Pilgrim's progress,

"This ed. has been carefully edited and abridged for the use of schools."--Pref. note.

The Corpus ms (Corpus Christi coll., Oxford) of Chaucer's Canterbury tales.

Mode of access: Internet.

Die Heiligen Orte : Pilgerreise nach Jerusalem von Wien nach Marseille : durch Ungarn, Slavonien, die Donaufürstenthḧumer, Constantinopel, den Archipelagus, den Libanon, Syrien, Alexandrien, Malta und Sicilien /

Includes bibliographical references.

Of the holy places visited by Antoninus Martyr (circ. 560-570 A.D.) /

Mode of access: Internet.

Pilgrim's progress,

Mode of access: Internet.

The pilgrimage of Arculfus in the Holy Land : about the year A.D. 670 /

Mode of access: Internet.

The pilgrimage of Joannes Phocas in the Holy Land (in the year 1185 A.D.).

Mode of access: Internet.

Some notes on the road from London to Canterbury in the middle ages;

section I. The route or routes.--section II. Dr. Furnivall's table of allusions, &c. Appearance of the country in the middle ages. Of pilgrimages. Of pilgrims' signs. Ogilby's map of the road in 1675.

Jacobi Gretseri Societatis Jesu De sacris et religiosis peregrinationibus libri quatuor : [Tomi quarti pars posterior]

Mode of access: Internet.

Les marveilles de la ville de Rome : où est traité des eglises, stations & reliques des corps saints qui y font : avec la guide qui enseigne aux estrangers à aysement trouver les choses plus remarquables de Rome: ensemble les noms des papes, empereurs & autres princes chrestiens ... beaucoup corrigé & augmentè en cette impression : on y a ajouté la guide des chemins de Rome aux principales villes d'Italie et lieux circonvoisins, avec voyage de S. Jacque en Galice et une table alphabetique des matieres.

"On le vend en pasquin dans la boutique de Nicolas Brondi à l'enseigne de S. Jean de Dieu"--t.-p.

Archaia Latinika, Hellēnika, Rōssika kai Gallika tina hodoiporika, ē, proskynētaria tēs Hagias Gēs /

Includes bibliographical references and indexes .

Dictionnaire géographique, historique, descriptif, archéologique des pèlerinages : anciens et modernes et des lieux de devotion les plus célèbres de l'univers ... /

Vol. 1, 1859.

Privacy, modesty, hospitality and the design of Muslim homes in Australia

The home environment is conceptualised in prolific ways within the academic literature. A home is an unparalleled base for human settlement and habitation that embodies a sensorial space that is layered with personal memories and traces of history. The success of a home in providing a strong ‘sense of place’ depends on various factors such as geographical location, monetary funds or personal perceptions. A home too, is an influential medium that allows its dwellers to express, perform and continue their cultural traditions and religious faiths. Traditional Islamic teachings and practices involve guidelines that apply directly to the domestic space. The principles of privacy, modesty and hospitality are paramount to these guidelines and each has a significant influence upon the design of Muslim homes and the home owners’ or dwellers’ domestic behaviours. Despite a significant increase of Muslim population in Australia over the last decade, very little is known about their perceptions of domestic life and their use of domestic spaces within an Australian context. This research investigated on how Muslims in Brisbane live and adapt within their Australian homes and if these homes meet their personal and familial needs to perform their daily activities, as well as maintaining and practising their Islamic faiths and traditions. Specific attention has been given to their perceptions on tripartite principles of privacy, modesty, and hospitality (PMH) and how they achieve these three objectives. A qualitative case study approach was used to investigate six Muslim families living in four Brisbane suburbs, consisting of: a) Case Study 1: three Muslim families residing in one suburb of Brisbane and, b) Case Study 2: three international Muslim students living in three different Brisbane suburbs. This research indicates that apart from minor ‘design-related’ difficulties, case study participants were able to continue to perform their daily activities within their current homes through minor changes to the use of the available interior spaces. Above all, case study participants opined that their current Australian homes provide them with adequate safety and privacy for their families without any major disturbances. Insight gained from these cases suggests that greater research attention needs to be given to the potential development of Australian home designs that are adaptable to the ever-changing needs of the Australian multicultural society. Awareness of the multifactorial nature of the influences on Muslims’ perceptions of home and their use of domestic space is needed if architects, building designers, engineers and builders are to be properly equipped to meet the needs of their Muslim clients.

Religious Diversity and Teacher Education: Experiences and Perspectives of Muslim Women as Teacher Candidates in Pre-service Programs

This qualitative research project explores the insights of Muslim women as teacher candidates completing pre-service programs in Ontario. Ontario schools cater to students from many ethnic, cultural and religious groups, including a sizable Muslim population. Muslims make up 4.6% of Ontario’s population with the highest concentration of Muslims in the GTA (Statistics Canada, 2011). The Muslim population in Ontario is of a significant enough number that, in a post 9/11 world, it has prompted discussion of how to integrate Muslim populations in Canada. In this research, I explore how Islamophobic sentiment is experienced in Ontario-based teacher education programs. I use Critical Race Theory (CRT) and Critical Race Feminism (CRF) to analyse and deconstruct experiences of female Muslim teacher candidates in pre-service programs. I discuss how Muslims are a racialized group that experience racism as discussed by critical race literature; however, there is a marked difference between how Muslim men and women experience gendered Islamophobia. By using in-depth research-based interviews, I explore how Muslim women perceived diversity, education, accommodations and Islamophobia in pre-service programs. This study adds to the current literature on critical race theory and anti-racist practices in education. Furthermore, this study adds to the voice of Muslim women in the discussion of diversity and inclusivity in educational institutions.

Muslim Literature in Serbo-Croat in Relation to the Serbian and Croatian Literatures

Mr. Tutnjevic set out to define the position of the Muslim community within the overall framework of literature in Serbo-Croat, particularly in terms of its relation to the Serbian and Croatian Literatures, on the basis of an extensive comparative study of primary and secondary sources relating to the most important Muslim writers in Serbo-Croat. Carried out against the background of an unprecedented civil war between these national groups, his research focused rather on the encounters between them on the historical and literary stages. He concludes that the Muslim national community was established and developed on a foundation of Slavic self-consciousness and oriental influences. The constantly changing relative weights of the influence of these two factors on the community shaped the specific nature of its literature as well as its place in the cultural environment of its neighbouring national communities, and Muslim literary traditions are inseparably linked with the total literature in Serbo-Croat. A real Muslim literature first emerged at the end of the nineteenth century and virtually all authors writing about this at the time emphasised its educational character and its importance for the process of national identification. At the same time there were visible results of the self-awareness process in which Muslim authors affiliated with Serbian or Croatian literary tradition, sometimes even substituting one with another. During the period between the two world wars Muslim literature reached maturity and while Muslim authors generally focused on their national milieu in terms of subject matter, their forms of expression and their understanding of the function of literature showed the same preoccupation as other Yugoslav authors of the period. When the ideological and class-related concept of society replaced the national character of literature after 1945, Muslim writers found themselves in the same position as writers from other ethnic groups. As in earlier times, writers sought to present themselves to as wide a market as possible and would provide grounds for consideration as Serbian or Croatian writers, sometimes even explicitly presenting themselves as such. Most of the writers of this period are described at times as Yugoslav, at others as Bosnian-Herzegovina, and at still others as Serbian, Croatian or Muslim. Mr. Tutnjevic quotes, for example, the case of Camil Sijaric, a Muslim from Sandzak who also wrote in Sarajevo and falls within the boundaries of Bosnian-Herzegovnian literature, but is also described as a Muslim, Montenegrin and Serbian writer, together with a number of other such examples. An understanding of this process provides the basis for a completely new perception of the intertwining of Serbian, Croatian and Muslim literary traditions, without the earlier visible prejudice on all three sides.