The khanka or monastic mosque, was first established in Cairo by Saladin, founder of the Ayyubid dynasty, in 1171. Prior to this time, residents of the khanka, better known as Sufis - the ascetics of Islam were a group of mobile mystics who travelled widely seeking knowledge and truth of divinity and creation. It was during the Mamluk period (1250-1517) however, that the khanka gained popularity. It was normally constructed as part of a larger complex which housed other pious functions. It became commonplace among Mamluk sultans to attach their mausoleums to these khanka complexes, thus giving the khanka ultimate social and religious significance.Due to this significance, khankas, were among the first building types to face destruction upon the downfall of Mamluk rule. Unfortunatley, the deterioration of the khanka, institution has continued to this present day. In fact the khanka, institution and its architecture are slowly disappearing.In an effort to help preserve the vanishing architecture of the khanka institution, the khanka, of Sultan Al-Ashraf Barsbay, one of great architectural significance, was selected for the topic of this thesis. A reconstruction and restoration proposal is presented following complete historical, social and arcitectural research and documentaion. This proposal is based on a research methodology established for application to this and other historical buildings which may be approached for documentation and analysis.The reconstruction of the missing portions of the complex is important for the preservation of an almost extinct building type. The Khanka of Al-Ashraf Barsbay presents an interesting challenge in several repects: understanding the elements of Mamluk architecture as a distinct building style, identifying elements of islamic architecture, and finally applying this knowledge of architecture to the process of reconstruction within the framework of national and international preservation standards. / Department of Architecture

This thesis uses affect theory and studies of emotion to analyse literary representations of the everyday in fictional and non-fictional writing about Muslim migrant women in the UK from 1906 to 2012. Postcolonial literary studies tend to value exceptional events over mundane life, which causes possible issues of exoticism and a danger of homogenising distinct experiences. This thesis offers a theorisation of migration that foregrounds everyday experience through an engagement with theories of objects, bodies and space, as well as emotional experiences that are specific to migrant subjectivity. It analyses two groups of texts: early twentieth century travel writing by Atiya Fyzee, Shahbano Begum Maimoona Sultan and Zeyneb Hanoum, and contemporary literary texts by Yeshim Ternar, Farhana Sheikh, Monica Ali, Leila Aboulela, Elif Shafak and Fadia Faqir. The thesis is structured thematically into three sections, each section containing two chapters, one about travel writing and another about contemporary texts. In the first section, in order to examine how the texts negotiate foreignness in daily life, I consider hospitality theory, which describes how social power relations are based on roles of host and guest. In the second section, I argue that melancholia is an emotional experience endemic to migrancy. The texts demonstrate how this emotion is manifest communally as well as individually, which also shows the political potential of emotion. In the third section, I investigate how emotional processes of migration are described spatially in the texts. The findings of this research show that emotional knowledge is a major concern for migrant writers as a way of engaging with and critiquing the social and political climates of each text. This is produced through narrations about feeling in general and specific emotions, such as irritation or anxiety. Emotional experience is illustrated in conjunction with identities that are both fluid and intersectional, where gender and class converge with ethnicity and religion. The texts also show specifically affective styles of writing that concentrate on focalising women's intimate experiences through, for example, diary entries, bildungsroman or psychological realism. While the differing contexts reflect the particularities of each experience, there are sufficient similarities of narrative content and style to suggest that affective experience is a major concern for this body of literature. Overall, this thesis demonstrates the productive uses of affect theory as a critical stance for analysing postcolonial literature.

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阿拉伯聯合大公國（United Arab Emirates, UAE）並非中東大國， 但卻是世界重要產油國及海灣國家合作理事會創會成員之一。其自 1971 年獨立建國以來，除有內政危機外，同時還需因應周遭強權摩 擦及區域衝突，這些挑戰均係其國家安全之威脅。然而，阿拉伯聯合 大公國在首任總統翟伊德（Sheikh Zayed bin Sultan Al Nahyan）的領 導下，充分發揮其務實且具彈性之外交政策面對外來的挑戰，成功確 保國家利益及生存。 本文分析重點在於闡釋阿聯外交政策之特色及實踐，並探討影響 其外交政策之內外因素，以對其外交政策有完整概念。 / United Arab Emirates (UAE) is a small state in the Middle East. But it is an important oil exporter in the world and an initial member of Gulf Cooperation Council. Since the seven members of UAE federation was established in 1971, the UAE government has been spontaneously dealing with the internal political crisis, frictions between major powers, and conflicts in this region, which were crucial threats to its national security. Nevertheless, under the leadership of the first President, Sheikh Zayed bin Sultan Al Nahyan, the UAE government was capable to cope with these challenges with the practical and flexible foreign policy, and successfully safeguarded its national interests. The content of this thesis is first to analyze the features and conduct of UAE’s foreign policy. Then, how the internal and external factors affected the formulation of the policy will be followed.

科学研究費補助金 研究種目:基盤研究(C)(2) 課題番号:13610418 研究代表者:三田 昌彦 研究期間:2001-2004年度

From roughly 1865 to 1926, the forces of European imperialism brought the Islamic pilgrimage to Mecca under the scrutiny of non-Muslim interests. The driving force behind this dramatic change was the expansion of the British Empire’s maritime supremacy in the Indian Ocean basin. With the development of steamship travel and the opening of the Suez Canal, colonial authorities became increasingly involved in the surveillance of seaborne pilgrims. During this period, the hajj came to be recognized as both the primary conduit for the spread of epidemic diseases, such as cholera and plague, and a critical outlet for the growth of Pan-Islamic networks being forged between Indian dissidents, pilgrims, and the Ottoman Empire. As a result, the British and Ottoman empires engaged in a struggle for control of the hajj, which would ultimately reshape both the hajj and the political landscapes of the Middle East and South Asia.

This item contains the agenda, minutes, and attachments for the Faculty Senate meeting on this date. There may be additional materials from the meeting available at the Faculty Center.