306 research outputs found
sj-tif-1-bcb-10.1177_11782234211056134 – Supplemental material for Ultrastructural Analysis of Inflammatory Breast Cancer Cell Clusters in an Ex Vivo Environment Mechanically Mimicking the Lymph Vascular System
No full textSupplemental material, sj-tif-1-bcb-10.1177_11782234211056134 for Ultrastructural Analysis of Inflammatory Breast Cancer Cell Clusters in an Ex Vivo Environment Mechanically Mimicking the Lymph Vascular System by Yuka Fujii, Savitri Krishnamurthy and Randa El-Zein in Breast Cancer: Basic and Clinical Research</p
sj-tif-2-bcb-10.1177_11782234211056134 – Supplemental material for Ultrastructural Analysis of Inflammatory Breast Cancer Cell Clusters in an Ex Vivo Environment Mechanically Mimicking the Lymph Vascular System
No full textSupplemental material, sj-tif-2-bcb-10.1177_11782234211056134 for Ultrastructural Analysis of Inflammatory Breast Cancer Cell Clusters in an Ex Vivo Environment Mechanically Mimicking the Lymph Vascular System by Yuka Fujii, Savitri Krishnamurthy and Randa El-Zein in Breast Cancer: Basic and Clinical Research</p
CHILDFREE PERSPEKTIF MAQASID AL-‘USRAH : STUDI ATAS PANDANGAN GITA SAVITRI DEVI
No full textChildfree is a person's decision to exercise their full rights by living freely without children. The concept of childfree is not widely discussed in Indonesia because in general, with the increasing age of marriage, people in Indonesia have an orientation towards having children. The decision to be childfree is not a simple decision. Gita Savitri Devi is the first public figure who dared to speak out about her decision to be childfree. The childfree decision has various points of view. All points of view have their respective legal legitimacy. The debate about the decision to live childfree or childfree has given rise to various views among Muslim scholars. Some see it as a personal decision that is not prohibited in Islam. This view refers to the childfree law, the same as the 'azl law. Meanwhile, other views consider that reproduction is a human nature given by God, and assume that the purpose of marriage is regeneration. In this thesis the author will discuss and critically discuss aspects that have not been discussed, namely childfreedom in the view of Gita Savitri Devi from the perspective of Maqāṣid al-'Usrah Jamāl ad-Dīn 'Aṭiyyah.
Through a philosophical historical approach, this research will explore the background and reasons for Gita Savitri Devi choosing to live freely without children or what is called childfree. This research is a type of netnographic research, namely analyzing Gita Savitri Devi through social media about her decision to be childfree. This research is also exploratory in nature which aims to deepen Gita Savitri Devi's decision to be childfree in more depth. The primary data source in this research is the YouTube video of Gita Savitri Devi's interview on the Kick Andy program, as well as secondary data using books, scriptures, scientific journals with the theme of childfree and Maqāṣid al-'Usrah.
This research shows that Gita Savitri Devi Devi and Paul Andreas Partohap Andreas Partohap decided to live childfree because in their opinion having children is not an obligation in a marriage. The big decision to choose a childfree life is a discussion that both parties have agreed on, that defining happiness in marriage does not lie in having children. The main principles of Maqāṣid al-'Usrah are the values that must be realized in a family. including: Tanẓīm al-'Ilaqah Baina al-Jinsayn, Ḥifẓ al-Nasl, Taḥqīq as-Sakan, wa al Mawaddah wa ar-Raḥmah, Ḥifẓ al-Nasab, Tanẓīm al-Janib al-Mu'assisiy li al-'Usrah, Tanẓīm al-Janib al-Māliy li al-'Usrah. The agreement to be childfree between Gita Savitri Devi Devi and Paul Andreas Partohap Andreas Partohap is part of this couple's efforts to achieve Sakīnah, Mawaddah, Raḥmah in their household. However, in the childfree decision of Gita Savitri Devi and Paul Andreas Partohap, the motives and reasons for not being able to realize certain aspects. Such as Ḥifẓ al-Nasl, Ḥifẓ al-Nasab, and Ḥifẓ al-Tadayyun fii al-‘Usrah
Globalisation in Java in the 16th Century. A Review of Pramoedya's Arus Balik
No full textSavitri Scherer
This is a review of Pramoedya A. Toer's Arus Balik. In 751 pages the novel traces the period between the declining years of the Hindu-Buddhist kingdom Majapahit, represented here by the coastal kingdom of Tuban (whose king Wilatikta had only recently been converted to Islam), and the rise in importance of the Muslim maritime coastal kingdoms represented by Demak, and Japara. The novel opens with an unannounced attack by Demak on Japara which was originally a dependancy of Tuban. Soon after that, the ruler of Japara, Adipati Unus, sends a military campaign against Portuguese Malacca, which fails. Unus himself is killed. The novel ends after the king of Demak, Trenggana, a brother of Unus, dies during his campaign to subjugate another non-Islamic kingdom Panarukan. The novel elaborates on the divisive and destructive condition of these weakened Javanese coastal kingdoms. In real historical time, Tuban was an important and prosperous independent port kingdom until it was finally defeated by Mataram in 1619. In the novel Tuban is already depicted as being in its downward cycle, one century before the real historical attack from Mataram, the strong agricultural based Javanese kingdom against which the Dutch traders had to fight before they established their colonial administration on the island.
In writing this historical novel, its author (Pramoedya) takes a view as to who was to blame for the bad situation in the weakened coastal kingdoms, as depicted in the work, a situation which contributed to the increasing penetration of foreign traders in the archipelago, (and eventually to the Dutch colonisation of the area).
The review analyses the novel by comparing its internal logic with the historical reality of 16th century Java. It also remarks on the timing of publication, which coincided with the 50th anniversary of the independence of Indonesia from the Dutch.
In that context, the review argues that the author glamorises the grandeur of Majapahit and disapproves of the trading activities conducted by the Muslim coastal kingdoms, because they contributed to the increasing foreign penetration of Java and its fatal destructive impact. One of the foci of the novel is the king Wilatikta of Tuban. This king is depicted as trade-crazy and wishy-washy, and is argued in the novel as a contributor to the destruction of his own kingdom.
Pramoedya's literary choices as depicted in Arus Balik may explain why even 50 years after Indonesia's independence, aggressive, authoritarian and warring historical rulers like Pati Unus, continue to be tolerable, while a liberal figure like king Wilatikta has difficulties increasing his popular rating even amongst the Indonesian intelligentsia.Scherer Savitri. Globalisation in Java in the 16th Century. A Review of Pramoedya's Arus Balik. In: Archipel, volume 55, 1998. pp. 43-60
Anti-cytokeratin CAM5.2 (BD Sciences) and CK8 Give No Remarkable Advantages to the Pancytokeratin Cocktail of Antibodies (AE1/AE3, CAM5.2, MNF116, CK8, and CK18) in Detecting Disseminated Tumor Cells in Biologic Subtypes of Stage I–III Breast Cancer Patients
No full textCytopathological and Laboratory Correlation in Endoscopic Ultrasound-guided Fine Needle Aspiration Diagnosis of Pancreatic Intraductal Papillary Mucinous Nneoplasms
No full textReply to detection of minimal residual disease in blood and bone marrow in early stage breast cancer
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