1,480 research outputs found
Marzieh Abbas: Cook Prize 2025, Silver Medal Acceptance Speech
No full textAuthor Marzieh Abbas gives an acceptance speech for Yasmeen Lari, Green Architect: The True Story of Pakistan’s First Woman Architect (Clarion)https://educate.bankstreet.edu/cook/1014/thumbnail.jp
Introduction to the Special Issue on Decision Analysis and Social Media
No full textPublished as:
Ali E. Abbas, Jay Simon, Chris Smith (2017) Introduction to the Special Issue on Decision Analysis and Social Media. Decision
Analysis 14(4):227-228. https://doi.org/10.1287/deca.2017.036
Methodology matters ⋯ but so does interpretation!
No full text[No abstract available]Abbas O, 2009, BRIT J DERMATOL, V161, P228, DOI 10.1111-j.1365-2133.2009.09250.x; Abbas O, 2011, J EUR ACAD DERMATOL, V25, P311, DOI 10.1111-j.1468-3083.2010.03791.x; Amoh Y, 2005, P NATL ACAD SCI USA, V102, P17734, DOI 10.1073-pnas.0508440102; Amoh Y, 2005, P NATL ACAD SCI USA, V102, P5530, DOI 10.1073-pnas.0501263102; Amoh Y, 2004, P NATL ACAD SCI USA, V101, P13291, DOI 10.1073-pnas.0405250101; Amoh Y, 2011, EUR J DERMATOL, V21, P209, DOI 10.1684-ejd.2011.1306; Chiou SH, 2008, CLIN CANCER RES, V14, P4085, DOI 10.1158-1078-0432.CCR-07-4404; FIALKOW PJ, 1967, P NATL ACAD SCI USA, V58, P1468, DOI 10.1073-pnas.58.4.1468; HAMBURGER AW, 1977, SCIENCE, V197, P461, DOI 10.1126-science.560061; Hoang MP, 2009, BRIT J DERMATOL, V160, P609, DOI 10.1111-j.1365-2133.2008.09015.x; Kanoh M, 2008, EUR J DERMATOL, V18, P518, DOI 10.1684-ejd.2008.0485; Li LN, 2003, P NATL ACAD SCI USA, V100, P9958, DOI 10.1073-pnas.1733025100; Lim YC, 2011, ORAL ONCOL, V47, P83, DOI 10.1016-j.oraloncology.2010.11.011; Mahalingam M, 2010, AM J DERMATOPATH, V32, P774, DOI 10.1097-DAD.0b013e3181dafd8c; Mignone JL, 2007, CELL CYCLE, V6, P2161; Misago N, 2009, BRIT J DERMATOL, V160, P1128, DOI 10.1111-j.1365-2133.2009.09075.x; Reya T, 2001, NATURE, V414, P105, DOI 10.1038-35102167; Ryuge S, 2011, CHEST, V139, P862, DOI 10.1378-chest.10-1121; Sakuma H, 2009, J DERMATOL, V36, P453, DOI 10.1111-j.1346-8138.2009.00675.x; Sellheyer K, 2011, J CUTAN PATHOL, V38, P460, DOI 10.1111-j.1600-0560.2010.01671.x; Sellheyer K, 2010, J AM ACAD DERMATOL, V63, P93, DOI 10.1016-j.jaad.2009.07.013; Singh SK, 2004, ONCOGENE, V23, P7267, DOI 10.1038-sj.onc.1207946; Uchugonova A, 2011, J CELL BIOCHEM, V112, P2046, DOI 10.1002-jcb.23122; Wang JCY, 2005, TRENDS CELL BIOL, V15, P494, DOI 10.1016-j.tcb.2005.07.004; Wang Y, 2006, CELL BIOL INT, V30, P144, DOI 10.1016-j.cellbi.2005.09.0050
Pemikiran Syekh Abbas Kutakarang tentang Hisab Penentuan Awal Bulan Hijriah
No full textPerkembangan keilmuan falak merupakan buah karya atas kembalinya para ulama ke Indonesia dari Makkah maupun Timur Tengah. Mulai saat itu lahir beberapa tokoh falak dengan karyanya dengan model perhitungan yang bermacam-macam dan terus berkembang hingga sekarang. Salah satu ulama Aceh yang masih dikenal adalah Syekh Abbas Kutakarang. Ia terkenal sebagai ahli astronomi maupun astrologi di dunia Melayu. Karya Syekh Abbas Kutakarang yang fenomenal adalah kitab Tāj al-Mulūk, di dalamnya terdapat konsep hisab urfi yang unik dan berbeda dengan hisab aboge dalam penentuan awal bulan Hijriah. Selama ini hisab urfi seperti aboge hanya dikenal di Jawa. Faktanya, Syekh Abbas Kutakarang juga menggunakan hisab seperti sistem aboge tetapi dengan konsep yang berbeda. Ia juga menggunakan kaidah ilmu falak tidak hanya untuk keperluan ibadah, melainkan untuk menghitung hari baik dan buruk, untuk pertanian dan menghitung musim. Berangkat dari hal tersebut, maka penulis ingin menelusuri bagaimana latar belakang, tipologi, dan kontribusi pemikiran Syekh Abbas Kutakarang tentang hisab penentuan awal bulan Hijriah.
Penelitian ini menggunakan historical approach. Penulis menggunakan penelitian jenis library research untuk mengumpulkan data tentang pemikiran Syekh Abbas Kutakarang dengan karyanya Tāj al-Mulūk yang terkait dengan hisab penentuan awal bulan Hijriah sebagai sumber primer. Dengan metode content analysis, penulis menganalisis pemikiran Syekh Abbas Kutakarang berdasarkan latar belakang internal dan eksternalnya. Metode komparasi penulis gunakan untuk membandingkan pemikiran Syekh Abbas Kutakarang tentang hisab penentuan awal bulan Hijriah dengan hisab urfi sistem aboge.
Pada masa Syekh Abbas Kutakarang, penggunaan ilmu falak umumnya bersifat fiqh oriented, akan tetapi Syekh Abbas Kutakarang mempunyai paradigma yang berbeda dalam penggunaan kaidah ilmu falak. Pemikirannya berakulturasi dengan kebudayaan masyarakat Aceh yang berkembang pada waktu itu, misalnya dalam hal penggunaan kaidah falakiyah untuk memprediksikan hari, bulan, dan jam yang baik dalam melaksanakan seluruh ritual kegiatan, baik yang berhubungan dengan ibadah dan kegiatan sehari-hari seperti bertani, dan menentukan hari pernikahan. Oleh karena itu, pemikiran Syekh Abbas Kutakarang dalam kajian ilmu falak tergolong dalam etnomatematik oriented yaitu kajian yang menghubungkan antara matematika dan budaya dalam penggunaan kaidah falak. Kajian falak dalam kitab Tāj al-Mulūk tergolong pada periode awal, di mana ilmu falak masih bercampur dengan ilmu lain, artinya ilmu falak belum berdiri sendiri sebagai suatu disiplin ilmu. Kontribusi pemikiran Syekh Abbas Kutakarang dalam penentuan awal bulan Hijriah berupa konsep yang berbeda yang dapat menambah kekayaan khazanah ilmu falak khususnya sistem hisab urfi. Secara umum kontribusi pemikiran Syekh Abbas Kutakarang terhadap kajian ilmu falak dalam definisi sains masih tergolong minim, karena dalam kitab Tāj al-Mulūk hanya terdapat kajian tentang penentuan awal bulan Hijriah. Meskipun pemikirannya tentang awal bulan Hijriah masih etnomatematik oriented, namun pemikiran Syekh Abbas Kutakarang merupakan embrio ilmu falak di Aceh. Kitab Taj al-Mulūk adalah arus penanda bagi perkembangan ilmu falak selanjutnya di Aceh.
ABSTRACK
The development of the Islamic astronomy is the work of the scholars return from Makkah to Indonesia and the Middle East. From that point were born some of the figures in his work with the model calculations diverse and continues to grow until now. One of which is still known scholars of Aceh was Shekh Abbas Kutakarang. He is the best known as an expert in the world of astronomy and astrology Malay. The work of Syekh Abbas is a phenomenal book Taj al-Mulūk, in which there is a unique concept of hisāb urfi different with hisāb aboge in the initial determination of the Hijri month. All the time, hisāb urfi like Aboge only known in Java. In fact, Syekh Abbas Kutakarang also use it but with a different concept. He also uses the rules of astronomy not only for worship, but to calculate the good and bad days, to agriculture and counting season. Departing from this, the authors wanted to explore how background, typology, and the contribution of Syekh Abbas Kutakarang thinking about computation preliminary determination Hijri month. This study uses a historical approach. The author uses research type of library research to collect data about the thought of Shaykh Abbas Kutakarang with his Taj al-Muluk. With content analysis, the authors analyzed the thought of Syekh Abbas Kutakarang based on internal and external background. Comparative method I use to compare Sheikh Abbas Kutakarang thinking about reckoning with the initial determination of the Hijri month of reckoning urfi Aboge system. This study produce that At the time of Syekh Abbas Kutakarang, the use of Islamic astronomy generally is oriented fiqh, but Syekh Abbas Kutakarang have a different paradigm in the use of the rules of Islamic astronomy. His thoughts acculturated with Acehnese culture that developed at that time. Therefore, Syekh Abbas Kutakarang thinking in the study of Islamic astronomy is classified to etnomatematik oriented. Syekh Abbas Kutakarang thoughtful contributions in the initial determination of a Hijri month is a different concept (the leap year lies in 2, 5 and 7) that can add to the legacy of Islamic astronomy in hisāb urfi
Piezoelectric energy harvesting from roadway
No full textEnergy harvesting technologies have attracted much attention as an alternative power source of roadway accessories in different scales. Piezoelectric materials, which have been widely used in sensor technologies due to their cost-effectiveness, are capable of producing electrical energy from mechanical energy. Therefore, piezoelectric transducers can be designed to harvest the wasted mechanical energy generated under wheel loading that can be stored in an electronic capacitor or integrated with sensors for in-situ road condition monitoring. This dissertation aims to develop a novel design of a piezoelectric transducer with optimized geometry for energy harvesting under vehicular loading in the roadway. The novel Bridge transducer with layered poling is designed to increase the piezoelectric coefficient and the relative dielectric permittivity, which produces much higher energy than traditional transducers. Finite element analysis (FEA) was conducted to predict the generated energy output and the resulted mechanical stress in the lead zirconate titanate (PZT) transducer. The results of the optimization analysis indicate that the optimized geometry parameters can generate the maximum energy output within the stress failure criteria. Later, an energy harvester module that contains multiple stacked transducers, 64 novel transducers, was fabricated and tested under single pulse and cyclic loading events. The main objectives of this part were to evaluate the energy output and fatigue behavior of the piezoelectric energy harvester using laboratory testing and numerical simulation. The analysis results showed that two different material failure models need to be considered in relation to mechanical failure of the Bridge transducer, namely tensile and shear failure. This emphasizes that the optimum design of energy module should consider the balance of energy output and fatigue life that are affected by the fabrication of a single Bridge transducer and the packaging design of the energy module. To take into account the nature of the energy harvester-pavement interaction and to achieve better computation efficiency, the effect of this interaction on pavement responses was studied using a decoupled approach. First, a 3D pavement model was built, and then the pavement responses under the tire contact stresses were calculated. The effects of energy harvester-pavement interaction at different locations, horizontally and vertically, were also analyzed. The results show that the maximum power output of the energy harvester module is around 122mW at a vehicle speed of 65mph and 3 inches embedded depth. Furthermore, embedding the energy harvesting module below 3 inches from the pavement surface is the best location to maximize both power output and service life. Finally, to reveal the potentials of some important technologies for harvesting energy from a pavement network, a case study is discussed, which uses the New Jersey roadway network as the example for analysis. The potential of electrical energy generation for thermoelectric and piezoelectric (cymbal and novel bridge design) technologies were considered. Based on available energy harvesting technologies, a thermoelectric-based pipe system covering the entire New Jersey roadway network may potentially collect 20.11 GWh electrical energy per day, while a piezoelectric transducer system may collect around 3.74 and 10.01MWh of electrical energy per day for cymbal and novel bridge transducer designs, respectively.Ph.D.Includes bibliographical referencesby Abbas Fadhil Jasi
Poetry of Islamic Revolution as a cradle of the International Islamic resistance Poetry
No full text<p>volume = {1}, number = {1}, author = {S N Abbas (Kaify)}, title = {Poetry of Islamic Revolution as a cradle of the International Islamic resistance Poetry }, publisher = {Saurabh Chandra}, journal = {SOCRATES}, ISSN 2347-6869 year = {2013}</p
From Folk Tale To Poem And Short Story: An Attempt Of Remeaning Cahit Sıtkı’s Abbas Short Story With The Transtextual Relations Theory / Masaldan Şiire ve Hikâyeye: Cahit Sıtkı’nın Abbas Hikâyesini Metinselaşkınlık İlişkileri Kuramı’na Göre Anlamlandırma
No full textKnown as a strong poet, Cahit Sıtkı Tarancı (1910- 1956) also wrote short stories which were
parallel with his poems. In this study, Cahit Sıtkı Tarancı’s short story Abbas has been analysed
in accordance with “The Transtextual Relations Theory” put forward by Gérard Genette in order
to reveal intertextual relations in literary texts. In his theory, Genette has regarded intertextuality
as one of the five transtextuality relations including hypertextuality, paratextuality, architextuality
and metatextuality. In the study, Tarancı’s Abbas short story is regarded as the hypertext; his
Abbas poem and a folk tale -which was listened by Tarancı from his grandmother when he was a
child- as the hypotext. The work has been analysed in terms of not only the hypertextuality relation
but also other transtextual relations. In paratextuality, other texts that the author interrelates
by means of the title he’s chosen for his work have been determined; in architextuality the literary
form of the work has been stated and in metatextuality the evaluations of the author that he made
about Abbas short story and its hypotexts in other texts, have been stressed. Establishing transtextual
relations between folk tales and his own works of art, Tarancı provided endlessness to his
creatures and share his heartbreak of love with all the people. The result of the study is that the
artists who want to be a bridge between successors and predecessors of them, establish intertextual
relations for creating endless work of arts
MASALDAN ŞİİRE VE HİKÂYEYE: CAHİT SITKI'NIN ABBAS HİKÂYESİNİ METİNSELAŞKINLIK İLİŞKİLERİ KURAMI'NA GÖRE ANLAMLANDIRMA
No full textÖz: Şair kimliği ağır basan Cahit Sıtkı Tarancı (1910- 1956), bazı şiirleriyle paralellik gösteren hikâyeler de yazmıştır. Bu çalışmada Cahit Sıtkı Tarancının Abbas adını taşıyan hikâyesi, Gerard Genettein metinlerarası ilişkileri açıklamak için önerdiği Metinselaşkınlık İlişkileri Kuramına göre çözümlenmiştir. Genette, kuramında metinlerarasılık (intertextuality) ana-metinsellik (hypertextuality), yan-metinsellik (paratextuality), üst-metinsellik (architextuality) ve yorumsal üst-metinsellik (metatextuality) olmak üzere beş metinselaşkınlık (transtextuality) ilişkisinden söz etmiştir. Çalışmada, Tarancının Abbas hikâyesi metinlerarası ilişkiler bakımından bu beş metinselaşkınlık ilişkisi çerçevesinde yeniden anlamlandırılmıştır. Hikâye metni Ana metin/ hypertext ; şiir ile çocukken dinlenilmiş olan masal metni, alt metin/ hypotext kabul edilmiştir. Yan-metinsellikte yazarın eserine seçtiği başlık vasıtasıyla ilişki kurduğu diğer metinler tespit edilmiş, üst-metinsellikte eserin ait olduğu yazınsal tür belirtilmiş, yorumsal üst-metinsellikte yazarın başka metinlerinde Abbas hikâyesi ve alt metinleri hakkında yaptığı değerlendirmeler üzerinde durulmuştur. Şair, kolektif bilinçdışının ürünü olan masal metinlerine gönderimde bulunarak ve kendi oluşturduğu eserler arasında güçlü bir iletişim ağı yapılandırarak hem eserlerinin kalıcı olmasını ve geniş halk kitleleri tarafından benimsenmesini sağlamış hem de yaşadığı derin aşk acısına art zamanlı gelişim çizgisinde geçmiş, hâl ve geleceğe ait bütün insanlığı ortak kılmıştır. Çalışmada, sanatçıların, kalıcı eserler bırakabilmek için metinlerarası ilişkiler vasıtasıyla kendilerinden öncekiler ile kendilerinden sonrakiler arasında farklı bir duyuş tarzı oluşturarak yeni bir köprü/ eşik oluşturmak istediği sonucuna ulaşılmıştırAbstract: Known as a strong poet, Cahit Sıtkı Tarancı (1910- 1956) also wrote short stories which were parallel with his poems. In this study, Cahit Sıtkı Tarancı s short story Abbas has been analysed in accordance with The Transtextual Relations Theory put forward by Gérard Genette in order to reveal intertextual relations in literary texts. In his theory, Genette has regarded intertextuality as one of the five transtextuality relations including hypertextuality, paratextuality, architextuality and metatextuality. In the study, Tarancı s Abbas short story is regarded as the hypertext; his Abbas poem and a folk tale -which was listened by Tarancı from his grandmother when he was a child- as the hypotext. The work has been analysed in terms of not only the hypertextuality relation but also other transtextual relations. In paratextuality, other texts that the author interrelates by means of the title he s chosen for his work have been determined; in architextuality the literary form of the work has been stated and in metatextuality the evaluations of the author that he made about Abbas short story and its hypotexts in other texts, have been stressed. Establishing transtextual relations between folk tales and his own works of art, Tarancı provided endlessness to his creatures and share his heartbreak of love with all the people. The result of the study is that the artists who want to be a bridge between successors and predecessors of them, establish intertextual relations for creating endless work of arts
Tafsir Al-Qur'an, attr.to Abdullah b. Abbas (d.68/668)
No full textThis research is an analytical study and an edition of Sürat al-Fätiha and Sürat al-Baqara
from a copy of the manuscript that is the tafsir ascribed to Ibn `Abbas according to the
transmission of al-Kalbi from Abü Sälih. Historians reckon some ninety-eight copies of
this manuscript exist, some complete and others partial commentaries, as mentioned in
the Fahras al-Shimil. I have relied upon the main copy extant at Markaz Juma ` al-Mäjid,
Dubai, cross-referencing it against three separate manuscripts and the printed Tanwir al-
Migbäs.
The study concludes that the text is neither the authorship nor the direct narration of Ibn
`Abbas but is likely to be the work of al-Kalbi. This is based on a careful and detailed
presentation of the life of Ibn `Abbas, his knowledge, his scholarship in exegesis, the
sources upon which he relied for his exegesis, methodology and the aspects and subjects
he treated therein; The aim of this chapter is to ascertain what the probability is of the
edited text being the work of Ibn `Abbas, the probability that al-Kalbi has transmitted it
from him, and if not, then is it correct to posit that al-Kalbi is its author ? Also, the life of
al-Kalb-i, his works in tafsir, his style, methodology and his contributions to the field of
exegesis.
Also the study concludes that the printed Tanwir al-Migbäs is the same in transmission,
with some differences in words order or commentaries with the other manuscripts, we
used in this study.
I have divided the study into two parts: an analytical study of the text and edition. The
study includes a biography of Ibn `Abbas covering his social and intellectual life in order
to ascertain whether there is any truth in the ascription of the manuscript to him. There is
also an account of the life of al-Kalbi, the alleged reporter of this tafsir, and the one who
ascribes it to Ibn `Abbas, covering similar aspects as that for Ibn `Abbas, in order to shed
some light on whether there is a possibility that he is the author of the manuscript. R , ere
is also a comparative study on some aspects that appear in the manuscript with other
books in tafsir. After this I undertake an analytical study of the manuscript to clarify its
methodology in tafsTr by way of presenting the sources of tafsir it uses and the subjects it
covers along with its style. Also included are the characteristics of the manuscript with a
conclusion covering the results found.
The second part of this study is an edition of al-Fätiha and al-Baqara taken from the
manuscript and in Arabic. The edition involved the following: inserting of grammatical
inflections to verses of the Qur'än and numbering, writing of the verses in a font (Kufic
script) differentiating them from the rest of the text, referencing of hadith from their
sources, the inserting of grammatical inflections on unusual or unclear words and an
explanation of their meanings, correction of typographical errors, indications of variant
readings of verses if required, biographies of personalities and the identification of
countries, places and tribes
Klişelerden uzak bir köy romancısı : Abbas Sayar
No full textCataloged from PDF version of article.Includes bibliographical references leaves 66-70.One of the most controversial literary subjects in Turkey between 1950s and 1970s was
village literature, a specific genre that refers to the realistic works of Village Institute
authors. These works, generally focused on economic and social problems of villagers,
have been criticized for having too many stereotypical elements. Therefore, authors,
whose fictions are based on village, are not literarily appreciated, regarded simply as
village writers. Among those is Abbas Sayar (1923-1999), the author of novels entitled
Can Şenliği (1974), Çelo (1972), Dik Bayır (1977), and Yılkı Atı (1970) among others.
As a village-rooted novelist, the themes of his novels are on life in Central Anatolia and
the language of these works contains idioms, proverbs, and accents of this region. Yet,
he also pays attention to the original sides of his subject matters and establishes his
novels skillfully. Hence, on the one side, he can be classified as a village writer. On the
other side, he differs from other village writers in his literary methods. In this thesis, the
place of Abbas Sayar’s works in village literature is detected and the original aspects of
his novels are exemplified.Tomur, Sevi
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