Arabian Peninsula

I. Dünya Savaşı sırasında yayınlanan ,Hicaz Kralı ve Arap Bağımsızlığı, Arabistan ve Irak'taki çağdaş siyasi gelişmelerle ilgilenen 14 sayfalık bir kitapçıktır. Olayların içeriğini veren kısa bir girişten sonra,Haziran 1916'da Şerif Hüseyin'in Ali'nin bağımsızlık bildirisinin orijinal Arapça bir nüshası ve ve İngilizce tercümesi bulunmaktadır
The King of Hedjaz and Arab Independence, with a Facsimile of the Proclamation of June 27, 1916

Sabeans: folk settled in central Yemen belonging to the great tribe and kingdom of Saba’ (8th century BCE – 3rd century CE). Famous for the likely fictitious character of the Queen of Saba’, this kingdom established itself as one of the great power of pre-Islamic Arabia.

Throughout the late Pleistocene and early Holocene the landscape of Qatar was transformed by global climate changes, cycles of sea level rise and fluctuations in rainfall. The Peninsula is formed from Eocene limestone which was subsequently shaped by geomorphological processes, leaving a gently undulating landscape featuring rock outcrops and sediment bowls. As a result of late Pleistocene and early Holocene sea level rise, the Arabian Gulf now surrounds the western, northern and eastern sides of the landmass, but for most of prehistory Qatar was part of a landlocked, hyper-arid region. Given these changes it is therefore important to consider both the changing external conditions that influenced human behaviour in prehistory and the varying taphonomic pathways that were favourable for site preservation. These are fundamental tenets of landscape archaeology, placing past human activities within the wider context of a landscape that is the product of climatic fluctuation and geomorphological change.

In certain accounts of the early history of oil on the Trucial Coast, there are intriguing references to the visit of a mysterious Englishman to Sharjah in October 1936. His arrival set alarm bells ringing in the office of the Political Resident in Bushire and beyond, and triggered speculation among oil company representatives about the true purpose of his journey. This apparently random visitor was in fact a seasoned oil promoter and concession hunter, Francis William Rickett, who had already brushed with the authorities elsewhere. At a time when the British were sensitive about American activities in the region, the appearance of a man with extensive oil connections in Great Britain and the United States might not have been as innocuous as he claimed. This article describes Rickett's career in the oil business, examines his visit to the sheikhdom and the response to it, and considers the reasons for British concerns about his presence there.

On 4 June 2017, Qatar was suddenly put under an embargo by its regional neighbors-an effort spearheaded by Saudi Arabia and the UAE, who cut off most of its existing land, sea, and air traffic routes. With no domestic agriculture to speak of, Qatar's external logistics networks are essential for maintaining its food supply. The country's 2.6 million residents, many of whom flooded the grocery stores, were understandably concerned about their ability to secure food when news about the embargo broke. Eventually, new food supply chains were established, primarily with the assistance of partners in Iran and Turkey. The ongoing rift between Qatar and its neighbors in the Arabian Peninsula, manifested only in part by this effort to undermine the country's material supply networks raises a number of questions about an old idea: that of food as a 'weapon'. This article puts this concept in historical and regional perspective in the Arabian Peninsula through the lens of critical geopolitics, tracing the securitizing discourses about food security and their intertwining with narratives about territorial sovereignty, nationalism, and essentialist understandings of geography to explain the causes and effects of the food embargo in the ongoing Qatar-Gulf rift.

The long 1960s in the Gulf States was a period of great political changes, in which struggles over the very future of the region's political systems were fought out. Some of these struggles are still written out of the official histories of these countries. They are also seldom mentioned in the academic literature on the region, as they do not fit into dominant paradigms of the rentier state, authoritarianism, or Islam, and are also often left out in accounts on the Global Cold War more broadly.

In 2011, one of my classes documented the construction of a traditional woven palm frond house compound on the Dubai campus of Zayed University in the United Arab Emirates.  This is the project they produced.  I also documented the project and uploaded a daily short summary of the process along with my own images: https://rhawker.wordpress.com/page/6/

For those who come to the United Arab Emirates, staying in luxurious air-conditioned hotels and visiting ultra-modern shopping malls, the country appears an enigma, a glass and concrete fabrication that seems to have sprung from the desert overnight. Keepers of the Golden Shore looks behind the glossy facade, tracing the history of the region from its beginnings in nomadic tribes to the affluent society of today, casting a new and revealing light on a much-misunderstood land. On 2 December 1971, the United Arab Emirates was born; Great Britain signed a Treaty of Friendship marking the end of its presence in the region.

Many thought it was doomed to fail, and yet nothing can be taken for granted in this land of mirages and hidden treasures. Across the spread of its deserts, mountains, islands and seas, the UAE has a rich and diverse history. From ancient people who emerged from the desert to settle there, through many invasions and wars, the myths of piracy and the mystique of pearls, to the arrival of oilmen drilling beneath the dunes in the stifling heat, Keepers of the Golden Shore tells the extraordinary story of how the Emirates evolved from an impoverished tribal society to become one of the richest countries on Earth today.

Available in the UK from Reaktion Books: http://www.reaktionbooks.co.uk/display.asp?ISB=9781780235806

and in the USA from Chicago University Press: http://www.press.uchicago.edu/ucp/books/book/distributed/K/bo23422877.html

الطبيعة لا تقفز. هذه الحكمة المستخدمة من قبل الفلاسفة والعلماء منذ العصور القديمة تُعبّر عن الفكرة القائلة بأنّ كلّ تغيّر هو نتيجة مراحل متعاقبة وليس نتيجة تحوّل مفاجئ في الزمان والمكان.

وهذا ما تؤكّده بلا أدنى شكّ دراسة بنية وتاريخ الحنبليّة الوهّابية، فهذا العمل يطمح إلى إعادة بناء أصول هذا المذهب وتتبّع مساره التاريخي ووصف عقائده وممارساته وتحديد هويّته والوقوف عند الثوابت والمتغيّرات التي تخترقه.

فقد سمحت لنا دراسته في إطار تحقيب تاريخي طويل أن نُظهر المتغيّرات التاريخيّة والإجتماعيّة والسياسيّة التي أجبرت القيمين عليه أي العلماء على تكييف مدوّنتهم الفكرية وهياكلهم المؤسساتية بغرض الحفاظ على مركزية خطابهم الديني في المجال الإجتماعي السعودي وإشعاعه في مختلف أرجاء العالم وتكريس هيمنة العائلة الحاكمة على المعترك السياسي.

فالتحالف بين المرجعية الدينية والسلطة السياسية في المملكة العربية السعودية جعل المذهب الحنبلي الوهّابي أرثوذكسية الإسلام الجديدة والمستأمنين عليه علماء الإسلام الجدد.

Modernity and the Museum in the Arabian Peninsula is dedicated to the recent and rapid high-profile development of museums in the Arabian Peninsula, focussing on the a number of the Arabian Peninsula states: Bahrain, Kuwait, Oman, Qatar and theUAE. These Gulf states are dynamically involved in the establishment of museums to preserve and , represent their distinct national culture and heritage, as well as engaging in the regional and global art worlds through the construction of state-of-the-art art museums. Alongside such developments is a rich world of collection and displaying material culture in homes and private museums that is little known to the outside world.

Museum Studies literature has struggled to keep pace with such developments and Modernity and the Museum in the Arabian Peninsula is the first book to coherently present:

a contemporary overview of the ever-evolving landscape of museums and related heritage projects in the Arabian Peninsula
a critical evaluation of the nature of these museum projects within the political and cultural conditions in the Arabian Peninsula
suggestions for productive ways forward for museum developments in the Arabian Peninsula
Museums Studies students and museum professionals now have a book that fills an important gap in the picture of the museum worldwide. Contextualising this study in the history and politics of the region, from a scholar working within the region, this in-depth overview and critical analysis of museums in the Arabian Peninsula stands alone as an entry into this important topic.

İslâm dininin kutsal ve en önemli şehirlerinden biri olan ve eski ismiyle Yesrib olarak bilinen Medîne, tesis edildiği ilk
günden bugüne hala Hicaz bölgesinin stratejik öneme sahip bir şehri olarak varlığını sürdürmektedir. Arap Yarımadası’nın orta
kısımlarında Kızıldeniz’e yakın bir konumda yer alan Yesrib’in Medîne’ye dönüşümünün hem dini doğru anlamak hem de Müslüman
toplumun teşekkül etmeye başladığı dönemi daha doğru tahlil ve tespit edebilmek adına iyi bilinmesi gerekmektedir. Çünkü, her ne
kadar İslâm dini Mekke’de neş’et etmiş olsa bile bölgenin en önemli diğer şehri olan Medîne, inançtan ibadete, politikadan idareye pek
çok konuda özellikle de sosyo-kültürel hayatın gelişmesinde önemli bir role sahip olmuştur. Biz bu makalemizde zaman ve mekân
boyutuyla Yesrib’in Medîne’ye dönüşümünü ele alacağız.

Özet
Osmanlı Devleti’nde 19. yüzyılın sonlarından itibaren kurulmaya başlayan spor kulüpleri, 1909 yılında Cemiyetler Kanunu ile birlikte resmiyet kazandı. Daha çok gayrimüslimler tarafından kurulan kulüpler, etnik milliyetçilik ekseninde şekillendiler. Kurulan bu kulüplerden biri de Maccabi Jimnastik Cemiyeti idi. Cemiyet, Avrupa’da gelişen antisemitizm düşüncesine karşı Filistin’de ulusal bir Yahudi Devleti kurma fikrini benimseyen Siyonizm’in önemli destekçilerinden oldu. “Diaspora Yahudisi”nden hem fiziksel görünüş hem de değer yargıları bakımından farklı “yeni bir Yahudi” oluşturmayı hedefleyen Cemiyet, bu düşüncesini gerçekleştirmek için spor faaliyetlerini seçti. Milliyetçilik fikrinin gelişmesine paralel olarak ortak bir dil, tarih ve kültür oluşturmak isteyen Cemiyet, ilk faaliyetlerine İstanbul’da başladı. Kısa sürede dünyanın pek çok yerinde şubeler açan Cemiyet, Osmanlı coğrafyasındaki genişlemesine de devam etti. Bu çalışmanın amacı, ulus-kimlik oluşumunda önemli bir yere sahip olan sporun, Siyonist düşüncelerle örtüşen çizgideki faaliyetleri bağlamında kurulan Maccabi Jimnastik Cemiyetinin İstanbul’daki faaliyetleri hakkında bilgi vermektir.

Anahtar Kelimeler
Osmanlı Devleti, Siyonizm, Maccabi Jimnastik Cemiyeti, spor, milliyetçilik.

Abstract
Sports clubs, which started to be established in the Ottoman Empire since the end of the 19th century, became official in 1909 with the Association Law. The clubs, mostly founded by non-Muslims, were shaped on the axis of ethnic nationalism. One of these clubs was Maccabi Gymnastics Society. The association was a key supporter of Zionism, which adopted the idea of establishing a national Jewish state in Palestine against the idea of developing anti-Semitism in Europe. The Society, which aims to create a different and ‘new Jew’ from both the physical appearance and the value judgments of ‘the Diaspora Jew’, chose the sports activities to realize this thought. In line with the development of the idea of nationalism, the Society, which wanted to create a common language, history and culture, started its first activities in Istanbul. In a short period of time, the Association opened branches in many parts of the world and continued its expansion in the Ottoman geography. The aim of this study is to give information about the activities of Sports, which has an important place in the formation of nation-identity, in the context of the activities in line with the Zionist ideas in Istanbul.

Keywords
Ottoman Empire, Zionism, Maccabi Gymnastics Society, sport, nationalism.

للهمداني  نص مميز في كتابه (صفة جزيرة العرب) يقدم وصفا لجغرافيا اللغات، أو اللَّهجات كما صِرْنا نسميهااليوم. وهي اللهجات التي كانت سائدة على أيامه في الجزيرة العربية. وسوف نحاول في هذا البحث ضبط هذا النص وتحليله، مع الاستعانة بما جاء من آرائه اللّغوية في مواضع أخرى. والنص الذي بين أيدينا نص مشهور لكن دراسته دراسة مستفيضة لما تُنجز على الوجه العلمي المطلوب. ولا يَعْدُو بَحْثُنا هذا كَوْنُه مُسَاهَمَةً جُزْئية في كشف مضمون هذا النص المميز. لا بد أن يُثْرَى بدراسات تفصيلية أخرى. وربما استطاع الباحثون دراسة واقع اللهجات اليوم قياسا بما تركه الهَمْدَانِي في وصف جغرافيتها في هذا النص.

This book delves into the physical public spaces of communication, majālis in East Arabia and their equivalents, digitally mediated cyber spaces. All are transformative spaces wherein Arabian social groups (Arabs from the Arabian Peninsula) regularly interact, listen to one another, discuss diverse topics, communicate traditional and modern knowledge, and question or circulate ideas. These social groups communicate multi-layered information and codes of meaning that inhabit every aspect of Arabian daily life. Those who dominate these two participative spaces of interaction have the ability to communicate particular knowledge, beliefs, attitudes, heritage, ideologies, norms, and values. Islamic religious ways of thinking abound in these public spaces and some can find preference to deconstruct or reconnect segmented communities. The book attempts to apprehend some of the cultural, social, and political changes rapidly shaping two predominant, religious clusters of contemporary Sunnī Islam in Eastern Arabia: the ‘Sufis’ (traditional Sunnī Muslims), and the ‘Salafis’ (Wahhabi Sunnī Muslims). Furthermore, by focusing on the micro cultural foundation that regulates the unification or fragmentation dynamics between a Sufi master or a Salafi shaykh and his respective disciples, this book reveals new information on how in-group micro-life is co-created before it manifests at the macro social level. The book captures cognitive identity as part of the public religious discourse in terms of fiqh (religious reasoning) or madhhab (school of religious reasoning), each distinctively tenting Sufi or Salafi clusters with different identity markers. Due to the discursive nature of fiqh, exposure to group discourses and counter-discourses is essential in order to gain insight into the process of constructing cognitive religious identity. In portraying public cognitive religious reasoning as a main identity marker, the book reveals how cognitive identity re-manifests itself in the realms of attires, melodies, and digitally-mediated-Islam. By using an interdisciplinary framework, employing different disciplines and approaches, the book will be of specific interest to students and scholars of Islam, Communication, New Media, Ethnology, Anthropology, Religion, Heritage, Identity, as well as Middle East Studies.

This special issue engages the historical and contemporary heterogeneity of the Gulf, which was a transcultural space long before the discovery of oil. Over the past two decades, Bahrain, Kuwait, Oman, Qatar, Saudi Arabia, and the United Arab Emirates have actively begun to harness the media’s power, while at the same time grassroots productions—online, through social media and in regional festivals—reframe assumptions about film and visual media. With resident expatriate population comprising up to 90 percent of the population in Gulf states, film and visual media complicate conventional frameworks derived from area studies, such as ‘Arab media’, ‘Middle Eastern and North African cinema’, or ‘South Asian film’. These articles also unsettle the modernist divisions of media into distinct categories, such as broadcast television and theatrical exhibition, and consider forms that move between professional and nonprofessional media, and between private and semi-public spaces, including the transmedia spaces of theme parks and shooting locations. Articles examine the subjects of early photography in Kuwait, the role of Oman TV as a broadcaster of Indian films into Pakistan, representations of disability and gender in Kuwaiti musalsalat, tribal uses of social media, and videos produced by South Asian and Southeast Asian expatriates, including second-generation expatriates.

Tarihçi, şair, asker ve eğitimci gibi sıfatlarla vasıflandırılabilecek Eyüb Sabri Paşa çok sayıda memuriyette bulunmuş ve Bahriyeli olarak sürdürdüğü kariyerinde mirlivalığa kadar yükselmiştir. Bu askerî vechesiyle bile öğretmekten geri kalmamış; Mekteb-i Rüşdiye-i Bahriye’de müdürlük vazifesi ifa etmiş ve Bahriye talebelerinin istifadesi için Kaside-i Bürde Şerhi hazırlamıştır. Bu eserde Arapçaya ve eski kültüre vukufiyeti açık bir şekilde görülmektedir. Ayrıca siyer sahasında Mahmûdü’s-Siyer’i, hacca gidecekler için Tekmiletü’l-Menâsik’i, son dönem İslam tarihine dair Târîh-i Vehhâbiyân’ı, ahlâka dair Riyâzu’l-Mukinîn’i onun diğer önemli eserleri arasındadır.

Mir’âtü’l-Haremeyn ise onun çalışmaları arasında ayrı bir yere sahiptir. Mekke, Medine ve Arap yarımadasının (Cezîretü’l-Arab) tarihlerini anlatan bu eser üç müstakil kitaptan ibaret olup toplamda beş cilttir. Eser hazırlanırken o zamana kadar yazılmış onlarca kaynak müellif tarafından etraflıca incelenmiştir. Mir’âtü’l-Haremeyn’i müstesna kılan bir diğer taraf ise Eyüb Sabri Paşa’nın Mekke ve Medine’de bulunduğu müddetçe saha araştırmaları yapması ve tespitlerini esere aktarmasıdır. Bu itibarla XIX. asrın ikinci yarısındaki Hicaz’ı bugünden görebilme imkânı mümkün olabilmektedir. Devrinde Ahmed Cevdet Paşa’dan Ahmed Midhat Efendi’ye kadar çok sayıda tanınmış şahsiyet bu eserden övgüyle bahsetmişlerdir.

Ömer Fâruk Can ve F. Zehra Can tarafından yayına hazırlanan Mir’âtü’l-Haremeyn’in ilk kitabı Mir’ât-ı Mekke’dir. İki cilt halinde basılan eser, münhasıran Mekke’nin kadim tarihini ele almaktadır. Yaşanan önemli hâdiseler hakkında bilgi verilmekte ayrıca Kâbe’nin geçirdiği tamirat ve onarımlar etraflı bir şekilde anlatılmaktadır. Yer yer Kâbe’ye geleceklere tavsiyelerde bulunulması ve bazı görsellerle eserin desteklenmesi de dikkat çekicidir.

This study analyzes the political reasons that allowed the Islamic State to expand successfully in Syria and Iraq, by enabling to ‘franchise’ worldwide, and the role of the regional governments in this issue. The essay provides a different explanation from the classic approach of the “clash of civilizations” theorized by Samuel P. Huntington, ascribing responsibility for the growth and expansion of the Islamic State to the complex framework of geopolitical alliances within the Muslim civilization and the Arab world. The paper highlights the attempt by Turkey to establish itself as a regional power and guidance of the Islamic world, by resurrecting the Caliphate, and, based on this, explains the contrast with the Islamic State, which goal is the foundation of a globalized Caliphate. The plans of the Turkish President Erdoğan for a Great Turkey, allied with Egypt, have foundered with the coup that ousted the Muslim Brotherhood from power. The study relates the connection of Ankara with the Kurds, regarding the management of the crisis in Syria and Iraq, and the Turkish liaison with regional powers (Iran, Egypt, Saudi Arabia and Israel) and other powers (Russia, Cina and USA).

follow the link,
http://www.cdmy.org/cmy/cmy27.pdf

o  News July-December 2018, p. 6
o  Articles
o  Jean-François Faü (Université Senghor, Alexandrie) 
Note sur deux manuscrits en hébreu de Zaylaʿ (Somaliland), p. 44
o  Sami Lagati (Université Paris-Sorbonne) 
Taqrīr ‘an al-Yaman de Fudayl al-Wartilani : Un papier manuscrit à l'origine de la chute du régime de l'Imam Yahyā (1947-1948), p. 55
o  Ismail K. Poonawala (UCLA, USA)
The Contribution of Ismāʿīlī Colophons to the Discussion on the Birth and Construction of the Arabic Manuscript Tradition, p. 74
o  Anne Regourd (CNRS, UMR 7192)
Note sur le marché des corans rassoulides : catalogue, p. 140.

Pour les sources arabo-islamiques, l’Arabie d’avant l’Islam — période dénommée Jāhiliyya (“ignorance” des lumières de la vraie foi) — est misérable, isolée, vouée à l’anarchie. C’est le pays “du sable et des puces”. Or, les sites antiques donnent une image bien différente. De grandes villes furent fondées en Arabie du Nord, sur les rives du golfe Persique ou dans l’antique Yémen. L’une d’elles, Taymâ’, fut même la résidence du roi babylonien Nabonide vers le milieu du VIe s. avant l’ère chrétienne. Une autre, Ma’rib, était au centre d’une vaste palmeraie qu’alimentait en eau l’un des plus longs barrages de l’ancien monde. Entre ces deux visions, celle d’une Arabie pitoyable et celle d’une Arabie heureuse, qu’en était-il ? Archéologues, épigraphistes et historiens se réunissent ici pour dessiner les contours de la péninsule à la veille de l’Islam. Ils concilient et pondèrent ces deux visions à travers l’étude des productions épigraphiques d’Arabie du Nord et d’Arabie du Sud, des productions artistiques, du peuplement des sites majeurs de l’Arabie préislamique : Taymā’, Madā’in Ṣāliḥ, Yathrib, al-Mulayḥa, Kush, Shabwa, Ma’rib, Ṣan’ā’... Comme le suggère la vision traditionnelle de la Jāhiliyya, ils montrent que la plupart des villes d’Arabie sont sur le déclin après le IIIe siècle de l’ère chrétienne. Seuls quelques sites emblématiques survivent. La production épigraphique diminue fortement. Les émissions monétaires cessent. Mais à l’inverse, un empire se forme, une production artistique éclot. À la veille de l’Islam, il en résulte une situation contrastée, oscillant entre grandeur et décadence.

"Cette introduction revient sur les deux siècles précédant l’avènement de l’islam à travers deux interrogations : le déclin qui s’observe en péninsule Arabique doit-il être considéré comme un phénomène local ou s’inscrit-il dans un processus régional ? La
transition entre périodes préislamique et islamique doit-elle être perçue en termes de rupture ou de continuité ?
Pour ce faire, nous faisons dans un premier temps la synthèse des études récemment consacrées au déclin de la péninsule Arabique entre le IVe et le VIe siècle. La seconde partie est consacrée aux régions voisines du Proche-Orient et montre dans quelle mesure les processus observés en Arabie y trouvent ou non un écho. Il en ressort qu’il ne saurait être question d’un déclin généralisé de la région à la veille de l’islam. En ce sens, c’est moins une rupture qu’une transformation lente et progressive qui se dégage, entre un monde antique finissant et un monde moderne en devenir."