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1
قاسم محمود بلال. „ADABIN QAURA: Tsokaci A Kan Wasu Waqoqin Baka Na Hausa A Qasar Libiya“. Journal of Human Sciences 19, Nr. 1 (30.06.2020): 110–15. http://dx.doi.org/10.51984/johs.v19i1.935.
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Wannan takarda mai taken, “Hjirar Adabi: Tsakaci a kan Wasu Waqoqin Baka na Hausa a Qasar Libiya,” wani yunquri ne na fito da yadda adabin wata al’umma yake yin hijira daga wata qasa zuwa wata. A cikin takardar, an yi tsokaci a kan yadda maza da matasan wata al’ummar Hausawa da ke qasar Libiya suke rera waqoqin Hausa, waxanda kuma suke bayyana irin halayen rayuwarsu. An yi amfani da ra’in bincike na Nazarin Qwaqqwafi wanda aka xora shi a kan waqoqin don a yi tsokaci kuma a fito da irin saqonnin da waqoqin suke xauke da su, ta hanyar yin fashin baqin wasu muhimman kalmomin da ke cikinsu. An lura da yawancin waqoqin suna da sigar na baka na yara masu amshin “iyee rayee diidee,” waxanda ‘yan mata ko samari ke rerawa a wasan dandali ko lokacin bukukuwansu. Haka kuma, ana amfani da kayan kixa ne da amshinsu ta fuskoki guda biyu. Akwai waxansu da ake rerawa da jagora da ‘yan amshi. Akwai kuma waxansu da ake rerawa tare, gaba xaya.
2
LIANG, Sanshan. „The Study of Collating Errors in Yi Qie Jing Yin Yi by Xuan Ying“. Journal of Chinese Character 34 (30.12.2022): 185–204. http://dx.doi.org/10.14772/cscck.2022.34.185.
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Sun (孫飛燕), Feiyan. „On the Nature of the Tsinghua Bamboo-Slip Manuscript Chi jiu zhi ji Tang zhi wu“. Bamboo and Silk 4, Nr. 2 (01.09.2021): 246–70. http://dx.doi.org/10.1163/24689246-00402011.
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Abstract The nature of the Tsinghua bamboo-slip manuscript Chi jiu zhi ji Tang zhi wu is different from that of the Yi Yin shuo, which is recorded in the ‘Zhuzi lüe’ of the Han shu ‘Yiwen zhi’. This manuscript is also not a story fabricated by people in the Warring States period. It is possible that what is presented in this manuscript was a legend passed from generation to generation within Yi Yin’s lineage. Unlike Yin zhi and Yin gao, this manuscript does not belong to the Shangshu category.
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Wenxin, Qi. „The Case for Yi Yin and Huang Yin Being Two Persons“. Chinese Studies in History 31, Nr. 1 (Oktober 1997): 3–22. http://dx.doi.org/10.2753/csh0009-463331013.
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Huang, Yinghua, und Yongxuan Liang. „Yi Yin, the founder of herbal decoction“. Journal of Traditional Chinese Medical Sciences 8, Nr. 1 (Januar 2021): 1. http://dx.doi.org/10.1016/j.jtcms.2021.02.001.
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Ayuba, Abubakar, und Dr Hauwa Muhammad Bugaje. „Biki na Farar Kaza...: Nazarin Farin Ciki da Godiyar Aliyu Nata a Waƙar Aurensa Ta “Na Gode”“. Tasambo Journal of Language, Literature, and Culture 3, Nr. 01 (15.02.2024): 204. http://dx.doi.org/10.36349/tjllc.2024.v03i01.023.
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Nazarin waƙar “Na Gode” ta Aliyu Nata ya tattauna batutuwa ne a kan farin ciki da godiyar mawaƙin, saboda irin yadda ‘yan uwa da abokan arziki suka amsa gayyatar da aka yi musu a lokacin aurensa. Maƙalar ta yi tsokaci a kan godiyar Allah daga waƙar, sannan ta yi magana kan lokacin da mawaƙin ya yi godiya da alaƙar godiya da lokaci sai kuma tsokaci kan sosuwar zuciya a godiya. Nazari ya kawo tarihin mawaƙin da taƙaitacciyar bita a kan waƙar baka da nagari da kuma godiya. Manufar yin wannan nazari ita ce, a tarke godiya da farin ciki daga waƙar auren Aliyu Nata domin a gano irin murnar da ya yi da kalaman da ya yi amfani da su da kuma yadda ya sarrafa su. Binciken ya zavo waƙar “Na Gode” daga cikin waƙoƙin Aliyu Nata saboda waƙa ce da take ɗauke da murnar cikar dogon gurin mawaƙin na yin aure kuma waƙar tamkar ƙanwa ce ga waƙarsa ta “Aure Martaba” bakandamiyar Aliyu Nata. Masu bincike sun shifci waƙar da aka nazarta, suka tantance ɗiyanta tare da gudummuwar mawaƙin, an nemi tarihin mawaƙin kuma ya turo da bayanai gwargwado ta WhatsApp, sannan binciken ya sarrafa ɗan waƙa goma a misalai da ya kawo daga waƙar “Na Gode”. A dunƙule, maƙalar ta gano godiya a Hausa tana da faɗin gaske, abu ne da ke da alaƙa da girmamawa da yabawa da nuna murna da sauransu. Uwa-uba, faɗin Alhamdu lillahi kai wa maƙura ne a godiya ga Allah (S.W.T.), hakan yana da alaƙa da neman ƙarin ni’ima a wurinsa kuma sunkuyawa ce da miƙa wuya ga mai duka. Binciken ya gano ban gajiyar da mawaƙin ya yi na cike da farin cikinsa, inda tarbiyyarsa ta bayyana a waƙar. Godiya da farin cikin mawaƙin na da nasaba da lokaci da sosuwar zuciya, kuma ɗiyan waƙar na ƙunshe da hotancin zucin mawaƙin game da yadda taron aurensa ya gudana. Godiyar Aliyu Nata tana fatar ɗorewar zumunci da abokan zumuncinsa kamar yadda a Hausa, “Na gode!” na nufin, idan mutum ya sami dama zai yi alheri fiye da wanda aka yi masa.
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Zou, Xiangping. „The value and historical meaning of freehand brushwork in figure painting of the Song Dynasty“. OOO "Zhurnal "Voprosy Istorii" 2023, Nr. 3-1 (01.03.2023): 154–63. http://dx.doi.org/10.31166/voprosyistorii202303statyi25.
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As the pinnacle of the development and evolution of Chinese classical painting art, the painting art of the two Song dynasties is famous for its high technical skills, detailed subjects. This paper analyzes the artistic value and historical meaning of Yi Yi figurepaintingfrom the background study and style analysis of Yi Yipaintings in the two Song dynasties, combining two works, “Painting of Immortals with Ink” and “Tai Bai Xing Yin”.
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Muhammad, Dr Isah A., und Abdullahi Bashir. „Rikiɗa a Ƙirar Kalma: Tsokaci a Kan Fasalin Ƙirar Kalma a Hausa“. Zamfara International Journal of Humanities 2, Nr. 03 (30.12.2023): 1–7. http://dx.doi.org/10.36349/zamijoh.2023.v02i03.001.
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Sauyi a ilimin ƙirar kalma batu ne mai matuƙar muhimmanci. Haka kuma, babban guzuri ne na bayanin fasalin ƙirar kalmomi a harshe. A Hausa, fitattun ayyukan da suka yi bayani a kan sauyi, akwai Malumfashi (1986) wanda ya yi a kan sauyi na ƙirar kalma, sai Yakasai (2006) wanda ya mayar da hankali a kan sauyin zati da na nahawu a muhallin ninki a Hausa. Shi kuwa Sani (2011), ya yi bayani ne a kan wasu daga cikin sauye-sauyen da akan samu ta fuskar tsarin sauti. Wannan ya nuna salon binciken da aka yi wa sauyi a ilimin ƙirar kalma na zaman ‘yan marina ne, domin kuwa, kowanne da inda ya sa gaba, watau ba a haɗa su wuri ɗaya balle ma a fito da kyawun da yake cikin wannan sauyi. A taƙaice dai, wannan maƙala ta ƙudurci tattaro waɗannan sauye-sauyen tare da yin bayanin kowanensu da kuma yadda yake aukuwa a tsakanin kalmomin Hausa saboda ganin irin muhimmiyar rawar da suke takawa wajen bayanin abin da ya shafi ginin kalmomi. Waɗannan sauye-sauyen su ne: Sauyi na tsarin sauti; kamar a kalmomin gidaa da gidàajee da sauyi na ƙirar kalma; kamar a ràagoo da tunkìyaa da sauyi na zatin kalma; kamar a laalàataa da magoorii da sauyi na al’umma; kamar a kalmar kyâutaa a al’ummar Sakkwato da Kano da kuma sauyi na nahawu; kamar a tàakàa lumui da tàakàlmii ko saura yà yii da sauràyii. Muƙalar ta ƙunshi gabatarwa sai bayani a kan ilimin ƙirar kalma da kuma bayani a kan sauye-sauyen da akan samu a ƙirar kalmomin Hausa.
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Yakasai, Murtala Garba. „Nazarin Kurman Ɗa a Waƙar “Zuma” Ta Aminu Ladan Abubakar (ALA)“. Tasambo Journal of Language, Literature, and Culture 3, Nr. 01 (15.02.2024): 215–23. http://dx.doi.org/10.36349/tjllc.2024.v03i01.024.
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Takardar ta yi nazarin waƙar baka ta ALA inda aka bibiyi amfani da ‘Kurman Ɗa’ wanda shi ne ya mamaye waƙar ‘zuma’ ta mawaƙin. An fahimci yadda ya yi amfani da hikima da azanci domin isar da saƙonsa ga masu nazari. ALA ya yi ta faman dibilwa ta amfani da harshen Hausa, wadda sai da manazarta suka ci kwakwa kafin fahimtar saƙon mawaƙin a cikin sauƙi. Dalilin wannan nazari domin masu sauraron waƙa da manazarta sun gaza yin caraf! Domin fahimtar saƙon da ke cikinta, sakamakon haka sai aka nazarce ta, aka fahimce ta, aka kuma tattauna da mawaƙin, sannan aka yi fashin baƙinta, domin fahimtar da ɗimbin masu gurguwar fahimta game da waƙar. Tunanin rubuta wannan takarada bai wuce fitar da jaki daga duma ba, domin salon sarƙaƙiyar da saƙon waƙar yake da shi. An saurari wannan waƙa ne a cikin faifan memory, sai aka rubuce ta tsaf domin yin wannan nazarin. Manufar wannan takarda ita ce fahimtar yadda mawaƙin ya nuna ƙwarewa ta amfani da harshe, domin kuwa takardar ta binciko yadda manazarta da dama suka wasa ƙwaƙwalensu domin gano haƙiƙanin saƙon da waƙar take ƙunshe da shi, sakamakon yadda saƙon ya dinga zuwa a dunƙule kuma cikin salon tambaya tare da salon waskiya daga mawaƙin, har dai daga bisani a ka fahimci bakin ƙullin zaren ta yadda mawaƙin ya yi amfani da salo irin na ɗaurin ɓoye.
10
Tsung-Yi, Jao. „14. The Yi-Kua in the Shang Dynasty and Various Problems Pertaining to Divination“. Early China 9, S1 (1986): 32–33. http://dx.doi.org/10.1017/s0362502800003011.
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ABSTRACTThe method of divining by yarrow stalk in accordance with the scheme of 64 hexagrams did exist in the Yin Dynasty. Numerical strings of three and six lines on oracle bones recently unearthed provide the new evidence for the above statement and many scholars have discussed it. My paper contributes the following new points:(1) Comparing the 64 hexagram names in the Ma-wang-tui manuscript with those appearing in the so called Kuei-tsang () recorded by later scholars, we find some similarity on both sides. This indicates that the Kuei-tsang is not a legendary matter.(2) Some Hsin-tien period wares found in Kansu also show the numerical marks such as . This also suggests that such trigram images had been used by still earlier people.(3) The graph for nine “” was found on one oracle bone from Ch'i-chia . It shows that the Western Chou people had advanced the way of divining and thus the emphasis on Yin of the Yin people had been developed into the emphasis on Yang .(4) I try to interpret, with reference to the sentences of Chou-yi, the divining hexagrams which appear on the bamboo strips found in T'ien-hsing-kuan , Chiang-ling . As the symbol of was still employed by the Ch'u people, it seems that they were following the way of the Yin people in the emphasis on Yin.
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Aminu, Dr Nasiru, und Dr Rabi’u Aliyu Rambo. „Gurbin Kaza a Zamantakewar Hausawa: Duba Cikin Adabin Baka“. Tasambo Journal of Language, Literature, and Culture 3, Nr. 01 (15.02.2024): 349–57. http://dx.doi.org/10.36349/tjllc.2024.v03i01.040.
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Wannan makala ta yi nazari a kan rayuwar Hausawa a zamantakewarsu da kazar Hausa. Tunanin wannan maƙala ya samo asali ne daga duban irin yadda Bahaushe ya shaƙu da kiwon kaza zamunna da yawa, da yadda sunanta ya samu matsayi a wasu sassan adabin baka. Maƙalarta kuma hango cewa ko bayan sassan jama’a, akwai wasu abubuwa kamar dabbobi da tsuntsaye da tsirrai da ke da muhimmanci a cikin muhallin Bahaushe wanɗanda zumuncinsu da al’umma na da tasiri da matsayin da ya kamata a yi nazari. Manufar wannan ita ce yin amfani da wasu sassan adabin Hausa a fito da wani sashe na falsafar rayuwa da al’adu da zumunci a tsakanin Bahaushe da kazar Hausa. Daga cikin hanyoyin da aka yi amfani da su domin cimma manufar wannan bincike akwai tattaunawa da jama’a da duba ayyukan masana da tattaro maganganun azanci da wasu bayanai na adabi masu alaƙa da aiki kai tsaye a cikin al’ummar Hausawa. An kuma yi amfani da Ra’in Nazarin Al’adu daga adabin baka (Cultural Studies Theory) wanda ya ba da dama tsauro bayanan al’ada daga adabin baka ta hanyar yin la’akari da yanayin rayuwar al’umma da tattalin arziki da tsarin zamantakewa da yadda suka yi tasiri a rayuwar al’umma. Wannan ya ba bincike tsakuro bayanai game da adabin baka da ƙunshiyarsa da kuma wasu al’adu da ɗabi’u da suka shafi rayuwar Hausawa dangane da dangantakarta da kaza. Sakamakon bincike ya tabbatar da cewa akwai zumuncin zamantakewa tsakanin al’ummar Hausawa da wasu tsuntsaye kamar kaza wanda tasirin ya haifi wasu nau’o’in adabin bakan Hausa masu bayanin wasu al’adu da ɗabi’un Hausawa.
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Sanusi, Hariratu. „Kwatanci Tsakanin Korewa a Jumlolin Hausa da Fulatanci: Tsokaci Daga Jumla Maras Aikaitau“. Tasambo Journal of Language, Literature, and Culture 3, Nr. 01 (15.02.2024): 257–65. http://dx.doi.org/10.36349/tjllc.2024.v03i01.029.
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Hausa da Fulatanci harsuna ne mabambanta ta fuskar tarihin tushensu da kuma nahawu. Duk da haka, ba a rasa wuraren da suka yi kama da juna ta fuskar jumlolinsu ba. Manufar wannan muƙala ita ce ƙoƙarin kwatanta korewa a jumloli marasa aikatau na Hausa da na Fulatanci domin a fito da kamancinsu da kuma bambancinsu ta fuskar gininsu. Hakan zai samu ne ta yin la’akari da ire-iren waɗannan jumloli a harsunan Hausa da Fulatanci. An yi amfani da hanyar hira daga wasu rukunin Hausawa da Fulani tare da nazartar littattafan nahawu na harsunan guda biyu wajen tattara bayanai a wannan bincike. Sannan mai gudanar binciken ta yi amfani da kasancewarta mai jin Fulatanci kuma manazarciyar harshen Hausa wajen ƙalailaice bayanan da ta samu waɗanda suka kai ga samar da sakamakon wannan bincike. Haka kuma, an ɗaura aikin a kan ra’in ɗoriya na Haliday. A wannan muƙala, an kwatanta ire-iren jumloli waɗanda suka haɗa da jumla ganau da jumla ƙaddamau da kuma jumla rayau. An gano cewa akwai kamanci musamman ta fuskar adadin kalmomin korewa da kuma yadda ake sarrafa su a jumloli marasa aikatau na Hausa da na Fulatanci. Bugu da ƙari, an gano bambanci a tsakanin jumla korau ta fuskar kalmomin da suke yin tarayya da ɓurɓushin korewa wajen isar da saƙo.
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Yi, Kiebok. „‘On the Origin of Medicine’ from Eastern Medicine [for] Prolonging the World and Preserving People by Yi Chema (1837–1900)“. Asian Medicine 11, Nr. 1-2 (25.07.2016): 207–35. http://dx.doi.org/10.1163/15734218-12341370.
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The translation below is an essay, ‘On the Origin of Medicine’ (Ŭiwŏnnon醫源論), taken from the textbook1Eastern Medicine[for]Prolonging the World and Preserving People(Tongǔi Susebowǒn東醫壽世保元, 1894),2 by Yi Chema 李濟馬 (1837–1900, styled Tongmu 東武).3 Yi Chema, hailing from the peripheral northern part of Korea, was a Confucian-cum-physician and also served as military officer and local magistrate during the Chosŏn 朝鮮 dynasty (1392–1910). Having no specific allegiances to any intellectual lineage in either medicine or Confucianism, he was able to translate his critical yet inspirational impulses into a distinctively novel style of clinical practice. His ideas built on the observation that sentimental/emotional, or better, psychosocial dispositions of a person are inextricably associated with the visceral dynamics of the person.4 He thus put forward as an overarching scheme of organisation the four constitutional types: Greater Yang (Taeyang 太陽) Person, Greater Yin (Taeŭm 太陰) Person, Lesser Yang (Soyang 少陽) Person, and Lesser Yin (Soŭm 少陰) Person. Later dubbed ‘Sasang Medicine’ (Sasangǔihak四象醫學), Yi Chema’s distinctive way of knowing and style of practice became one of the main intellectual currents of Korean medicine during the twentieth century. Its history thus provides an illustrative example of the diverse landscape and historical dynamics of East Asian medicine.
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Muhammad, Amin Lukman, und Safiyanu Bayero Kyambo. „Yanayin Halayyar Mutanen Fada a Zubin Ɗiyan Wasu Waƙoƙin Narambaɗa“. Tasambo Journal of Language, Literature, and Culture 3, Nr. 01 (15.02.2024): 276. http://dx.doi.org/10.36349/tjllc.2024.v03i01.031.
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Wannan aiki ne da ya yi nazarin yadda aka yi amfani da harshe wajen fito da wasu ɗabi’un al’ummar da ke rayuwa a cikin fada. Duk da cewa waɗannan ɗabi’u ana iya samun su a kusan kowane irin rukunin al’umma, to amma kasancewar makaɗa Ibrahim Narambaɗa shahararren makaɗin fada wanda ya kwashe lokaci mai tsawo na rayuwarsa yana gogayya a fada har ya kasance yakan rattabo wasu halaye da suka yi fice a fada ya-Allah a wajen yin yabo ko zambo ko habaici da sauransu. Wannan maƙala ta nazarci wasu ɗiyan waƙoƙinsa da kuma fito tare da taskace waɗannan ɗabi’u da suka mamaye rayuwar fada. Wajen ganin an cimma wannan ƙudiri, binciken ya bi hanyar sauraron waƙoƙin Ibrahim Narambaɗa da aka naɗa a faifan c.d tare da tattaunawa da wasu tsofaffin fadawa na fadar Zazzau waɗanda suka yi mu’amala da Narambaɗa lokacin rayuwarsa. Binciken ya ƙara tabbatar da cewa, ana iya nazarin ɗabi’ar al’umma ta hanyar nazarin furucinsu.
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Рыкин, Павел Олегович. „NON-STANDARD CASE FORMS IN THE «HISTORY OF ALTAN KHAN»“. Tomsk Journal of Linguistics and Anthropology, Nr. 4(30) (30.12.2020): 60–72. http://dx.doi.org/10.23951/2307-6119-2020-4-60-72.
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В статье впервые в монгольском языкознании представлены результаты лингвистического анализа нестандартных падежных форм, употребляющихся в уникальном памятнике монгольской письменности начала XVII в. — т. н. «Истории Алтан-хана» (монг. Erdeni tunumal neretü sudur), единственная рукопись которой хранится в библиотеке Академии общественных наук Внутренней Монголии (Хух-Хото). Она является единственным оригинальным (непереводным) произведением значительного объема, относящимся к периоду конца XVI — начала XVII вв. Памятник был введен в широкий научный оборот в середине 1980-х гг., но лингвистически до сих пор удовлетворительно не исследован. В статье сведены воедино и систематизированы сведения об употреблении нестандартных падежных форм в языке памятника со ссылками на освещающие их публикации и примерами употребления каждой формы в тексте. Под нестандартными имеются в виду те падежные формы, которые либо не встречаются в нормативных описаниях классического письменно-монгольского языка, либо эксплицитно маркируются в них как архаичные, разговорные или диалектные. Автор подробно разбирает такие нестандартные формы, как генитив на +i, неклассический суффикс генитива +i+yin, аккузатив на +yi после согласных основ, неклассический суффикс аккузатива +i+yi, аккузатив на +U, датив-локатив на +DU, суффикс датива-локатива +DUri, аблатив на +DAčA. Анализ этих форм позволяет сделать вывод о том, что язык «Истории Алтан-хана» представляет собой сочетание лингвистических архаизмов (суффикс генитива +i, аккузатив на +yi после согласных основ, показатели датива-локатива +DUri и аблатива +DAčA) и инноваций (форма дативного маркера +DU *+DU/r, поздние составные суффиксы генитива +i+yin и аккузатива +i+yi), в то же время обнаруживая некоторые идиосинкретические черты, такие как употребление аккузатива на +U. Памятник лингвистически относится предположительно к переходной стадии от доклассического к классическому периоду в развитии письменного монгольского языка и несет на себе следы сильного разговорного и/или диалектного влияния. The article presents the results of a linguistic analysis of non-standard case forms occurring in the «History of Altan Khan» (Mo. Erdeni tunumal neretü sudur, lit. ‘The Jewel Translucent Sūtra’), a unique Mongolian manuscript of the early 17th century presently kept at the library of the Inner Mongolia Academy of Social Sciences (Hohhot, China). It is the largest Mongolian original (untranslated) historical and literary work dating from the late 16th — early 17th centuries. The manuscript has been widely known since the mid-1980s but its linguistic investigation still remains to be carried out. The article reveals and brings together information on the use of non-standard case forms in the language of the monument with references to the relevant literature and occurrences of each form in the text. The notion of non-standard forms refers to those case endings that are either not mentioned in normative descriptions of Classical Written Mongol, or explicitly marked in them as archaic, colloquial or dialectal. The author provides an analysis of the following non-standard case forms: the genitive in +i, the non-classical genitive suffix +i+yin, the accusative in +yi after consonant stems, the non-classical accusative suffix +i+yi, the accusative in +U, the dative-locative in +DU, the dative-locative ending +DUri, the ablative in +DAčA. The investigation of these forms allows us to conclude that the language of the «History of Altan Khan» presents a sophisticated combination of linguistic archaisms (the genitive suffix +i, the accusative in +yi after consonant stems, the dative-locative in +DUri and the ablative in +DAčA) and innovations (the shape of the dative-locative marker +DU *+DU/r, the late complex genitive and accusative endings +i+yin and +i+yi), while at the same time containing some idiosyncratic features, such as the use of the accusative in +U supposedly unattested in other Written Mongol sources. The language system of the monument most probably belongs to a transitional stage between Preclassical and Classical periods in the development of Written Mongol and seems to be strongly influenced by colloquial speech and/or local Mongolic dialects of the time.
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Al, Ibrahim Baba Et. „Waƙa Magani: Nazarin Wasu Muhimman Turaku A Waƙoƙin Baka Na Situdiyo“. Tasambo Journal of Language, Literature, and Culture 1, Nr. 1 (20.12.2022): 171–79. http://dx.doi.org/10.36349/tjllc.2022.v01i01.018.
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Waƙa wata hanya ce ta isar da saƙonni daban-daban cikin salo mabambanta. Wannan ya sanya waƙa ta zama sha-kundum, har ake yi mata kallon magani ga dukkanin abin da ake da cutarsa. A wannan maƙala, an yi ƙoƙarin bibiyar wasu waƙoƙin situdiyo domin a fito da misalan turakun da suke ƙunshe cikin waƙoƙin baka na situdiyo, wanda hakan ya nuna cewa lalle waƙoƙin baka na situdiyo sun zama magani ga kowace irin damuwa a cikin al’umma. Wannan nazari ya yi ƙwai da ƙyanƙyasa a farfajiyar waƙoƙin na situdiyo, inda aka taɓo turke kaɗai domin fito da A’i daga rogo, sannan aka yi ƙoƙarin bayyana wasu waƙoƙi a kowane ɓangaren da suka shafi rukunin da aka ajiye su. Yayin gudanar da binciken, an bi hanyoyi da dama da kuma yin amfani da dabaru, inda aka yi ƙoƙarin nemo waƙoƙin da kuma sauraronsu sauraronsu, da zaƙulo irin abin da ake buƙata a waƙar, domin ishara zuwa ga gaɓar da ake magana a kai. A wannan bincike, an yi ƙoƙarin ɗora shi a kan Ra’in Mazahabar Nason Adabi a Aladu (Folk-Cultural Theory) wanda Williams Bossom ya ƙirƙire ta, sannan aka sami mabiya daga ƙasar Amurka waɗanda suka bi ta. Wannan bincike ya ƙarƙare da zayyano sakamakon da aka samu yayin gudanar da shi.
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Adamu, A'ishatu Isma'il. „Nazarin Sarrafa Harshe A Waƙar ANPP Ba Na Shakka Ta Alhaji Aminu Ibrahim Ɗandago“. Tasambo Journal of Language, Literature, and Culture 1, Nr. 1 (20.12.2022): 199–207. http://dx.doi.org/10.36349/tjllc.2022.v01i01.022.
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Marubuta waƙoƙin siyasa na Hausa kan yi amfani da basirar da Allah ya yi musu wajen yin amfani da sarrafa harshe cikin hikima domin su jawo hankulan jama’a zuwa ga manufa. Aminu Ibrahim Ɗandago shi ma na ɗaya daga cikin irin waɗannann marubuta da Allah ya horewa wannan. A wannan nazari an kalli yadda marubucin ya yi amfani da dabarar sarrafa harshe a waƙar Ba Na Shakka ta ANPP. An ɗora wannan nazari bisa Mazahabar Abdulƙadir Ɗangambo (2007) ta Ɗaurayar Gadon Feɗe Waƙa. Dabaru da hanyoyin da aka bi wajen gudanar da wannan nazari sun hada da tattaunawa da marubucin an kuma samo matanin waƙar daga hannun marubucin kai tsaye a kuma rubace. A binciken kuma an gano marubucin ya yi mafani da dabarar sarrafa harshe ta hanyar aron kalmomin Ingilishi da Larabci da Fulatanci da kalmomin Hausa masu sabuwar ma’ana karin harshen Kananci da ƙari a cikin kalma da kuma maganganun hikima irinsu: karin Magana da habaici da kuma zambo. Gudunmawa da binciken ya bayar ita ce, ƙara bada haske ga manazarta da ɗalibai ta yadda za su nazarci sarrafa harshe a rubutacciyar waƙa, musamman a ɓangaren waƙoƙin siyasa ta fannin adabin Hausa.
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Y, Idris,, und Yankara, M. M. „Turken Yunwa A Waƙoƙin Hausa Na Noma“. Tasambo Journal of Language, Literature, and Culture 1, Nr. 1 (20.12.2022): 219–25. http://dx.doi.org/10.36349/tjllc.2022.v01i01.024.
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A rayuwar yau da kullum ga wasu al’ummu na duniya ba abin da suke tinƙaho da shi kamar noma. Hausawa suna daga cikin waɗannan mutane da suka dogara rayuwar su ga noma tun fil azal. A tsakanin manoman kuma ba abin da suke ke sha’awa kamar a kira mutum sarkin noma. Suna kaiwa ga wannan matsayi ne ta hanyar yin aiki tuƙuru ta adda mutum zai sami abincin da zai ci a shekara har ya sami na sadaiwa. A ɗaya hannu kuma, akan sami wadda bai zai ia taɓuka komai ba, ko hanyar gona bai so a ambata bare a ce ya tafi, irin wannan mutum shi ake kira raggon mutum wanda yunwa take kamawa ta yi tasiri a jikinsa har ta zama ciwo. Irin wannan yanayi na yunwa shi ne aka hango makaɗan noma sun waƙe domin su faɗakar da mutane cewa, ba ɗabi’a ce mai kyau ba. Ya kamata kowa ya tashi a yi aiki tuƙuru ta yadda zai fi ƙarfin bukatun yau da kullum ba unwa kaɗai ba. Yanayi da yunwa takan sa mutum ya kasance kuma ya sami kansa a ciki suna daga cikin abubuwan da wannan takarda ta yi kiɗa kuma ta yi rawar kiɗan a cikinsu.
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He, Guang-Wei, Wei-Jing Qu, Bin Fan, Rong Jing und Rong He. „The Protective Effect of Yi-Qi-Yang-Yin-Ye, a Compound of Traditional Chinese Herbal Medicine in Diet-Induced Obese Rats“. American Journal of Chinese Medicine 36, Nr. 04 (Januar 2008): 705–17. http://dx.doi.org/10.1142/s0192415x0800617x.
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The present study was undertaken to determine the effect of Yi-Qi-Yang-Yin-Ye (Y-Q-Y-Y-Y), a compound of Traditional Chinese Herbal Medicine, on insulin resistance (IR) in the diet-induced obese rat model induced by intravenous injection with a low dose of streptozotocin and fed a high fat and high caloric diet. Y-Q-Y-Y-Y (2, 4, 8 g/kg) was administered via gavage daily for 4 weeks. The results showed that Y-Q-Y-Y-Y treatment decreased the levels of body weight, total cholesterol (TC), triglycerides (TG), low density lipoprotein-cholesterol (LDL-C), free fatty acid (FFA), insulin (INS) and fast blood glucose (FBG) and increased the level of high density lipoprotein-cholesterol (HDL-C) in the diet-induced obese rats. Glucose tolerance was improved in the diet-induced obese rats treated with Y-Q-Y-Y-Y as well as GIR (glucose infusion rate) in the hyperinsulinemic euglycemic clamp experiment compared to the model control rats (p < 0.01). Moreover, treatment with Y-Q-Y-Y-Y up-regulated glycogen contents in both liver and skeletal muscle and increased insulin receptor amounts on the erythrocytes surface as assessed by using 125I-labeled auto-antibodies against insulin receptors. Taken together, our data suggested that Yi-Qi-Yang-Yin-Ye ameliorates insulin resistance in the diet-induced obese rats.
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A., Umar, M., und Bashir, A. „Kamin Ka Ga Biri, Biri Ya Gan Ka: Yarjejeniya Ta Waya Da ‘Yan Ta’addan Zamfara“. Tasambo Journal of Language, Literature, and Culture 1, Nr. 1 (20.12.2022): 153–64. http://dx.doi.org/10.36349/tjllc.2022.v01i01.016.
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Samar da hanyar kawo zaman lafiya da lumana da kawo hanyoyin magance matsalar tsaro da ta ƙi ci ta ƙi canyewa a jahar Zamfara, su suka fi ɗaukar hankulan masana da manazarta fannoni daban-daban na ilimi. Wannan maƙala ta dubi yadda sadarwa take gudana da ‘Yan ta’adda a Zamfara ta hanyar musayar waya a matakai daban-daban. Binciken ya gano cewa a kan samu yarjejeniya ta waya don neman masalaha ko sulhu ko kuma don neman kuɗin fansa. Bugu da ƙari an fahimci cewa daba ita ce mafakar ɓarayi kuma a can ne suke yin musayar waya tare da taimakon ‘yan rahoton ɓarayi. An saurari musayar waya tsakanin ‘yan ta’adda da jami’an gwamnati da kuma sarakuna wanda aka naɗa ta waya. An fitar da mafarin ta’addanci da zantukan barazana da ƙabilun ‘yan ta’adda da kashe-kashe da hijira da ƙorafe-ƙorafen ‘yan ta’adda. Sakamakon bincikiken ya tabbatar da cewa nazarin musayar waya da ‘yan ta’adda zai taimakawa mahukunta da jami’an tsaro wajen kawo ƙarshen ta’addanci a Zamfara. Har wa yau, an ba da shawarar a yi amfani da hanyar binciken laifuka ta kimiyar harshe.
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Bunza, Dano Balarabe. „Kwatancen Fasaha Tsakanin Waƙar Fara Dindiɓa Da Ta Farar Ɗango“. Tasambo Journal of Language, Literature, and Culture 3, Nr. 01 (15.02.2024): 372–80. http://dx.doi.org/10.36349/tjllc.2024.v03i01.043.
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An gina wannan maƙala ta yin la’akari da wasu waƙoƙi biyu na marubuta biyu a kan wasu fari da suka addabi al’umma a cikin ƙauyuka da birane ta hanyar cin hatsin da aka noma tare da nakasa shi tun yana tsaye. An lura da wasu abubuwa da marubutan suka yi canjaras da juna a cikin waƙoƙinsu, duk da yake babu wanda ya tuntuɓi wani kafin ya rubuta ko lokacin da yake rubuta waƙarsa. Abubuwan da aka yi kwatance tsakanin waƙoƙin biyu sun haɗa da mabuɗin waƙoƙin da marufinsu da saƙon waƙoƙin kasancewarsu iri ɗaya, na tarihi. Bayan haka an kwatanta waƙoƙin ta fuskar ambaton sanadiyyar zuwan farin da kuma ayyukan da suka yi na cutar da al’umma. Haka kuma marubutan sun ambaci farin dukkansu da rashin jin kora bayan sun sauka bisa hatsi. Ba wannan kaɗai ba, marubutan sun ambaci farin sun yi zagayen garuruwa da yawa, wanda ke nuna ba wuri ɗaya suka tsaya da ayyukansu ba. Kwatanta waƙoƙin biyu da aka yi, marubutan sun faɗi lokacin zuwan farin babu bambanci, wato duk a lokaci ɗaya suka zo ko cikin shekara ɗaya. Dangane da yawan layukan da suka zuba a matsayin baiti duk tangam (iri ɗaya) ne. Kowannensu ya samar da baitin waƙarsa ta hanyar shirya shi da layuka biyu kacal (‘yar tagwai ce). Tare da haka, duk abubuwan da aka ambata na kwatance tsakanin waƙoƙin marubutan biyu an raka su da misalan da mai karatu zai fahimci inda maƙalar ta dosa. Haka na tabbatar wa mai karatu cewa, kwatancen da aka yi da misalan da aka kawo na tabbatar da waƙoƙin sun mallaki wasu siffofi iri ɗaya da ake samu a cikin kowaccensu.
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Henricks, Robert G. „On the whereabouts and identity of the place called ‘K'ung-Sang’ (Hollow Mulberry) in early Chinese mythology“. Bulletin of the School of Oriental and African Studies 58, Nr. 1 (Januar 1995): 69–90. http://dx.doi.org/10.1017/s0041977x00011861.
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One of the places that plays a role in a number of myths and legends that survive from ancient China is the place called K'ung-sang , Hollow Mulberry. Confucius is said to have been born in a place called K'ung-sang, and Yi Yin, the man who served as chief minister to T'ang, founder of the Shang or Yin dynasty (traditional reign dates, 1766–1753 b.c.) was born in an actual hollow mulberry tree. By force of the Confucius connexion, commentaries often identify K'ung-sang as a place in the state of Lu, if not precisely Ch'ü-fu, the home town of Confucius. But K'ung-sang is located and identified in a number of ways in early texts: it is a mountain in the North or the East; it is a place that is being attacked by a demon; it is the capital of various Ti (emperors or gods); and in one source at least, it is the name of a musical instrument, a zither (se).
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Liu, Shu-Hui, Chih-Hung Wang, Chi-Ping Deng, Foo Bee Keh, Yi-Jen Lu und Ya-Chi Tsai. „Action Research Using a Chinese Career Model Based on the Wisdom of Classic of Changes and its Applications“. Journal of Pacific Rim Psychology 8, Nr. 2 (Dezember 2014): 83–94. http://dx.doi.org/10.1017/prp.2014.11.
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To challenge the Taiwan Ministry of Education's (TMOE) dominant enforcement of a person-environment fit model, the Chinese Career Research Center incorporated yin-yang alternation principles from the Classic of Changes (I Ching, Yi Jing or 易經) to develop the model of career development touching the sky yet grounded (TSG) and corresponding practice guidelines, a career website (CCN), and four career service projects. Using Lewin's (1946) cyclical-spiral process of action research, CCN and TSG service projects were promoted to complement the TMOE's fit model, and feedback was utilised to revise our TSG model and its applications. Yin-yang alternation principles and the four stages of chien (the creative) from the Classic of Changes were applied to develop social action strategies. Social change was indicated by counsellors’ and students’ changes in their career views, as well as the TMOE's direct financial support for TSG service projects. This progress is encouraging for whoever is interested in developing culture-inclusive indigenous psychology with practical outcomes.
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LIN, JIAN-ZHEN, und ZHI-QIANG ZHANG. „Tarsonemidae of China: a review of progress on the systematics and biology, with an updated checklist of species“. Zoosymposia 4, Nr. 1 (30.06.2010): 175–85. http://dx.doi.org/10.11646/zoosymposia.4.1.13.
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This paper reviews the research on the taxonomy, biology and control of mites in the family Tarsonemidae in China, with an updated checklist of 105 species belonging to 16 genera and 3 subfamilies. Major contributions to the Chinese fauna of the Tarsonemidae were made by Yang Qing-Shuan, Ding Ting-Zhong and colleagues in Shanhgai, Lin Jian-Zhen and his colleagues in Fujian, Tseng Yi-Hsiung and Ho Chyi-Chen in Taiwan, and Yin Sui-Gong and his students in Liaoning. There have been relatively few studies on the biology and control of the Tarsonemidae in China and these are briefly reviewed.
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LimChaewoo. „The Features of Zhuang Zi’s Yin-Yang Concept- In Comparison with the Yi Zhuan -“. Studies in Philosophy East-West ll, Nr. 81 (September 2016): 211–37. http://dx.doi.org/10.15841/kspew..81.201609.211.
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Raz, Gil. „The Way of the Yellow and the Red: Re-examining the Sexual Initiation Rite of Celestial Master Daoism“. NAN NÜ 10, Nr. 1 (2008): 86–120. http://dx.doi.org/10.1163/138768008x273728.
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AbstractThat Daoists engaged in sexual practices is well known. But what precisely were these practices, and what was their significance? This paper examines the initiation ritual of Celestial Master Daoism as found in the text entitled Shangqing Huangshu guodu yi. I argue that this practice has been misunderstood by earlier scholars who focused on the sexual aspect of the rite and interpreted it through the cosmological model of yin and yang. I suggest that the ritual procedure described in this text should not be read as a sexual manual but must be placed in the context of Celestial Master ritual and mythology as found in contemporaneous texts. Such a reading reveals that this ritual is based on a cosmogony in which the procreative function of yin and yang is a secondary, and not a primary, stage of cosmogony. Rather than a hierogamy, the real significance of this ritual is, in fact, to transcend the mundane realm, symbolized by the sexual act, and to attain the primordial undifferentiated oneness, beyond sexual division.
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F., Gummi, M., und Kurawa, H. M. „Da Tshohuwar Zuma Ake Magani: Matakan Tsaro Na Gargajiya A Fagen Magance Matsalolin Tsaro A Zamfara“. Tasambo Journal of Language, Literature, and Culture 1, Nr. 1 (20.12.2022): 125–37. http://dx.doi.org/10.36349/tjllc.2022.v01i01.014.
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Daular Zamfara tana ɗaya daga cikin daulolin ƙasar Hausa da wasu masana suka ce tana cikin ‘banza bakwai’. Daga wani sashe na tsuhuwar daula ne aka sami jihar Zamfara. Jihar tana nan a yankin arewa maso yamma na arewacin Nijeriya. Zamfara ƙasa ce ni’imtacciya ta ɓangaren noma da ma’adinai na ƙarƙashin ƙasa. Akwai koguna da ƙoramu da suka ratsa jihar. Wannan ne ya sanya ake samun fadamu jefi-jefi a wasu sassa na jihar. Akasarin al’ummomin wannan jiha manoma ne da makiyaya. Shekaru aru-aru da suka shuɗe, manoma da makiyaya na Zamfara suna zaune lami lafiya tsakaninsu da junansu. A wannan zamani da muke ciki, zaman lafiya da amince wa juna ya ƙaranta a tsakanin manoma da akasarin su Hausawa ne da kuma makiyaya da mafi rinjayensu Fulani ne. Tsaro ya yi matuƙar taɓarbarewa a jihar sakamakon rashin jituwa tsakanin waɗannan al’ummomi. Wannan ya sa har ake samun sace-sacen dabbobi da kashe-kashe a tsaninsu musamman ma mazauna karkara. Wannan muƙala ta ƙuduri anniyar yin waiwaye na bin diddigin ayyukan magabata dangane da tsaro a Bahaushiyar al’ada da kuma duba a kan yadda har yanzu ake amfani da su a wasu wurare da nufin samun tsaro. Ra’in da za a gina muƙalar a kai shi ne Bahaushen ra’in da ke cewa, ‘Da Tsohuwar Zuma Ake magani.’ Tunanin wannan muƙala shi ne cewa, watsi tare da kauce wa bin matakan tsaro na gargajiya da aka saba da su kuma suka biya buƙatun tsaro ya taimaka sosai wajen haifar da wannan tayar da zaune tsaye da ake samu a jihar. Wannan ya sanya muƙalar yin waiwaye kan matakan tsaron na gargajiya da nufin zaƙulo yadda za a yi amfani da su a matsayin ‘tsohuwar zuma’ da za a iya amfani da ita wajen magance matsalar tsaro a wannan zamani. Za a yi haka ne ta hanyar tattaunawa da waƙilan tsaro masu ruwa da tsaki kan lamarin tsaro da ma waɗanda shaidi abubuwan da ke faruwa dangane da lamarin. Muƙalar ta gano cewa kasawar hukuma da kuma al’umma haɗe da daina bin wasu matakan gargajiya ne suka haifar da taɓarɓarewar tsaro don haka a sake maido tare da ƙara inganta matakan tsaro na gargajiya domin inganta tsaro.
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Bunza, Dano Balarabe. „Sharhin Waƙar Garin Kwaki Ta Bage Ɗansala“. Scholars International Journal of Linguistics and Literature 5, Nr. 12 (22.12.2022): 453–63. http://dx.doi.org/10.36348/sijll.2022.v05i12.007.
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An sanya wa takardar taken “Sharhin Waƙar Garin Kwaki Ta Bage Ɗansala” domin a yi sharhin turkenta da tubalanta da kuma salailan da aka samu a cikinta. An gudanar da hakan ta hanyar yin hira da makaɗin da wasu mutane da ke da masaniya kan waƙar ko abin da ke cikin waƙar, domin ganin an kammala takardar cikin nasara. An gano cewa babban saƙon da waƙar ke ɗauke da shi tarihi ne tare da ƙananan saƙonni daban-daban da ke cikinta ta fuskar bayani da kawo misalai gwargwadon hali. An kawo sakamakon binciken da aka gudanar wanda takardar ta hango da kuma kammalawa a ƙarshe.
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Ishaq, Ramatu. „Dabarun Bayar Da Labari: Nazari A Magana Jari Ce“. Tasambo Journal of Language, Literature, and Culture 3, Nr. 01 (15.02.2024): 224–31. http://dx.doi.org/10.36349/tjllc.2024.v03i01.025.
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Dabarun bayar da labari dabara ce da mawari ke amfani da ita wajen warware labarinsa. Warwara kuwa mawari shi ne yake da dama wajen nuna ƙwarewarsa domin jan zarensa sala-sala ta yadda saƙonsa zai isa ga al’umma, kusan mawara ƙwararru suna amfani da dabarun bayar da labari wajen yin tasiri a cikin labaransu, kusan mafi yawan labaran suna ɗauke ne da dabarun bayar da labarai. Saboda haka wannan muƙala za a yi bakin gwargwado wajen fito da hanyoyin da mawarin waɗannan labarai ya bi wajen gina dabarun ƙulla habarcensa, haka kuma muƙalar za ta kawo wasu misalai na dabarun bayar da labarai daga wasu labaran Magana Jari
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Park, So-hyun. „A Study on the Connotation of the Human Nature in Buddhism: Comparison with the Human Nature in Zhū Xī’s Neo-Confucianism focusing on Ǒuyì Zhìxù’s Zhōngyōng-Zhízhǐ (中庸直指)“. Daedong Hanmun Association 71 (30.06.2022): 319–55. http://dx.doi.org/10.21794/ddhm.2022.71.319.
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Comparing the genuine meaning of the human nature explained in the book Zhōngyōng-Zhízhǐ written by Ǒuyì Zhìxù, one of the four greatest Buddhist monks in the Ming dynasty with that translated by Zhū Xī who compiled Neo-Confucianism in the South Song dynasty, this study looks into the genuine meaning of the human nature in the unique viewpoint of Ǒu yì Zhìxù different from that of Zhū Xī. In his book Zhōngyōng-Zhízhǐ, he divides the Seong (性: human nature) into Cheon (天: heaven) and Myeong (命: life) to explain that Seong is SunSuJinYeo (純粹眞如: pure truth) of BulSaengBulMyeol (不生不滅: There is neither birth nor death) and JapBakJoAk (雜駁粗惡: Human nature is roughly mixed) of Saeng MyeolHwanMang (生滅幻妄: Birth and death of everything are all vain), which all means that the human nature can basically become not only the nature of pure reason of Gunja (君子: a Confucian standard person) but also the nature of Soin (小人: a person who is petty and crafty) harassed by passions. This is a part of his thoughts presenting the inner essence of human that a person can be good and bad as well; and implying that the object of discipline may be somewhere around such inner essence of human.
On the other hand, Zhū Xī understands the Cheon as the pure truth and explains that the Myeong is given. He says that the Cheon consists of mainly ‘Yin-Yang and Five Elements’, which has Yi (理) and Gi (氣). It is noticeable that he appreciates: such Gi forms a body of JiWoo-Hyeon BulCho (智愚 賢不肖: mixed of wisdom, stupidity, goodness and badness) and such Yi is the essential source of human nature forming Deok (德: virtue) of GeonSun-OSang (健順 五常: Yin-Yang based virtues), which is the nature of InEuiYeJiShin (仁義禮智信: benevolence, righteousness, propriety, wisdom and sincerity). Like this, he refers to Yi-Gi and YiYeok BuYeo (理亦賦焉: Yi is also given) to explain about the Cheon, so that he thinks that the Myeong of Cheon-Myeong is a kind of step given by the heaven, which is the step right before the human nature is given. Such human nature given by the heaven comes with such characters as JiWoo- HyeonBulCho based on each person’s GiJilPumSu (氣質稟受: characters and personalities) requiring everybody to be educated. That is, education is aimed at the recovery of the essential nature of human.
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Tahir, Muhammad Rabiu, und Nura Lawal. „Gulma da Tsegumi a Tunanin Bahaushe: Nazari Daga Habarcen Hausa“. Zamfara International Journal of Humanities 2, Nr. 02 (30.12.2023): 1111–116. http://dx.doi.org/10.36349/zamijoh.2023.v02i02.013.
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Al’ummar Hausawa, al’umma ce da take da hanyoyi mabambanta na tantance abubuwa masu ɗimbin yawa, waɗanda suke abin koyi da kuma munana waɗanda Hausawa suke ɗaukar su a matsayin abin ƙyama. Gulma da tsegumi suna ɗaya daga cikin munanan halaye da ɗabi’un da Hausawa sukan yi hani da aikata su. Gulma da tsegumi ɗabi’u ne marasa kyau da suka daɗe a cikin al’umma. Kamar yadda ba a san ranar da aka fare su ba, haka kuma ba a san ranar barin su ba. Duk da an san ƙarshen mai yin su shi ne jin kunya. Wannan takardar ta kalli ɗabi’ar daga gulma da tsegumi ne daga adabin baka na habarce da tatsuniya ta hanyar fito da gulma da tsegumin da kuma matsayinsu a al’adun Hausawa da ma dalilan yin gulma da tsegumin. Gulma da tsegumi abubuwa biyu ne masu makusanciyar ma’ana, amma da an ambaci gulma da abu mara kyau aka fi danganta shi. Shi kuwa tsegumi ba lallai ba ne ya zama abu mara kyau. Ana iya tsegunta wani alheri ga wani kamar yadda aka ga tsuntsuwa ta je ta tsegunta wa sarki labarin narkewar Ta-kitse.Wannan bincike ya gano dalilan da yake sanyawa ana gulma ko tsegumi da suka haɗa da: Hassada wato burin wani ya rasa wani abin da yake da shi da ƙyashi da kishi da son faɗar albarkacin baki. Kamar a tatsuniyar ta-kitse, a lokacin da gizo ya kai tsegumin cewa akwai wani tirkekken bajimin sa a gidan tsohuwa aka kuma je aka raba ta da wannan bajimin san. Haka kuma ya sake komawa ya sanya aka ɗauko wannan yarinyar a wurinta. A kuma labarin Shaihu Umar an ga yadda aka yi wa Makau hassada aka kai gulmarsa aka sa ya rasa komai har sai da aka kore shi a gari.
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A., Bunza, U., Yusuf, J und Aliyu, A. „Wasu Darussan La’akari a Zaɓaɓɓun Matanonin Adabin Baka Na Hausa“. Zamfara International Journal of Humanities 2, Nr. 3 (30.12.2023): 39–49. http://dx.doi.org/10.36349/zamijoh.2023.v02i03.005.
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Manufar wannan takarda ita ce nazarin labarun bakan Hausawa a matsayin taskar ilimi ga al’ummar yau. Nazarin yana da muhimmanci ne ganin labaran baka kamar sauran nau’o’in adabin bakan Bahaushe, ɗamfare suke da ilimin da zai iya zama madogara ga al’umma, amma duk da haka manazarta ba su faye ba su muhimmanci ba a wannan ƙarnin. Hanyyoyin da aka yi amfani da su wajen gudanar da binciken sun haɗa: karance-karance a littattafai da kuma yanar gizo tare da zaƙulo labaran da kuma yin nazarinsu. A ƙarshe, takardar ta gano cewa, labarun bakan Bahaushe suna da matuƙar muhimmanci, musamman wajen bayyana tunani da dabarun rayuwar al’ummar da ta gabata domin kasancewa madubi ga al’ummar yau.
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Li, Hongshou. „The Origin of Eight Trigrams: Explaining the Mechanism of Soil Response to Temperature Change“. Sumerianz Journal of Social Science, Nr. 43 (18.08.2021): 84–92. http://dx.doi.org/10.47752/sjss.43.84.92.
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The Eight Trigrams has held a high position in the Eastern culture, but its origin of has been a mystery for thousands of years, thus it has not yet entered the scientific system. This research reveals the possible origin of the Eight Trigrams and the purpose of drawing the hexagrams. Research has shown that due to changes in the solar radiation there exist annual and diurnal soil temperature variable zones (STVZs). The heat conducts and interactions between the double-layer also form two different statuses of warming and cooling. In this paper the hydrometeorological factors such as temperature, relative humidity, absolute humidity and earth-air pressure were monitored or calculated in the STVZs. If the anural/diurnal STVZ is divided into three levels, and we associate soil cooling processes (Yin) with “--” and warming processes (Yang) with “—”. It is not hard to find that the distribution of soil status in soil profile at different times and locations clearly reflects the soil response to temperature change and reveals movement mechanism of earth-air and water. Furthermore, this model can be seen to be the source of the Eight Trigrams in the Yi-jing. The double-layer structure of the soil constitutes the foundation of the double trigrams. The Yin and Yang processes both form the primary driving force for phreatic water moves upward. Fu Xi invented the method of hou-qi, in which the monitoring of earth-air pressure in the closed system and applying Yin-Yang to draw Eight Trigrams and analysis of spatiotemporal status changes in the soil, which was then used to enact a calendar used as a guide to time for farming usage. The Yin-Yang and Eight Trigrams perfectly explain the response of earth-air to solar terms and mechanisms of water vertical cycle on daily/yearly timescales.
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Al., Abu-Ubaida SANI Et. „Zamani Abokin Tafiya: Tasirin Kafafen Sada Zumunta Ga Tashintashinar Zamfara“. Tasambo Journal of Language, Literature, and Culture 1, Nr. 1 (20.12.2022): 95–107. http://dx.doi.org/10.36349/tjllc.2022.v01i01.011.
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A yau, kafafen sada zumunta sun kasance wani ɓangare na rayuwar al’umma, musamman matasa. Suna da tasiri (mai kyau ko marar kyau ko duka biyu) a ɓangarorin rayuwa daban-daban da suka haɗa da zamantakewa da kasuwanci da ilmi da sana’o’i da mulki da shugabanci da makamantansu. La’akari da haka ne ya sa wannan bincike ya yi ƙoƙarin haska fitilarsa domin ƙyallaro ko kafafen na da tasiri a kan tashe-tashen hankulan jahar Zamfara? Idan suna da , yaya nau’in tasirin yake? Binciken na da manufar (i) bitar yanayin tashe-tashen hankulan jahar Zamfara, da (ii) nazartar tasirin kafafen sada zumunta kan waɗannan tashe-tashen hankula. Kasancewar Zamfara ɗaya daga cikin manyan daulolin ƙasar Hausa masu tsohon tarihi. Binciken ya yi amfani da Bahaushen ra’i domin jan akalarsa. An ɗora aikin a kan tunanin Bahaushe mai cewa: “kowane allazi da nasa amanu.” An bi manyan hanyoyi guda biyu domin tattara bayanai. Na farko shi ne hira da aka yi domin samun bayanan nau’ukan tashe-tashen hankulan daga tushe (ganau ko jiyau daga ganau). Na biyu kuwa, an bibiyi kafafen sada zumunta da sauran kafafen sadarwa na yanar gizo (intanet) domin ganin wainar da ake toyawa dangane da batun da ake magana kansa, tare da tattarowa da nazartar bidiyoyi da hotuna da rubuce-rubuce da suka shafi manufar binciken. Binciken ya gano cewa, duk da ɗimbin amfanin kafafen sada zumunta, suna taka rawa kai tsaye ko a kaikaice wajen ruruta wutar tashe-tashen hankular jahar Zamfara. Daga ƙarshe binciken ya ba da shawarwari da suka haɗa da kira ga hukomomi da su fara tunanin yin wata huɓɓasa na bibiya da jagorancin al’amuran kafafen sada zumunta.
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LimChaewoo. „A Study on the Relationship Between Yin and Yang in Laozi’s Philosophy - In Comparison with the Yi Zhuan -“. JOURNAL OF ASIAN PHILOSOPHY IN KOREA ll, Nr. 41 (Juli 2014): 287–313. http://dx.doi.org/10.19065/japk..41.201407.287.
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Gandu, Dr Ibrahim Mohammed. „Tsare-Tsare a Shirin Gabatar Da Finafinan Hausa“. Tasambo Journal of Language, Literature, and Culture 3, Nr. 01 (15.02.2024): 308. http://dx.doi.org/10.36349/tjllc.2024.v03i01.035.
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Shirya fim babban aiki ne wanda duk mutumin da yake da sha’awar ɗaukar nauyinsa yake fuskanta. Bayanai a kan yadda shirya fim, yana buƙatar bin wasu matakai da tsare-tsare kafin a kai ga tabbatar gundarin shirin cikin faifai zuwa ga masu kallo. Gabatar da shirya fim yana buƙatar ayyukan ƙwararrun mutane, masu hikima da basira, kuma waɗanda za su sa ido don ganin an gudanar da aikin da aka sa a gaba. Samar da ingantaccen labari wanda za a iya gabatar da shi a matsayin fim, shi ne mataki na farko. Marubucin labari kan yi tunanin irin abubuwa da ke faruwa a cikin al’umma, waɗanda ake son a nuna domin su faɗakar da al’umma; tare da yin hannunka-mai-sanda zuwa gare su. Dalili na neman samun ingantacciyar al’umma ne yake haifar da tunanin tsara labari wanda zai faɗakar ko ya wa’azantar ko kuma ya ilmantar. An gudanar da wannan nazari ne bisa manufar fito da hanyoyin da masu shirya finafinan Hausa suke bi wajen lura da ƙa’idojin shirin fim. Kazalika, an yi amfani da wasu hanyoyi domin samun bayanai. An duba wasu ayyuka da suka gabata tare da tattaunawa da wasu nmasu ruwa-da-tsaki a harkar shirin finafinai. An leƙa zaurukan sada zumunci domin samo wasu bayanai kamar ; Google da Youtube da Wikipedia da Facebook da Opera da Acaemia. An ɗora wannan aikin nazari a kan Nazarin Ƙwaƙwaf da Ƙwaƙƙwafi, masu ɗauke da ma’anar ‘Content Analysis’ da ‘Close Reading’, haka kuma nazarin ya gano cewa, a harkar shirin finafinan Hausa, mafi yawanci ba su da takamaiman tsari na gudanarwa.
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Li, Qing-Jie, Xue-Liang Fang, Ying-Qin Li, Jia-Yi Lin, Cheng-Long Huang, Shi-Wei He, Sheng-Yan Huang et al. „Abstract 1999: DCAF7 acts as a scaffold to recruit USP10 for G3BP1 deubiquitylation and facilitates chemoresistance and metastasis in nasopharyngeal carcinoma“. Cancer Research 84, Nr. 6_Supplement (22.03.2024): 1999. http://dx.doi.org/10.1158/1538-7445.am2024-1999.
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Abstract Though docetaxel plus cisplatin and 5-fluorouracil (TPF) induction chemotherapy becomes the standard care for locoregionally advanced nasopharyngeal carcinoma (NPC), some patients could not benefit from this therapy. The underlying mechanisms remain unclear. We found that DCAF7 was highly expressed in TPF resistant NPC patients, and promoted the cisplatin resistance and metastasis of NPC cells. Mechanistically, DCAF7 facilitates the interaction between USP10 and G3BP1, resulting in the removal of K48-linked ubiquitylation of G3BP1 at Lys76 mediated by USP10, thus preventing the degradation of G3BP1 through ubiquitin-proteasome pathway, and facilitates the stress granule (SG)-like structures formation. Moreover, knockdown of G3BP1 successfully reversed the SG-like structures formation and oncogenic effects exerted by DCAF7. Importantly, NPC patients with elevated DCAF7 expression exhibited high risks of metastasis, and is associated with a poor prognosis. This study identifies DCAF7 as a pivotal cisplatin resistance gene, and sheds light on the underlying mechanism of TPF resistance in NPC patients. The DCAF7-USP10-G3BP1 axis provides potential therapeutic targets and biomarker for NPC treatment. Citation Format: Qing-Jie Li, Xue-Liang Fang, Ying-Qin Li, Jia-Yi Lin, Cheng-Long Huang, Shi-Wei He, Sheng-Yan Huang, Jun-Yan Li, Sha Gong, Kai-Lin Chen, Na Liu, Jun Ma, Yin Zhao, Ling-Long Tang. DCAF7 acts as a scaffold to recruit USP10 for G3BP1 deubiquitylation and facilitates chemoresistance and metastasis in nasopharyngeal carcinoma [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2024; Part 1 (Regular Abstracts); 2024 Apr 5-10; San Diego, CA. Philadelphia (PA): AACR; Cancer Res 2024;84(6_Suppl):Abstract nr 1999.
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Cheung, Donald W. „El bastón Niulang: una vara de pastor como arma“. Revista de Artes Marciales Asiáticas 2, Nr. 4 (18.07.2012): 74. http://dx.doi.org/10.18002/rama.v2i4.334.
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<p class="MsoNormal" style="text-align: justify; margin: 0cm 0cm 6pt;"><span style="mso-ansi-language: EN-US;" lang="EN-US"><span style="font-size: small;"><span style="font-family: Calibri;">Yu Qi created the Niulang staff system about 300 years ago. He taught Xiao Side and the art was passed down within the Xiao family to the current grandmaster, Xiao Mingkui. The staff is about 1-meter long and incorporates techniques from both long and short weapons. The concept of yin and yang is central to Niulang staff practice, requiring a proper balance between defense and attack as well as softness and power. The staff always moves in a spiral motion and short explosive power is generated from the waist/kua of the body. Yi (intent) and shen (spirit) are central elements guiding the external movements. The Niulang staff art is designated in China as a major traditional wushu discipline for preservation and research.</span></span></span></p>
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Li, Shanyu, und Stevenson Xutian. „New Development in Traditional Chinese Medicine: Symbolism-Digit Therapy as a Special Naturopathic Treatment“. American Journal of Chinese Medicine 44, Nr. 07 (Januar 2016): 1311–23. http://dx.doi.org/10.1142/s0192415x16500737.
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Traditional Chinese medicine (TCM) grew out of traditional Chinese culture. For example, the eight-diagram symbol is composed of the Yang and the Yin. According to oriental philosophy, everything in the universe has a two-sided property, namely an image (or symbol) and a number (or digit). This paper introduces the new concept and historical background of symbolism-digit therapy (SDT), which is a natural therapy for the treatment of various kinds of diseases. SDT is of TCM heritage, which can be traced back to the ancient publications such as Yi Jing, and this heritage has been incorporated into modern development and practices. The successful treatments using SDT presented in this paper use formulas and/or prescriptions in accordance with TCM. All materials presented in this paper come from first-hand clinical observations, which are supported by TCM theories. Effects of SDT treatments are straightforward and worthy of broader and deeper investigation. SDT and other relevant therapies motivate the further exploration of the essence of TCM to improve the understanding of TCM principles.
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Lin, Jia-Yi, Wei-Wei Zhang, Qing-Jie Li, Xue-Liang Fang, Jun-Yan Li, Shi-Wei He, Ying-Qin Li et al. „Abstract 1113: USP18 impairs the sensitivity of radiotherapy for nasopharyngeal carcinoma by promoting the ubiquitination and nuclear translocation of TRIM29“. Cancer Research 84, Nr. 6_Supplement (22.03.2024): 1113. http://dx.doi.org/10.1158/1538-7445.am2024-1113.
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Abstract Radiotherapy is the main and preferred treatment for nasopharyngeal carcinoma (NPC), owing to its high sensitivity to radiation. However, there are ~20% patients suffering from tumor recurrence. Accumulating evidences show that protein ubiquitination plays a vital role in radiation caused DNA damage response. Here, we identified that the deubiquitinase USP18 is highly expressed in NPC tissues, and inversely associated with radiosensitivity of NPC cells. USP18 interacts with TRIM29 and promotes its K27-linked ubiquitination independent of its deubiquitinase activity. Further investigation reveals that USP18 acts as a scaffold to recruit the E3 ubiquitin ligase TRIM21 to directly ubiquitinate TRIM29 at Lys307, thus promoting its oligomerization and nuclear translocation, and thereby facilitates the DNA damage repair of NPC cells after irradiation. Clinically, higher expression of USP18 indicates poor response to radiotherapy and worse prognosis in NPC patients. Our findings reveal the critical role of USP18 in regulating radiosensitivity, and targeting USP18-TRIM21-TRIM29 axis maybe a novel strategy to synergize with radiotherapy for NPC patients. Citation Format: Jia-Yi Lin, Wei-Wei Zhang, Qing-Jie Li, Xue-Liang Fang, Jun-Yan Li, Shi-Wei He, Ying-Qin Li, Jun Ma, Na Liu, Yin Zhao, Rui Guo. USP18 impairs the sensitivity of radiotherapy for nasopharyngeal carcinoma by promoting the ubiquitination and nuclear translocation of TRIM29 [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2024; Part 1 (Regular Abstracts); 2024 Apr 5-10; San Diego, CA. Philadelphia (PA): AACR; Cancer Res 2024;84(6_Suppl):Abstract nr 1113.
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Chu, Leonard L. „Yiren Yi Gushi [One Person, One Story] edited by CLEMENT YORK-KEE SO, LAVENDER WANG-YIN CHEUNG, VIVIAN WAI-WAN TAM, & YONDER YURU LI. Yiren You Yi Gushi [One Person, Another Story] edited by CLEMENT YORK-KEE SO, LAVENDER WANG-YIN CHEUNG, & YONDER YURU LI“. Chinese Journal of Communication 8, Nr. 2 (30.03.2015): 228–31. http://dx.doi.org/10.1080/17544750.2015.1024392.
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Huggett, Richard. „Astrogeological events in china by Xu Dao-yi, Zhang Qin-wen, Sun Yi-yin, Yan Zheng, Chai Zhi-fang, He Jin-wen, Scottish academic press, Edinburgh; van nostrand rheinhold, New York; Geological publishing house, Beijing, 1989. No. of pages: 264“. Earth Surface Processes and Landforms 15, Nr. 6 (September 1990): 579. http://dx.doi.org/10.1002/esp.3290150609.
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Soh, Dongsub, und Jaebok Park. „A new story about King Tang and Yi Yin : An Annotated Translation of the Tang zai chimen in the Qinghua Bamboo Slips“. STUDY OF THE EASTERN CLASSIC 80 (30.09.2020): 361–417. http://dx.doi.org/10.16880/sec.2020.80.11.361.
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廖紹凱, 廖紹凱. „置疑的寫作者：論賴香吟《翻譯者》的「自反寫作」與失語困境“. 臺灣文學研究集刊 29, Nr. 29 (Februar 2023): 079–106. http://dx.doi.org/10.53106/181856492023020029003.
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<p>賴香吟在2017年出版的《翻譯者》被視為是「青春時期的結案報告」嘗試呈現不同的社會與政治事件中的「個人」，然而本文認為貫穿《翻譯者》的是身為「寫作者」的「女性敘述者」的失語困境。因而，本文將從「自反寫作」與失語困境兩個面向切入，討論賴香吟的小說《翻譯者》幾篇小說以及未收錄的〈時手紙〉。本文認為在後設小說的技藝下，賴香吟置疑寫作者身份、寫作（物）與寫作意義之間的關係，導致身為寫作者的「失語困境」以及的自我價值危機。其中，透過女性與寫作者雙重的身份，而以女性經驗打破女性與土地皆為男性拯救之對象的模式。本文將進一步指出，賴香吟小說在高度自反性的策略下，小說中的女性寫作者角色對雙重身份的自反思考，凸顯女性寫作者在差異的經驗與真實之間的掙扎，重新定義了「作者」、「經驗」與「文學性」概念，而呈現出某種敘事美學。</p> <p> </p><p>The Translator (Lai Hsiang-yin, 2017) is considered the culmination of adolescence. Lai Hsiang-yin attempts to depict the concept of “individual” in various societies and political contexts. However, this paper argues that the aphasia dilemma of the “female narrator” as “the writer” permeates the entire narrative of The Translator. Therefore, this paper aims to examine several novels in The Translator (Lai Hsiang-yin, 2017) and “Time Letter”（時手紙）from the perspectives of “reflexive writing” and the aphasia dilemma. Through Lai Hsiang-yin’s metafictional work, it is believed that she questions the relationship between writer’s identity, the act of writing itself, and the meaning of writing, leading to an aphasia dilemma for the writer and a crisis of self-worth. By assuming the dual identity of the female and the writer, Lai Hsiang-yi breaks away from traditional patterns where females and their land are solely saved by males. Moreover, through the strategic use of reflexivity, the character of the female writer in Lai Hsiang-yin novel reflects upon her own dual identity, emphasizing the struggles of the female writer between different experiences and reality. At the same time, this redefines the idea of “writer”, “experience” and “literariness”, representing a distinct narrative aesthetic.</p> <p> </p>
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Brenchley, P. J. „Astrological events in China by Xu Dao-Yi, Yan Zheng, Sun Yi-Yin, He Jin-Wen, Zheng Quin-Wen, Chai Zhi-Jang. Scottish Academic Press and the Geological Publishing House, China, 1989. No. of pages: 264. Price £35.00. ISBN 0–7073–0567–5“. Geological Journal 26, Nr. 3 (Juli 1991): 271. http://dx.doi.org/10.1002/gj.3350260306.
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KimYonJae. „Li Zhi’s Theory of Changes and the World-view from the Viewpoint of Jiu-zheng-yi-yin: Focused upon the Way of Qian and Kun“. CHUL HAK SA SANG - Journal of Philosophical Ideas ll, Nr. 36 (Mai 2010): 181–210. http://dx.doi.org/10.15750/chss..36.201005.006.
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Zhao, Jing, Cheng-Ke Cai, Ming Xie, Jin-Na Liu und Bang-Zhong Wang. „Investigation of the therapy targets of Yi-Qi-Yang-Yin-Hua-Tan-Qu-Yu recipe on type 2 diabetes by serum proteome labeled with iTRAQ“. Journal of Ethnopharmacology 224 (Oktober 2018): 1–14. http://dx.doi.org/10.1016/j.jep.2018.03.027.
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Qingzhong, Yang. „Possible Inspiration Offered by the Yin-Yang Theory of The Book of Changes (Yi jing) Regarding the Course of Human Culture in the Twenty-First Century“. Contemporary Chinese Thought 39, Nr. 3 (April 2008): 23–38. http://dx.doi.org/10.2753/csp1097-1467390302.
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Liu, Xiaoyu, Jing Lin, Qing Wang, Siyao Xiao und Ling Wang. „Prescription rules of Qingzhu Fu, Ziming Chen, and Qian Wu for threatened miscarriage based on traditional Chinese medicine inheritance auxiliary platform“. Traditional Medicine and Modern Medicine 03, Nr. 03 (September 2020): 185–90. http://dx.doi.org/10.1142/s257590002050010x.
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Background: To explore the prescription rules of famous ancient physicians in the treatment of threatened miscarriage. Methods: Traditional Chinese Medicine (TCM) prescriptions for threatened miscarriage were screened out of Fu Ren Da Quan Liang Fang by Ziming Chen, Yi Zong Jin Jian by Qian Wu, and Fu Qing Zhu Nv Ke by Qingzhu Fu. Data were standardized and analyzed through the TCM inheritance auxiliary platform. Results: A total of 29 prescriptions for threatened miscarriage were screened. Dang Gui, E Jiao, Gan Cao, Chuan Xiong, Bai Shao were the top five frequently prescribed Chinese herbs. The common herb–herb combinations used by Ziming Chen contained E Jiao, Dang Gui, Chuan Xiong, Ai Ye, Cong Bai, and Sang Ji Sheng. Ren Shen, Gan Cao, and Bai Zhu were the common herbal groups used by Qingzhu Fu. Huang Qi, Shu Di Huang, Bai Shao, Dang Gui, and Gan Cao were one of Qian Wu’s core prescriptions, with Dang Gui and Chuan Xiong being the others. According to the analysis of four Qi, five flavors, and meridian tropism of the prescriptions, herbs with the warm nature, or with the sweet, pungent, bitter flavors topped the list of application. The top six meridian tropisms of high-frequency herbs were: liver, spleen, lung, kidney, heart, and stomach meridian. Conclusion: Based on the principle of restoring the balance within the organs and enriching Qi and blood, clinical treatment of threatened miscarriage involves invigorating the Chong and Ren channels, nourishing Yin, dispelling cold and wind, generating and activating blood, regulating and harmonizing Qi.
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Li, Hsin-Hua, Hanoch Livneh, Wei-Jen Chen, Ming-Chi Lu, Wen-Yen Chiou, Shih-Kai Hung, Chia-Chou Yeh und Tzung-Yi Tsai. „Chinese Herbal Medicine to Reduce Radiation-Induced Oral Mucositis in Head and Neck Cancer Patients: Evidence From Population-Based Health Claims“. Integrative Cancer Therapies 20 (Januar 2021): 153473542110448. http://dx.doi.org/10.1177/15347354211044833.
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Background: Subjects with head and neck cancer (HNC) often experience post-treatment side effects, particularly radiation-induced oral mucositis (RIOM). This study aimed to explore the association of Chinese herbal medicine use with the sequent risk of RIOM among them. Methods: This cohort study used a nationwide health insurance database to identify subjects newly diagnosed with HNC, aged 20 to 60 years, who received treatment between 2000 and 2007. Among them, a total of 561 cases received CHM after HNC onset (CHM users); the remaining 2395 cases were non-CHM users. All patients were followed to the end of 2012 to identify any treatment for RIOM as the end point. Cox proportional hazards regression was used to compute the adjusted hazard ratio (aHR) of RIOM by CHM use. Results: During the follow-up period, 183 CHM users and 989 non-CHM users developed RIOM at incidence rates of 40.98 and 57.91 per 1000 person-years, respectively. CHM users had a lower RIOM risk than the non-CHM users (aHR: 0.68; 95% Confidence Interval: 0.58-0.80). The most potent effect was observed in those taking CHM for more than 1 year. Use of Baizhi, Danshen, Shao-Yao-Gan-Cao-Tang, Gan-Lu-Yin, Huangqin, Shu-Jing-Huo-Xue-Tang, and Xin-Yi-Qing-Fei-Tang, was significantly related to a lower risk of RIOM. Conclusion: Findings of this study indicated that adding CHM to conventional clinical care could be helpful in protecting those with HNC against the onset of RIOM. Further clinical and mechanistic studies are warranted.