Votre recherche

Réinitialiser la recherche

Type de ressource

Article de revue

Résultats 6 216 ressources

Page 190 de 311

Résumés

Limbert, M. E. (2016). Liquid Oman: oil, water, and causality in Southern Arabia. Journal of the Royal Anthropological Institute, 22(S1), 147‑162. https://doi.org/10.1111/1467-9655.12398

This paper explores how different natural resources figure in temporal imaginings. I ask: how do oil and water come to frame the relationships and chronologies of transformation and, more particularly, of causality? In order to understand visions of environmental futures, not only might we need to attend to the forms of planning, expectation, and prognosis that shape knowledge or senses of the future, but we may also consider how and why causality and significant events are associated with particular natural resources. Drawing on my previous work that explores the future orientation of oil-depletion talk in Oman as well as textual sources and ethnography, I argue that while water has been associated with pious rule and divine presence, oil has been considered to be much more transitory and the product of human interventions and policies, interventions and policies that emerge from a fraught political history. While water seems to motivate events and cause change, serving as an indication and vehicle of God's power, oil appears less a cause of national transformation, at least in its origins.
Mufaraji, M. N. al-. (1992). Libraries and library education in Oman. Journal of Information Science, 18(6), 471‑479. https://doi.org/10.1177/016555159201800608

This article surveys the current status of librarianship in the Sultanate of Oman Similar to any other developing country, Oman faces problems in librarianship, such as shortage of professional librarians, lack of well-equipped libraries, and the absence of a professional library organisation. The article deals with the various types of existing libraries in the Sultanate, with emphasis on the Sultan Qaboos University Libraries, the largest in the country It also reviews the foundation of the Librarianship and Documentation Department at Sultan Qaboos University and discusses other informal training programmes for librarians.
Belushi, M. A. K. al-. (2014). Archaeological legislation in the Sultanate of Oman. International Journal of Heritage Studies, 20(1), 36‑53. https://doi.org/10.1080/13527258.2012.709193
Aguade, J. (1986). Some Remarks about Sectarian Movements in al-Andalus. Studia Islamica, (64), 53. https://doi.org/10.2307/1596046
Muller, J. (1972). [Recens. de Review: Socotra: An Archaeological Reconnaissance in 1967. D. BRIAN DOE. Henry Field and Edith M. Laird, eds. Foreword by Henry Field. Coconut Grove, FL: Field Research Projects, 1970. xxi + 156 pp., figures, maps, plates, notes, selected bibliography.n.p. (paper)., par B. Doe]. American Anthropologist, 74(4), 952‑953.
Frantzman, S. J. (2011). [Recens. de Review: Proconsul to the Middle East: Sir Percy Cox and the End of Empire - By John Townsend: Proconsul to the Middle East, par J. Townsend]. Digest of Middle East Studies, 20(1), 145‑147. https://doi.org/10.1111/j.1949-3606.2011.00083.x
Swanson, J. T. (1975). The Myth of Trans-Saharan Trade during the Roman Era. The International Journal of African Historical Studies, 8(4), 582‑600. https://doi.org/10.2307/216697
Iskander, J. (2007). Devout Heretics: The Barghawata in Maghribi Historiography. The Journal of North African Studies, 12(1), 37‑53. https://doi.org/10.1080/13629380601099484

From the mid-eighth century to at least the mid-twelfth century, a Berber people known as the Barghawata existed increasingly uncomfortably on the western fringes of North Africa. The medieval Arabic histories depict them in ways that show an increasing ambivalence towards their distinctive religious practices, eventually leading to utter condemnation. Yet these same histories preserve depictions that show that the Barghawata were not always thought of as heretics to be vanquished. The historiographic shift charted here is reﬂective of several dynamics. Some are broad, such as the increasingly uniform ideal of orthodoxy in the region; others are speciﬁc, such as the Marinids’ quest for a legitimising ideology, which led scholars to rethink aspects of the tribal past, as well as encouraging the rulers to support the growth of madrasas in Tunisia and beyond. The Barghawata’s image was increasingly reduced to a caricature, one that was subtly contradicted by the earlier sources.
Gulick, J. (1984). [Recens. de Review: Sohar: Culture and Society in an Omani Town. FREDRIK BARTH. Baltimore: Johns Hopkins University Press, 1983. viii + 264 pp., photographs, figures, references, index. $24.50 (cloth)., par F. Barth]. American Ethnologist, 11(2), 405‑406. http://www.jstor.org/stable/643879

Consulter sur www.jstor.org
Peterson, J. E. (1977). Guerrilla Warfare and Ideological Confrontation in the Arabian Peninsula: the rebellion in Dhufar. World Affairs, 139(4), 278‑295.
Anthony, J. D. (1975). [Recens. de Review: Muscat and Oman: End of an Era, by Ian Skeet. London: Faber and Faber, 1974. 204 Pages. Maps. Illus. Gloss. Notes to P. 209. Appends. to P. 218. Index to P. 224. ?3.95., par I. Skeet]. Middle East Journal, 29(4), 476‑477. http://www.jstor.org/stable/4325430

Consulter sur www.jstor.org
Anthony, J. D. (1993). [Recens. de Review: Oman: Politics and Development, by Ian Skeet. 195 pages, tables, photos, glossary, notes, bibliography, index. New York: St. Martin’s Press, 1992. $49.95 (Cloth) isbn 0-312-06886-7, par I. Skeet]. Middle East Studies Association Bulletin, 27(2), 228‑229. http://www.jstor.org/stable/23061358

Consulter sur www.jstor.org
Anthony, J. D. (1973). Review : Oman. Musqat, Oman : Department of Information 1972. vii + 55 pages. Foreword. Illus. Appendices to p. 64. Bibl. No price indicated. Middle East Journal, 27(2), 248‑249. http://www.jstor.org/stable/4325088

Consulter sur www.jstor.org
Katz, K. (1973). Towards a Description of the Traditional Pronunciation of the Jewish Community of Djerba. Proceedings of the World Congress of Jewish Studies / דברי הקונגרס העולמי למדעי היהדות, 115‑120.
Roditi, E. (1955). Djerba, Tunisia: North African Jews. The Menorah Journal, 43(1), 72.
Qabla, G. (1994). La communauté juive de Djerba ; secrets d’une pérennité. Confluences Méditerranée, (10), 135‑137.
Pinkerfeld, J. (1957). Un témoignage du passé en voie de disparition: les synagogues de la région de Djerba. Cahiers de Byrsa, 7, 127‑137.
Michel, K. (2012). Cheveux et poils dans le judaïsme. Anthropology of the Middle East, 7(2), 39‑56.
Luxner, L. (2008). Tunisian Synagogues Flourish Though the Jews have Gone. Middle East, (6), 50‑55.
Hirschberg, H. Z. (1957). Judaizant Berbers of North Africa. Zion / ציון, 10‑20. https://www.jstor.org/stable/23549134

It is widely maintained that a considerable part of North African Jewry are descended from the Berbers. The reference is to the alleged progeny of Berber tribes, among which, in the pre-Arab epoch, Jewish beliefs spread and part of which were actual Judaizants. This view is so common that the term "Berber Jew" has been coined, i.e. Jew of Berber stock. The author of this paper attempts to trace the origin of this view and to find out the measure of truth it contains. Modern scholars speaking of Judaizant Berbers immediataly prior to the Muslim conquest and at the time of the spreading of Islam mainly rely on Ibn Khaldun, He says: "It is further possible that some of these Berber (tribes) believed in the Jewish religion, which they had adopted from the Jews at the time of the expansion of their realm to the vicinity of Syria and their rule over it. They included the Jarāwa, i.e. the people of the Aurès Mountains (the tribe of the Kāhina, who was killed by the Arabs at the beginning of the conquest). They further included the Nafusa, of the African Berbers, the Fandalāwa, the Madyuna, the Bahlula, the Ghiyāta and the Beni Fazāz (the Berbers of the Outer Maghreb) — until the great Idris, who shone in the Maghreb (late 8th century C.E.), of the Beni Hasan ibn Hasan, wiped out all the remnants of religions and communities which were in his area". Not until about a hundred years after Ibn Khaldun do we find a reference to Judaizants in a Hebrew source: "Yakhin and Boas" by the two grandsons of R. Shimon ben Zemach Duran (1361–1444). We learn of "tent-dwelling" Jews who did not practise the customary Jewish betrothal and divorce rites. Thereafter we have a number of references to Judaizants and Jewish customs among the Berbers in the Sahara as late as the 19th century and even close to our own times. These stories supply a missing link in the tradition of continuing Jewish settlement during the long period between Roman rule and the consolidation of Islam in the area, hundreds of years after the Arab conquest. We may assume that the testimonies as to Judaizant Berbers — even if they describe conditions at the and of the Middle Ages or in the Modern Period — reflect the situation prior to the subjection of the Berbers to Muslim rule. It is inconceivable that at a time when the new religion was already establishing itself in Africa the Jews should have been permitted to make proselytes. It should be noted that this is not an isolated phenomenon in the history of monotheistic religions in Islamic countries. A parallel development occurred in South Arabia. Here the various Christian communities held strong positions prior to the emergence of Islam, and even in the first few centuries after the Hijra, positions which crumbled in the course of time, and eventually were lost completely. Similarly, Judaism vanished from many Arabian tribes. The Khazars, too, were in their great majority absorbed by the Muslims. The above is not meant to exclude the possibility that individuals and ever certain groups from among the Judaizant Berbers intermarried with and were absorbed by the Jews. It seems that Jewish traditions among Berber tribes must be related to some last remaining Judaizants among whom Islam — whose action in certain areas was very slow and superficial — has not been able to extinguish completely the memories of the past. The mingling of Jewish and Christian customs is another indication that this is a phenomenon originating in conditions of a thousand years ago, from which the overwhelming majority of Judaizant Berbers, whose Islamization was more thorough, has become completely dissociated. It should be pointed out, that Jewish traditions have also been preserved among Jews forcibly converted to Islam during recent centuries.

Consulter sur www.jstor.org

Page 190 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