55 research outputs found
Soap performance enhancement for high volume messaging / Ali Baba Dauda
No full textThe emergence of high-volume data exchange like business-to-business and computational sciences that are mission critical and always persist over time have exacted distributed systems and applications to be fast. SOAP is one of the best protocols using XML to exchange message but the XML is too verbose and slows the communication process. To this end, message exchange accumulates overhead and high response time resulting to slow communication and message lost during the transmission. Therefore, reducing the response time and overhead will enhance the communication process. To achieve this aim, LZ77 compression algorithm is modified to encode more symbols. The algorithm is then integrated into two Web services with HTTP and JMS bindings. The HTTP Web service as the benchmark and the JMS as the prototype Web service. For both Web services, the server holds provider, compressor and controller classes and the client contain consumer and decompressor classes. The client invokes the server to establish WSDL contract and communicate via the relevant protocol. Two messages formats, normal and compressed (modified algorithm) with the size ranging 1MB - 22 MB were generated and executed 50 times in both web services. The performance effects of the message formats for the Web services were recorded. The metrics of the Web services used are the payload overhead, server response time, client response time and compression/decompression overhead. The payload overhead, server response time and compression overhead were analyzed at the server side. While client response time and decompression overhead were analyzed at the client side. Average values of the metrics were calculated and the transaction response time is obtained as the sum of response times and the overheads at both endpoints. The metrics were plotted against the message sizes and the effects were analyzed. The findings demonstrated that the compressed JMS binding on SOAP messages recorded low response time and low overhead compared to the compressed HTTP binding. In the compressed HTTP binding, the internal process at the client side regularly claims memory while creating available space for incoming messages resulted in producing of spikes leading to high overhead. Out of the 50 executions for 12 transactions, compressed HTTP binding delivery failed 6 times, and compressed JMS binding failed 2 times. While for the normal HTTP binding delivery failed 5 times, and normal JMS binding failed 2 times. The overall findings observed that with the modified LZ77 algorithm, SOAP over JMS has proven to be better than the SOAP over HTTP. The SOAP (with the modified compression algorithm) over JMS is a good technique for exchanging high volume messages when low response time and guarantee of delivery are needed in the communication
Girîdî Resmî Ali Baba's Uyûnu'l Hidaye
No full textResmî Ali Baba 18. asırda yaşamış önemli Bektaşi şeyhlerinden biridir. Bu çalışmada Resmî Baba‟nın meşhur eseri Uyûnu‟l-Hidâye ele alınmıştır. Eser hakkında çalışmamızın amacı önceki çalışmaların yetersiz oluşu ve 18. yüzyılda Bektaşi tarikatının inanç yapısına birinci elden bakma imkânı bulmamızdır. Bu sebeple gerekli olan literatür çalışması yapılmış ve nüshalar belirlenerek toplam 3 nüsha karşılaştırmalı olarak çevrilmiştir. Ana nüshamızın h. 1198 (m. 1784) tarihli olması, müellif nüshası olması ihtimalini kuvvetlendirmektedir. Müellif nüshası olmasa bile eser, henüz Ali Baba hayattayken istinsah edildiği ihtimalini de vermektedir. Amacımız metin üzerinde dil çalışması yapmak olmadığından transkripsiyon alfabesi kullanmadık. Amacımız 18. yüzyılda Bektaşiliğin inanç yapısını incelemek olduğundan metin incelemesinde özellikle Alevilik-Bektaşilik ile ilgili verilere odaklandık. Eser genel hatları itibariyle vahdet-i vücut inancını, insanın kemâle ulaşmasını ve bunun için yapması gerekenleri, Ehl-i Beyt sevgisini barındırmaktadır. Tezimizi dört kısıma ayırdık. Giriş ksımında Seyyid Ali Sultan ve Girit‟e Bektaşiliğin girişi ile ilgili kısaca bilgiler verdik. İnceleme kısmında ise Ali Baba‟nın hayatı ve eserleri hakkında bilgi verip Uyûnu‟l-Hidâye‟yi inceledik. Daha sonra, eserin çevrilmiş halini verdik ve sonuç yazısı ile çalışmamızı noktaladık.Resmî Ali Baba is one of the important Bektashi sheikhs who lived in the 18th century. In this study, the famous work of Resmî Ali Baba, the "Uyûnu'l-Hidâye" is discussed. The purpose of our study on the work is that previous studies were insufficient and we had the opportunity to have a first-hand look at the belief structure of the Bektashi order in the 18th century. For this reason, the necessary literature study has been done and the copies have been determined and a total of 3 copies have been translated comparatively. The fact that our main copy is dated 1198 (hijri) strengthens the possibility that it is an author copy. Even if the author does not have a copy, the work also gives the possibility that it was copied while Ali Baba was still alive. Since our aim is not to study language on the text, we did not use the transcription alphabet. Since our aim is to examine the belief structure of Bektashism in the 18th century, we especially focused on the data related to Alevism-Bektashism in the text analysis. In general terms, the work contains the belief of "Waḥdat al-Wujūd (unity of existence)", the achievement of perfection and the things to do for it, and the love of the Ahl al-Bayt. We have divided our thesis into four parts. In the introduction, we gave brief information about Seyyid Ali Sultan and the entrance of Bektashism to Crete. In the review part, we gave information about Ali Baba's life and works and examined Uyûnu'l-Hidâye. Later, we gave the translated version of the work and ended our work with the result text
Finzione, caffé e filosofia nel romanzo Baba Sartr di ‘Ali Badr
No full textThis paper will focus on the novel Baba Sartre (Papa Sartre) published by the Iraqi author ‘Ali Badr in 2001. The novel depicts the Baghdadi society between the ’50 and the ’60 till the end of the century. The central issues of the narration are the questions of identity, knowledge and power. In this novel, a writer is in charge for writing the biography of pseudo-philosopher ‘Abd al-Rahman Shawqat. After having studies philosophy in France, Shawqat returns to Iraq and decides to launch an existentialist movement trying to imitate his hero, Jean-Paul Sartre. During the investigation to re-construct the life of “The Sartre of Baghdad” and his mysterious death, the biographer runs into a generation of intellectuals whose know-ledge of the existentialist philosophy is almost limited. They consider that the main func-tion of existentialism is to legitimize a practice of life, according to Sartre’s famous statement “ma philosophie est une philosophie de l’existence”, rather than contribute to a serious development of Arab thought. This novel contains a fierce critique of Iraqi society, and ‘Ali Badr uses satire large on a large scale to make fun of the contradictions of the cultural Arab milieu. The novel, emphasizing complicity between literature and philosophy, gives us the op-portunity to re-read the literary production of an entire generation of Arab in-tellectuals deeply influenced by French existentialism
Harmony and discord within the English ‘counter-culture’, 1965-1975, with particular reference to the ‘rock operas’ Hair, Godspell, Tommy and Jesus Christ Superstar
No full textPhDThis thesis considers the discrete, historically-specific theatrical and musical sub-genre of ‘Rock Opera’ as a lens through which to examine the cultural, political and social changes that are widely assumed to have characterised ‘The Sixties’ in Britain. The musical and dramatic texts, creation and production of Hair (1967), Tommy (1969), Godspell (1971), Jesus Christ Superstar (1970) and other neglected ‘Rock Operas’ of the period are analysed. Their great popularity with ‘mainstream’ audiences is considered and contrasted with the overwhelmingly negative and often internally contradictory reaction towards them from the English ‘counter-culture’. This examination offers new insights into both the ‘counter-culture’ and the ‘mainstream’ against which it claimed to define and differentiate itself.
The four ‘Rock Operas’, two of which are based upon Christian scriptures, are considered as narratives of spiritual quest. The relationship between the often controversial quests for re-defined forms of faith and the apparently precipitous ‘secularization’ and ‘de-Christianization’ of British society during the 1960s and 1970s is considered.
The thesis therefore analyses the ‘Rock Operas’ as significant, enlightening prisms through which to view many of the profound societal debates – over ‘faith’ and ‘belief’ in the widest senses, sexuality, the Vietnam war, generational conflict, drugs and ‘spiritual enlightenment’, and race – which were, to some considerable extent, elevated onto the national, political agenda by the activities of the broadly-defined ‘counter-culture’. It considers subsequent representations of the ‘counter-culture’ as the root of a contested but enduring popular legacy of ‘The Sixties' as a period of profound cultural change
The Fallacy of a New Woman in Lola Shoneyi’s The Secret Lives of Baba Segi’s Wives
No full textThis paper explores the concept of “new woman” as conceived by Nigerian women writers through the lens of Akachi Adimora-Ezeigbo’s snail-sense feminism. Most feminists believe that a woman should be sophisticated, educated, and intelligent, and that she should be able to endure whatever tasks assigned to her at home and in her day-to-day activities, among other things. This idea stemmed from a desire to demonstrate to the world that a woman’s biological make-up should not be the sole criterion used to discriminate against other women in society. To demonstrate to readers that the entire notion of a “new woman” is nothing more than self-deception and a distorted version of the feminist struggle, the article examines Lola Shoneyi’s novel, The Secret Lives of Baba Segi’s Wives (2015). Shoneyi portrays Baba Segi’s four wives as clever and smart, even though the first three women, Iya Segi, Iya Tope, and Iya Femi, had no formal education. The novelty of this study is that it examines the concept of a new woman as a means of striking back at men who believe they are intellectually superior to women. Despite this, the author has been successful in ridiculing such egos by portraying the female characters as being smarter and more intelligent than the male characters. The finding of this research is that it demonstrates to readers that the issue of the “new woman” is to encourage escapades, as proclaimed by some feminists in most developing countries like Nigeria
Das wiedergefundene Manuskript Jaga-baba na Haliču von Ivana Brlić-Mažuranić
No full textRad donosi uvid u tekst Ivane Brlić-Mažuranić Jaga-baba na Haliču, do sada u većem dijelu nepoznat, čiji je rukopis u travnju 2012. pronađen u Arhivu Hrvatske akademije znanosti i umjetnosti. Riječ je o pripovjednom tekstu čija je radnja smještena na Halič, brdo u okolici Varaždina, u kraju s kojim je Ivana Brlić-Mažuranić bila povezana snažnim obiteljskim vezama. Pripovijest nije dovršena i fragmentarnog je karaktera, a tek je parcijalno objavljena u Zagorskome kolendaru 1960. Nakon autoričine smrti rukopis je pripao njezinu sinu Ivi Brliću, a nakon toga, do nedavnoga pronalaska, iako je tekst naslovno bio zaveden u Arhivu obitelji Brlić, gubi mu se svaki trag. U radu se rasvjetljavaju sadržajni i oblikovni aspekti pripovijesti no, također, i njezino moguće situiranje u širi književnopovijesni i autobiografski kontekst autoričina stvaralaštva – u kontekst njezine neoromantičke orijentacije, sklonosti motivima slavenske mitologije, ali i podneblju Hrvatskoga zagorja kao motivsko-tematskoga uporišta.This paper deals with the almost unknown text of Ivana Brlić-Mažuranić, Jaga-baba na Haliču [Yaga Baba on Halič Hill], discovered in the archives of Hrvatska akademija znanosti i umjetnosti (Croatian Academy of Sciences and Arts) in April 2012. It is a narrative about Baba Yaga, a mythological creature, a Slavic witch, with a plot set on Halič, a hill near Varaždin, where the author had strong family ties. This prose text is an unfinished, fragmentary narrative, only parts of which were published in 1960 in Zagorski kolendar [Zagorje Almanac]. After the author died, the manuscript went to her son, Ivo Brlić. Tracing it back, we find it listed in the Brlić Family Archives. However, the actual manuscript had been lost until its recent discovery. The paper discusses the textual and formal aspects of Ivana Brlić-Mažuranić’s writing in the discovered narrative and positions it in a wider context: the literary, historical and autobiographical aspects of the author’s writing, her neoromantic orientation and her preoccupation with Slavic mythological motifs, and with the local region of Hrvatsko Zagorje as the thematic background of the story.In diesem Beitrag werden erste Einblicke in den bis heute größtenteils unbekannt gebliebenen Text Jaga-baba na Haliču [Jaga-baba vom Halič-Berg] von Ivana Brlić-Mažuranić gewährt, der im April 2012 im Archiv der Kroatischen Akademie der Wissenschaften und Künste gefunden wurde. Es handelt sich um einen Erzähltext, dessen Handlung sich auf Halič, einem Berg in der Nähe der kroatischen Stadt Varaždin, vollzieht, wo Ivana BrlićMažuranić im familiären Kreis einen Teil ihrer Jugend verbrachte. Die Erzählung blieb unvollendet und liegt nur in Fragmenten vor, die 1960 in Zagorski kolendar [ZagorjeKalender] auszugsweise veröffentlicht wurden. Nach dem Tod der Autorin, ging das Manuskript an ihren Sohn Ivo Brlić über. Ungeachtet der Tatsache, dass der Text im Archiv der Familie Brlić unter seinem Titel aufgelistet ist, verschwand dieser spurlos und wurde erst kürzlich wiederentdeckt. Der Beitrag widmet sich den inhaltlichen und gestalterischen Aspekten des Textes. Ferner erfolgt eine Verortung im breiteren literaturhistorischen und autobiographischen Kontext des Schaffens von Ivana Brlić-Mažuranić. Dabei stehen die neuromantische Ausrichtung ihres Schaffens, ihr bevorzugter Aufgriff von Motiven aus der slawischen Mythologie, sowie die Region von Hrvatsko Zagorje als thematischer Hintergrund der Textgeschichte im Vordergrund
History and Legend in Stone: to Kiss the Baba
No full textPredmet istraživanja ovoga priloga jest kamen, no ne bilo koji kamen nego onaj u narodu zvan BABA. Terensko istraživanje započeto je u Puntu na otoku Krku (travanj, 1994.), jednome od najarhaičnijih jadranskih otoka, otoku koji još uvijek čuva mnoštvo drevnih tradicija, pa i legendu vezanu uz ovaj kamen, legendu o ljubljenju babe koju sam čula (i zabilježila tonskim zapisom) od svih svojih kazivača. U Puntu sam snimila dvije babe: Velu babu u Veloj draži i babu na lokaciji Pucunel. Ova prva, velika je hrid što strši iz stijene nad provalijom podsjećajući na ženu iz profila. Drugu babu, sasvim amorfnoga obličja, teže je pronaći jer ju je teško zapaziti među mnoštvom kamenja, suhozida i napuštenih pastirskih stanova. Za treću babu saznala sam od svojih kazivača da se nalazi na lokalitetu Podupčići na putu prema Baškoj.
Veliki monolit-baba postoji najednom drugom prostoru, na primorskim padinama južnog Velebita. Na ovome su kamenu podgorske pastirice redovito u određeni dan ostavljale plodine ili neki dar babi, posipale je žitom i uljem za dobru pašu i plodnost stoke. Još jedna baba, tzv. Smrkava baba, u obličju kamene glave na zdencu postoji uz cestu koja vodi preko Openskog vrha prema Škorklji i Trstu. I tu je prisutno plašenje djece da će morati, prvi puta kada dođu u Trst, poljubiti tu šmrkavu babu. Jasno je da se naziv šmrkava odnosi na vodu, vlagu prisutnu kod zdenca. O prijetnji djeci ljubljenjem babe na putu također prema Trstu, ali iz drugog smjera, imam svjedočanstva iz Vodica na Ćićariji u Istri. Ovdje je, međutim, narodna predaja o ljubljenju babe ponešto promijenjena budući da se odnosi na prijetnju djeci da će morati staru babu v rit cekit. Sadržaj ove predaje o ljubljenju kamene babe prenesen je u ovom slučaju na živu staru ženu uz obavezni lascivni pučki dodatak. I ovdje se ljubljenje babe, zadržavši se tek u predaji, svelo samo na prijetnju djeci u dječjem folkloru.
Možemo se zapitati što personificiraju spomenute kamene babe, zašto ih se daruje plodovima i žitom te isto tako kakav bi bio smisao legende o ljubljenju babe. Autorica kao najvredniji prilog svome istraživanju donosi najplastičniji odgovor na postavljena pitanja u prenesenom i u doslovnom smislu pronalazeći jednu sasvim jedinstvenu babu koju je snimila u Grobniku kraj Rijeke, jedini takav sačuvani primjerak. Grobnička baba nije amorfni lik, već je to groteskni ženski lik isklesan u živoj stijeni, nešto veći od prirodne veličine, na kojemu ćemo odmah uočiti veliku glavu i naglašene ženske atribute (široke bokove i goleme dojke) koji, nema sumnje, simboliziraju plodnost i rodnost. Ova sasvim jedinstvena grobnička baba, smatra autorica, svojim obličjem potvrđuje da i one amorfne babe na Krku i Velebitu odista personificiraju ženski lik, a da se radi o istoj stvari potvrđuje i činjenica da se i ovdje živo sačuvala ona ista predaja o ljubljenju babe koju također treba poljubiti kad se prvi puta dođe u grad Grobnik i koja je također šmrkava i blatna, dakle ponovno vezana uz sveprisutnu vodu. Ovim prilogom autorica je željela prvo amorfnim kamenim babama na ovim primorsko-mediteranskim (otočkim, istarskim i velebitskim) krajevima i legendom koja se uz njih pojavljuje, a zatim i ovim posebno vrijednim grobničkim primjerkom babe ukazati da današnji tragovi na koje nailazimo, posebno ako su još združeni uz živu predaju koja se na njih odnosi, ne govore samo o materijalnoj kulturi nego je preko njih moguće doprijeti i do nekih naznaka iz, grubo rečeno, duhovnog ili ponekad i društvenog života ranijih razdoblja na tim područjima. A ta područja, valja reći, područja su nekadašnjih Liburna kod kojih su ženski kultovi bili gotovo redovita pojava. Autorica smatra da postoje mnogi pokazatelji na temelju kojih bismo i naše babe mogli uvrstiti u taj ženski kultni supstrat. U tom kontekstu, gledajući na babe kao na kultno kamenje, inkarnacije ženskoga demona plodnosti, autorica smatra da bismo mogli protumačiti spomenuto darivanje babe plodinama i drugim darovima. Da je upravo element plodnosti i rodnosti bitno obilježje babe, autorica pronalazi u činjenici koju je uočila uz sve "svoje" babe kao konstantu, a to je element vlage, prisutnosti vode uz sve babe. Kod nekih je to izravni epitet uz babu - slinav, šmrkav, a kod drugih uvijek prisutan element mokroga kao preduvjet plodnosti, baba koja se uvijek nalazi u neposrednoj blizini vode: uz bunare, šterne, pojilišta za stoku, potoke itd. Na Krku to rječito potvrđuju i toponimi Pucunel od tal. pozzo=bunar te Potočina koja je dobila naziv po potoku koji onuda teče. Osim ovih elemenata koji neprijeporno potvrđuju jedno od bitnih obilježja kamene babe - plodnost, rodnost - autorica pronalazi doista vrijedan prilog potvrdi ove njezine teze, jedinstvenu grobničku babu. Prema tradiciji narodnih vjerovanja takvi ženski likovi donose sreću i opće blagostanje kako pojedincima tako i mjestu-gradu u kojemu se nalaze, pa ih zato i treba obdariti i pri prvom ih susretu poljubiti. U tom kontekstu autorica navodi dokaze koji idu u prilog njezinoj tezi da je kip Eve na staroj gradskoj vijećnici u Ljubljani kristijaniziram oblik "naše" babe koja je također genius loci i koju također treba poljubiti kad se prvi puta dođe u grad. Odrednice arhaične kulture, može se zaključiti, potisnute i sublimirane prebivaju u simboličkim značenjima mitološko-legendarne baštine u svojevrsnoj sinkretističkoj zbilji kultova i legenda.The intention of this contribution is to find out what the amorphous stones called babas personify, why they are donated fruit and wheat, why a constant feature, found together with all "our" babas, is the element of humidity, the presence of water, and what the meaning of the legend about kissing the baba is. This is achieved first by the field work on the island o fKrk and then by a unique Grobnik baba, a most precious clue to the questions put, a confirmation of the babas being part of the female-cult. The author presents arguments to support her thesis that the statue of Eve on the old town hall in Ljubljana is a christianized form of "our" baba. The article is brought to the conclusion-reached gradually by the field work on the island of Krk and then in Grobnik and by the research in the upper part of Croatian Mediterranean (Istra, Velebit) - that the features of archaic culture, supressed and sublimated, live on through symbolical undertones of the mythological and legendary heritage in a kind of synergistic reality of cults and legends, in Braudelian constant meeting of the past and present, in the unbroken pouring out of one into the other
The figure of the witch in the fairy tale – case study: Vasilisa the Wise
No full textThe diploma thesis entitled The figure of the witch in the fairy tale - Case Study: Vasilisa the Wise is composed of three parts. In the first, theoretical part, based on the information of available professional and scientific literature, we introduce some definitions of the term witch, demonstrate the development of the witchcraft concept throughout the history and focus on stereotypical images which over the centuries and influenced by social, political, and especially religious-philosophical reasons led to a negative comprehension of witches and witchcraft.
In the second, empirical part, we encapsulate the ideas that emerged during the existence of and belief in witches. We introduce the character of Magna Mater, the Great Mother, who with her ambivalent character influenced the later female deities, namely, the ancient goddess Hekata, German deity Percht, Slavic deity Pehtra and Russian Baba Yaga. Based on the analysis of the fairy tale origin we situate the figure of the witch in the polygenetic theory and within the latter present the character of Baba Yaga.
By summarizing the analysis of Jungian psychoanalyst Clarissa Pinkole Estés on a case study of folk fairy tale Vasilisa the Wise, which is written in the book Women who run with the wolves, we introduce the characters of Vasilisa and Baba Yaga and describe nine tasks of initiation, as interpreted by the said author.
In the final part we analytically evaluate the folk fairy tale Vasilisa the Wise and situate both main fairy characters – Vasilisa and Baba Yaga – into the contemporary time and space
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