In the Bahraini dialect, as in most Gulf States’ dialects, a "dar" (plural "duwr") is a room in a typical house that may contain a number of "duwr", depending on the size of the home and the residents' financial means. Whereas, in various Arab countries’ dialects, "dar" means "house" or "residence”.
This study attempts to study the actant constructs in the tale of Princess Khadra in the biography of the Bani Hilal as reported by Dr. Roselyn Laila Quraish in order to identify the most important norms governing the narrative text. The study relies on hypothesis, actualisation and teleology.
The study and analysis of Tunisian folk proverbs related to camels is an examination of Tunisia’s folk heritage, which has been transmitted through the generations verbally. This legacy enables the identification of features of the cultural identity and characteristics of an important part of Tunisia’s population, especially in its central and southern areas. It helps to identify Tunisian customs and traditions as well as Tunisian economic, social and political conditions.
Eids and festive occasions are considered social practices and religious rituals through which the community preserves its folklore and cultural heritage. They have symbolic connotations and social functions. These occasions include celebrations, entertainment and joy, which help people forget their worries and sorrows and which play a vital role in strengthening family communication and social solidarity in a way that increases community cohesion and enhances relationships among the members of a society.
A study of children's lyrical games in Tunisia shows us that games are an integral part of a culture. Games are a means by which an individual can absorb, assimilate and be influenced by the culture of his community, and interact with it in his spare time to acquire social behaviours that are in line with the culture’s customs, traditions and values.
This paper highlights the beauty of horses and the position they hold in fashion design, and it aims to focus on evening wear inspired by Arabian horses. The paper follows the applied descriptive approach.
The sample consisted of 55 randomly-selected women who were between 17 and 50 years of age. One of the research methods used was an electronic questionnaire.
Throughout the ages, mothers have repeated simple words with great meaning, intent and content in order to help their children stay still and sleep, unlike some mothers today who use sleeping pills. Mothers sing to quiet, sweet music that soothes children and encourages them to sleep. ‘Hadhadah’ is an Arabic word that refers to the way a mother moves the child, using a regular gentle movement to promote sleep. Linguistically, hadhadah means moving a child gently without singing. In Arabic, ‘tanwim’ means both playing and singing. Although the two words differ in meaning, both help to soothe a child.
Music and singing played a prominent role in Iraqi societies starting with the Sumerian, then the Babylonian and Assyrian civilisations (Mesopotamia). Music played an active role in festivals and celebrations, on happy and unhappy occasions, and in times of war and peace, and Iraqi society was keen to train singers and musicians in music schools.
Qamariyas, windows made of colourful stained glass, are considered one of the most important architectural elements in Yemen. They are widely used on the facades of Yemeni houses, especially in the northern and central governorates. The availability of suitable materials led to the emergence of this type of window. In the past, Qamariyas were made from slices of transparent marble (alabaster), and they were circular or semi-circular windows used for lighting installed above movable wooden windows. The windows were fixed using ‘quad’, a material made by crushing and grinding a white stone of medium hardness that was widely available in the mountains of Yemen and mixing the powder into a substance similar to cement.
This paper studies the relationship between religion and music by examining religious chanting and its relationship to the upbringing of Arab singers. In the early stages, they were often educated in Quranic mosque schools, where they learned writing, the religious foundations, the rules of Quranic recitation and the chanting of the Islamic odes, which are the components of the traditional formative school.