Zeitschriftenartikel: „Dhimals“

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Rai, Janak. „"Women are the pillars of Our Culture": Bohna as a resurgent cloth among the Dhimal“. Dhaulagiri Journal of Sociology and Anthropology 8 (05.07.2014): 99–112. http://dx.doi.org/10.3126/dsaj.v8i0.10724.

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Bohna is the traditional ethnic dress woven and worn by Dhimal women. It is an everyday dress which Dhimal women wear it in all kinds of social spaces and events: home, fields, markets, cinema halls, colleges, mela, and other places. In the recent decades, with the resurgence of indigenous political movements and Dhimals' localized social movements for revival of their customary practices, bohna has emerged as a powerful marker of Dhimal indigenous identity. This paper examines the historical, cultural and political embeddedness of bohna in Dhimal society. The paper highlights the creative agency of Dhimal women by showing how weaving and exchange of bohna recreate and connect the embedded relations of affection, exchange and mutual obligations between Dhimal women.DOI: http://dx.doi.org/10.3126/dsaj.v8i0.10724Dhaulagiri Journal of Sociology and Anthropology Vol. 8, 2014; 99-112

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Baral, Bhumi Raj, und Indramani Bhagat. „Ethnomedicinal plants used by Dhimal community of Rajghat, Morang“. Nepalese Journal of Biosciences 8, Nr. 1 (01.12.2018): 36–47. http://dx.doi.org/10.3126/njbs.v8i1.51724.

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This work was carried out during 2015-2016. During study PRA technique and interview technique were employed to get ethnomedicinal information from local people. The study showed that Dhimals of Rajghat are ethnomedicinally very rich. They used different plants and parts of plants to recovery from different illness. Altogether 113 plant species were reported with their local name, short description, field notes and ethnobotanical notes used by Dhimals in medicinal purpose. These plant species were distributed under 102 genera and 55 families. Among them 44 families were belongs to dicotyledons, 9 families belong to monocotyledons and 2 families from pteridophytes. The largest family was Fabaceae with 12 species of medicinal purpose. Different 15 plant species were used to cure fever and another 15 species for cold and cough. More than one plant species were used by Dhimals to cure one illness. Similarly, more than one illness was cured by a single plant species. Dhimals used different parts of plants for medicinal purpose. They used leaves of 51 species, roots of 33 species and fruits of 21 species. Similarly, they also used seeds, flowers, trunks, barks, rhizome, latex, resin, etc. of plants for the treatment of different ailments. Dhimals of Rajghat have a great faith in the traditional healing system and they frequently visit the Dhamis for the treatment of most illness. Dhamis on the other hand, have a very sound knowledge on the use of herbal medicines.

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Datta Banik, Sudip, Kaushik Bose, Samiran Bisai, Mithu Bhattacharya, Subal Das, Arpita Jana und Pulakesh Purkait. „Undernutrition among Adult Dhimals of Naxalbari, West Bengal: Comparison with other Tribes of Eastern India“. Food and Nutrition Bulletin 28, Nr. 3 (September 2007): 348–52. http://dx.doi.org/10.1177/156482650702800311.

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Background The tribes of India comprise approximately 8% of the total population of the country, which probably has the largest number of tribal communities in the world. In general, the tribal populations are among the most underprivileged and undernourished people in India. Objectives To determine the anthropometric characteristics and prevalence of undernutrition, based on body mass index (BMI), of adult Dhimals, a tribal population of Naxalbari, West Bengal, India, and to compare these results with those from four other tribes of Eastern India: the Bathudis, Kora Mudis, Santals, and Savars. Methods A total of 305 adult (18 years or older) Dhimals (159 men and 146 women) from three villages (Maniram, Hatighisa, and Buraganj) in the Mallabari area of Naxalbari were studied. These villages are located 5 km from Siliguri town, which is approximately 580 km from Kolkata, the provincial capital of West Bengal. Anthropometric measurements included height and weight. BMI was calculated by the standard equation. Undernutrition was evaluated according to World Health Organization (WHO) cutoff points. Results The overall prevalence of undernutrition (BMI < 18.5) was very high (36.4%). The prevalence was significantly higher in women than in men (46.4% vs. 27.0%; χ2 = 12.54; p < .001; odds ratio, 2.35). According to the WHO criterion, the prevalence of undernutrition was high and the situation was serious in men. Among women, the prevalence of undernutrition was very high and the situation was critical. However, in general, compared with other tribal people of eastern India except the Santals, adult Dhimals had better anthropometric and nutritional profiles. Conclusions This study provides evidence that although the anthropometric and nutritional profiles of adult Dhimals are better than those of some of the other tribal populations of eastern India, immediate appropriate nutritional intervention programs are needed for implementation among this ethnic group.

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Biswas, Subir. „Demographic Profile and Population Dynamics of the Dhimals“. Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 8, Nr. 1-2 (Dezember 2008): 271–81. http://dx.doi.org/10.1177/0976343020080119.

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Biswas, Subir. „Finger and Palmar Dermatoglyphic Study among the Dhimals of North Bengal, India“. Anthropologist 13, Nr. 3 (Juli 2011): 235–38. http://dx.doi.org/10.1080/09720073.2011.11891202.

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Biswas, Subir. „The Dhimals – A Little Known Tribal Group of Sub-Himalayan West Bengal: Historical Perspectives“. Studies of Tribes and Tribals 6, Nr. 2 (Dezember 2008): 117–21. http://dx.doi.org/10.1080/0972639x.2008.11886585.

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Grollmann, Selin, und Pascal Gerber. „Linguistic evidence for a closer relationship between Lhokpu and Dhimal“. Cahiers de Linguistique Asie Orientale 47, Nr. 1 (11.10.2018): 1–96. http://dx.doi.org/10.1163/19606028-04701004.

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Abstract Lhokpu is a hitherto undescribed and unclassified Trans-Himalayan language spoken by some 2,500 speakers in southwestern Bhutan. Fieldwork in 2015 now enables linguistic research on the language, including accounts on its phylogenetic position within the language family. This paper presents morphological, lexical, and phonological evidence for a closer phylogenetic relationship between Lhokpu and Dhimal (southeastern Nepal). Dhimal is conventionally grouped together with Toto under “Dhimalish.” We argue in this paper that the similarities between Lhokpu and Dhimal are equally profound and numerous, and that Lhokpu, Dhimal, and Toto are three closely related languages within the Trans-Himalayan family.

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Banik, Sudip Datta, Arpita Jana, Pulakes Purkait und Subal Das. „Age-Sex Variation and Association of OAB Blood Groups with Haemoglobin Level among the Adult Dhimals at Naxalbari in West Bengal, India“. Anthropologischer Anzeiger 66, Nr. 4 (19.12.2008): 379–84. http://dx.doi.org/10.1127/aa/66/2008/379.

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Datta Banik, Sudip. „Arm span as a proxy measure for height and estimation of nutritional status: A study among Dhimals of Darjeeling in West Bengal India“. Annals of Human Biology 38, Nr. 6 (29.09.2011): 728–35. http://dx.doi.org/10.3109/03014460.2011.616227.

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Khatiwada, Karnakhar. „Coding Grammatical Relations in Dhimal“. Gipan 3, Nr. 2 (01.11.2017): 48–60. http://dx.doi.org/10.3126/gipan.v3i2.48899.

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Grammatical relations play a vital role not only in the grammar of simple clauses but also in major syntactic processes in Dhimal. The overt coding properties of grammatical relations include nominal morphology and verb agreement in Dhimal. The nominal morphology as coding property presents a consistent nominative pattern of control in Dhimal. The pronominal verb agreement and number agreement also follow the nominative pattern. The Equi-NP deletion (or the co-referent deletion) in complement clauses displays the nominative control in the language.

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Qurniawati, Zuly. „PEMBEKALAN KETERAMPILAN PIDATO BAHASA JAWA BAGI PESERTA DIMAS DIAJENG KOTA YOGYAKARTA TAHUN 2023“. Taroa: Jurnal Pengabdian Masyarakat 3, Nr. 1 (30.01.2024): 1–8. http://dx.doi.org/10.52266/taroa.v3i1.1836.

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Pemilihan Dhimas Diajeng yang ada di Kota Yogyakarta, menjadi ajang rutin yang diselenggarakan setiap dua tahun sekali. Kegiatan yang dilaksanakan di bawah naungan Dinas Pariwisata ini bertujuan untuk memberikan persuasi kepada generasi muda terhadap pengembangan pariwisata dan pelestarian budaya. Tujuan ini tentu tidak terlepas dari keterampilan berkomunikasi yang baik bagi para peserta. Sebagai “duta” dari Kota Yogyakarta, salah satu bahasa yang perlu dikuasai dalam keterampilan komunikasi pada ajang tersebut adalah bahasa Jawa. Sebagaimana fakta yang ada di lapangan, penggunaan bahasa Jawa dalam acara seremonial maupun kegiatan tertentu masih kurang tepat penggunaannya. Meski bukan hal yang asing dalam keseharian, namun tingkatan bahasa pada bahasa Jawa juga mulai kurang diperhatikan. Hal ini menjadi dasar pentingnya memberikan pembekalan keterampilan khususnya dalam pidato berbahasa Jawa bagi peserta Dhimas Diajeng Kota Yogyakarta tahun 2023. Peserta Dhimas Diajeng dalam perjalanan dinasnya akan aktif pada berbagai kegiatan di masyarakat, sehingga pelatihan ini memiliki tujuan untuk memberikan bekal keterampilan menggunakan bahasa Jawa yang tepat. Metode yang digunakan dalam kegiatan pelatihan keterampilan ini yakni ceramah dan praktk. Luaran yang diharapkan setelah pelatihan dilaksanakan adalah kegiatan berjalan dengan lancar, memotivasi peserta pelatihan agar memiliki keterampilan berpidato dalam bahasa Jawa yang baik.

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Walker, Paul E. „Al-Ḥākim and the Dhimmīs“. Medieval Encounters 21, Nr. 4-5 (01.12.2015): 345–63. http://dx.doi.org/10.1163/15700674-12342201.

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Dhimmī (non-Muslim subjects, mostly Christians and Jews, who were afforded protection by the Islamic state) persecution in Islamic Egypt included most notably that instigated by the Fatimid caliph al-Ḥākim from about 395/1004 until near the end of his reign in 411/1021. This ruler imposed burdensome restrictions and sumptuary regulations on Jews and Christians, causing significant numbers of them to adopt Islam. He also commenced the state-sponsored destruction of churches and synagogues, most famously the Church of the Holy Sepulchre. And yet, near the end, this same caliph relented, mitigating the severity of his previous policies. A general picture of what happened already exists, but the precise chronological order of these events and many of the exact details remain vague. Most importantly, we continue not to have a reason for his radically new policy. Al-Maqrīzī’s various accounts provide useful evidence although they hardly suffice. The Jewish reaction is far from clear. Two Christian histories, those by the Melkite Yaḥyā ibn Saʿīd of Antioch and the History of the Patriarchs of Alexandria, confirm many particulars. However none of this information explains why. Was al-Ḥākim moved to act as he did in response to, or in imitation of, the strikingly similar set of restrictive regulations imposed long before under the so-called “Pact of ʿUmar”?

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Al-Qattan, Najwa. „Dhimmīs in the Muslim Court: Legal Autonomy and Religious Discrimination“. International Journal of Middle East Studies 31, Nr. 3 (August 1999): 429–44. http://dx.doi.org/10.1017/s0020743800055501.

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This article will examine the legal status of dhimmīs (non-Muslims) as documented in the sijills of the shariʿa courts of Ottoman Damascus in the 18th and 19th centuries. It will focus on two related aspects of dhimmī legal life: the extent of the judicial autonomy granted to non-Muslims and the kind of justice that dhimmīs obtained at the Muslim court.

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Chaudhary, Rajesh, und Bhabindra Niroula. „Macrophytes of Rajarani-Dhimal Pokhari Wetland, Churia hills, Eastern Nepal“. Nepalese Journal of Biosciences 7, Nr. 1 (01.06.2017): 77–82. http://dx.doi.org/10.3126/njbs.v7i1.41786.

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Growth forms, availability and uses of macrophytes found in Rajarani Dhimal Pokhari wetland, Churia hills, eastern Nepal was carried out in 2016. Altogether, 75 species belonging to 64 genera, 30 families, and 7 growth forms were recorded. Growth form classes were: helophytes and hyperhydates (34.7%)> tenagophytes (16%)> pleustophytes (8%) rosulates, epihydates (2.6%)> vittates (1.4%). Nymphea nauchelii, Rorrippa indica; and Cephalanths tetrandra were new aquatic macrophytes to eastern Terai and Nepal, respectively. Aquatic macrophytes useful to local socioeconomy were: feed for livestock (17 sp), edible as pot herbs and wild fruits (5 sp), medicinal (19 sp), green manure/compost (7 sp), fish poison (2 sp), handicrafts as mats/brooms/basketry (8 sp), breeding genetic stock (2 sp) and religious (3 sp). The key species of the wetland Cephalanhus tetrandra is under threat. of Mikania micrantha-an invasive alien species (IAS).

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King, John T. „Marked transitive scenarios and archaic biactinal agreement morphology in Dhimal“. Acta Linguistica Hafniensia 34, Nr. 1 (Januar 2002): 39–69. http://dx.doi.org/10.1080/03740463.2002.10414608.

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Bhattarai, Devi Prasad. „Conceptualization of Qualitative Interview: A Reflection from the Practice“. Interdisciplinary Research in Education 8, Nr. 2 (31.12.2023): 103–10. http://dx.doi.org/10.3126/ire.v8i2.60227.

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This methodological reflection on ‘interview’ is based on my research work on, “An Ethnographic Study into Indigenous Knowledge and Life-based Learning of Dhimal Community”. The objective is to reflect on the steps that involve procedures based on personal experiences of developing and conducting the interview during an ethnographic field study. So, this reflection sheds light on how I carried out an ethnographic interview in the Dhimal indigenous community to generate data. The methodology employed in the field was an ethnography that engages the researcher as a participant who utilizes several methods depending upon the field's necessity. I visited research participants formally and informally at their homes and worksites to generate the data until were saturated. I maintained privacy and security that uphold the protection of their responses, and anonymity as an ethical consideration. The study reveals that ethnographic interviews oppose the pre-scheduled interview activities and take place through several negotiations and mutual understanding among the research participants depending on the context. Equally, the self-reflexivity of the researcher is crucial in every negotiating step to be followed, and such negations go beyond the formal context of the interview.

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Kasebele, Aneth. „Dhima ya Ngoma katika Tamthiliya ya Kiswahili ya Kimajaribio: Mfano kutoka Lina Ubani (1984)“. Jarida la Kiswahili 86, Nr. 1 (01.11.2023): 55–68. http://dx.doi.org/10.56279/jk.v86i1.4.

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Makala hii inachunguza dhima ya ngoma katika tamthiliya ya Kiswahili ya kimajaribio. Tafiti kuhusu matumizi ya ngoma katika tamthiliya ya Kiswahili ya kimajaribio zimeishia katika ngazi ya kubainisha tu pasi na kuchambua dhima zake. Kitendo cha kubainisha tu bila kuchambua dhima za ngoma katika tamthiliya ya Kiswahili ya kimajaribio hakioneshi umuhimu wa kipengele hicho cha kifasihi simulizi katika kazi za fasihi andishi. Data za makala hii zilipatikana maktabani kwa kusoma tamthiliya ya Lina Ubani kisha kuchambua dhima ya ngoma. Uchambuzi wa data za makala hii umeongozwa na Nadharia ya Uamilifu. Matokeo ya utafiti huu yanaonesha kuwa ngoma ina dhima za kifani na kimaudhui katika tamthiliya ya Kiswahili ya kimajaribio.

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Maitaria, Joseph Nyehita. „Dhima ya Methali Kinzani“. MULIKA 41, Nr. 2 (30.12.2022): 162–74. http://dx.doi.org/10.56279/mulika.na41t2.3.

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Maadili katika jamii ni kipengele muhimu cha utamaduni na aghalabu huwasilishwa kupitia methali. Kimsingi, methali ni kauli za kifalsafa zinazotumiwa kuelezea na kuelekezea masuala kuhusu maisha ya wanajamii. Watu wanapozungumza, methali hujitokeza kama matini za ndani kwa ndani. Hivyo, methali hubeba ujumbe wa jumla unaohitaji kupatanishwa na miktadha ya kijamii. Mazingira haya huakisi mtazamo na tajiriba za jamii. Methali zinapotumiwa, huwa kurunzi ya kuukoleza zaidi ujumbe. Zinapotumika katika mazungumzo, matarajio ni kuibua jibu au tendo; kuonya kwa kuzingatia utamaduni wa jamii; kusuta matendo na kukemea matendo hasi ya watu. Katika uelekezaji wa maadili katika jamii, methali hutoa maelezo au kusuta kwa kuzingatia misimamo ‘mikali’. Methali hizo zimekuwa zikichukuliwa kwa ujumla kuwa zinapingana na zina mwelekeo hasi. Makala haya yanahakiki dhima ya methali kinzani katika kubainishia zaidi ujumbe wa kimaadili. Aidha, inabainishwa kuwa, methali zaidi ya moja zinaweza kutumiwa katika uwasilishaji wa ujumbe wa jumla na uelekezaji wa maadili katika jamii. Methali kinzani ni msingi katika kujengea mazingira ya uwajibikaji binafsi au wa kikundi cha watu.

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Haq, Abdul, und Hisamud Din Mansori. „فقہ اسلامی کے رُو سے اقلیتوں کے حقوق اور انکے ساتھ رواداری : ایک تحقیقی جائزہ“. Al-Duhaa 2, Nr. 02 (27.09.2021): 81–94. http://dx.doi.org/10.51665/al-duhaa.002.02.0089.

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Islam is a natural religion and always teaches justice and human rights. Islam has given different rights to non-Muslims under the protection of Muslims (dhimmis) demonstrating endurance, justice, leniency and tolerance with them in various walks of life. They will not be included in Jihad by force. In order to resolve the issues and problems of the dhimmis in the Islamic state, one of them can be made a judge. They have legal protection in the Islamic State. It is the responsibility of the Islamic government to protect their lives and property and if they suffer loss, it will be ordered to pay for them. As a resident of Dar-ul-Islam, they are required to pay a certain amount of Jizyah annually, which will not be demanded from them before the end of the year. The quantity of Jizyah will be set in small amounts depending on their financial situation. In the court of a Muslim judge, both Muslims and Dhimmis are equal in judicial rights. In case of their unjust killing, the Muslim killer will also be killed in retaliation. If they greet a Muslim with Salam, he should respond them with Salam. Gifts and presents can be given to them and also received from them. In the same way, it is permissible to accept their invitation to a meal, provided that the meal itself is not haraam.

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Kibiki, Magreth J. „Dhima ya Kialami Pragmatiki ‘Hivi’ katika Mawasiliano ya Kiswahili“. Jarida la Kiswahili 85, Nr. 2 (01.12.2022): 260–82. http://dx.doi.org/10.56279/jk.v85i1.16.

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Makala hii inahusu dhima za kialami pragmatiki hivi katika mawasiliano ya Kiswahili. Data za makala hii zimekusanywa kutoka katika mazungumzo yanayofanywa katika vijiwe vya mamalishe, vipindi vya televisheni na kutoka katika soga za mtandao wa WhatsApp. Uchambuzi wa data umeongozwa na Nadharia ya Umuktadhaishaji ya Gumperz (1982) na kwa kutumia mbinu ya uchambuzi kilongo. Matokeo ya uchunguzi huu yanaonesha kwamba kialami pragmatiki hivi kina dhima tofautitofauti kinapotumiwa katika mawasiliano. Miongoni mwa dhima hizo ni kutumika kama kianzilishi cha swali, kusisitiza jambo, kunukuu mazungumzo, kuashiria wakati uliopo au muda si mrefu, kudokeza makadirio au kutokuwa na hakika ya jambo na kutumika kama kiolezi. Kwa ujumla, makala hii inadokeza kwamba lugha ya Kiswahili ina utajiri wa kimaana unaotokana na matumizi ya vialami pragmatiki. Hivyo, tafiti zaidi zinaweza kufanyika kuchunguza dhima za vialami pragmatiki vingine katika lugha hii.

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Kombe, Luinasia Elikunda. „Dhima za Kipragmatiki za Kiunganishi na Baina ya Vishazi Ambatani katika Lugha ya Kiswahili“. Utafiti 18, Nr. 1 (26.05.2023): 44–61. http://dx.doi.org/10.1163/26836408-15020072.

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Ikisiri Makala hii inalenga kufafanua dhima za kipragmatiki zinazodokezwa kwa kiunganishi ‘na’ baina ya vishazi ambatani katika lugha ya Kiswahili. Dhima hizo huonyesha mahusiano yaliyopo baina ya vishazi vilivyoambatanishwa kwa kiunganishi hicho. Makala hii inaongozwa na nadharia ya Uhusiano ya Sperber na Wilson ambayo inahusu utambuzi wa binadamu na mawasiliano. Data zilizotumika katika makala hii zimepatikana katika machapisho ya kifasihi, hotuba na magazeti. Makala imeonyesha kuwa kiunganishi ‘na’ kina dhima mbalimbali za kipragmatiki ambazo ni uongezi, usababishi, ukinzani, usambamba na ufafanuzi. Dhima hizo ni fasiri ya mahusiano yaliyopo baina ya vishazi ambatani ambayo hayakusemwa kwa uwazi. Makala imeonyesha kuwa kiunganishi ‘na’ ni kiashiria muhimu cha kiisimu kinachomwongoza mshiriki wa mazungumzo kupata fasiri iliyokusudiwa kwa kudhibiti mchakato wa ufahamu. Pia, makala imeonyesha kwamba kiunganishi ‘na’ hutumika sambamba na viashiria vingine vya kiisimu na vya kiulimwengu kuashiria fasiri mahususi iliyokusudiwa baina ya vishazi vilivyoambatanishwa.

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Jamal Manaf Al-Azzawi, Raghad. „THE RIGHTS OF THE DHIMMIS IN THE ISLAMIC HERITAGE“. Route Educational and Social Science Journal 8, Nr. 62 (01.01.2021): 52–64. http://dx.doi.org/10.17121/ressjournal.2985.

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Sikuomba, Baraka, und Lina Godfrey. „Dhima za Tasifida Kimuktadha katika Nyimbo za Singeli: Mifano kutoka kwa Msanii Msaga Sumu na Manfongo“. East African Journal of Swahili Studies 6, Nr. 1 (27.09.2023): 382–93. http://dx.doi.org/10.37284/jammk.6.1.1470.

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Kutokana na ufinyu wa tafiti zilizofanyika kuhusu tasifida katika muktadha wa nyimbo za singeli kumejengeka mtazamo hasi hasa kwenye lugha inayotumika katika muktadha wa nyimbo za singeli miongoni mwa wanajamii. Kutokana na umuhimu wa tasifida katika kuendeleza utamaduni wa jamii kulikuwa na haja ya kuchunguza na kuweka bayana dhima za matumizi ya tasifida katika nyimbo za singeli. Kwa hiyo, makala hii imeangalia dhima za tasifida kimuktadha katika nyimbo za singeli kwa kutumia nyimbo ziitwazo “Siponaye”, “Dada Asha”, “Spesho”, “Mtoto Mdogo” za msanii Msaga Sumu na “Chawa”, “Hainogi”, “Kitasa”, “Mashine” “Kipusa”, “Muacheni Adange” za msanii Manfongo. Nadharia ya Semiotiki imetumika kufafanua dhima za tasifida katika nyimbo za wasanii teule. Katika nyimbo hizo tasifida mbalimbali zimetumiwa na wasanii teule kuwasilisha maudhui yao. Nyimbo hizi za singeli, licha ya kuimbwa kwa lugha inayoonekana ni ya mtaani, zimezingatia sana matumizi ya tasifida katika kupunguza ukali wa maneno. Matokeo ya utafiti huu yameonesha wazi kuwa matumizi ya lugha ya tasifida katika nyimbo za singeli, yameonesha wazi kwamba nyimbo za singeli zina dhima kadha wa kadha zinazowasilishwa kwa njia ya matumizi ya tasifida. Kupitia matumizi ya tasifida katika nyimbo za singeli, ni bayana kwamba tasifida zina dhima za msingi katika nyimbo za singeli katika kuendeleza mila, utamaduni na desturi za mawasiliano katika jamii. Dhima hizo ni pamoja na kubainisha kazi zisizo halali katika jamii, kuibua tabia zisizokubarika katika jamii, kukemea mmomonyoko wa maadili katika jamii, kuhimiza umuhimu wa mapenzi ya dhati katika jamii na kuweka bayana uhalisia wa mwanaume. Hivyo basi, watafiti wengine wanaweza kufanya utafiti kama huu kwa kuchunguza kwa kina tofauti ya tasifida na taswira kimuktadha katika nyimbo teule za utafiti huu

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López Millán, Minerva. „Etnicidad y corporalidad en comunidades de la Huasteca Potosina: el Trazol y Dhiman talab“. Corpo Grafías Estudios críticos de y desde los cuerpos 7, Nr. 7 (15.11.2019): 145–59. http://dx.doi.org/10.14483/25909398.15512.

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El objetivo de este artículo es describir y comparar dos dinámicas relacionales que tienen una manifestación y tratamiento corporal: el trazol y dhiman talab (ser brujeado), en siete comunidades de la Huasteca potosina. La investigación es etnográfica, iniciada desde 2012 en comunidades distribuidas al sur de Tamuín, San Vicente Tancuayalab y Tanlajás. La ponencia se estructura en tres apartados: en el primero se introduce de manera general una aportación de David Le Breton (1995) sobre antropología del cuerpo para enmarcar el caso del trazol y de dhiman talab. Con base en un trabajo previo (en prensa a) destinado a explorar las concepciones del mal en una comunidad de Tamuín, en la segunda sección explicaré por qué definí al trazol como el mal que a todos hace iguales. El último apartado está dedicado al “temor a ser brujeado” (dhiman talab), lo trata un especialista ritual y tiene implicaciones sociales para conservar la lealtad y lazos de cohesión entre los propios de San Francisco Cuayalab, principalmente. En la comparación final se destacará que ambas fenomenologías corporales tienen diferente expresión en cuanto a relación de etnicidad entre los habitantes en una de las comunidades, y al mismo tiempo constituyen un regulador para hacer frente a problemas de desigualdad social.

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Mwinyi, Maryam Y., und Shani Omari Mchepange. „Dhima za Tungo za Malezi katika Fasihi ya Kiswahili: Mifano kutoka Tenzi Teule“. Kioo cha Lugha 21, Nr. 1 (22.12.2023): 114–34. http://dx.doi.org/10.4314/kcl.v21i1.7.

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Malezi ni suala muhimu katika jamii na ni dhamira iliyowashughulisha wanafasihi mbalimbali, ikiwamo utenzi. Makala hii imechunguza dhana ya malezi katika tenzi teule ambazo ni: Utenzi wa Mwanakupona, Howani Mwana Howani, Siraji na Utenzi wa Adili kwa kuzingatia malengo manne mahususi. Makala imechunguza dhima za tenzi teule kifasihi, kijamii na kwa watunzi wenyewe. Nadharia za Sosholojia ya Fasihi na Mwingilianomatini zimeongoza uandishi wa makala hii. Data za makala zimekusanywa kwa kusoma matini teule na machapisho mengine yanayohusiana na mada hii. Matokeo yanaonesha kwamba watunzi husika wamefanana na kutofautiana katika kuzungumzia malezi. Kwa watunzi wa kike, dhima zilizojitokeza ni kumcha Mwenyezi Mungu, kujipamba na tabia njema, maisha ya ndoa, utii kwa wazazi, usafi na umaridadi pamoja na umuhimu wa elimu na kazi. Kwa watunzi wa kiume dhima zilizojitokeza ni utiifu na heshima, mapenzi na ndoa, bidii katika kazi, elimu ya kujitegemea, uvumilivu, uadilifu katika ushahidi, kutunza siri na kutimiza ahadi. Kwa watunzi wote wa kike na kiume, dhima zilizojitokeza kwa kufanana ni mazingatio ya muktadha wa jamii, nafasi ya baba na mama katika malezi na ukamilifu katika malezi.

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Mastana, Sarabjit S., und Rajeev Garg. „A study of morpho-behavioural and genetic traits among Dhimars of Mandla, Madhya Pradesh, India“. Bulletins et Mémoires de la Société d'anthropologie de Paris 2, Nr. 2 (1990): 145–49. http://dx.doi.org/10.3406/bmsap.1990.1728.

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TSUJI, Asuka. „The Turning Point in the Mamluk Policy towards the Dhimmis“. Bulletin of the Society for Near Eastern Studies in Japan 49, Nr. 2 (2006): 165–81. http://dx.doi.org/10.5356/jorient.49.2_165.

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Fierro, Maribel. „Dhimmīs in Fatimid Egypt: A View from the Islamic West“. Medieval Encounters 21, Nr. 4-5 (01.12.2015): 516–23. http://dx.doi.org/10.1163/15700674-12342208.

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This paper is intended as an epilogue and concludes the papers of this collection by analyzing their content from the specific vantage point of a comparison with parallel developments and phenomena in the Maghrib and particularly in Islamic Spain (al-Andalus). The issues studied in the collection are thus reviewed in a wider geographical and chronological context.

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Das, Sanjay, und Pabitra Paul. „BELIEF, RITUAL AND SOCIAL LIFE OF DHIMAL COMMUNITY WITH SPECIAL REFERENCE TO NAXALBARI, NORTH BENGAL“. International Journal of Advanced Research 8, Nr. 3 (31.03.2020): 738–40. http://dx.doi.org/10.21474/ijar01/10687.

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., Kumkum. „In vitro mass culture technique of Hexamermis vishwakarma Dhiman“. Acta Entomology and Zoology 5, Nr. 1 (01.01.2024): 58–67. http://dx.doi.org/10.33545/27080013.2024.v5.i1a.127.

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Ternon, Yves, und Ye'Or Bat. „Juifs et chretiens sous l'islam: les dhimmis face au defi integriste“. Vingtième Siècle. Revue d'histoire, Nr. 45 (Januar 1995): 167. http://dx.doi.org/10.2307/3771038.

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Kumkum, Dr. „Penetration and Emergence behavior of Hexamermis vishwakarma Dhiman (Nematoda:Mermithidae), a parasitoid of Leptocoris augur.“ YMER Digital 21, Nr. 06 (12.06.2022): 353–65. http://dx.doi.org/10.37896/ymer21.06/34.

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Leptocoris augur is a pest of Kusum plant, (Schleichera oleosa), which in turn is a host of Lac insect. This bug is a gregarious feeder and by its desapping habit loss the viability of seeds (Dhiman and Gulati, 1986). It is parasitized by a mermithid nematode, Hexamermis vishwakarma Dhiman, which naturally checks rapid built up of bug population. Emergence, of parasitic juveniles occurs through weak body point having thin arthrodial membranes such as tergal joints, pleuron membrane of abdomen, cervical membrane of neck, coxal joint with thorax, wing axiliaries and genitalia. Least preferred points include occular sclerite, antennal socket, scape and pedical joint of antenna, anal segments (post genital segments) and anal aperture (Figure 1). These points are selected randomly by trial-and-error pattern by the parasitic stage. Once parasitic development is completed, then this stage has to come out of the host body to enter into soil for moulting into adult to resume next generation. Key words: Leptocoris augur, Hexamermis vishwakarma, Emergence behaviour, Parasitoid

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Toscano, Marta Jimenez, Federico Ochando Cerdá, Luis De Benito Fernandez, Enrique Puras Malagaray, Laura Vega Lopez, Santiago Linacero Martin, Patricia Dhimes, Jose Maria Fernandez Cebrian und Antonio Quintans Rodriguez. „An Incidental Finding of a High Vascularized Retroperitoneal Mass in a Young Woman“. World Journal of Endocrine Surgery 4, Nr. 2 (2012): 85–86. http://dx.doi.org/10.5005/jp-journals-10002-1104.

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How to cite this article Toscano MJ, Cerdá FO, De Benito Fernandez L, Malagaray EP, Lopez LV, Martin SL, Dhimes P Cebrian JMF, Rodriguez AQ. An Incidental Finding of a High Vascularized Retroperitoneal Mass in a Young Woman. World J Endoc Surg 2012;4(2):85-86.

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Gogong, Hosea Lorot. „Dhima ya Matambiko katika Jamii ya Waturkana“. East African Journal of Swahili Studies 5, Nr. 2 (05.12.2022): 85–99. http://dx.doi.org/10.37284/jammk.5.2.992.

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Makala hii inabainisha kuwa jamii ya Waturkana hutekeleza matambiko aina tofauti tofauti. Aidha, matambiko hayo huwa na dhima kubwa katika jamii hiyo. Stadi hii ilichochewa na haja ya kupigania nafasi stahili ya fasihi ya Mwafrika hususan nafasi ya matambiko katika tamaduni ya Waafrika. Makala hii itabaini na kuthibitisha kuwa, Matambiko yana nafasi muhimu sana katika fasihi ya jamii ya Waturkana. Pia, utafiti huu utathibitisha ufasihi wa matambiko. Nadharia za uhalisiajabu zilimwongoza mtafiti kuchunguza suala la matambiko katika jamii ya Waturkana. Pia, nadharia ya utendaji ilimsaidia mtafiti kuchunguza suala la utendaji wakati wa kutambika. Utafiti huu ulichukua muundo wa kimaelezo. Data kuhusu aina za matambiko na dhima yake ilikusanywa kutoka maktabani na nyanjani. Ili kuafikia lengo kuu, mbinu mbalimbali za ukusanyaji data zilitumika ambazo ni mahojiano, usikilizaji, utazamaji na unukuzi daftarini. Sampuli ziliteuliwa kimaksudi, mtafiti alitumia mtindo wa sampuli azimiwa katika kuwateua wazee ishirini na saba (27), wazee wa kiume kumi na nane (18) na wa kike tisa (9) kutoka katika vijiji tisa ambazo ni Kaenyumae, Moru-lingakirion, Nagetei, Loreng, Nareng-munyen, Nakimak, Edos, Kapoong, na Kadokochini. Wazee wa kiume wawili na wa kike mmoja waliteuliwa kutoka katika kila Kijiji. Vijiji hivi vinapatikana kwenye kata ndogo ya Locher-emoit iliyoko kwenye kata ya Lochwaa-Ngikamatak, eneo la Kaunti ndogo ya Turkana Kusini kwenye Kaunti ya Turkana. Idadi kubwa ya wakazi wa Kaunti ya Turkana ni Waturkana. Isitoshe, umri wa wazee walioteuliwa ulikuwa kuanzia miaka hamsini na tano kwenda mbele. Kigezo cha umri kilitumika kwa sababu inaaminika kuwa wazee wa umri huo ndio wana tajriba katika mchakato mzima wa utekelezaji wa matambiko. Kwa mujibu wa Ramsay (2005), data zilizokusanywa kutokana na mahojiano zilichanganuliwa kwa kuzingatia uchanganuzi wa kithamano. Aidha, data za utafiti huu ziliwasilishwa kwa njia ya maelezo. Matokeo ya utafiti huu ni kuwa jamii ya Waturkana hutambika na huwa na matambiko ya aina tofauti tofauti. Isitoshe, utafiti huu umesaidia kukusanya data kuhusu matambiko na kuzihifadhi katika maandishi, kwani mambo mengi ya Fasihi Simulizi ya jamii ya Waturkana bado yamehifadhiwa vichwani mwa watu kama sehemu ya kutunzia kumbukumbu.

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Gores, Maria. „Utabirifu wa Kisemantiki wa Mofimu {Ji-} katika Vitenzi vya Kiswahili“. MULIKA 41, Nr. 2 (30.12.2022): 206–20. http://dx.doi.org/10.56279/mulika.na41t2.6.

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Mofimu ni kipashio cha kimofolojia kinachobeba dhima za kisemantiki. Dhima hizo hutofautiana kutoka mofimu moja na nyingine kama mazingira ya utokeaji wa mofimu yanavyotofautiana. Katika lugha ya Kiswahili, baadhi ya vitenzi huwa na tabia ya kupachikwa mofimu ambazo hubeba dhima tofauti (Khamisi, 1985; Mgullu, 1999; McCarthy 2002; kwa kutaja wachache). Makala haya yanakusudia kuchunguza utabirifu wa kisemantiki wa mofimu {ji-] katika baadhi ya vitenzi vya Kiswahili ili kuona kama ni mara zote mofimu hiyo ikiambatana na vitenzi hivyo tunaweza kutabiri maana. Data iliyochambuliwa imekusanywa kutoka katika Kamusi ya Kiswahili Sanifu (Toleo la tatu) na Kamusi Kuu ya Kiswahili (Toleo la pili), kwa kutumia mbinu ya usampulishaji nasibu tabakishi, usampulishaji nasibu taratibishi na usampulishaji nasibu ulo rahisi. Katika Makala haya tumeanza kwa kuangazia mbinu zinazobainisha vitenzi vyenye mofimu {ji-} katika kamusi teule za Kiswahili. Pia, tumefafanua utabirifu wa kisemantiki wa mofimu {ji-} katika vitenzi vya Kiswahili. Vilevile, tumeelezea mazingira yanayosababisha utabirifu wa kisemantiki wa mofimu {ji-} katika vitenzi vya Kiswahili. Ili kufikia malengo hayo, Nadharia ya Maana kama Matumizi imetumika. Kwa kuhitimisha, makala haya yametoa mapendekezo kadhaa kuhusu kufanyika kwa uchunguzi zaidi katika kipengele cha mofimu.

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Ward, Seth. „Ibn Al-Rifa On the Churches and Synagogues of Cairo'“. Medieval Encounters 5, Nr. 1 (1999): 70–84. http://dx.doi.org/10.1163/157006799x00268.

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AbstractMamlūk Egypt witnessed a great degree of pressure on non-Muslims, and saw the conversion of many to Islam. In 1301, riots led to the closure of numerous houses of worship of non-Muslims, an act supported by a fatwā written by Najm al-Dīn ibn al-Rifā. Ibn al-Rifā offered five arguments against maintaining dhimmī houses of worship: (1) non-Muslims seeking to preserve their houses of worship must always be considered plaintiffs, that is, that the burden of proof falls upon them; (2) The contradiction between arguments that there were no synagogues or churches prior to the building of the city and those arguing for preservation based on maintaining existing buildings must be resolved by placing the burden of proof on the dhimmīs; (3) There was no peace agreement in Cairo, a necessary precondition for allowing non-Muslims to retain their houses of worship; (4) Even were there a peace agreement, it would have lapsed; and (5) Dhimmīs must prove they have not contravened individual terms of the treaty, even unrelated to houses of worship. Ibn al-Rifā's fatwā generated much support, but eventually the churches and synagogues were returned to their communities. Nevertheless, it reflects the attitudes of the times and was part of the pressures which led to greater conversion to Islam.

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Moreen, Vera B., Uri Rubin und David J. Wasserstein. „Dhimmis and Others: Jews and Christians and the World of Classical Islam“. Journal of the American Oriental Society 121, Nr. 2 (April 2001): 331. http://dx.doi.org/10.2307/606604.

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Tender, Emmanuel, Stephen Atasige, Delia Bandoh, Donne Ameme, Edwin Afari, Priscillia Nortey und Ernest Kenu. „Progress towards eliminating tuberculosis in Ga West Municipality, Ghana: analysis of tuberculosis surveillance data, 2017“. Ghana Medical Journal 54, Nr. 2 (31.08.2020): 26–31. http://dx.doi.org/10.4314/gmj.v54i2s.5.

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Objective: To assess the progress made towards the actualization of the 80% reduction in incident cases, monitor trends and to assess the quality of GWM TB surveillance data from 2012 to 2016.Design: The study was descriptive secondary data analysisData Source: Tuberculosis cases recorded in the District Health Information Management Systems (DHIMS) and municipal TB registers. The Municipal TB Coordinator was interviewed for clarification on the data. A TB patient was defined as one who coughed persistently for two weeks or more.Main outcome measure: Trend of TB cases in Ga West MunicipalityResults: A total of 441 TB cases were registered of which 68.9% were smear positive. Males were (67%). Age group 35-44 years were the most affected (28.6%). The incidence rose from 21.5 (2012) to 41.6 (2015). The 2016 incidence was 40.7 (± 5.63) per 100,000 population. This is significantly different from the current national incidence of 156 (p < 0.05). Data was 95% complete. Discrepancies existed between data in registers compared to the DHIMS but were not statistically significant.Conclusion: The 80% reduction in incident cases target may not be attained by the GWM due to the rising number of incident cases. However, data quality is good.Keywords: Tuberculosis, data analysis, DHIMS 2, tuberculosis, incident casesFunding: The study was funded by the authors

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Becker, James Y., Tatiana Golub, Ajith Herath und Robert West. „Anodic Oxidation of 9,9'-Spiro Bifluorenes“. ECS Meeting Abstracts MA2023-01, Nr. 41 (28.08.2023): 2334. http://dx.doi.org/10.1149/ma2023-01412334mtgabs.

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Previously we investigated electrochemical properties [1] of various 2,3,4,5-tetraphenylsiloles (I) with different substituents attached to the Si atom. Major products include 1,2-dibenzoyl, 1,2-diphenylethene, tetraphenylfuran and tetraphenyldihydrofuran. Later [2] we explored the redox properties of four silafluorenes of type (II). Major products after CPE involve both aromatic hydrocarbons and siloxane derivatives. Recently [3] we studied the electrochemical redox properties of four spiro-derivatives (III) in which the central atom is C, Si, Ge or Sn, both by cyclic voltammetry and controlled potential electrolysis. The outcome from these measurements will be presented in this talk. It is noteworthy to indicate that each spiro derivative afford different products although their cyclic voltammograms are similar. References [1] A. Dhiman, Z.-R. Zhang, R. West, J. Y. Becker, J. Electroanal. Chem., 2004, 569, 15-22; A. Dhiman, Z.-R. Zhang, R. West, J. Y. Becker, J. Electroanal. Chem., 2004, 573, 139-146. [2] A. C. Herath, R. West, J.Y. Becker, J. Electroanal. Chem., 2014, 728, 118-122. [3] T. Golub-Sedinkin, A. C. Herath, R. West, and J. Y. Becker, ChemElectroChem , 2019, 6, 1–6; J.Y. Becker, unpublished results (2021). Figure 1

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Reitsma, Bernhard. „Strangers in the Light: The Challenges of Being a (Christian) Minority in an Islamic Context“. Journal of Reformed Theology 2, Nr. 3 (2008): 211–27. http://dx.doi.org/10.1163/156973108x333713.

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AbstractIn this article, the author describes how Christians tend to respond to the fear of becoming a minority (dhimmis) in the context of Islam. It seems that there are only two options—fight (if necessary with weapons) or flight (literally or mentally). Several questions can be raised about either approach and neither guarantees survival. The question is whether an alternative approach can be outlined. The author takes his starting point for such an approach in the strength of the Christian community, and he describes a number of characteristics of such a community.

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Manea, Elham. „Religious Pluralism and Islamic Law: Dhimmis and Others in the Empire of Law“. Islam and Christian–Muslim Relations 25, Nr. 2 (09.11.2013): 267–69. http://dx.doi.org/10.1080/09596410.2013.854971.

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Samir FERGANI. „Les Dispositions de la Jurisprudence Islamique concernant les Dhimmis. Etude de certaines questions“. مجلة جامعة الأمير عبد القادر للعلوم الإسلامية 34, Nr. 1 (23.02.2023): 1557–92. http://dx.doi.org/10.37138/emirj.v34i1.1328.

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The historical Islamic state establishes a relationship between it and its citizens and religious subjects from religious minorities on tolerance, righteousness, mercy, justice, equality and other moral principles, provisions and teachings that safeguard human communication in spite of the difference of Religions and Sects. The article spoke through the introduction that the presence of Christians in the Arabian Peninsula was a normal, not an incident, which required special treatment for this social and religious group, which lives and shares many security, financial and social matters with Muslims. The article shed light on the Dhimmis, in particular, those who were satisfied with living and settling in the Islamic state, and who accepted that Islam and its Shari’ah law would rule over them and their masters, and they condemned its rulings with both humility and obediance and this will not be achieved for them unless they accept taxation and the supremacy of the Islamic state, so they can aquire citizenship, and the Sharia law showed through the texts of the Holy Coran and the Sunnah. the rules of the relationship between them and the Muslims .they shall not be harmed or wage upon any kind of war and sedition, To those who failed to comply, they would have no righteousness and all connection shall be severed and rights will be suspended. Through the article, we explained what the dhimmis must abide by, including submitting to the jurisdiction of the Islamic judiciary and be judge by it, and avoiding defamation or redicule to Muslims regarding their religion, their messenger, and the holy Qur'an , or their rulings with criticism , as well as withdraw all kinds of offenses and abominations in the Islamic state such as nudity, or drinking alcohol,eating pork ,erecting without permission worship temples and churches, etc. and other provisions Through the article, I referred to a number of the rights of the dhimmis, including their call to God and to convert to Islam, and their permanent residence in the Islamic state in exchange for their protection and insurance, and they pay taxes in exchange for the safety contract. I also referred to the principle of equality with Muslims in many rights, and allowing them to assume public functions other than those required by Islam, to the legislation that guarantees them freedom of opinion, belief and the performance of rituals, and prevents and forbids hurting them and undermining their dignity. And avoid their injustice, whether in their souls, money or symptoms, as well as charity and other forms of social activties such as sales,deals, purchase, leasing and other provisions and issues that the legal texts talked about were dealt with juristic opinions.

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Yves, Ternon. „Bat Ye'Or, Juifs et chrétiens sous l'islam : les dhimmis face au défi intégriste“. Vingtième Siècle. Revue d'histoire 45, Nr. 1 (01.01.1995): 167–68. http://dx.doi.org/10.3917/ving.p1995.45n1.0167.

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Rai, Janak. „Malaria, Tarai Adivasi and the Landlord State in the 19th century Nepal: A Historical-Ethnographic Analysis“. Dhaulagiri Journal of Sociology and Anthropology 7 (17.05.2014): 87–112. http://dx.doi.org/10.3126/dsaj.v7i0.10438.

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This paper examines the interplay between malaria, the Tarai Adivasi and the extractive landlord state in the 19th century Nepal by focusing on Dhimal, one indigenous community from the easternmost lowlands. Throughout the 19th century, the Nepali state and its rulers treated the Tarai as a state geography of extraction for land, labor, revenue and political control. The malarial environment of the Tarai, which led to the shortage people (labor force), posed a major challenge to the 19th century extractive landlord state and the landowning elites to materialize the colonizing project in the Tarai. The shortage of labor added pressure on the malaria resistant Tarai Adivasi to reclaim and cultivate land for the state. The paper highlights the need for ethnographically informed social history of malaria in studying the changing relations between the state and the ?div?si communities in the Tarai DOI: http://dx.doi.org/10.3126/dsaj.v7i0.10438 Dhaulagiri Journal of Sociology and Anthropology Vol. 7, 2013; 87-112

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Nsiah, Richmond, Wisdom Takramah, Solomon Anum-Doku, Richard Avagu und Dominic Nyarko. „Assessment of neonatal mortalities and stillbirths data quality in Offinso North District of Ghana“. International Journal of Scientific Research and Management 10, Nr. 01 (12.01.2022): 508–18. http://dx.doi.org/10.18535/ijsrm/v10i01.mp01.

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Background: Stillbirths and neonatal deaths when poorly documented or collated, negatively affect the quality of decision and interventions. This study sought to assess the quality of routine neonatal mortalities and stillbirth records in health facilities and propose interventions to improve the data quality gaps. Method: Descriptive cross-sectional study was employed. This study was carried out at three (3) purposively selected health facilities in Offinso North district. Stillbirths and neonatal deaths recorded in registers from 2015 to 2017, were recounted and compared with monthly aggregated data and District Health Information Management System 2 (DHIMS 2) data using a self-developed Excel Data Quality Assessment Tool (DQS). An observational checklist was used to collect primary data on completeness and availability. Accuracy ratio (verification factor), discrepancy rate, percentage availability and completeness of stillbirths and neonatal mortality data were computed using the DQS tool. Findings: The results showed high discrepancy rate of stillbirth data recorded in registers compared with monthly aggregated reports (12.5%), and monthly aggregated reports compared with DHIMS 2 (13.5%). Neonatal mortalities data were under-reported in monthly aggregated reports, but over-reported in DHIMS 2. Overall data completeness was about 84.6%, but only 68.5% of submitted reports were supervised by facility in-charges. Delivery and admission registers availability were 100% and 83.3% respectively. Conclusion: Quality of stillbirths and neonatal mortality data in the district is generally encouraging, but are not reliable for decision-making. Routine data quality audit is needed to reduce high discrepancies in stillbirth and neonatal mortality data in the district.

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Mutegi, David Micheni, Allan Mugambi und Timothy Kinoti M’Ngaruthi. „Dhima ya Toponemia kama Utambulisho wa Jamii: mfano kutoka Jimbo Dogo la Maara Nchini Kenya“. East African Journal of Swahili Studies 6, Nr. 2 (21.11.2023): 1–14. http://dx.doi.org/10.37284/jammk.6.2.1581.

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Utafiti huu ulikuwa wa kionomastiki uliolenga kubainisha dhima ya toponemia za shule za msingi kama utambulisho wa jamii. Utafiti ulifanyika katika eneo la Mwimbi na Muthambi Jimboni dogo la Maara. Nadharia ya Ujinaishaji pamoja na nadharia ya Uchanganuzi Hakiki Usemi na Matini ndizo zilizotumiwa kuongoza utafiti huu. Data ya utafiti huu ilikusanywa kwa kutumia mbinu ya mahojiano na hojaji. Mahojiano yalimwezesha mtafiti kupata data ya kutosha na halisi moja kwa moja kutoka kwa wahojiwa. Hojaji ilimwezesha mtafiti kukusanya data kwa urahisi katika maeneo mengi na kutoka kwa sampuli kubwa. Walengwa katika utafiti huu walikuwa wakaazi wa Mwimbi na Muthambi. Usampulishaji ulifanywa kimaksudi kwa kuhusisha machifu 5 wa kata 5 za Mwimbi na Muthambi na manaibu wa chifu 25 kutoka kata ndogo 25 za eneo hili. Watawala hao walichaguliwa kwa sababu wao ni wenyeji wa eneo hili walio na habari kuhusu maeneo yao ya utawala kwa hivyo wangetoa habari kamilifu kuhusu maswali ya utafiti. Sampuli nyingine ya Wazee 20 wenye umri wa miaka sabini na zaidi walichaguliwa kimakusudi kwa kutumia mbinu ya kimtandao ili kutoa habari kuhusu dhima ya toponemia za shule za msingi katika eneo la Mwimbi na Muthambi. Sampuli ya wazee ilipatikana kwa urahisi kwa sababu ndio wanaopata pesa za wazee na walijulikana katika vijiji vyao. Uchambuzi na uwasilishaji wa data ya utafiti huu ulitumia mkabala wa kimaelezo kulingana na madhumuni na swali la utafiti. Matokeo ya utafiti huu ni marejeleo muhimu kwa watafiti wengine watakaoshughulikia vipengele vya onomastiki katika lahaja ya Kimwimbi na Kimuthambi. Aidha, utafiti huu ulibainisha kuwa toponemia huwa na dhima mbalimbali katika jamii

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Kumkum, Dr. „Free fatty acids in some tissue of parasitized bug, Leptocoris augur Fabr., a pest of Kusum tree, Schleichera oleosa Lour.“ YMER Digital 21, Nr. 07 (28.07.2022): 1147–57. http://dx.doi.org/10.37896/ymer21.07/95.

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Leptocoris augur is a pest of kusum plant (Schleichera oleosa), which in turn is a host of lac insect. The bug is parasitized by a mermithid nematode, Hexamermis vishwakarma, which naturally checks rapid built-up of bug population. In the present studies free fatty acids content in different tissue such as gonads (i.e., testes and ovaries), muscles and haemolymph of parasitized bugs, L. augur have been studied. H. vishwakarma not only utilize fat body proteins but also the lipid content of the fat as a result of which fat bodies disappears from the haemolymph of L. augur. The fatty acid composition of the host haemolymph is not significantly changed by H. vishwakarma parasitism in L. augur of both the sexes. H. vishwakarma Dhiman takes nutrition from the haemolymph and muscles of insect body cavity Dhiman and Singh [3]. Availability of free fatty acids in the haemolymph of host bug help the parasitoid to establish in the haemocoel. After establishment, the parasitoid induces changes in the availability of biochemicals and composition of haemolymph, by the secretion of enzymes. The parasitoid’s enzymes cause degeneration or dissolution of muscles, adipose tissues, testes as well as ovaries and the material of these organs is made available to the parasitoid. Hence, parasitoid grows at the expense of host tissues. Keywords: Leptocoris augur, Hexamermis vishwakarma, Haemolymph, Free fatty acids, Parasitoid

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Rachmijati, Cynantia, und Anita Anggraeni. „ANALISIS BAHASA INGGRIS DAN PEDAGOGIS NOVEL TEEN LIT SEBAGAI BAHAN PENDAMPING MATA KULIAH TRANSLATING DAN LITERATURE“. P2M STKIP Siliwangi 4, Nr. 1 (31.05.2017): 1. http://dx.doi.org/10.22460/p2m.v4i1p1-7.385.

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Penelitian ini bertujuan untuk mengetahui jumlah & tipe campur kode kata dan aspek pedagogis pada novel genre chick-lit, Aviredie karya Alline, Grow Up! karya Sucia Ramadhani, Pertama Kalinya! karya Sitta Karina dkk, dan Oppa and I karya Orizuka & Lia Indra dan novel genre lad-lit, Hidden Agenda karya Jacob Julian, Marmut Merah Jambu karya Raditya Dika, School of Chemistry karya Al Dhimas. Metode penelitian adalah pendekatan kualitatif. Hasil penelitian menunjukkan bahwa umumnya teen-lit tersebut mengandung lebih banyak ungkapan outer code mixing (Bahasa Inggris) dibandingkan dengan inner code mixing (Bahasa Indonesia informal), serta umumnya mengandung aspek pedagogis yaitu sosial, budaya dan moral. Ungkapan inner code mixing lebih sedikit ditemukan, demikian juga dengan aspek pedagogis dalam bentuk moral. Novel yang paling banyak mengandung ungkapan dalam bahasa Inggris adalah novel School Chemistry dan Pertama kalinya!. Bagi para pendidik terutama guru Bahasa Inggris, novel teen-lit ini dapat digunakan sebagai salah satu bahan ajar namun sebaiknya penggunaannya didampingi agar manfaatnya lebih positif dan penggunaan ungkapan bahasa Inggrisnya lebih efektif.Kata kunci: analisis, bahasa Inggris, aspek pedagogis, teen lit

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Hassan, Fabiola. „Uchanganuzi wa Tungo zenye Upinduzi wa Kimahali katika Lugha ya Kiswahili: Sifa za Muundo wa Taarifa na Sababu za Upinduzi wa Kimahali katika Mawasiliano“. MULIKA 42, Nr. 1 (30.06.2023): 83–103. http://dx.doi.org/10.56279/mulika.na42t1.6.

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Kuna uhusiano baina ya udarajia wa dhima za kisemantiki na dhima za kisarufi. Uhusiano uliopo ni kwamba kiambajengo kilichopo katika nafasi ya juu katika udarajia huo ndicho kinapaswa kuwa kiima na sio kiambajengo kilichopo katika nafsi ya chini. Tungo zenye upinduzi wa kimahali zinakiuka uhusiano huo. Katika tungo hizo, kimahali, ambacho kipo katika nafasi ya chini, kinakuwa kiima ilihali sio mtenda au kithimu. Wataalamu mbalimbali wamefafanua tungo hizi katika lugha za Kibantu. Licha ya kufanya hivyo, hakuna uwazi kuhusu sifa za muundo wa taarifa na sababu za upinduzi wa kimahali katika mawasiliano. Hivyo, makala haya yanafafanua na kubainisha masuala hayo katika lugha ya Kiswahili. Data zilizotumika zimepatikana kwa mbinu ya uchambuzi wa matini, upimaji wa usahihi wa kisarufi pamoja na usaili. Data hizo zimefasiriwa kwa kutumia misingi ya Nadharia ya Sarufi Leksia Amilifu (Bresnan na Kaplan, 1982). Baada ya kufasiri data hizo, makala haya yanabainisha kwamba muundo wa taarifa wa tungo hizi una aina mbili za taarifa, yaani mada na fokasi. Aidha, makala yanafafanua kwamba upinduzi wa kimahali unatokea kwa sababu ya umadaishaji wa kimahali na ufokalishaji wa kithimu/mtenda.

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Mosha, Doroth, und Shani Omari. „Dhima ya Nyimbo za Kiswahili za Watoto katika Kujifunza Mazingira“. Kioo cha Lugha 20, Nr. 2 (24.03.2023): 184–97. http://dx.doi.org/10.4314/kcl.v20i2.3.

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Nyimbo ni fani kongwe na ya mwanzo kabisa ya fasihi simulizi kutumiwa na binadamu katika kupambana na mazingira yake. Kwa ujumla, nyimbo ni fani ya fasihi simulizi ambayo hutumika katika hatua na nyanja mbalimbali za maisha ya binadamu. Mojawapo ya vipera vyake ni nyimbo za watoto. Nyimbo hizo, pamoja na mambo mengine, zina hazina kubwa ya mafunzo katika kuyaelewa mazingira ya jamii husika. Mazingira ni kila kitu kinachomzunguka mwanadamu (na mwenyewe akiwamo). Hujumuisha wanadamu, wanyama, mimea, bahari, mawingu, ardhi, majengo, milima na vitu visivyo na uhai. Lengo la makala hii ni kuchunguza mchango wa fasihi ya Kiswahili, hususani nyimbo za watoto, nchini Tanzania katika taaluma ya mazingira. Makala inachunguza namna ambavyo nyimbo za watoto zinatoa maarifa mbalimbali kuhusu mazingira katika kumfunza mtoto na jamii kwa ujumla. Data za utafiti huu zilikusanywa uwandani kwa kusikiliza nyimbo za watoto za Kiswahili kutoka katika muktadha wa kitaaluma na katika mazingira yao wanamoishi. Aidha, data nyingine zilipatikana kwa kupitia maandiko mbalimbali maktabani kuhusu nyimbo hizo. Matokeo ya utafiti yanaonesha kuwa nyimbo za Kiswahili za michezo ya watoto ni muhimu kwa watoto na jamii, si tu katika kujifunza mazingira ya jamii mahususi, bali pia katika kuwasilisha maudhui yahusuyo mazingira kwa jamii pana.

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