82 research outputs found
Igbesi Aiye Chief Mrs. Funmilayo Ransome-Kuti (The life and times of Chief Mrs. Funmilayo Ransome-Kuti)
No full textThe entire manuscript is available for download as a single PDF file. Higher-resolution images may be available upon request. For technical assistance, please contact [email protected]. Fieldwork Team: Dr. Mustapha Hashim Kurfi (Principal Investigator), Hauwa Usman (Local Project Manager), Alhaji Abubakar Maikudi Aishat (General Field Facilitator). Technical Team: Prof. Fallou Ngom (Project Director and the Former Director of African Studies Center), and Eleni Castro (Technical Lead, BU Libraries). These collections of Gender in Nigerian Ajami Manuscripts are copied as part of the African Studies Center’s Ajami Library.
Access Condition and Copyright: These materials are subject to copyright. All rights reserved to the author. For use, distribution or reproduction contact Professor Fallou Ngom ([email protected]).
Materials in this web edition may be cited as: Kurfi, M. H., Hauwa U., Ngom, F., and Castro, E. (2020). African Ajami Library: Gender in Nigerian Ajami Manuscripts. Boston: Boston University Libraries: http://hdl.handle.net/2144/41953. For Inquiries: Please Contact Professor Fallou Ngom ([email protected]).Provenance / Custodial history: This manuscript is owned by Sheikh Umar Mustapha Hajji who wrote it in 2019. The manuscript is complete and is in its original form. The writer used the Mashriqi script.This Yoruba Ajami text written in 2020 is a biography of Mrs. Funmilayo Ransome-Kuti, a Nigerian activist, feminist, and the first woman in Abeokuta to drive a car. She is recognized as the first female Nigerian political activist. She is lovingly called as “The Mother of Africa.” Her full name is Francis Abigail Olufunmilayo Thomas. Mrs. Chief Funmilayo Ransome-Kuti was born on October 25, 1900 to Lucretia Phyllis Omoyeni Adeosulu and Daniel Olumeyuwa Thomas. She attended the Abeokuta Grammar School and completed her education in England. She returned to Nigeria and became a teacher. Chief Funmilayo was then married to Reverend Israel Oludotun Ransome-Kuti in 1925. She became the leader of the Nigerian Union of Students and later joined the Nigerian Union of Teachers. This Anjemi text (Ajami in Yoruba) also highlights Mrs. Funmilayo Ransome-Kuti's educational, social, and political struggles as an activist, politician, and educator in Nigeria who fought for gender equality and started a campaign to help Nigerian women obtain the right to drive a car. She created the Commoners' People's Party to challenge the ruling National Council of Nigeria and the Cameroons (NCNC). During the Cold War, Funmilayo Kuti traveled to several countries of the Eastern Bloc, including USSR, China and Hungary. Mao Zedong met with her in 1956. She was one of the most influential people who negotiated for the independence of her country with British authorities. She died at 77 after receiving injuries from a military raid on her family property. Chief Mrs. Funmilayo Ransome-Kuti is the mother of the renowned Nigerian musician Fela Anikulapo Kuti (October 15, 1938–August 2, 1997) who championed Afrobeat music.The contents of this collection were developed with support of the Title VI National Resource Center grant # P015A180164 from the U.S. Department of Education. However, those contents do not necessarily represent the policy of the U.S. Department of Education, and you should not assume endorsement by the Federal Government
Hammer-Purgstall, Hajji Baba, and the Moriers
No full textNone of the editions of Hajji Baba of Isfahan nor the monographs and articles on its author, James Morier, that have come to my attention so far has made any comments on the introduction to this book. This introduction is couched in the form of a letter to the Reverend Doctor Fundgruben, Chaplain to the Swedish Embassy at the Ottoman Porte, and is dated London, 1st December, 1823. Doctor Fundgruben is characterized as being preoccupied with “hieroglyphic lore” and as the author of the book The Biography of Celebrated Mummies.</jats:p
Shareny Bugor Fortified Settlement (the Town of Hajji Tarkhan) and its Neighbouring Area
No full textThe author analyzes the new information on the localization of the Golden Horde town of Hajji Tarkhan (Shareny Bugor settlement) and its neighbouring area. The foundation period of the fortified settlement is proposed. The reasons for its disappearance are explained. The principles of the formation of town neighbourhoods and the establishment of its borders are formulation of its boundaries are considered with due account of the geographical conditions. A characteristic of the Volga delta is provided, where natural geographical barriers, such as large and medium rivers, became administrative boundaries between microregions formed by the Golden Horde towns and numerous settlements with administrative and economic relations. A new conditional model of the “Hajji Tarkhan microregion” proposed by the author illustrates the administrative boundaries and archaeological sites of the Golden Horde period located in this territory. The author criticizes the radial technique of determining the administrative and economic boundaries of a microregion proposed by L.F. Nedashkovsky. The neighbouring area of the town of Hajji Tarkhan is described with the use of the axial technique to determine its boundaries. When comparing the list of Golden Horde settlements located in this neighbourhood with the lists previously proposed by his colleagues, the author only finds similarities with eight archaeological sites. According to the author, the archaeological sites not included in this list belong to other delta towns of the Golden Horde with rural districts formed around them as well. All these fortified settlements controlled the numerous water trading routes in the delta of the Volga river
Al-Adab (A book on educational etiquette)
No full textThe entire manuscript is available for download as a single PDF file. Higher-resolution images may
be available upon request. For technical assistance, please contact [email protected]. Fieldwork Team: Dr. Mustapha Hashim Kurfi (Principal Investigator), Malam
Umar Hajji Mustapha (Local Project Manager) and Abdullahi Mohammed (General Field Facilitator).
Technical Team: Prof. Fallou Ngom (Director African Studies Center), and Eleni Castro (Technical Lead, BU Libraries). This collection of Yoruba Anjemi materials are copied as part of the African Studies Center’s African Ajami Library. Access Condition and Copyright: These materials are subject to copyright. All rights reserved to the author. For use, distribution or reproduction contact Professor Fallou Ngom ([email protected]). Citation: Materials in this web edition should be cited as: Kurfi, Mustapha Hashim, Ngom, Fallou, and Castro, Eleni (2019). African Ajami Library: Digital Preservation of Yoruba Anjemi Materials of Southwestern Nigeria. Boston: Boston University Libraries: http://hdl.handle.net/2144/38122. For Inquiries: Please contact Professor Fallou Ngom ([email protected]).Provenance and Condition: This manuscript is owned by Malam Umar Hajji Mustapha, who translated the work from Arabic to Yoruba Anjemi. The manuscript owner/author said that he had copied it from the original bound manuscript, which he received a couple of years ago. This Yoruba Anjemi version of the book is in good condition, and has no missing pages except for the cover page.This manuscript is a copy of a work originally written in Arabic, and now translated into Yoruba Anjemi. The Yoruba Anjemi version has no cover page, and thereby no author name, publisher name, and date. The manuscript offers essential guidelines for students – which can be roughly translated as "Educational Etiquette", and covers a range of themes, including the attitudes required for a student to be successful, his/her relationships with his/her mentors, fellow students, and his/her required attitude towards learning. The manuscript was written with a modern pen, using the Mashriqi writing style, but with special features such as Egypt pattern and diacritics.The contents of this collection were developed with support of the Title VI National Resource Center grant # P015A180164 from the U.S. Department of Education. However, those contents do not necessarily represent the policy of the U.S. Department of Education, and you should not assume endorsement by the Federal Government
Iran’s Gajarids Image in “The Adventures of Hajji Baba of Isphahan” and “the deceived stars”
No full text1.IntroductionAlthough the title name of "Adventures of Hajji Baba of Ispahan" juxtaposes with the name of James Morier, the original work belongs to an Iranian. Imitating the westerns, an Iranian immigrant had created his memoirs abroad and handed it in to Morier "to be published in the West" (Modarres Sadeghi, 2001, pp. 11-12). He had likely not added his name on the work to secure his life from the regime. Mirza Fathali Akhoundzadeh lived in Iran until his 15, then moved to Kafkaz, and all his life tried to inform the Iranian about the globe through literary narration. These two authors had some similarities and differences. The first was the thought school. The author of "The Adventures of Hajji Baba"was acquainted with the social and political life of Istanbule’s population and the Western nations and at the same time the cultural and civilization patterns of Iran. Akhoundzadeh; however, was under the influence of Russian poets, writers, and intellectuals and learned about the Western opinions through Russian language. He was not familiar with cultural and civilization patterns of the Iranian as much as the author of "The Adventures of Hajji Baba". Second, both of them believed in a change in the intellectualism of the Iranian despite they saw it from a different angle and gave different suggestions since they looked at Iran from different perspectives. Third, they both preferred humor and fiction to other styles in creating a change in Iran. And forth, for both of them the King is more of a nature than nurture; that is: a social premise at the head of an organization. 2.MethodologyIn this article, I have surveyed the similarities and differences between the two authors in thought, perspective, and the way of looking at Iran as well as reflecting the method of social, cultural, and religious situation in the nation. The methodology of surveying focuses on the details of the novels, analyzing them, and inferring the related conceptualizations. 3.DiscussionIn spite of differences, there are some typical similarities between the two works. Some of the most outstanding similarities are: 1. The description of the King: the Author of the Adventures of Hajji Baba looks at King from the perspective of ruling the nation, piety, and ethics. The king appeals to religion as a means to conserve the power. He considers for himself a position of divinity and suggests the lives and properties of his people his own belongings (see. Morier, 2001, PP. 130, 133-137, 139, 229-233, 263, 340, 349). Akhoundzadeh; however, does not realizes the king as much as the author of The Adventures of Hajji Baba; he only condemns the king’s divinity by describing him in clothing and the palace (see. Akhoundzadeh, 1977, PP. 426, 438). 2. Both of the authors give a variety of samples to illustrate the incompetency of government agents (see. Morier, 2001, PP. 20, 21, 25, 52, 188, 302-303, 340, 342; Akhoundzadeh, 1977, PP. 413-415, 445-446). 3. The authors both complain about the negligence of the law by the religious and state intellectuals. 4. Both of the authors realize maltreatment of religion and kinship ruling as the result of the king’s dictatorship and incompetency of his relatives (see. Morier, 2001, pp. 93, 355; Akhoundzadeh 1977; pp. 416, 450). Abusing the religion to accomplish nonreligious goals has been mentioned, in a bitter humor, several times in The Adventures of Hajji Baba. The author does not take religion as a social realm; he has rather a feeling for it and sympathizes for the real religious values. It is the same in the Deceived Stars; the real religious and conscientious people have no way to power pyramid. On the contrary, people who are aware of the position of religion in the community with the least knowledge may take the most advantages of it in achieving property and power. 5. For both of the authors, ethics diminishes as a result of dictatorship. They both have represented the downfall of ethical values because of widespread pretend, flattery, and libel. The frequency of ethical downfalls in the Deceived Stars is lesser than The Adventures of Hajji Baba. 6. Prevalence superstitions: in The Adventures of Hajji Baba, the regime’s members are negligent of their negligence. They do not expect developing schools as useful for the regime, and in religious learning they know nothing important except reading Koran. Medical science is only limited to which doctors. The Deceived Stars is mainly founded on a misbelief and then it is condemned. 7. Among the various traditions in Iran, both of the authors mention "Payandaz" (welcome reward) and condemn it (see. Morier, 2001, PP. 130, 140; Akhoundzadeh, 1977, p. 414). 8. Overcharging people: the author of The Adventures of Hajji Baba directly demonstrates samples of people’s oppression; in the Deceived Stars the samples are not presented as directly as The Adventures of Hajji Baba. The reader is to infer oppressions from the expressions and covert behaviors. 9. Portraying the women’s terrible condition: the author of The Adventures of Hajji Baba illustrates some examples of female conditions such as bigamy, involuntary marriage, purchasing and selling as servants, exchanging with stock, and opening Seegheh Khaneh (religious sex houses). To portray these terrible conditions, the Deceived Stars mentions involuntary marriage and divorce for women (see. Akhoundzadeh, 1977, pp. 429-430). 10. Both authors repeatedly talk about the people’s addiction to coffee, hubble bubble, and drugs (see. Morier, 2001, pp. 256, 277, 308, …; Akhoundzadeh, 1977, pp. 58, 433, 440).Regardless of the similarities between the two works, there are some cultural affairs and traditions in The Adventures of Hajji Baba attributed to Iranians through humor and exaggeration that are not stated in Deceived Stars. A few of them are being discussed as follows:the general prevalence of betrayal and lies: among every social class, there are people who are great liars and are quick at raising properties belonging to others. 2.Fear and supplication: when facing with regime’s officers unreasonably reprimanding them, people usually have no choice except for supplication.Habit of discrimination: discrimination is so widespread among occupation communities that even a barber can discriminate among his customers. 4.Status appreciation: people appreciate status. They give big titles to those who occupy the position by stealing and lying and then bend in front of them accordingly. 5.Extortion, bargaining, false swearing, theft and fainting in goods: exaggerating the price of the items and then discounting several times above the real price, swearing to deceive the customer, stealing and cheating in dealing are social habits in the community (see. Morier, 2001, pp. 89-90).On the contrary, there are details in the Deceived Stars that are not present in The Adventures of Hajji Baba such as 1. the welfare needs of the community: constructing streets, bridges, caravanserai, hospital, school, well, welfare for the widow and orphans; 2. Economical, ethical, and scientific needs: distinguishing the knowledgeable from the pretending flattering knowledgeable, stopping the unreasonable interference of the custodians in religious affairs in the lives of the people, providing tuition fees for religious students, developing competent courts, providing support centers for the poor, closing the unlawful ways of extorting money from people, the necessity of employing Sadats (Children of the Prophet) in decent jobs to keep the face of the prophet’s children, focusing on capability in appointments, setting correct and transparent rules for the Court expenses, setting rules for tax collection, timely payment of the Army salaries, prohibiting usury, and so on. 4.Conclusion The author of "The Adventures of Hajji Baba" is most likely an Iranian, not Morier. This author has a relatively comprehensive knowledge of Iranian intellectual conditions and customs, culture, beliefs, psychological needs, occupations, economic situation, history, literature, relations of government institutions with the people, social oppression, lack of law and the like. He also became acquainted with the social life of the people of Istanbul and Europe, and especially their Pekarsk novels such as Gilles Blass. Comparing Iran, Istanbul, and Europe, he has written a Pekarsk novel, using humor and exaggeration to identify the flaws in the lives of Iranians. Akhundzadeh did not know as much about Iran as he did. Therefore, the works of these two have similarities and differences with each other, including: both identify incompetency of employees, kinship ruling in the power system, lack of law, lack of will to legislate the country in the ruling system, astonishing abuses of the glory of religion in society, prevalence of pretense , flattery, slander to others, superstitions, all kinds of injustices to the general public, addiction to Bang and vice versa, lack of production and will to change the status quo and lack of effort for public awareness and development of the country as the reasons for the differences between Iran and other countries . The author of "The Adventures of Hajji Baba" believes that there are magicians in Iran who penetrate the minds and psyche of the public and conquer their intellect. These magicians intensify vices such as betrayal, lies, fear of those in power, discrimination, etc., and worse, they prevent public awakening and, as a result, perpetuate the tyrannical system. Therefore, changing the current situation is a difficult task. This thinking has caused the satire of "The adventures of Hajji Baba" to be sharp and exaggerated, but Akhundzadeh is not so aware of Iranian society
Is the work of Utemish-hajji pro-Shibanid?
No full textPurpose of the study: To consider specific examples to substantiate the pro-Shibanid orientation of the work of Utemish-hajji, formed in the research literature. To analyze these examples in a comparative historical vein using a wide range of written sources, and on this basis note some stylistic features of the written heritage of the Khiva historian. The final part provides a brief analysis of the works of those medieval authors whose main focus is indeed on the Shibanid dynasty.
Research materials: The main sources for this article were two manuscripts of the works of Utemish-hajji published in Russian – “Chingiz-name” and “Kara tawarikh”. Also used are synchronous Arab and Persian historians of the 15th–17th centuries, and materials from Russian chronicles.
Research results. It has been determined that the arguments for the author’s pro-Shibanid position presented in historiography are not entirely correct, as demonstrated by relevant passages from the work of Utemish-hajji. In both manuscripts of the work, the Shibanid dynasty indeed occupies an important role, but politically it does not stand out from the rest of the descendants of Jochi. The only exception is the founder of the Shiban dynasty whose military exploits are highlighted by the author. In addition, Utemish-hajji’s poor knowledge of the genealogy of the ruling dynasty is noted, which indirectly indicates that the goals and objectives of the work he performed were aimed at building one’s own version of the history of the Golden Horde. This approach was partly due to the sources of the information received. The plot of the work contrasts strongly with works that can be classified as Shibanid historiography. A typical example here is the work of Masud Kukhistani, who built his work around the personality of Abu l-Khair. Separately, it is worth noting a number of episodes discussed in the article (the reign and death of Khizr, the end of the Batuid dynasty), information about which could be gleaned from written sources. All of the above raises pressing questions of research into the goals and objectives set for the chronicler, as well as clarification of the specific ideological orientation of the work
Al-Qaṣāʾid Fil-Madḥis Sayyidil-Maḥmoodi, Ṣallallāhu ʿalayhi wa Sallam (Panegyric poems for the Prophet)
No full textThe entire manuscript is available for download as a single PDF file. Higher-resolution images may
be available upon request. For technical assistance, please contact [email protected]. Fieldwork Team: Dr. Mustapha Hashim Kurfi (Principal Investigator), Malam
Umar Hajji Mustapha (Local Project Manager) and Abdullahi Mohammed (General Field Facilitator).
Technical Team: Prof. Fallou Ngom (Director African Studies Center), and Eleni Castro (Technical Lead, BU Libraries). This collection of Yoruba Anjemi materials are copied as part of the African Studies Center’s African Ajami Library. Access Condition and Copyright: These materials are subject to copyright. All rights reserved to the author. For use, distribution or reproduction contact Professor Fallou Ngom ([email protected]). Citation: Materials in this web edition should be cited as: Kurfi, Mustapha Hashim, Ngom, Fallou, and Castro, Eleni (2019). African Ajami Library: Digital Preservation of Yoruba Anjemi Materials of Southwestern Nigeria. Boston: Boston University Libraries: http://hdl.handle.net/2144/38122. For Inquiries: Please contact Professor Fallou Ngom ([email protected]).Provenance and Condition: This manuscript is owned by the Markaz Ihyahil Islam Abayawo, Ilorin – Nigeria, an institution, which propagates, teaches, and popularizes Yoruba Anjemi knowledge. This Al-Qaṣāʾid Yoruba Anjemi manuscript has 13 pages, which are all numbered using Roman numerals. This Yoruba Anjemi manuscript is in good condition and has the name of the translator/author As-Sheikh Al-Ḥājj Abubakar Yusuf As-Ṣūfī, with the date of publishing (1423 A.H.).This manuscript is a collection of panegyric poems in honor of Prophet Muḥammad. It is called "Al-Qaṣāʾid Fil-Madḥis Sayyidil-Maḥmoodi, Ṣallallāhu ʿalayhi wa Sallam," shortened as Al-Qaṣāʿid, which can be roughly translated as a set of Panegyric Poems for praising the leader of mankind, Peace and blessings of Allāh be upon him). Al-Qaṣāʾid, as the title suggests, hails and praises the unrivaled attributes of Prophet Muḥammad. The poems describe his virtuous characteristics, and what makes him unique, which include his being a chosen person, trustworthy, noble yet humble, generous, and compassionate. Like many prophetic poems – Waka, Al-Qaṣāʾid is a popular poem among the Yoruba Muslim communities. It is chanted in madrasas, as well as social gatherings, such as walimat (a banquet, dinner) during weddings, naming ceremonies, and so on. The author, Al-Ḥājj Abubakar Yusuf As-Ṣūfī uses the modern Mashriqi writing style, but with the special features of the Yoruba diacritics.The contents of this collection were developed with support of the Title VI National Resource Center grant # P015A180164 from the U.S. Department of Education. However, those contents do not necessarily represent the policy of the U.S. Department of Education, and you should not assume endorsement by the Federal Government
New Emerging Technique to Intensify Convective Air Drying Process: Impact of Interval Starting Accessibility Drying (ISAD) on Quality Attributes of Strawberries Fruits
No full textDue to their high moisture content, strawberry fruits are very perishable. Fruits drying has been of rising interest during the last decades. Nevertheless, for heat-sensitive products such as strawberries, during drying, there is a difference between moisture located at the surface and inside the product. As a consequence, fruits suffer cracks or even more cells rupture. To address these issues, ISAD process was proposed in this study. The obtained results are very promoting and present ISAD as a relevant solution to problems caused by the conventional drying method. Indeed, the physicochemical parameters characterization demonstrated that ISAD technology improves certain quality parameters, in term of total color difference, total polyphenol content retention and textural quality of strawberry fruits. It is noteworthy that color change for ISAD-treated samples decreased significantly (plt%253B0.05) as compared to that of continuous drying. Moreover, it was found that increasing the tempering time periods gradually enhanced this positive impact. Texture property of ISAD treated fruits was measured. ISAD treated slices were less firm (softest) compared to conventionally treated ones. Finally, minimum loss of polyphenol compound occurred in ISAD dried samples. The quality attributes were well maintained while dried with ISAD regime. This can be attributed to the redistribution of moisture during tempering period, since it helps reducing temperature and moisture gradients and therefore the internal stresses within the product and thus final product quality
Effect of Drying and Grinding on Biochemical and Functional Properties of Deglet Nour Date Fruit Powder
No full textThe objective of this study was to characterize a date powder from Deglet Nour. For this purpose, the effects of conventional drying and grinding processes were evaluated. Deglet Nour dates powders were obtained through a convective hot air drying (HAD), at a temperature of 70deg%253BC and air flow velocity value of 1.5m s-1. Color coordinates, water activity (aw), moisture, sugar, fat and ash contents, hygroscopicity, wettability, water solubility index (WSI), and total phenolic content of dates powder were determined.
The obtained powder has great degree of hygroscopicity, and this is due to its low moisture lt%253B8 g g-1 H2O) and its low water activity (0.443) which increased the water concentration gradient between the product and surrounding air. Thus, it has higher capacity to absorb moisture from environment. On the other hand, both solubility index and sugar content were affected for date powder after drying and grinding processes. Our findings ascertained that intensification of both processes should be applied to overcome these negative impact
Discoveries in Asia Minor, including a description of the Ruins of several Ancients cities, and especially Antioch of Pisidia. By the Rev. F.V. J. Arundell, British Chaplain at Smyrna. In two volumes. London: Richard Bentley, New Burlington street. Publis
No full textPreface: by Arundell, F.V.JAppendix.Dedication: by Arundell, F.V.J. to the author of "Houneys in Persia", "hajji Baba", "Zottrab" and "Ayesha".Content description: Detailed contentsIllustration: 10 (Maps ,Views ,)Pagination: PP23+358, PP7+439PVolumes: 2Edition:1stText Genre:ProseIllustration: 10 (χάρτες ,τοπία ,
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