Orientador: Milton Jose de Almeida / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2019-01-04T15:20:10Z (GMT). No. of bitstreams: 1 Rodrigues_UbirajaraAlencar_D.pdf: 41150719 bytes, checksum: dd62e343c9b0c326b696000c59b681f4 (MD5) Previous issue date: 2011 / Resumo: Este é um estudo e uma pesquisa sobre imagens em literatura, cinema, letras e textos em manuscritos e miniaturas árabes e persas. O estudo passa pela novela O colar da pomba, de Ibn Hazm, andaluz do século XI, e suas aparições nem sempre claras no filme de Nacer Khemir, O colar perdido da pomba. O estudo aqui apresentado está relacionado ao meu estudo central sobre as letras e a caligrafia árabes, e sobre o modelo de biblioteca árabe medieval, nos séculos 8 e 9, o Bayt ak-Hikma, A casa da sabedoria, como designavam os persas, e depois os árabes. / Abstract: This is a study and a research of images in literature, film, letters and texts in Arabic and Persian manuscripts and miniatures. The study permeates the novel The Ring of the Dove by the Andalusian Ibn Hazm, written about the eleventh century, and how it implicity appears in Nacer Khemir's film, The Dove Lost Necklace. The study presented here relates to my study on the letters and Arabic calligraphy, and a model of medieval Arabic library of the 8th/9th, the Bayt al-Hikma, the House of Wisdom, as denominate by the Persian and the Arabs. / Doutorado / Educação, Conhecimento, Linguagem e Arte / Mestre em Educação

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Mon travail de thèse est une édition traduite et commentée du livre XV de la Géographie de Strabon.L'introduction replace l'Inde et la Perse de Strabon dans la tradition géographique grecque. Un commentaire philologique, historique et géographique illustre de façon linéaire les principaux intérêts du texte. / My PhD is an edition, translation and commentary of Book XV of Strabo's Geography. The introduction deals with the place of Strabo's India and Persia within Greek geographical tradition. A philological, historical and geographical commentary is following the text.

This paper examines the relationship between Herodotus’ ethnographic account of the Persians and his narrative of their actions in the Histories. The first chapter analyzes the placement of this ethnography within the historian’s description of the fall of Croesus and the rise of Cyrus and then examines the language that Herodotus uses to describe the Persian customs. The second chapter focuses more narrowly on the elements of the Persian trivium (truth telling, archery, and horsemanship) and analyzes the way in which the historian incorporates these themes into his narrative. Finally, the third chapter of the report examines how Herodotus integrates all three elements of the trivium into an extended logos, that of the revolt of the Persian nobles against the usurper Magi and the subsequent ascension of Darius. This analysis thereby demonstrates that the multifaceted relationship between the historian’s Persian ethnography and his narrative connects the Persians’ successes with their adherence to their customs. / text

The Old Testament verbal expression of ‘the exile of Judah’ during the Babylonian exile has led to the perception that the land of Judah was emptied of all Judeans. This biblical expression is not necessarily contradictory to historical facts, but theologically and quality-orientated in nature. The exile of the elite from Jerusalem to Babylon, the execution of some of them and the flight of others to Egypt and other neighbouring states disrupted Jerusalem and rendered the city dysfunctional in every national sphere. The royal and religious services, which were based in Jerusalem, the capital city, were discontinued. The emptiness of Judah was signalled by the emptiness as regards the royal and religious authority wrought on Jerusalem by Babylon. Without their royalty, cult, trade, military and judiciary, Judah was indeed emptied and exiled. However, not all Judeans were exiled, for a remnant remained. There is almost no significant record of revelations by God in Judah during the exile, especially after compatriots that opted to flee to Egypt had forcefully taken Jeremiah with them. In addition to its land being emptied during the exile, Judah lost some of its land. The Judean identity in Judah disintegrated due to the influx of foreigners into the land and their subsequent influence on the remaining Judeans. Those that remained in Judah were unable to establish an exclusive Judean community and identity effectively; in any case, not before the Babylonian exiles returned early in the time of the Persian Empire. The paucity of information about the lifestyle in Judah during the exile attests to the veracity and rectitude of the theological concepts of the exile of Judah from 605 to 539 BCE. / Thesis (PhD (Old Testament))--North-West University, Potchefstroom Campus, 2013.

The Old Testament verbal expression of ‘the exile of Judah’ during the Babylonian exile has led to the perception that the land of Judah was emptied of all Judeans. This biblical expression is not necessarily contradictory to historical facts, but theologically and quality-orientated in nature. The exile of the elite from Jerusalem to Babylon, the execution of some of them and the flight of others to Egypt and other neighbouring states disrupted Jerusalem and rendered the city dysfunctional in every national sphere. The royal and religious services, which were based in Jerusalem, the capital city, were discontinued. The emptiness of Judah was signalled by the emptiness as regards the royal and religious authority wrought on Jerusalem by Babylon. Without their royalty, cult, trade, military and judiciary, Judah was indeed emptied and exiled. However, not all Judeans were exiled, for a remnant remained. There is almost no significant record of revelations by God in Judah during the exile, especially after compatriots that opted to flee to Egypt had forcefully taken Jeremiah with them. In addition to its land being emptied during the exile, Judah lost some of its land. The Judean identity in Judah disintegrated due to the influx of foreigners into the land and their subsequent influence on the remaining Judeans. Those that remained in Judah were unable to establish an exclusive Judean community and identity effectively; in any case, not before the Babylonian exiles returned early in the time of the Persian Empire. The paucity of information about the lifestyle in Judah during the exile attests to the veracity and rectitude of the theological concepts of the exile of Judah from 605 to 539 BCE. / Thesis (PhD (Old Testament))--North-West University, Potchefstroom Campus, 2013.

Please read the abstract in the section 00front of this document / Thesis (PhD (Old Testament))--University of Pretoria, 1999. / Old Testament Studies / unrestricted

There are several studies on the video game industry in Iran, and most of them are primarily focused on state-funded organizations which produce politically motivated games to push the geopolitical and domestic goals of the government. However, there is a lot more to the Iranian video game industry, one of which is the dichotomic nature of the private enterprises and their contrast with the mentioned state-funded products. To contextualize, we require the expression of concrete historical and cultural elements while exploring this dichotomic nature alongside many other paradoxical factors that shape the modern video game industry in Iran. The purpose of this paper is to, for the first time, shed light on the history and the current state of the video game industry in the Islamic Republic of Iran. I’ve used an ethnographic approach in my paper by doing numerous interviews to get a clear picture of cultural narratives and cultural responses that correspond and result in creating art. This digital ethnography could be of help to many to seek knowledge on the mentioned topics.

For centuries, fire has been a sacred symbol from the eastern cultures to western regions. As one of the four states of matter, fire represents the great essence in our daily lives as an energy source with its warmth, light and aura, kindling feelings of truth and spirituality within us. In his poetic verses, fire was venerated by Zoroaster who led mankind to believe that there is one supreme lord that we may follow; a being that can only be known by the quest for truth (Asha). For Zoroaster truth was symbolic with fire as it brought people together in prayer. With the passage of time fire became consecrated in different orders with the higher ones being placed within covered buildings for protection. These buildings became temples of fire or Fire Temples where an eternal flame was kept and looked after by a priest so as to keep alive the salvation of humankind and continue our journey towards righteousness with the blessings of the supreme. With this, faith stayed alive as long as the Fire burned. Herein lies my celebration of fire where I announce it to the follower on the path to truth as an eternal flame burning, yet resting in a place worthy of all its glory; an ambiance created to venerate the flame and reassure the traveler that its light has more to offer than meets the eye. / Master of Architecture

Le but de cette recherche est double: a) essayer de soustraire le schisme de l’Église arménienne de la fin du VIe siècle (591) à une vision uniquement ‘arménienne’, c’est-à-dire périphérique et isolée par rapport aux affaires contemporains de l’Empire Romain; b) identifier les orientations et l’évolution de la politique ecclésiastique de Maurice (582-602), qui - comme montre le cas, à notre avis paradigmatique, de l’Arménie - a pris soin de l’organisation administrative et de la définition théologique de l’Église impériale, tout en assurant, d’une manière plus générale, la défense et la gestion des territoires de l’Empire. On a donc d’abord donné un aperçu de la situation de l'Empire Romain à la fin de l’antiquité tardive et souligné comment il a évolué - en particulier après Justinien – à l’intérieur, et par rapport aux peuples extérieurs avec lesquels il avait des relations diplomatiques, militaires ou de commerciales, c’est-à-dire avec les peuples germaniques, les nomades de la steppe, les Arabes et les Ethiopiens, les Chinois; ainsi que les populations caucasiennes, mais surtout le grand rival Sassanide. Puis, on a décrit les grandes lignes de la stratégie romaine le long des frontières: pendant l’antiquité tardive, elle vise, par une sage et habile diplomatie, à attirer dans l’orbite des Romains les gens aux frontières, et à les associer à la cour impériale par l'octroi de titres de grand prestige, comme patricius ou kouropalatēs. Dans ce sens, on a constaté le rôle diplomatique joué, en particulier en Orient, par les commerçants et la haute hiérarchie ecclésiastique. Ensuite, on a décrit les deux événements qui illustrent le mieux la politique ecclésiastique romaine à la fin du VIe siècle et annoncent le schisme arménien: les unions du 572 d’abord et de 591 ensuite entre l’Église Impériale et l’Église (perse-)arménienne. Dans les deux cas on a cherché à mettre en évidence les raisons christologiques (c’est-à-dire de l’orthodoxie de Chalcédoine), mais aussi politiques, militaires, stratégiques et commerciales qui déterminé les choix des Romains et des Arméniens. On a aussi prêté une attention particulière au rôle des Perses, surtout pour l'union de 591. Celle-ci a été créée après les accords entre l’Empire romain et l’État persan, et suivie par l'alliance qui permit à Khosro II, presque ‘fils adoptif’ de l'empereur Maurice, de regagner le trône qui avait été volé par l’usurpateur Bahrām Chubīn. Enfin, on a mis en évidence que cette politique ecclésiastique de Maurice est dictée par des raisons idéologiques. Entre aussi en ligne de compte la nécessité de gérer la difficile unité de l’Empire autour de la Méditerranée , unité qui avait été rétablie seulement sous Justinien. L’expansion considérable des zones frontalières, la crise économique et démographique et les événements de l’empire persan ont rendu cette réalisation difficile, de sorte que, paradoxalement, c’est bien Maurice qui donne à son État, de manière de plus en plus évidente, les traits d’un Empire de moins en moins ‘romain’ et de plus en plus ‘byzantin’.