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Азиатские языки преподают, в основном, мужчины, поскольку женщинам в Японии сложно и некомфортно учиться, если они незамужем, из-за жесткой патриархальной политики самодержавной Японии. Все межправительственные и бизнес-контакты с Азиатскими странами осуществляют алжирские мужчины, прошедшие специальную подготовку в Межкультурном и межэтническом управлении — ММУ. Поэтому почти все стажировки за азиатским рубежом заполнены женатыми парами или мужчинами, где мужчины поэтому преобладают.
Так что место преподавателя японского языка в университете обеспечено Ахмеду: много часов.
“И, так как ты все-таки доктор наук и архитектор,” — пошутила сестра, — “тебе дадут пару часов композиции в архитектуре у первокурсников…”
На самом деле, оба знали, нагрузка зависела только от его рейтинга.

The message -336-
22/10/2020
Hello Ahmed,
I found out several days ago that you became a dreamer :) I saw the project you set on your project lines on 2 September: "Study on the spiritual features of sacred architecture in Islamic lands". The theme isn't new: probably, one of your students has chosen the theme. With the first search in a browser I found a summary of a Russian article: "In modern literature, attempts are regularly made to study the iconography of the mosque and identify the symbolism of its planning and structural elements. There is a noticeable difference in the tasks and approaches to research. An analysis of scientific publications shows that authors from Muslim countries distinguish, first of all, the “spiritual component”, ignoring the architectural realities, at the same time, many European (and Russian) scholars habitually start from specific monuments, mistakenly following the practice of analyzing temple architecture. Thus, one group of scientists investigates the "idea of ;;a mosque" in isolation from architecture, while the other studies specific buildings outside the peculiarities of their religious component. The absence of religious standards and the ability of the mosque architecture to transform make us raise the question: what in the building of the mosque as a cult object is predetermined by the principles of Islam, and what should be perceived as an optional reflection of influences not related to religious practice. The article demonstrates that the entire architectural body of a mosque can be viewed as an interpretation of factors external to religious doctrines." I've read the article. Interesting. I am ignorant. I didn't know what Kaaba, and a Black stone was, despite that I heard the word. Honestly, the goal of the study seems more fit for a philosopher, not an architect or a sociologist. The author of the article says that as sacral building in strict sense can be considered only the Kaab, the house of God because mosque is only a place which is fit for believers due to its orientation, having a source of water, giving calls to pray in defined time, and providing of cleanliness in the place of praying, in short, providing a place of worship that is obviously required. So, despite a mosque is not necessary for practicing Muslim, it is handy for praying. There are not any strict rules and canons in Muslim sources, which architects must use building mosques. I cite here from the article: "The faith of Islam turned out to be indifferent to the reflection of the "sacred" and "symbolic" in cult architecture, and to architecture in general." Mosques are ideas of Islamic architects about a temple in whole. And then he tells about attemptions of modern scientists to find those "sacral" senses of Muslim architecture which can have its own language. It is only the position of one of Russian philosophers. Interesting. It would be interesting to read your work. Thank you very much.