This dissertation examines the memory of Ras Beirut and the various claims to its exceptionalism. I frame its history as a landscape of memory born of the convergence of narratives of exceptionalism. On the one hand, Ras Beirut's landscape inspired Anglo-American missionary future providence such that they chose it as the site of their college on a hill, the Syrian Protestant College (SPC, later renamed the American University of Beirut [AUB]). On the other hand, the memory of Ras Beirut's "golden age" before the outbreak of the Lebanese Civil War in 1975 inspired longings for a vanished past to Ras Beirut's oldest inhabitants. Shaped by the push of prospect and the pull of recollection, Ras Beirut emerges as a place formed out of the contest of these overlapping articulations of exceptionalism. Moreover, Ras Beirut's narratives have a wider significance and application in their transnational and interconfessional relevance. The missionary New England microcosm of the SPC represented the transnational transposition of memory onto Ras Beirut in an architectural narrative of exceptionalism. The monumental size and scale of their buildings oriented Ras Beirut and realized a "city upon a hill." Drawing from letters written to and from the US, I examine their ambiguous relationship to Ras Beirut that made them both part of the place and apart from the people. At the same time, the local Muslim-Christian community of Ras Beirut argued that Ras Beirut's distinct character rested on their own history of harmonious coexistence. In the early twentieth century, Arab Protestant converts settled in Ras Beirut and became known as the Protestants of Ras Beirut in their affixed identity and collective rootedness to place. This dissertation draws upon archival research and tangible sources in the changing architectural and urban environment. It also relies on oral history and memory to capture the multi-disciplinary making of place that best relates the textured history of Ras Beirut while giving meaning to everyday lived lives. In the process, the connections between the Middle East and the US unfold in transnational terms while the idea of Ras Beirut as a paradigm of coexistence unfolds interconfessional terms.

Through the analysis of the ruling Justice and Development Party (AKP) in Turkey with Islamist roots, this dissertation examines the relationship between “moderation” of religious political parties, i.e. moving towards programmatic positions compatible with liberal democracy and their ongoing mobilization practices. Based on data collected through fieldwork conducted in Turkey over 22 months, from September 2006 through June 2008, this study argues that the transformation of the Islamist party into a mass based center-right party in Turkey was possible to the extent that the AKP pursued “moderation” not only at the external level by moving towards a more accommodative stance vis-à-vis the other political actors and the regime, but also at the intra-party and grassroots levels. This transformation entailed re-drawing the boundaries between religion and politics through efforts to forge a “conservative democratic” party identity within the mass organizational network it has inherited from its predecessors and to develop multiple modes of linkages between the party and mass base moving away from religious mobilization, reconciling the principles of secularism, nationalism and liberal economic policies with its constituents religious sensibilities. AKP’s effort in developing a more inclusive and representative party involved structural transformation through new recruitment patterns, constructing a new party genealogy and diffusing a new symbolic and discursive structure through training and other intra-party activities as well as through the everyday practices of the local party units and municipalities. By continuing to rely on the diffuse Islamic networks for filling the important party positions, the AKP sought to retain its Islamic credentials while shedding Islamic insignia (except for the women’s headscarves), ending gender segregation, incorporating more women into the party’s administrative cadres. At the local level, through its grassroots organizing structure, the AKP has been able to continue to carry on its strong social embeddedness. The AKP’s base units working with the local municipality run by the party communicated the AKP government’s policy positions that dramatically differed from its predecessors without Islamic justification, but instead worked as a liaison between the state and the local constituency, delivering constituency-service effectively through its social service provision and cultural activities.

The number of international graduate students coming to the U.S. to attend American colleges and universities is growing. In 2010 alone, over 20,000 Middle Eastern Graduate students (MEGS) were studying in U.S. universities (Bhandari & Chow, 2010). The purpose of this phenomenological study was to gain an understanding of how MEGS experienced the transition from their home to the host culture and recommend how to help them with it. The conceptual framework used in this study was a comprehensive transition model incorporating Schlossberg et al.'s 4S Transition Model (1995) with the main ideas from Chickering's Vectors of Adult Development (1969), Furnham and Bochner's Social Skills and Culture Learning Model (1986), Tinto's Theory of Doctoral Persistence (1987), and Taylor's Cultural Learning Model (1994). The following questions guided the research: 1. How do Middle Eastern graduate students describe the academic and social environment in which they find themselves? (situation) 2. How do Middle Eastern graduate students experience the academic and social transition to graduate school in the U.S.? (self) 3. How do Middle Eastern graduate students describe adapting to graduate school in the U.S.? (strategy and support) Answering these questions was accomplished through Seidman's (2006) three in-depth interview approach. The sample consisted of eight MEGS who were enrolled in a U.S. university. The study's findings showed how MEGS described their environments by focusing on the differences, challenges, role changes, and what caused them stress. Specifically, (a) male participants in this study were not educated in a co-ed education system; (b) most participants had been living with their families until moving to the host country; and (c) they were not aware of the importance of social support systems and the social environment. MEGS also experienced feeling proud, overwhelmed, conflicted, homesick, lonely, and finally, changed as a result of this transition. Finally, they described adapting to graduate school by using strategies such as (a) consulting others when faced with challenges, (b) observing then acting when they could not consult; (c) being self-reliant when faced with academic challenges; (d) getting involved socially to experience the host culture; and (e) receiving different support from others. / Ph. D.

The thesis deals with the legal status of the qiȳan as slaves in Islam; describes their nationalities, education and training as singers, instrumentalists and versifiers. It considers their place in the cultural life of the host society. A substantial part of their poetry with particular attention to some of the leading figures is reproduced in translation. A review of that poetry is included, showing the bulk of it to consist of clever epigrams exchanged in public or semi-public maj̄alis, bearing the hallmark of virtuosity and social jousting or party games. Another theme is that the introduction of the qiȳan into the Abbasid cultural life led to the development of elegiac-erotic poetry. A parallel review of the musical scene, with special reference to some leading exponents, shows the influence of the qiȳan in the development of new “popular”, unconventional styles of singing. The institution of the qiȳan in all its artistic manifestations is viewed as essentially a business catering for men in pursuit of pleasure: caliphs, aristocrats and, most commonly, the class of cultured well-to-do chancery scribes. The bulk of the poetry which the established men poets composed in praise of the qiȳan is seen as publicity material, and substantially produced to commission. The effect of the qiȳan on the free-born women of their age, as well as historically, is considered; and some comparison is drawn between them as poets and singers. By way of further comparison the geisha and the hetaira of Ancient Greece are alluded to. A chapter is devoted to the decline and fall of the qiȳan institution in the East and its partial transfer to Arab Spain.

Thesis (Ph. D.)--Washington State University, May 2010. / Title from PDF title page (viewed on June 30, 2010). "Department of Educational Leadership and Counseling Psychology." Includes bibliographical references (p. 269-283).

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Information and Communication Technologies (ICT) are changing the way people learn, do business, build relationships, and manage their lives. ICT allow easy and continuous access to open source intelligence (OSINT) that acts as force multipliers, enabling civilians to find new and more effective ways to participate in civil society and address disempowering strategies implemented by governments around the world to maintain stability. ICT and OSINT cultivate fluid intelligence and adaptive governance and can act as a catalyst to cultivate these capacities to transform conflict. The research question sought to determine whether fluid intelligence (cognitive ability to adapt and innovate) and adaptive governance (leadership and systems that work together with the governed to create favorable outcomes) are correlated with stability in gulf monarchies in the Middle East. This thesis examined the Kingdom of Saudi Arabia, the State of Qatar, the United Arab Emirates (UAE), the Kingdom of Bahrain, the State of Kuwait, and the Sultanate of Oman using a complex adaptive systems analytic framework that drew upon the theories of adaptive governance and fluid and crystallized intelligence. Group grievance often indicates levels of stability in civilian populations. This study revealed a strong correlation between adaptive regimes with fluid populations and stability. Populations high in fluid intelligence in adaptive monarchical regimes had lower group grievance, but populations high in fluid intelligence in non-adaptive monarchical regimes had higher group grievance.

<p> This dissertation examines how transnationalism can affect Islamists&rsquo; moderation in both Egypt and Morocco. In this dissertation, I do an in-depth comparative case study analysis to assess the prospects of moderation of two Islamists political entities, the Muslim Brotherhood as a transnational social movement and the Morocco Party of Justice and Development (JDP), which has no transnational ties. Both the Muslim Brotherhood and PJD came to power after the Arab uprising in 2011 and were key players in the democratic transitions in both countries; however, the entities are not related. Further, the dissertation will explore the moderation level of the Muslim Brotherhood and PJD. Current literature on Islamists and moderation theory focuses on political inclusion, political learning and repression as factors that would affect the moderation of an Islamist group. Looking at Islamists as a transnational social movement is a new aspect in the study of Islamism. Recently, scholars have addressed the transnational aspect of Islamist social movements; however, these studies focused on radical Islamist groups such as Al Qaeda. To date, there has been no study to assess how transnationalism can affect the moderation level of Islamist groups such as the Muslim Brotherhood. This dissertation attempts to fill that gap by assessing the moderation level of the transnational Muslim Brotherhood in Egypt and the Justice and Development Party in Morocco. Furthermore, extant studies have ignored transnational <i> identity</i> in conceptualizing &ldquo;Trans<i><u>national </u></i>ism&rdquo;. My dissertation corrects this gap by bringing this new element into consideration. In addition, most of the research conducted on the Muslim Brotherhood stops at 2012. My dissertation gives in-depth examination of the development of events up until February, 2015.</p>

<p> The purpose of this study was to observe the correlation between ethnic identity and gender as well as the relationship between ethnic identity and one&rsquo;s country of origin. The study participants (n=335) were recruited through the social media sites Facebook, Twitter, Linked In, and Reddit. Participants completed the 15-question Multigroup Ethnic Inventory Measure (MEIM) and a Demographic Questionnaire, all done completely online. It was hypothesized that participants&rsquo; level of ethnic identity as measured by MEIM scores would differ significantly between the genders. Furthermore, it was posited that participant&rsquo;s level of ethnic identity would differ significantly between countries of origin. Both hypotheses were supported. Implications of the study findings and recommendations for future research are discussed. </p>

The construction of a guiding methodological framework for local sustainability assessment is a key to achieving a sustainable future. This study develops an approach to local sustainability assessment (ALSA), a methodological framework that facilitates the formulation, selection and prioritisation of key indicators to guide the assessment of city sustainability at a local level in Middle Eastern cities. Based on a literature review, this research devised a methodological framework, ALSA, which is a combination of the Commission on Sustainable Development’s (CSD)Theme Indicator Framework (2001) (themes, sub themes and indicators) and a Goal-Based Framework (indicators that most directly reflect the issues of a case study and its local communities and stakeholders). This combination framework is shown to be more appropriate in this instance than other types of frameworks, in terms of overcoming some inherent weaknesses, leading to the adoption of a top-down / bottom-up approach. Such an approach is shown to be the best way of developing indicators which are (top-down) scientifically valid and generic with (bottom-up) stakeholder and local communities needs. The ALSA methodological framework involves four steps, which are: issue identification, objective formulation, indicator formulation and indicator selecting and ranking. The first set of proposed indicators contained 98 indicators. This set of proposed indicators was revised and analysed by means of a series of shared ideas from literature and through consultation with experts from specific areas, using a workshop format. This revision stage was used to reformulate and select valid and useful indicators (comparable, measurable, and sensitive). The second set of valid and useful indicators (after the first revisions) contains 57 indicators. The indicators were ranked on the basis of priority to identify a final set of indicators that cover the four dimensions of sustainability, which are defined within this work as environmental, social, economic and institutional. The evaluation (SWOT analysis) of this framework was examined during this study. The city of Hilla, Iraq, was selected as a case study to prove the applicability of the ALSA methodological framework in a real world case study. It is argued that this study is pioneering in adding knowledge and understanding of the development of a methodological framework to provide local sustainability indicators in a post-conflict, Middle Eastern city in an oil-rich country. It is concluded that the ALSA methodological framework provides an efficient and rigorous approach for the formulation, selection and prioritization of key indicators that will measure and encapsulate the essence of a sustainable city and could help Middle Eastern cities achieve higher levels of progress towards sustainability in practice.