Hasil untuk "Oriental languages and literatures"

منى خلوفة حاسن العمري

يهدف هذا البحث إلى دراسة التعليل الصرفي عند الخضر اليزدي في شرحه للشافية، إذ يعد كتاب الشافية من أهم شروح المقدمات الصرفية التي وصلت إلينا؛ لذلك توافر عليه العلماء بالشرح والعناية، وممن شرحه الخضر اليزدي، وسيكون شرحه مجال دراستي للوقوف على جهوده العلمية فيه، وإبراز نبوغه واطلاعه بتحرير مسائل العلل وأقسامها عند هذا العالم. وتظهر أهمية هذا البحث في مكانة الكتاب العلمية إذ جمع كثيراً من فكر بعض شروح الشافية، ثم تناولها بالتحليل والتعليل، وكذلك تنمية القدرة على تحليل المسائل الصرفية بصفة عامة، ومعرفة العلل الصرفية في علم الصرف بصفة خاصة. وقد جاء هذا البحث في مبحـثين مسبوقين بمقدمة وتمهيد، يتلوهما خاتمة، وقد توصّل البحث إلى مجموعة من النتائج منها: قلة المعلومات الواصلة عن اليزدي، وأهمية شرحه للكافية من خلال اهتمامه بالتعليل لكل مسألة صرفية يناقشها، وأن العلل عند اليزدي لا تخرج في مجملها عن العلل الجدلية والتعليمية والقياسية عند سابقيه من الصرفيين، وأن العلل التعليمية كانت هي الغالبة في شرحه.

Alhassan Jabbie, Kebba Lang Sonko, Faisal Abdulrahman Zabraman et al.

This research aims to clarify Ibn Rushd's approach to establishing the transmitted approach and innovating the rational approach through his book Bidayat al-Mujtahid wa Nihayat al-Muqtasid. The study employs an inductive and analytical descriptive approach, utilizing library research to analyze relevant books and articles concerning the transmitted and rational methods. The findings reveal that Ibn Rushd integrated textual reasoning and rationality in his legal methodology. He recognized that reason is the foundation of obligation and a key tool for understanding. He understood that reason enables the comprehension of texts and transmitted knowledge and facilitates understanding of the Sharia. Consequently, Ibn Rushd employed reason as a tool in conducting ijtihad on controversial issues, utilizing it to achieve goodness and happiness. This paper concludes that Ibn Rushd's approach involved collecting transmitted knowledge and applying rational reasoning in matters of ijtihad. He utilized reason as a critical tool in addressing controversial issues, aiming to achieve goodness and happiness.

Kiki Safitri, Nurhidayati, Hanik Mahliatussikah et al.

The purpose of this study is to describe the Arabic–English Pocket Dictionary (Cory) Based on Symbolic Art to increase Arabic vocabulary mastery in elementary school. To find out how Cory is implemented and increased, this research uses classroom action research methods. Classroom action research (CAR) is a research method whose implementation is carried out to find out problems in the learning process as well as steps that teachers can take to improve the quality of learning, which refers to the research implementation process, consisting of four stages, namely (1) Planning, (2) Actualing, (3) Observation, and (4) Reflecting (reflecting in general on the research process). This must be done in at least two cycles if it shows the target that has been determined. The research process was carried out in two cycles. The results of the first and second cycle post-tests obtained an average score of 76 and 95, respectively, with learning completeness results in each cycle of 70% and 100%. Thus, the percentage increase in student learning outcomes is 30%.

Md Shams Tabrez

The word “postcolonialism” is frequently used to describe all the civilizations impacted by imperialism from the time of colonisation to the present. Postcolonialism refers to challenges and disagreements that have persisted between the East and the West ever since the colonial era. By dispelling stereotypes about orientals, it aims to study and analyse colonialism’s effects and restore the identity of independent oriental states. It covers works by authors from countries that the British formerly colonised, including Australia, Nigeria, Canada, Kenya, New Zealand, India, Pakistan, Jamaica, and more. These nations are also referred to as Third World nations. This essay also discusses recurring themes and motifs including “identity,” “language,” and “racism,” as well as their distinctive places, points of view, and storytelling techniques. Because this movement has some political and historical undertones, it is important to carefully consider them. It is necessary to give a critical analysis of a variety of representative authors, including Lessing, Rushdie, Achebe, Derek Walcott, Fanon, J. M. Coetzee, and Ondaatje, as well as certain female authors like Isabelle Illende, Jamaica Kincaid, and Eavan Boland. Additionally, a few exemplary pieces by some of the most well-known writers associated with the literary movement postcolonialism are presented critically. Examining the postcolonial components in well-known literary works like The Grass is Singing, Midnight's Children, Things Fall Apart, The English Patient, Ceremony, and Disgrace as well as Decolonizing the Mind and A Small Place is necessary.

Irina K. Pavlova

The article is dedicated to the memory of A.N. Boldyrev (19091993) an outstanding Iranologist of the 20th century, a subtle connoisseur of the Persian language, a talented philologist and a brilliant translator. On June 4, 2023, 30 years will have passed after his death. His name remains important for many Iranologists both in Russia and abroad. The study of Persian literature became a part and meaning of Boldyrevs life. Until now, his scholarly works, published in the second half of the 20th century, remain in demand and use by modern researchers. The article is based on the materials of the Archive of Orientalists of the Institute of the Oriental Manuscripts, RAS, and on A.N. Boldyrevs Leningrad siege (19411944) recordings. The facts of his life once again emphasize the significance of Boldyrevs personality and his dedication to science.

Oksana N. Polyanskayа

2022 marked the 150th anniversary of the birth of an outstanding orientalist and teacher Vladislav Lyudvigovich Kotvich. His early days took place at St. Petersburg University, and his further fruitful activity (until 1923) was associated with scientific and educational institutions of the northern capital of Russia. The article aims to introduce into scientific circulation a previously unknown letter from the teacher of Chita Teachers’ Seminary Innokenty Porfiryevich Malkov to Vladislav Ludwigovich, which reflects the development of teaching the Mongolian language in Transbaikalia. The letter reveals the name of the unfairly forgotten teacher of the Mongolian language Innokenty Malkov, who was competent, responsible, understood the essence of teaching methodology, its features, the importance of knowledge and ability to teach not only the written language of the Mongols but also the variety of its dialects. This document can clarify little-known facts in the biography of V. L. Kotvich – an organizer of oriental education in Russia. Thus, the letter under consideration is a source on the history of Mongolian studies in Russia of the early 20th century, reflecting the development and state of Oriental education in one of the border regions of Russia, where the teaching of the Mongolian language was of practical importance – it was necessary to train translators for maintaining relations with China and Mongolia. The author of the letter also emphasized the problems in training teachers of the Mongolian-Buryat language, such as the lack of teaching staff and teaching aids. At the same time, the information presented in the letter proves the continuity of the traditions of the Russian school of Mongolian studies established by O. M. Kovalevsky, which can be traced in the description of teaching methods by I. Malkov. He described such methods as reading practical documents, using materials of the Society of Oriental Studies in St. Petersburg. The Oriental Academy was founded under the leadership of A. M. Pozdneev, an adherent of practical Oriental studies, whose teaching methods were introduced by Malkov in the seminary: he taught the fundamentals of history, geography, literature simultaneously with the study of the language and practiced reading business papers. Despite the remoteness of the region, the seminary teacher strived to acquire textbooks from reputable mongolists in order to achieve success in teaching the language.

A. Sadykhova

Within the vast literary legacy of Józef Julian Sękowski (1800–1858), who was also the founder of academic Arabic and Turkic studies in Imperial Russia, there are “Oriental Stories,” published between 1823 and 1830, which were his earliest experience in Russian literature as a translator and a writer. These stories clearly demonstrate the evolution of his writing style: from precise literary translations of original Arabic texts into Russian through retelling to free rendering and even stylizations. The aim of this article is to reveal how exactly and to what extent the author used the Arabic sources, while creating one work from the above-mentioned “oriental” cycle — “Šanfarī’s Death” — in order to find out whether this story is a translation, retelling or stylization. The comparative analysis of this story with the authentic Arabic material revealed the specific methods that Senkovsky used to create this romantic story, namely, a literary translation of poetic excerpts from a poem by a pre-Islamic poet, a retelling of Arabic legend, a historical reconstruction of events, an imitation and a stylization that successfully renders the genre and national peculiarities of the Arabic classical literature through Russian language. Thus, “Šanfarī’s Death” should be classified as a professional stylization that contains elements of literary translation and imitation of narrative style of the ancient Arab poets. Nevertheless, the original Arabic sources are clearly visible even in the stylization. It is this combination of methods that permitted Sękowski to introduce preIslamic Arabic literature to the Russian readers in a rather casual manner, despite the difficulty it presents for an unprepared audience.

Shweta Das

This paper aims to examine the process of knowledge produced by the Orientalists during the initial colonial period and the Eurocentrism it imbibes. By translating the Indian texts into European languages, the Europeans could "entrap" India, its culture, and its intellectual tradition. This paper will argue that reading, translating, and interpreting Indian texts in different languages, especially English, was an essential element in European colonization and the imposition of the European way of life, which is the only superior culture to the Indian people. Through an analysis of the establishment of the Asiatic Society and subsequent acquisition, production, and reproduction of the ancient Indian texts, this paper seeks to address the issue of this flawed process by shedding light on the construction of an idealized Indian society, very different from the actual one. By providing a detailed account of the Europeanization of Indian literature, it will be able to address the question of the writings used as standard texts in present Independent India.

Fouad Ajami

This paper focuses on Fouad Ajami’s The Dream Palace of the Arabs: A Generation’s Odyssey and touches on his The Arab Predicament: Arab Political Thought and Practice since 1967. In both books, one can find many examples of Orientalist thinking, but in a new form. Using Ali Behdad and Juliet A. Williams’s discussion of neo-Orientalism and Hamid Dabashi’s post-Orientalism, we argue that the former book is a neo-Orientalist literary history that not only exemplifies neo-Orientalism but also anticipates its proliferation in the aftermath of 9/11. We further claim that it builds on the legacy of colonialism in our neoliberalized world. In it, Ajami divides the writers and the writings that he mentions into two parties: the protagonists—those who embody Western thinking—and the foils or villains—the ones who reject such thinking. We see this paper as a small gesture towards exposing Orientalist thinking in its new form and resisting it and its colonial manifestations. Keywords: Fouad Ajami, Neo-Orientalism, Literary History, Post-Orientalism, Neoliberalism.

Ashwini Dasare, K. Deepak, Mahadeva Prasanna et al.

A Text to Speech (TTS) system empowers illiterate people by speaking, in their native language, the information available in electronic media. Speech data and corresponding transcript is essential for the development of a TTS system. Most tribal languages in India neither have script nor written literature. In this paper, we present our effort to build a TTS system for Lambani, a tribal language spoken by a group of nomadic people living in several regions of India. We generated a text corpus of about 3000 Lambani sentences, written in the script of Kannada language. These sentences were read by a literate Lambani speaker in a recording studio. The Lambani TTS system was developed by adapting the Nvidia’s Tacotron2 model, pretrained with English speech, following the transfer learning approach. We implemented two versions of the Lambani TTS system. The first version uses HiFi-GAN vocoder and the second uses the WaveGlow vocoder. We evaluated the two versions of the TTS system using both objective and subjective measures. Both Perceptual Evaluation of Speech Quality score and Mean Opinion Score were higher for the Lambani TTS system that used WaveGlow vocoder.

Fatwiah Noor, Ahmad Muradi, Jamal Syarif et al.

This paper investigates the translation strategies used by Raphael Cohen in his English translation (2013) and Mohamed Mokeddem in his French translation (2002) of the postcolonial Algerian novel Dhākirat Al-jasad (1993) written by Ahlem Mostaghanemi. It tells the story of Algeria’s struggle against French colonialism and the socioeconomic crises it faced after independence. We attempt to elucidate how the literature of formerly colonized peoples is translated into Western languages. We apply the concept of Orientalism (Said 1978 1979) from the postcolonial theory, in addition to Gramsci’s (1971; 1992) concepts of “cultural hegemony” and “consent”.Our goal is to examine whether the two translators resorted to manipulative strategies when rendering the terms that constitute the symbols of the Algerian war of independence used in the novel, such as "shahīd” and “Mujahid”. We propose that translating postcolonial literature to a Western hegemonic culture could be used to maintain hegemony, even when the translator belongs to the source culture. Since when historical references are subject to manipulation or censorship, an inaccurate representation of history is created. Keywords: Censorship, Cultural Hegemony, Manipulation, Orientalism, Translating History

M. A. Chorieva

The article describes the life and spiritual heritage of the great writer Abulkasim Firdausi. His life and work, methodological and ideological origins of the formation of Firdausi as a poet. Ferdowsi is widely regarded as the guardian of the Persian language and pre-Islamic Iranian cultural identity. Of all the peoples conquered by the Arabs in the 7th century, only the Persians can boast of a large literature in the languages of the local peoples before the conquest. Recently, when asked why most Egyptians, heirs of a great pre-Islamic civilization, speak Arabic and not Coptic, an Egyptian historian replied: "Because we did not have Ferdowsi."

Érica Milani Dellai, Vitória Maria Jasper Ern, Léia de Jesus Silva et al.

The paper investigates the count-mass distinction in Rikbaktsa (Macro-Je). It presents the results of data collected following Lima and Rothstein’s questionnaire (2020). The data was gathered using an unpublished corpus, the scarce literature on this language (Boswood 1971, 1978; SIL 2007; Silva 2011), and elicitation with a native speaker. The analysis shows that there is plural morphology which does not combine with mass nouns. Nouns that denote stable atoms combine directly with numerals. Substance nouns require measure phrases to be counted. These are indications that this language can be classified as a number marking language (Chierchia 2010, 2015), even if there are some mass nouns that combine directly with numerals. None of the fifteen languages in Lima & Rothstein (2020) are reported to have a specialized mass morpheme. Chacon (2012) claims that Kubeo (Tukano-Oriental) has a demonstrative for mass. This is also the case in Rikbaktsa, but in Rikbaktsa, it is spread across the grammar: the demonstrative na ‘this’ combines with a third person marker on the personal pronoun a-na, with interrogative proforms, and in attributive constructions. This study contributes to a better understanding of count-mass distinction across languages and of the grammar of this minority language.

P. Bullock

The Russian arts were as fascinated by exotic languages, cultures, and locales as their Western European counterparts, and at first glance, Russian settings of the poetry of Hafiz appears to form part of the broader field of musical exoticism in general, and Russian orientalism in particular. This chapter begins by examining the relationship between empire and music, before setting out a rather different account of Russian musical orientalism, one marked by a complex transnational flow of literary and musical influences, as well as practices of translation, imitation, cultural appropriation, and cross-border artistic exchange. Whilst forming part of a broader tendency to imagine visions of a supposed ‘orient’ that had little to do with any documented anthropological, ethnographic, philological, or linguistic reality, Russian settings of Hafiz’s poetry are ultimately the result of the import of elements of German romanticism. Here, writers, translators, and commentators co-opted a range of ‘exotic’ literatures in an attempt to distinguish themselves from the dominance of French classicism and fashion an autonomous form of German nationalism, key elements of which were then incorporated into mid-nineteenth-century Russian culture (as in the case of Afanasy Fet’s translations of Georg Daumer’s well-known ‘versions’ of Hafiz). Accordingly, Hafiz figures not so much as the object of orientalist representation (although there is certainly a strong element of that to the songs discussed here), but as an exemplary figure within a complex network of literary mediation.

S. Alter

The American Sanskritist and linguist William Dwight Whitney (b. 1827–d. 1894) was his country’s most important professional language scholar and linguistic theorist of the 19th century. Whitney grew up in Northampton, Massachusetts, attended Williams College in that state, and for nearly three years did advanced study of “Oriental” languages in Germany at the universities of Berlin and Tübingen. In 1854 he began a long career at Yale College in Connecticut, teaching Sanskrit Language and Literature as well as modern languages, chiefly French and German. Whitney was a pillar of the American Oriental Society (established 1842), and a founder and the first president of the American Philological Association (established 1869). His research specialty was Indology: he was an expert in Sanskrit grammar. The focus of the present article, however, will be Whitney’s general linguistic thought, beginning with an overview of his ideas about language as a whole and about language prescriptivism. Then follows a description of the 18th-century sources of Whitney’s views, as well as of Whitney’s long debate with Friedrich Max Müller, who embodied all of the worst tendencies (as Whitney regarded them) of romanticist language theory. Responding to such tendencies made up a large portion of Whitney’s own theoretical output. Our discussion then considers Whitney’s legacy in three areas: (1) his influence on and critique of Neogrammarian doctrine, (2) the inspiration (both positive and negative) Whitney gave to Ferdinand de Saussure, and (3) the impetus he gave to aspects of 20th–21st-century sociolinguistic investigation, particularly by calling attention to the phenomenon of lexical diffusion. Whitney’s career as a language theorist began in 1864, with a lecture series on “The Principles of Linguistic Science” presented at the Smithsonian Institution in Washington, DC, and, in an expanded version, at Boston’s Lowell Institute. These lectures became the basis of his book Language and the Study of Language (1867), a number of short pieces gathered and republished in Volume 1 of his Oriental and Linguistic Studies (1873), and his book The Life and Growth of Language (1875). All of these writings expressed Whitney’s quintessentially Anglo-American Common-Sense realist language philosophy. His 1867 and 1875 books were translated into the major European languages, the latter work being more successful in terms of the international attention it received and its impact, particularly on the German Neogrammarians, but also due to its long use as a linguistics textbook at institutions in the United States.

Burkhan A. Berberov

Introduction. The riddle which reflects the world outlook of the people is a popular genre in the Karachay-Balkar folklore. However, the richest materials collected over decades have not been studied so far. The present study aims at examining the history and poetics of the Karachay-Balkar riddle drawing on the works of leading foreign and Russian theorists. This has involved i) the discussion of the socio-cultural factors that were conducive to the emergence of the genre, ii) the description of the five principal thematic circles, iii) the analysis of the key structural formulas of the Karachay-Balkar riddle, and iv) the description of the expressive language of the puzzle. Data and research methods. Academic collections, including pre-revolutionary sources, were used as the database for the research, which involved comparative-historical, system-structural, semiotic, textological, and analytical methods. Results. The Karachay-Balkar puzzle may be seen as a bilateral artistic subculture, with one side facing the archetypal invariant, and the other characterized by variability, granted the historical and geographical contexts, the landscape of the North Caucasus, the life, and the culture of the highlanders. The conceptualization of the world in riddles involves five main ontological conceptual spheres: anthropocentric, ethnocultural, natural, cosmogonic, mental, and ethical. The riddle images are most often associated with ethnically marked objects. The distinct character of the Karachay-Balkar riddle is due to frequent use of rhymed poetic forms, verse formulas, proper names, as well as to a wealth of their expressive devices (metaphor, comparison, alliteration, antithesis, sarcasm, and humor). Also, the riddles have a great pedagogical potentiality. Conclusions. The analysis of the Karachay-Balkar riddles resulted in identifying the distinct features in the conceptualizations of the world by the North Caucasian highlanders, as well as in drawing a picture of their values in the material and spiritual spheres.

Kerima Filan

Osmanlı bürokratı olarak bilinen Şehdî Osmân Efendi 1174 (1760-1761) yılında Saraybosna'da kütüphane kurduğunda bu, Osmanlı devletinin bu bölgesinde müstakil binaya sahip ilk vakıf kütüphanesi oldu. Ana koleksiyonunu oluşturan kitapların sayısı 180 civarında idi. Şehdî Kütüphanesi 1910 yılına kadar hizmet vermiş, 1914 yılında koleksiyonun tümü Gazi Hüsrev Bey Kütüphanesi'ne nakledilmiştir. Bu çalışma için Gazi Hüsrev Bey Kütüphanesi'nde korunan yazma eserlerin 17 cilt halinde Katalog'u taranmış, Şehdî Osmân Efendi vakfına ait olduklarına dair bilgi verilen kitapların listesi çıkarılmıştır. Bu çalışmada Arapça ilimleriyle ilgili kitaplar üzerinde durulmuştur. O dönemde ilmî eserleri okuyup anlayabilmek için Arapça bilmek gerektiği görüşünün hakim olduğu bilinmektedir. Bu durumda Arapça dil bilgisi alanına ait kitapların koleksiyonların yapı taşlarından olduğu söylenebilir. Şehdî Osman Efendi koleksiyonuna ait Arapça ilimlerine giren kitaplar incelendiğinde önemli bir kısmının Osmanlı medreselerinde okutulan ders kitapları olduğu görülmüştür. Sarf, nahiv, belâgat olmak üzere Arapça öğretiminin gerçekleştirildiği her üç daldan kitaplara yer verilmiştir. Koleksiyona alınan eserler arasında medreselerde okutulmayan kitapların bulunduğu da tespit edilmiştir. Böylece kaynaklarda anılmayan bir eser bugün sadece Şehdî Kütüphanesi’nin ana koleksiyonunda yer almış nüshasıyla bilinir. Koleksiyonun bir başka özelliği, bir eserin birden fazla nüshasının dahil edilmemiş olmasıdır. Bu koleksiyondan ödünç kitap alınmasının mümkün olduğu sonucuna bizi ulaştıran durumlar da tespit edilmiştir. Çalışmanın bir bölümünde elde edilen bilgilere dayanılarak Şehdî Kütüphanesi’nin kuruluş amacına ulaştığı gösterilmektedir.

M. Bifulco, G. Marasco, L. Colucci-D'Amato et al.

Premise Headaches are a serious public health concern of our days, affecting about 50% of the world’s adult population. However, such a plague is not limited to the modern era, since ancient archaeological, written, religious and cultural evidences testify to countless attempts to face such disorders from medical, neurosurgical, psychological and sociological perspectives. Background Substantially, the Hippocratic and Galenic theories about headache physiopathology remained predominant up to the 17th century, when the vascular theory of migraine was introduced by Thomas Willis and then evolved into the actual neurovascular hypothesis. The medieval Medical School of Salerno, in southern Italy, where the Greco-Roman medical doctrine was deeply affected by the medio-oriental influence, gave particular attention to both prevention and treatment of headaches. Conclusion The texts of the School, a milestone in the literature of medicine, translated into different languages and widespread throughout Europe for centuries, provide numerous useful recipes and ingredients with an actually proven pharmacological efficacy.

Hairuddin Hairuddin

This article discusses the preservation of Arabic punctuation in the history of Quran writing using a critical history design. The author begins by recounting the beginning of the laying of Naqth (punctuation), history, type and the form of Naqth (punctuation) found by Abu al-Aswad ad-Duali by giving examples of comparison of classical Qur’an manuscripts not accompanied by punctuation. The author then examines Abu al-Aswad ad-Duali's biography, followed by the reasons for the compiling of Arabic rules and convinces that he was the first person laying down of Arabic rules despite the controversy surrounding it. Likewise, the type of punctuation (the Naqth) discovered is an i’rāb punctuation (the Naqth), not a punctuation of i‘jām.