Suchergebnisse

The image of Prophet Muhammad (570-632) is entirely inaccurate in Early Modern Drama. A ridiculous form of the name of the Prophet, 'Mahomet', was an artifact of abuse, distortion and misrepresentation placed at the focus of Western prejudgment of Islam. It is worth exploring the way myth works in relation to Greene's Alphonsus, in order to understand better Renaissance views of Prophet Muhammad. His only prejudice seems to be against Prophet Muhammad in representing his image in a speaking brazen head. The Mediaeval tradition maintained its dislike of the Prophet himself as a dreadful deity who had established his doctrines by his resolution and his arms, but whose faith subsequently became more generous of error than he would have adored. Greene presented a striking antipathy to the Prophet and Islam. It is a heathenish image to tarnish the Turkish theology. Greene's Amurack essentially represents Islam for the Elizabethan audience in which he was defeated in front of the Christian hero Alphonsus. Greene's play influences the political and ideological conflicts between the Turks and the Christendom.

Thomas Goffe favorably represents the image of Sultan Murad I. The presence of the Turkish Sultan serves to highlight the political and cultural significance. The play depicts the disappearance of the cultural, ethnic, and religious boundaries between the Turks and the English. In the tragedy, the Ottoman Amurath loves his wife, Eumorphe. However, his Machiavellian tutor Lala Schahin persuades Amurath to murder her and depart to martial invasions. The legend Eumorphe is a symbol of Ottoman despotism in Europe. The play points on Amurath's mortal stand and his atrocities towards Christians which is punished by the Serbian assignation. The show accomplishes with the first Battle of Kosovo, in which Amurath is successful but is slain by the Serbian protagonist Cobelitz. According to the Ottoman tradition, his elder son Bajazet gets to the top but then he is enforced to slay his younger brother to avoid his rivalry for the authority.Keywords: Goffe, Turk, Ottoman, Murad I/Amurath I, Eumorphe, Mahomet, Cobelitz

The developments of new technologies, new scientific initiatives and a new globalized market are giving rise to new forms of collaboration, referred to as mass collaboration. This phenomenon is mainly derived from communities and self-organization, and is based on Web 2.0 technologies, services and tools. This new form of collaboration and technologies are giving rise of emergent social software platforms (ESSP's) that are adopted by firms worldwide. The main aim of this research is to understand how firms are using such new technologies and collaborative efforts to assist knowledge sharing to achieve objectified knowledge. Central to this research is the proposed knowledge sharing cycle model, which has three main stages - internalization, externalization, and objectification. This model is adapted based on the findings of a case study of internal social media strategy of IBM Corporation. The findings indicate that ESSP's can be used to support knowledge sharing practices and to help convert knowledge into its different forms in enhancing knowledge acquisition.

Coastal fisheries constitute an important source of employment and income for many coastal communities in Tangier. However, and despite its importance, there is little information available about their socioeconomic characteristics. Hence, this study was aimed to improve the knowledge about the socioeconomic and livelihood status of the fishermen in the port of Tangier. The work is totally based on a diagnosis of socioeconomic indicators derived from data obtained through a structured questionnaire carried out during 2018 to fishermen of coastal fishing. Fishermen have gaps in education and awareness about the issues related to the sustainability of resources. The great importance of this coastal fishery in the fishermen's household income is observed. In spite of the commercial value of the caught species by coastal fishing, income net profit is somewhat acceptable, and the wealth produced by this fishery has hardly impacted on the quality of the fishers' lives.

Makalah ini berupaya mengkontekstualisasikan fenomena terorisme Involuntary Celibacy (Incel) atau selibasi tak sukarela dalam evolusi aksi terorisme. Pertanyaan yang akan dijawab oleh makalah ini adalah "apakah fenomena Incel merupakan salah satu keberlanjutan dari ideologi ekstremis yang termasuk ke dalam 4th Wave of Terrorism menurut Rapoport atau merupakan suatu bentuk ideologi ekstremis jenis baru? Untuk membahasnya makalah ini menggunakan kerangka analisis Four Wave of Terrorism dari David C. Rapoport. Makalah ini mengisyaratkan bahwa fenomena Incel merupakan fenomena mutakhir karena, secara ideologis fenomena ini memuat ideologi yang berbeda dari empat gelombang terorisme sebelumnya (anarkisme, anti-kolonial, kiri, dan religius). Incel juga merupakan satu-satunya ideologi teror yang tidak memiliki tujuan untuk menjatuhkan sebuah entitas besar seperti agama dan negara sejauh ini.Kata-kata Kunci: Involuntary Celibacy, Terorisme, Wave of Terrorism.This paper attempts to contextualize the Involuntary Celibacy or Incel phenomenon on a larger terrorism phenomenon. This paper seeks to answer "Whether Incel Phenomenon is a novel form of terrorism?" To answer the above-mentioned question, this paper utilizes David C. Rapoport Wave of Terrorism concept. This paper finds that Incel Phenomenon is a novel phenomenon because, ideologically, it bears no resemblance with the older wave of terrorism –anarchist, anti-colonial, left, and religious – and moreover, this paper also finds that Incel Phenomenon is the only form of terrorism which does not antagonize the state entity.Keywords: Involuntary Celibacy, Terrorism, Wave of Terrorism.