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Water has been a critical resource for Anangu peoples across the remote inland for millennia, underpinning their ability to live in low rainfall environments. Anangu biocultural knowledge of kapi (water) developed in complex ways that enabled this resource to be found. Such biocultural knowledge included deep understandings of weather patterns and of species behavior. Kapi and its significance to desert-dwelling peoples can be seen in ancient mapping practices, whether embedded in stone as petroglyphs or in ceremonial song and dance practices associated with the Tjukurpa. While in the past the sustainability of kapi was facilitated by mobility that spread human dependence on this resource across multiple sites, since the 1940s Anangu have been coerced by the settler-colonial state to live a sedentary lifestyle in remote communities such as Haasts Bluff, Papunya and Yuendemu. In many of these communities the supply of kapi is becoming increasingly insecure in terms of viability of supply, cost, quality and threats from mining. This paper provides a brief insight into how kapi has become devalued in the context of contemporary remote communities with particular reference to my area of expertise – Aboriginal identity, well-being and Australian sports.

This study aimed to describe how to analyze the meaning of religious value symbolsthat existed in the main character (Fahmi) in Novel Api Tauhid by Habiburahman El Shirazy. The method used in this research was a qualitative narrative with Charles Sanders Pierce's semiotic approach. The data of this research was the result of studying the meaning of religious value symbols in the novel with Pierce's semiotic approach and the data source was Novel Api Tauhid by Habiburahman El Shirazy. The data collection technique used in this study was document analysis. The validity of the data used was theoretical triangulation. The results of this research described the study of the meaning of religious values symbols in Novel Api Tauhid with Pierce's semiotic approach.

Cover -- Halftitle page -- Title page -- Copyright page -- Contents -- Maps -- Acknowledgements -- Introduction1 -- The date of the book -- The author and his purposes -- The themes of the book -- The structure of the book -- Al-Balādhurī's use of his sources -- Al-Balādhurī's use of poetry -- Wit and humour in the Futūḥ -- Historical reliability -- Conventions -- Commentaries and notes -- Part One Conquests in the Arabian Peninsula -- 1 The conquest of Medina -- Key Readings -- 2 Conquests in the Ḥijaz The property of the Banu'l-Nadị̄r -- 3 The property of the Banū Qurayzạ -- 4 Khaybar -- Key reading -- 5 Fadak -- 6 The case of Wādi'l-Qurā and Taymā' -- 7 Mecca -- 8 The wells of Mecca -- 9 The case of the floods of Mecca -- 10 Al-Tạ̄'if -- 11 Tabāla and Jurash1 -- 12 Tabūk, Ayla, Udhruh, ̣ Maqnā and al-Jarbā' -- 13 Dūmat al-Jandal1 -- 14 The peace agreement (sụlh)̣ with Najrān -- 15 Yemen -- 16 Oman -- Key reading -- 17 Al-Bahṛayn -- 18 Al-Yamāma -- 19 Information about the ridda of the Arabs in the caliphate of Abū Bakr al-Sịdḍīq, may God be pleased with him. -- Key reading -- 20 The apostasy of Banū Walīʿa and al-Ash ʿath b. Qays b. Ma ʿdī Karib b. Mu ʿā wiya al-Kindī -- Key reading -- 21 The affair of al-Aswad al-ʿAnsī and those who apostatized with him in Yemen -- Part Two The conquests of the armies of Syria -- 22 The conquests of Syria -- 23 The expedition of Khālid b. al-Walīd to Syria and his conquests on the way -- 24 The conquest of Busṛā -- 25 The day of Ajnādīn also known as Ajnādayn -- 26 The Battle of Fihḷ in Jordan -- 27 The case of Jordan -- 28 The Battle of Marj al- Sụffar -- 29 The conquest of Damascus and its territory -- 30 The case of Ḥoms ̣ -- 31 The Battle of al-Yarmūk -- 32 The case of Palestine -- 33 The case of the Jund of Qinnasrīn and the cities which are called the ʿAwāsịm -- 34 The case of Cyprus.