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In the national archaeologies formed after the dissolution of Yugoslavia there emerged new reflections of old archaeological ideas, especially about the ethnogenesis and identity of the Illyrians, topics which dominated Yugoslav archaeology. The new ideas varied from those which continued and reaffirmed older theories to those which attempted to deconstruct them, among which the most influential was that of Danijel Džino. The topic of our paper – how the initial archaeological knowledge about the Illyrians was created – adds another component in deconstructing of Illyrians. The paper analyses the first and most massive excavations at Glasinac in the 19th century which served as an empirical base for creating the narrative of the Illyrian Glasinac and Illyrians in Yugoslav archaeology in the 1950s and 1960s.

Este estudio representa un enfoque comparativo de la formación del amor en las cartas amorosas de Ghassan Kanafani[1] y Simón Bolívar[2] con un dominador común: La lucha por la liberación del patria de la ocupación, enamorarse y escribir cartas amorosas a la amada; Las cartas de ambos combatientes, o algunas de ellas, por lo menos, han llegado a ser publicadas, y convertidas en una propiedad de los lectores, así como se han convertido en una ventana a través de la cual podemos conocer a estos dos combatientes y grandes amantes.

Este estudio representa una comparación entre los dos poemarios: “Veinte poemas de amor y una canción desesperada” del poeta chileno Pablo Neruda, y “Cien cartas de amor” del poeta árabe Nizar Qabbani. El estudio destaca los aspectos de similitud y diferencia en la formación de la experiencia del amor en los dos poemarios en todo lo que las dos experiencias llevan de sentimientos y enfoques sobre el otro y sobre la sociedad. El estudio parte de la estructura de la similitud entre los dos poetas en el diseño del amor en los dos poemarios. Así mismo compara entre dos poetas contemporáneos, dos idiomas y dos culturas diferentes, en diferentes circunstancias. El trabajo se compone de una introducción y diez ejes: la carta, el poema y el contenido de la idea, el amor y el cuerpo de la mujer, la amada como equivalente objetivo de la patria, amor, naturaleza e intimidad, el amor y la desesperación, el amor y la privación, el triunfo del amor, el amor y el silencio, los destinos del amor, y el amor y el tiempo.

This study examines the impact of remittances on the exchange rate and exports in Pakistan, using the system GMM aproach on annual data series. We carry out a full sample Granger causality test along with the sub-sample rolling window approach using monthly data series to find the causal relationship between remittances (REM) and the exchange rate (EXR). The System GMM results reveal that remittances depreciate the exchange rate and have a positive influence on export competitiveness. In addition to this, the remittance inflow appreciates the exchange rate only if it is used for savings and negatively affects competitiveness if it is channeled towards consumption. The change in exchange rate regime from multiple to flexible depreciated the exchange rate while, the global financial crises uplifted the currency rate and negatively affect the exports. The results show the bidirectional causal relationship between remittances and the exchange rate. The outcomes further reveal that the parameters in the VAR model are unstable, which is a clear indication of the presence of structural changes. The rolling window estimation approach with time-varying characteristics finds bi-directional causality between REM and the EXR in the different sub-samples. The results of this study fall in line with the portfolio model proposed by Mussa (1984) which states that the flow of remittances causes appreciation. The sub-sample causality is related to significant economic events, which means the results are not a statistical artifact.

Este trabajo es un intento de enfocar la luz sobre los problemas principales de la traducción coránica, que siempre ha sido objeto de discusión por varias razones religiosas y lingüísticas, religiosas: por si está permitido traducir el mensaje divino a otro idioma diferente del idioma en que fue revelado, y por no caer en manos que no lo respetan como se debe respetar según el mismo Corán: ) ( {79 }”que sólo los purificados lo tocan”; y lingüísticas: por la riqueza lingüística del lenguaje en el que está escrito que jamás puede tener equivalente en otros idiomas, la retórica del texto coránico, el significado de las letras, y la inimitabilidad coránica que plantea problemas de comprensión completa, incluso en el mismo idioma árabe en el que fue revelado, por lo que los sabios y teólogos musulmanes han escrito miles de libros de explicaciones e interpretaciones para facilitar la comprensión completa del Corán. Finalmente damos algunas sugerencias para llegar a la mejor traducción posible.

We do not intend to be subjected to an extensive and comprehensive analysis of the poem, because such a work takes an entire writing, and what most is written and written about the land is ruin, but our goal in this attempt is presented. An introduction or introduction, or approach, to study this poem, which is an entrance that a critic has not previously encountered, and it has never been explained by an interpreter to the best of my knowledge. The basis of this approach is to emphasize the unity of the poem, contrary to the prevailing belief among most critics that the poem is dispersed, lacking interconnection and logical sequence, and our argument for the poem's unity does not stem from the small particles and fine details that make up the five sections of the poem, but rather from the element of time that unites those Molecules and details. There is no literary product comparable to the ruined land in depicting the twentieth century in its spiritual bankruptcy, mental failure, failure and sterility. It is a cry in the face of the Western world, which opened the door wide before the First World War with all its cruelty, brutality and evils.

The goal of this work is to study the consequences of the last on variations of the blood pressure (BP) in the course of 24 hours. From 1994 to 1997 we have selected 99 hypertensive patients and studied their BP profile. This study included 72 women and 27 men. Their age varies from 22 to 72 years (average 56.7 +/- 9 years). All these patients has an ambulatory blood pressure measurement (ABPM) before the fast and during Ramadan. Before Ramadan the period of the sleep goes from 10 pm +/- 1 h to 8 am +/- 1 h. During the month of Ramadan, the sleep lasts from 0 h +/- 1 to 9 am +/- 1 h. [table: see text] No statistically significant difference is noted between these 2 periods neither for the systolic BP (SBP) nor for the diastolic BP (DBP), for the BP of 24 hours, and the diurnal and nocturnal periods. We have then the compared the hourly average on 24 hours of the 99 patients. We observed that during the month of Ramadan the peak of the awakening is delayed by 2 hours and the nocturnal through is delayed by 1 hour. After this study, which is the first one to deal with variations of blood pressure during the fast of Ramadan we can confirm that in patients with essential hypertension without complications, the fast is well supported. The variations of BP are minimal and are related to the variations of the sleep, activity and eating pattern.