404 research outputs found
Energy and Path-Aware-Reliable Routing in Underwater Acoustic Wireless Sensor Networks
Full text link"Transitions" as an archaeological concept. Interpreting the final Ubaid - Late Chalcolithic transition in the northern periphery of Mesopotamia.
No full textThe paper deals with the problem of defining and recognising the real transitions between two ‘periods’ (chronological entities we identify on the basis of homogeneous assemblages of materials), before addressing a specific analysis of the Final Ubaid-Late Chalcolithic transition. In the first part the author discusses the problem from a theoretical and methodological point of view, revisiting the use of the term and concept of ‘transition’, its meaning and ambiguities and the difficulties implicit in the analytical procedure of dividing the unfolding of history into “phases” and “periods”. She stresses that our needs for classification and ordering sometimes bring to compose gradual and progressive changes between two periods into a new phase, made of those elements that are not evident parts of either one period or another. The paper also try to stress the distinction between real transitions, which do exist and are the result of the process of change from one well defined and coherent universe (a period) to another, and those obscure and nuanced periods in the archaeological record which are simply the reflection of the lack of information. In the second part of the paper, the author tries to apply the previous discussion to the case of the Late Chalcolithic 1 and 2 in Upper Mesopotamia and Eastern Anatolia and to the problem of the so-called transition from the Ubaid period
Is there a Post-Ubaid culture ? Reflections on the transition from the Ubaid to the Uruk periods along the Fertile Crescent and beyond
No full textThe time period between the end of the Ubaid and the beginning of the Uruk expansion is one of the least known, yet most important eras in the ancient history of the Middle East. This era, which is often referred to as the "Post-Ubaid" period, is marked by major structural changes such as the rise of social hierarchies, technological innovations and economic reorganisation that eventually led to the emergence of proto-states and cities. Through the analysis of recently and less recently excavated sites in the Caucasus and Anatolia that bear strong links with the "Post-Ubaid" settlements of Syro-Mesopotamia, the author questions the significance of this era, which roughly extends between 4500 and 3800 BC. More than a "Mesopotamian" episode, she argues, the Post-Ubaid horizon is characterized by multi-directional, structural dynamics anchored both in the north (Anatolia and the Caucasus) and in the south (Syro-Mesopotamia ). For this reason, its significance should be claimed through a change in analytical paradigms, focussing on the interactions between the Lowlands and the Highlands, with a reassessment of the available data from a non-Mesopotamian perspective.La période correspondant à la fin de l'Obeid et au début de l'expansion urukéenne est l'une des moins connues de l'histoire ancienne du Moyen-Orient. Cette période fondamentale, souvent qualifiée de "Post-Obeid" , est pourtant marquée par des changements structurels majeurs : développement des hiérarchies sociales, innovations techniques et réorganisation économique. Ces changements ont, à terme, débouché sur l'émergence d'entités proto-étatiques et urbaines. A travers l'analyse de sites caucasiens ou anatoliens, récemment ou moins récemment fouillés, témoignant d'une proximité culturelle avec les établissements "Post-Obeid" de Syro-Mésopotamie, l'auteure remet en cause l'interprétation de cette période qui s'étend grossièrement entre 4500 et 3800 av. n.è. Plus qu'un épisode "mésopotamien", l'horizon " Post-Obeid " se caractérise selon elle par des dynamiques structurelles ancrées à la fois au Nord (l'Anatolie et le Caucase) et au Sud (la Syro-Mésopotamie). C'est pourquoi cette période doit être abordée à travers de nouveaux paradigmes centrés sur les interactions entre Basses Terres et Hautes Terres, et par un examen critique des données rompant avec une perspective analytique strictement mésopotamienne.Marro Catherine. Is there a Post-Ubaid culture ? Reflections on the transition from the Ubaid to the Uruk periods along the Fertile Crescent and beyond. In: After the Ubaid. Interpreting change from the Caucasus to Mesopotamia at the dawn of urban civilization (4500-3500 BC). Papers from The Post-Ubaid Horizon in the Fertile Crescent and Beyond. International Workshop held at Fosseuse, 29th June-1st July 2009. Istanbul : Institut Français d'Études Anatoliennes-Georges Dumézil, 2012. pp. 13-38. (Varia Anatolica, 27
Is there a Post-Ubaid culture ? Reflections on the transition from the Ubaid to the Uruk periods along the Fertile Crescent and beyond
No full textThe time period between the end of the Ubaid and the beginning of the Uruk expansion is one of the least known, yet most important eras in the ancient history of the Middle East. This era, which is often referred to as the "Post-Ubaid" period, is marked by major structural changes such as the rise of social hierarchies, technological innovations and economic reorganisation that eventually led to the emergence of proto-states and cities. Through the analysis of recently and less recently excavated sites in the Caucasus and Anatolia that bear strong links with the "Post-Ubaid" settlements of Syro-Mesopotamia, the author questions the significance of this era, which roughly extends between 4500 and 3800 BC. More than a "Mesopotamian" episode, she argues, the Post-Ubaid horizon is characterized by multi-directional, structural dynamics anchored both in the north (Anatolia and the Caucasus) and in the south (Syro-Mesopotamia ). For this reason, its significance should be claimed through a change in analytical paradigms, focussing on the interactions between the Lowlands and the Highlands, with a reassessment of the available data from a non-Mesopotamian perspective.La période correspondant à la fin de l'Obeid et au début de l'expansion urukéenne est l'une des moins connues de l'histoire ancienne du Moyen-Orient. Cette période fondamentale, souvent qualifiée de "Post-Obeid" , est pourtant marquée par des changements structurels majeurs : développement des hiérarchies sociales, innovations techniques et réorganisation économique. Ces changements ont, à terme, débouché sur l'émergence d'entités proto-étatiques et urbaines. A travers l'analyse de sites caucasiens ou anatoliens, récemment ou moins récemment fouillés, témoignant d'une proximité culturelle avec les établissements "Post-Obeid" de Syro-Mésopotamie, l'auteure remet en cause l'interprétation de cette période qui s'étend grossièrement entre 4500 et 3800 av. n.è. Plus qu'un épisode "mésopotamien", l'horizon " Post-Obeid " se caractérise selon elle par des dynamiques structurelles ancrées à la fois au Nord (l'Anatolie et le Caucase) et au Sud (la Syro-Mésopotamie). C'est pourquoi cette période doit être abordée à travers de nouveaux paradigmes centrés sur les interactions entre Basses Terres et Hautes Terres, et par un examen critique des données rompant avec une perspective analytique strictement mésopotamienne.Marro Catherine. Is there a Post-Ubaid culture ? Reflections on the transition from the Ubaid to the Uruk periods along the Fertile Crescent and beyond. In: After the Ubaid. Interpreting change from the Caucasus to Mesopotamia at the dawn of urban civilization (4500-3500 BC). Papers from The Post-Ubaid Horizon in the Fertile Crescent and Beyond. International Workshop held at Fosseuse, 29th June-1st July 2009. Istanbul : Institut Français d'Études Anatoliennes-Georges Dumézil, 2012. pp. 13-38. (Varia Anatolica, 27
Maulānā ‘Ubaidullah Sindhī's Exegetical Opinions (Specific Study of Surah al-Naml)
Full text linkThe Holy Quran is a comprehensive guidebook which guides human being in every field of life, and presents the solution of his individual and collective problems. Hazrat Muhammad (PBUH) took guidance from the Holy Quran to solve many problems of Ummah, after him the Sahaba, Aaima and a large number of Ulama(Religious Scholars) followed this Sunnah of the Holy Prophet (PBUH). Through ‘Ulama (Religious Scholars) this process reaches Maulana ‘Ubaid Ullah Sindhī who in the supervision of Maulana Mehmood Ul Hasan and in the light of explanatory principles of Imam Shah Wali Ullah solved the problems of Ummah and compiled the Quranic rules or principles. This thesis has highlighted and discussed the introduction of Mulana ‘Ubaid Ullaha Sindhī and his explanation of Ilhām-Ur-Rahmān and it has investigated the explanations of the Holy Quran in the light of his explanatory principles or rules
مولانا عبیداللہ سندھی: ایک مطالعہ
No full textIn this article, the life and revolutionary thought of Maulana Ubaid Ullah Sindhi has been discussed in the perspective of development of Muslim thought in the Sub-Continent. Maulana Sindhi was one who embraced Islam rationally and besides it, was impressed by the revolutionary economic aspect of Marxism
iTreg paper highlight 2
No full textTime-resolved transcriptome and proteome landscape of human regulatory T cell (Treg) differentiation reveals novel regulators of FOXP3Angelika Schmidt*, Francesco Marabita*, Narsis A. Kiani, Catharina C. Gross, Henrik J. Johansson, Szabolcs Éliás, Sini Rautio, Matilda Eriksson, Sunjay Jude Fernandes, Gilad Silberberg, Ubaid Ullah, Urvashi Bhatia, Harri Lähdesmäki, Janne Lehtiö, David Gomez-Cabrero, Heinz Wiendl, Riitta Lahesmaa and Jesper Tegnér* equal contribution</div
iTreg paper highlight 1
No full textHighlights from the publication:Time-resolved transcriptome and proteome landscape of human regulatory T cell (Treg) differentiation reveals novel regulators of FOXP3Angelika Schmidt*, Francesco Marabita*, Narsis A. Kiani, Catharina C. Gross, Henrik J. Johansson, Szabolcs Éliás, Sini Rautio, Matilda Eriksson, Sunjay Jude Fernandes, Gilad Silberberg, Ubaid Ullah, Urvashi Bhatia, Harri Lähdesmäki, Janne Lehtiö, David Gomez-Cabrero, Heinz Wiendl, Riitta Lahesmaa and Jesper Tegnér*equal contribution</div
An evolutionary algorithm for the solution of multi-objective optimization problem
Get PDFWorldwide, COVID-19 widespread has a significant impact on a great number of people. The hospital admittance issue for patients with COVID- 19 has been optimized by previous research. Identifying the symptoms that can be used to determine a patient's health status, whether they are dead or alive is a difficult task for medical professionals. To solve this issue, the multi-objective group counseling optimization (MOGCO) algorithm was used to control this problem. First, the zitzler-deb-thiele (ZDT)-2 benchmark function is used to evaluate the MOGCO, multi-objective particle swarm optimization (MOPSO), and non-dominated sorting genetic algorithm (NSGA) II. In comparison to MOPSO and NSGA-II, MOGCO is closest to the Pareto front line according to graphic statistics on different fitness evolution values such as 4000, 6000, 8000, and 10000. As a result, MOGCO is used for COVID-19 data optimization. Moreover, six symptoms (heart rate, oxygen saturation, fever, body pain, flue, and breath) were optimized to see if the COVID-19 patients were still alive. The information was gathered from GitHub. Based on the minimum and maximum values of these symptoms obtained by the suggested method, the optimum study shows that COVID-19 patients can remain alive
Translation and analysis of Akhlaq al-Ashraf by Ubaid-e Zakani
No full textPoets and writers are influenced by the society and the conditions of the era they live in. In this respect, information on the political, social, cultural and economic structures of the period from which literary works are written can be obtained. In addition, data on the author's biography can be obtained by literary outputs. Eulogy poetry in the fourteenth century which 'Ubaid Zakani lived gradually disappeared. In this period, although the Islamic geography was in turbulence in many ways due to the Mongol invasion, important names grew in the field of literature. One of these names was 'Ubaid Zakani. The subject of this study is the translation and analysis of 'Ubaid Zakani's Akhlaq al-Ashraf. who lived during the Mongol invasion in the 14th century. In the introduction, a brief look at Iranian literature and the literary genres of the Mongols era. In the second part, the literary personality of the author and his works are explained. In the third chapter Akhlaq al-Ashraf is examined in terms of style and structure and the translation of the work into Turkish is given in seven chapters. We are glad to translate this book into Turkish for first time. Although Nizam al-Din 'Ubaid Zakani, who produced sharp satirical poems and prose works in Iranian literature, is considered as one of the most remarkable poets and social critics of Iranian literature, it can be said that his works have not received enough attention in the past. 'Ubaid Zâkânî, who produced sharp satirical poems and prose works in Iranian literature, did this in a heavy and vulgar manner while resisting hypocrisy and superstition in his literary works. One of the works which he used in the most vulgar way is his booklet called Akhlaq al-Ashraf. In this work, he tried to explain who are the real moral owners and their qualifications in seven chapters.Şairler ve yazarlar edebî eserlerini oluşturma süreçlerinde mensubu oldukları ve içerisinde bulundukları toplumdan ve yaşadıkları devrin şartlarından etkilenirler. Bu açıdan edebî eserlerin bir çoğundan yazıldığı devrin siyasi, toplum, kültür ve ekonomik yapıları hususunda veriler elde edilebilir. Bunun yanı sıra eser sahibinin biyografisi hakkında da veriler alınabilir. 'Ubeyd-i Zâkânî'nin yaşadığı ondördüncü yüzyıl, saray şairliğinin yavaş yavaş ortadan kalktığı bir dönemdir. Bu dönemde İslam coğrafyası Moğol istilası nedeniyle bir çok yönden çalkantılar içinde olmasına rağmen edebiyat alanında önemli isimler yetişmiştir. Bu isimlerden biri de 'Ubeyd-i Zâkânî'dir. Bu çalışmanın konusu XIV. yüzyılda Moğol işgali döneminde yaşamış 'Ubeyd-i Zâkânî olarak tanınan Mevlânâ Nizameddîn 'Ubeydullah'ın Âḫlâḳu'l-Eşrâf adlı eserinin çeviri ve incelemesidir. Girişte Moğollar devrindeki İran edebiyatına ve devrin edebî türlerine kısa bir bakış atılmış, birinci bölümde müellifin hayatı edebî kişiliği ve eserleri anlatılmıştır. İkinci bölümde Âḫlâḳu'l-Eşrâf adlı eser üslup ve yapısı bakımından incelenmiştir. Üçüncü bölümde ise yedi bölüm halindeki eserin Türkçe'ye çevirisi verilmiştir. İran edebiyatında keskin hiciv şiirler ve mensur eserler üretmiş olan Hâce Nizâmüddîn Necmüddîn 'Ubeydullâh-i Zâkânî-yi Ḳazvînî, İran edebiyatının en dikkat çekici şair ve sosyal eleştirmenlerinden biri olarak kabul edilse de araştırmacıların ona övgülerine bakıldığında eserlerinin geçmişte yeterli ilgi görmediği söylenebilir. 'Ubeyd-i Zâkânî, çevirisini yaptığımız eserinde riya, iki yüzlülük ve hurafelere karşı koyarken bunu ağır ve galiz bir üslupla yapmıştır. Bu üslubu en keskin şekilde 95 kullandığı eserlerinden biri de incelediğimiz ve tercümesini yaptığımız Âḫlâḳu'l-Eşrâf adlı risalesidir. Eserinde gerçek ahlâk sahiplerinin kimler olduğunu ve taşıdıkları vasıfları yedi bölüme ayırarak anlatmıştır
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