Year of the Elephant: A Moroccan Woman's Journey Toward Independence (Modern Middle East Literature in Translation Series) (Modern Middle Eastern Literatures in Translation Series)

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Year of the Elephant: A Moroccan Woman's Journey Toward Independence (Modern Middle East Literature in Translation Series) (Modern Middle Eastern Literatures in Translation Series)

Year of the Elephant: A Moroccan Woman's Journey Toward Independence (Modern Middle East Literature in Translation Series) (Modern Middle Eastern Literatures in Translation Series)

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Lujan, E. R.; Bernabe, A. "Ivory and horn production in Mycenaean texts". Kosmos. Jewellery, Adornment and Textiles in the Aegean Bronze Age. Archived from the original on 20 October 2021 . Retrieved 22 January 2013. Lohanan, Roger (February 2001). "The elephant situation in Thailand and a plea for co-operation". FAO. Archived from the original on 4 April 2016 . Retrieved 31 January 2016. To counter the decline of Mecca as a pilgrimage center, the people of North Arabian tribes, specifically the Kināna and the nasaʾa (those responsible for intercalation) desecrated Abraha's church. In response to this act, Abraha resolved to launch an assault on Mecca with the aid of an elephant, with the intention of destroying the Kaaba. The elephant was supposedly provided by the Negus. Abraha's army is said to have included forces from South Arabian tribes, including the 'Akk, al-Ashʿar, and Khath'am. Mir, Mustansir (1986). Coherence in the Qur'an: a study of Islahi's concept of nazm in Tadabbur-i Qur'an. American Trust Publications. ISBN 978-0-89259-065-0. Yet there are also a number of common themes. Moroccan writers often employ the character of a storyteller or a first-person narrator to relate the events of their stories, and there has also been a tendency to use the struggle for Moroccan independence and its aftermath as a setting for these narratives.

Over the course of the Early Pleistocene, all non-elephantid probobscidean genera outside of the Americas became extinct with the exception of Stegodon, [21] with gomphotheres dispersing into South America as part of the Great American interchange, [25] and mammoths migrating into North America around 1.5 million years ago. [26] At the end of the Early Pleistocene, around 800,000 years ago the elephantid genus Palaeoloxodon dispersed outside of Africa, becoming widely distributed in Eurasia. [27] Proboscideans underwent a dramatic decline during the Late Pleistocene, with all remaining non-elephantid proboscideans (including Stegodon, mastodons, and the gomphotheres Cuvieronius and Notiomastodon) and Palaeoloxodon becoming extinct, with mammoths only surviving in relict populations on islands around the Bering Strait into the Holocene, with their latest survival being on Wrangel Island, where they persisted until around 4,000 years ago. [21] [28] Contemporary Moroccan fiction is both vibrant and varied. It is a young literature, still in the process of testing boundaries and searching for its voice. At one end of the spectrum there are the consciously literary novels of authors working in French, including Driss Chraibi, Abdelhak Serhane and Tahar Ben Jelloun, winner of the prestigious Prix Goncourt. Murray E. Fowler; Susan K. Mikota (2006). Biology, Medicine, and Surgery of Elephants. John Wiley & Sons. p.353. ISBN 978-0-8138-0676-1. Archived from the original on 21 March 2023 . Retrieved 17 October 2020. Cole, M. (14 November 1992). "Lead in lake blamed for floppy trunks". New Scientist. Archived from the original on 17 May 2008 . Retrieved 25 June 2009. This event is referred to in the Qur’an, in Surah 105, Al-Fil ( Arabic: الـفِـيـل, "The Elephant"), and is discussed in its related tafsir.

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In contrast to the novella's immediate and relaxed style, the short stories also included in the volume are brief but powerful sketches, displaying a range of subtle humor, cold and detached observation, and ominous plots, all conveyed with an admirable economy of language that is one of the charms of Moroccan writing. The events of these stories are simple but profound, and Abouzeid often leaves the reader the task of explaining the character's motivations. While entertaining, these stories are not intended solely for entertainment's sake. Somgrid, C. "Elephant Anatomy and Biology: Skeletal system". Elephant Research and Education Center, Department of Companion Animal and Wildlife Clinics, Faculty of Veterinary Medicine, Chiang Mai University. Archived from the original on 13 June 2012 . Retrieved 21 September 2012. Carrington, Richard (1958). Elephants: A Short Account of their Natural History, Evolution and Influence on Mankind. Chatto & Windus. OCLC 911782153. a b c Christy, B. (October 2012). "Ivory Worship". National Geographic. Archived from the original on 26 September 2015 . Retrieved 17 October 2012. Iannucci, Alessio; Sardella, Raffaele (28 February 2023). "What Does the "Elephant- Equus" Event Mean Today? Reflections on Mammal Dispersal Events around the Pliocene-Pleistocene Boundary and the Flexible Ambiguity of Biochronology". Quaternary. 6 (1): 16. doi: 10.3390/quat6010016. ISSN 2571-550X.

More people are reading the Washington Report on Middle East Affairs than ever but advertising revenues across the media are falling fast. Our independent, investigative journalism takes a lot of time, money and hard work to produce. But we do it because we believe our perspective matters – because it might well be your perspective, too.Lister, Adrian M. (2004), "Ecological Interactions of Elephantids in Pleistocene Eurasia", Human Paleoecology in the Levantine Corridor, Oxbow Books, pp.53–60, ISBN 978-1-78570-965-4 , retrieved 14 April 2020 With Abraha there were some Arabs who had come to seek his bounty, among them Muhammad ibn Khuza`i ibn Khuzaba al-Dhakwani, al-Sulami, with a number of his tribesmen including a brother of his called Qays. While they were with him a feast of Abraha occurred and he sent to invite them to the feast. Now he used to eat an animal's testicles, so when the invitation was brought they said, "By God, if we eat this the Arabs will hold it against us as long as we live." After assuming the full control over Yemen, Abraha built a church in San'a and called it: Qulays. He wrote to the Ethiopian king: I have built a church similar to which none had existed before. Upon finishing its project, I will attract the pilgrims of Mecca to my church. [1] Hutchinson, J. R.; Delmer, C; Miller, C. E.; Hildebrandt, T; Pitsillides, A. A.; Boyde, A (2011). "From flat foot to fat foot: structure, ontogeny, function, and evolution of elephant "sixth toes" " (PDF). Science. 334 (6063): 1699–1703. Bibcode: 2011Sci...334R1699H. doi: 10.1126/science.1211437. PMID 22194576. S2CID 206536505.

Rubin, Uri (June 1, 2009). "Abraha". Encyclopaedia of Islam, THREE– via referenceworks.brillonline.com. Bist, S. S.; Cheeran, J. V.; Choudhury, S.; Barua, P.; Misra, M. K. "The domesticated Asian elephant in India". Regional Office for Asia and the Pacific. Archived from the original on 1 June 2015 . Retrieved 25 December 2012. McComb, K.; Shannon, G.; Durant, S. M.; Sayialel, K.; Slotow, R.; Poole, J.; Moss, C. (2011). "Leadership in elephants: the adaptive value of age" (PDF). Proceedings of the Royal Society B: Biological Sciences. 278 (1722): 3270–3276. doi: 10.1098/rspb.2011.0168. PMC 3169024. PMID 21411454. Archived (PDF) from the original on 29 April 2013 . Retrieved 26 December 2012. Shoshani, J.; Walter, R. C.; Abraha, M.; Berhe, S.; Tassy, P.; Sanders, W. J.; Marchant, G. H.; Libsekal, Y.; Ghirmai, T.; Zinner, D. (2006). "A proboscidean from the late Oligocene of Eritrea, a "missing link" between early Elephantiformes and Elephantimorpha, and biogeographic implications". Proceedings of the National Academy of Sciences. 103 (46): 17296–17301. Bibcode: 2006PNAS..10317296S. doi: 10.1073/pnas.0603689103. PMC 1859925. PMID 17085582.

What is my Chinese Zodiac Year Animal?

See also: Elephant ivory and Elephant meat Men with elephant tusks at Dar es Salaam, Tanzania, c. 1900 Sunan Abu Dawood 2017 In-book reference: Book 11, Hadith 297 English translation: Book 10, Hadith 2012 Esposito, John L. (1995). The Oxford Encyclopedia of the Modern Islamic World: Libe-Sare. Oxford University Press. p. 154. ISBN 978-0195096149. Elephants have been working animals since at least the Indus Valley civilization over 4,000 years ago [157] and continue to be used in modern times. There were 13,000–16,500 working elephants employed in Asia in 2000. These animals are typically captured from the wild when they are 10–20 years old when they are both more trainable and can work for more years. [158] They were traditionally captured with traps and lassos, but since 1950, tranquillisers have been used. [159] Individuals of the Asian species have been often trained as working animals. Asian elephants are used to carry and pull both objects and people in and out of areas as well as lead people in religious celebrations. They are valued over mechanised tools as they can perform the same tasks but in more difficult terrain, with strength, memory, and delicacy. Elephants can learn over 30 commands. [158] Musth bulls are difficult and dangerous to work with and so are chained up until their condition passes. [160] Liu, Alexander G. S. C.; Seiffert, Erik R.; Simons, Elwyn L. (15 April 2008). "Stable isotope evidence for an amphibious phase in early proboscidean evolution". Proceedings of the National Academy of Sciences. 105 (15): 5786–5791. Bibcode: 2008PNAS..105.5786L. doi: 10.1073/pnas.0800884105. ISSN 0027-8424. PMC 2311368. PMID 18413605.

For example, if you're born after January 27 in 1998, your Chinese zodiac sign is the Tiger as 1998 was a year of the Tiger (beginning at Chinese New Year).Wylie, D. (15 January 2009). Elephant. Reaktion Books. ISBN 978-1-86189-615-5. OCLC 740873839. Archived from the original on 21 March 2023 . Retrieved 10 March 2017. There are almost 7 divisions in the entire Qur'an according to Themes. [27] [28] The final of these 7 sections starts from surah Al-Mulk [surah number 67] to surah Al-Nas [surah number 114]. [29] This final part [last 7th of the Quran] focuses on; sources of Reflection, People, their final scenes they will face on Judgment Day and Hellfire and Paradise in general [30] and Admonition to the Quraysh about their fate in the Herein and the Hereafter if they deny Muhammad, specifically. [31]



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