What are the right policies for electricity supply in Middle East? A regional dynamic integrated electricity model for the province of Yazd in Iran

2014 ◽  
Vol 33 ◽  
pp. 254-267 ◽  
Author(s):  
Hossein Dastkhan ◽  
Mohammad Saleh Owlia
2017 ◽  
Vol 12 (3) ◽  
pp. 10-24 ◽  
Author(s):  
Bruce Stanley

Most armed conflict today takes place within urban terrain or within an urbanised context. An extreme variant of such armed conflict is violence perpetrated by external state and non-state forces within the city, known as urbicide. Urbicidal violence deliberately strives to kill, discipline or deny the city to its inhabitants by targeting and then reordering the sociomaterial urban assemblage. Civil resistance within urbicidal violence seeks to subvert the emerging alternative sovereign order sought by such forces. It does so by using the inherent logic of the city in order to maintain/restore the community's social cohesion, mitigate the violence, affirm humanity, and claim the right to the city. This paper investigates the city-logic of civil resistance through examples drawn from the recent urbicidal experiences of Middle East cities such as Gaza, Aleppo, Mosul, and Sana'a. Theoretical insights from the conflict resolution literature, critical urban theory, and assemblage thinking inform the argument.


Modern Italy ◽  
2008 ◽  
Vol 13 (1) ◽  
pp. 21-35 ◽  
Author(s):  
Roberto Chiarini

There are few issues that better illustrate the unresolved condition of the Italian right in the postwar period (neo-fascist in identity, democratic from necessity) than that of its stance on Israel, the Jews and Zionism. In the aftermath of the fall of fascism, the right had no difficulty in combining the defence of anti-Jewishness with domestic anti-anti-fascist policies and a foreign policy that was hostile towards the ‘allies’ of 1940–1945. Yet as soon as political competition became oriented around pro- and anti-communism, the right was, over time, driven to play down the recollections of fascism and specifically its antipathy towards Israel, not to mention its anti-Zionism. The exacerbation of the Middle East problem and the right's foreign policy response to it led to a further evolution in its stance, eventually culminating in a definitive end to any ambivalence on the issue with the birth of the ‘National Alliance’. From that point onwards, anti-Zionism found support only in the utterances of neo-Nazi skinheads and the banners of rowdy fans at the ‘northern end’ of football stadia.


Koneksi ◽  
2020 ◽  
Vol 4 (1) ◽  
pp. 7
Author(s):  
Nada Salsabila ◽  
Diah Ayu Candraningrum

This research examines the representation of Middle Eastern culture local wisdom contained in the film "Aladdin 2019" produced by Walt Disney Pictures. This study aims to examine the cultural symbols of the Middle East. The research method used in this study is a qualitative method with Charles Sanders Peirce's semiotic analysis which divides the sign into three elements namely sign, object and interpretant. Semiotics is the science that discusses or examines the meaning of a sign. The results showed that Middle Eastern cultural symbols in the film "Aladdin 2019" were displayed through 10 scenes selected in the film. Cultural symbols of the Middle East are shown through the habits of the people kissing the right and left cheeks every time they meet relatives, riding camels to travel, livelihoods of people who trade, princess clothes Jasmine and Sultan, building architecture made of bricks and domes as decoration and art that displays traditional Middle Eastern musical instrument namely Gambus. Some interesting facts in the film one of which is the making of the city "Agrabah" as a shooting setting which is a fictitious city in England and property made of authentic jewelry.  Penelitian ini mengkaji mengenai representasi kearifan lokal budaya Timur Tengah yang terdapat dalam Film “Aladdin 2019” Produksi Walt Disney Pictures. Penelitian ini bertujuan untuk mengkaji simbol-simbol budaya Timur Tengah. Metode penelitian yang digunakan dalam penelitian ini adalah metode kualitatif dengan analisis semiotika Charles Sanders Peirce yang membagi tanda menjadi tiga elemen yaitu tanda, objek dan interpretan. Semiotika adalah ilmu yang membahas atau mengkaji mengenai pemaknaan dari sebuah tanda. Hasil penelitian menunjukkan bahwa simbol-simbol budaya Timur Tengah dalam Film “Aladdin 2019” ditampilkan melalui 10 scene yang dipilih dalam film tersebut. Simbol-simbol Budaya Timur Tengah ditunjukkan melalui kebiasaan masyarakat cium pipi kanan dan kiri setiap bertemu kerabat, menunggangi unta untuk bepergian, mata pencaharian masyarakat yang berdagang, pakaian putri Jasmine dan Sultan, arsitektur bangunan berasal dari batu bata dan kubah sebagai hiasan serta kesenian yang menampilkan alat musik tradisional Timur Tengah yaitu Gambus. Beberapa fakta menarik dalam film tersebut salah satunya adalah pembuatan kota “Agrabah” sebagai latar syuting yang merupakan kota fiktif di Inggris dan properti yang terbuat dari perhiasan asli.


10.29007/vpbg ◽  
2020 ◽  
Author(s):  
Nick Rahimi ◽  
Bidyut Gupta

The power of technology is one which supersedes any other tool of communication ever formulated and implemented by human beings. The internet has been long cited by scholars and practitioners alike to be an empowerment tool that allows individuals to either seek, receive or dole out information and ideas without any basis being drawn on boundaries or geographical locations. This, therefore, means that online communication has to be protected in lieu with the international dictums and pretensions that call for the right to freedom of expression.


2020 ◽  
Vol 9 (2) ◽  
pp. 200
Author(s):  
Emad Mohammed Al-Amaren ◽  
Ahmed M A Hamad ◽  
Omar Farouk Al Mashhour

<em>Arbitration has been known since ancient times, Arbitration is an ancient system known to the ancient Greeks and Romans, and the first origins of arbitration was in the ancient Roman era. Arbitration is a legal path that seeks to resolve disputes when parties choose to deal with it. The result of the arbitration is called an arbitration award. Where this judgment is issued as a decision of rights and it is binding for opponents subject to it, and when the opponent who has the right obtained an arbitration award for his benefit, this arbitration award does not pay off the purpose of it only after the implementation of the other opponent for what it says. The issue of Execution of arbitration award is very important, and the arbitration decision includes judgment on the parties to the dispute and giving the right to another party and may also include binding the parties as if the expenses were divided between them. As for the implementation of the arbitrators award, it is only if the arbitration award has reached a certain degree of strength, so that the objection to it does not have an impact on its executive power or its enforcement, and this is with the approval of the judiciary. The role of the observer of the arbitration procedures upon the issuance of the arbitration award, in addition to that he plays an important role through the arbitration procedures from bringing a witness or bringing papers from a government agency, and from that we reach the research point where the judiciary and arbitration are connected through oversight of the arbitration award after its issuance as The judiciary determines the fate of the entire arbitration process, as it can nullify this ruling or make it enforceable</em>


2020 ◽  
Vol 37 (1-2) ◽  
pp. 152-156
Author(s):  
Tayyaba Rafiq

The study of Christian martyrdom in the early Islamic world can be situated within the wider study of the Islamization of the Middle East, and by extension, Muslim-Christian relations. Similar works pertaining to thisBook Reviews 153 field are Richard Bulliet’s Conversion to Islam in the Medieval Period: An Essay in Quantitative History (1979) and Fred Donner’s Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing (1998). To read the full book review, download the PDF file on the right.


2014 ◽  
Vol 2 (1) ◽  
pp. 61-74 ◽  
Author(s):  
Barzoo Eliassi

This interview with Professor Craig Calhoun expands on issues of nationalism and cosmopolitanism in relation to the question of statelessness. Since the 1990s, Calhoun has worked on nationalism, ethnicity and cosmopolitanism. For Calhoun, nations still matter despite post-national and cosmopolitan elaboration and repudiation of so-called parochial and provincialised identities like nation or national identity and citizenship. In this interview, Calhoun dis-cusses the material, political and cultural situations of the Kurds in the Middle East and the role of Kurdish nationalism in the context of statelessness. Calhoun finds class-based understanding of inequalities between the Kurds and their dominant others in the Middle East as problematic and incomplete since the cultural, political and material inequalities are intimately interlinked in rendering the Kurds to a subordinated position in the states they inhabit. The interview also engages with diasporic identities and examines how countries of residence can impinge on the identity formation of diasporas and how they obstruct or facilitate migrants translating their citizenship status into the right to have rights (Arendt). An important issue that Calhoun discusses is that there are both asymmetrical power relations between dominated (Kurdish) and dominating nationalisms (Turkish, Iraqi, Iranian and Syrian) and within the same nationalisms.


2012 ◽  
Vol 1 (3) ◽  
Author(s):  
M. Alaa Mandour

<p>World class cities are few and far between, sometimes referred to as ‘global cities’ or simply ‘world cities’. There are no more than a dozen metropolitan areas in the world that can claim  this kind of global status. London,  New  York,  Paris,  and  Tokyo  sit  at  the  top  of  this  world  city  hierarchy. They  have  enormous concentrations of economic, political, and cultural clout – measured by such things as the number of corporate headquarters, the size of their stock exchanges, the presence of national and international political bodies, and their role in music, fashion, and other cultural activities. What would it take to make a city claimed by two nations and central to three religions “merely” a city, a place of difference and diversity in which contending ideas and citizenries can co-exist in benign yet creative ways? The intractable conflicts in the Middle East and the cycle of violence among Israelis and Palestinians are deeply embedded in historical struggles over national sovereignty and the right to territory. For this reason, questions about whose state will prevail in what physical location have defined the terms of conflict and negotiation. This also has meant that most proposed solutions to  “the  Middle  East  problem”  have  revolved  around  competing  claims  of  nation-states,  their  rights  to existence, and their physical and juridically-sanctioned relationships to each other. While true generally, this framing of the problem has been especially dominant in the case of Jerusalem, a city that is geographically and historically an overlay of spaces and artifacts that carry deep meaning for competing peoples and nations. The current struggles of Palestinians and Israelis to each claim this hallowed ground as their capital city has added yet another layer of complexity, conflict, and political division, all of which is reflected in the competing/dual nomenclature Al-Quds/Jerusalem used to refer to the  city –as well as the violence and contestation that continues to accelerate unabated.</p> <p> </p> <p><strong>K</strong><strong>e</strong><strong>y</strong><strong>w</strong><strong>o</strong><strong>r</strong><strong>d</strong><strong>s</strong>: two nations, three religions, Jerusalem</p>


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