyse met en lumière le lien intrinsèque entre la langue et la société. Une comparaison de l’œuvre dans sa langue source et sa traduction mettra l’accent sur la stratégie de Louca et sur les différences entre l’original et la traduction.Le troisième chapitre porte sur la problématique de la fidélité selon la théorie interprétative. La marge de liberté et les procédés utilisés par Louca seront discutés. Le quatrième chapitre est une analyse sémantique sélective d certains passages dans le Taḫlīṣ et leurs représentations dans l’Or de Paris. L’analyse va porter sur le titre, le premier paragraphe et la traduction faite par Rifāʻa al-Tahtāwī de la charte constitutionnelle de 1814. Les quatre chapitres procèdent par une mise en parallèle de l’œuvre original et de sa traduction.Nous reconnaissons la difficulté de la tâche assumée par Louca vu la richesse de l’œuvre de Rifāʻa al-Tahtāwī qui représente un tournant dans l’histoire de la littérature arabe. La spécificité culturelle, esthétique, historique et linguistique constitue un vrai défi à la traduction.Translation is a linguistic activity which plays an essential role in the life of various human communities. Considered as a tool of communication and knowledge of the others, several disciplines were dedicated to it. In the XVIIIth century, the faculty of languages (al-Alsun) was established in Egypt by Rifāʽa al-Tahtāwī, the author of Taḫlīṣ al-ibrīz fi talḫlīṣ Bārīz. This work was translated in the XXth century by Anouar Louca under the title of “L’Or de Paris” which means “The Gold of Paris”. The study hereby presented deals with a work that presents a meticulous description of the journey of Rifāʻa al-Ṭahṭāwī in France. The latter work is Taḫlīṣ al-ibrīz fi talḫīṣ Bārīz and belongs to the period of Nahḍa of the Arabic literature.The study consists of four chapters: The first chapter presents a comparison between the aesthetic analysis from Taḫlīṣ and its translation, namely Or de Paris, into the french langage. The chapter explains the demonstrations of both objectives of the Nahḍa in the Taḫlīṣ and the strategies adopted by Louca in his Or de Paris.The second chapter presents a sociolinguistic analysis of Taḫlīṣ and Or de Paris. This analysis highlights the intrinsic link between the language and the society. A comparison of the Taḫlīṣ in its original language and its translation emphasizes the strategy of Louca and the differences between the original work and its translation.The Third chapter discusses the problem of the loyalty according to the interpretative theory. The room for manoeuvre and the processes used by Louca will be discussed.The fourth chapter is a selective semantic analysis of certain passages in Taḫlīṣ and their translations in Or de Paris. The analysis concerns the title, the first paragraph and the translation of the constitutional chart of 1814 made by Rifāʻa al-Ṭahṭāwī. The Four chapters proceed in a parallel pattern between the original work Taḫlīṣ and its translation.We recognize the difficulty of the task carried out by Louca given the wealth of the work of Rifāʻa al-Ṭahṭāwī which represents a bend in the history of the Arabic literature. The cultural, aesthetic, historical and linguistic specificity constitute a real challenge in the translation
Independência do Ministério Público no Marrocos: na difícil busca de uma autoridade judicial
Get PDFOver the last decade, the Kingdom of Morocco has opted for the independence of the Public Prosecutor’s Office from the executive, severing any link that might have existed between it and the Ministry of Justice. This choice was not straightforward to make. Today, while the change is a step in the right direction and may dispel the suspicions that some people like to harbour about the links between the public prosecutor and executive institution, the new status is nonetheless the subject of several controversies and concerns. In this article, the author highlights the experience of the independence of the Public Prosecutor’s Office in Morocco and the efforts to intensify the independence of the judicial institution. By studying the challenges and opportunities raised by the new status of the Public Prosecutor’s Office, the author tries to prove that the choice based on the limitation of independence to the absolute separation of the Public Prosecutor’s Office from the Ministry of Justice remains a narrow approach to independence and pleads for a general renewal of the status and missions of the Public Prosecutor’s Office.Durante a última década, o Reino de Marrocos optou pela independência do Ministério Público em relação ao poder executivo, cortando qualquer ligação que pudesse existir entre este e o Ministério da Justiça. Esta opção não foi fácil de adotar. Hoje, embora a mudança seja um passo na direção certa e possa dissipar as suspeitas que algumas pessoas gostam de alimentar sobre as ligações entre a instituição do Ministério Público e o executivo, o novo estatuto é, no entanto, objeto de várias controvérsias e preocupações. No presente artigo, o autor procura destacar a experiência da independência do Ministério Público no Marrocos e os esforços para intensificar a independência da instituição. Ao estudar os desafios e as oportunidades suscitadas pelo novo estatuto do Ministério Público, o autor tenta provar que a escolha baseada na limitação da independência à separação absoluta do Ministério Público do Ministério da Justiça continua a ser uma abordagem estreita da independência e apela a uma renovação geral do estatuto e das missões do Ministério Público
Public prosecutor’s independence in Morocco: in a difficult search for a judicial authority
No full textOver the last decade, the Kingdom of Morocco has opted for the independence of the Public Prosecutor’s Office from the executive, severing any link that might have existed between it and the Ministry of Justice. This choice was not straightforward to make. Today, while the change is a step in the right direction and may dispel the suspicions that some people like to harbour about the links between the public prosecutor and executive institution, the new status is nonetheless the subject of several controversies and concerns. In this article, the author highlights the experience of the independence of the Public Prosecutor’s Office in Morocco and the efforts to intensify the independence of the judicial institution. By studying the challenges and opportunities raised by the new status of the Public Prosecutor’s Office, the author tries to prove that the choice based on the limitation of independence to the absolute separation of the Public Prosecutor’s Office from the Ministry of Justice remains a narrow approach to independence and pleads for a general renewal of the status and missions of the Public Prosecutor’s Office.Durante a última década, o Reino de Marrocos optou pela independência do Ministério Público em relação ao poder executivo, cortando qualquer ligação que pudesse existir entre este e o Ministério da Justiça. Esta opção não foi fácil de adotar. Hoje, embora a mudança seja um passo na direção certa e possa dissipar as suspeitas que algumas pessoas gostam de alimentar sobre as ligações entre a instituição do Ministério Público e o executivo, o novo estatuto é, no entanto, objeto de várias controvérsias e preocupações. No presente artigo, o autor procura destacar a experiência da independência do Ministério Público no Marrocos e os esforços para intensificar a independência da instituição. Ao estudar os desafios e as oportunidades suscitadas pelo novo estatuto do Ministério Público, o autor tenta provar que a escolha baseada na limitação da independência à separação absoluta do Ministério Público do Ministério da Justiça continua a ser uma abordagem estreita da independência e apela a uma renovação geral do estatuto e das missões do Ministério Público
An Exoticized World Literature: Ben Jelloun at the Two Shores of the Mediterranean / أدب العالم والغرائبية: بن جلون على ضفتي المتوسط
No full text[A recipient of Western literary awards, such as the Prix Goncourt, Tahar Ben Jelloun has become a prominent Maghrebi author. His fiction has circulated widely; his novels L\u27enfant de sable (1985) and La nuit sacrée (1987), for instance, have been translated into several languages, granting him entry into the sphere of World Literature. The author argues that the success of Ben Jelloun\u27s work— tremendously boosted by his use of French—is attributed mostly to his talent in offering an exoticized account of Moroccan society, a trajectory that courts Western readers and the global market, thus problematizing the place his works occupy in World Literature. لقد أصبح الطاهر بن جلون، بنيله جوائز أدبية غربية مثل جائزة كونكور، أحد الكتاب المغاربيين البارزين على الساحة. فأعماله تتمتع بانتشار واسع، وقد ترجمت روايتي طفل الرمال (١٩٨٥) وليلة القدر (١٩٨٧)،على سبيل المثال، إلى لغات عدة، مما خول لأعمال بن جلون دخول تصنيف أدب العالم من بابه الواسع. ويرى صاحب المقالة أن هذا النجاح راجع بشكل كبيرإلى مهارة بن جلون في إعطاء صورة غرائبية عن المجتمع المغربي - ولا يغفل هنا دورالكتابة بالفرنسية في هذا النجاح. إن هذا النوع من الكتابة الأدبية يغازل القراء في الغرب وكذا السوق الدولية للكتاب، وهوما يعقّد وضعية أعمال بن جلون داخل إطار أدب العالم .
ZnSnO3 - SnO2 nanocomposite as a catalyst for efficient hydrogen production through sodium borohydride methanolysis
No full textIn this work, we describe a straightforward modified sol gel approach for producing zinc stannate-tin oxide (ZnSnO3-SnO2) nanocomposite particles by combining tin chloride and zinc acetate using EDTA ammonium salt as an electrosteric inhibition agent. The acquired samples were characterized using simultaneous thermal gravimetric and differential scanning calorimetry (TGA/DSC), X-ray diffraction (XRD), Fourier transform infrared spectroscopy (FTIR), UV-Vis spectroscopy and scanning electron microscopy (SEM). The catalyst activity of ZnSnO3-SnO2 particles in hydrogen production was determined by the methanolysis reaction from NaBH4. The hydrogen generation rate TOF (Turnover Frequency) The hydrogen generation rate, activation energy (Ea), enthalpy (ΔH) and entropy (ΔS) values of the hydrogen production reaction were calculated as 374.11 ml min−1.g−1 (832.38 h−1), 43.19 kJ mol−1, 40.65 kJ mol−1 and -178.96 J/mol.K, respectively. The prepared ZnSnO3-SnO2 composite can be recycled and used without obvious loss of activity; This makes the procedure economical and environmentally friendly.The author would like to acknowledge the financial support provided by the Algerian Ministry of Higher Education and Scientific Research and the University of Biskra. We are also grateful to Soltani Mohamed Toufik, Head of the Laboratory of “Photonic Physics and Multifunctional Nanomaterials” for providing TG analysis. Lastly, we extend our appreciation to our colleagues for their valuable feedback during manuscript preparation, their constructive comments helped improve the quality of this article.Peer reviewe
Takhlis al-Ibriz de Rifa'a al-Tahtawy et sa traduction "L'Or de Paris" de Anouar Louca. Étude critique et approche linguistique
Get PDFTranslation is a linguistic activity which plays an essential role in the life of various human communities. Considered as a tool of communication and knowledge of the others, several disciplines were dedicated to it. In the XVIIIth century, the faculty of languages (al-Alsun) was established in Egypt by Rifāʽa al-Tahtāwī, the author of Taḫlīṣ al-ibrīz fi talḫlīṣ Bārīz. This work was translated in the XXth century by Anouar Louca under the title of “L’Or de Paris” which means “The Gold of Paris”. The study hereby presented deals with a work that presents a meticulous description of the journey of Rifāʻa al-Ṭahṭāwī in France. The latter work is Taḫlīṣ al-ibrīz fi talḫīṣ Bārīz and belongs to the period of Nahḍa of the Arabic literature.The study consists of four chapters: The first chapter presents a comparison between the aesthetic analysis from Taḫlīṣ and its translation, namely Or de Paris, into the french langage. The chapter explains the demonstrations of both objectives of the Nahḍa in the Taḫlīṣ and the strategies adopted by Louca in his Or de Paris.The second chapter presents a sociolinguistic analysis of Taḫlīṣ and Or de Paris. This analysis highlights the intrinsic link between the language and the society. A comparison of the Taḫlīṣ in its original language and its translation emphasizes the strategy of Louca and the differences between the original work and its translation.The Third chapter discusses the problem of the loyalty according to the interpretative theory. The room for manoeuvre and the processes used by Louca will be discussed.The fourth chapter is a selective semantic analysis of certain passages in Taḫlīṣ and their translations in Or de Paris. The analysis concerns the title, the first paragraph and the translation of the constitutional chart of 1814 made by Rifāʻa al-Ṭahṭāwī. The Four chapters proceed in a parallel pattern between the original work Taḫlīṣ and its translation.We recognize the difficulty of the task carried out by Louca given the wealth of the work of Rifāʻa al-Ṭahṭāwī which represents a bend in the history of the Arabic literature. The cultural, aesthetic, historical and linguistic specificity constitute a real challenge in the translation.La traduction est une activité linguistique qui joue un rôle primordiale dans la vie des différentes communautés humaines. Considérée comme moyen de communication et de connaissance de l’autre, plusieurs disciplines lui ont été consacrées. Au XVIIIème siècle, la faculté des langues (al-Alsun) a été instaurée en Égypte par Rifāʽa al-Tahtāwī, l’auteur de Taḫlīṣ al-ibrīz fi talḫlīṣ Bārīz. Cette œuvre a été traduite au XXème siècle par Anouar Louca sous le titre de l’Or de Paris. L’Étude présente porte sur une œuvre qui présente une description minutieuse du séjour de Rifāʻa al-Ṭahṭāwī en France, à savoir le Taḫlīṣ al-ibrīz fi talḫīṣ Bārīz. Cette œuvre appartient à l’époque de la Nahḍa de la littérature arabe.L’étude porte sur quatre chapitres : Le premier chapitre entame analyse esthétique comparée du Taḫlīṣ et de l’Or de Paris. Le chapitre explique les manifestations des deux versants de la Nahḍa dans le Taḫlīṣ et les stratégies adoptées par Louca dans son Or de Paris.Le deuxième chapitre présente une analyse sociolinguistique du Taḫlīṣ et de l’Or de Paris. Cette analyse met en lumière le lien intrinsèque entre la langue et la société. Une comparaison de l’œuvre dans sa langue source et sa traduction mettra l’accent sur la stratégie de Louca et sur les différences entre l’original et la traduction.Le troisième chapitre porte sur la problématique de la fidélité selon la théorie interprétative. La marge de liberté et les procédés utilisés par Louca seront discutés. Le quatrième chapitre est une analyse sémantique sélective d certains passages dans le Taḫlīṣ et leurs représentations dans l’Or de Paris. L’analyse va porter sur le titre, le premier paragraphe et la traduction faite par Rifāʻa al-Tahtāwī de la charte constitutionnelle de 1814. Les quatre chapitres procèdent par une mise en parallèle de l’œuvre original et de sa traduction.Nous reconnaissons la difficulté de la tâche assumée par Louca vu la richesse de l’œuvre de Rifāʻa al-Tahtāwī qui représente un tournant dans l’histoire de la littérature arabe. La spécificité culturelle, esthétique, historique et linguistique constitue un vrai défi à la traduction
Edward Said y el exilio: una mirada en contrapunto
No full textAquest article analitza el concepte de l’exili en el treball d’Edward Said. La idea principal que té l’autor d’aquest concepte és que, encara que l’exili és inconsistent en el sentit metafòric que Said defensa, és enriquidor per al treball intel·lectual perquè, des d’aquesta perspectiva, proporciona una visió diferent a través de la qual un intel·lectual “exiliat” pot analitzar l’experiència històrica. És a dir, Said creu que fins i tot els autors que no són “exiliats” en sentit estricte i pertanyen completament a les seues societats poden adoptar aquesta mirada. Aquest fet ocorre perquè, entre altres motius, facilita un distanciament que permet, per un costat, que el crític s’òbriga a una visió global que traspasse les fronteres ideològiques i, per un altre costat, que es puguen estudiar els altres i les seues cultures en els seus contextos humanístics respectius. Aquest assaig analitza de forma crítica la interessant, encara que contradictòria, visió de l’exili que Said proposa com a eina dels estudis culturals. En síntesi, aquest article pretén donar a conèixer la gran importància de l’aproximació d’Edward al tema de l’exili. De fet, la seua obra està influenciada principalment per autors que han sigut exiliats per “excel·lència”, els quals, d’una manera o altra, determinaren el tipus de crítica que va dur a terme al llarg de la vida.This article attempts to analyze the concept of exile in the work of Edward Said. The central idea that our author has of this term is this: even if the term of exile is inconsistent in the metaphorical sense that he defends, it is enriching for intellectual work, since, from this perspective, provides a different vision through which, an exiled intellectual can analyze the historical experience. In other words, Said believes that even authors who are not exiles in real terms and fully belong to their respective societies, can adopt this vision, because, among other things, it provides a distance that allows the critic’s opening to a global vision that transcends ideological boundaries so that he can be the others and their culture in their humanistic context. The methodology used in this article aims to put under the light of criticism the interesting, although contradictory, concept of exile that Said proposed as a tool for Cultural Studies. In short, this paper aims at demonstrating the interest of Edward’s approximation to the concept of exile. In fact, his own work is largely influenced by authors who have been exiles for excellence, and that somehow determined the kind of criticism that he exerted throughout his life
Edward Said y el exilio: una mirada en contrapunto
No full textThis article attempts to analyze the concept of exile in the work of Edward Said. The central idea that our author has of this term is this: even if the term of exile is inconsistent in the metaphorical sense that he defends, it is enriching for intellectual work, since, from this perspective, provides a different vision through which, an exiled intellectual can analyze the historical experience. In other words, Said believes that even authors who are not exiles in real terms and fully belong to their respective societies, can adopt this vision, because, among other things, it provides a distance that allows the critic's opening to a global vision that transcends ideological boundaries so that he can be the others and their culture in their humanistic context. The methodology used in this article aims to put under the light of criticism the interesting, although contradictory, concept of exile that Said proposed as a tool for Cultural Studies. In short, this paper aims at demonstrating the interest of Edward's approximation to the concept of exile. In fact, his own work is largely influenced by authors who have been exiles for excellence, and that somehow determined the kind of criticism that he exerted throughout his life.Aquest article analitza el concepte de l’exili en el treball d’Edward Said. La idea principal que té l’autor d’aquest concepte és que, encara que l’exili és inconsistent en el sentit metafòric que Said defensa, és enriquidor per al treball intel·lectual perquè, des d’aquesta perspectiva, proporciona una visió diferent a través de la qual un intel·lectual “exiliat” pot analitzar l’experiència històrica. És a dir, Said creu que fins i tot els autors que no són “exiliats” en sentit estricte i pertanyen completament a les seues societats poden adoptar aquesta mirada. Aquest fet ocorre perquè, entre altres motius, facilita un distanciament que permet, per un costat, que el crític s’òbriga a una visió global que traspasse les fronteres ideològiques i, per un altre costat, que es puguen estudiar els altres i les seues cultures en els seus contextos humanístics respectius. Aquest assaig analitza de forma crítica la interessant, encara que contradictòria, visió de l’exili que Said proposa com a eina dels estudis culturals. En síntesi, aquest article pretén donar a conèixer la gran importància de l’aproximació d’Edward al tema de l’exili. De fet, la seua obra està influenciada principalment per autors que han sigut exiliats per “excel·lència”, els quals, d’una manera o altra, determinaren el tipus de crítica que va dur a terme al llarg de la vidaEste artículo intenta analizar el concepto del exilio en el trabajo de Edward Said. La idea central que tiene nuestro autor de este término es la siguiente: aun siendo el exilio inconsistente en el sentido metafórico que él defiende, es enriquecedor para el trabajo intelectual, puesto que, desde su perspectiva, proporciona una óptica diferente a través de la cual, un intelectual ̈exiliado ̈ puede analizar la experiencia histórica. Dicho sea de otro modo, Said cree que, incluso los autores que no son en términos reales ̈exiliados ̈ y que pertenecen plenamente a sus respectivas sociedades pueden adoptar esa mirada. Entre otras cosas, porque aporta un distanciamiento que permite al crítico abrirse a una visión global que traspasa las fronteras ideológicas y que es capaz de estudiar al otro y su cultura en su propio contexto humanístico. La metodología empleada en este ensayo es la de poner bajo la luz de la crítica la visión interesante, aunque contradictoria del exilio, que propone Said como herramienta de los estudios culturales. En síntesis, este ensayo pretende, en cierto sentido, dar a conocer hasta qué punto resulta de suma importancia la aproximación de Edward al tema del exilio. De hecho, su propia obra está mayoritariamente influenciada por autores que han sido exiliados por ̈excelencia ̈ y que, de algún modo, determinaron el tipo de crítica que ejerció a lo largo de su vida1141096ESC
