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The sewn-plank ships that sailed the Indian Ocean during the medieval Islamic period carried people, goods, and ideas between East Africa, Arabia, India, and China. Despite their key role, we know relatively little about them. To date, archaeological work related to sewn boats in the region has been limited, while the few textual references generally lack crucial details regarding their design, structure, and operation. Due to the paucity of archaeological evidence until 20 years ago, the study of medieval shipbuilding in the region has often been flawed by Orientalism and fuelled by principles of the Enlightenment in early studies. Scholars had previously approached this topic through a European lens, typically with a strong colonialist attitude, and viewed this technology as basic, primitive, and incapable of developing without an external force, such as the more technologically advanced Europe. This book presents the first comprehensive study on medieval sewn boats of the Indian Ocean, using new and original data. It provides a technical analysis of the ship timbers recently discovered at al-Balid and Qalhat, Oman, in a comparative context. Pieces are examined from a material perspective, and then compared with textual, iconographic, ethnographic, archaeological, and experimental archaeological evidence. It contextualizes the ship timbers within the broader material networks in the Indian Ocean during the medieval Islamic period, thereby increasing our knowledge of maritime communities and their shipbuilding technology.
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<p>Although it is one of the main archaeological sites in Oman, the medieval port of Qalhat, near Sur in Ash-Sharqiyah Governorate, has long remained poorly documented. The extensive research initiated in 2008 by the Ministry of Heritage and Tourism (at the time, Heritage and Culture) shed striking light on the history of this famous harbour city, which was the twin capital of the Kingdom of Hormuz from the 13th to the 16th century. Surface surveys and excavations have revealed the plan and chronology of the city and its different districts. Mosques (including the Great Mosque built by Bibi Maryam around 1300) and other religious buildings, fortifications, and water supply systems have been identified and studied. The craft and economic activities of the city and the regional and international commercial links of the port have been reconstructed, as well as the daily life of its inhabitants, revealing the wealth and cosmopolitan character of this ancient Omani metropolis. All these results highlighted the Outstanding Universal Value of the site and eventually led to the inscription of Qalhat on the UNESCO World Heritage List in 2018.</p>
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Taking its cue from the egalitarian ideas found in the Khawarij movement, Ibadism developed a singular conception of the principle of succession. Our article examines the Iraqi and Omani view of this alternative political theory without reference to both the Sunni and Shia schools. It looks into the sources of the legitimacy of Ibadi imams. Their succession, without being dynastic, required a series of shared collegial acts. These measures originated in the period of the early caliphs and fixed the movement in a direct filiation with these models which founded the unique political identity of the group. By adopting both a theoretical and a narrative approach, we see that these processes of succession eventually came under the control of the ulamas, who, becoming the main power holders, stripped the imams of the prerogatives they once held.,S’inspirant des idées égalitaristes du kharijisme, l’ibadisme a développé une conception singulière du principe de succession. Notre article étudie la vision irakienne et omanaise de cette théorie politique alternative, refusant l’approche sunnite et chiite. Il s’interroge sur les sources de légitimité de l’imam ibadite. Fonctionnant hors du système dynastique, la succession dans l’ibadisme impose néanmoins une série de mesures collégiales partagées. Ces dernières tirent leur origine de l’époque des premiers califes et ancrent le mouvement dans une filiation directe avec ces modèles, au fondement de l’identité politique singulière du groupe. En croisant approche théorique et récit de succession, nous montrons toutefois que le processus de succession fut progressivement accaparé par les oulémas. Ces derniers dépouillèrent l’imam de ses prérogatives initiales et devinrent ainsi les principaux dépositaires du pouvoir.
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ظل الجزء الاول من تنزانيا ( تنجانيقا ) تحت السيطرة الالمانية من عام 1886 الى عام 1914 حتى هزيمتها في الحرب العالمية الاولى ، لتصبح بعدها محمية تابعة لبريطانيا في اطار توصيات هيئة الامم المتحدة حتى نالت تنجانيقا استقلالها عام 1961 ، اما الجزء الثاني من تنزانيا (زنجبار) فظلت تحت السيطرة البريطانية من عام 1886 حتى استقلالها في عام 1963 ، بعد ذلك تم اتحاد كل من تنجانيقا وزنجبار عام 1964 باسم جمهورية تنزانيا المتحدة .
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ملخص البحث: يمثل الخوارج إحدى الحركات الثورية التي صنعت لها لباساً عقائدياً بعد خروجهم على الخليفة علي بن أبي طالب (رضي الله عنه) بعد قضية التحكيم في موقعة صفين ليتحولوا بعدها إلى مصدر قلق سياسي للخلافة…
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The emergence of the Kharijite sects in the Islamic nation led to the occurrence of many differences and divisions in the political, religious, social, intellectual and other aspects. These sects established…
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