临夏州部分伊斯兰教民住院肺结核患者病案分析

目的:通过对临夏州伊斯兰教区住院肺结核患者病案分析,探讨预防与控制策略。方法:收集临夏州住院肺结核患者的病例资料,对主要病史、实验室及器械检查、治疗情况等资料进行回顾性分析。结果:不同民族的肺结核住院患者差异无显著性;149例肺结核患者中老年(≥60岁)肺结核患者占37.6%;职业分布中农民第1位占83.9%,学生第2位占4.7%;主要结核分型为继发型肺结核(30.9%)和血行播散型肺结核(23.5%),16.8%的患者合并感染其他疾病。结论:在加强和完善青少年群体肺结核疾病预防的同时,关注中老年群体肺结核的监控和诊治;加强对农村边远贫困地区的肺结核疾病防治知识的宣传教育;关注肺结核合并其他疾病(乙肝或其他肺部疾患)的综合防治。

Status and Citizenship Rights of Minorities and Coexistence in Islam

the more attention is paid to rights of minorities, the more grounds will be there for peaceful coexistence. This paper will first discuss theoretical and ideological bases of status and citizenship rights of minorities before focusing on ＂citizenship status of minorities＂ and ＂citizenship rights of minorities＂ from the viewpoint of Islam. Islam here means the collection of Quran, Prophet Muhammad＇s （S） Sunnah, and Imam Ali＇s （AS） conduct. The main question of this paper is ＂what status and rights have been considered by Islam for minorities to allow peaceful coexistence in a Muslim society？＂ ＂Minority＂ here includes both religious and non-religious minorities. ＂Rights＂ here means that part of ＂assets,＂ ＂means,＂ ＂political and social leverages,＂ ＂privileges,＂ and ＂conditions＂ which the majority is bound to by law, religious and common sense to provide for minorities. The word ＂status＂ here means to respect, serve, and provide suitable conditions which are provided just out of respect for human values not due to legal compulsion. In this paper, we will first discuss theoretical and ideological fundaments of minorities＇ rights before discussing ＂citizenship status of minorities＂ and ＂citizenship rights of minorities＂ from the viewpoint of Islam. By Islam, we mean Quran as well as Sunnah of Prophet Muhammad （S） and conduct of Imam All （AS）.

Peace and War in Mozambique： The Colonial Power and Islam＇s Impact （Twentieth and Twenty-First Century）

This paper studies the Islam＇s impact in relation to the violence of the colonial and post-colonial state at the centre and north of Mozambique in particularly at the Zambezia and Tete Provinces. Revisiting and cross-checking sources available in the archives, especially the Mozambique Historical Archive, it is possible to determine Islam＇s expansion by analysing the reports of the colonial administration, interviewing the social participants of this process, and understanding the complexity of the phenomenon before and after the independence, thus enabling the rethinking of the violence, reconstruction, and reconciliation within the Mozambican society. The confrontation of the material produced by the colonial authorities in reports of the civil administration, of the so-called native business between the army and the police and the independent movements, especially the Mozambique Liberation Front （FRELIMO）, suggests a clandestine operational network with initiatives of Mozambican identity affirmation under the designation of ＂subversive＂ in the colonial days. A fact worth noting： the ＂control＂ function of the Muslim communities, both in the colonial state apparatus and in the post-colonial times, as a phenomenon of continuity.

The Changing Image of the Ottoman Turks in the Habsburg Monarchy During the 18th Century

The old-aged confrontation between “East” and “West”, between “civilization” and “barbarism”, between “Christianity” and “Islam” came to new heights in the early modern times and found its arena in Central Europe. Since the late 15th century, the Ottoman Turks had been feared as menace, as the most dreadful enemies not only of the inhabitants of the Habsburg ruled countries but of the whole world of Christianity, and the Ottoman Turks did pose a permanent threat to their neighbours in Central Europe. The situation changed around 1700 when the Habsburgs succeeded in integrating the entire Hungarian Kingdom into their empire. From the early 18th century onwards the Ottoman Turks were no longer regarded as fierce fighters but increasingly as neighbours living in an unknown and totally different world and gained more and more curious attention. This change was not only the consequence of the new balance in power politics but mainly a sequel of gaining much more information. Up to the late 17th century the knowledge about the Ottoman Turks was based primarily on what had been reported by ambassadors travelling to Constantinople while in the 18th century people of several strands of life reported about their experiences. After the Peace of Passarowitz in 1718 trade agreements between the two states enabled activities of merchants and tradesmen who learned to know things about their eastern neighbours which were totally new to the Middle European contemporaries. Additionally, some elements of this ＂oriental＂ culture were taken over and were to become typical for Central Europe later on. The Turks were curiously observed as strange and fascinating neighbours. In the course of the movement of enlightenment from the middle of the 18th century onwards one aspect of this culture lost much of its dreadfulness： the fact that the Ottoman Turks were infidels. So it did not take very long until Ottomans were seen as being capable of true humanity regardless their religion. In the 19th century the multiethnic state organizations of the Ottoman Empire and the Habsburg Monarchy became outmoded in this age of nationalism. They realized their common interests and started a cooperation which eventually ended up as alliance in theWorld War I. From the point of view of power politics however, the Ottoman Empire was regarded as “sick man at the Bosporus”. In the following the changes of the image are shown as an overview by observing the criteria against the background of the most important historical events. The details of how this process worked are still pretty murky. Further investigations are already on the way and will bring more light into the reasons and the mechanism of this development.

Incorporating Humanist Ethical Approach to Remedy Environmental ＂Abuses＂ in Ghana

The influence that traditional Ghanaian norms, taboos, and folktales had in ensuring environmental protection and sustainability has been greatly minimized by the inroads of foreign cultures and religions such as Christianity and Islam. Currently, modem methods of environmental protection and sustainability have not achieved the desired goals. As a result, Ghana is at the mercy of countless forms of environmental abuses to the extent that Ghana is ranked the seventh dirtiest nation and also second in open defecation worldwide. This paper examines how the incorporation of Humanist ethical principles to integrate with the traditional Ghanaian environmental taboos and modem technological methods to salvage the continuous and relentless environmental abuses in Ghana.

Heritage of Arabic Language in South Caucasus： Arabic Inscriptions From Trialeti

In this article the author would like to discuss the usage of Arabic language in South Georgia as language of religious and ethnical minority in circumstances of Russian rule. The best examples of this are Arabic inscriptions on gravestones. In this article the author describes several inscriptions from Trialeri, South Georgia, which, because of unknown reasons, have never been studied by scientists before. Another important reason why the author has paid importance to those inscriptions is their recent condition and danger to lose them forever. The author has studied inscriptions from three main cemeteries： Beshtasheni, Tikma-Dash, and Minayasar. As a result of his research the author can say that Arabic language have been used by Muslims of Turk origins in Trialeti till Soviet time. They were using this language to preserve their identity, but it used to work only about a century. Soviet rule tried to destroy all identities and religions and especially after WWII they have reached more or less success. Today the Muslim population of Trialtei does not understand Arabic, they just know that their religion is Islam and in the graves with Arabic inscriptions lay their predecessors.