More than 350 exhibitors to attend 2nd Saudi Falcons and Hunting Expo

RIYADH, Saudi Arabia -- The 2nd Saudi Falcons and Hunting Exhibition to be held in Riyadh from October 11 to 15 will have 30 sections and more than 350 exhibitors from around the world.
Announcing the details of this year’s exhibition, the Saudi Falcons Club said in a press release that the expo area has been expanded to 36,000 square meters.

This year the exhibition will include sections for exhibitors and falcon breeders, areas for weapons sale, a cultural theater where poetry evenings, seminars, and workshops will be held, as well as a section dedicated to plastic art and visual performances, and various events suitable for the whole family.

The exhibition, which is part of the one-month Riyadh Season, will be open from noon to midnight every day along Airport Road near the Riyadh Business Front.

The first Saudi Falcons and Hunting Exhibition in 2018 was a huge success. It attracted many visitors as well as falconry and hunting enthusiasts from the Kingdom and abroad.

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Новые открытия в Великой пирамиде

 Гизы оставляют еще больше загадок.
На протяжении последних пяти лет лет все больше и больше голосов ученых озвучивало предположение о том, что Великая пирамида в Гизе скрывает обширную сеть туннелей и комнат, которые, однако, не были обнаружены археологами. Более того, в 2016 году было заявлено, что есть свидетельства наличия пустых пространств, расположенных в северной части этой пирамиды. Более того, в северо-восточной части этой гигантского архитектурного сооружения существует неизученная еще впадина, которая полностью отделены от основных коридоров, проходов и комнат внутри пирамиды.

Пирамида Хеопса входит в комплекс пирамид в Гизе и является одним из "Семи чудес света". Более того, это единственное из чудес, сохранившихся до наших дней.

Великая пирамида Гизы, построенная более 4500 лет назад для фараона Хуфу (Хеопса), имеет высоту 146 метров и являлось самым большим строением Египта того времени. Со всей определенностью можно говорить и том, что это было и самым большим сооружением в на протяжении огромного промежутка человеческой истории.

Научный проект под названием «Scanning the Pyramids» (Сканирование пирамид), в котором участвуют исследователи из нескольких университетов и технических компаний со всего мира, стремится исследовать пирамиду, чтобы увидеть, что внутри нее, используя не инвазивные методы исследования.

Это сканирование привлекает методы использования инфракрасной термографии, трехмерного моделирования и мюонной радиографии для выявления возможных отклонений в целостности структуры пирамиды и присутствия в ней незаполненных полостей и пустот. В то время как метод инфракрасной термографии используется для определения колебаний температуры в структуре пирамиды, мюонная радиография пронизывает структуру пирамиды полностью, подобно рентгеновским лучам. Если рентгеновские лучи проходят через наше тело, то и эти частицы -- мюоны -- могут проходить через любую структуру, даже через чрезвычайно прочные камни.

Используя эти методы, исследователи обнаружили в пирамиде пустоты, расположенные на глубине приблизительно 105 метров и находящиеся на окраине её северо-восточной части. Еще один коридор идет от входа в пирамиду в северной части. Он тоже расположен и ориентирован не в сторону комнат с саркофагами фараона и царицы, а вниз пирамиды. Тем не менее, нет никаких доказательств того, что между пустотами и проходами в северо-восточной и северной части существует тесная связь.

Читать далее: https://zen.yandex.ru/media/healthboosters/novye-otkrytiia-v-velikoi-piramide-gizy-ostavliaiut-esce-bolshe-zagadok-5d6f8941433ecc00adccb4ce

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Звезды Инстаграм из арабских стран

В эфире рубрика «Блогеры»!

Наши приветствия всем! Друзья, нам интересно, на кого из ранее перечисленных блогеров вы уже успели подписаться. Расскажите и поделитесь своими фаворитами в комментариях.

    Instagram – одно из самых популярных приложений в мире. И, в основном, пользователи осваивают данную социальную сеть через смартфоны, так как это легко и доступно. И поэтому мы хотим познакомить вас с тремя популярными в Instagram блогерами, интересный и забавный контент которых всегда будет у вас под рукой. Поехали!

Khalid Al Ameri @khalidalameri – 747 тысяч подписчиков в Instagram
Известный в YouTube еще с 2011 года Халид стал популярен в Instagram благодаря своим юмористическим вайнам. Особенно интерес аудитории был вызван к видео, где Халид со своей женой Саламой снимались в образах типичной семейной пары с Ближнего Востока. В этих вайнах блогеры в шуточной форме высмеивают привычки, образы и пороки современного общества.

Глядя на его контент, может сложиться впечатление, что Халид не очень серьезный человек. Однако в своем профиле в Instagram он заявляет, что имеет степень MBA Стэнфордского университета.

Sara Sabry @sarasabry – 1,2 миллиона подписчиков в Instagram
Эта 23-летняя девушка ведет очень красочный профиль в Instagram и делится с подписчиками своей жизнью, фотографиями из путешествий и забавными видео.
Более того, она является ведущей первой арабской цифровой платформы Sadeem Studios, куда также вовлечены другие инфлюенсеры Ближнего Востока. Зацените выпуски!

Вообще у Сары есть в том числе и YouTube-канал. Однако там небольшая аудитория, хоть она часто выкладывает новое видео. Может, вам стоит подписаться?

Azza Zarour @azzazarour – 1,1 миллион подписчиков в Instagram
У Аззы интересная страница в Instagram: она делиться со своей аудиторией фотографиями из поездок, коммерческими коллаборациями с известными брендами, снимает видео для спецпроектов, а также выкладывает клипы под песни собственного сочинения.

Вообще основная деятельность Аззы – это пение, актерское мастерство и YouTube-канал. Кстати, совсем недавно у девушки вышел клип на трек “Bella Ciao”.

Автор: Аделя Дильмухаметова

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Arabic arrives on Apple’s App Store

New content will be launched completely in Arabic

Dubai: For the first time since the Apple’s App Store launched in 2008, Arabic speakers will finally be able to find out for themselves if “there is an app for that”.

The arrival of Arabic on the App Store, which comes as part of the new iOS 13 mobile operating system, had been widely speculated on since July, thanks to its inclusion in a beta version of the new software. Arabic’s addition is part of the company’s aim to make its services as local as possible, according to Oliver Schusser, Apple’s vice-president of Apple Music & International Content. Apple says it wants a completely localised experience for users, including having local languages, local currencies, and local payment methods.

“We know there is a very large proportion of our customers in the Middle East who have their OS set to Arabic — versus English — as a standard language, and one of the things we’ve been working really hard on, specifically in the Arab world, is the introduction of the Arabic language in services with the launch of iOS13,” Schusser said.

Arabic isn’t new to the iPhone. It has been included in Apple’s mobile operating system since 2015. Siri can also speak Arabic. But users searching the App Store, a core feature in today’s smartphones, in Arabic would get different or erroneous results that someone searching in English.

“The App Store will be completely localised in Arabic, and we’re hugely proud of that,” he said.

The addition of Arabic includes more than just descriptions and user interfaces of the apps. In-app events and support will also be in Arabic. More daily content in Arabic is expected to create opportunities for developers in the region and around and the world.


Читать далее: https://gulfnews.com/technology/arabic-arrives-on-apples-app-store-1.66528719

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Legendary Arab poet Al Mutanabbi focus of seminar at Manarat Al Saadiyat

ABU DHABI, 22nd September, 2019 (WAM) -- To commemorate the anniversary of the death of renowned poet Abu at-Tayyib Al Mutanabbi, in 965 CE, the Department of Culture and Tourism - Abu Dhabi’s, DCT Abu Dhabi, Poetry Encyclopedia initiative is organising a seminar dedicated to the author’s life and work, on 23rd September, at Manarat Al Saadiyat.

Known to the world simply as Al Mutanabbi, his poems covers such philosophical topics as courage, wisdom, resentment and greed. His poems are a valuable record of his life and times, covering the intellectual issues, revolutions and turbulence of the time, said a DCT Abu Dhabi press release on Sunday.

The event will give visitors the chance to enjoy the legacy of the celebrated Arab poet, and explore his poems and literary life, as well as his role in enriching the Arabic poetry canon.

Born in Kufa, Iraq in 915 CE, Al Mutanabbi began writing poetry when he was just nine years old. With a vivid and robust imagination, and a gift for eloquence of expression, his words were an instrument used to express the author’s many aspirations and emotions.

The seminar will see the participation of prominent figures such as Emirati writer Jamal Matar, author of a book about Al Mutanabbi; Jordanian academic Dr. Mufleh Hweitat, a faculty member of the University of Jordan and author of Poetry of Conflict, a book examining Al Mutanabbi’s oeuvre; and Dr. Hana Sobhi, a faculty member at the Sorbonne Abu Dhabi.

Poet Jarir Al Kaabi and Dr. Ali bin Tamim, Chairman of the Abu Dhabi Arabic Language Authority, will recite a selection Mutanabbi’s poems accompanied by music and song, in a special session that will be opened to the public.

"Abu at-Tayyib Al Mutanabbi is one of the most renowned figures in the history of Arab culture," said Abdulla Majed Al Ali, Acting Executive Director, National Library Sector at DCT Abu Dhabi. "His poetry is honest and romantic, and still resonates deeply all these centuries later; it remains an inspiration for many novelists and poets to this day. This seminar will highlight the impact of his legacy and the important role that poetic verse plays in the literary arena, and will be a fascinating experience for both poetry lovers and those not so familiar with the art form."

Читать далее: http://wam.ae/en/details/1395302788544

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Movie nights and coffee hour part of the Arabic club at Georgia Southern

Joining the organization also gives students the opportunity to broaden their knowledge about the Arabic language and culture.

STATESBORO —The Arabic club is an organization on the Georgia Southern campus that seeks to promote the Arab language and culture throughout GS and the surrounding community.

“The Arabic Club is open to all GSU students,” Arabic club advisor Youssef Salhi said. “It’s not just for students studying Arabic, but also for those on campus who are interested in the language and cultures.”

Students who join the club are exposed to to events and activities that promote diversity and cultural exchange.Joining the organization also gives students the opportunity to broaden their knowledge about the Arabic language and culture.

Every Monday at 5 p.m. the organization hosts an Arabic Coffee Hour in the Interdisciplinary Academic building to discuss different topics related to the Arab world. Along with monthly meetings and Arabic Coffee Hour every Monday, the club also hosts movie nights, an Arabic cooking workshop, belly dancing workshops and more.

The Arabic club recently traveled to Atlanta to take part in the 13 annual Atlanta Arab Festival.

Taking place at the Alif Institute, the festival celebrated Arab culture with exhibitions on food, coffee and language. Six students from the GS Arabic language program attended the event, along with an Arabic language teaching assistant.

The club went in support of the annual event, and to also strengthen ties with the Alif Institute in hopes of collaborating on future projects.

The festival is becoming an Atlanta tradition, as it was attended by 5,000 people last year, according to the Alif Institute’s Facebook page.

Festival attendees enjoyed live music and performances, along with fun activities, rides and more.

“We learned about several different organizations working with different parts of the Arab-American community in Georgia,” Arabic club president Nathan Carpenter said.

You can learn more about the Arabic club and how to get involved by attending movie night with the Arabic club on Thursday Sept. 26 in IAB Theatre in Room 1020, which features a movie around Arab culture or was created in the Arab world

Читать далее: http://www.thegeorgeanne.com/news/article_1253fc34-dbca-11e9-bf92-eb878d48be8c.html

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Qatar Charity launches Arabic course for Malayalee community

Qatar Charity has launched a new programme for non-Arabic speaking Malayalee community living in Al Khor to develop communication abilities and skills.

The Arabic course has started at the men’s branch of the Qatar Charity Centre For Community Development in Al Khor, in cooperation the Friends Cultural Centre (FCC), also a community development center of Qatar Charity for Asian communities in Qatar.

The course came as part of the ongoing implementation of “Tawasul”, a social and cultural programme for the non-Arabic speaking communities in Al Khor and Al Dhakira, which is implemented by the community center in Al Khor, in cooperation with FCC.

The Arabic course was launched at the request of the community members, including engineers, doctors, and other employees, who want to learn the Arabic language, know the culture, customs and traditions of the Qatari community, and communicate with native Arabic speakers.

Nearly 25 persons, both male and female, attend the course on every Sunday. Yasser Arafat holding, a Master's degree holder in Arabic from the College of Humanities, Qatar University, is a specialist in teaching Arabic to non-native speakers. He teaches the basics of Arabic, and correct pronunciation of Arabic letters to the participants.

Those, who will pass the exam of the 6-month course, will receive a certificate at the end.

The participants praised Qatar Charity’s Arabic course, considering it a valuable opportunity to raise their level in Arabic, because they reside in a country where Arabic is the mother tongue.

It is worth mentioning that Qatar Charity, through this program, aims to offer cultural, social, and educational services to the non-Arabic speaking communities in Al Khor and Al Dhakira, enhance solidarity and harmony among them, and provide them an opportunity to learn about the culture, customs and traditions of the Qatari society.

In February, FCC celebrated the graduation of 28 students from the Arabic for Non-Native Speakers (ANNS) Programme at a ceremony held at FCC’s headquarters.

The list of those who graduated from the programme included both male and students belonging to different Asian communities residing in Qatar.

The students studied the Arabic language for four months at the Beginning and Intermediate levels.

Читать далее: https://www.iloveqatar.net/news/general/qatar-charity-launches-arabic-course-for-malayalee-community

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Darija, a lingua franca influenced by both Arabic and Berber

Linguists believe that Darija is a lingua franca that helps Moroccans, with different cultural backgrounds, understand each other. The origins of this dialect, however, are influenced by Tamazight, Classical Arabic, and other sub-dialects that were once spoken in the Kingdom

Being able to communicate has been a huge deal for humans throughout history. In North Africa and in Morocco, it was also the case. Moroccans spoke different dialects and languages in an attempt to communicate with the many ethnicities that once lived in the Kingdom and to trade.

The dialect currently spoken in Morocco, also known as Darija, is a concrete outcome of all these cultural influences. It makes of Morocco a linguistically complex speech community, where Berber, Arabic, French and other ancient languages have left their footprints.

Linguists have used different approaches to address the emergence of Darija, studying both Classical Arabic and Berber. While some of them believe that Moroccan Arabic is very close to Classical Arabic, others claim that the dialect is closer phonologically and syntactically to Berber.

Darija and Classical Arabic

In her book «Women, Gender, and Language in Morocco» (Brill, 2003), Moroccan linguist Fatima Sadiqi states that «Moroccan Arabic or Darija shares many linguistic aspects with Standard Arabic». However, she stresses that «most linguistic works on the history of Arabic dialects do not derive them from even Classical Arabic, rather, it sees Classical Arabic and the dialects as having a common ancestor».

Moreover, the linguist reports that «much of these works doubt that Classical Arabic was even really spoken as a language of daily life». «In its present-day form, Moroccan Arabic has lost much of its morpho-syntactic, lexical, and phonological resemblance to Standard Arabic», she explained.

The same idea was conveyed by other linguists, who believe that although Darija can be close to Standard or Classical Arabic the dialect has been influenced by other languages. According to the book of Aleya Rouchdy «Language Contact and Language Conflict in Arabic» (Routledge, 2013), «Moroccan Arabic is of the low variety given that it is neither codified not standardized».

To Rouchdy, «it is a variety spoken by the vast majority of the population» that is «phonologically characterized by vowel drop» when compared to Standard or Classical Arabic. But the researcher indicates that «Moroccan Arabic has borrowed extensively», from French, as well as Berber.

«Compared to the Middle East and even Maghrebi dialectal Arabics, Moroccan Arabic is considered the most deviant version of Standard Arabic, as it is the farthest west from the Middle Eastern ‘pure’ Arabic», Sadiqi adds.

Linguistically, this «deviance is attested in the remarkable compression of vowels, the great phonological variation, and the Subject-Verb-Object word order, as opposed to the typical Verb-Subject-Object word order of Standard Arabic», the researcher explains.

Читать далее: https://en.yabiladi.com/articles/details/83458/darija-lingua-franca-influenced-both.html

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Originality in Arabic music

How artists express individual style and creativity within the context of a cultural tradition is one of the central questions of Aesthetics. This is applicable to an extraordinary range of artistic practices across different cultures, although its answers and solutions differ widely. Our views on the problem can be easily distorted by the particular solution adopted in Europe and America in the modern period: to abandon traditions as much as possible and strive for total originality. The aesthetic frame shifts considerably with this solution: instead of being evaluated or appreciated by how much she has mastered/responds to a tradition, an artist’s genius manifests in the invention of entirely new artistic languages and approaches, by how much her work is new, rather than derivative, and, often, by shock value. The ubiquity of this aesthetics of total originality, in contemporary global media and culture, obscures the fact of its historical newness and cultural contingency.

The traditional music of the Arab world – which I practice – carries a different conception of what makes an individual artist stand out (within the last century that older aesthetic frame has co-existed with a new aesthetic of modernization and innovation, leading to new hybrids and fusions). The traditional aesthetic could be summed up as follows: a master musician is expected to memorize an enormous repertory of songs, musical phrases, ornamental techniques, etc., while at the same time, never perform the same song the same way twice. Individuality and originality is crucial – but it is only comprehensible to the extent that it draws from and extends inherited knowledge.

This dynamic plays out most overtly in improvisation. Improvisation in Arabic music is not a free-for-all. It must express a particular musical mode (known as maqam), which means much more than playing in a particular scale; each maqam has a rich vocabulary of idiomatic melodic phrases and ornaments that the musician must master. In addition, there are expected modulations (changes in mood and scale), and expected opening and concluding melodies, for any improvisation in a particular maqam.

This body of aural knowledge (taking decades to master) may resemble a confining brace to an outsider, but it is no stricter than being confined to the words of English for this essay. The problem lies in our (mis)conception of musical structure: melody doesn’t operate on the level of individual notes, but on a larger structural level, combining learned melodic phrases and sequences. Although there is a finite body of those, they can be recombined in potentially infinite ways. A musician doesn’t invent entirely new note sequences, but builds those learned from oral tradition into longer, original utterances. That this fact remains controversial in academic music theory doesn’t change its palpable, discrete reality for musicians rooted in oral traditions around the world.

Читать далее: https://blog.oup.com/2019/09/originality-in-arabic-music/

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