Votre recherche

Réinitialiser la recherche

Type de ressource

Article de revue

Résultats 6 216 ressources

Page 184 de 311

Résumés

Kumar, R. (1962). The dismemberment of Oman and British policy towards the Persian Gulf. Islamic Culture, 36, 8‑19.
تغلات, ز. (2014). فرق الإباضية بين مخطوط رسالة الفرق وبعض كتب الفرق والملل و النحل. مجلة الكوفة, 3(1), 75‑94.
Beaver, R. P. (1935). The Donatist Circumcellions. Church History, 4(2), 123‑133. https://doi.org/10.2307/3160771

Donatism was an exclusively African schism and for more than a century held the center of the stage in the Christian life of that land. It was born of local passions and quarrels, and had no success outside of Africa. It became the church of the native population and, raising“altar against altar,” 1 successfully opposed both the Catholic church and the Roman Empire during several generations. Frequently, and especially in Numidia, the church of Donatus was more numerous, richer, and more powerful than its Catholic neighbor. Moreover, the Donatist cause came to shelter under its name a true social and economic revolt, which it found a useful instrument at times, but which was never a recognized part of its policy. Although the Donatist controversy was thus a local schism, it had important results for the Latin church, chiefly in regard to the doctrine of the sacrament of baptism, the orders and reception of schismatics and heretics, and the coercion of non-Catholics.
Usai, D. (2000). New Prehistoric sites along the Omani coast from Ra’s al-Hadd to Ra’s al-Jins. Arabian Archaeology and Epigraphy, 11, 1‑8.
Hegazy, S. M. (2015). Conservation of historical buildings – The Omani–French museum as a case study. HBRC Journal, 11(2), 264‑274. https://www.sciencedirect.com/science/article/pii/S1687404814000315

The conservation of historical buildings in developed countries has been very common, well carried out, and accumulated a wealth of experience. Conversely, the developing countries do not have this experience, qualiﬁed experts or professionals to handle the restoration process of historical buildings independently. So, unless the developing countries received comprehensive support from the related cultural societies and institutions in developed countries for the conservation of its historical heritage, many problems will arise and excessive sums of money will be incurred. The Omani–French museum is a case in point. Through discussing the renovation process of the aforesaid building- as a case study- this paper will highlight some critical issues such as the importance of involving an integrated team of highly qualiﬁed professionals. The precautions to maintain the wellbeing of the building against any further problems arising or required modiﬁcations must also be included in the mission of the said team. Authentic treatment of historical buildings must be highly considered, taking in consideration the new standards of rehabilitating process. Any modern techniques or plants needed must be added with great care to blend with the essence of the original environment.

Consulter sur www.sciencedirect.com
Djedi, Y. (2011). Max Weber, Islam and Modernity. Max Weber Studies, 11(1), 35‑67. https://www.jstor.org/stable/24579976

Once in 1997, in a lecture on 'L'avenir des religions en dialogue', at the Church of St Paul in Strasbourg, Paul Ricœur argued that Islam could not really take part in debates on modernity. Maybe he simply meant that Islam as a whole had not yet been worked upon by modernity, that it did not 'think' itself in modernity yet. This statement, which is certainly not to be understood as an exclusion of Islam, is indeed interesting from a philosopher of modernity who saw in the Weberian approach of history an 'anti-Hegelian solution'. This recalls how the great German philosopher handled Islam, which he undoubtedly admired, but which he also relegated to Oriental quietism. For Hegel, Islam vacated active history along with its 'progress' towards the fulfilment of the Idea of Liberty. In other words, modernity would henceforth proceed without Islam. Indeed, Max Weber did not really think about the situation of Islam in modernity, nor as an actor in modernity. At that time, much of the Muslim world was under European domination, and the army of the Ottoman empire itself was under the control of German experts. The Muslim Caliphate had moreover no other importance other than that with regard to Germany's Mitteleuropa policy. The other European powers that were to dismember the Ottoman empire were already 'Islamic powers', as can be read in Becker on the French colonial empire. Weber certainly witnessed the storm in the teacup echoed by his fellow countryman Becker and the Dutchman Snouck Hurgronje about the Ottoman Shayẖ al-islām's call to holy war. But he did not envisage the disappearance of the Caesaropapism and its consequences for Islam as a whole and, especially, for the Islamic Church, which was his focus of interest. What interests us here is that Weber, who underlined the linkage between the configuration of modern capitalism and Christian movements stemming from the Reformation, sometimes presents Islam as the antithesis of this modernity. Yet we speak at the moment of a kind of Islamic 'protestantisation', to mark the adaptation of the Islamic ethic to the spirit of modern globalized capitalism. But what is perhaps much more interesting is that Weber had already anticipated what we can call the 'Protestant' content of Islam. This of course predated Protestantism and is not central to today's considerations.

Consulter sur www.jstor.org
Brugnatelli, V. (2020). مُختاراتٌ لمخطوطاتٍ بالأمازيغيةِ الليبيَّةِ والتونسيَّةِ مِن حقبٍ مختلفة - وصف وتعليق (م. المدلاوي, Trad.). مجلة المناهل, (100), 47‑54. https://archive.org/details/downacademia.com_manahil-officiel-100-manuscrits-amazighs

Consulter sur archive.org
Lancel, S. (1967). Aux origines du donatisme et du mouvement des circoncellions. Cahiers de Tunisie, 15, 183‑188.
Vannier, O. (1926). Les Circoncellions et leurs rapport avec l’Église donatiste d’après le texte d’Optat. Revue Africaine, 67, 13‑28.
Saumagne, C. (1962). La caste sociale des Circoncellions. Cahiers de Tunisie, 10(37‑40), 279‑293.
Andriyanova, O. (2013). L’espace habité en Oman (xviie - première moitié du xxe siècle) : modèles, fonctionnement et perceptions locales. Hypothèses, 1(16), 45‑58. https://shs.cairn.info/revue-hypotheses-2013-1-page-45?lang=fr

Consulter sur shs.cairn.info
Bernardie-Tahir, N. (2011). Zanzibar, si loin de Dieu et si près du continent. Cahiers d’Outre-Mer, 64(255), 322‑341. https://doi.org/10.4000/com.6269
Chittick, N. (1963). Kilwa and the Arab Settlement of the East African Coast. The Journal of African History, 4(2), 179‑190. https://doi.org/10.1017/S0021853700004011
Gardner, N. (2015). The Limits of the Sandhurst Connection: The Evolution of Oman’s Foreign and Defense Policy, 1970–1977. The Journal of the Middle East and Africa, 6(1), 45‑58. https://doi.org/10.1080/21520844.2015.1028850

This article examines the role of Sultan Qaboos bin Said Al Said in the development of Oman’s foreign and defense policy from 1970 to 1977. Historians have assumed that following the British-orchestrated overthrow of Qaboos’s father in 1970, British soldiers and diplomats exerted a decisive inﬂuence over the inexperienced young sultan’s policy decisions. While Qaboos certainly depended on British military assistance to defeat an insurgency in Oman’s Dhofar province, he proved much more assertive than existing accounts have suggested. Drawing on British archival documents as well as correspondence of American advisors to the sultan, this article shows that Qaboos played an active role in the development of Omani foreign and defense policy. From the beginning of his reign, the sultan enlisted a diverse group of independent advisors in order to limit British inﬂuence over his government. His assertiveness intensiﬁed as Oman enjoyed a windfall of oil wealth beginning in 1973. In demonstrating the sultan’s attempts to consolidate power from the outset of his reign, this article offers a case study of the limits of Western inﬂuence over leaders in the Gulf region.
Oberauer, N. (2008). « Fantastic Charities »: The Transformation of « Waqf » Practice in Colonial Zanzibar. Islamic Law and Society, 15(3), 315‑370. http://www.jstor.org/stable/40377970

Consulter sur www.jstor.org
Bennett, N. R. (1974). France and Zanzibar, 1844 to the 1860s. The International Journal of African Historical Studies, 7(1), 27‑55. https://doi.org/10.2307/216552

Consulter sur www.jstor.org
Bennett, N. R. (1973). France and Zanzibar, 1844 to the 1860s. The International Journal of African Historical Studies, 6(4), 602‑632. https://doi.org/10.2307/217223

Consulter sur www.jstor.org
Saadaoui, B. (2004). Tatawwur ʿa’ilat makhziniyat bi Tunis fi al-ʿasr al-ḥadith: al Bin ʿAyyad bayna sanawat 1740 wa 1837. Revue d’Histoire Maghrébine, (114), 195‑199.
Rossi, E. (1954). Francesco Beguinot (1879-1953). Rivista degli studi orientali, 29(3/4), 288‑289. http://www.jstor.org/stable/41864315

Consulter sur www.jstor.org
L’enseignement primaire et professionnel au M’zab. (1956). Bulletin du service de l’information du Gouvernement général de l’Algérie, (39), 2.

Page 184 de 311

Flux web personnalisé

Dernière mise à jour : 06/05/2026 23:00 (UTC)

Votre recherche

Résultats 6 216 ressources

Explorer

Sujet

Type de ressource

Année de publication

Votre recherche

Résultats 6 216 ressources

Explorer

Sujet

Type de ressource

Année de publication

Résultats 6 216 ressources