8 research outputs found
Effect of Integrated Nutrient Management on Yield of Black Aromatic Rice (Oryza sativa L. indica)
No full textA field experiment was conduct at Himalayan University farm, Jollang, Itanagar, Arunachal Pradesh, during the kharif season of 2024-25 with treatments 8 replicated three in Randomized Block Design, to determine the effect of Integrated Nutrient Management on Yield of Black Aromatic Rice. The study recorded significance difference among treatments in terms of Grain yield, Straw yield and Harvest index of plant. The result revealed that the treatment T4 (100% RDF + Vermicompost @ 3tha-1) was found to be best Treatment for obtaining maximum Grain yield, Straw yield and Harvest index
Microbial Secondary Metabolites: Recent Developments and Technological Challenges
No full textThis eBook is a collection of articles from a Frontiers Research Topic. Frontiers Research Topics are very popular trademarks of the Frontiers Journals Series: they are collections of at least ten articles, all centered on a particular subject. With their unique mix of varied contributions from Original Research to Review Articles, Frontiers Research Topics unify the most influential researchers, the latest key findings and historical advances in a hot research area! Find out more on how to host your own Frontiers Research Topic or contribute to one as an author by contacting the Frontiers Editorial Office: frontiersin.org/about/contac
Dynamic Era of Fijian Writing
No full textIn an article published recently (Fiji Times 04/08/2017) Dr. Joseph Veramu, a policy analyst consultant argues that “apart from the prolific internationally renowned writer Dr. Satendra Nandan, the Fijian writing scene appears dormant”. It might be prudent to imply that the writer is not aware of the number of writers that have emerged in the last few decades. Then again the article is quite contradicting when the author concludes “it appears that a lot of creative works are being produced locally”. In fact, there is a new vigour in Fijian writing as evident from an online publication New Fijian Writing (http://fijianstudies.net/2014-21/) which has significant mix of established and new writers, among them 10 old writers such as Subramani, Teresia Teiawa, Senoa Smiles, Satish Rai, Mohit Prasad, Larry Thomas, Joini Madraiwiwi, Satendra Nandan, Sudesh Mishra, and Brij Lal, with more than 15 new writers such as Bhim Singh, Satvick Dass, Anna Rarasea, Afsana Anzeg, Pauline Reyland, Praveen Chandra, Pranesh Prasad, Sakiusa Viaviaturaga, Seruwaia Vukivou, Anurag Subramani, Izaz Khan, Kelera Tuvou, Shyamendra Shrama and Harish Sharma. The notion of writing in Fiji has always been an ongoing pursuit and there seems to be a thrust in writing as more writers have joined in to continue the legacy
Spatial mapping of the seismic vulnerability index in Kathmandu Valley: insight from dominant frequency and amplification factor
No full textKathmandu Valley situated in Nepal has experienced several earthquakes in the past. The expanding population of Kathmandu Valley is driving a significant acceleration in building construction reaching record levels and posing risks to both human lives and the economy, despite this surge in development. This study aimed to spatially map the dominant frequency, amplification factor, and vulnerability index map of Kathmandu Valley, Nepal using ArcGIS. This paper presents the nonlinear response analysis of 225 boreholes using the Gorkha earthquake as input motion and DEEPSOIL software for determining the amplification ratio and dominant frequency. The results revealed a range of values for dominant frequency from 0.08 to 7.65 Hz and soil amplification ratio from 0.13 to 8.14. Furthermore, the seismic vulnerability index was derived from the dominant frequency and soil amplification ratio ranging from 0.22 to 21.84. The resulting maps acquired through this study enable the decision-makers and stakeholders, to pr ior itize resources and implement targeted measures for enhancing seismic resilience in the region. © The Author(s) 2024
Situating women: gender politics and circumstance in Fiji
No full textSince the time of decolonisation in Fiji, women’s organisations have navigated a complex political terrain. While they have stayed true to the aim of advancing women’s status, their work has been buffeted by national political upheavals and changing global and regional directions in development policy-making. This book documents how women activists have understood and responded to these challenges. It is the first book to write women into Fiji’s postcolonial history, providing a detailed historical account of that country’s gender politics across four tumultuous decades. It is also the first to examine the ‘situated’ nature of gender advocacy in the Pacific Islands more broadly. It does this by analysing trends in activity, from women’s radical and provocative activism of the 1960s to a more self-evaluative and reflexive mood of engagement in later decades, showing how interplaying global and local factors can shape women’s understandings of gender justice and their pursuit of that goal. [back cover
The Effects of Potassium Dose, Timing, and Source in Soybean Crops in Brazilian Savannah Oxisol
No full textIn Brazil, several silicic rocks can be used as powder-based K sources, which can reduce production costs in agriculture. The optimized supply of K not only increases yield but also contributes to soil fertility preservation and long-term sustainability by curtailing nutrient losses and reducing the risk of nutrient imbalances. Therefore, this study aimed to investigate the effects of K application timing, source, and doses on nodulation, productive components, and productivity of soybeans in a not-tillage system in the Savannah. The experiment was carried out in the field, for two years, in an Oxisol, with a clayey texture. The experimental design was in random blocks, in a 2 × 4 × 3 factorial scheme, as follows: two application timings (early and sowing), four K2O rates (0, 40, 80, and 120 kg ha−1), and three sources (KCl, Potasil, and Ekosil), with four replicates. Potassium fertilizer was broadcasted on the soil without incorporation into the soil. Due to the interactions between doses and K2O sources, there was a linear adjustment for KCl sources, the higher the dose, the lower the nodule mass. Also, for nodule mass, the interaction between dose and application time was significant for the early application of the Ecosil and Potasil sources for 80 kg ha−1. The highest estimated soybean grain productivity was 3262 kg ha−1 with 78 kg ha−1 of K2O, being the most suitable for growing soybeans under a no-tillage system.We acknowledge CAPES and CNPq for their financial support, and the fertilizer company “Yoorin Fertilizantes”.This review received funding from “Coordenação de Aperfeiçoamento de Pessoal de Nível Superior” (CAPES) for the Master studies of the first author, and National Council for Scientific and Technological Development (CNPq) productivity research grant (award number 314497/2023-4) of the corresponding author
Upaya Pembatalan Putusan Perdamaian Berdasarkan Surat Kuasa Khusus Insidentil dalam Pembagian Harta Waris
No full textSengketa waris seharusnya diuatamakan proses penyelesaian secara musyawarah
antar anggota keluarga yang bersengketa atau melibatkan orang ketiga sebagai
penengah sehingga tidak terjadi perpecahan dalam keluarga. Demikian bila terjadi
sengketa yang sudah terlanjur berperkara di pengadilan, pada dasarnya hakim
dapat menyarankan adanya upaya perdamaian para pihak tersebut. Namun
demikian, timbul permasalahan terhadap adanya akta perdamaian tersebut,
sehingga kemudian diajukan upaya hukum. Putusan pengadilan yang penulis
tinjau dalam penulisan skripsi ini, pada putusan Nomor
0034/Pdt.G/2017/PTA.Bdg yang dikeluarkan oleh Pengadilan Tinggi Agama
Bandung dimana putusan ini merupakan putusan dengan perkara dalam
pembagian harta waris. Pada putusan ini, pihak/para pembanding mengajukan
banding agar majelis hakim dapat melakukan pembatalan akta perdamaian dalam
putusan persidangan pada tingkat pertama sebelumnya yaitu putusan
No.2042/Pdt.G/2015/PA.Cmi. Berdasarkan putusan tersebut telah tercapai
perdamaian di luar persidangan antara Penggugat (H. Sulaeman bin Eme) yang
diwakili oleh kuasa insidentilnya yang bernama Syahibul Farodz (anak dari
pemberi kuasa) dengan Tergugat. Namun yang menjadi perhatian penulis adalah
apakah penerima surat kuasa insidentil memiliki kewenangan untuk melakukan
upaya pembatalan putusan perdamaian layaknya pemegang surat kuasa khusus,
dan apakah putusan perdamaian yang didasarkan pada akta perdamaian dapat
diajukan pembatalanya di Pengadilan Tinggi Agama.Sebagaimana kajian dalam
penulisan hukum ini yaitu putusan Nomor 0034/Pdt.G/2017/PTA.Bdg. Penelitian
dilakukan dengan menggunakan metode penelitian hukum normatif. Sesuai
dengan Pasal 118 HIR, bahwa suatu gugatan dapat dimasukkan oleh penggugat
atau kuasa hukumnya. Jadi, apabila seseorang ingin beracara di peradilan perdata,
ia tidak harus mewakilkan kepada advokat. Seseorang, misalnya, dapat
mengajukan permohonan sebagai kuasa insidentil kepada Ketua Pengadilan
dengan syarat penerima kuasa tidak berprofesi sebagai advokat/pengacara,
mempunyai hubungan keluarga sedarah atau semenda dengan pemberi kuasa
sampai derajat ketiga yang dibuktikan dengan surat keterangan hubungan keluarga
yang dikeluarkan oleh Lurah/Kepala Desa, tidak menerima imbalan jasa atau
upah, serta sepanjang tahun berjalan belum pernah bertindak sebagai kuasa
insidentil pada perkara lain. Terkait kasus yang dikaji dalam hal ini Putusan Nomor 0034/Pdt.G/2017/PTA.Bdg mengenai upaya banding terhadap akta
perdamaian dapat dikemukakan bahwa, akta perdamaian yang diputuskan oleh
hakim telah berkekuatan hukum tetap juga memiliki kekuatan eksekutorial yang
artinya apabila salah satu pihak tidak menaati atau melaksanakan pemenuhan
yang ditentukan dalam perjanjian secara sukarela, maka dapat dimintakan
eksekusi kepada Pengadilan Negeri yang kemudian atas permintaan itu Ketua
Pengadilan Negeri menjalankan eksekusi. Hal ini ditegaskan dalam Pasal 130 ayat
(3) HIR bahwa putusan akta perdamaian tidak dapat dibanding. Dengan kata lain,
terhadap putusan tersebut tertutup upaya hukum (banding dan kasasi). Larangan
ini sejalan dengan ketentuan yang mempersamakan kekuatannya sebagai putusan
yang telah berkekuatan hukum tetap. Pertimbangan hukum hakim dalam Putusan
Nomor 34/Pdt.G/2017/PTA.Bdg yang menolak upaya pembatalan putusan
perdamaian para pembanding adalah terhadap putusan akta perdamaian, undangundang sendiri yang melekatkan kekuatan hukum tetap dan kekuatan eksekutorial
secara langsung. Karena putusan akta perdamaian dipersamakan dengan putusan
yang sudah berkekuatan hukum tetap dan melekat kekuatan eksekutorial, artinya
langsung dapat dilaksanakan. Maka apabila para penggugat akan mengajukan
pembatalan, dapat mengajukan upaya hukum luar biasa yaitu Peninjauan Kembali
dengan syarat-syarat yang ditentukan dalam Pasal 67 Undang-Undang Nomor 5
Tahun 2004 Tentang Mahkamah Agung, yang telah diubah dengan UndangUndang Nomor 3 Tahun 2009. Terhadap para pihak yang bersengketa dalam
ranah perdata dan tidak memiliki cukup biaya untuk menggunakan jasa seorang
kuasa khusus atau advokat, maka penulis sarankan untuk menggunakan kuasa
insidentil dengan syarat penerima kuasa tidak berprofesi sebagai
advokat/pengacara, mempunyai hubungan keluarga sedarah atau semenda dengan
pemberi kuasa sampai derajat ketiga yang dibuktikan dengan surat keterangan
hubungan keluarga yang dikeluarkan oleh Lurah/Kepala Desa, tidak menerima
imbalan jasa atau upah, serta sepanjang tahun berjalan belum pernah bertindak
sebagai kuasa insidentil pada perkara lain. Terhadap para pihak yang berperkara,
sebelum menyetujui bahwa perkaranya diputus secara damai baik di dalam
maupun di luar persidangan, sebaiknya memahami dan menimbang dengan
matang mengenai akibat hukum dari putusan perdamaian yang akan diambil.
Karena apabila perkara perdata telah diputus secara damai, maka perkara selesai
sampai disitu. Dengan kata lain, hak hak untuk melakukan upaya hukum sudah
tertutup. == Inheritance disputes should be prioritized the process of resolving deliberation between family members who are in dispute or involving a third person as a mediator so that there is no division in the family. Thus, if there is a dispute which has been litigated in court, basically the judge can suggest the peace efforts of the parties. However, there is a problem with the existence of the peace deed, so legal efforts are filed. The court's decision that the author reviewed in the writing of this thesis, in the decision No. 0034 / Pdt.G / 2017 / PTA. Bdg issued by the Bandung Religious High Court where this ruling is a verdict with a case in the division of inheritance. In this ruling, the parties / comparisons appealed so that the judges could cancel the peace deed in the verdict of the trial at the first level before the verdict No.2042 / Pdt.G / 2015 / PA. Cmi. Based on the verdict has been reached peace outside the court between the Plaintiff (H. Sulaeman bin Eme) represented by his incidental power named Syahibul Farodz (son of the power of attorney) and defendant. However, the concern of the author is whether the recipient of incidental power of attorney has the authority to make efforts to cancel the peace ruling like the holder of a special power of attorney, and whether a peace ruling based on a peace deed can be filed in the High Court of Religion. This research was conducted by normative legal research methods. In accordance with Article 118 HIR, that a lawsuit may be entered by the plaintiff or his or her attorney. Thus, if someone wants to speak in the civil court, he does not have to represent to an advocate. A person, for example, can apply as incidental power to the Chief Justice provided that the recipient does not work as an advocate / lawyer, has a blood or temporary family relationship with the power of attorney to the third degree as evidenced by a family relationship certificate issued by the Lurah / Village Head, does not receive a reward of services or wages, and throughout the current year has never acted as incidental power in other mattersDosen Pembimbing Utama : Nanang Suparto, S.H., M.H
Dosen Pembimbing Anggota: Dr. Bhim Prakoso, S.H., M.M., Sp.N., M.
БУДДИЗМ В ПОЛИТИКЕ КИТАЕ И ИНДИИ В КОНЦЕ ХХ - НАЧАЛЕ XXI ВВ
No full textThe article examines the current position of Buddhism in the system of state policy in China and India, the reasons for its actualization, the use of religion as a means of soft power for the formation of a positive image of the state and the promotion of state interests. The author draws attention to the specificity of Buddhism in these countries: Chinese leaders, despite their cautious attitude to the role of religion in society, pay tribute to the influence of Buddhism and successfully use it in "Buddhist diplomacy." Back in the 1990s, the idea of "the mutual correspondence of religion and socialist society" spread in the PRC, which formulated the defining direction of the state's political course in relation to religion. The PRC authorities' modern approach to religion took shape in December 2001, when the CPC Central Committee and the State Council of the PRC held the All-China Conference on Religious Work, and Chairman Jiang Zemin stated that during the period of socialism, religion has long-lasting influence. In foreign policy, Buddhism is defined as a means of maintaining and optimizing stable interstate relations. "Buddhist diplomacy" supports the development of stable relations with the countries of Southeast Asia, as well as with India and Japan. For example, Indian politicians who visited China (A. Vajpayee, P. Patil) visited such important cult centers as the city of Luoyang, a Buddhist center known in antiquity, where the Indians erected a Buddhist temple in 2006. An important tool is the exchange of delegations of Buddhist believers, as well as scientific seminars, conferences and forums (a seminar dedicated to Xuan Zang, a world seminar on Tibet, there were five international Buddhist forums from 2006 to 2018). For the Japanese, the Chinese side is promoting an appeal to weave the "golden bonds of friendship" of co-religionists. India later, in comparison with China, began to use the potential of Buddhism in its politics, which was associated, among other things, with the special role of religion (Hinduism) in its history, politics and culture. Buddhism has had a huge impact on the Indian civilization, and in many ways it is with this religion that external images of India are associated. For example, in the past, the Indian subcontinent was called Indirar Desam. Indirar is one of the names of the Buddha, and India (Bharat) is a modified form of the word "varatha", another name for the Buddha. A significant number of so-called neo-Buddhists appeared in India thanks to the political activities of the famous Indian politician Bhim Rao Ambedkar. Another circumstance that has actualized Buddhism in India is the presence of the Tibetan community headed by the Dalai Lama. Unlike the situation in China, the Tibetan vector is more pronounced in Indian politics. India is strengthening ties in the cultural, political, economic and social spheres with countries such as Mongolia, Bhutan, Vietnam, and other states belonging to the Buddhist civilization. Rivalry with China also gives rise to the uniqueness of decisions in the field of politics: for example, in the late 1980s, Kushok Bakula Rinpoche, the Supreme Lama of Ladakh, a prominent figure of the Geluk Tibetan school, was appointed an Ambassador of India to Mongolia. Indian politicians note the tendency to use Buddhism as a "soft power" in the struggle between India and China for influence in a particular region of Asia. Experts say that if before India did not use the potential of Buddhism in its regional policy, now it is making up for lost time. India also organizes conferences and seminars, such as the Global Buddhist Congress, and is reviving the famous ancient Buddhist University in Nalanda. Thus, Buddhism is for China and India one of the fundamental possibilities and "soft power" in solving the political task of increasing these countries' influence in different regions of the world. According to Chinese and Indian scholars, the state should emphasize its civiВ статье исследуется современное состояние буддизма в системе государственных политик Китая и Индии; рассматриваются причины актуализации вопроса и случаи использования религии в качестве инструмента «мягкой силы» для формирования положительного имиджа государства и продвижения его интересов. Автор обращает внимание на специфику буддизма в упомянутых странах: китайские лидеры, несмотря на осторожное отношение к роли религии в обществе, отдают должное влиянию буддизма и успешно используют его в «буддийской дипломатии». Еще в 1990-е годы в КНР распространилась идея «взаимного соответствия религии и социалистического общества», которая сформулировала определяющее направление политического курса государства по отношению к религии. Современный подход властей КНР к религии сформировался в декабре 2001 года, когда ЦК КПК и Государственный совет КНР провели Всекитайскую конференцию по религиозной работе, и председатель Цзян Цзэминь заявил, что в период социализма религия получила широкое распространение и длительное влияние. Во внешней политике буддизм определяется как средство поддержания, стабилизации и оптимизации межгосударственных отношений. «Буддийская дипломатия» поддерживает развитие стабильных отношений со странами Юго-Восточной Азии, а также с Индией и Японией. Например, побывавшие в Китае индийские политики (А. Ваджпаи, П. Патил) посетили такие важные культовые центры, как город Лоян, известный в древности буддийский центр, где в 2006 году индийцы построили буддийский храм. Важным политическим инструментом также является обмен делегациями верующих буддистов, а также проведение научных семинаров, конференций и форумов (семинар, посвященный Сюань Цзяню; всемирный семинар по Тибету и т.д. - с 2006 по 2018 год было проведено пять международных буддийских форумов). В отношении японцев китайская сторона продвигает призыв плести «золотые узы дружбы» единоверцев. Позже Индия, по аналогии с Китаем, начала использовать потенциал буддизма в своей политике - это было связано с особой ролью религии (индуизма) в истории, политике и культуре страны. Буддизм оказал огромное влияние на индийскую цивилизацию, и во многом именно с этой религией связаны внешние образы Индии. Например, в прошлом Индийский субконтинент назывался Индирар Десам. Индирар - одно из имен Будды, а Индия (Бхарат) - модифицированная форма слова «варатха», другого имени Будды. Значительное количество так называемых необуддистов появилось в Индии благодаря политической деятельности известного индийского политика Бхим Рао Амбедкара. Еще одно обстоятельство, актуализировавшее буддизм в Индии, - наличие тибетской общины во главе с Далай-ламой. В отличие от ситуации в Китае, тибетский вектор более выражен в индийской политике. Индия укрепляет связи в культурной, политической, экономической и социальной сферах с Монголией, Бутаном, Вьетнамом и другими государствами, относящимися к буддийской цивилизации. Соперничество с Китаем также обуславливает уникальность решений в области политики. Например, в конце 1980-х годов Кушок Бакула Ринпоче, Верховный лама Ладакха, видный деятель тибетской школы гелук, был назначен послом Индии в Монголии. Индийские политики отмечают тенденцию использовать буддизм как инструмент «мягкой силы» в борьбе между Индией и Китаем за влияние в том или ином регионе Азии. По мнению экспертов, если раньше Индия не использовала потенциал буддизма в своей региональной политике, то теперь она наверстывает упущенное. В Индии также организуются конференции и семинары, такие как Всемирный буддийский конгресс, и возрождается знаменитый древний буддийский университет в Наланде. Таким образом, буддизм для Китая и Индии является одной из фундаментальных возможностей и инструментом «мягкой силы» в решении политических задач на увеличение влиятельности этих стран в различных регионах мира. По мнению китайских и индийских ученых, государство должно подчеркивать свои цивилизационные возможности, особенно те, которые связаны с первой мировой религией. Возможности буддиз
