Denna studie syftar till, ur ett hållbarhetsperspektiv, att ge en djupare förståelse för hur turismen har påverkat destinationen Sharm el Sheikh i Egypten. Studiens resultat visar att destinationen Sharm el Sheikh har påverkats i stor omfattning av turismen, inom den socio- kulturella sektorn, den ekonomiska sektorn och miljösektorn, samtliga av de tre områden som enligt FN är definitionen av hållbar turism. Inom den socio- kulturella sektorn finns det flera problem; den bakomliggande orsaken till många av dessa problem är att ursprungsbefolkningen känner sig förbisedda och inte har getts möjlighet till att påverka utvecklingen av destinationen i en önskvärd omfattning. Den positiva påverkan turismen har haft på den socio- kulturella sektorn är en ökad förståelse för den lokala kulturen. Den största negativa effekten på den ekonomiska sektorn, av turismen på Sharm el Sheikh, har visat sig vara att 97 procent av intäkterna försvinner ut ur destinationen genom ett så kallat läckage. Detta beror främst på att det är utländska ägare av hotellen och all-inclusive anläggningarna. Den egyptiska staten har försökt att minska detta läckage genom att införa en lag som säger att en egyptier måste äga minst 49 procent av företaget, detta tycks dock inte ha gett önskat effekt utan istället har vissa egyptier agerat som målvakter mot en fast ersättning istället för ägandeskap i företagen. De miljömässiga problemen som turismen orsakat i Sharm el Sheikh är också flera. Slitaget på den marina miljön, vilket för många turister är en stor reseanledning till destinationen, är en ut av de största. Det har visat sig att turismen orsakar ett stort slitage på miljön genom förstörelse av korallreven, överfiske, sopor och utsläpp. För att bidra med kunskap till hur det påverkat just destinationen Sharm el Sheikh har dels fem intervjuer genomförts med människor som alla koppling till destinationen samt har litteratur och tidigare forskning använts även här. / This study aims to, from a sustainable perspective; contribute to a deeper understanding of how tourism has affected the destination Sharm el Sheikh in Egypt. The result show that the destination has been affected to a large extent by tourism, within the socio cultural sector, the economic sector and the environmental sector, all within the UN’s definition of sustainable tourism. Within the socio cultural sector there are several problems; the main one behind many of which is that the indigenous people feel they have not been given the possibility to affect the destination as much as they would have wanted. The positive effect that tourism has had to the socio cultural sector is a greater understanding for the local culture. The largest affect in the economic sector, by the tourism in Sharm el Sheikh, has turned out to be that 97 percent of the income made by tourists disappears from the destination because of a so called leakage, the main reason being the foreign owners of the hotels and the all-inclusive establishments. The Egyptian government has tried to reduce this leakage by introducing a law that at least 49 percent of each company is owned by an Egyptian, although this does not appear to have given the wanted effect. Instead some Egyptians act like goalkeeper’s for a fixed fee instead of a real ownership within the companies. The environmental problems caused by tourism in Sharm el Sheikh is also several. The wear on the marine environment, which is a common reason to travel for many to the destination, is one of the largest. Tourism causes an excessive wear on the environment by destroying coral reefs, over fishing, solid waste and emissions. To contribute knowledge to how it affected the destination Sharm el Sheikh, five interviews were conducted with people who all have a connection to destination, and also literature and previous research has been used.

In this paper I give biographical sketches of a thirteen century Egyptian poet, best known as al- Busiri, the original composer of Kasidatul Burdah in Arabic and the Swahili translator of the said epic best known as Sheikh Muhammad Mshela, from Shela in Lamu, Kenya. Kasidatul Burdah (The Mantle Ode) or Kasida ya Burudai, in Swahili, is the most famous qasida in the Muslim world. I transcribed this qasida from Arabic to Roman script and analysed it (wa Mutiso 1996). My intention is to show how these poets share the same world view concerning Sufism and Islamic culture in particular

En l’absence d’autorité nationale, la majorité du peuple kurde a vécu selon un mode d’organisation social tribal régi par des coutumes. C’est donc en prenant les coutumes des sociétés tribales des Barzani comme exemple que nous allons montrer en quoi la coutume est le fondement de toute société tribale kurde. La confédération tribale Barzani regroupe sous son nom sept tribus (les Chérwâni, les Baroji, les Mazouri, les Dolamari, les Nazâri, les Harki-Bénagi et les Gardi) et est gérée par les cheikhs du village de Barzan, tout au nord du Kurdistan Irakien. La coutume des Barzani comprend l’ensemble des normes à la fois à l’origine des coutumes des Kurdes tribaux en général mais également les règles coutumières qui se sont développées selon l’évolution des conditions socio- économiques sous l’impact religieux des cheikhs de Barzan.Le mode de fonctionnement du pouvoir des cheikhs qui se donne pour objectif de garantir l’autonomie et la survie de la société tribale en s’appuyant sur la coutume et des principes de justice et de fraternité nous permet d’affirmer que la société tribale des Barzani peut être éventuellement comparée à un État.Parmi les Barzani le lien de parenté fondé sur la filiation patrilinéaire joue un rôle principal dans la vie sociale. La lignée avec à sa tête un chef est le segment le plus important dans un village et correspond à une unité du groupe agnatique composé de plusieurs familles. Au sein d’une lignée, les Barbes blanches, de par leur sagesse et leur grande connaissance des règles coutumières, sont respectées. Au sein de la famille de nature patriarcale, le père avait un pouvoir absolu sur les membres et les biens de sa famille. Une femme devait obéir à son mari, en respecter le prestige et la renommée notamment en faisant de l’hospitalité une valeur de la famille. De plus, la fidélité d’une femme envers son mari et la pureté des filles représentaient l’honneur de la famille. / In the absence of national authority, the majority of the Kurdish people live according to a familiar pattern of a social organisation governed by customs. Therefore, by taking the traditions of the Barzani tribal communities as an example; we will show how custom is the foundation of Kurdish tribal society.The tribal confederation of Barzani is made up of seven tribes (the Sherwani, the Baroji, the Mazouri, the Dolamari, the Nazari, the Harki-Benagi and the Gardi) which is managed by the sheikhs of the village of Barzan, in the far north of Iraqi Kurdistan.The custom of the Barzanis includes all tribal and societal norms which derive from the customs of tribes in general; and in particular, the customary rules developed according to the evolution of the socio-economic conditions under the religious impact of Barzani sheikhs.The functioning mode of sheikh’s powers aims to guarantee the autonomy and survival of tribal society, based on custom and the principles of justice and fraternity. Hence, it allows us to argue that the tribal society of Barzani can be compared to a state.Barzani kinship based on patrilineal descent plays a significant role in social life. The lineage headed by a chief is the most important segment in a village and corresponds to a unit of the agnatic group composed of several families. In a lineage, White Beards are considered to have the vast knowledge of customary rules and wisdom; henceforth, they are highly respected. The family was patriarchal, and the father had absolute power over the members and property of his family. A woman had to obey her husband and respect prestige and fame, primarily by making hospitality a family value. Besides, the fidelity of a woman to her husband and the purity of girls being the family's honour.

This thesis presents Islamic modernism in Malaya as reflected in the life and works of Sayid Syekh al-Hadi (1867-1934). Having first described and evaluated the previous writings mentioned about al-Hadi, it outlines the main characteristics of Islamic modernism, and discusses al-Hadi's life and his thought covering four topics namely: ritualism, education, woman and politics. / The study has shown that al-Hadi was a Malayan Muslim modernist. He seriously advocated Islamic modernism to overcome what he had perceived as the causes contributing to Malayan Muslim decadence and backwardness. He believed that Malayan Muslims could advance and progress even though they were under British rule because Islamic teachings are practicable and realistic.

No description available.

In this paper I give biographical sketches of a thirteen century Egyptian poet, best known as al- Busiri, the original composer of Kasidatul Burdah in Arabic and the Swahili translator of the said epic best known as Sheikh Muhammad Mshela, from Shela in Lamu, Kenya. Kasidatul Burdah (The Mantle Ode) or Kasida ya Burudai, in Swahili, is the most famous qasida in the Muslim world. I transcribed this qasida from Arabic to Roman script and analysed it (wa Mutiso 1996). My intention is to show how these poets share the same world view concerning Sufism and Islamic culture in particular

On ne saurait parler aujourd’hui de l’Islam dans son immense complexité sans aborder ses différentes branches et ramifications. Sunnites, chiites, soufis. Les zaouïas font partie de ce paysage de diversité. A travers tous les pays musulmans les zaouïas ont su marqué de quelques empreintes parfois bien profondes les sociétés dans lesquelles elles ont existés.L’histoire nous révèle plusieurs cas où l’influence des soufis était un facteur déterminent dans des décisions politiques et sociales majeures. L’ascension de plusieurs villes et villages s’est faite grâce à la présence du tombeau d’un saint soufi ou voir même à son court passage. Ain Madi dans le sud Algérien, Konya en Turquie, la tombe de RUMI est le deuxième site touristique le plus visité de Turquie. Tombouctou au Mali, Tachkent, Boukhara, Samarkand et bien d’autres.Les études politiques actuelles ne s’intéressent plus uniquement aux institutions du pouvoir et aux élites pour cerner la dynamique d’un pays mais interrogent également les autres éléments constituants les sociétés et analysent les différentes formes de gouvernance et d’autorité.Le cas des zaouïas en Algérie, est des plus éloquents du fait de leurs interventions envers toutes les catégories de la société.De tout temps les politiques peinent à satisfaire les demandes de leurs populations, de les maîtriser et canaliser leurs mécontentement. Le recours aux chefs de tribus, aux représentants associatifs, aux imams est une pratique plutôt courante dans l’entretient et le maintien de la paix sociale. Les zaouïas ne sont pas étrangères aux questions de l’Etat, des populations, de l’identité, de la culture; cependant, toutes ne sont pas concernées par ce rôle. / Having been fought, been denigrated, accused, been indicated for a long time as sign of charlatanism, of obscurantism and of collaboration, zaouïas became places most coveted by high representatives in Algeria. Supported, financed, projected, favoured, their roles today is determine. Algeria would count a considerable number of zaouïas. Zaouïas, modest but warm and calm places, reflects humility and peace. Their deep anchoring in cultural, space and social environment, high symbolism which they transport, impose a more and more growing curiosity as soon as they get closer to their perimetres. However, behind this gentle facade, a machine of influence of a formidable effectiveness displayed its tentacles in the different spheres of catch of decisions, in the point where the most part of the members of successive governments for 1990s have a direct or indirect relation with one of Chouyoukhs of zaouïas. To be affiliated to a zaouïa today is fashionable.

Implicit in current design practice of minimum uplift capacity, is the assumption that the connection's capacity is proportional to the number of fasteners per connection joint. This assumption may overestimate the capacity of joints by a factor of two or more and maybe the cause of connection failures in extreme wind events. The current research serves to modify the current practice by proposing a realistic relationship between the number of fasteners and the capacity of the joint. The research is also aimed at further development of non-intrusive continuous load path (CLP) connection system using Glass Fiber Reinforced Polymer (GFRP) and epoxy. Suitable designs were developed for stud to top plate and gable end connections and tests were performed to evaluate the ultimate load, creep and fatigue behavior. The objective was to determine the performance of the connections under simulated sustained hurricane conditions. The performance of the new connections was satisfactory.

This thesis looks at how motivation to fight in war is represented in the social media of the Sheikh al Mansur Battalion and the Dzhokhar Dudayev Battalion. Both battalions are voluntary forces, therefore not conscripted or paid to fight in war. This thesis examines the presence of the two Chechen battalions in the war in Ukraine despite lacking obvious historical ties. It aims to examine the plurality of the battalions and illustrate these groups' presence within the war in Ukraine. Non-material motivations to fight for foreign non-state armed groups are understudied in the context of Ukraine.  A qualitative content analysis is applied to the Telegram channels of the battalions to unpack patterns in content produced providing an insight in how the motivation of actions is communicated. The analysis shows how the legacy of the two Chechen wars lives on in both battalions as part of their motives to be actively present in the war in Ukraine. The findings argue for a broader consideration of non-material incentives, such as identity and cohesion, when examining motivations for participating in war.

For centuries, people have been fascinated with how the ancient Egyptians lived, and particularly how they died. Although Egyptologists in the past had a greater interest in the treasures that accompanied the dead, there has now been a shift in focus on the actual ancient Egyptians themselves and their ways of life. Recognizing the health and disease status of ancient Egyptians has become particularly important. The aim of this research project is to document the paleopathology of the individuals from the sites of Dayr al-Barsha and Sheikh Said encompassing the Old Kingdom (2686 - 2160 BC), the First Intermediate Period (2160 - 2055 BC), and the Middle Kingdom (2055-1650 BC) periods. The site of Dayr al-Barsha was most importantly the necropolis, or burial site, used by the inhabitants of the ancient city of Hermopolis Magna, and it was also a very prominent quarry site. Today, Dayr al-Barsha is a large scale archaeological site that has been divided into eleven zones. The results of this research reveal a documented list of paleopathologies that include traumatic conditions, congenital anomalies, joint diseases, infectious diseases, hematological disorders, dental pathology, neoplastic conditions, and various other conditions that ailed the people in their daily lives. Fractures and dental diseases are the paleopathologies that occurred most frequently. These pathologies provide important knowledge about the living conditions and occupations during the span of the Old Kingdom through the Middle Kingdom.