Search results for: civilization

Authors: Muhammad Ishaqa, Quanchao Zhanga, Qian Wangb

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The Indus Valley Civilization is predominantly found in the northeast of Afghanistan, Pakistan, and the northwest of India and is considered one of the four ancient civilizations of the Old World, as well as the first urban civilization in South Asia. In 1920, John Marshall and other archaeologists established the existence of this civilization. Over the course of a century, India and Pakistan have made significant advancements in their joint archaeological investigation and excavation, contributing to the study of the Indus Valley Civilization. Given the importance of early discovery and confirmation of this civilization, our research focuses on the academic history of its archaeology by gathering published research material. Our research begins by collecting research data associated with the Indus Valley Civilization and documenting the process of archaeological investigations and excavations from the 19th century until the present day. We also summarize the archaeological works conducted during different periods. Furthermore, we present the primary academic views on the Indus Civilization from the 19th century until the present, explaining their developmental process and highlighting recent research. This forms a foundation for further study. We discovered that the archaeological research of the Indus Civilization is significantly influenced by Western archaeology and has yet to establish an independent, local research system. We delve into the three primary sites of the Indus Valley Civilization - Harappa, Mohenjo-Daro, and Chanhudaro - discussing their history and archaeological excavation records. Our findings indicate that the Indus Civilization is solely dependent on archaeology, distinguishing it from the Sumerian Civilization and verifying that it originates from the Bronze Age of the Indus Valley. Lastly, we examine the primary academic issues associated with the Indus Civilization in greater depth. These issues include climate environment, political system, primitive religion, and academic contribution.

Keywords: Indus Valley civilization, archaeology, Harappa, Mohenjo-Daro

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Authors: Zeinabossadat Hosseini, Fateme Qorbani

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The universal community has suffered from the lack of a sustainable and prosperous civilization in the world, and human distance from religious doctrines exposes the civilization of society to decline and collapse. To build a sustainable Islamic civilization, it is essential to understand and strengthen the core foundations of this subject. Islam, which claims to be integral in ensuring human prosperity and the creation of a new Islamic civilization, it can only develop this civilization if it has the necessary foundations. On the other hand, the family is one of the most important and effective foundations for effective individual and community life, and according to the influential role of the family on human behavioral and cognitive domains, it is impossible to define and explain the development of Islamic civilization without regard to the family category. The family can be effective in this important matter through its direct and indirect role in the education of individuals, and its members have the highest interaction and impact on each other. Development of the teachings of Islam in the form of verses and traditions can guide people towards the Islamic lifestyle and thus Islamic civilization and the Pure life (Tayyibah life-Al-Nahl/97). This article provides a descriptive-analytical approach to the conclusion that modern Islamic civilization promises the prosperity of the world and the hereafter. It will bring peace and prosperity to the world as well as advancement, fight against poverty, unity, and solidarity of Muslims, preservation of human dignity, as well as the growth of spirituality. It can also be deduced that the foundations of Islamic civilization in Qur'anic Tayyibah life and in today's term, the Islamic lifestyle, can be identified and implemented in the family structure, And the components of this blissful life can be found in this focus. The Tayyibah life will be realized by relying on the right faith and practice, paying attention to the rulings, divine command mentioned in the verses, as well as the traditions, altruism, nurturing a commitment to the community.

Keywords: family, development of modern Islamic civilization, quranic lifestyle, Tayyibah life

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Authors: Imbesat Daudi

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One of the most discussed topics of the last century happens to be if Islamic civilization is violent. Many Western intellectuals have promoted the notion that Islamic civilization is violent. Citing 9/11, in which 3000 civilians were killed, they argue that Muslims are prone to violence because Islam promotes violence. However, Muslims reject this notion as nonsense. This topic has not been properly addressed. First, violence of civilizations cannot be proven by citing religious texts, which have been used in discussions over civilizational violence. Secondly, the question of whether Muslims are violent is inappropriate, as there is implicit bias suggesting that Islamic civilization is violent. A proper question should be which civilization is more violent. Third, whether Islamic civilization is indeed violent can only be established if more war-related casualties can be documented within the borders of Islamic civilization than that of their cohorts. This has never been done. Finally, the violent behavior of Muslim countries can be examined by comparing acts of violence committed by Muslim countries with acts of violence of groups of nations belonging to other civilizations by appropriate parameters of violence. Therefore, parameters reflecting group violence have been defined; violent conflicts of various civilizations of the last two centuries were documented, quantified by number of conflicts and number of victims, and compared with each other by following the established principles of statistics. The results show that whereas 80% of genocides and massacres were conducted by Western nations, less than 5% of acts of violence were committed by Muslim countries. Furthermore, the West has the highest incidence (new) and prevalence (new and old) of violent conflicts among all groups of nations. The result is unambiguous and statistically significant. Becoming informed can only be done by a methodical collection of relevant data, objective analysis of data, and unbiased information, a process which this paper follows.

Keywords: Islam and violence, demonization of Muslims, violence and the West, comparison of civilizational violence

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Authors: U. Obaje Gabriel

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The overwhelming and intimidating presence of western civilization over our traditional edifice is rather sad and distressful. A careful observation of our prevailing situation would reveal to anyone what mess westernization has done to our cultural values and norms. Corruption, frivolity and moral decadence which are major hallmarks of this foreign ideology are seriously ravaging our society in general and our educational system in particular. The current trends in our schools are those of cultism, nudity in dressing, exam malpractices, corruption and general moral decadence. Against the background of these unwholesome practices in our schools, this paper intends to show the need for us to go back to our roots and harmonize the veritable aspects of our rich cultural heritage with those equally good aspects of western civilization. We believe that when this is done effectively, a very potent indigenous system of education will surely emerge, thereby solving the teething problem of fallen standard in our educational system.

Keywords: heritage, educational development, western civilization, performing arts studies

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Authors: Smail Hadj Mahammed

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Translation is not merely a process of conveying the meaning from one particular language into another to overcome language barriers and ensure a good understanding; it is also a work of civilization and progress. Without the translation of Greek, Indian and Persian works, Arabic and Islamic Civilization would not have taken off, and without the translations of Arabic works into Latin, and then into European languages, the scientific and technological revolution of the modern world would not have taken place. In this context, the present paper seeks to investigate how the translation movement contributed to the Arabic and Islamic Civilizations during the Golden Age. The research paper consists of three major parts: the first part provides a brief historical overview of the translation movement during the golden age, which witnessed two important eras: the Umayyad and Abbasid eras. The second part shows the main reasons why translation was a prominent cultural activity during the Golden Age and why it gained great interest from the Arabs. The last part highlights the constructive contribution of translation to the Arabic and Islamic Civilization during the period (661–1258). The results demonstrate that Arabic translation movement was unprecedented in the transmission of knowledge in the whole history of humankind and that translation during the Golden Age had significantly assisted in enriching the Arabic and Islamic civilizations, which had absorbed major and important scientific works of old Greek, Indian and Persian civilizations.

Keywords: Arabic and Islamic civilization, contribution, golden age, translation

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Authors: Sajjad Shalsouz, Hamid karamipour

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Islamic civilization after a period of glory in the ninth and tenth centuries AD, known as the Islamic Renaissance, stagnated and declined from the eleventh century, despite the political and military power of Islamic governments, faced a scientific and cultural decline in later, foreign invaders such as the Mongol invasion, the Crusades, and Timur invasions also caused severe political, social, and economic instability, some of which were never remedied. Lack of growth of intellectual sciences in Islamic societies, which is necessary for the growth and development of any civilization, and lack of attention of the ruling class and the masses to this important factor, the tyranny of kings, social and economic turmoil from the thirteenth century onwards, absence of Islamic societies from global developments all intensified and stabilized the decline Islamic civilizations, the consequences of which are still evident. This article tries to deal with the historical factors of this decline and decadence from the 11th century to the contemporary era by examining historical events and issues and achieves a desirable and efficient result in this field.

Keywords: Islamic civilization, decline, historical factors, intellectual sciences

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Authors: Abul Kayum Zarzis Alam

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Death is not a terminal; it is just a junction. From Agamas to Vedas, from Buddhism to Judaism, all the major scriptures and religions of the world always do converge to this hypothesis of death. Death is the ultimate catastrophe of life and it is the genesis of every religion on this Earth. Several hundred thousand years ago, the Homo Sapiens in Paleolithic age introduced the notion of religion on this Earth in its most primitive form just to escape from death and natural catastrophes through their belief in supernatural things which created the sense of superstition among the Homo Sapiens which has only increased over time. This sense of superstition and belief in supernatural things are building blocks of religion. Religion is like entropy, a degree of disorder. Entropy for an irreversible system like our own Universe always increases. Same is happening to our human civilization where the disorder had been increasing over time. The degree of this disorder of human civilization is religion divides and conquers over the human civilization of Earth. Religion is the human entropy which had been governing and will govern us. Just like entropy, religion is also an essential intrinsic property of the system which makes the system evolved. We have to optimize this ambivalence of the human entropy to make our civilization an inclusive and sustainable one.

Keywords: death, earth, entropy, Homo sapiens, religion and human entropy

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Authors: Mohammad Torabiyan, Kazem Mosawi Nejad

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Today architecture has become as a powerful media for introducing cultures to the world, which in turn brings about a change in the global insight, power gaining, investment and development. Islamic architecture is based on the language of Koran and shows the depth and richness of Islam through spiritual soul. This is in a way that belief in monotheism and faith in Islamic teachings are manifested as Islam's aesthetic thought in Islamic architecture. Unfortunately, Islamic architecture has been damaged a lot due to lack of necessary information and also successive wars which have overtaken the Muslims as well as the dominance of colonizing counties. Islamic architecture is rooted in the history, culture and civilization of Muslims but its deficiencies and shortcomings should be removed through systematizing the Islamic architecture researchers. Islamic countries should act in a way that the art of Islamic architecture shows its true place in different architecture eras and makes everybody aware that Islamic architecture has a historical root and is connected eternally to the genuineness, religious art and culture of Muslims and civilization.

Keywords: art, culture, civilization, Islamic architecture, Muslims

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Authors: G. K. Abdigalieva, Z. N. Ismagambetova, T. H. Gabitov, K. A. Biazdikova, A. A. Mukhanbet , B. E. Moldagaliyev, Saira Shamahay

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In the article was shown attitude to contemporary traditional culture and cultural heritage preservation issues and features of further development of a culture. Concerning innovation, appeal to cultural heritage, ability of reception of a culture and cultural diffusion in the process of globalization, it is offered further positive development of Kazakhstan’s based human experience and achieved with time. System of traditions is considered as a phenomenon which describes unity, harmony and stability of social body. Contradictions of contemporary culture and civilization, processes of tradition and innovation, cultural changes, and creativities are considered as second side of a society development. Innovation is analyzed as a method of renewal of a culture, tradition and innovation are considered as universal feature of any culture.

Keywords: culture, civilization, innovation, tradition, reality, customs, social relations, morality, values

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Authors: Sabrina Yulianti

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This study aims to explain the identity struggles of local religious communities in Indonesia. Local religion in Indonesia is not recognized by the government and is not incorporated into the official religion in Indonesia. This makes the local religions in Indonesia experienced the challenges and obstacles in fulfilling their rights as citizens of Indonesia. Challenges and barriers they experience such as: difficulty in making of the birth certificate and marriage. It is as experienced by one of the local religions namely Parmalim which located in North Sumatra. Not only difficulty in taking care of the bureaucracy as a citizen, but the local religion is seen as a minority and sometimes regarded as follower of deviate religion.

Keywords: local religion, faith, struggles, civilization, discrimination

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Authors: Ihab Al-Mokrani

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The Arabic heritage has two types of spoken rhetoric: the first type which al-Jaahiz calls “the rhetoric of the sign,” which means body language, and the rhetoric of silence which is of no less importance than the rhetoric of the sign, the speaker’s appearance and movements, etc. The second type is the spoken performance of utterances which bears written rhetoric arts like metaphor, simile, metonymy, etc. Rationale of the study: First: in spite of the factual existence of rhetorical phenomena in the Arabic heritage, there has been no contemporary study handling the spoken rhetoric in the Arabic heritage. Second: Arabic Civilization is originally a spoken one. Comparing the Arabic culture and civilization, from one side, to the Greek, roman or Pharaonic cultures and civilizations, from the other side, shows that the latter cultures and civilizations started and flourished written while the former started among illiterate people who had no interest in writing until recently. That sort of difference on the part of the Arabic culture and civilization created a rhetoric different from rhetoric in the other cultures and civilizations. Third: the spoken nature of the Arabic civilization influenced the Arabic rhetoric in the sense that specific rhetorical arts have been introduced matching that spoken nature. One of these arts is the art of concision which compensates for the absence of writing’s means of preserving the text. In addition, this interprets why many of the definitions of the Arabic rhetoric were defining rhetoric as the art of concision. Also, this interprets the fact that the literary genres known in the Arabic culture were limited by the available narrow space like poetry, anecdotes, and stories, while the literary genres in the Greek culture were of wide space as epics and drama. This is not of any contrast to the fact that some Arabic poetry would exceed 100 lines of poetry as Arabic poetry was based on the line organic unity, which means that every line could stand alone with a full meaning that is not dependent on the rest of the poem; and that last aspect has never happened in any culture other than the Arabic culture.

Keywords: Arabic rhetoric, spoken rhetoric, Arabic heritage, culture

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Authors: Safa Moussoud

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Contrary to modern misconceptions, women in the Muslim Middle Ages enjoyed a generous degree of liberty both in the public and private sphere. Poetry was a significant component of public life throughout the Muslim Civilization as its vitality and multi-generic nature acted as a way for medieval Muslims to communicate with each other. As such, a continuity of poetic literary heritage was preserved through multiple centuries and dynasties. This paper will argue that Muslim women were active participants in medieval Muslim society’s social and public sphere and therefore, can be seen as vital contributors to the intellectual and literary creation of the Muslim Civilization. This paper will examine poetry written by Safiyya al-Baghddadiya and Salma bint al-Qaratisi from the Abbasid period, as well as Wallada bint al-Mustakfi from the Andalusian period and focus particularly at the poetesses’ modes of self-expression regarding beauty and sexuality to argue that Medieval Muslim women enjoyed creative and literary liberty thus allowing them to proclaim their subjectivity publicly through poetry. By emphasizing women’s involvement in the social aspects of Medieval Muslim societies, this paper will ultimately urge for a more thorough investigation of Muslim women’s role and function in the making of the Muslim Civilization.

Keywords: Arabo-Islamic society, medieval Muslims, Muslim poetesses, self-expression

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Authors: Mahmoud Moawad Mohamed Osman

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The Egyptian civilization was and still is an inspiration for many human civilizations and modern sciences. For this reason, there is still a passion for the ancient Egyptian civilization. Due to the breadth and abundance of the outputs of the ancient Egyptian civilization, many museums have been established that contribute to displaying and demonstrating the splendor of the ancient Egyptian civilization, and among those museums is the Grand Egyptian Museum (Egypt's gift to the whole world). The idea of establishing the Grand Egyptian Museum began in the nineties of the last century, and in 2002 the foundation stone was laid for the museum project to be built in a privileged location overlooking the eternal pyramids of Giza, where the Egyptian state was declared, and under the auspices of the United Nations Educational, Scientific and Cultural Organization (UNESCO) and the International Union of Architects. , for an international architectural competition for the best design for the museum. The current design submitted by Heneghan Peng Architects in Ireland won, and its design was based on the rays of the sun extending from the tops of the three pyramids when they meet to represent a conical mass, which is the Grand Egyptian Museum. The construction of the museum project began in May 2005, when the site was paved and prepared, and in 2006, the largest antiquities restoration center in the Middle East was established, dedicated to the restoration, preservation, maintenance and rehabilitation of the antiquities scheduled to be displayed in the museum halls, which was opened in 2010. The construction of the museum building, which has an area of more than 300,000 square meters, was completed during the year 2021, and includes a number of exhibition halls, each of which is considered larger than many current museums in Egypt and the world. The museum is considered one of the most important and greatest achievements of modern Egypt. It was created to be an integrated global civilizational, cultural and entertainment edifice, and to be the first destination for everyone interested in ancient Egyptian heritage, as the largest museum in the world that tells the story of the history of ancient Egyptian civilization, as it contains a large number of distinctive and unique artifacts, including the treasures of the golden king Tutankhamun, which... It is displayed for the first time in its entirety since the discovery of his tomb in November 1922, in addition to the collection of Queen Hetepheres, the guard of the mother of King Khufu, the builder of the Great Pyramid in Giza, as well as the Museum of King Khufu’s Boats, as well as various archaeological collectibles from the pre-dynastic era until the Greek and Roman eras.

Keywords: grand egyptian museum, egyptian civilization, education, museology

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Authors: Hazem Taha Abouelnaga Ali, Mohamed Ahmed Madkour, Haitham Magdy Hamad

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The ancient Egyptian used the stars to measure time or, in a more precise sense, as one of the astronomical means of measuring time. These methods differed throughout the historical ages. They began with simple observations of observing astronomical phenomena and watching them, such as observing the movements of the stars in the sky. The year, to know the days, nights, and other means used to help set the time when the sky overcast, and so the researcher tries through archaeological evidence to demonstrate the knowledge of the ancient Egyptian stars of heaven and movements through the first pre-history. It is not believed that the astronomical information possessed by the Egyptian was limited, and simple, it was reaching a level of almost optimal in terms of importance, and the goal he wanted to reach the ancient Egyptian and also help him to know the time, and the passage of time; which ended in finally trying to find a system of timing and calculation of time. It was noted that there were signs that the stellar creed was known and prosperous, especially since the pre-family ages, and this is evident on the inscriptions that come back to that period. The Egyptian realized that some of the stars remain visible at night, The ancient Egyptian was familiar with the daily journey of the stars. This is what was adopted in many paragraphs of the texts of the pyramids and its references to the rise of the deceased king of the heavenly world between the stars of the eternal sky. It was noted that the ancient Egyptian link between the doctrine of the star, we find that the public The lunar was known to the ancient Egyptian, and sang it for two years: and the stellar solar; but it was based on the appearance of the star Sirius, and this is the first means used to measure time and know the calendar stars.

Keywords: ancient egypt, archaeology, egyptian history, egyptian civilization, civilization

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Authors: Islam Abouelhamd

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Rives have long been recognized as one of the most important natural resources, They are important to ensure human health, civilization, and sustainable development, and the importance of rivers as the focal point of cities was established from the early times of civilization and will remain so. Urban design of Riverfront has been an issue of wide concern and extensive discussion since the 1970s, however, Cities seek a riverfront that is a place of public enjoyment, They want a Riverfront where there is ample visual and physical public access to both the water and the land, they want a place that contributes to the quality of life in all of its aspects; economic, social, and cultural, on another hand, Successful urban design of Riverfront requires an understanding of development processes, dimensions of urban design and an appreciation of the distinctiveness of Riverfront locations. A close association between cities and river is inherently over the history of civilization, and in fact, many urban cities in Egypt are located close to Nile River areas. Always trying to use the land closer to the river to take advantage of the benefits it provides, And in spite of the significant role played by the littoral fronts in the life of the city, the riverfronts have remained generally in Egypt and especially in Asyut city neglected. According to the knowledge gained from the literature review, review of case studies and the historical researches of Asyut Riverfront, this research aims to identify the urban transformations of Asyut riverfront and expect the Opportunities and Challenges which will play an important part of the future urban design issues and researches will prepare, especially in the case study area (northern areas of Asyut riverfront). After that, the case study data, historical framework and International experiences were collected and analyzed to Produce Primary indicators of the expectations of the riverfront urban design process inside the case study area, In addition to preparing the conclusions of the theoretical framework and recommendations for the paper.

Keywords: civilization, sustainable development, riverfront, urban transformations

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Authors: Parisa Göker

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With the birth of Islam, the definitions of paradise in Quran have spread across three continents since 7^th century, showing itself in the palace gardens as a reflection of Islamic Culture. The design characteristics of Islamic gardens come forth with the influence of religious beliefs, as well as taking its form as per the cultural, climatic and soil characteristics of its geography, and showing its difference. It is possible to see these differences from the garden examples that survived to present time from the civilizations in the lands of Islamic proliferation. The main material of this research is the Islamic gardens in Iran and Spain. Field study was carried out in Alhambra Palace in Spain, Granada and Shah Goli garden in Iran, Tabriz. In this study, the birth of Islamic gardens, spatial perception of paradise, design principles, spatial structure, along with the structural/plantation materials used are examined. Also the characteristics and differentiation of the gardens examined in different cultures and geographies have been revealed. In the conclusion section, Iran and Spain Islamic garden samples were evaluated and their properties were determined.

Keywords: Islamic civilization, Islamic architecture, cultural landscape, Islamic garden

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Authors: Xu Xiao China, Xu Lei China

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After the 1990s, the concept of urban sustainable development has been increasing attention in urban planning and urban design. High carbon city, not a sustainable city construction model, has become an important problem which restricts the sustainable development of the city. Therefore, low-carbon city construction is the urgent need to solve the problem, and China is one of the core areas of low-carbon city construction in the world. The research work of low-carbon cities were participated by the Chinese government and academic institutes on theory and practice since 2007, and nowadays it comes to a practice stage with six low-carbon pilot provinces and 36 low-carbon pilot cities identified. To achieve the low-carbon target, developing low-carbon energy, adopting non-pollution technique, constructing green buildings and adopting ecolife-style are suggest by the government. Meanwhile, besides a new standard system and a new eco-environmental status evaluation method, the government also established the Chinese urban development institute including the Low-Carbon City Group. Finally, we want to transform the modern industrial civilization into an ecological civilization and realize sustainable urban development.

Keywords: low-carbon city, China, development practice, system construction, urban sustainability

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Authors: Oleg Redkin, Olga Bernikova

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Globalization and migrations have made cross-cultural contacts more frequent and intensive. Sometimes, these contacts may lead to misunderstanding between partners of communication and misinterpretations of the verbal messages that some researchers tend to consider as the 'clash of civilizations'. In most cases, reasons for that may be found in cultural and linguistic differences and hence misinterpretations of intentions and behavior. The current research examines factors of verbal and non-verbal communication that should be taken into consideration in verbal and non-verbal contacts. Language is one of the most important manifestations of the cultural code, and it is often considered as one of the special features of a civilization. The Arabic language, in particular, is commonly associated with Islam and the language and the Arab-Muslim civilization. It is one of the most important markers of self-identification for more than 200 million of native speakers. Arabic is the language of the Quran and hence the symbol of religious affiliation for more than one billion Muslims around the globe. Adequate interpretation of Arabic texts requires profound knowledge of its grammar, semantics of its vocabulary. Communicating sides who belong to different cultural groups are guided by different models of behavior and hierarchy of values, besides that the vocabulary each of them uses in the dialogue may convey different semantic realities and vary in connotations. In this context direct, literal translation in most cases cannot adequately convey the original meaning of the original message. Besides that peculiarities and diversities of the extralinguistic information, such as the body language, communicative etiquette, cultural background and religious affiliations may make the dialogue even more difficult. It is very likely that the so called 'clash of civilizations' in most cases is due to misinterpretation of counterpart's means of discourse such as language, cultural codes, and models of behavior rather than lies in basic contradictions between partners of communication. In the process of communication, one has to rely on universal values rather than focus on cultural or religious peculiarities, to take into account current linguistic and extralinguistic context.

Keywords: Arabic, civilization, discourse, language, linguistic

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Authors: Edwin Dankano

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Evident by incessant and sporadic attacks on Nigerians poise a serious threat to the unity of Nigeria, and secondly, the single biggest security nightmare to confront Nigeria since after amalgamation of the Southern and Northern protectorates by the British colonialist in 1914 is “Boko Haram” a terrorist organization also known as “Jama’atul Ahli Sunnah Lidda’wati wal Jihad”, or “people committed to the propagation of the Prophet’s teachings and jihad”. The sect also upholds an ideology translated as “Western Education is forbidden”, or rejection of Western civilization and institutions. By some estimates, more than 5,500 people were killed in Boko Haram attacks in 2014, and Boko Haram attacks have already claimed hundreds of lives and territories {caliphates}in early 2015. In total, the group may have killed more than 10,000 people since its emergence in the early 2000s. More than 1 million Nigerians have been displaced internally by the violence, and Nigerian refugee figures in neighboring countries continue to rise. This paper is predicated on secondary sources of data and anchored on the Huntington’s theory of clash of civilization. As such, the paper argued that the rise of Boko Haram with its violent disposition against Western values is a counter response to Western civilization that is fast eclipsing other civilizations. The paper posits that the Boko Haram insurrection going by its teachings, and destruction of churches is a validation of the propagation of the sect as a religious revolt which has resulted in dire humanitarian situation in Adamawa, Borno, Yobe, Bauchi, and Gombe states all in north eastern Nigeria as evident in human casualties, human right abuses, population displacement, refugee debacle, livelihood crisis, and public insecurity. The paper submits that the Nigerian state should muster the needed political will in terms of a viable anti-terrorism measures and build strong legitimate institutions that can adequately curb the menace of corruption that has engulfed the military hierarchy, respond proactively to the challenge of terrorism in Nigeria and should embrace a strategic paradigm shift from anti-terrorism to counter-terrorism as a strategy for containing the crisis that today threatens the secular status of Nigeria.

Keywords: Boko Haram, civilization, fundamentalism, Islam, religion revolt, terror

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Authors: Doaa El-Shereef

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This paper will focus on proving a theory that it is an Egyptian knife with Canaanite relief and will discuss the nature of the Gebel el-Arak Knife and the civilization to which it belongs and the relationship of the Canaanite deity with Mount Abydos in Egypt, and the influence between the ancient Egyptian religion and the Canaanite religion and their effect on each other. Finally, the paper will discuss in full detail the engraving of the two faces of the knife handle and analyze the register on the front face, which is the scene of the two lions engraved, and between them, an old man symbolized as the deity in the middle and compared it with other drawings similar in the Egyptian civilization. The paper will also discuss the registers on the back face, which are the engravings of a battle, soldiers, uniforms, and boats, and how the back face describes a water battle between three Egyptian boats and two foreign ships. In addition, it will prove that those foreign ships were not Mesopotamian ships because, in the period to which the knife of Gebel Al-Arak belongs, between 3300-3100 BC, there were no battles or trade exchanges between Egypt and Mesopotamia on sea routes. However, there was already a strong land and sea trade between Canaan and Egypt during Chalcolithic Age (4500-3500 BC), as described in many primary sources.

Keywords: Canaan, Egypt, Gebel el-Arak Knife, Louvre

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Authors: Zafar Beg, Kumar Gaurav

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The lost Saraswati is described as a large perennial river which was 'lost' in the desert towards the end of the Indus-Saraswati civilisation. It has been proposed earlier that the lost Saraswati flowed in the Sutlej-Yamuna interfluve, parallel to the present day Indus River. It is believed that one of the earliest known ancient civilizations, the 'Indus-Saraswati civilization' prospered along the course of the Saraswati River. The demise of the Indus civilization is considered to be due to desiccation of the river. Today in the Sutlej-Yamuna interfluve, we observe an ephemeral river, known as Ghaggar. It is believed that along with the Ghaggar River, two other Himalayan Rivers Sutlej and Yamuna were tributaries of the lost Saraswati and made a significant contribution to its discharge. Presence of a large number of archaeological sites and the occurrence of thick fluvial sand bodies in the subsurface in the Sutlej-Yamuna interfluve has been used to suggest that the Saraswati River was a large perennial river. Further, the wider course of about 4-7 km recognized from satellite imagery of Ghaggar-Hakra belt in between Suratgarh and Anupgarh strengthens this hypothesis. Here we develop a methodology to estimate the paleo discharge and paleo width of the lost Saraswati River. In doing so, we rely on the hypothesis which suggests that the ancient Saraswati River used to carry the combined flow or some part of the Yamuna, Sutlej and Ghaggar catchments. We first established a regime relationship between the drainage area-channel width and catchment area-discharge of 29 different rivers presently flowing on the Himalayan Foreland from Indus in the west to the Brahmaputra in the East. We found the width and discharge of all the Himalayan rivers scale in a similar way when they are plotted against their corresponding catchment area. Using these regime curves, we calculate the width and discharge of paleochannels originating from the Sutlej, Yamuna and Ghaggar rivers by measuring their corresponding catchment area from satellite images. Finally, we add the discharge and width obtained from each of the individual catchments to estimate the paleo width and paleo discharge respectively of the Saraswati River. Our regime curves provide a first-order estimate of the paleo discharge of the lost Saraswati.

Keywords: Indus civilization, palaeochannel, regime curve, Saraswati River

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Authors: Katya E. Manalastas

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This thesis is a dialogue with Freud about vulnerability and any forms of transience we encounter in life. This study argues that Freud’s Ethics of Finitude, which is framed within the psychoanalytic context, is a critical theory about how human beings fail to become what they are because of their attachment to their illusions—to their visions of perfection and immortality. Freud’s Ethics of Finitude positions itself between our detachment to ideals and recognition of our own death through our loved one. His texts portray the predicament of the finite individual who suffers from feelings of guilt and anxiety because of his failure to live up to the demands of his idealistic civilized society. The civilized society has overestimated men’s susceptibility to culture. It imposes excessive sublimation, conformity to rigid moral ideals, and instinctive repression to manage human aggression. However, by doing this, civilization becomes a main source of men’s suffering. The lack of instinctive freedom will result in a community of tamed but unhappy people. Civilization has also constructed theories and measures to rule out death and pain from the realities of life. Therefore, a man lives his life repressing his instincts and ignorant of his own mortality. For Freud, war and neurosis are just few of the consequences of a civilization that imprisons the individual from cultural hypocrisy instead of giving more play to truthfulness. The occurrence of Great War destroyed our pride in the attainments of civilization and let loose the hostile impulses within us which we thought had been totally eradicated by means of instinctive repression and sublimation. War destroyed most of the things that we had loved and showed us the impermanence of all the things that we had deemed perfect and everlasting. This chaotic event also revealed the damaging impact of our attachment to past values that no longer bind us; our futile attempts to escape suffering; and our refusal to confront the painfulness of loss and mourning. With this given backdrop, this study launches Freud’s Ethics of Finitude—which culminates not in the submission of an individual to the unquestioned authority nor in the blind optimism and love for illusory happiness but in the pedagogy of mourning which brings forth the authentic education of man towards the truth about himself. His Ethics of Finitude is a form of labor in and through which the individual steps out of the realm of illusions and ideals that hinder him to confront his imperfections and accept the difficulties of existence. Through his analysis of the Great War, Freud seeks to awaken in us our ability to evaluate the way we see ourselves and to live our lives with death in mind. His Ethics of Finitude leads us to the fulfillment of our first duty as a living being, which is to endure life. We can only endure life if we are prepared to die and let go.

Keywords: critical theory, ethics of finitude, psychoanalysis, Sigmund Freud

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Authors: Ravindra N. Singh, Dheerendra P. Singh

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Recent discoveries of Bronze Age artefacts, tin slag, furnaces and crucibles, together with new geological evidence on tin deposits in Tosham area of Bhiwani district in Haryana (India) provide the opportunity to survey the evidence for possible sources of tin and the use of bronze in the Harappan sites of north western India. Earlier, Afghanistan emerged as the most promising eastern source of tin utilized by Indus Civilization copper-smiths. Our excavations conducted at Khanak near Tosham mining area during 2014 and 2016 revealed ample evidence of metallurgical activities as attested by the occurrence of slag, ores and evidences of ashes and fragments of furnaces in addition to the bronze objects. We have conducted petrological, XRD, EDAX, TEM, SEM and metallography on the slag, ores, crucible fragments and bronze objects samples recovered from Khanak excavations. This has given positive indication of mining and metallurgy of poly-mettalic Tin at the site; however, it can only be ascertained after the detailed scientific examination of the materials which is underway. In view of the importance of site, we intend to excavate the site horizontally in future so as to obtain more samples for scientific studies.

Keywords: archaeometallurgy, problem of tin, metallography, indus civilization

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Authors: Rajasekar Anand Thiyagarajan

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One of the driving forces of mankind is the “le r`eve d'etoiles" or the “dream of stars", which has been the dynamo of our civilization. Since the beginning of the dawn of the civilization, mankind has looked upon the heavens with wonder and he has tried to understand the meaning of those twinkling lights. As human history has progressed, the understanding of those twinkling lights has progressed, as we now know a lot of information about stars. However, the dream of stars or the dream of reaching those stars always remains within the expectations of mankind. In fact, the needs of the civilization constantly drive for better knowledge and the capability of reaching those stars is one such way that knowledge and exultation can be achieved. This paper takes a futuristic case study of an interstellar mission to Wolf 359, which is approximately 8.3 light years away from us. In terms of galactic distances, 8.3 light years is not much, but as far as present space technology capabilities are concerned, it is next to impossible for us to reach those distances. Several studies have been conducted on various missions to Alpha Centauri and other nearby stars such as Barnard's star and Wolf 359. However, taking a more distant star such as Wolf 359 will help test the mankind's drive for interstellar exploration, as exotic means of travel are needed. This paper will take a futuristic case study of the event and various possibilities of space travel will be discussed in detail. Comprehensive tables and graphs will be given, which will depict the amount of time that will pass at each mode of travel and more importantly some idea on the cost in terms of energy as well as money will be discussed within today's context. In addition, prerequisites to an interstellar mission to Wolf 359 will be given in detail as well as a sample mission which will take place to that particular destination. Even though the possibility of such a mission is probably nonexistent for the 21st century, it is essential to do these exercises so that mankind's understanding of the universe will be increased. In addition, this paper hopes to establish some general guidelines for such an interstellar mission.

Keywords: wolf 359, interstellar mission, alpha centauri, core diameter, core length, reflector thickness enrichment, gas temperature, reflector temperature, power density, mass of the space craft, acceleration of the space craft, time expansion

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Authors: David Maina Muthegethi

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For decades, archaeological work of Swahili Civilization has mainly concentrated on exploration of economic and political dynamics of City states. This paper moves further and explore how gender roles were formed, maintained, negotiated and re-negotiated through time and space in Gede City. Unlike other Swahili city states, Gede was located around two miles away from the shores of Indian Ocean. Nonetheless, the city was characterized by security walls, stone houses, mosques and tombs typical of Swahili City states such as Kilwa. The study employed several methods of data collection namely: archival research, survey, re-examination of collected materials and excavation of Gede archaeological site. Since, the study aimed to examine gender roles across different social class, a total of three houses were excavated based on their social hierarchy. Thus, the houses were roughly categorized as belonging to elites, middle class and lower class. The house were located in the inner wall, second inner wall and the outer wall of Gede City respectively. Key findings shows that gender roles differed considerably along classes in Gede archaeological site. For instance, the women of the elite and middle class were active participants in Gede international trade through production and consumption of imported goods. This participation corresponded with commercialization of Gede households especially in elite’ areas where they hosted international traders. On the other hand, the middle class houses, women concentrated on running of light industries aimed at supplying goods for the urban community. Thus, they were able to afford exotic goods as their elites counterparts. Lastly, the gender roles of lower class entailed subsistence gender roles with little participation in Gede formal commerce. Interestingly, gender roles in Gede were dynamic in nature and response to cultural diffusion, spread of Islam, intensification of trade, diversification of subsistence patterns and urbanization. Therefore, this findings, demonstrate centrality of gender in reconstruction of social lives of Swahili Civilization.

Keywords: gender roles, Islam, Swahili civilization, urbanization

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Authors: Mohamed Ahmed Madkour, Haitham Magdy Hamad

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This research aims to study of the surgery science and imaging in ancient Egypt, and how to diagnose the surgical cases, whether due to injuries or disease that requires surgical intervention, Medical diagnosis and how to treat it. The ancient Egyptian physician tried to change over from magic and theological thinking to become a stand-alone experimental science, they were able to distinguish between diseases and they divide them into internal and external diseases even this division exists to date in modern medicine. There is no evidence to recognize the amount of human knowledge in the prehistoric knowledge of medicine and surgery except skeleton. It is not far from the human being in those times familiar with some means of treatment, Surgery in the Stone age was rudimentary, Flint stone was used after trimming in a certain way as a lancet to slit and open the skin. Wooden tree branches were used to make splints to treat bone fractures. Surgery developed further when copper was discovered, it led to the advancement of Egyptian civilization, then modern and advanced tools appeared in the operating theater like a knife or a scalpel. The climate and environmental conditions have preserved medical papyri and human remains that have confirmed their knowledge of surgical methods including sedation. The ancient Egyptians reached a great importance in surgery, evidenced by the scenes that depict the pathological image and the surgical process, but the image alone is not sufficient to prove the pathology, its presence in ancient Egypt and its treatment method. As there are a number of medical papyri, especially Edwin Smith and Ebris, which prove the ancient Egyptian surgeon's knowledge of the pathological condition that It requires a surgical intervention, otherwise its diagnosis and the method of treatment will not be described with such accuracy through these texts. Some surgeries are described in the department of surgery at Ebris papyrus. The level of surgery in ancient Egypt was high, and they performed surgery such as hernias and Aneurysm, however we have not received a lengthy explanation of the various surgeries and the surgeon has usually only said “treated surgically”. It is evident in the Ebris papyrus that they used sharp surgical tools and cautery in operations where bleeding is expected, such as hernias, arterial sacs and tumors.

Keywords: ancient Egypt, archaeology, Egyptian history, ancient asurgical imaging, Egyptian civilization, civilization

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Authors: Hazem Taha Abouelnaga Ali, Mohamed Ahmed Madkour, Haitham Magdy Hamad

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The ancient Egyptians used the stars to measure time or, in a more precise sense, as one of the astronomical means of measuring time. These methods differed throughout the historical ages. They began with simple observations of observing astronomical phenomena and watching them, such as observing the movements of the stars in the sky. The year, to know the days, nights, and other means used to help set the time when the sky overcast, and so the researcher tries through archaeological evidence to demonstrate the knowledge of the ancient Egyptian stars of heaven and movements through the first pre-history. It is not believed that the astronomical information possessed by the Egyptians was limited, and simply, it was reaching a level of almost optimal in terms of importance, and the goal he wanted to reach the ancient Egyptians and also help him to know the time and the passage of time; which ended in finally trying to find a system of timing and calculation of time. It was noted that there were signs that the stellar creed was known and prosperous, especially since the pre-family ages, and this is evident in the inscriptions that come back to that period. The Egyptian realized that some of the stars remained visible at night. The ancient Egyptians were familiar with the daily journey of the stars. This is what was adopted in many paragraphs of the texts of the pyramids and its references to the rise of the deceased king of the heavenly world between the stars of the eternal sky. It was noted that the ancient Egyptian link between the doctrine of the star, we find that the public The lunar was known to the ancient Egyptians, and sang it for two years: and the stellar solar; but it was based on the appearance of the star Sirius, and this is the first means used to measure time and know the calendar stars.

Keywords: ancient Egypt, archaeology, Egyptian history, Egyptian civilization, civilization

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Authors: Saskia Köbschall

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The idea of ‘being close to nature’ and the ways of achieving this proximity are socially and historically constructed, as are notions of nakedness and nudity. During the colonial period, nudity and clothedness functioned as instruments of racial domination. Nakedness became central to the colonialists’ thinking, to their binary of the ‘civilized’ and those ‘close to nature’, therefore turning the level of perceived unclothedness into a measurement of ‘civilization'. While being ‘one with nature’ continued to be a criterion of backwardness in the colonies, it emerged as a futuristic and avant-garde endeavor in the metropole: In Germany, at the height of its colonial expansion, the Life Reform Movement (Lebensreformbewegung) called for the liberation of the white body from the ‘constraints of civilization’, for its ‘return to nature’ via practices like nudism. Despite this simultaneity, the scholarship of the life reform and the nudist movement in particular does not address the colonial past of the movement or its repercussions in the present. Taking the biography of prominent life reformist Hans Paasche (1881 - 1920) as a starting point, this paper explores the work of imperial legacies in the history and present of the German nudist movement. Paasche started his career as a German colonial officer, participating in the brutal obliteration of the Maji-Maji uprising (1905/06) that claimed the lives of nearly 200.000 people. Once a passionate game hunter, he later became a known nature conservationist; once a self-proclaimed explorer of Africa, he later became one of the most prominent advocates of nudism and vegetarianism. The paper joins conceptual and historical research in order to address the German nudist movement’s colonial past and understand its repercussions in the present.

Keywords: Germany, life reform, colonialism, archives, nudity, nature

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Authors: Parisa Göker, Hilal Kahveci, Özlem Candan Hergül

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Humans are generating culture while being in touch with nature. Along with skills, local knowledge based on experience, and many other subjects developed within this process, 'culture' offers humans a chance to survive. For this reason, culture forms the equipment for humans, which facilitates their survival in all ecosystems. Together with technology, quick consumption of natural sources and overuse culture of humans have brought up the eco-village concept. Ecovillages are ecologically, economically, socio-culturally, and spiritually sustainable settlement models. It is known that the eco-village approach is applying a proper methodology on behalf of integrative and versatile solution generation. Today, the eco-village approach, introducing a radical criticism to the understanding of civilization and consumption culture and deeming urban solutions inadequate as a spatial reflection to civilization and consumption culture, while making a difference about integrative solution offering with multidimensional features, along with the goal of creating self-sufficient communities, is creating solutions on the subject of both reducing the ecological footprint of humans and to provide social order and also to solve the injustice seen in terms of income and life standards. In this study, environmental issues, sustainable development, and environmental sustainability topics are examined within the context of eco-tourism and eco-village. Alongside this, the natural and cultural landscape values of Kurşunlu village which are located in Bilecik province’s Gölpazarı county, and a contextual frame is created for the facilitation of sustainability in the event of dynamizing the Kurşunlu village in terms of tourism-oriented activities.

Keywords: eco village, sustainability, rural landscape, cultural landscape

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Authors: Abdulfattah A. Q. Alwah, Amal Al‑Attar, Sumyah M. Al-Fanini, Ellen Fetzer

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Cultural landscapes enhance the spiritual relationship between people and their environment. They represent civilized evidence of peoples' interaction with nature and the exploitation of its resources to build their civilization. Yemeni urban and rural environments are rich in many cultural landscape elements that reflect the ingenuity of Yemeni people in interacting with nature. Yemen's mountain cities and villages appear in harmony with mountains, with vertical tower building patterns, local building materials, and unique architectural and urban elements and features. Such cities and villages are still full of life today, such as the cities of Taiz, Ibb, Lahj, and historical Jableh and hundreds of mountain villages in the provinces of the mountainous highlands. The cultivated mountain terraces reflect the ability of Yemenis to create arable areas in the tall mountains and to use successful means of irrigation and rainwater drainage. Unfortunately, there is a severe shortage of research studies that discuss the cultural landscapes in Yemen and the mechanisms for their preservation. Therefore, this study aimed to shed light on the types of mountain cultural landscapes in Yemen and discuss the means of their preservation. The study achieved its objectives through a theoretical review of available studies and field visits to some sites in Ibb, Jableh, and Taiz cities. The study highlighted the human contribution to these sites and elements and showed the Yemenis’ skills in adapting to nature and benefiting from it ideally. This study can guide the competent authorities to assess, develop, and protect cultural landscape sites in Yemen.

Keywords: civilization, urban environment, Yemeni mountain architecture, human heritage conservation, cultural identity

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