221 research outputs found
Environmental change and migration: implications for Australia
Full text linkThis paper argues that Australia needs a national policy framework on environmental migration, as climate change and natural disasters could displace potentially thousands of people in coming years.
In the Pacific Islands region, climate change and natural disasters could displace potentially thousands of people in coming years. A significant number of these people could end up as environmental migrants to Australia. This paper argues that Australia needs a national policy framework on environmental migration to manage the new flow of migrants in ways that maximise the benefits, but also minimise the costs to the country, including any increase in irregular migration.
Key points:
It is likely that an increased number of migrants will arrive in Australia during the next decade as a result of the effects of environmental change in Pacific Island countries.
Even if the scale of any environmental migration to Australia can be reduced by supporting adaptation to environmental change in the affected countries, some migration to Australia from the Pacific Island is still likely to occur.
Australia needs a national policy framework on environmental migration that includes continuing support for multilateral initiatives on environmental migration, capacity-building in origin and transit countries, and national legislation that leverages existing labour migration programs and targets a limited number of countries
Dynamic Centrality for Directed Co-author Network with Context
No full textPart 4: Data Analysis and Information RetrievalInternational audienceCo-author network is a typical example of dynamic complex network, which evolves and changes over time. One of the ways how to capture and describe the dynamics of the network is determination of Stationarity for detected communities in the network. In the paper, we have proposed the modified Stationarity, which is focused only on co-authors of a given author and not on the whole community to which the author belongs. Therefore, this modified Stationarity is defined for each author in the network and is perceived as dynamic centrality. The relations in homogeneous co-author network are not only set by the number of common publications, but are given by a context to terms used by the author extracted from the article titles. This dynamic centrality calculates with the evaluation by context of directed edges in co-author network. Such modified Stationarity gives us information about stability or dynamics of the author’s neighbourhood that influences her/him, or about the stability and dynamics of the author’s neighbourhood, which the author influences in relation to context
اوکسفرڈ انگلش اردو ڈکشنری: لغت یا ترجمہ؟
No full textShanul Haq Haqqee is a renowned Urdu linguist, translator, and lexicographer. His career spans over six decades. As a lexicographer, his work is regarded as the best service he has rendered for Urdu. The Oxford English Urdu Dictionary (OEUD) by him is one of the most famous single-volume English-Urdu dictionaries available in Pakistan. This dictionary was published two decades ago, and since then many of its reprints have come, but it was never revised. Similarly, this work has never been reviewed critically. This research article assesses the work and analyzes whether the OEUD is a dictionary or a translation work
L'islam in carcere. Il vissuto religioso dei musulmani nelle prigioni italiane
No full textThe sociology of total institutions and that dealing with religious phenomena have seldom met regarding the issue of religion in prisons. In particular regarding the subjective experiential and inner dimension of religion in the life of inmates, scientific works are rather limited in scope and recent.
The aim of this research is to focus exactly on this array of issues, having as its specific object the religious experience of Muslims in Italian prisons. As inmates, Muslims seem to face an extreme version of their status as immigrants, forced in a space defined by rules and a logic which are other than those of their culture of origin and which cannot often be easily mediated by the spontaneity of their behaviour. Thus, for Muslims who experience a condition of dejection, existential defeat and mortification within the total institution, religion is experienced as a possibility to rebuild self-esteem, and as the key to access a newfound experience of order in the organisation of life, besides of course being an obvious and problematic element for the affirmation of identity.
This inquiry gives ample attention to the collective dimension of the Muslim presence in Italian prisons and to the relationship between Islamic inmates and the organizations running correctional institutions, but it focused especially on the reconstruction of the ways in which religion operates in the subjective dimension of the inmates.
The first part of the paper provides an essential history of correctional institutions, stressing the progressive emergence of a space for religious practice, in part as an enforced form of discipline, and in part seen as the acknowledgement of the spiritual dignity of inmates; emphasis is put also on the role of religious assistants, who for a long time were the only figures in charge of the spiritual care of inmates, and the expression of the only dominant religion, and who in recent time experienced differentiation with the emergence of the laic roles of counsellors, social workers, psychologists.
Building on these premises, the paper then examines some of the main theoretical elaborations within the fields of sociology, anthropology and philosophy, regarding the nature and the meaning of correctional institutions, in order to further widen the background for the chosen theme. In this perspective, the paper considers aspects of the work of Durkheim, Kircheimer, Foucault and in particular Goffman; the latter's notion of Self is later employed in a rather crucial manner. The paper moreover describes the present state of European studies focusing on religion within total institutions, and stresses the characteristics and the significance of the inquiries most recently carried out in Great Britain (Jim Beckford) and in France (Farhad Khosrokhavar), which identified with more precision and efficacy the issue of religiosity in prisons, in a perspective capable of not neglecting the collective dimension.
The second part of the paper deals with the research method employed in actuality, and presents a description and an analysis of the results of empirical research. The investigation was carried out in three Italian correctional institutions, by means of ethnographical and participating observation, but above all through a series of in-depth interviews with the inmates. The interviews took place with recourse to various languages and idioms to create dialogue (Italian, French, Fusha Arabic, Arabic dialects, Veneto region dialect...): these different means of verbal expression are combined in various manners in the everyday life of inmates, and are a non-univocal referent, within the same person, regarding the experiential dimension of the relationship with religion. Access to this dimension is possible by engaging the interviewee in an exercise, an often neither easy nor spontaneous game, in which the interviewer himself is involved in a complex dramatic interplay. In this regard, it should be mentioned that the author, at the same time a practicing Muslim and a convinced actor of sociological research, found himself forced to exploit his personal involvement in the object of the investigation is a common methodological issue inherent in this kind of research (see the Quraishi case). It was in fact necessary to overcome the fact that most of the interviewees resisted the idea of a dialogue on religion free from statements of principle and the proclamation of identity; the situation called for an effort in introspection, aimed at stressing the complex non-univocal and difficult to circumscribe dimension of religion as inner life with a pervasive presence in other spheres of outer life. In this perspective it is possible to go beyond the threshold of the Islamic Self, a symbolic horizon socially shared by all members of the Umma, which in itself would allow a simple, univocal and non contradictory relationship between each and everyone and that which is true and right in a religious sense. The Islamic Self represents a framework the Muslim can employ to find shelter from all uncertainty, but in this process it blocks the emergence and the resolution of a series of issues that contemporary everyday life in non-homogeneous cultural contexts necessarily poses. The interviewees show the presence of plural identities: different situations, the shift from one language to the other, or from a topic to another, all mark also a partial shift in identity. Upon further analysis, the re-composition of identity-syntheses is further complicated by the interplay of ethnic and national reference, and even by the identification with different European contexts among which there is no lack of a certain tension.
The next step was an analysis of the organisation of Islam in prisons, beginning with the collective dimension and with issues regarding the difficulties posed by the practice of Salat and of prayer within prison space. Having established this base, an attempt was carried out to identify the main typologies of Muslims to be found in a prison, from born-again Muslims to non-practicing individuals, from multazimin and mutashaddin, to so called "suspended" Muslims; it was moreover ascertained that, for the time being, there is no fundamentalist presence, or at least not in an organised fashion.
All these guidelines of inquiry lead to a series of issues based in a context in which inmates are rarely able to gain actual control of their experience. The more Muslim inmates tend to receive without reduction or pre-emptive simplification their religious experience, the more we see the emergence of a dimension we could label as that of experiential Self, in which essential notions of Muslim religiosity are set in problematic motion, on the one hand maintaining and exalting their strength, and on the other hand demanding a valorisation of life and of intellectual experience which doctrinal convictions alone are unable to immediately provide. Communication with God and the daily challenge of the attacks launched by Shaytan against the vulnerability of the Nafs are tenaciously present elements in Muslim introspection, even more when, as in prison, the experience of time becomes extreme and destiny, the will of God, the uncertain relationship with the future and the impendence of death become insistently returning themes. The return to religious practice typical of inmates is an attempt to bring structure and order in everyday life, but also in bodily emotions and interpersonal relations: it oscillates between ascetic intensity and mysticism on the one hand, and an analgesic way to kill time on the other.
It must be considered how inseparably intertwined Islamic categories and experiential and ideological articulations are in European cultures, moreover so if we realise the at times contradictory complexity in the self-narration of Islamic inmates when they are stimulated to discuss their relationship with Islam. For this very reason, prisons too seem to be the source of a request, which often cannot find a proper formulation, demanding at the same time the acknowledgement of Islamic identity, but also its collocation among the many dimension which constitute the reality of Europe and European Muslims themselves. It is a recurring feature, in prisons too, for Muslims to feel distressed over the fact that the mediation of their relationship with the western world, from the street to the prison cell, takes place by means of stereotypes which they feel do not represent them, but which they nevertheless are forced to accept and deal with, in the same way in which they are forced to subject themselves to the rules of correctional institutions.La sociologia delle istituzioni totali e quella dedicata al fenomeno religioso non si sono frequentemente incrociate sul tema della religione in carcere. In particolare, relativamente limitata e recente è la produzione scientifica riguardante la dimensione soggettiva, esperienziale ed interiore della religione nella vita dei carcerati.
La presente ricerca ha inteso muovere esattamente verso quest'ordine di questioni scegliendo come proprio specifico obiettivo il vissuto religioso dei musulmani nelle prigioni italiane. Nel carcere i musulmani sembrano incontrare la replica esasperata del loro essere in quanto immigrati costretti in uno spazio caratterizzato da regole e da logiche estranei alla loro cultura di provenienza e spesso non facilmente mediabili con la spontaneità del loro comportamento. La religione quindi si presenta al musulmano che vive una condizione di avvilimento, di sconfitta esistenziale e di mortificazione nell'istituzione totale come una possibilità di ricostituzione di un autostima, e come accesso ad una ritrovata esperienza d'ordine nell'organizzazione della vita, oltre che ovviamente ma anche problematicamente come affermazione identitaria.
L'indagine pertanto, pur dedicando ampia attenzione alla dimensione collettiva della presenza musulmana nelle carceri e al rapporto tra i detenuti di fede islamica e l'organizzazione delle strutture detentive, si è concentrata sulla ricostruzione dei modi in cui la religione opera nella dimensione soggettiva del detenuto.
La tesi concentra nella sua prima parte il ripercorrimento delle essenziali linee della storia dell'istituzione carceraria, evidenziando il progressivo delinearsi al suo interno di uno spazio dedicato alla pratica religiosa, in parte imposta come forma di disciplinamento, in parte concepita come riconoscimento di una irriducibile dignità spirituale del detenuto, evidenziando in relazione ad esso il ruolo progressivamente assunto dagli assistenti religiosi, per molto tempo figure uniche destinate ad una cura spirituale dei detenuti ed espressione dell'unica religione dominante, sino alla recente differenziarsi dei ruoli laici dell'educatore, dell'assistente sociale, dello psicologo...
A partire da queste premesse si è poi proceduto a sottolineare quelli aspetti in alcune delle principali elaborazioni teoriche, sia sociologiche che antropologiche, che filosofiche della natura e dei significati dell'istituzione carceraria, che maggiormente sembrano costituire le premesse necessarie ad una messa a fuoco del tema prescelto. In questa chiave, si sono ripercorsi aspetti del pensiero di Durkheim, Kircheimer, Foucault e in particolare Goffman della cui nozione di Self si è fatto, come poi si vedrà, un uso particolarmente rilevante. In questa prospettiva si è anche tratteggiato lo stato presente degli studi dedicati in contesto europeo alla religione nell'istituzione totale sino a segnalare le caratteristiche e la portata degli studi che più recentemente in Inghlterra (Jim Beckford) ed in Francia (Farhad Khosrokhavar), hanno identificato con più precisione ed efficacia la questione della religiosità in carcere in una prospettiva capace di non trascurare la dimensione collettiva.
La seconda parte del lavoro è quella in cui abbiamo esposto le modalità con le quali è concretamente avvenuta la ricerca e descritto ed analizzato i risultati della ricerca empirica condotta. L'indagine sviluppata in tre istituti di pena italiani si è svolta oltre che nella forma dell'osservazione etnografica e partecipante, soprattutto attraverso una serie di interviste in profondità, durante le quali si è dialogato con i detenuti ricorrendo ai diversi idiomi (Italiano, francese, Arabo Fusha, dialettali arabi, dialetto veneto...) che si combinano in vario modo nella loro vita quotidiana e che riferiscono in modo non univoco in una stessa persona della dimensione vissuta del rapporto con la religione. Dimensione alla quale è possibile accedere impegnando l'intervistato in un esercizio spesso non semplice né spontaneo, in cui la figura stessa dell'intervistatore viene ad essere implicata in un complesso gioco drammatico. A questo proposito, va ricordato in questo caso l'autore della ricerca contemporaneamente musulmano praticante e convinto attore della ricerca sociologica, si è trovato nella condizione di dover mettere a frutto un suo personale coinvolgimento nell'oggetto studiato, situazione non ignota alla problematica metodologica inerente a questo tipo di ricerca (Si vede il caso Quraishi). Si è trattato infatti di superare la resistenza di gran parte degli intervistati a concepire un discorso sulla religione non bloccato sul paino delle affermazioni di principio e sulla proclamazione di un'identità, ma ad assumere uno sforzo introspettivo rivolto ad evidenziare la dimensione complessa non univoca né facilmente circoscrivibile della religione come interiorità e come presenza pervasiva nelle diverse sfere dell'esistenza. In questa direzione. E' possibile andare superando la soglia vigilata da ciò che si è definito come Self islamico, ovvero un orizzonte simbolico socialmente condiviso da tutti i componenti della Umma che di per sé consentirebbe un rapporto semplice univoco e non contraddittorio di tutti e di ciascuno con ciò che religiosamente è vero e giusto. Il Self islamico rappresenta una cornice nella quale il musulmano può rifugiarsi ponendosi al riparo da qualsiasi incertezza, ma anche sbarrando la strada ad un complesso di interrogativi che la sua vita nel mondo di oggi ed in contesti culturali disomogenei non può non presentargli. Nelle interviste si è evidenziato quindi il darsi di identità plurime dove la diversità delle situazioni, il passaggio da una lingua ad una lingua, da discorso a discorso, segna anche un parziale mutamento identitario. Su questa linea, si è visto poi come la ricomposizione di sintesi identitarie sia ulteriormente complicato dal gioco dei riferimenti etnici, nazionali e dalle stesse identificazioni con quei contesti europei con i quali, pure non manca una continua tensione polemica.
Si è quindi proceduto ad un'analisi dell'organizzazione dell'islam in carcere muovendo dalla dimensione collettiva e dalle questioni relative alle difficoltà che incontra la pratica della Salat e della preghiera nello spazio carcerario. Si è cercato, partendo da questo quadro, di identificare le principali tipologie di musulmano presente in carcere, dai riconvertiti ai non praticanti, passando per i multazimin ed i mutashaddin, sino ai cosiddetti sospesi., avendo modo di verificare come per il momento non si sia costituita in forma organizzata un vera e propria presenza fondamentalista.
Comunque, tutti questi percorsi finiscono per alludere ad un complesso di questioni che affondano in un vissuto del quale raramente il detenuto riesce ad avere un effettivo controllo. Quanto più egli tende a ricevere, senza ridurla, o semplificarla preventivamente, la propria esperienza affiora una dimensione che potremo definire quella del Self esperienziale in cui le nozioni essenziali della religiosità musulmana si muovono in forma assai problematica, per un verso mantenendo ed esaltando la loro forza, per un altro richiedendo una valorizzazione del vissuto e della stessa esperienza intellettuale che le convinzioni dottrinali non sono in grado immediatamente di fornire. La comunicazione con Dio, il confronto quotidiano con gli assalti che Shaytan lancia contro la vulnerabilità della Nafs, sono un elemento tenacemente presente nella autointrospezione del musulmano, a maggior ragione quando, come avviene in carcere, l'esperienza del tempo si fa estrema e i temi del destino, del volontà di Dio, dell'incerto rapporto con il futuro e dell'incombere della morte ritornano insistenti. Rispetto a queste aperture abissali, la ripresa della pratica religiosa a cui si assiste in carcere si configura come tentativo di dare struttura ed ordine alla giornata, ma anche alle emotività al corpo, alle relazioni interpersonali, qualcosa che oscilla tra l'intensità ascetica e l'esperienza mistica per un verso, ed un'analgesica occupazione del tempo.
Una considerazione che per altro sembra giustificata, quanto più si apprezzi la complessità anche contraddittoria verso la quale va la narrazione di sé del detenuto musulmano, stimolato sul tema del suo rapporto con l'islam, è l'indistricabilità dell'intreccio che ormai sembra essersi formato tra categorie islamiche e articolazioni esperienziali ed ideologiche delle culture europee. Per questo anche dal carcere sembra provenire una richiesta, che spesso non sa trovare una giusta formulazione che chiede contemporaneamente riconoscimento dell'identità islamica, ma anche collocazione di questa nell'insieme delle molte dimensioni che costituiscono la realtà europea ed innanzitutto degli stessi musulmani d'Europa. Ritorna frequente anche in carcere il disagio di musulmani che si sentono mediati dal loro rapporto con l'occidente, dalla strada al carcere, da stereotipi con i quali sentono di avere molto a che spartire ma che si sentono comunque costretti a subire in maniera non diversa da come si sottomettono ai regolamenti dei penitenziari
Post appendectomy small bowel obstruction
No full textObjective: Postoperative small bowel obstruction is
one of the adverse effects of appendectomy but its
frequency varies from center to other. This study was
conducted to determine the incidence of this complication
among our patients who had appendectomy and identify
the factors which may increase the risk.
Methods: Case notes of patients who underwent
appendectomy from January 1998 to December 2003 in
King Khalid University Hospital, Riyadh, Kingdom of
Saudi Arabia were reviewed. Patients readmitted for
adhesive small bowel obstruction were traced and their
clinical data were analyzed.
Results: Six hundred and seven patients were el
for the study. Six patients (1%) developed inte
obstruction. Frequency of readmission of patients
features of intestinal obstruction ranged from 1-6 (
of 2 times).
Conclusion: The incidence of small bowel obstn
after appendectomy is low. The main risk factors
reviewed and measures to avoid them were suggesteCorresponding Author:
Dr. Gamal Eldin Ahmed Khairy
Department of Surgery, College of Medicine and
King Khalid University Hospital, P.O. Box 7805, Riyadh 11472, Saudi Arabia.
Email: [email protected]
Electronic properties of corundum-like Ir2O3 and Ir2O3-Ga2O3 alloys
No full textThis article may be downloaded for personal use only. Any other use requires prior permission of the author and AIP Publishing. This article appeared in Shoaib Khalid, Anderson Janotti; Electronic properties of corundum-like Ir2O3 and Ir2O3-Ga2O3 alloys. Appl. Phys. Lett. 11 November 2024; 125 (20): 202102. https://doi.org/10.1063/5.0232445 and may be found at https://doi.org/10.1063/5.0232445.
© 2024 Author(s). Published under an exclusive license by AIP Publishing.
This article will be embargoed until 11/11/2025.In the hexagonal, corundum-like structure, -Ga2O3 has a bandgap of 5.1 eV, which, combined with its relatively small electron effective mass, high Baliga's figure of merit, and high breakdown field, makes it a promising candidate for power electronics. Ga2O3 is easy to dope n-type, but impossible to dope p-type, impeding the realization of some electronic device designs. Developing a lattice-matched p-type material that forms a high-quality heterojunction with n-type Ga2O3 would open new opportunities in electronics and perhaps optoelectronic devices. In this work, we studied Ir2O3 as a candidate for that purpose. Using hybrid density functional theory calculations we predict the electronic band structure of -Ir2O3 and compare that to -Ga2O3, and study the stability and electronic properties of -(IrxGa1−x)2O3 alloys. We discuss the band offset between the two materials and compare it with recently available experimental data. We find that the Ir d bands that compose the top of the valence band in -Ir2O3 are much higher in energy than O p bands in -Ga2O3, possibly enabling effective p-type doping. Our results provide an insight into using the Ir2O3 or Ir2O3-Ga2O3 alloys as p-type material lattice-matched to -Ga2O3 for the realization of p–n heterojunctions.This work was supported by the Laboratory Directed Research and Development (LDRD) Program (Project No. 800025) at Princeton Plasma Physics Laboratory under U.S. Department of Energy Prime Contract No. DE-AC02-09CH11466. A.J. was supported by the NSF through the UD-CHARM University of Delaware Materials Research Science and Engineering Center (MRSEC) Grant No. DMR-2011824. The calculations were carried out at the National Energy Research Scientific Computing Center (NERSC), a U.S. Department of Energy Office of Science User Facility located at the Lawrence Berkeley National Laboratory, operated under Contract No. DE-AC02-05CH11231 using NERSC award BES-ERCAP27253, the Stellar Cluster at Princeton University, and the DARWIN computing system at the University of Delaware, using the NSF Grant No. 1919839
شان الحق حقی كی لسانی خدمات
No full textSha n u l Ha q Ha q q e e wa s a r ema r kab l e Ur d u l e x i c o gr a p h er,translator and linguist. He won accolades for his seminal work onUrdu linguistics. He has more than 35 books to his credit, out ofwhich about a d o zen a re o n lexi c o g raph y, translatio n andtheoretical issues of Urdu linguist ics. Published by t he OxfordUniversity Press, his English-Urdu dictionary has been regarded asa reliable reference for over one and a half decades. Likewise, hisUrdu di ct ionary Farhang e Talaf fuz , published by the NationalLanguage Promotion Department (formerly known as the NationalLanguage Authority), is counted among the finest works in Urdulexicography. For nearly 17 years, he served as Honorary Secretaryof Urdu Dictionary Board, where he published over 50 volumes ofquarterly Urdu Nama, and helped prepare 17 volumes, out of 22, ofUrdu Lughat (Ta'rikhi Usool Par) that is still considered as thelargest dictionary of Urdu language. This research article seeks toshed light on Shanul Haq Haqqee's services in different fields ofUrdu linguistic
شان الحق حقی كی لسانی خدمات
No full textSha n u l Ha q Ha q q e e wa s a r ema r kab l e Ur d u l e x i c o gr a p h er,translator and linguist. He won accolades for his seminal work onUrdu linguistics. He has more than 35 books to his credit, out ofwhich about a d o zen a re o n lexi c o g raph y, translatio n andtheoretical issues of Urdu linguist ics. Published by t he OxfordUniversity Press, his English-Urdu dictionary has been regarded asa reliable reference for over one and a half decades. Likewise, hisUrdu di ct ionary Farhang e Talaf fuz , published by the NationalLanguage Promotion Department (formerly known as the NationalLanguage Authority), is counted among the finest works in Urdulexicography. For nearly 17 years, he served as Honorary Secretaryof Urdu Dictionary Board, where he published over 50 volumes ofquarterly Urdu Nama, and helped prepare 17 volumes, out of 22, ofUrdu Lughat (Ta'rikhi Usool Par) that is still considered as thelargest dictionary of Urdu language. This research article seeks toshed light on Shanul Haq Haqqee's services in different fields ofUrdu linguistic
Retraction notice to “Rechargeable Batteries for Energy Storage: A review” [e-Prime - Advances in Electrical Engineering, Electronics and Energy 8 (2024) 100510]
No full textThis article has been retracted: please see Elsevier Policy on Article Withdrawal (https://www.elsevier.com/about/policies/article-withdrawal).Suspicious changes in authorship between the original submission and the revised version of this paper were discovered.The paper was originally submitted by Ehsan Kianfar as single author. Co-authors Chou-Yi Hsu, Yathrib Ajaj, Ghadir Kamil Ghadir, Hayder Musaad Al-Tmimi, Zaid Khalid Alani, Ausama A. Almulla, Mustafa Asaad Hussein, Ahmed Read Al-Tameemi, Zaid H. Mahmoud, Mohammed Ahmed Mustafa, Farshid Kianfar, and Sajjad Habibzadehwere were added to the revised paper without explanation and without exceptional approval by the journal editor, which is a violation of the journal's policies. The publisher reached out to the authors for an explanation, but they failed to provide a satisfactory explanation to these changes.The Editor has determined that the authorship and the findings of the article cannot be relied upon and has decided to retract the article
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