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Arab Canadians are a heterogeneous and frequently misunderstood group whose educational background and cultural heritage have received little attention in the scholarly literature. In multicultural Canada, educators, curriculum developers, textbook authors and policy makers rely on available literature to inform their decision-making processes. Mainstream media, as a source of information and insight, do not fill this need. / In this inquiry, I examine the cross cultural and educational experiences of ten Arab undergraduate students in two English-language universities in Montreal. Participants were from Libya, Tunisia, Algeria, and Morocco and have been in Canada for three to seven years. / Classic qualitative methodological tools of in-depth interviews, participant observation and document analysis were employed to record, analyze and interpret the experiences of these students. In order to give voice to these students' insights and experiences, a narrative approach is used in presenting and interpreting the data. / Seven themes identified as educational issues emerged from the analysis: Student-Teacher Relationship; Teaching Methodology; Democratic dialogue in the classroom; Teaching and learning foreign languages; Examinations; Research and Library Facilities; and Problems encountered in interactive classroom. Two themes, identified as cultural issues, emerged: Canadians' Perceptions of Arabs and Muslims from the perspectives of the participants; Islamic dress (hijab) and Sex-segregated relationships. / The analysis revealed differences in culture, language, and social and educational systems between these students' countries of origin and Canada as the major sources of these students' positive and negative experiences. The study concludes that Canadian educators can assist these students by becoming aware of their home culture, different learning styles, frustrations in adjusting to school life and in overcoming cultural shock; and by helping them adjust to Canadian educational system and learn about the Canadian culture.

Arabs exercised authority in Sind for over three centuries (93-416/711-1025), first as governors appointed directly by the Umayyads and ('c)Abbasids and then, from around 240/854, as independent rulers from the Quraysh tribes of Habbar b. al-Aswad and Samah b. Lu'ayy. This dissertation is concerned with four major topics in the religious history of the period: the identification of the non-Muslim religions and sects at the time of the Arab conquest; the mechanisms encouraging or impeding collaboration and conversion; the prosopography of the Sind(')i Muslim population; and the rise of the Isma('c('))il(')i state at Multan toward the end of the period. Correlations between religious and social factors are examined in two general areas: the observed differential between Buddhist and Hindu collaboration and conversion, and the decline in the recruitment, replication, and circulation of the Muslim religious elite.

Thesis (Ph. D.)--Uppsala University, Uppsala, Sweden. / Errata slip inserted. Includes bibliographical references (p. 135-145).

Thesis (Ph. D.)--Uppsala University, Uppsala, Sweden. / Errata slip inserted. Includes bibliographical references (p. 135-145).

Made available in DSpace on 2016-04-18T18:44:05Z (GMT). No. of bitstreams: 4 Jose Aparecido Ferreira Lopes_Parte1.pdf: 4184748 bytes, checksum: ef6135c06707b4b0266e2f1f65cf62de (MD5) Jose Aparecido Ferreira Lopes_Parte2.pdf: 3989808 bytes, checksum: 7be9dafbea3fd6536ffc113000fad081 (MD5) Jose Aparecido Ferreira Lopes_Parte3.pdf: 3888856 bytes, checksum: b0da6bd8bd3f9e58c1cae7b4a5690bd2 (MD5) Jose Aparecido Ferreira Lopes_Parte4.pdf: 3993085 bytes, checksum: 4e49917519bf00d3860fb4fb2ed28888 (MD5) Previous issue date: 2011-08-19 / Fundo Mackenzie de Pesquisa / The research, literary and philosophical perspective, historical and sociological analysis in the sacred Gibran Khalil Gibran Arabic cultural context, from the original work in English and best-selling book The Prophet. The goal is to identify and highlight the sacred and its various aspects and manifestations at the thought of Gibran Khalil Gibran. The study aims to contribute to the academy and the Brazilian society and take the first steps through the knowledge of the Arabic legacy of mission life and works of the philosopher, artist, poet and mystic. The analysis is relevant to the text, so the context of produce from experiences from the study of Arabic language and acting as Protestant missionary in the Kingdom of Morocco and Egypt in the years 1992 to 2001. From Rudolf Otto and Mircea Eliade, As theoretical references, the researcher worked literature literary method. / A pesquisa, numa perspectiva literário-filosófica e histórico-sociológica, analisa o Sagrado em Gibran Khalil, Gibran no contexto cultural árabe, a partir da obra original em inglês e best-seller The Prophet, O Profeta. O objetivo é identificar e destacar o Sagrado e seus diversos aspectos e manifestações no pensamento de Gibran Khail, Gibran. O estudo visa contribuir com a Academia e a sociedade brasileira e dar os primeiros passos no conhecimento do legado árabe, através da missão de vida e nas obras do filósofo, artista, poeta e místico. As análises são pertinentes ao texto, portanto, contexto do produzir a partir de vivências provenientes do estudo da língua árabe e atuação como missionário protestante, no reino do Marrocos e Egito, nos anos de 1992 a 2001. A partir de Rudolf Otto, e Mircea Eliade como referenciais teóricos. O pesquisador trabalhou através do método de pesquisa bibliográfica literária.

Au Tchad, depuis l’époque précoloniale, la transhumance permet aux éleveurs d’exploiter les ressources pastorales dispersées et de tisser des liens avec les sédentaires. Dans les zones où l’eau et le pâturage sont disponibles en toute saison, l’accès aux ressources était régulé par un système traditionnel fondé sur le compromis et les alliances entre les communautés. Depuis les sécheresses successives des années 1970 et 1980, le tarissement rapide des ressources dans les zones pastorales du Nord oblige les éleveurs à descendre plus tôt que prévu dans les zones agricoles. Cette dérégulation du calendrier de la transhumance suscite des débats contradictoires entre les éleveurs et les agriculteurs, au sein de la classe politique, intellectuelle et dans les médias. De nos jours, il y a une tendance à la montée des conflits pour l’accès aux ressources et à la remise en cause des alliances qui constituent au-delà des problèmes, le socle sur lequel se fondent les relations entre les éleveurs et les agriculteurs. Dans les débats parfois houleux sur la question de la transhumance, certains affirment que la transhumance est un mode de vie archaïque qu’il faut dépasser, d’autres soutiennent qu’elle demeure le seul système adapté à la variabilité des ressources pastorales dans un Sahel incertain. À partir d’une étude historique et ethnographique auprès des Arabes du Batha, cette thèse est une contribution au débat sur la question de la transhumance au Tchad. Elle tente de répondre à la question principale : comment évoluent les rapports entre les transhumants et les agriculteurs dans un contexte sociopolitique et environnemental en pleine transformation ? / In Chad as in other Sahelian countries, transhumance enables pastoralists to exploit the fluctuating and scattered pastoral resources. For generations, pastoralists have established linkages among themselves and with sedentary farmers along transhumance routes. In areas where water and pasture are available in every season, access to resources was regulated by a traditional system based on arrangements and alliances between communities. Since the successive droughts of the 1970s and 1980s, the rapid depletion of resources in northern pastoral areas forces farmers to make their way earlier than expected into agricultural areas. This deregulation of transhumance patterns raises debates between pastoralists and farmers as well as in the political, intellectual and media spheres. There is nowadays a trend of rising conflicts over access to resources and the disruption of the alliances on which relationships between herders and farmers were based. In the sometimes deleterious discussions on the issue of transhumance, some argue that transhumance is an archaic way of life that must be changed, and others argue that it is the only system adapted to the variability of pastoral resources in the Sahel context. This thesis is a modest contribution to the exciting and passionate debate on transhumance in Chad. It attempts to answer the main question: how is the relationship between transhumant and farmers evolving in a changing environmental sociopolitical context?

In a statistical report of the year 2005, Brå informs that the Middle East and North African immigrants are overrepresented in crime in Sweden. Also, in a previous study in Cameroon, I realized that the Bamileke folk (originating from the West Cameroon) is mostly represented in the minor district of the Central Prison of Douala - Cameroon. In an attempt to understand crime perpetrated by migrants, scholars have suggested the unpleasant context of migration, the strain encountered by the migrants as a result of social exclusion, the fact that migrants live in disorganized area where it is more likely to find criminals and the clash of culture between migrants and the natives of the society where they settle. The aim of my research is to find out, on the basis of these four parameters, if it could be possible to understand how the process of criminalization of migrants, in the society where they settle, occurs. In this research, I focus on juvenile delinquency. In order to perform the research and attempt to answer the question, I made of use documentary analysis backed up with data gathered from experience, unstructured observation and interviews I performed among the minority groups. The results of my research do not support that the unpleasant context of exit might be a factor leading to criminalization in the particular case of minority’s youth. It also suggests that it is not the minority’s culture that makes them to be labelled as criminals; it is rather the essentialized perception of the minority group’s culture as being a threat to the dominant group’s values and interests, which contributes in labelling a minority group as criminals. In return, labelling people of the minority group as criminals contributes to their discrimination in the society, thus making them to develop criminal attitudes in order to escape the strain they encounter through discrimination; as this occurs, the young migrant may internalize the idea that he is criminal as a result of a self-fulfilling prophecy. Discrimination contributes also in making the minority group to settle in disorganized areas where criminal activities are more likely to occur among youths. These findings are important because it might help to understand the risk of criminalizing some actions as belonging to a minority group’s culture. Indeed, doing so seems to reinforce the labelling of people of the minority group as criminal without proper analysis that may explain why they chose to act the way they act. It furthers their discrimination in the society which in turn may force them to use illegal ways to respond to the strain they encounter through discrimination.