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The concept of three journeys as a way to denote spiritual development was introduced
by Dhu al-Nun, one of the founding fathers of Islamic mysticism. The use of this
concept was later refined by combining it with the Sufi technique of adding different
prepositions to a certain term, in order to differentiate between spiritual stages. By
using the words journey (Safar) and God (Allah) and inserting a preposition before the
word God, Sufi writers could map the different roads to God or the stations (Maqamat) on this road. Ibn al-'Arabi, in the beginning of the thirteenth century, speaks of three
different ways: from God, toward God and in God. Tanchum ha-Yerushalmi, the Judeo
Arabic biblical commentator from the end of this century, speaks of the three journeys
as three stations of one continuous way. A nearly identical description we can find in
the writing of the Muslim scholar Ibn Qayyim al-Jawziyya, a generation later. Later in
the fourteenth century, in the writing of the Sufi writer al-Qashani, the three travels
become four, although the scheme of three prepositions is preserved. Near the end of
the fourteenth century, in the writings of R. David ha-Nagid, we find only two journeys:
to God and in God. All this tells us that Judeo Arabic literature can help us map
with greater precision the historical development of Sufi ideas.
In June 2013, widespread flooding and consequent damage and losses occurred in Central Europe, especially in Germany. This paper explores what data are available to investigate the adverse impacts of the event, what kind of information can be retrieved from these data and how well data and information fulfil requirements that were recently proposed for disaster reporting on the European and international levels. In accordance with the European Floods Directive (2007/60/EC), impacts on human health, economic activities (and assets), cultural heritage and the environment are described on the national and sub-national scale. Information from governmental reports is complemented by communications on traffic disruptions and surveys of flood-affected residents and companies.
Overall, the impacts of the flood event in 2013 were manifold. The study reveals that flood-affected residents suffered from a large range of impacts, among which mental health and supply problems were perceived more seriously than financial losses. The most frequent damage type among affected companies was business interruption. This demonstrates that the current scientific focus on direct (financial) damage is insufficient to describe the overall impacts and severity of flood events.
The case further demonstrates that procedures and standards for impact data collection in Germany are widely missing. Present impact data in Germany are fragmentary, heterogeneous, incomplete and difficult to access. In order to fulfil, for example, the monitoring and reporting requirements of the Sendai Framework for Disaster Risk Reduction 2015–2030 that was adopted in March 2015 in Sendai, Japan, more efforts on impact data collection are needed.
In this article we will present a few examples of the theme of “calling for help and redemption” in Arabic and Hebrew poetry, with particular focus on eleventh and twelfth century Muslim Spain. More particularly, we will offer a glimpse into the life and oeuvre of two medieval poets (one Muslim, one Jewish); both were active in Muslim Spain in the same period and shared a similar fate of exile and wandering: on the one hand, the Sicilian Arabic poet Ibn Ḥamdīs (c. 1056–c. 1133) and on the other hand, the Spanish Jewish poet Moses ibn Ezra (1055–1138). We will take into account the impact of exile and wandering on the profusion of the theme of “calling for help and redemption” as well as the related theme of “yearning for one’s homeland” through an analysis and comparison of poetic fragments by the two aforementioned poets as well as additional Andalusian Jewish (Judah ha-Levi) and Muslim (Ibn Khafāja, al-Rundī and Ibn al-Abbār) poets.
The figure of Moses constitutes an important link between Jewish and Muslim traditions.
Muslims consider him to be one of the five elite prophets of God, his story therefore
has a prominent place in the Qurʼan. While there are minor differences, the story
of Moses found in the Qurʼan confirms the account of the Torah; the life of Moses thus
is considered a model for all Muslims to follow. Though elements of his story are found throughout the Qurʼan, it is in chapter 7 where it is given in its greatest detail. As the
focus point of this article, chapter 7 discusses many events in Mosesʼ life, which are important for both Muslims and Jews, and reveals his great importance and Godliness. It also demonstrates how truly similar Islamʼs Moses and Judaismʼs Moses are. Therefore,
through an examination of the various elements of the story of Moses as found in
the Qurʼan, this article will show how by following him, Jews and Muslims can come
together in friendship, harmony and peace. Moses is the common ground on which
Jews and Muslims can come together in order to open up a dialogue and further their
shared commitment to the worship of the One God.
Ever since our first research into Alexander von Humboldt's stay in Spain, the absence of an ensuing relationship between the wise Prussian and the Spanish Crown and Authorities had always surprised us. On starting new research, we found that indeed he sent his first work to Carlos IV from Rome accompanied by a letter of gratitude for the protection he had received during his American trip and submission to the Spanish Crown, which we now present. This first literary fruit of his voyage, which Alexander von Humboldt alluded to in the letter is the first instalment of his work Plantes Équinoxiales, Recueillies au Mexique, dans l’ile de Cuba, dans les provinces de Caracas, de Cumana etc., published in Paris in 1805.
In order to evade detection by network-traffic analysis, a growing proportion of malware uses the encrypted HTTPS protocol. We explore the problem of detecting malware on client computers based on HTTPS traffic analysis. In this setting, malware has to be detected based on the host IP address, ports, timestamp, and data volume information of TCP/IP packets that are sent and received by all the applications on the client. We develop a scalable protocol that allows us to collect network flows of known malicious and benign applications as training data and derive a malware-detection method based on a neural networks and sequence classification. We study the method's ability to detect known and new, unknown malware in a large-scale empirical study.
Tarkovsky’s legacy
(2016)