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Poetry and the Arab Spring
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 2-2015 Poetry And The Arab Spring George A. Simon Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/624 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] Poetry and the Arab Spring By George Simon A master’s thesis submitted to the Graduate Faculty in Middle Eastern Studies in partial fulfillment requirements for the degree of Master of Arts, The City University New York. 2015 i This manuscript has been read and accepted for the Graduate Faculty in Middle Eastern Studies in satisfaction of the requirement for the degree of Master of Arts. Approved by ______________________________________________ Date: ___________________ Prof. Christopher Stone Advisor ______________________________________________ Date: _____________________ Prof. Simon Davis Acting Director Master’s in Middle Eastern Studies THE CITY UNIVERSITY OF NEW YORK ii Poetry and the Arab Spring By: George Simon Advisor; Prof. Christopher Stone Abstract: In 2010-11 the world saw the rise of the Arab Spring, a series of uprisings across the Arab world. These uprisings were attempts by the Arab peoples to over throw their governments and bring freedom and change to their societies in order to live in dignity and grace. These populist uprisings produced powerful poetry that of cuses on the corruption of Arab governments and the rampant economic social prob lems. -
Homer: an Arabic Portrait1
Edin Muftić Homer: An Arabic portrait1 Homer is rightfully seen as the first teacher of Hellenism, the poet who educated the Greek, who in turn educated Europe. But, as is well known, Europe doesn’t have a monopoly on Greek heritage. It was also present in the Islamic tradition, where it manifested itself differently. Apart from phi- losophy, mathematics, astronomy, medicine and pharmacology, Greek poetry, even if usually not translated, was also widely read among the Arab-Islamic intellectual elite. The author analyses the extent to which Homer’s works circulated, how well known were his poetics, and the influence his verses exerted during the heyday of Classical Arab-Islamic civilization. Keywords: Homer; translation movement; Al-Biruni; arabic poetry; Al-Farabi; Averroes INTRODUCTION The Greek and Arab epic tradition have much in common. Themes of tribal enmity, invasions and plunder, abduction of women, revenge, heroism, chivalry and love feature prom- inently in both traditions. While the Greeks have Hercules, Perseus, Theseus, Odysseus, Jason or Achilles, the Arabs have ʻAntar bin Šaddād (the “Arab Achilles”), Sayf bin ī Yazan, Az-Zīr Sālim and many others. When it comes to the actual performance of poetry, similarities be- Ḏ tween the two traditions are even greater. Homeric aoidos playing his lyre has a direct coun- terpart in Arab rawin playing his rababa. The Arab wandering poet often shares the fate of his Greek colleague (Imruʼ al-Qays, arafa and Al-Aʻšá, and Abū Nuwās and Al-Mutanabbī are the most famous examples). Greek tyrants who were famous for hosting poets like Ibycus, Anacre- Ṭ on, Simonides, Bacchylides or Pindar, while expelling others like Alcaeus, have a royal counter- part in An-Nuʻmān bin al-Mun ir, the ruler of Hira. -
May 0 2 1993
Segregation by Design? The Evolution of an Islamic Community in Michigan By Rula Habal Bachelor of Arts in Architecture and Sociology Wellesley College, Wellesley, Massachusetts June, 1989 SUBMITTED TO THE DEPARTMENT OF ARCHITECTURE IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREES MASTER OF SCIENCE IN ARCHITECTURE STUDIES AND MASTER OF CITY PLANNING AT THE MASSACHUSETTS INSTITUTE OF TECHNOLOGY JUNE, 1993 @ RULA HABAL 1993 ALL RIGHTS RESERVED The Author hereby grants to M.I.T. permission to reproduce and to distribute publicly copies of this thesis in whole or in part. Signature of Author Rula labal, Depai-tmenfs of Architecture and Urban Studies, May 7, 1993 Certified by IMrry Vald, Assistant Professor of Urban Studies and Planning, Thesis Advisor Accepted by Ju an Beinart, ChajmN trtmentds92tinmittee onpeduate Students, Course IV Accepted by ak er, Professor, ChairmanMaiters PrograassusrMSTITTE MAY 0 2 1993 Page 2 * ABSTRACT Segregation by Design? The Evolution of an Islamic Community in Michigan by Rula Habal Submitted to the Department of Architecture on May 7, 1993 In partial fulfillment of the requirements for the Degrees of Master of Science in Architecture Studies and Master of City Planning Abstract Today, the notion of the melting pot can no longer explain the process of assimilation in American society. The current cultural scene is comprised of a mainstream group and a large number of subcultural enclaves. The coexistence of these groups leads to tensions between the mainstream culture and the various subcultures, in this case, the immigrant ones. Transformation of the ethnic enclaves occurs over generations of interchange with the mainstream environment and results in specialized communities that are a hybrid of the immigrant's culture and the prevailing American one. -
Adaptation of Arab Immigrants to Australia: Psychological, Social' Cultural and Educational Aspects
,l q o") 'no ADAPTATION OF ARAB IMMIGRANTS TO AUSTRALIA: PSYCHOLOGICAL, SOCIAL' CULTURAL AND EDUCATIONAL ASPECTS Nina Maadad,8.4., Dip. Ed., MBd. Studies Research Portfolio submitted in fulfillment of the requirements for the degree of Doctor of Bducation in the University of Adelaide, March 2007. ADDENDUM Table B (cont) Eclucational and Occupational Background of Respondents page 45b. ERRATA Page Line AMENDMENT 7 11 delete etc 10 13 l¡r should be lts 26 5 from that shouldbe thctn bottom 34 I4 group should be groups 53 6 from Add century afÍer nineteenth bottom 4 I Tuttisia should be Cairo 8 2 Insefi (Robinson, 1996) 19 1 Delete is and insert has an 2 Delete a 26 4 Delete of 28 2from Delete to the extent and delete lr bottom 70 9 suit case should be suitcase 98 4 there nationality should be their nationality 110 t7 ¿v¿r should be every t20 16 other shouldbe others 160 l7 than shouldbe then 161 t7 Arabian should be Arab r70 4 Arabian should be Arabic 1 9 1 4 from convent should be convert bottom 230 1 Abdullah, S. should be Saeed, A. 234 6 from Taric shouldbe Tarigh bottom TABLE OF CONTENTS Page Abstract lv Declaration vt Äcknowledgements vll Dedication lx INTRODUCTION TO PORTFOLIO Introduction 2 Støtement of the Problem 4 Arabian Cultural Background 7 Arøbían Core Values 7 Islnm ínthe Arab World t4 Hístory of Druze Sect 22 Educatíon ìn the Arab World 26 Muslíms ín Australía 30 Druze ìn Australia 32 Theoretical Framework and Research Method Theoríes of ImmigraÍíon ønd Interactíon 33 Assumptions 38 Research MethodologY 38 S ele ctíon of -
A Study of Acculturation of an Arab-Muslim Community
A STUDY OF ACCULTURATION OF AN ARAB-MUSLIM COMMUNITY IN DEARBORN BY Gisele Farah Presented to the American Culture Faculty at the University of Michigan-Flint in partial fulfillment of the requirements for the master of Liberal Studies in American Culture November 21, 1994 First Reader: Dr. Neil Leighton Second Reader: Dr. Nora Faires ACKNOWLEDGEMENTS I would like to extend special thanks to the women in the Dearborn community who consented to be interviewed and who graciously accepted my "stepping into their private lives", and to the ACCESS center which gave me that opportunity. I also want to express gratitude to Dr. Neil Leighton, who directed this study and to Dr. Nora Faires, who served as the second reader. Last, but not least, a special acknowledgment is due to my family and especially my husband, for his encouragement and moral support. i CONTENTS Acknowledgements i I. Arab-American Background in Perspective 1 II. The Assimilation of Arab-Americans on a local and National Level 12 III. Methodology 16 IV. Physical Factors contributing to the Unacculturation of the Arab-Muslim Community A. Arabic Environment 19 The South End 19 East Dearborn 22 V. Cultural Factors Contributing to the Unacculturation of the Arab-Muslim Community 27 A. The nuclear and extended family 27 Husband - Wife relationships 28 Parent - Children relationships 29 Kinship relationships 30 B. Traditional food habits 30 C. Socialization 31 D. Religion 32 Facts about Islam 35 Islamic Institutions 37 Islamic Schools 40 Muslims First 40 E. The prevalence of the Arabic Language 46 Children and the Arabic Language 49 The bilingual program 51 VI. -
The Central Islamic Lands
77 THEME The Central Islamic 4 Lands AS we enter the twenty-first century, there are over 1 billion Muslims living in all parts of the world. They are citizens of different nations, speak different languages, and dress differently. The processes by which they became Muslims were varied, and so were the circumstances in which they went their separate ways. Yet, the Islamic community has its roots in a more unified past which unfolded roughly 1,400 years ago in the Arabian peninsula. In this chapter we are going to read about the rise of Islam and its expansion over a vast territory extending from Egypt to Afghanistan, the core area of Islamic civilisation from 600 to 1200. In these centuries, Islamic society exhibited multiple political and cultural patterns. The term Islamic is used here not only in its purely religious sense but also for the overall society and culture historically associated with Islam. In this society not everything that was happening originated directly from religion, but it took place in a society where Muslims and their faith were recognised as socially dominant. Non-Muslims always formed an integral, if subordinate, part of this society as did Jews in Christendom. Our understanding of the history of the central Islamic lands between 600 and 1200 is based on chronicles or tawarikh (which narrate events in order of time) and semi-historical works, such as biographies (sira), records of the sayings and doings of the Prophet (hadith) and commentaries on the Quran (tafsir). The material from which these works were produced was a large collection of eyewitness reports (akhbar) transmitted over a period of time either orally or on paper. -
Arab Cultural Awareness: 58 Factsheets
TRADOC DCSINT HANDBOOK NO. 2 ARAB CULTURAL AWARENESS: 58 FACTSHEETS OFFICE OF THE DEPUTY CHIEF OF STAFF FOR INTELLIGENCE US ARMY TRAINING AND DOCTRINE COMMAND FT. LEAVENWORTH, KANSAS JANUARY 2006 PURPOSE This handbook is designed to specifically provide the trainer a ‘hip pocket training’ resource. It is intended for informal squad or small group instruction. The goal is to provide soldiers with a basic overview of Arab culture. It must be emphasized that there is no “one” Arab culture or society. The Arab world is full of rich and diverse communities, groups and cultures. Differences exist not only among countries, but within countries as well. Caveat: It is impossible to talk about groups of people without generalizing. It then follows that it is hard to talk about the culture of a group without generalizing. This handbook attempts to be as accurate and specific as possible, but inevitably contains such generalizations. Treat these generalizations with caution and wariness. They do provide insight into a culture, but the accuracy and usefulness will depend on the context and specific circumstances. Comments or Suggestions: Please forward all comments, suggestions or questions to: ADCINT-Threats, 700 Scott Ave, Ft. Leavenworth, KS 66027 or email [email protected] or phone 913.684.7920/DSN 552-7920. ii WHERE IS THE ARAB WORLD? • The Arab world stretches from Morocco across Northern Africa to the Persian Gulf. The Arab world is more or less equal to the area known as the Middle East and North Africa (MENA). Although this excludes Somalia, Djibouti, and the Comoros Islands which are part of the Arab world. -
Arabic Oral Literature and Its Types
Archive of SID Journal of Arabic Language & Literature, Vol. 10, No.2 Serial Number. 19 45 Arabic Oral Literature and its Types Dr.Balasem Mohseni 1 Assistant Professor in Arabic Language and Literature, Ferdowsi University of Mashhad, Mashhad, Iran Received : 30 September 2016 Accepted : 8 September 2018 Extended Abstract 1. Introduction Oral literature is a part of “folklore”. The word folklore includes words “folk” and “lore”, and refers to “common knowledge”. It also deals with aesthetic aspects present in works of common culture. As a virtue, this term asserts the functional kinship between the written and spoken worlds in which artistic applications of the human language are divided. 2. Theoretical Framework and Literature Review In the Arabic language, the term “Tirath al-Sha’abi” refers to common knowledge which involves a vast knowledge that encompasses folk literature, i.e. “al-Adab al-Sha’abi”. Another term in this field is “al-Adab al-Darij” which refers to “popular literature”. This term is accurately selected since it deals with the oral literature audience. It also points out the language used in these works, which includes local language, i.e. “al-loqah al-Darijah”. In this study, oral, common, or popular literature are regarded as equivalents. The only difference is that each of these terms focus on a particular aspect in this literature; oral literature deals with the oral transmission of information, while common literature is focused on the author and origin, and popular literature pays attention to the audience. The term “folklore” was first used in 1846 by the British researcher, William Thomas. -
A S W a T ASWAT Winter Concert Classical and Folkloric Arabic Music Directed by Wael Kakish
Proudly Presents A S W A T ASWAT Winter Concert Classical and Folkloric Arabic Music Directed by Wael Kakish Featuring: Guest Vocalist and Musician, Noureddine Kallel Qanun player, Hatem Frikha Violinist, Samy Shumays Vocalist, Samara ZAWAYA 311—41st Avenue Saturday December 1st, 2007 San Mateo, CA 94403 www.zawaya.org The College of San Mateo Theater email: [email protected] San Mateo, California (650) 341-3697 Program Design by: Fayeq Oweis - www.oweis.com Copyright © 2007 Zawaya. Dr. Fayeq Oweis Celebrating his new book Encyclopedia of Arab American Artists Featuring 100 Arab American Artists The rich history and culture of the Arab American people is found in the passionate works of its artists. Whether they be traditional media such as painting and calligraphy, or more sophisticated media such as digital work and installation, the pieces represent the beauty of heritage, the struggles of growing up in war-torn countries, the identity conflicts, and the issues surrounding migration to a Western culture very different from one's own. Many of the artists included in the book, though their works appear in museums and galleries throughout the world, have never before been featured in a reference book. For more information, visit: www.oweis.com To order, visit www.greenwood.com, or call 1-800-225-5800. You can also order it from amazon.com and other on-line retailers. Law Office of A Message from ZAWAYA President H. Edward Ballout Dear friends, 415-252-1234 On behalf of Zawaya’s board of directors, I would like to thank you for joining us tonight at ASWAT's Winter balloutlaw.com Concert. -
Tarab in the Mystic Sufi Chant of Egypt
Tarab in the Mystic Sufi Chant of Egypt by Michael Frishkopf1 Department of Music – University of Alberta (from Colors of Enchantment: Visual and Performing Arts of the Middle East, ed. by S. Zuhur (The American University in Cairo Press, Jan 2001)) I. Introduction to Music, Emotion, and Sufism The aesthetic concept of tarab finds no ready translation from the Arabic. Narrowly defined, it refers to musical emotion and the traditional musical-poetic resources for producing it, especially expressive solo singing of evocative poetry, in an improvisatory style, employing the traditional system of maqam (melodic mode). Traditionally, the singer is accompanied by a small, flexible, heterogeneous instrumental ensemble (the takht). Affective texts, precise intonation and enunciation, proper elaboration of the maqam, idiomatic improvisation, tasteful modulation, and correct execution of the qafla (melodic cadence) are all factors critical to the development of tarab in performance.2 Tarab also depends on consonant performer-listener interactions, in which experienced listeners (sammica) react to the music by expressing emotion through vocal exclamations and gestures, especially during the pause which follows the qafla; the singer in turn is moved and directed by such "feedback".3 Through this dynamic relationship, emotion is shared, exchanged, and amplified among participants. The harmonious relation between the singer and the words he or she sings is also critical to tarab, since the singer must sing with sidq (sincerity), expressing true feeling -
Gintsburg Formulaicity 11-02-2014
Tilburg University Formulaicity in Jbala poetry Gintsburg, S.Y. Publication date: 2014 Document Version Publisher's PDF, also known as Version of record Link to publication in Tilburg University Research Portal Citation for published version (APA): Gintsburg, S. Y. (2014). Formulaicity in Jbala poetry. Tilburg University. General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Download date: 28. sep. 2021 Formulaicity in Jbala Poetry Formulaicity in Jbala Poetry PROEFSCHRIFT ter verkrijging van de graad van doctor aan Tilburg University op gezag van de rector magnificus, prof. dr. Ph. Eijlander, in het openbaar te verdedigen ten overstaan van een door het college voor promoties aangewezen commissie in de Ruth First zaal van de Universiteit op dinsdag 11 februari 2014 om 16.15 uur door Sarali Yurievna Gintsburg geboren op 10 december 1976 te Sint-Petersburg, Rusland Promotores: prof. dr. Ad Backus prof. -
ARABIC MUSIC Devin J Stewart, Ph.D
HUMANITIES INSTITUTE ARABIC MUSIC Devin J Stewart, Ph.D. Arabic Musical Traditions Instruments. Music is one of the most complex, varied, and ubiquitous aspects of cultural production in the Arab worlds. It is found even in the most conservative communities. In Arabic music, drums are the most important instruments for dancing and group singing such as wedding songs, and the lute is the most important for accompanying solo singing. Other traditional instruments include the mizmar, similar to an oboe, various types of flute called nay or kawala, a rabab or spike fiddle, and the qanun or zither. In modern times, the violin has replaced the rabab in many contexts. The piano was introduced and adapted, the electric guitar came and went, and the synthesizer and drum machine are now standard in pop music. Distinguishing features. Arabic music is readily distinguished from Western music by several factors. It has distinct rhythms, usually played on a variety of ceramic or frame drum, and represented by a series of heavy and light strokes termed dum and tak. While a few of the most common rhythms fit into a 4-4 bar, many are more complex, having 7, 9, or 13 beats. The popular rhythms in the Middle East are distinguished from those found in Iran—where 6/8 rhythms are the most popular—and from rhythms in areas where sub- Saharan African influence is strong, such as the Gulf and Morocco, where 3 on 2 rhythms (i.e., two simultaneous rhythms) are popular. The equivalent of Western key signatures or scales are called maqams or modes, of which dozens exist, each with a name such as rast, saba, nahawand, and so on.