Lamaholot
Lamaholot (Ata Kiwan) (Holo) (Solor) (Solorese) (Solot). Nearly all the people who live in the Solor Islands and the eastern portion of Flores -- called the East Flores Regency in the Indonesian province of East Southeast Islands -- speak Lamaholot, the name of the language and their ethnic designation. Lamaholot Muslims are Sunni and follow the Shafi school of law. The Dutch called them Solorese after the Solor Island, the smallest, driest and most impoverished of the islands in the archipelago, which includes Adonara and Lembata.
Long before Islam became established on Java and elsewhere in Indonesia, Muslims had brought their religion to the Lamaholot. A Jesuit, Father Baltasar Diaz, who visited Solor in 1559, discovered there a mosque and many Muslims. In 1561, Portuguese Dominicans opened a mission on Solor and erected a palisade on lontar palm trunks as protection against the Muslims. In 1563, a fleet, said to be Java Muslims, attacked and burned the palisade, but the fortuitous arrival of a Portuguese galleon, which surprised their boats, saved the priests. This stroke of good fortune so impressed the Lamaholot that many of them abandoned Islam and became Christians.
Prior to the coming of the Portuguese, the Lamaholot had been influenced by Hindu Javanese. A Majapahit fleet conquered Larantuka, Flores, in 1357, and the Negarakertagama listed Solor as a Majapahit dependency. In the sixteenth century some Lamaholot recognized the suzerainty of the Sultan of Ternate, and on at least one occasion they sent him envoys requesting military assistance. The straight between Solor and Adonara is narrow, shallow and protected from the winds. It was a favorite harbor, especially during the storms of December and through March at the height of the wet monsoon, for ships trading in sandalwood and beeswax acquired principally on Timor. The ships could remain safe while awaiting calmer winds. Before the Portuguese took control of the sandalwood trade, it was plied by Malays, Javanese, Chinese, Indians, Arabs and others. During the sixteenth and part of the seventeenth centuries, the harbor and the access it provided to sandalwood gave the Lamaholot region a relative importance which it has never again held.
In 1566, the Portuguese erected a stone fort at Lohayong (Lawayong), Solor, and soon had converted several thousand persons to Catholicism, including the villages of Lamakera, Solor, and Lamahala, Adonara. The Muslim village of Trong, Adonara, attacked its neighbor, Lamahala, in 1590. Thereafter, Lamahala became and remained Muslim. In 1598, villagers at Lohayong and Lamakera temporarily overthrew their Portuguese masters, but in re-establishing themselves the following year, the Portuguese burned Lamakera to the ground. The 2,000 former Christians of Lamakera soon rebuilt their village, and thereafter they adhered to Islam. So, too, did the young man who succeeded to the principal position of leadership among the Lamaholot, Kaichil Partani, known as Dom Diogo. However, he did not do so openly until the Dutch captured the fort from the Portuguese in 1613.
Eventually, the Portuguese retired to Larntuka, Flores, but retained influence on east Solor and parts of Adonara. For most of the seventeenth century and later, the Portuguese and Dutch faced each other in the region in a relative stalemate. One party or another on several occasions burned, plundered or sometimes abandoned the fort, and the Dutch twice took it from the Portuguese. Two severe earthquakes devastated the fort in 1648, and it ceased to have real importance, although the structure still stands. In 1653, the Dutch shifted the center of their interest to Timor.
The split between the two European powers eventually coincided with a division in the Lamaholot community. There were two groups, Demonara and Pajinara, descendants of two mythical brothers named Demon and Paji. Each lived in different villages and were set against each other by a fissure of hatred passed on from generation to generation. Their villages were distributed in an irregular pattern across the four islands, being mixed among each other in places on Adonara by dividing Solor roughly in half, Demon to the east, Paji to the west. Those called Pajinara (today usually simply Paji) either retained traditional Lamaholot religious forms or adopted Islam. The Demonara (today, Demon) frequently accepted Christianity.
Ironically, the Portuguese first established themselves among the Paji and tried to convert them. When these reverted to Islam the Portuguese found themselves supported by the Demon. The Dutch were left with an uneasy alliance with the predominantly Muslim Paji. For a variety of reasons, the Portuguese and Dutch were not particularly active in this part of Indonesia during the eighteenth century. In 1859,the Portuguese ceded their rights in the Solor Archipelago to the Dutch as part of a general regulation of the holdings of these powers in the vicinity, much to the anguish of the Raja of Larantuka, who did not regard himself and his people as property subject to sale.
Through a series of military actions toward the close of the nineteenth century and the beginning of the twentieth, the Dutch established for the first time direct control throughout the islands. Subsequently, they consolidated Paji villages under the Raja of Adonara and Demon villages under the Raja of Larantuka. The structure in which all groups are part of the same regency does not recognize the division, and the government takes steps to diminish the confrontaion.
Conversion to Islam and Christianity greatly increased in the twentieth century, with both sides stepping up their efforts at proselytizing. There are now many villages, especially Lambeta, where both religions are represented. Nevertheless many people, particularly in more remote communities, have resisted efforts to convert them from more traditional means of religious expression. In some villages as many as a third of the population may keep to the older practices.
Solorese see Lamaholot
Ata Kiwan see Lamaholot
Holo see Lamaholot
Solor see Lamaholot
Solot see Lamaholot
Lamaholot (Ata Kiwan) (Holo) (Solor) (Solorese) (Solot). Nearly all the people who live in the Solor Islands and the eastern portion of Flores -- called the East Flores Regency in the Indonesian province of East Southeast Islands -- speak Lamaholot, the name of the language and their ethnic designation. Lamaholot Muslims are Sunni and follow the Shafi school of law. The Dutch called them Solorese after the Solor Island, the smallest, driest and most impoverished of the islands in the archipelago, which includes Adonara and Lembata.
Long before Islam became established on Java and elsewhere in Indonesia, Muslims had brought their religion to the Lamaholot. A Jesuit, Father Baltasar Diaz, who visited Solor in 1559, discovered there a mosque and many Muslims. In 1561, Portuguese Dominicans opened a mission on Solor and erected a palisade on lontar palm trunks as protection against the Muslims. In 1563, a fleet, said to be Java Muslims, attacked and burned the palisade, but the fortuitous arrival of a Portuguese galleon, which surprised their boats, saved the priests. This stroke of good fortune so impressed the Lamaholot that many of them abandoned Islam and became Christians.
Prior to the coming of the Portuguese, the Lamaholot had been influenced by Hindu Javanese. A Majapahit fleet conquered Larantuka, Flores, in 1357, and the Negarakertagama listed Solor as a Majapahit dependency. In the sixteenth century some Lamaholot recognized the suzerainty of the Sultan of Ternate, and on at least one occasion they sent him envoys requesting military assistance. The straight between Solor and Adonara is narrow, shallow and protected from the winds. It was a favorite harbor, especially during the storms of December and through March at the height of the wet monsoon, for ships trading in sandalwood and beeswax acquired principally on Timor. The ships could remain safe while awaiting calmer winds. Before the Portuguese took control of the sandalwood trade, it was plied by Malays, Javanese, Chinese, Indians, Arabs and others. During the sixteenth and part of the seventeenth centuries, the harbor and the access it provided to sandalwood gave the Lamaholot region a relative importance which it has never again held.
In 1566, the Portuguese erected a stone fort at Lohayong (Lawayong), Solor, and soon had converted several thousand persons to Catholicism, including the villages of Lamakera, Solor, and Lamahala, Adonara. The Muslim village of Trong, Adonara, attacked its neighbor, Lamahala, in 1590. Thereafter, Lamahala became and remained Muslim. In 1598, villagers at Lohayong and Lamakera temporarily overthrew their Portuguese masters, but in re-establishing themselves the following year, the Portuguese burned Lamakera to the ground. The 2,000 former Christians of Lamakera soon rebuilt their village, and thereafter they adhered to Islam. So, too, did the young man who succeeded to the principal position of leadership among the Lamaholot, Kaichil Partani, known as Dom Diogo. However, he did not do so openly until the Dutch captured the fort from the Portuguese in 1613.
Eventually, the Portuguese retired to Larntuka, Flores, but retained influence on east Solor and parts of Adonara. For most of the seventeenth century and later, the Portuguese and Dutch faced each other in the region in a relative stalemate. One party or another on several occasions burned, plundered or sometimes abandoned the fort, and the Dutch twice took it from the Portuguese. Two severe earthquakes devastated the fort in 1648, and it ceased to have real importance, although the structure still stands. In 1653, the Dutch shifted the center of their interest to Timor.
The split between the two European powers eventually coincided with a division in the Lamaholot community. There were two groups, Demonara and Pajinara, descendants of two mythical brothers named Demon and Paji. Each lived in different villages and were set against each other by a fissure of hatred passed on from generation to generation. Their villages were distributed in an irregular pattern across the four islands, being mixed among each other in places on Adonara by dividing Solor roughly in half, Demon to the east, Paji to the west. Those called Pajinara (today usually simply Paji) either retained traditional Lamaholot religious forms or adopted Islam. The Demonara (today, Demon) frequently accepted Christianity.
Ironically, the Portuguese first established themselves among the Paji and tried to convert them. When these reverted to Islam the Portuguese found themselves supported by the Demon. The Dutch were left with an uneasy alliance with the predominantly Muslim Paji. For a variety of reasons, the Portuguese and Dutch were not particularly active in this part of Indonesia during the eighteenth century. In 1859,the Portuguese ceded their rights in the Solor Archipelago to the Dutch as part of a general regulation of the holdings of these powers in the vicinity, much to the anguish of the Raja of Larantuka, who did not regard himself and his people as property subject to sale.
Through a series of military actions toward the close of the nineteenth century and the beginning of the twentieth, the Dutch established for the first time direct control throughout the islands. Subsequently, they consolidated Paji villages under the Raja of Adonara and Demon villages under the Raja of Larantuka. The structure in which all groups are part of the same regency does not recognize the division, and the government takes steps to diminish the confrontaion.
Conversion to Islam and Christianity greatly increased in the twentieth century, with both sides stepping up their efforts at proselytizing. There are now many villages, especially Lambeta, where both religions are represented. Nevertheless many people, particularly in more remote communities, have resisted efforts to convert them from more traditional means of religious expression. In some villages as many as a third of the population may keep to the older practices.
Solorese see Lamaholot
Ata Kiwan see Lamaholot
Holo see Lamaholot
Solor see Lamaholot
Solot see Lamaholot
Lam, Banu
Lam, Banu (Banu Lam). Numerous and formerly powerful Arab tribe living on the borders of Iran and Iraq. The Banu Lam are an Arab tribe of central Arabia and southern Iraq. The tribe claimed descent from the ancient Arab tribe of Tayy, and dominated the western Nejd (the region between Medina and al-Yamama) before the fifteenth century of the Christian calendar. The tribe split into three main Bedouin (nomadic) groups: the Fudhool, the Al Kathir, and the al-Mughira. The Bani Lam tribes gradually left the Nejd, settling mostly in southern Iraq, where they converted from Sunni to Shi'a Islam. Many clans from Bani Lam, however, remained in the Nejd as settled townspeople. The Fudhool were the last of Bani Lam to leave the Nejd, in the eighteenth century.
At the beginning of the twentieth century, all members of the Banu Lam spoke Arabic, but a minority also knew and used Persian. The great majority are Shi‘a. In the eighteenth century, they joined forces with Nadir Shah Afshar. Many punitive military expeditions were organized against them by the Ottomans. They retained in general a position of autonomy between the Ottoman Empire and Persia.
Banu Lam see Lam, Banu
Lam, Banu (Banu Lam). Numerous and formerly powerful Arab tribe living on the borders of Iran and Iraq. The Banu Lam are an Arab tribe of central Arabia and southern Iraq. The tribe claimed descent from the ancient Arab tribe of Tayy, and dominated the western Nejd (the region between Medina and al-Yamama) before the fifteenth century of the Christian calendar. The tribe split into three main Bedouin (nomadic) groups: the Fudhool, the Al Kathir, and the al-Mughira. The Bani Lam tribes gradually left the Nejd, settling mostly in southern Iraq, where they converted from Sunni to Shi'a Islam. Many clans from Bani Lam, however, remained in the Nejd as settled townspeople. The Fudhool were the last of Bani Lam to leave the Nejd, in the eighteenth century.
At the beginning of the twentieth century, all members of the Banu Lam spoke Arabic, but a minority also knew and used Persian. The great majority are Shi‘a. In the eighteenth century, they joined forces with Nadir Shah Afshar. Many punitive military expeditions were organized against them by the Ottomans. They retained in general a position of autonomy between the Ottoman Empire and Persia.
Banu Lam see Lam, Banu
Lamech
Lamech (in Arabic, Lamak). In Genesis 9:21, the invention of music is attributed to Jubal, son of Lamech, but various Arabic sources give primacy to Lamak, the sixth generation descendant of Cain.
Lamech is a character in the genealogies of Adam in the Book of Genesis. One is the seventh generation descendant of Cain (Genesis 4:18); his father was named Methusael and he was responsible for the "Song of the Sword." He is also noted as the first polygamist mentioned in the Bible, taking two wives, Ada and Tselah. He is not to be confused with the Lamech in Genesis 5.
Lamak see Lamech
Lamech (in Arabic, Lamak). In Genesis 9:21, the invention of music is attributed to Jubal, son of Lamech, but various Arabic sources give primacy to Lamak, the sixth generation descendant of Cain.
Lamech is a character in the genealogies of Adam in the Book of Genesis. One is the seventh generation descendant of Cain (Genesis 4:18); his father was named Methusael and he was responsible for the "Song of the Sword." He is also noted as the first polygamist mentioned in the Bible, taking two wives, Ada and Tselah. He is not to be confused with the Lamech in Genesis 5.
Lamak see Lamech
Lami‘i, Shaykh Mahmud
Lami‘i, Shaykh Mahmud (Shaykh Mahmud Lami‘i) (1472-1531). Ottoman Sufi writer and poet. He introduced fresh themes into Turkish literature. Of his works, about thirty titles are known.
Shaykh Mahmud Lami'i see Lami‘i, Shaykh Mahmud
Lami‘i, Shaykh Mahmud (Shaykh Mahmud Lami‘i) (1472-1531). Ottoman Sufi writer and poet. He introduced fresh themes into Turkish literature. Of his works, about thirty titles are known.
Shaykh Mahmud Lami'i see Lami‘i, Shaykh Mahmud
Laminu Njitiya
Laminu Njitiya (d. 1871). Adviser to Shehu ‘Umar and effective ruler of the Kanuri state of Bornu. Laminu Njitiya was of Shuwu Arab and Kanembu descent. He began his career as a bandit. However, he later became a part of a noble household. It was while he was a part of this noble household that Laminu became the first assistant to Shehu ‘Umar’s chief adviser. Shehu ‘Umar was a weak and indecisive man. He was deposed in 1853 but regained the throne in 1854. Because Laminu had remained loyal to ‘Umar, ‘Umar rewarded Laminu with a large fief and an untitled position as his most trusted confidant. In this position, and because of ‘Umar’s weak personality, Laminu became the de facto ruler of Bornu. Laminu was a highly popular figure. He increased Bornu’s holding by conquering some of the Marghai country to the south. After Laminu’s death, Bukar, ‘Umar’s son and successor, became the de facto ruler of the Kanuri state of Bornu.
Njitiya, Laminu see Laminu Njitiya
Laminu Njitiya (d. 1871). Adviser to Shehu ‘Umar and effective ruler of the Kanuri state of Bornu. Laminu Njitiya was of Shuwu Arab and Kanembu descent. He began his career as a bandit. However, he later became a part of a noble household. It was while he was a part of this noble household that Laminu became the first assistant to Shehu ‘Umar’s chief adviser. Shehu ‘Umar was a weak and indecisive man. He was deposed in 1853 but regained the throne in 1854. Because Laminu had remained loyal to ‘Umar, ‘Umar rewarded Laminu with a large fief and an untitled position as his most trusted confidant. In this position, and because of ‘Umar’s weak personality, Laminu became the de facto ruler of Bornu. Laminu was a highly popular figure. He increased Bornu’s holding by conquering some of the Marghai country to the south. After Laminu’s death, Bukar, ‘Umar’s son and successor, became the de facto ruler of the Kanuri state of Bornu.
Njitiya, Laminu see Laminu Njitiya
Lamtuna
Lamtuna. Berber tribe belonging to the branch of the Sanhaja. They already formed a considerable kingdom in the eighth century, and became Muslims, at first only nominally, in the ninth century. The Lamtuna are from a region of Mauritania-Western Sahara-Morocco-Algeria. The Lamtuna claim descent from Himyar, a state in ancient Southern Arabia. The Almoravids, the founders of Marrakech in Morocco, are descendants of this tribe.
The Lamtuna are a Berber tribe from the region of Mauritania-Western Sahara-Morocco-Algeria. They claim descent from Himyar, one of the South Arabian eponyms. The Almoravids, the founders of Marrakech in Morocco where they established their capital, originated from this tribe.
Lamtuna. Berber tribe belonging to the branch of the Sanhaja. They already formed a considerable kingdom in the eighth century, and became Muslims, at first only nominally, in the ninth century. The Lamtuna are from a region of Mauritania-Western Sahara-Morocco-Algeria. The Lamtuna claim descent from Himyar, a state in ancient Southern Arabia. The Almoravids, the founders of Marrakech in Morocco, are descendants of this tribe.
The Lamtuna are a Berber tribe from the region of Mauritania-Western Sahara-Morocco-Algeria. They claim descent from Himyar, one of the South Arabian eponyms. The Almoravids, the founders of Marrakech in Morocco where they established their capital, originated from this tribe.
Lamtuni, Abu Bakr al-Sanhaji al-
Lamtuni, Abu Bakr al-Sanhaji al- (Abu Bakr al-Sanhaji al-Lamtuni) (d. 1075). War leader of the Almoravids and, above all, the real founder of Marrakesh.
Abu Bakr al-Sanhaji al-Lamtuni see Lamtuni, Abu Bakr al-Sanhaji al-
Lamtuni, Abu Bakr al-Sanhaji al- (Abu Bakr al-Sanhaji al-Lamtuni) (d. 1075). War leader of the Almoravids and, above all, the real founder of Marrakesh.
Abu Bakr al-Sanhaji al-Lamtuni see Lamtuni, Abu Bakr al-Sanhaji al-
Laq
Laq. Muslim people of the Caucasus. Their final conversion to Islam occurred in the thirteenth century.
Laq. Muslim people of the Caucasus. Their final conversion to Islam occurred in the thirteenth century.
Lari, Muhammad ibn Salah al-
Lari, Muhammad ibn Salah al- (Muhammad ibn Salah al-Lari) (Muslih al-Din) (c.1510-1572). Persian scholar and historian. He wrote on philosophy and astronomy, on the Qur’an and hadith, and composed a widely-known universal history.
Muhammad ibn Salah al-Lari see Lari, Muhammad ibn Salah al-
Muslih al-Din see Lari, Muhammad ibn Salah al-
Din, Muslih al- see Lari, Muhammad ibn Salah al-
Lari, Muhammad ibn Salah al- (Muhammad ibn Salah al-Lari) (Muslih al-Din) (c.1510-1572). Persian scholar and historian. He wrote on philosophy and astronomy, on the Qur’an and hadith, and composed a widely-known universal history.
Muhammad ibn Salah al-Lari see Lari, Muhammad ibn Salah al-
Muslih al-Din see Lari, Muhammad ibn Salah al-
Din, Muslih al- see Lari, Muhammad ibn Salah al-
Lashkar-e-Tayyiba
Lashkar-e-Tayyiba (LT) (Lashkar-e-Taiba) (Lashkar-i-Tayyaba) (Lashkar-e-Tayyaba) (Lashkar-i-Taiba) (Lashkar Taiba) (LeT) (Army of the Righteous) (Army of the Pure) (Army of the Good). The LT is the armed wing of the Pakistan based religious organization, Markaz-ud-Dawa-wal-Irshad (MDI) -- a Sunni anti-United States missionary organization formed in 1989. One of the three largest and best-trained groups fighting in Kashmir against India, it is not connected to a political party. The LT leader is MDI chief, Professor Hafiz Mohammed Saeed. Almost all LT cadres are foreigners -- mostly Pakistanis from seminaries across the country and Afghan veterans of the Afghan wars. The LT trains its mobile training camps across Pakistan-administered Kashmir and Afghanistan.
Lashkar-e-Taiba is one of the largest and most active Islamist militant organizations in South Asia. It was founded by Hafiz Muhammad Saeed and Zafar Iqbal in Afghanistan. It is currently based in Muridke[citation needed] (near Lahore, Punjab, Pakistan) and operates several training camps in Pakistan-administered Kashmir.
Lashkar-e-Taiba members have carried out major attacks against India and its objective is to introduce an Islamic state in South Asia and to "liberate" Muslims residing in Indian Kashmir. The organization is banned as a terrorist organization by India, Pakistan, the United States, the United Kingdom, the European Union, Russia and Australia. As of December 2008 U.S. intelligence officials believed that Pakistan's main intelligence agency, the Inter-Services Intelligence (ISI), continued to give LT intelligence help and protection.
LT see Lashkar-e-Tayyiba
Army of the Righteous see Lashkar-e-Tayyiba
Army of the Pure see Lashkar-e-Tayyiba
Lashkar-i-Tayyaba see Lashkar-e-Tayyiba
Lashkar-e-Tayyaba see Lashkar-e-Tayyiba
Lashkar-i-Taiba see Lashkar-e-Tayyiba
Lashkar-e-Tayyiba (LT) (Lashkar-e-Taiba) (Lashkar-i-Tayyaba) (Lashkar-e-Tayyaba) (Lashkar-i-Taiba) (Lashkar Taiba) (LeT) (Army of the Righteous) (Army of the Pure) (Army of the Good). The LT is the armed wing of the Pakistan based religious organization, Markaz-ud-Dawa-wal-Irshad (MDI) -- a Sunni anti-United States missionary organization formed in 1989. One of the three largest and best-trained groups fighting in Kashmir against India, it is not connected to a political party. The LT leader is MDI chief, Professor Hafiz Mohammed Saeed. Almost all LT cadres are foreigners -- mostly Pakistanis from seminaries across the country and Afghan veterans of the Afghan wars. The LT trains its mobile training camps across Pakistan-administered Kashmir and Afghanistan.
Lashkar-e-Taiba is one of the largest and most active Islamist militant organizations in South Asia. It was founded by Hafiz Muhammad Saeed and Zafar Iqbal in Afghanistan. It is currently based in Muridke[citation needed] (near Lahore, Punjab, Pakistan) and operates several training camps in Pakistan-administered Kashmir.
Lashkar-e-Taiba members have carried out major attacks against India and its objective is to introduce an Islamic state in South Asia and to "liberate" Muslims residing in Indian Kashmir. The organization is banned as a terrorist organization by India, Pakistan, the United States, the United Kingdom, the European Union, Russia and Australia. As of December 2008 U.S. intelligence officials believed that Pakistan's main intelligence agency, the Inter-Services Intelligence (ISI), continued to give LT intelligence help and protection.
LT see Lashkar-e-Tayyiba
Army of the Righteous see Lashkar-e-Tayyiba
Army of the Pure see Lashkar-e-Tayyiba
Lashkar-i-Tayyaba see Lashkar-e-Tayyiba
Lashkar-e-Tayyaba see Lashkar-e-Tayyiba
Lashkar-i-Taiba see Lashkar-e-Tayyiba
Lat, al-
Lat, al- (Allat). Pre-Islamic solar deity, frequently invoked by tribal poets. The deep attachment felt by the Banu Thaqif towards al-Lat, by the Aws and the Khazraj towards Manat, and by the Quraysh towards al-‘Uzza, constituted the greatest obstacle in the path of the peaceful implantation of Islam in the regions of the Hijaz. Among Muhammad’s tribesmen, the Quraysh, she was so highly esteemed that a divine revelation was needed to affirm that Lat, together with two other goddesses, al-‘Uzza and Manat, were not to be approached as intercessors before Allah, the Almighty Creator of the Universe.
Allāt or Al-Lāt was a pre-Islamic Arabian goddess who was one of the three chief goddesses of Mecca. She is mentioned in the Qur'an (Sura 53:19), which indicates that pre-Islamic Arabs considered her as one of the daughters of Allāh along with Manāt and al-‘Uzzá.
Allat see Lat, al-
Lat, al- (Allat). Pre-Islamic solar deity, frequently invoked by tribal poets. The deep attachment felt by the Banu Thaqif towards al-Lat, by the Aws and the Khazraj towards Manat, and by the Quraysh towards al-‘Uzza, constituted the greatest obstacle in the path of the peaceful implantation of Islam in the regions of the Hijaz. Among Muhammad’s tribesmen, the Quraysh, she was so highly esteemed that a divine revelation was needed to affirm that Lat, together with two other goddesses, al-‘Uzza and Manat, were not to be approached as intercessors before Allah, the Almighty Creator of the Universe.
Allāt or Al-Lāt was a pre-Islamic Arabian goddess who was one of the three chief goddesses of Mecca. She is mentioned in the Qur'an (Sura 53:19), which indicates that pre-Islamic Arabs considered her as one of the daughters of Allāh along with Manāt and al-‘Uzzá.
Allat see Lat, al-
Lat Dyor Diop
Lat Dyor Diop (Lat Dior) (Lat Dior Ngone Latyr Diop) (c. 1842-1886). Ruler of the Wolof kingdom of Kayor (1862-1864 and 1871-1882). Because Lat Dyor Diop’s mother was of Kayor royal blood, Lat Dyor was eligible for the kingship and was chosen in 1862. Two years later, after coming into conflict with French imperial forces, Lat Dyor was forced to flee to Saloum, where he took refuge with the Muslim leader Maba Diakhou Ba. At the time, Maba Diakhou Ba was fighting both the French and local non-Muslims. While with Maba Diakhou Ba, Lat Dyor converted to Islam. Maba was killed in 1867. After Maba’s death, Lat Dyor came to terms with the French. Returning to Kayor, Lat Dyor was reinstated as the ruler of the Wolof kingdom in 1871. In 1875, Lat Dyor allied with the French against Ahmadu ibn ‘Umar Tall, who was struggling to maintain the Tukolor empire against the French. In 1877, Lat Dyor won control over the neighboring state of Baol. His power and position enabled him to affect the Islamization of a large segment of western Senegal. In 1882, Lat Dyor was again pitted against the French when they began to build a railway through Kayor to connect St. Louis with Dakar. Realizing the threat to his sovereignty, Lat Dyor refused the French passage, and was again forced to flee. Lat Dyor fought the French sporadically until he was killed in 1886.
Lat Dior Ngoné Latyr Diop, son of Sakhéwère Sokhna Mbaye and the Linguère royal Ngoné Latyr Fall, was a 19th century Damel (king) of Cayor, a Wolof state that is today in south central Sénégal.
A great resistance hero of Senegalese history, famed for his defiance and battles against the French, Lat Dior was deposed twice, in 1869 and 1879.
Lat Dior converted to Islam around 1861, and made common cause with other Wolof and Fulani states to resist French colonialism. Instrumental in his conversion was the Almamy of Saloum, Maba Diakhou Bâ. An ally of the Toucouleur empire's El Hadj Umar Tall, Maba convinced Lat-Dior both to convert, and to aid non-Wolof Islamic states of the region against their common foes.
Dior led his troops beside Maba in the battle of Rip on November 30, 1865, at the battle of Pathé Badiane in 1864 and Ngol Ngol in 1865. With Lat Dior, Maba took part in the conquests of the states of Sine, Baol and Djolof.
At Kaolack in 1865, they combined forces with soldiers from Waalo, Ndiambour and Ndiander to face the French fortifications of governor Émile Pinet-Laprade but were repulsed.
After the French conquered Waalo, (re-appointed) governor Louis Faidherbe invaded Cayor in 1865 in order to stop the Damel's opposition to the construction of the Dakar to Saint-Louis railway. Dior is reported to have told the later French Governor Servatius:
"As long as I live, be assured, I shall oppose, with all my might the construction of this railway."
However, the French defeated Lat Dior's forces at the battle of Dekheule on October 26, 1868, after Faidherbe's retirement. Lat Dior struck a deal for limited autonomy and re-installment in 1871. In response to further French expansion, Cayor rose up again with Dior at their head, only to be defeated and be annexed again in 1879.
The Cayor kingdom was extinguished in its entirety October 6, 1886.
Faidherbe is reputed to have said of Dior's troops: "Ceux-là, on les tue on ne les déshonore pas." ("They can be killed but not dishonored"). This has been adapted as the motto of the Senegalese Army: "On nous tue, on ne nous déshonore pas".
In Dakar there is a giant statue of Maalaw, the legendary horse of Lat Dior, near the great mosque.
Lat Dior see Lat Dyor Diop
Diop, Lat Dyor see Lat Dyor Diop
Lat Dior Ngone Latyr Diop see Lat Dyor Diop
Dior, Lat see Lat Dyor Diop
Diop, Lat Dior Ngone Latyr see Lat Dyor Diop
Lat Dyor Diop (Lat Dior) (Lat Dior Ngone Latyr Diop) (c. 1842-1886). Ruler of the Wolof kingdom of Kayor (1862-1864 and 1871-1882). Because Lat Dyor Diop’s mother was of Kayor royal blood, Lat Dyor was eligible for the kingship and was chosen in 1862. Two years later, after coming into conflict with French imperial forces, Lat Dyor was forced to flee to Saloum, where he took refuge with the Muslim leader Maba Diakhou Ba. At the time, Maba Diakhou Ba was fighting both the French and local non-Muslims. While with Maba Diakhou Ba, Lat Dyor converted to Islam. Maba was killed in 1867. After Maba’s death, Lat Dyor came to terms with the French. Returning to Kayor, Lat Dyor was reinstated as the ruler of the Wolof kingdom in 1871. In 1875, Lat Dyor allied with the French against Ahmadu ibn ‘Umar Tall, who was struggling to maintain the Tukolor empire against the French. In 1877, Lat Dyor won control over the neighboring state of Baol. His power and position enabled him to affect the Islamization of a large segment of western Senegal. In 1882, Lat Dyor was again pitted against the French when they began to build a railway through Kayor to connect St. Louis with Dakar. Realizing the threat to his sovereignty, Lat Dyor refused the French passage, and was again forced to flee. Lat Dyor fought the French sporadically until he was killed in 1886.
Lat Dior Ngoné Latyr Diop, son of Sakhéwère Sokhna Mbaye and the Linguère royal Ngoné Latyr Fall, was a 19th century Damel (king) of Cayor, a Wolof state that is today in south central Sénégal.
A great resistance hero of Senegalese history, famed for his defiance and battles against the French, Lat Dior was deposed twice, in 1869 and 1879.
Lat Dior converted to Islam around 1861, and made common cause with other Wolof and Fulani states to resist French colonialism. Instrumental in his conversion was the Almamy of Saloum, Maba Diakhou Bâ. An ally of the Toucouleur empire's El Hadj Umar Tall, Maba convinced Lat-Dior both to convert, and to aid non-Wolof Islamic states of the region against their common foes.
Dior led his troops beside Maba in the battle of Rip on November 30, 1865, at the battle of Pathé Badiane in 1864 and Ngol Ngol in 1865. With Lat Dior, Maba took part in the conquests of the states of Sine, Baol and Djolof.
At Kaolack in 1865, they combined forces with soldiers from Waalo, Ndiambour and Ndiander to face the French fortifications of governor Émile Pinet-Laprade but were repulsed.
After the French conquered Waalo, (re-appointed) governor Louis Faidherbe invaded Cayor in 1865 in order to stop the Damel's opposition to the construction of the Dakar to Saint-Louis railway. Dior is reported to have told the later French Governor Servatius:
"As long as I live, be assured, I shall oppose, with all my might the construction of this railway."
However, the French defeated Lat Dior's forces at the battle of Dekheule on October 26, 1868, after Faidherbe's retirement. Lat Dior struck a deal for limited autonomy and re-installment in 1871. In response to further French expansion, Cayor rose up again with Dior at their head, only to be defeated and be annexed again in 1879.
The Cayor kingdom was extinguished in its entirety October 6, 1886.
Faidherbe is reputed to have said of Dior's troops: "Ceux-là, on les tue on ne les déshonore pas." ("They can be killed but not dishonored"). This has been adapted as the motto of the Senegalese Army: "On nous tue, on ne nous déshonore pas".
In Dakar there is a giant statue of Maalaw, the legendary horse of Lat Dior, near the great mosque.
Lat Dior see Lat Dyor Diop
Diop, Lat Dyor see Lat Dyor Diop
Lat Dior Ngone Latyr Diop see Lat Dyor Diop
Dior, Lat see Lat Dyor Diop
Diop, Lat Dior Ngone Latyr see Lat Dyor Diop
Lateef, Yusef
Yusef Abdul Lateef (born William Emanuel Huddleston, October 9, 1920 – December 23, 2013) was an American jazz multi-instrumentalist, composer and educator. He became a member of the Ahmadiyya Muslim Community after his conversion to the Ahmadiyya sect of Islam in 1950.
Although Lateef's main instruments were the tenor saxophone and flute, he also played oboe and bassoon, both rare in jazz, and also used a number of non-western instruments such as the bamboo flute, shanai, shofar, xun, arghul and koto. He is known for having been an innovator in the blending of jazz with "Eastern" music.
Lateef wrote and published a number of books including two novellas entitled A Night in the Garden of Love and Another Avenue, the short story collections Spheres and Rain Shapes, along with his autobiography, The Gentle Giant, written in collaboration with Herb Boyd. Along with his record label YAL Records, Lateef owned Fana Music, a music publishing company. Lateef published his own work through Fana, which includes Yusef Lateef's Flute Book of the Blues and many of his own orchestral compositions.
Lateef was born in Chattanooga, Tennessee. His family moved, in 1923, to Lorain, Ohio and again in 1925, to Detroit, Michigan, where his father changed the family's name to "Evans".
Throughout his early life, Lateef came into contact with many Detroit-based jazz musicians who went on to gain prominence, including vibraphonist Milt Jackson, bassist Paul Chambers, drummer Elvin Jones and guitarist Kenny Burrell. Lateef was a proficient saxophonist by the time of his graduation from high school at the age of 18, when he launched his professional career and began touring with a number of swing bands.
In 1949, he was invited by Dizzy Gillespie to tour with his orchestra. In 1950, Lateef returned to Detroit and began his studies in composition and flute at Wayne State University. It was during this period that he converted to Islam and became a member of the Ahmadiyya Muslim Community.
Lateef began recording as a leader in 1957 for Savoy Records, a non-exclusive association which continued until 1959. The earliest of Lateef's album's for the Prestige subsidiary New Jazz overlap with them. Musicians such as Wilbur Harden (trumpet, flugelhorn), bassist Herman Wright, drummer Frank Gant, and pianist Hugh Lawson were among his collaborators during this period.
By 1961, with the recording of Into Something and Eastern Sounds, Lateef's dominant presence within a group context had emerged. His 'Eastern' influences are clearly audible in all of these recordings, with spots for instruments like the rahab, shanai, arghul, koto and a collection of Chinese wooden flutes and bells along with his tenor and flute. Even his use of the western oboe sounds exotic in this context; it is not a standard jazz instrument. Indeed, the tunes themselves are a mixture of jazz standards, blues and film music usually performed with a piano/bass/drums rhythm section in support. Lateef made numerous contributions to other people's albums including his time as a member of saxophonist Cannonball Adderley's Quintet during 1962–64.
Lateef's sound has been claimed to have been a major influence on the saxophonist John Coltrane, whose later period free jazz recordings contain similarly 'Eastern' traits. For a time (1963–66) Lateef was signed to Coltrane's label, Impulse. He had a regular working group during this period, with trumpeter Richard Williams and Mike Nock on piano.
In the late 1960s, Lateef began to incorporate contemporary soul and gospel phrasing into his music, still with a strong blues underlay, on albums such as Detroit and Hush'n'Thunder. Lateef expressed a dislike of the terms "jazz" and "jazz musician" as musical generalizations. As is so often the case with such generalizations, the use of these terms do understate the breadth of his sound. For example, in the 1980s, Lateef experimented with new age and spiritual elements.
In 1960, Lateef again returned to school, studying flute at the Manhattan School of Music in New York City. He received a Bachelor's Degree in Music in 1969 and a Master's Degree in Music Education in 1970. Starting in 1971, he taught courses in autophysiopsychic music at the Manhattan School of Music, and he became an associate professor at the Borough of Manhattan Community College in 1972.
In 1975, Lateef completed his dissertation on Western and Islamic education and earned a Ed.D. in Education from the University of Massachusetts at Amherst. In the early 1980s, Lateef was a Senior Research Fellow at the Center for Nigerian Cultural Studies at Ahmadu Bello University in the city of Zaria, Nigeria. Returning to the United States in 1986 he took a joint teaching position at the University of Massachusetts and Hampshire College.
Lateef's 1987 album Yusef Lateef's Little Symphony won the Grammy Award for Best New Age Album. His core influences, however, were clearly rooted in jazz, and in his own words: "My music is jazz."
In 1992, Lateef founded YAL Records. In 1993, Lateef was commissioned by the WDR Radio Orchestra Cologne to composeThe African American Epic Suite, a four-part work for orchestra and quartet based on themes of slavery and disfranchisement in the United States. The piece has since been performed by the Atlanta Symphony Orchestra and the Detroit Symphony Orchestra.
In 2010, Lateef received the lifetime Jazz Master Fellowship Award from NEA, the National Endowment for the Arts, an independent federal agency.
The Manhattan School of Music, where Lateef earned a bachelor's and a master's degree, awarded him a Distinguished Alumni Award in 2012.
Lateef's last albums were recorded for Adam Rudolph's "Meta Records". To the end of his life, he continued to teach at the University of Massachusetts at Amherst and Hampshire College in western Massachusetts. Lateef died on the morning of December 23, 2013 at the age of 93 after suffering from prostate cancer.
The discography of Yusef Lateef include the following:
- Savoy 1957-1959
- Jazz for the Thinker (1957)
- Jazz Mood (1957)
- Jazz and the Sounds of Nature (1957)
- Prayer to the East (1957)
- The Dreamer (1959)
- The Fabric of Jazz (1959)
- Impulse! 1963-1966
- Jazz 'Round the World (1963)
- Live at Pep's (1964)
- 1984 (1965)
- Psychicemotus (1965)
- A Flat, G Flat and C (1966)
- The Golden Flute (1966)
- Atlantic 1967 -1991
- The Complete Yusef Lateef (1967)
- The Blue Yusef Lateef (1968)
- Yusef Lateef's Detroit (1969)
- The Diverse Yusef Lateef (1969)
- Suite 16 (1970)
- The Gentle Giant (1971)
- Hush 'N' Thunder (1972)
- Part of the Search (1973)
- 10 Years Hence (1974)
- The Doctor is In... and Out (1976)
- Yusef Lateef's Little Symphony (1987)
- Concerto for Yusef Lateef (1988)
- Nocturnes (1989)
- Meditations (1990)
- Yusef Lateef's Encounters (1991)
- YAL Records 1992-2002
- Tenors of Yusef Lateef and Von Freeman (1992)
- Heart Vision (1992)
- Yusef Lateef Plays Ballads (1993)
- Tenors of Yusef Lateef and Archie Shepp (1993)
- Woodwinds (1993)
- Tenors of Yusef Lateef & Ricky Ford (1994)
- Yusef Lateef's Fantasia for Flute (1996)
- Full Circle (1996)
- CHNOPS: Gold & Soul (1997)
- Earth and Sky (1997)
- 9 Bagatelles (1998)
- Like the Dust (1998)
- Live at Luckman Theater (2001)
- Earriptus (2001)
- So Peace (2002)
- A Tribute Concert for Yusef Lateef: YAL's 10th Anniversary (2002)
- Meta Records
- The World at Peace (1997)
- Beyond the Sky (2000)
- Go: Organic Orchestra: In the Garden (2003)
- Towards the Unknown (2010)
- Voice Prints (2013)
- Other labels
- Before Dawn: The Music of Yusef Lateef (Verve, 1957)
- The Sounds of Yusef (Prestige, 1957)
- Other Sounds (New Jazz, 1957)
- Lateef at Cranbrook (Argo, 1958)
- Cry! - Tender (New Jazz, 1959)
- The Three Faces of Yusef Lateef (Riverside, 1960)
- The Centaur and the Phoenix (Riverside, 1960)
- Lost in Sound (Charlie Parker, 1961)
- Eastern Sounds (Moodsville, 1961)
- Into Something (New Jazz, 1961)
- Autophysiopsychic (1977, CTI Records)
- In a Temple Garden (1979, CTI Records)
- Yusef Lateef in Nigeria (Landmark, 1983)
- Influence with Lionel and Stéphane Belmondo (2005)
- Roots Run Deep (Rogue Art, 2012)
With Cannonball Adderley
- The Cannonball Adderley Sextet in New York (Riverside, 1962)
- Cannonball in Europe! (Riverside, 1962)
- Jazz Workshop Revisited (Riverside, 1962)
- Autumn Leaves (Riverside, 1963)
- Nippon Soul (Riverside, 1963)
With Nat Adderley
- That's Right! (Riverside, 1960)
With Ernestine Anderson
- My Kinda Swing (1960)
With Art Blakey
- The African Beat (1962)
With Donald Byrd
- Byrd Jazz (Transition, 1955)
- First Flight (1957)
With Paul Chambers
- 1st Bassman (1961)
With Art Farmer
- Something You Got (CTI, 1977)
With Curtis Fuller
- Images of Curtis Fuller (Savoy, 1960)
- Boss of the Soul-Stream Trombone (Warwick, 1960)
- Gettin' It Together (1961)
With Grant Green
- Grantstand (Blue Note, 1961)
With Slide Hampton
- Drum Suite (1962)
With Louis Hayes
- Louis Hayes featuring Yusef Lateef & Nat Adderley (1960)
With Les McCann
- Invitation to Openness (1972)
With Don McLean
- Homeless Brother (1973)
With Charles Mingus
- Pre-Bird (aka, Mingus Revisited, 1960)
With Babatunde Olatunji
- Drums of Passion (1960)
With Sonny Red
- Breezing (Jazzland, 1960)
With Leon Redbone
- Double Time (Warner Bros., 1976)
With Clark Terry
- Color Changes (1960)
With Doug Watkins
- Soulnik (New Jazz, 1960)
With Randy Weston
- Uhuru Afrika (Roulette, 1960)
With Frank Wess
- Jazz Is Busting Out All Over (1957)
Latifi, ‘Abd al-Latif Celebi
Latifi, ‘Abd al-Latif Celebi (‘Abd al-Latif Celebi Latifi) (1491-1582). Turkish biographer, litterateur and poet. His Biographies of the Poets is generally considered, after ‘Ashiq Celebi’s, to be the second finest biographical work in Ottoman literature.
'Abd al-Latif Celebi Latifi see Latifi, ‘Abd al-Latif Celebi
Latifi, ‘Abd al-Latif Celebi (‘Abd al-Latif Celebi Latifi) (1491-1582). Turkish biographer, litterateur and poet. His Biographies of the Poets is generally considered, after ‘Ashiq Celebi’s, to be the second finest biographical work in Ottoman literature.
'Abd al-Latif Celebi Latifi see Latifi, ‘Abd al-Latif Celebi
Lawal
Lawal (1797-1872). Ruler of the Fula emirate of Adamawa. Lawal’s father, Adama, had been sanctioned by Fula revolutionary ‘Uthman dan Fodio to create the Adamawa emirate, at the southeastern limit of ‘Uthman’s empire. When Lawal succeeded Adama in 1848, the problems Lawal faced were essentially the same as those of his father -- expansion of the emirate and suppression of rebellions. Although Lawal was nominally under the control of ‘Uthman’s successors at Sokoto, the explorer Barth claimed that he ruled almost independently of them. Lawal was a strict fundamentalist in matters of Islamic law; moral conduct and dress were closely regulated, and Lawal himself eschewed ostentation. Islamic schools were opened throughout the emirate. Lawal died in 1872 and was succeeded by his brother, Sanda.
Lawal (1797-1872). Ruler of the Fula emirate of Adamawa. Lawal’s father, Adama, had been sanctioned by Fula revolutionary ‘Uthman dan Fodio to create the Adamawa emirate, at the southeastern limit of ‘Uthman’s empire. When Lawal succeeded Adama in 1848, the problems Lawal faced were essentially the same as those of his father -- expansion of the emirate and suppression of rebellions. Although Lawal was nominally under the control of ‘Uthman’s successors at Sokoto, the explorer Barth claimed that he ruled almost independently of them. Lawal was a strict fundamentalist in matters of Islamic law; moral conduct and dress were closely regulated, and Lawal himself eschewed ostentation. Islamic schools were opened throughout the emirate. Lawal died in 1872 and was succeeded by his brother, Sanda.
Lawata, Banu
Lawata, Banu (Banu Lawata). Berber ethnic group who are known to live in Egypt, Barqa (Cyrenaica), Tripolitania, Tunisia, Algeria, Morocco, Mauritania and Sicily.
Banu Lawata see Lawata, Banu
Lawata, Banu (Banu Lawata). Berber ethnic group who are known to live in Egypt, Barqa (Cyrenaica), Tripolitania, Tunisia, Algeria, Morocco, Mauritania and Sicily.
Banu Lawata see Lawata, Banu
Lawati, Abu Muhammad ‘Abd Allah al-
Lawati, Abu Muhammad ‘Abd Allah al- (Abu Muhammad ‘Abd Allah al-Lawati). Ibadi historian, transmitter of hadith, biographer and poet of the eleventh century. He wrote a work on the history of the North African Ibadiyya and taught Ibadi history to numerous pupils.
Lawati, Abu Muhammad ‘Abd Allah al- (Abu Muhammad ‘Abd Allah al-Lawati). Ibadi historian, transmitter of hadith, biographer and poet of the eleventh century. He wrote a work on the history of the North African Ibadiyya and taught Ibadi history to numerous pupils.
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