15. For some excellent treatments, see Henry Corbin, The Man of Light in Iranian Sufism, trans. N. Pearson (New York: Omega, 1994), 73–76, 103–104; Michael Gilsenan, Saint and Sufi in Modern Egypt (Oxford: Oxford University Press, 1973), 156–187; Marshall G. S. Hodgson, The Venture of Islam: Conscience and History in a World Civilization (Chicago: University of Chicago Press, 1974), 2:210–214; Valerie J. Hoffman, Sufism, Mystics and Saints in Modern Egypt (Columbia, SC: University of South Carolina Press, 1995), 163–188; Annemarie Schimmel, Mystical Dimensions of Islam (Chapel Hill: University of North Carolina Press, 1975), 167–178. 16. Among less focused treatments, mention should be made of S. Nasr’s brief comparative analysis of modes of interior prayer in Eastern Orthodox and Islamic spirituality (“The Prayer of the Heart in Hesychism and Sufism,” Greek Orthodox Theological Review, 31 [1986]: 195–203); and S. Sviri’s lengthy piece, not on dhikr per se, but the mystical “power of words” in early/ proto-Sufism (“Words of Power and the Power of Words: Mystical Linguistics in the Works of al-Hakim al-Tirmidhi,” Jerusalem Studies in Arabic and Islam [2002]: 204–244). 17. The Japanese scholar’s translation grew out of his 1970 doctoral dissertation at Harvard on prayer in Ghazālī. See also his “A Structural Analysis of Dhikr and Nembutsu,” Orient 7 (1971): 75–98. 18. I have relied on the 2001 Maktaba Madbūlī Cairo edition, one of the two versions utilized by Williams, for my own comparison. 19. The theological problem, common to the monotheistic traditions, essentially rests on the exact ontological status of the “link” ( = Logos, Word, Kalima, Kalām, Revelation, Incarnation, Inlibration) that joins God with the world. Is it created or uncreated, divine or not-divine?
{"title":"Logos to Bios: Evolutionary Theory in Light of Plato, Aristotle, and Neoplatonism by Wynand De Beer (review)","authors":"A. Hasany","doi":"10.2979/jims.6.1.07","DOIUrl":"https://doi.org/10.2979/jims.6.1.07","url":null,"abstract":"15. For some excellent treatments, see Henry Corbin, The Man of Light in Iranian Sufism, trans. N. Pearson (New York: Omega, 1994), 73–76, 103–104; Michael Gilsenan, Saint and Sufi in Modern Egypt (Oxford: Oxford University Press, 1973), 156–187; Marshall G. S. Hodgson, The Venture of Islam: Conscience and History in a World Civilization (Chicago: University of Chicago Press, 1974), 2:210–214; Valerie J. Hoffman, Sufism, Mystics and Saints in Modern Egypt (Columbia, SC: University of South Carolina Press, 1995), 163–188; Annemarie Schimmel, Mystical Dimensions of Islam (Chapel Hill: University of North Carolina Press, 1975), 167–178. 16. Among less focused treatments, mention should be made of S. Nasr’s brief comparative analysis of modes of interior prayer in Eastern Orthodox and Islamic spirituality (“The Prayer of the Heart in Hesychism and Sufism,” Greek Orthodox Theological Review, 31 [1986]: 195–203); and S. Sviri’s lengthy piece, not on dhikr per se, but the mystical “power of words” in early/ proto-Sufism (“Words of Power and the Power of Words: Mystical Linguistics in the Works of al-Hakim al-Tirmidhi,” Jerusalem Studies in Arabic and Islam [2002]: 204–244). 17. The Japanese scholar’s translation grew out of his 1970 doctoral dissertation at Harvard on prayer in Ghazālī. See also his “A Structural Analysis of Dhikr and Nembutsu,” Orient 7 (1971): 75–98. 18. I have relied on the 2001 Maktaba Madbūlī Cairo edition, one of the two versions utilized by Williams, for my own comparison. 19. The theological problem, common to the monotheistic traditions, essentially rests on the exact ontological status of the “link” ( = Logos, Word, Kalima, Kalām, Revelation, Incarnation, Inlibration) that joins God with the world. Is it created or uncreated, divine or not-divine?","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129591205","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Ask Tesadüfleri Sever2/Love Likes Coincidences 2 (Feature by Ömer Faruk Sorak, ?pek Sorak, and Alp Tekin)","authors":"Cigdem Slankard","doi":"10.2979/jims.6.1.09","DOIUrl":"https://doi.org/10.2979/jims.6.1.09","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114588298","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Analytic Philosophy and Avicenna: Knowing the Unknown (By Mohammad Azadpur)","authors":"Muhammad U. Faruque","doi":"10.2979/jims.6.1.05","DOIUrl":"https://doi.org/10.2979/jims.6.1.05","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"38 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116479069","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This article is based upon an ethnographic study that focuses on the experiences of Muslim patients and their families in Washington, D.C. as they interact with the health care system during times of serious illness and end-of-life care. It uses the medical phrase, "actively dying," as a theoretical tool to analyze the creation, transformation, and contestation of Muslim identities and religiosity within the social, economic, and political context of the United States. Literature in the social sciences and other fields such as social work and public health has shown that religious beliefs can influence decision-making at the end of life; however, this study makes two interventions in this research. First, it demonstrates that the physical changes that occur with the onset of death can inform religious identities and religiosity. Second, while death is usually conceptualized as an end, and often described as a closure, it can be used as a starting point to study religious identity and transformation among the Muslim patients, families, and health care providers who participated in this research. This conceptualization allows one to explore how other factors - such as the financial costs associated with hospital care, the physical and emotional labors of caregiving, and the political and social climate of the United States - all play a role in the creation of religious identity. Using data collected through formal and informal interviews, observations at a hospital in a DC suburb, and visual and textual analysis, this article shows how "actively dying" is not only a useful concept to study death, but also can shed light upon how Muslim identities are formed or changed in the United States.
{"title":"The \"Actively Dying\" Patient and the Making of Muslim Identities: Exploring Religious Identities Through End-of-Life Care in the United States","authors":"Cortney Hughes Rinker","doi":"10.2979/jims.5.1.03","DOIUrl":"https://doi.org/10.2979/jims.5.1.03","url":null,"abstract":"Abstract:This article is based upon an ethnographic study that focuses on the experiences of Muslim patients and their families in Washington, D.C. as they interact with the health care system during times of serious illness and end-of-life care. It uses the medical phrase, \"actively dying,\" as a theoretical tool to analyze the creation, transformation, and contestation of Muslim identities and religiosity within the social, economic, and political context of the United States. Literature in the social sciences and other fields such as social work and public health has shown that religious beliefs can influence decision-making at the end of life; however, this study makes two interventions in this research. First, it demonstrates that the physical changes that occur with the onset of death can inform religious identities and religiosity. Second, while death is usually conceptualized as an end, and often described as a closure, it can be used as a starting point to study religious identity and transformation among the Muslim patients, families, and health care providers who participated in this research. This conceptualization allows one to explore how other factors - such as the financial costs associated with hospital care, the physical and emotional labors of caregiving, and the political and social climate of the United States - all play a role in the creation of religious identity. Using data collected through formal and informal interviews, observations at a hospital in a DC suburb, and visual and textual analysis, this article shows how \"actively dying\" is not only a useful concept to study death, but also can shed light upon how Muslim identities are formed or changed in the United States.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"802 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123911307","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The Druze are an offshoot of Islam, historically situated in Lebanon, Syria, Jordan, and Israel/Palestine. Among the most distinguished religious figures that emerged from this community was al-Amīr 'Abdullāh at-Tanūkhī (d. 1479 CE), who was very well known among the Druze for reviving their religious doctrine. His guidance was also sought to resolve disagreements and conflicts that emerged among the Christian, Jewish, Sunni, and Shī'ī communities in the region of Mount Lebanon. This article investigates the religious revival and socio-political reforms introduced by al-Tanūkhī, especially since in Islamic studies there is little reference to him or his works, despite the importance of his religious, social, and political contributions.
摘要:德鲁兹人是伊斯兰教的一个分支，历史上分布在黎巴嫩、叙利亚、约旦和以色列/巴勒斯坦。在这个社区中出现的最杰出的宗教人物是al- am r 'Abdullāh at-Tanūkhī(公元1479年)，他在德鲁兹人中因复兴他们的宗教教义而闻名。他的指导也被用来解决黎巴嫩山地区基督教、犹太教、逊尼派和什叶派社区之间出现的分歧和冲突。本文调查了al-Tanūkhī所带来的宗教复兴和社会政治改革，特别是因为在伊斯兰研究中很少提及他或他的作品，尽管他在宗教、社会和政治方面做出了重要贡献。
{"title":"The Teachings of al-Sayyid al-Amīr Jamāl al-Dīn 'Abdullāh al-Tanūkhī","authors":"E. Aboultaif","doi":"10.2979/jims.5.1.04","DOIUrl":"https://doi.org/10.2979/jims.5.1.04","url":null,"abstract":"Abstract:The Druze are an offshoot of Islam, historically situated in Lebanon, Syria, Jordan, and Israel/Palestine. Among the most distinguished religious figures that emerged from this community was al-Amīr 'Abdullāh at-Tanūkhī (d. 1479 CE), who was very well known among the Druze for reviving their religious doctrine. His guidance was also sought to resolve disagreements and conflicts that emerged among the Christian, Jewish, Sunni, and Shī'ī communities in the region of Mount Lebanon. This article investigates the religious revival and socio-political reforms introduced by al-Tanūkhī, especially since in Islamic studies there is little reference to him or his works, despite the importance of his religious, social, and political contributions.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"42 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132855292","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:A quick glance at Egyptian films before the 1952 revolution can easily lead to conclusions that modernity in Egypt emerged as a predominately secular domain that is anti-religion. But a closer look at screenwriting tools reveals that Islam served as a substratum of everyday life practices of film characters. This essay sheds light on metaphors representing Islam in the cinematic critique of modernity by drawing on selected scenes from the popular classics Talaq Su'ad Hanim/The Divorce of Lady Su'ad, directed by Anwar Wajdi [Wagdi], 1948, and al-Zawja al-Sabi'a/The Seventh Wife, directed by Muhammad 'Imara, 1950. The two films enjoy a visible presence in Egyptian popular culture until today. Both critique how the materialization of modernity among the Cairene bourgeoisie leads to the appropriation of metaphors representing Islam, such as Islamic legal tradition, to sustain a class hierarchy thriving on colonization and war. The two films present an expanding trajectory and direction of female agency in response to the appropriation of Islamic personal law for divorce amid film characters who are depicted as caricatures of modernity. In so doing, these early films recognize how religion did not shrink or diminish under the pressures of modernization; they are examples of how cinema serves as a supplemental secular public sphere that is not anti-religion—one which accentuates the crucial difference between Islam as a faith, Islam as an ideology and Islam as a body of legal knowledge that has the vital semantic potentials to be translated into secular idioms, and in a "universally accessible language." More notably, the films underscore the importance of decoding the ethical intuitions of religious traditions which could be incorporated into a "post-secular" stance that finds an ally in religious sources of meaning in challenging the forces of global capitalism. And above all, the films show that such a task falls not only to experts and religious citizens but also to all citizens engaged in the public use of reason.
{"title":"Negotiating Modernity and Islam in pre-1952 Egyptian Cinema","authors":"Heba Arafa Abdelfattah","doi":"10.2979/jims.5.1.11","DOIUrl":"https://doi.org/10.2979/jims.5.1.11","url":null,"abstract":"Abstract:A quick glance at Egyptian films before the 1952 revolution can easily lead to conclusions that modernity in Egypt emerged as a predominately secular domain that is anti-religion. But a closer look at screenwriting tools reveals that Islam served as a substratum of everyday life practices of film characters. This essay sheds light on metaphors representing Islam in the cinematic critique of modernity by drawing on selected scenes from the popular classics Talaq Su'ad Hanim/The Divorce of Lady Su'ad, directed by Anwar Wajdi [Wagdi], 1948, and al-Zawja al-Sabi'a/The Seventh Wife, directed by Muhammad 'Imara, 1950. The two films enjoy a visible presence in Egyptian popular culture until today. Both critique how the materialization of modernity among the Cairene bourgeoisie leads to the appropriation of metaphors representing Islam, such as Islamic legal tradition, to sustain a class hierarchy thriving on colonization and war. The two films present an expanding trajectory and direction of female agency in response to the appropriation of Islamic personal law for divorce amid film characters who are depicted as caricatures of modernity. In so doing, these early films recognize how religion did not shrink or diminish under the pressures of modernization; they are examples of how cinema serves as a supplemental secular public sphere that is not anti-religion—one which accentuates the crucial difference between Islam as a faith, Islam as an ideology and Islam as a body of legal knowledge that has the vital semantic potentials to be translated into secular idioms, and in a \"universally accessible language.\" More notably, the films underscore the importance of decoding the ethical intuitions of religious traditions which could be incorporated into a \"post-secular\" stance that finds an ally in religious sources of meaning in challenging the forces of global capitalism. And above all, the films show that such a task falls not only to experts and religious citizens but also to all citizens engaged in the public use of reason.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122975599","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Islamist groups have popularized conservative values and narratives in everyday discourse in Indonesia. Since 2014, Islamist hardliner groups have instituted anti-Shi'a, anti-LGBT, and anti-Chinese propaganda campaigns, which have created moral panic and have led to discrimination and violence against these minority groups. This article interrogates why conservative propaganda has been so effective and appealing to Indonesian Muslims. Using George Lakoff's theory of metaphor and Fredrik Barth's theory of boundaries, this article investigates: (1) the selection of metaphors used by radical Muslim groups in their campaigns; (2) how these metaphors introduce or reify boundaries across sectarian, gender, and citizenship identities that are not compatible with the notion of fluid and porous boundaries common to pre-colonial Southeast Asian Muslim societies; (3) how the efficacy of Islamist propaganda has led to increasing discrimination and physical attacks on the Shi'a, LGBT, and Chinese communities; (4) how this propaganda helps radical Salafi-Takfiri groups to revamp their previous "dangerous-extremist" image into the vanguard of the struggle by Indonesian Muslims to protect both "Islamic purity" and "national security."
{"title":"National (In)security and Identity Boundaries: The Rise of Muslim Conservative Propaganda in Indonesia","authors":"S. Muwahidah","doi":"10.2979/jims.5.1.01","DOIUrl":"https://doi.org/10.2979/jims.5.1.01","url":null,"abstract":"Abstract:Islamist groups have popularized conservative values and narratives in everyday discourse in Indonesia. Since 2014, Islamist hardliner groups have instituted anti-Shi'a, anti-LGBT, and anti-Chinese propaganda campaigns, which have created moral panic and have led to discrimination and violence against these minority groups. This article interrogates why conservative propaganda has been so effective and appealing to Indonesian Muslims. Using George Lakoff's theory of metaphor and Fredrik Barth's theory of boundaries, this article investigates: (1) the selection of metaphors used by radical Muslim groups in their campaigns; (2) how these metaphors introduce or reify boundaries across sectarian, gender, and citizenship identities that are not compatible with the notion of fluid and porous boundaries common to pre-colonial Southeast Asian Muslim societies; (3) how the efficacy of Islamist propaganda has led to increasing discrimination and physical attacks on the Shi'a, LGBT, and Chinese communities; (4) how this propaganda helps radical Salafi-Takfiri groups to revamp their previous \"dangerous-extremist\" image into the vanguard of the struggle by Indonesian Muslims to protect both \"Islamic purity\" and \"national security.\"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"79 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116011387","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:As is common in many Muslim communities, Islamic veiling in China marks important stages in a woman's life, membership in a particular community, and commitment to Islam. In recent years, the richly diverse regional head coverings, especially the "woman's hat" (Ch. nü maozi) and the single-piece scarf (Ch. shajin or toujin) have been gradually replaced by vibrantly-colored hijab-style veils (Ch. gaitou or dadi) more common to countries in Southeast Asia, North Africa, and Turkey. In Xinjiang, "imported" veiling styles have caught the attention of government officials, who have responded by banning certain headwear in an attempt to eradicate Islamic "extremism." Based on research conducted in Gansu and Qinghai, China between 2014 and 2017, this article describes the changing veiling fashions of these regions, and examines the meanings both Muslim women and men attach to them. The embrace of new head coverings suggests a transregional and perhaps trans-minzu solidarity built around a common creed.
{"title":"Veiled Identities: Islam, Hui Ethnicity, and Dress Codes in Northwest China","authors":"Timothy A. Grose","doi":"10.2979/jims.5.1.02","DOIUrl":"https://doi.org/10.2979/jims.5.1.02","url":null,"abstract":"Abstract:As is common in many Muslim communities, Islamic veiling in China marks important stages in a woman's life, membership in a particular community, and commitment to Islam. In recent years, the richly diverse regional head coverings, especially the \"woman's hat\" (Ch. nü maozi) and the single-piece scarf (Ch. shajin or toujin) have been gradually replaced by vibrantly-colored hijab-style veils (Ch. gaitou or dadi) more common to countries in Southeast Asia, North Africa, and Turkey. In Xinjiang, \"imported\" veiling styles have caught the attention of government officials, who have responded by banning certain headwear in an attempt to eradicate Islamic \"extremism.\" Based on research conducted in Gansu and Qinghai, China between 2014 and 2017, this article describes the changing veiling fashions of these regions, and examines the meanings both Muslim women and men attach to them. The embrace of new head coverings suggests a transregional and perhaps trans-minzu solidarity built around a common creed.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129275464","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The End of Middle East History and Other Conjectures by Richard W. Bulliet (review)","authors":"Bruce B. Lawrence","doi":"10.2979/jims.5.1.05","DOIUrl":"https://doi.org/10.2979/jims.5.1.05","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115892885","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Repentance and the Return to God: Tawba in Early Sufism by Atif Khalil (review)","authors":"Shankar Nair","doi":"10.2979/jims.5.1.06","DOIUrl":"https://doi.org/10.2979/jims.5.1.06","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128659364","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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