Journal articles on the topic 'Arab millennials'
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1
Akhsan, Akhsan, and Ahmadi Muhammadiyah. "MODEL BELAJAR DAN PEMBELAJARAN BAHASA ARAB GENERASI MILENIAL." Lahjah Arabiyah: Jurnal Bahasa Arab dan Pendidikan Bahasa Arab 1, no. 2 (July 14, 2020): 105–19. http://dx.doi.org/10.35316/lahjah.v1i2.817.
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Millennial era is identical with digital era. Where millennials are more inclined to like learning with practical and rational. Millennials prefer something simple and not complicated. Indirectly with this it also affects the learning styles of Arabic students. With this fact, the language teacher must also adjust to technology. In the midst of the covid-19 pandemic, literacy learning models, hybrid learning, and long life learning become learning models that are always discussed and discussed in various forms. Literacy with a genre approach, hybrid learning with online models and webinars, as well as long live education by planting lifelong learning to students wherever they are. These three things are expected to have a significant influence on learning and learning models in this millennial era. Especially in a pandemic that does not allow for face-to-face meetings, so it is more efficient, practical, and effective.
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Warda, Samia Youssry. "Emirati Millennials: A Catalyst for Innovation in the Tourism Industry." Transnational Marketing Journal 7, no. 2 (October 2, 2019): 131–60. http://dx.doi.org/10.33182/tmj.v7i2.776.
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It is evident that generational shifts in tourist behaviour facilitate the anticipation and accommodation of future trends in the industry. Although a unique and influential tourist segment, the millennial generation of the United Arab Emirates (UAE) has not been adequately researched. This paper aims to explore the travel patterns of Emirati millennials; particularly their preferences, their online travel behaviour and the impact of social media on their choices. After reviewing the academic and trade literature on millennial travelers and some cases of existing innovative practices of tourism businesses targeting millennials, the paper will present the results of a survey conducted to investigate the travel patterns of young Emirati travelers, contributing to the literature on this emerging segment which is almost nonexistent. The research offers useful insights into what Emiratis value the most, their preference for leisure travel to new destinations and the influence of travel apps and social media on their travel planning. The research led to the development of suggestions for businesses aiming to attract millennials.
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Cosgrave, David, and Michele O'Dwyer. "Ethical standards and perceptions of CRM among millennial consumers." International Marketing Review 37, no. 5 (July 10, 2020): 863–84. http://dx.doi.org/10.1108/imr-05-2019-0125.
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PurposeThis study explores the millennial perceptions of cause-related marketing (CRM) in international markets through the lens of an ethical continuum. Literature gaps exist in our understanding of cause-related marketing, ethics and millennials in an international context, with few studies offering insights into successful CRM campaigns in developed vs developing countries. Previous studies have yielded differing responses based on culture, sociodemographic and consumer perceptions.Design/methodology/approachAn exploratory qualitative research method was adopted to build the theory necessary to address this research gap. Semi-structured interviews were conducted with a convenience sample of 155 undergraduate and postgraduate students representing 17 nationalities. Interviews were conducted in two regions (Ireland and United Arab Emirates) representing developed and developing markets.FindingsDiscrepancies exist between millennial consumers when it comes to ethical self-reporting, perceptions of CRM initiatives, choice criteria of CRM offers and purchase intentions. Findings also suggest that there is a relationship between the religious and ethical beliefs of millennials in certain regions. Gender showed no significant differences in perceptions of CRM.Originality/valueThis study examines millennial perceptions of CRM from multiple nationalities in developed vs developing markets. It introduces the ethical continuum in international CRM as a lens to examine perceptions of millennial consumers. The study identifies that millennials should not be treated as a homogenous group, suggesting different choice criteria of millennial consumers based on their ethical standards. It demonstrates emerging support for the role of religion in successful adoption of CRM.
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Syagif, Ahmad. "STRATEGI PENGUATAN LITERASI BERBAHASA ARAB BAGI SANTRI MILENIAL." Fitrah: Jurnal Studi Pendidikan 13, no. 1 (July 7, 2022): 73–86. http://dx.doi.org/10.47625/fitrah.v13i1.375.
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Arabic literacy is a necessity that needs to be nurtured from an early age for students, especially among students. As millennials, the better literacy skills they have, the better their academic achievement will be so that they are more ready to answer the challenges of the times. This paper tries to dissect the various strategies that can be done to strengthen Arabic literacy for millennial students who are members of the MTSN 1 Kota Bima Boarding School Program. Through descriptive qualitative research with the case study method, it can be seen that the literacy strengthening program is carried out through habituation, development, and learning activities by combining the intracurricular curriculum and the non-curricular supplement curriculum. Arabic literacy can go hand in hand, reinforce each other with Al-Qur'an literacy and can be developed through digital literacy skills. The obstacle that is still being faced is the perception of the guardians of the students and the learning motivation of the students.
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Zaid, Bouziane, Jana Fedtke, Don Donghee Shin, Abdelmalek El Kadoussi, and Mohammed Ibahrine. "Digital Islam and Muslim Millennials: How Social Media Influencers Reimagine Religious Authority and Islamic Practices." Religions 13, no. 4 (April 8, 2022): 335. http://dx.doi.org/10.3390/rel13040335.
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Digital platforms have empowered individuals and communities to re-negotiate long-established notions of religion and authority. A new generation of social media influencers has recently emerged in the Muslim world. They are western-educated, unique storytellers, and savvy in digital media production. This raises new questions on the future of Islam in the context of emerging challenges, such as the openness of technology and the often-perceived closedness of religious and cultural systems within Muslim societies. This paper uses a multiple case research design to examine the roles of social media influencers in reimagining Islam and reshaping spiritual beliefs and religious practices among young people in the Gulf Region, the Arab world, and beyond. We used thematic analysis of the Instagram and YouTube content of four social media influencers in the Gulf Region: Salama Mohamed and Khalid Al Ameri from the United Arab Emirates, Ahmad Al-Shugairi from Saudi Arabia, and Omar Farooq from Bahrain. The study found that social media influencers are challenging traditional religious authorities as they reimagine Muslim identities based on a new global lifestyle.
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Koernia, Yabez, and Tony Winata. "KOMUNITAS MUSIK DI BSD." Jurnal Sains, Teknologi, Urban, Perancangan, Arsitektur (Stupa) 1, no. 2 (January 26, 2020): 2085. http://dx.doi.org/10.24912/stupa.v1i2.4371.
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The millennial generation is very smart in using the internet as social media and as a learning media. In using this internet they learn with a one-way learning tool, which makes most of the learning misguided from the techniques of reading and playing music. Things that need to be considered are small details such as reading piano beams or playing according to the correct scales and that only exists when learning with 2-way learning such as schools, but millennials don't like the existence of formal schools, which exist today but they want to learn with free where they can play freely and also be able to play together without a curriculum that makes them like being detained. In this case an informal school that can accommodate millennial musicians is now needed and also a place to gather and also learn together therefore an informal community is needed that can accommodate the desire and creativity for the activities of the millennials.Abstrak Generasi milennial sangat pintar dalam menggunakan internet sebagai media sosial maupun sebagai media belajar. Dalam penggunaan internet ini mereka belajar dengan sarana satu arah pembelajaran, hal tersebut membuat sebagian besar pembelajaran dapat salah kaprah dari teknik membaca maupun bermain musik. Hal yang perlu diperhatikan adalah detail kecil seperti membaca balok piano maupun bermain sesuai tangga nada yang benar dan hal tersebut hanya ada bila belajar dengan pembelajaran 2 arah seperti sekolah, namun millennial tidak menyukai dengan adanya sekolah formal, yang ada sekarang ini tetapi mereka ingin belajar dengan bebas dimana mereka dapat bermain bebas dan juga dapat bermain bersama tanpa adanya kurikulum yang membuat mereka seperti ditahan Dalam hal ini maka diperlukan sebuah sekolah informal yang dapat menampung para musisi millennial sekarang ini dan juga menjadi sebuah tempat untuk dapat berkumpul dan juga belajar bersama oleh karena itu dibutuhkan sebuah komunitas informal yang dapat menampung keinginan dan kreatifitas untuk kegiatan para millennial.
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Andrew, Andrew. "KAJIAN HUNIAN FLEKSIBEL KOTA BAGI GENERASI MILLENNIAL." Jurnal Sains, Teknologi, Urban, Perancangan, Arsitektur (Stupa) 1, no. 2 (January 26, 2020): 843. http://dx.doi.org/10.24912/stupa.v1i2.4399.
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Millenials, generation of people who was born between 1980 to 2000, age ranged from 20 to 39 years, are now preparing to fulfill one of the most important need in life: housing. Social and culture changes in millenials life style will affect millenials housing needs and type. It is known that millenials nowadays require a type of housing with high flexibility that can adjust well with their needs and wants rather than typical housing nowadays that is static and conventional. Changes in resident number and housing pricet can also affect unit changes This project will be using Flexible Architecture method which can provide flexible space to provide the millennials, whether in the flexibility of one modul unit (the flexibility of change in one modul unit by flexible furniture) or between modul units (the probability of expansion more than one modul unit by prefabricated flexible building envelope etc ) that can be adjusted according to the catalog (according to residents basic needs and resident number). Hopefully flexible housing can fulfill millenials needs and budget when they search for housing to overcome the cause of over population and the ever-rising housing price, especially in Jabodetabek area. AbstrakGenerasi Millennial, generasi kelahiran tahun 1980 hingga tahun 2000 saat ini telah memasuki usia 20-49 tahun, mulai memenuhi kebutuhan pokok yaitu hunian. Perubahan sosial dan budaya generasi Millennial dalam kegiatan berhuni diperkirakan akan mengubah kebutuhan dan tipe hunian yang dibutuhkan bagi generasi millennial dari yang bersifat statis atau konvensional menuju ke arah yang lebih dinamis. Seperti diketahui generasi millennial saat ini membutuhkan ruang yang dapat berubah-ubah disesuaikan dnegan kebutuhan generasi millennial yang berubah-ubah keinginannya. Selain itu perbuahan jumlah penghuni hunian, serta harga hunian yang terus meningkat juga dapat mempengaruhi perubahan unit. Metode flexible architecture digunakna dalam perancangan ini dengan tujuan agar menciptakan ruang yang dapat fleksibel baik, fleksibel dalam modul unit ( dapat dilakukan fleksibel dalam ruang 1 modul unit dibantu dengan furnitur fleksibel ) maupun antara modul unit ( kemungkinan ekspansi modul unit menjadi 2 modul unit maupun 3 modul unit dengan perubahan pembatas antar unit, dll ) yang disesuaikan dengan katalog yang disediakan ( sesuai dengan kebutuhan dasar penghuni dan jumlah penghuni ), sehinggga kebutuhan ruang generasi millennial dapat terpenuhi melalui rancangan hunian fleksibel. Selain itu kepadatan penduduk yang semakin tinggi khususnya di daerah Jabodetabek serta harga hunian yang semakin meningkat menjadi tantangan tersendiri sehingga hunian fleksibel diharapkan dapat menjadi salah satu solusi untuk menampung generasi millennial serta mendukung daya beli generasi millennial.
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Reich, Bernard. "Menachem Klein. Jerusalem: The Contested City. New York: New York University Press (in association with the Jerusalem Institute for Israel Studies), 2001. viii, 363 pp." AJS Review 29, no. 2 (November 2005): 396–97. http://dx.doi.org/10.1017/s0364009405390179.
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Jerusalem is an ancient venue that has been not only a symbol of peace and a focus of religious belief but also a city of dispute. For centuries, indeed millennia, it has been a magnet for conflict between diverse groups with divergent religious interests and others with competing political and/or national claims. It is sacred to Judaism, Christianity, and Islam and claimed as a national capitol by both Israelis and Palestinian Arabs. Since the mid-1950s it has been a central issue of the Arab–Israeli conflict that emerged to be even more problematic after the Six Day War of 1967, in which Israel gained full control over the entire city that had been divided between it and the Hashemite Kingdom of Jordan in the first Arab–Israeli war of 1948–1949. In recent years it has became the ultimate issue among the final settlement stumbling blocks for an Israeli–Palestinian peace. It has served as a pretext for Osama bin Laden and as a concern for Muslim regimes as diverse as Iran and Saudi Arabia because of Jewish control over Muslim holy places, in this instance the third holiest site in Islam, after Mecca and Medina.
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Jasson, Jasson, and Doddy Yuono. "PASAR HETEROTOPIA: TIPOLOGI BARU SEBUAH PASAR." Jurnal Sains, Teknologi, Urban, Perancangan, Arsitektur (Stupa) 1, no. 2 (January 26, 2020): 1349. http://dx.doi.org/10.24912/stupa.v1i2.4498.
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The market, aside from being the place where economic transactions occur, also has an important role as a social network as well as a medium to showcase the existence of self by various parties. Especially to the millennial generation who now tend to enjoy transaction activities virtually. The high rate of digitalization of current economic activities, along with its network expansion to social media, has redefined shopping activities as one of the (commodity) unique experiences that must be experienced and shared by millennials to strengthen their social quality. Millennials view economic-transaction activities as a way of gaining new experiences that deserve to be shared. On the other hand, reflecting on the same tendency in other aspects, the phenomenon of digitalization has helped strengthen millennial individualistic tendencies, isolating themselves from direct contact in the real world. The change in the economic system to digital direction is also possesing new threat to the sustainability of existing conventional economic practices, especially traditional market systems with a very high level of interaction and social participation among its users. Through this project, researchers are trying to offer a new typological form of traditional markets that support the social closeness between their users, intensified, and maintain the essence of traditional markets as a social center of society. The design of the architectural typology offered by researchers is also expected to provide the widest possible opportunity for its users, especially the millennial generation, to explore their various social roles in current economic activities. AbstrakPasar, selain mejadi tempat terjadinya transaksi ekonomi, juga memiliki peran penting sebagai jaringan sosial sekaligus media unjuk eksistensi diri oleh berbagai pihak. Terutama kepada generasi milenial yang sekarang cenderung menikmati kegiatan transaksi secara virtual. Tingginya laju digitalisasi kegiatan ekonomi saat ini, beserta perluasan jaringannya kepada media sosial, telah meredefinisikan kegiatan belanja sebagai salah satu (komoditas) pengalaman unik yang wajib dialami dan dibagikan para milenial untuk memperkuat kualitas sosial dirinya. Generasi milenial memandang kegiatan transaksi-ekonomi sebagai salah satu cara untuk memperoleh pengalaman baru yang patut dibagikan. Di sisi lain, bercermin kepada tendensi sama di aspek-aspek lain, fenomena digitalisasi ini turut memperkuat kecenderungan individualistis milenial, mengisolasi diri mereka dari kontak langsung di dunia nyata. Perubahan sistem ekonomi ke arah digital ini juga menjadi ancaman baru bagi keberlanjutan praktik-praktik ekonomi konvensional yang ada, terutama sistem pasar tradisional dengan tingkat interaksi dan partisipasi sosial sangat tinggi antar pengunanya. Melalui proyek ini, peneliti berusaha menawarkan bentuk tipologi baru pasar tradisonal yang mendukung kedekatan sosial antar penggunanya terjalin intens, serta mempertahankan esensi pasar tradisional sebagai pusat sosial masyarakat. Rancang tipologi arsitektur yang ditawarkan oleh peneliti juga diharapkan memberi peluang seluas-luasnya bagi para penggunanya, teristimewa generasi milenial, untuk mengekplorasi berbagai peran sosial mereka dalam kegiatan ekonomi saat ini.
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Istikomayanti, Yuswa, and Zuni Mitasari. "Studi Nilai Etnobotani dan Sosio-Ekologi Generasi Milenial Sumba." BIOSAINTROPIS (BIOSCIENCE-TROPIC) 7, no. 1 (August 20, 2021): 63–73. http://dx.doi.org/10.33474/e-jbst.v7i1.394.
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Ethnic and natural environments coexist together. However, along with the development of modernization to various corners of the region also makes challenges for indigenous peoples to remain in the future. The purpose of this study is to describe ethnobotany values in the Sumba millennial generation and to examine the socio-ecological aspects as a new perspective in ethnobotany studies. Sumba millennials are students of the Tribhuwana Tunggadewi University who are regional children who still live with a cultural environment, especially the Sumba area, East Nusa Tenggara. Through questionnaires, open questions and in-depth interviews with key respondents, it can be assessed the extent to which cultural values exist in the Sumba millennial generation who have received education and modern life. Socio-ecological studies are important to be carried out as a perspective in making various policy directions. Particularly in the direction of education, selection, and determination of customary values and how efforts to conserve them become co-existent ethnicities and environments. The results obtained by most of the millennial generation still hold customary values in their daily behavior. This aspect is reflected in the use of traditional medicine, skills in weaving, natural coloring, eating betel-nut, and positive perceptions of the preservation of its culture in the future.
Keywords:Ethnobotany, Indonesia, Milenial, Sumba, Socio-Ecology
ABSTRAK
Etnis dan lingkungan alam hidup berdampingan. Namun, dengan seiring berkembangnya modernisasi hingga ke berbagai pelosok daerah juga menjadikan tantangan untuk masyarakat adat tetap bertahan di masa depan. Tujuan penelitian ini untuk mendeskripsikan nilai-nilai etnobotani pada generasi milenial Sumba serta mengkaji aspek sosio-ekologi sebagai perspektif baru dalam kajian etnobotani. Milenial Sumba yaitu mahasiswa Universitas Tribhuwana Tunggadewi yang merupakan anak daerah yang masih hidup dengan lingkungan kebudayaan khususnya daerah Sumba, Nusa Tenggara Timur. Melalui kuesioner, pertanyaan terbuka serta wawancara mendalam pada responden kunci dapat dikaji sejauh mana nilai-nilai kebudayaan yang ada pada generasi milenial Sumba yang telah mengenyam pendidikan dan kehidupan modern di Kota Malang, Jawa Timur, Indonesia. Kajian sosio-ekologi menjadi penting untuk dilakukan sebagai perspektif dalam pengambilan arah berbagai kebijakan. Khususnya dalam arah pendidikan, pemilihan, dan penentuan nilai-nilai adat dan bagaimana upaya pelestariannya menjadi etnis dan lingkungan yang saling berdampingan. Hasil yang diperoleh sebagian besar generasi milenial masih memegang nilai adat dalam perilakunya sehari-hari. Aspek tersebut tercermin dalam penggunaan obat tradisional, keterampilan menenun, mewarnai secara alami, makan sirih-pinang, serta persepsi positif terhadap kelestarian budayanya di masa depan.
Kata kunci: etnobotani, Indonesia, milenial, Sumba, Sosio-Ekologi
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cooke, miriam. "RECORDING WORLD WARS." International Journal of Middle East Studies 46, no. 4 (October 9, 2014): 801–7. http://dx.doi.org/10.1017/s0020743814001135.
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World War I inspired countless artists, poets, novelists, and even soldiers across the world to record their unimaginable experiences and to reject the millennial lie: dulce et decorum est pro patria mori (it is sweet and appropriate to die for one's country). Early 20th-century European writers like Wilfred Owen, Virginia Woolf, Erich Maria Remarque, and Henri Barbusse have become household names. Less well known are the Arab civilians and soldier writers who struggled on the edges of the war's fronts.
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Maryam, Siti. "POLA BAHASA GENERASI MILENIAL DALAM NOVEL CATATAN HATI SEORANG ISTRI KARYA ASMA NADIA." GENTA BAHTERA: Jurnal Ilmiah Kebahasaan dan Kesastraan 5, no. 1 (July 26, 2019): 46–55. http://dx.doi.org/10.47269/gb.v5i1.80.
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Abstrak: Penelitian ini mengkaji pola atau karakteristik bahasa generasi milenial dalam novel Catatan Hati Seorang Istri (CHSI) karya Asma Nadia dan hal-hal yang memengaruhinya. Oleh sebab itu, tujuan penelitian ini yaitu mendeskripsikan pola bahasa generasi milenial pada novel tersebut dan beberapa faktor yang memengaruhi kemunculannya. Landasan teori yang digunakan meliputi alih kode, campur kode, dan interferensi. Adapun metode yang digunakan dalam penelitian ini yaitu metode deskriptif kualitatif. Sumber data dalam penelitian ini adalah novel CHSI. Hasil penelitian menunjukkan bahwa terdapat alih kode, campur kode, dan interferensi. Alih kode terdiri atas alih kode ke dalam dan alih kode ke luar. Alih kode ke dalam yang ditemukan berupa alih kode bahasa Indonesia ke bahasa Ambon atau bahasa Jawa. Alih kode luar berupa alih kode bahasa Indonesia ke bahasa Inggris atau bahasa Arab. Campur kode terdiri atas tiga jenis yaitu campur kode ke dalam (bahasa Jawa dan Betawi), campur kode luar (bahasa Inggris dan Arab), dan campur kode campuran (bahasa Inggris, bahasa Arab, dan bahasa Jawa). Hasil penelitian juga menunjukkan adanya interferensi pada tataran morfologi. Dilihat dari faktor yang memengaruhinya, alih kode dan campur kode terjadi karena adanya peralihan pokok pembicaraan, penggunaan ragam nonformal, tutur bahasa rendah, keterbatasan padanan kata, dan penggunaan istilah yang lebih populer. Sementara itu, faktor yang memengaruhi adanya interferensi adalah kebiasaan penggunaan bahasa ibu.Kata Kunci: pola, milenial, alih kode, campur kode, interferensiAbstract: This research examines about patterns or characteristics of the millennial generation language in the novel Catatan Hati Seorang Istri (CHSI) by Asma Nadia and things took. Therefore, the purpose of the study is to describe the millennial generation pattern language in the novel and some of the factors that affect its appearance. The cornerstone of the theory being used i.e. instead of code, mixed code, and interference. As for the methods used in this research was the qualitative descriptive method. The data obtained through the novel CHSI. The results of the research there are over code, mixed code, and interference. Instead the code is composed of over code in a language such as existence of Ambon and the Java language. Instead the code outside the English when it shows up and the Arabic language. So also in the mix of code consists of three types of mixed code in IE there are Javanese and Betawi, mix the code out there is the language of the United Kingdom and Arabs and mix the mixture contained code English, Arabic language, and the Java language. Research results also show the presence of interference on the morphological level. Then, the factors that affect the occurrence over the code and the mix of code among them; the transition of the staples of the talk, the use of colloquial language, said spectrum is low, the limitations of the matching word, and the more popular use of the term. Meanwhile, the factors that influence the presence of interference that is due to the terbawanya habits in the use of the mother tongue.
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Vandayo, Thufeyl, and Danial Hilmi. "Implementasi Pemanfaatan Media Visual untuk Keterampilan Berbicara pada Pembelajaran Bahasa Arab." Tarbiyatuna: Jurnal Pendidikan Ilmiah 5, no. 2 (December 31, 2020): 217–36. http://dx.doi.org/10.55187/tarjpi.v5i2.3873.
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This research discusses visual media as an Arabic learning instrument that concentrates on speaking skills. Visual media is a popular medium in the education era 4.0 by the millennial generation. Through a literature review, the research describes important points in the use of visual media: the category of visual media, the principles of using visual media, guidelines in designing visual media and their implementation in Arabic learning. The purpose of using visual media is to increase students' enthusiasm for learning and increase teacher innovation and creativity in teaching. Some visual media that teachers can use in the learning process of Arabic speaking skills include: wall clocks, bulletin boards, flannel boards, posters and pictures. The concepts and principles of using visual media need to be considered, so that the process of using visual media in learning is effective and optimal.
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Baggaley, Jack. "Astronomy Educational Activity in Jordan." Transactions of the International Astronomical Union 24, no. 3 (2001): 163. http://dx.doi.org/10.1017/s0251107x00000584.
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Throughout the last three millennia the area of Jordan, as part of the Arab World, has a rich history in the foundation and development of astronomy. Jordan today is pro-active in developing community programmes of education. I will describe the outreach programmes and community participation that I experienced during my attendence in Jordan at a conference timed to coincide with the Leonid Meteor Storm of November 1999.
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Triani, Joanne Triani, and Mieke Choandi. "STUDIO INOVASI DAN KREATIF KERAJINAN KAYU." Jurnal Sains, Teknologi, Urban, Perancangan, Arsitektur (Stupa) 1, no. 2 (January 26, 2020): 1533. http://dx.doi.org/10.24912/stupa.v1i2.4394.
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Woodcrafts Innovation and Creative Studio are a place for craftsmen or enthusiasts of craftsmanship and process, especially wood. With four main programs: Experience, Explore & Learn, Develop, and Community, it’s expected to become a space for providing resources, facilities, knowledge and forming a community for people to work and create a variety of local products, as well as maintaining and contributing to creative economic growth. The background of this studio, because of the potential of natural resources and creative resources. Millennials' behavior differs from those of the previous generation, whereas millennials are perceived to be more creative, giving birth to many potentials in creative economy industry. Craft is one of the three industries who constitute the most contributions to the creative economy, namely woodcraft. Although potential, it's growth has shown to be stagnated, due to the difficulty to transfer of knowledge to the younger generation. For this reason, it’s necessary to provide a space that can introduce and become a forum to ensure the development of creative economy. Based on the results of some researches conducted on millennials, this generation has the desire to engage in new experiences and opportunities to meet people. This behavior can be used to offer a craft product with the addition of experience and stories that can attract millennials. Located in Kemang, which is known as an area that developed towards the artpreneur with the presence of various art store and galleries. This studio provides a space for experience seekers and creative industry players to share ideas, products, knowledge, and tools. The objective is so that those who do not have the skills yet can gain new experiences and skills, even explore the potential in the creative industry. As for creative economic actors, they can deepen their potential and share their knowledge. Aside from that, they can also market their products to a wider scope. AbstrakStudio kreatif dan inovasi kerajinan kayu merupakan wadah bagi pengrajin ataupun peminat ilmu dan keahlian dalam proses kerajinan, khususnya material kayu. Melalui empat program yaitu Experience, Explore & Learn, Develop, dan Community membentuk sebuah studio yang menyediakan sumber daya, fasilitas, pengetahuan, serta sebuah komunitas untuk berkarya melalui produk kerajinan kreatif berkelanjutan, dan mendorong pertumbuhan ekonomi kreatif khususnya kerajinan kayu. Latar belakang hadirnya studio ini, karena potensi sumber daya alam hingga sumber daya kreatif yang dimiliki di Indonesia. Generasi milinial dinilai lebih kreatif daripada generasi sebelumnya, ditandai dengan ekonomi kreatif baru diberbagai bidang. Ekonomi kreatif kerajinan merupakan salah satu bidang yang menyumbang perekonomian terbesar bagi negara. Kerajinan kayu memiliki potensi yang besar, namun pertumbuhannya mengalami stagnasi. Terhambatnya pertumbuhan diakibatkan kesulitan dan terbatasnya perpindahan ilmu ke generasi muda. Untuk itu wadah komunitas ini yang dapat mengenalkan ekonomi kreatif kepada millenial, agar generasi ini dapat terlibat pengalaman dan kesempatan bertemu sesama peminat ketrampilan kerajinan. Melalui riset terhadap generasi millenial, terdapat keinginan pada generasi ini untuk terlibat pengalaman. Perilaku ini dapat dimanfaatkan untuk menawarkan suatu produk kerajinan dengan penambahan pengalaman dan cerita didalam produk yang dapat menarik minat generasi millennial. Berlokasi di Kemang, Jakarta Selatan yang dikenal sebagai kawasan berkembang ke arah artpreneur , ditandakan banyaknya art store, galeri, dan lain-lain. Studio ini menjadi wadah untuk mendapatkan pengalaman dan menggali potensi dibidang ekonomi kreatif bagi pemula. Sedangkan untuk pelaku ekonomi kreatif dapat memperdalam potensi dan berbagi ilmu dalam proses kreatif, serta mendapat kesempatan berkolaborasi dan memasarkan hasil produk ke lingkup yang lebih luas.
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Jihad, Moh Iqbal Fachrullah Abul, and Eva Nikmatul Rabbianty. "Mengembangkan Keterampilan Menulis Arab Tingkat Dasar di Masjid Baital Makmur Konang Barat Galis Pamekasan." PERDIKAN (Journal of Community Engagement) 3, no. 1 (June 25, 2021): 1–19. http://dx.doi.org/10.19105/pjce.v3i1.4712.
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Arabic writing skills in the millennial era is very important. However, only a few children like and can read and write Arabic well. One of the activities that can develop and strengthen children's Al-Qur'an writing abilities and skills is by implementing basic Arabic writing learning activities. This article will discuss learning basic Arabic writing with the children and the benefits of learning it. This study was obtained based on data collected during the researcher's implementation of the SCSFH (Student Community Service From Home) program. One of the activities the researchers carried out was a basic Arabic writing learning program at Baitul Makmur Mosque, Konang Village, Galis, Pamekasan. In this lesson, we used basic Arabic writing teaching, such as teaching how to write Arabic letters, connecting Arabic letters, copying Arabic letters, and writing verses of the Qur'an. The methods used also vary, such as the dictation method, lectures, the imla' method, and other cooperative learning methods such as holding various competitions to determine how far the level of student understanding of what has been conveyed by the teacher. In this activity, it was found that many students' Arabic writing skills were still below average. Although some students are considered quite good at writing Arabic, and even then because the students concerned have stepped on the secondary education level, for more satisfying results, this basic level Arabic writing training activity should be carried out continuously and preserved to maintain children's Arabic writing skills and continue developing.
(Keterampilan menulis Arab di era milenial merupakan hal yang sangat penting. Namun, hanya sedikit anak-anak yang menyukai dan bisa baca tulis Arab. Salah satu kegiatan yang bisa mengembangkan dan memperkokoh kemampuan dan keterampilan tulis Al-Qur’an anak-anak adalah dengan mengadakan kegiatan pembelajaran menulis Arab tingkat dasar. Artikel ini akan membahas proses pembelajaran menulis Arab tingkat dasar dan juga manfaat dari pembelajaran tersebut. Penelitian ini disusun berdasarkan data yang dikumpulkan selama peneliti melaksanakan program KPM DR (Kuliah Pengabdian Masyarakat Dari Rumah), dimana salah satu kegiatan yang penulis lakukan adalah mengadakan program pembelajaran menulis Arab tingkat dasar di Masjid Baitul Makmur, Desa Konang, Galis, Pamekasan. Dalam pembelajaran ini, kita menggunakan pengajaran dasar, seperti mengajar cara menulis huruf Arab, menyambung huruf-huruf Arab, menyalin lafaz Arab dan menulis lafaz atau ayat-ayat al-Qur’an. Metode yang digunakan juga bervariasi, seperti metode dikte, ceramah, metode imla’, dan juga metode pembelajaran kooperatif lainnya seperti diadakannya berbagai lomba untuk mengetahui sejauh mana tingkat pemahaman murid terhadap apa yang sudah disampaikan oleh pengajar. Dalam kegiatan ini ditemukan bahwa keterampilan menulis Arab murid masih banyak yang dibawah rata-rata. Walaupun ada beberapa murid yang sudah dirasa cukup baik dalam menulis Arab, itupun karena murid yang bersangkutan sudah menginjak tingkat pendidikan menengah. Untuk hasil yang lebih memuaskan kegiatan pelatihan menulis Arab tingkat dasar ini harusnya dilakukan secara terus menerus dan dilestarikan agar keterampilan menulis Arab anak tetap terjaga dan terus berkembang).
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Cooper, Julien. "A NOMADIC STATE? THE ‘BLEMMYEAN-BEJA’ POLITY OF THE ANCIENT EASTERN DESERT." Journal of African History 61, no. 3 (November 2020): 383–407. http://dx.doi.org/10.1017/s0021853720000602.
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AbstractAncient nomadic peoples in Northeast Africa, being in the shadow of urban regimes of Egypt, Kush, and Aksum as well as the Graeco-Roman and Arab worlds, have been generally relegated to the historiographical model of the frontier ‘barbarian’. In this view, little political importance is attached to indigenous political organisation, with desert nomads being considered an amorphous mass of unsettled people beyond the frontiers of established states. However, in the Eastern Desert of Sudan and Egypt, a pastoralist nomadic people ancestrally related to the modern Beja dominated the deserts for millennia. Though generally considered as a group of politically divided tribes sharing only language and a pastoralist economy, ancient Beja society and its elites created complex political arrangements in their desert. When Egyptian, Greek, Coptic, and Arab sources are combined and analysed, it is evident that nomads formed a large confederate ‘nomadic state’ throughout late antiquity and the early medieval period — a vital cog in the political engine of Northeast Africa.
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Kwee, Sebastian Michael, and Maria Veronica Gandha. "RUANG BELAJAR MASA DEPAN : SEBUAH TIPOLOGI BARU BANGUNAN PENDIDIKAN." Jurnal Sains, Teknologi, Urban, Perancangan, Arsitektur (Stupa) 1, no. 2 (January 26, 2020): 1339. http://dx.doi.org/10.24912/stupa.v1i2.4469.
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School is an institution for educating children in the supervisor of their teachers. School facilities are always evolving to follow the times due to technological developments and changes in behavior of users. Indonesia is still experiencing problems in poor classroom conditions around 65% of the condition of classrooms in Indonesia is still experiencing damage, especially in the Elementary School level. Primary schools in the Jakarta area generally still use a conventional system where teachers are still teaching in one direction, and classrooms that use desk systems are lined up, and lack communal spaces for different ways of learning. This indicates that there is no relevance between the school and its users, where millennials have begun to dominate the world of education to become teachers with more innovative methods, and students who already have different learning methods, especially with the availability of technology and more varied trends. The proposed program, which is the future learning space, is a learning facility that fits the context of the needs of Jakarta residents, where the millennial generation can use a more varied and flexible teaching method, which causes Z generation onwards to learn in their own style. As well as supporting programs such as shared work spaces, sports facilities that can support millennial activities in the Cakung area, East Jakarta and surrounding areas.AbstrakSekolah adalah suatu lembaga pendidikan yang dirancang khusus untuk mendidik siswa/ murid dalam pengawasan pengajar atau guru. Fasilitas sekolah selalu berkembang mengikuti perkembangan jaman dikarenakan adanya perkembangan teknologi serta perubahan perilaku dari penggunanya. Indonesia masih mengalami masalah dalam kondisi ruang kelas yang buruk sekitar 65% kondisi ruang kelas di Indonesia masih mengalami kerusakan, khususnya dalam taraf Sekolah Dasar. Sekolah Dasar di daerah Jakarta pada umumnya masih menggunakan sistem konvensional dimana guru masih mengajar secara satu arah, dan ruang kelas yang menggunakan sistem meja berderet, serta kurangnya ruang- ruang komunal untuk cara belajar yang berbeda. Hal ini menandakan sudah tidak ada relevansi antara sekolah dengan penggunanya, dimana milenial sudah mulai mendominasi dunia pendidikan menjadi pengajar dengan metode yang lebih inovatif, serta murid- murid yang sudah memiliki cara pembelajaran yang berbeda, terutama dengana adanya bentuan teknologi dan tren yang lebih variatif. Program yang diusulkan, yaitu ruang belajar masa depan adalah fasilitas belajar yang sesuai dengan konteks keperluan warga Jakarta dimana generasi milenial dapat menggunakan metode mengajar yang lebih variatif dan fleksibel, yang menyebabkan generasi Z serta seterusnya dapat belajar dengan gaya mereka sendiri. Serta adanya program pendukung seperti ruang kerja bersama, fasilitas olahraga yang dapat mendukung kegiatan milenial yang ada di daerah Cakung, Jakarta Timur dan sekitarnya.
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Jubeh, Nazmi. "The Bab al-Rahmah Cemetery: Israeli Encroachment Continues Unabated." Journal of Palestine Studies 48, no. 1 (2018): 88–103. http://dx.doi.org/10.1525/jps.2018.48.1.88.
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In this brief report, the preeminent Palestinian expert on the archaeology of Jerusalem, Nazmi Jubeh, recapitulates the history of the city's three major Muslim burial grounds, particularly the Bab al-Rahmah cemetery. After outlining the millennial history of the cemetery, Jubeh places the assaults on Bab al-Rahmah, and the desecration of other Muslim cemeteries, in the context of Israel's efforts to Judaize Jerusalem—a policy that has been under way since the occupation of the eastern sector of the city during the June 1967 war. Jubeh reflects on decades of such Israeli efforts to eliminate or obfuscate the city's non-Jewish cultural landscape and on the equally persistent attempts by Palestinians to resist the historical and cultural erasure of Jerusalem's Arab and Muslim heritage.
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Askuri, Askuri, and Joel C. Kuipers. "An orientation to be a good millennial Muslims: state and the politics of naming in islamizing Java." Indonesian Journal of Islam and Muslim Societies 9, no. 1 (May 24, 2019): 31. http://dx.doi.org/10.18326/ijims.v9i1.31-55.
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Traditionally, Javanese names pretend to be social classifications (priyayi class, santri class, abangan class, lower class, noble class, etc.) and as a marker of time or condition when they were born. In the last 30 years, however, the naming tradition has been increasingly abandoned by a new generation of parents in Java by taking on new names that have never existed in Javanese treasury of names: its linguistic variation is wider and has a future-oriented meaning for their children. Does the shift of meaning in naming have a close connection with Islamization in Java, since this change involves a large number of Arabic names which are one of the Islamic registers in this country? With a naming approach that processed almost one million names from Bantul, this research proves clearly about the indirect role of the state in the growth of Islamic orientation of new generation of parents in Java. They want to connect the future of their children with Islam. Millennial Muslims generation has been indirectly shaped by this new generation of parents through naming, in which new world that parents want to build for their children is linked to Islam through the Arabic names that have the orientation to become a good Muslim in the millennial era. Secara tradisional, nama-nama Jawa bisa menjadi penanda klasifikasi sosial (kelas priyayi, kelas santri, kelas abangan, kelas bawah, kelas bangsawan, dan lain-lain), sekaligus sebagai penanda waktu atau kondisi ketika mereka dilahirkan. Namun, dalam 30 tahun terakhir, tradisi penamaan tersebut semakin ditinggalkan oleh generasi baru orang tua di Jawa dengan menggunakan nama-nama baru yang tidak pernah ada dalam perbendaharaan nama Jawa: variasi linguistiknya lebih luas dan memiliki makna berorientasi masa depan. Apakah pergeseran makna dalam penamaan memiliki hubungan yang dekat dengan Islamisasi di Jawa, mengingat perubahan ini melibatkan sejumlah besar nama Arab yang merupakan salah satu register keislaman di negeri ini? Dengan pendekatan penamaan yang memproses hampir sejuta nama penduduk di Kabupaten Bantul, penelitian ini membuktikan dengan jelas tentang peran negara secara tidak langsung dalam pertumbuhan orientasi keislaman generasi baru orangtua di Jawa. Mereka ingin menghubungkan masa depan anak-anak mereka dengan Islam. Generasi Muslim milenial telah secara tidak langsung dibentuk oleh generasi baru orang tua ini melalui penamaan, di mana dunia baru yang mereka inginkan untuk anak-anak mereka terkait dengan Islam melalui nama-nama Arab yang memiliki orientasi untuk menjadi Muslim yang baik di era milenial.
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O’Sullivan, Siobhan, Chung-Suk Cho, Robert Pech, and Young-Ji Byon. "Leadership development of 21st century engineering millennial students in Khalifa University, United Arab Emirates; problem-based learning in action." New Trends and Issues Proceedings on Humanities and Social Sciences 5, no. 3 (December 28, 2018): 59–70. http://dx.doi.org/10.18844/prosoc.v5i3.3910.
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Leadership development has become an import aspect of the UAE’s educational system. In recent years, UAE leaders have focused on the reform of higher education assessment, curriculum and administration with a view to encouraging Emirati students to contribute to the nation’s growth as national human capital, through leadership roles where they will be guided and educated driving the needs of the knowledge economy. In many courses, students are more knowledge recipients than producers; they are considered cognitively active whilst physically inactive where learning is considered a passive process. BUSS301, a third-year undergraduate course taught to engineering students has undergone major revisions influenced by student evaluations on application, relevance and assessment. The earlier syllabus entitled Corporate Leadership and Human Resource Management (more theoretical and examination driven) has evolved to a more recent Enquiry Based approach: Teaching and Learning Leadership by Simulation and Theory where students are driving their own learning through inquiry using a project-based learning (PBL) approach.
Keywords: Project-based learning, engineering education, leadership, student-centred learning, constructivism, teambuilding, collaboration
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Amir, Nurazizah, and Nurjannah Nurjannah. "Pelatihan dan Pendampingan Maharah Kalam Santri dalam Pembelajaran Bahasa Arab di TKA/TPA." Jumat Pendidikan: Jurnal Pengabdian Masyarakat 3, no. 2 (August 6, 2022): 59–63. http://dx.doi.org/10.32764/abdimaspen.v3i2.2540.
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Arabic is familiar to Muslims because the main source of teaching is the Qur'an and hadith, both of which use Arabic. In addition, the books of scholars in the field of Islamic sciences also use Arabic. Thus, Arabic is an urgent language to learn as Muslims. However, the Indonesian people, especially the millennial generation of students, still regard Arabic as a very difficult language to learn. Therefore, providing an understanding of the importance of learning Arabic needs to be done to the community so that they are able to recognize their identity as Muslims as a whole. Speaking skill (maharah kalam) is one of the most important aspects in learning Arabic because learning a foreign language will be easy if you are actively involved in communication efforts. Therefore, the author held training and mentoring activities for maharah kalam in learning basic Arabic at TKA/TPA Al-Ikhsan, Congkoe Hamlet, Lamatti Riaja Village, Bulupoddo District. The result of this activity is that in the process of learning Arabic, students show an enthusiastic attitude in receiving learning materials. This can be seen from their enthusiasm for learning, enthusiastic attitude in practicing vocabulary or conversation in front of friends, asking questions about the material that has been presented, and responding well to questions asked. Thus, the results of the learning evaluation show that students who have never studied Arabic are able to know well the lessons that have been taught and can pronounce Arabic vocabularies properly and correctly.
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Micklin, P., N. V. Aladin, I. S. Plotnikov, and Z. K. Ermakhanov. "Possible the Future of the Aral Sea Residual Water Bodies Fauna." Proceedings of the Zoological Institute RAS 320, no. 2 (June 24, 2016): 221–44. http://dx.doi.org/10.31610/trudyzin/2016.320.2.221.
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The Aral Sea, a large saline terminal lake in Central Asia, since 1960 dries quickly, and by September 2009 it had separated into four residual water reservoirs. The maximum water level decline exceeded 26 m, the surface area has decreased by 88% and water volume by 92%. Salinity increased by more than 20-fold. Prior to the modern recession, the Aral Sea experienced a number of water level declines and subsequent recoveries over the last 10 millennia. The main causative factor until the 1960s was the periodic westward diversion of the Amu Dar’ya towards the Caspian Sea by both natural and human forces. Modern regression is the result of irrigation development and has caused many severe problems. To restore the Aral Sea to its present state would be very difficult, if not impossible, in the foreseeable future. However, a partial restoration of its separate parts is possible. Completed in 2005 project has allowed to raise the level of the Small (northern) Aral Sea and further reduce its salinity. In the paper are discussed plans for further rehabilitation of the Small Sea and possible restoration of some parts of the Large (southern) Aral Sea.
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Ezzaki, Abdelkader, and Daniel A. Wagner. "Language and Literacy in the Maghreb." Annual Review of Applied Linguistics 12 (March 1991): 216–29. http://dx.doi.org/10.1017/s0267190500002233.
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The history of literacy in the Maghreb (Arabic, “west”) spans several millennia. Strategically located in the Northwest of Africa and on the Southern shores of the Mediterranean, the Maghreb has been a crossroads where several civilizations mingled and interacted: The Greeks, the Phonecians, the Romans, the Arabs, and more recently the Turks and the Western Europeans have all affected, to varying degrees, the history, culture, language, and literacy of the region (Al-khatib-Boujibar 1984).
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Kabbanji, Jacques. "Review: The new Arabs. How the millennial generation is changing the Middle East, by Juan Cole." Contemporary Arab Affairs 8, no. 2 (April 1, 2015): 255–57. http://dx.doi.org/10.1080/17550912.2015.1024920.
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Plug, C. "The Registered Distance of the Celestial Sphere: Some Historical Cross-Cultural Data." Perceptual and Motor Skills 68, no. 1 (February 1989): 211–17. http://dx.doi.org/10.2466/pms.1989.68.1.211.
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Estimates of the diameters of the sun and moon expressed in centimetres have been reported by several authors in the past. These estimates imply that the sizes of the sun and moon are perceived as if these bodies are only some tens of metres distant. In this study five units of length that were used by ancient astronomers to estimate arcs on the celestial sphere were investigated. The purpose was to determine whether the lengths and angles represented by these units imply a specific registered distance of the star sphere. The sizes of the Babylonian cubit, Arab fitr and shibr, Greek eclipse digit, and Chinese chang support the conclusion that the registered distance of the stars was about 10 to 40 metres in these four cultures over the last two millennia.
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Kozlovic, Anton Karl. "Islam, Muslims and Arabs in the Popular Hollywood Cinema." Comparative Islamic Studies 3, no. 2 (November 1, 2007): 213–46. http://dx.doi.org/10.1558/cis.v3i2.213.
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This is the age of Hollywood, yet, the pedagogic utilisation of popular films as a legitimate extra-ecclesiastical resource for the study of religion is frequently ignored, unappreciated or under-utilised. To thrive in the post-Millennial period, however, the religion professions need to integrate movies proactively into the educational curricula that go beyond their traditional deployment as visual aides, diversionary entertainment or student pacification. Applied cinema studies can thus contribute significantly to interreligious understanding, cooperation and peace-building, particularly the exposition of the many anti-Islamic messages embedded within the films of the West. Using textually based, humanist film criticism as the guiding analytical lens, the critical literature was reviewed and the popular Hollywood cinema scanned to reveal selected (mis-)representations of Islam, Muslims and Arabic culture in general. Both deconstructive and constructive issues were addressed. It was argued that: (a) the Hollywood hermeneutic is a viable pedagogic resource for the classroom, home and pulpit, (b) popular films can be profitably employed as a legitimate mode of interreligious dialogue, and (c) Islamic sacred subtexts should be constructed
to spread the message of God further afield. Additional research into
the emerging interdisciplinary field of religion-and-film was recommended.
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Khulaemi, Ahmad. "Perilaku Hemat Energi pada Generasi Milenial." Jurnal Widyaiswara Indonesia 3, no. 2 (August 7, 2022): 107–18. http://dx.doi.org/10.56259/jwi.v3i2.111.
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Konsumsi energi di Indonesia semakin tahun semakin meningkat.Salah satu cara mengurangi konsumsi energi yang terus meningkat adalah dengan penghematan energi. Hemat energi adalah salah satu cara bentuk pengurangan konsumsi energi sehingga energi tidak terbuang sia-sia. Generasi milenial akan berperan besar pada era bonus demografi. Generasi ini yang akan memegang kendali atas roda pembangunan khususnya di bidang perekonomian yang diharapkan akan mampu membawa bangsa Indonesia menuju ke arah pembangunan yang lebih maju dan dinamis. Penelitian ini bertujuan untuk mengetahui pandangan umum generasi milenial terhadap penghematan energi, kesadaran dampak lingkungan dari penggunaan energi, kesadaran biaya energi yang tinggi dari pemborosan energi dan kesadaran cara-cara penghematan energi dirumah. Metodologi penelitian ini adalah kualitatif deskriptif dengan pendekatan survey sederhana menggunakan Microsoft form. Jumlah responden terdiri dari 582 generasi milenial yang masih kuliah dan 233 responden generasi milinial yang sudah bekerja. Hasil penelitian menunjukkan bahwa ada perbedaan pandangan dalam penghematan energi pada generasi milinial yang sudah bekerja dengan yang masih kuliah. Terdapat persamaan kesadaran dalam biaya energi, pemborosan energi dan dampak terhadap lingkungan. Mempunyai kemauan untuk penghematan energi. Mempunyai motivasi untuk penghematan energi. Kesimpulan dari penelitian ini bahwa perilaku hemat energi pada generasi milenial sangat baik dan mempunyai kesadaran tinggi untuk penghematan energi.
Energy consumption in Indonesia is increasing every year. One way to reduce energy consumption which continues to increase is to save energy. Saving energy is one way of reducing energy consumption so that energy is not wasted. The millennial generation will play a major role in the demographic bonus era. This generation will be in control of the wheels of development, especially in the economic sector, which is expected to be able to bring the Indonesian nation towards a more advanced and dynamic development. This study aims to determine the general view of the millennial generation towards energy saving, awareness of the environmental impact of energy use, awareness of high energy costs from energy waste and awareness of ways to save energy at home. The methodology of this research is descriptive qualitative with a simple survey approach using Microsoft form. The number of respondents consists of 582 millennial generation who are still in college and 233 millennial generation respondents who are already working. The results of the study show that there are different views on energy saving in the millennial generation who are already working with those who are still in college. There is a common awareness in energy costs, energy wastage and impact on the environment. Have a will to save energy. Have motivation to save energy. The conclusion of this study is that the energy-saving behavior of the millennial generation is very good and has a high awareness of energy saving.
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Angelakιs, Andreas N., Daniele Zaccaria, Jens Krasilnikoff, Miquel Salgot, Mohamed Bazza, Paolo Roccaro, Blanca Jimenez, et al. "Irrigation of World Agricultural Lands: Evolution through the Millennia." Water 12, no. 5 (May 1, 2020): 1285. http://dx.doi.org/10.3390/w12051285.
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Many agricultural production areas worldwide are characterized by high variability of water supply conditions, or simply lack of water, creating a dependence on irrigation since Neolithic times. The aim of this paper is to provide an overview of the evolution of irrigation of agricultural lands worldwide, based on bibliographical research focusing on ancient water management techniques and ingenious irrigation practices and their associated land management practices. In ancient Egypt, regular flooding by the Nile River meant that early agriculture probably consisted of planting seeds in soils that had been recently covered and fertilized with floodwater and silt deposits. On the other hand, in arid and semi-arid regions farmers made use of perennial springs and seasonal runoff under circumstances altogether different from the river civilizations of Mesopotamia, Egypt, India, and early dynasties in China. We review irrigation practices in all major irrigation regions through the centuries. Emphasis is given to the Bronze Age civilizations (Minoans, Egyptians, and Indus valley), pre-Columbian, civilizations from the historic times (e.g., Chinese, Hellenic, and Roman), late-Columbians (e.g., Aztecs and Incas) and Byzantines, as well as to Ottomans and Arabs. The implications and impacts of irrigation techniques on modern management of water resources, as well as on irrigated agriculture, are also considered and discussed. Finally, some current major agricultural water management challenges are outlined, concluding that ancient practices could be adapted to cope with present challenges in irrigated agriculture for increasing productivity and sustainability.
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Belinda, Elizabeth, and Agustinus Sutanto. "GAMING COMMUNITY ARENA." Jurnal Sains, Teknologi, Urban, Perancangan, Arsitektur (Stupa) 1, no. 2 (January 26, 2020): 1819. http://dx.doi.org/10.24912/stupa.v1i2.4535.
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Millennials live in tandem with rapid technological development. Unlike the previous generation, this generation spends more time in cyberspace than the real world. Cyber entertainment often becomes the solution to relieve fatigue from daily activities. So is the millennial generation in Indonesia, where 56 percent of them tend to spend time playing video games. The existence of the internet has changed the way one play becomes unlimited. Currently video games are not only a means of entertainment, but can be a means of competition between players. There have been many millennials who have pursued the electronic game industry as a promising profession. However, there is still rarely a community forum for game lovers. The available containers are only limited to the place of sale / retail games without any means of playing video games and supporting facilities, such as in the Glodok electronic center. Or just offer a means to play video games without the means of sales and support, such as Timezone. In Indonesia, video games are still seen as mere hobbies for leisure time. Lack of government support and a negative public view of the game also impedes the realization of this kind of project. With the above considerations, hopefully the gaming community arena will not only be a means of entertainment, socialization and competition, but also as a means of learning and employment in the field of gaming. The main objective of the project this time is to accommodate the community as well as a place for competition for video game lovers. This game facility is a commercial value project, located in the West Jakarta area, precisely in the Grogol Petamburan area. The concept used in the building is inspired by the motherboard which is the driving core in all electronic video game devices.Abstrak Generasi milenial hidup beriringan dengan perkembangan teknologi yang pesat. Berbeda dengan generasi sebelumnya, generasi ini lebih banyak menghabiskan waktu di dalam dunia maya daripada dunia nyata. Hiburan dunia maya seringkali menjadi solusi untuk melepas kepenatan dari kesibukan sehari-hari. Begitu pula dengan generasi milenial di Indonesia, dimana 56 persen dari mereka cenderung menghabiskan waktu untuk bermain video game. Adanya internet telah mengubah cara bermain yang satu arah menjadi tidak terbatas. Saat ini video game tidak hanya menjadi sarana hiburan, namun dapat menjadi sarana ajang kompetisi antar pemain. Sudah banyak generasi milenial yang menekuni industri permainan elektronik ini sebagai profesi yang menjanjikan. Namun, masih jarang tersedia wadah komunitas para pecinta game. Wadah yang tersedia hanya terbatas pada tempat penjualan / retail game tanpa ada sarana bermain video game dan fasilitas penunjangnya, seperti di kawasan pusat elektronik Glodok. Atau hanya menawarkan sarana bermain video game tanpa sarana penjualan dan penunjangnya, seperti Timezone. Di Indonesia, video game masih dipandang hanya sebagai hobi untuk mengisi waktu luang semata. Kurangnya dukungan pemerintah dan pandangan negatif masyarakat terhadap game juga menghambat terealisasinya proyek semacam ini. Dengan pertimbangan diatas, maka diharapakan arena komunitas gaming ini tidak hanya menjadi sarana hiburan, sosialisasi dan kompetisi, namun juga sebagai sarana pembelajaran dan pekerjaan dalam bidang game. Tujuan utama dari dari proyek kali ini adalah mewadahi komunitas sekaligus menjadi tempat kompetisi para percinta video game. Fasilitas permainan ini merupakan proyek bernilai komersial, yang terletak di daerah Jakarta barat, tepatnya kawasan Grogol Petamburan. Konsep yang dipakai pada bangunan terinspirasi dari papan motherboard yang merupakan inti penggerak dalam seluruh perangkat elektronik video game.
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Dahesihsari, Rayini, and Dorien Kartikawangi. "Digital Communication in Organization for Millennial Employees: Need for Guidance from Direct Supervisors." Jurnal InterAct 9, no. 2 (February 18, 2021): 142–50. http://dx.doi.org/10.25170/interact.v9i2.2239.
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Salah satu ciri generasi milenial adalah penggunaan teknologi ekstensif dalam kehidupan mereka, karena sejak lahir mereka sudah mengenal teknologi. Di dunia kerja, banyak perusahaan berupaya menyediakan sistem teknologi canggih, termasuk dalam komunikasi organisasi, untuk membuat karyawan milenial mereka lebih produktif dan loyal terhadap perusahaan. Penelitian ini bertujuan untuk mengeksplorasi pandangan karyawan milenial tentang bagaimana komunikasi digital bagi mereka serta kebutuhan komunikasi mereka di tempat kerja. Data penelitian diperoleh melalui dua sesi diskusi kelompok terarah dengan delapan belas karyawan milenial di salah satu perusahaan Badan Usaha Milik Negara. Analisis tema digunakan untuk mengidentifikasi aspek-aspek yang menonjol dalam diskusi kelompok terarah tersebut, berdasar pendekatan induktif. Hasil penelitian menunjukkan karyawan milenial berpandangan jumlah program aplikasi digital yang diberikan oleh perusahaan terlalu banyak, karena mereka hanya menggunakan satu hingga dua program yang dibutuhkan saja. Program lain yang disediakan hanya dimiliki untuk memenuhi kewajiban yang ditetapkan oleh manajemen tanpa pernah dimanfaatkan secara optimal. Di sisi lain karyawan milenial berpandangan mereka minim mendapatkan arahan dari atasan langsungnya. Mereka mengharapkan informasi yang tersedia secara digital dapat didiskusikan bersama dengan atasannya sehingga mereka mendapatkan arahan yang membantu mereka bekerja secara lebih efektif dan produktif. Mereka juga mengharapkan arahan dari atasannya terkait bagaimana mereka dapat meningkatkan kinerja dan arah pengembangan karirnya. Hasil penelitian ini menunjukkan peran penting komunikasi dari atasan dalam mengarahkan dan memotivasi karyawannya, melengkapi media komunikasi digital yang tersedia, Bentuk dan dinamika komunikasi dengan atasan yang sesuai dengan karakteristik kedua pihak dan bisa melengkapi komunikasi digital yang ada perlu digali lebih lanjut dalam penelitian berikutnya.
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Piskova, Anna, Tomas Grygar, Jana Vesela, and Hedi Oberhansli. "Diatom assemblage variations in the Aral Sea core C2/2004 over the past two millennia." Fottea 9, no. 2 (September 1, 2009): 333–42. http://dx.doi.org/10.5507/fot.2009.032.
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Ambalao, Shapely, and Rouna Paoki. "Kepemimpinan Wanita di Era Milenial: Metode PRISMA." LITERATUS 4, no. 3 (December 28, 2022): 1017–21. http://dx.doi.org/10.37010/lit.v4i3.998.
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Saat ini wanita telah dipercayakan untuk memimpin baik sebagai presiden, direktur dan pemimpin organisasi lainnya. Penelitian ini menggunakan metode PRISMA (Preferred Reporting Items for Systematic Reviews and Meta-analyse). Metode PRISMA digunakan untuk dapat menjelaskan tujuan dari penelitian ini yaitu untuk mengetahui peran wanita dalam kepemimpinan di era millennial. Selanjutnya, dalam memperoleh informasi digunakan tools Publish or Perish v8 dengan kata kunci yang telah ditentukan dalam penelitian ini yaitu peran kepemimpinan wanita. Kemudian, artikel yang menjadi sumber informasi (n=3) dari tahun 2017, 2019, dan 2020 dimana artikel ini telah memenuhi kriteria inklusi. Hasil dari penelitan ini yaitu peran wanita dalam kepemimpinan sebagai agen perubahan, adanya prestasi, memberikan arah, serta adanya sikap lemah lembut dalam memimpin. Dan juga ditemukan bahwa jenis kelamin memberikan pengaruh dalam kepemimpinan di suatu organisasi.
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Logan, Darren. "A Remnant Remaining: Armenians amid Northern Iraq's Christian Minority." Iran and the Caucasus 14, no. 1 (2010): 143–57. http://dx.doi.org/10.1163/157338410x12743419189540.
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AbstractNorthern Mesopotamia is the source for numerous ethnicities and religions. Each has played a role in forming a fragile, beautiful, yet sometimes painful cultural, religious and social montage in the region. Over the course of millennia, under numberless rulers and regimes, and through successive conflicts, many of these once historic majorities gradually faded into the ascending Arab and Islamic milieu. Within this ethnic and religious mosaic comprising Iraq, one finds a relatively large Christian community. Digging deeper still one discovers a small remaining remnant of Armenians. Long ago this ancient Christian people dominated the Armenian Highland, territory now located in Eastern Turkey. Historical evidence indicates an Armenian presence in Mesopotamia for well over several thousand years. With this as background, the paper is a brief consideration of the Christian minorities—chiefly the small Armenian community—located in Iraqi territory officially under the control of the Kurdistan Regional Government (KRG), generally based on the author's field-work in Iraqi Kurdistan from December 2009 to March 2010.
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Sarkowi, Sarkowi. "Peran Generasi Milenial dalam Pemanfaatan dan Pelestarian Museum di Kota Lubuklinggau." Criksetra: Jurnal Pendidikan Sejarah 9, no. 2 (August 13, 2020): 127–41. http://dx.doi.org/10.36706/jc.v9i2.11476.
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Abstrak: Generasi milineal merupakan usia produktif yang dianggap sebagai penentu arah masa depan dalam pelestarian budaya dan kearifan yang dimiliki daerah Kota Lubuklinggau. Rumusan masalah penelitian ini adalah bagaimana urgensi generasi milineal dalam pemanfaatan dan pelestarian museum di Kota Lubuklinggau. Tujuan penelitian ini yaitu untuk mengetahui urgensi generasi milineal dalam pemanfaatan dan pelestarian musem di Kota Lubuklinggau. Metode penelitian yang digunakan yaitu metode kualitatif dengan pendekatan filosofis. Hasil penelitian menunjukkan bahwa generasi milineal merupakan ujung tombak dan aktor terdepan dalam pelestarian budaya dan kearifan lokal yang ada, termasuk museum sebagai wadah yang bertujuan mengoleksi benda cagar budaya ataupun bukan cagar budaya untuk menjamin kesinambungan pewarisan kebudayaan dan kelestarian museum di Kota Lubuklinggau.Kata Kunci: Milenial, Pemanfaatan, Pelestarian, Museum, Lubuklinggau Abstract: Millineal generation is a productive age that is considered as a determinant of the future direction in the preservation of culture and wisdom of the Lubuklinggau City area. The formulation of the problem of this research is how the urgency of the milineal generation in the utilization and preservation of museums in Lubuklinggau City. The purpose of this study is to determine the urgency of the millennial generation in the use and preservation of museums in the City of Lubuklinggau. The research method used is a qualitative method with a philosophical approach. The results showed that the millineal generation was the spearhead and the leading actor in the preservation of existing culture and local wisdom, including the museum as a forum aimed at collecting cultural heritage objects or not cultural reserves to ensure the continuity of cultural heritage and museum preservation in Lubuklinggau City.Keywords: Millennial, Utilization, Preservation, Museum, Lubuklinggau
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Muhammad Husni. "Integration of the Civil Society Development of the Prophet Muhammad." Pappaseng: International Journal of Islamic Literacy and Society 1, no. 1 (April 30, 2022): 47–57. http://dx.doi.org/10.56440/pijils.v1i1.3.
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Because it is believed that intellectual intelligence alone is insufficient to make humans more civilized, many community-based educational institutions offer Islamic-based character education. This article introduces the Prophet Muhammad PBUH. as an exemplary figure that we should emulate through the following discussions: knowing the education obtained by Muhammad bin Abdullah prior to being appointed as Prophet and Apostle, and knowing the figure of the Prophet Muhammad. This study is based solely on qualitative library research (library research). Based on a search of numerous literatures pertaining to the formation of Islam during the Mecca period during the time of the Prophet Muhammad, First, the evolution of Islam as practiced by the Prophet Muhammad after he became a prophet and apostle. Second, understanding the evolution of the education development system implemented by the Prophet Muhammad for those who are educated beginning with their immediate family. Third, revealing the fruits of the Prophet Muhammad's education to members of the Arab community and Civil Society who are unfamiliar with Islam. This paper invites educators to revisit and implement the concept of Islamic education that has been exemplified and applied by the Prophet Muhammad in order to alleviate the concern that every teacher or educator in the millennial era has regarding the difficulty of maintaining student discipline in the midst of the rapid advancement of technology.
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Muhammad Husni. "Integration of the Civil Society Development of the Prophet Muhammad." Pappaseng: International Journal of Islamic Literacy and Society 1, no. 1 (April 30, 2022): 47–57. http://dx.doi.org/10.56440/pijilis.v1i1.39.
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Because it is believed that intellectual intelligence alone is insufficient to make humans more civilized, many community-based educational institutions offer Islamic-based character education. This article introduces the Prophet Muhammad PBUH. as an exemplary figure that we should emulate through the following discussions: knowing the education obtained by Muhammad bin Abdullah prior to being appointed as Prophet and Apostle, and knowing the figure of the Prophet Muhammad. This study is based solely on qualitative library research (library research). Based on a search of numerous literatures pertaining to the formation of Islam during the Mecca period during the time of the Prophet Muhammad, First, the evolution of Islam as practiced by the Prophet Muhammad after he became a prophet and apostle. Second, understanding the evolution of the education development system implemented by the Prophet Muhammad for those who are educated beginning with their immediate family. Third, revealing the fruits of the Prophet Muhammad's education to members of the Arab community and Civil Society who are unfamiliar with Islam. This paper invites educators to revisit and implement the concept of Islamic education that has been exemplified and applied by the Prophet Muhammad in order to alleviate the concern that every teacher or educator in the millennial era has regarding the difficulty of maintaining student discipline in the midst of the rapid advancement of technology.
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Blau, Soren. "Limited yet informative: pathological alterations observed on human skeletal remains from third and second millennia bc collective burials in the United Arab Emirates." International Journal of Osteoarchaeology 11, no. 3 (2001): 173–205. http://dx.doi.org/10.1002/oa.527.
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Zulfikar, Eko. "Penafsiran Sufistik Makna Khasyyatullah dalam Al-Qur'an." El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis 9, no. 2 (December 30, 2020): 199. http://dx.doi.org/10.29300/jpkth.v9i2.3247.
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In this millennial era, there has been a lot of moral decadence in society, whether it is done by the young or old age. This is the result of the lack of fear of Allah (hasyyatullah). This paper attempts to explore the meanings of khasyyatullah in the Qur’an. The interpretation is based on the Sufi interpretation books by Ibn ‘Arabi, al-Qusyairi, al-Alusi, al-Tustari, Sa'id Hawwa and Hamka. By using the thematic method and the contextual approach, it was concluded that: the meaning of khasyyatullah in the perspective of Sufistic interpretation is the feeling of a servant to God who has high faith so that it requires him to always fear God. The Qur’an specifies the owners of this khashyatullah to the ulama’, those who know the greatness and power of Allah. With the existence of khasyyatullah, a person will always renew repentance, fight lust, doing good deeds, establish social ties, and revive a more prosperous mosque. Therefore, efforts to create a harmonious society to always be taqarrub to God can be achieved through a khasyyatullah attitude.
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Karanisa, Theodora, Alexandre Amato, Renee Richer, Sara Abdul Majid, Cynthia Skelhorn, and Sami Sayadi. "Agricultural Production in Qatar’s Hot Arid Climate." Sustainability 13, no. 7 (April 6, 2021): 4059. http://dx.doi.org/10.3390/su13074059.
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Agriculture has played an essential role in the provision of food and has been a major factor in overall economic development for societies around the world for millennia. In the past, agriculture in hot, arid countries like Qatar faced many challenges, the primary one being a dearth of water for irrigation. Historically this severely limited Qatar’s economic development, which was based largely on resource exploitation, pearl fishing, and only more recently, on the exploitation of its oil and gas reserves which subsequently has led to Qatar’s great wealth. This paper gives an overview of the recent evolution of Qatar’s agricultural sector and investigates future trends that tackle the challenges of its hot arid climate and the limited availability of agricultural resources. Specifically, the review analyses Qatar’s potential to develop a national food security strategy based on a significant expansion of food production in the country. We review recent policy actions implemented to address challenges in the food supply chain caused by a 3.5-year blockade imposed by the adjacent Arab Gulf States, discussing the renewed interest in the potential that an enhanced agricultural sector must provide some aspects of food security and the implications for policymakers that would logically ensue.
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Brite, Elizabeth Baker. "Irrigation in the Khorezm oasis, past and present: a political ecology perspective." Journal of Political Ecology 23, no. 1 (December 1, 2016): 1. http://dx.doi.org/10.2458/v23i1.20177.
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The Khorezm oasis sits at the epicenter of an environmental disaster. Since the late 19th century, the continual expansion of irrigation in this region has altered the natural hydrology of the Amu Darya delta, leading to widespread desertification and the near total disappearance of the world's fourth largest lake, the Aral Sea. The situation is widely acknowledged as an environmental catastrophe of unprecedented scale, and yet it is not the first irrigation crisis in Khorezmian history. Numerous events of irrigation collapse are recorded in the archaeological record of this oasis, with many in the scientific community now very interested in this past record for its potential to inform on the modern crisis. Unfortunately, there has also been a tendency to overlook the different historical conditions that led to irrigation in this oasis over the last three millennia. In this article, I take an alternative approach that draws on political ecology's insights about the cultural embeddedness of environmental behavior. I compare two periods of irrigation in Khorezm, one ancient and the other modern, to show how the particular social contexts of each period shaped irrigation schemes in different ways. Significantly different design and implementation features are apparent in the ancient versus modern systems, with vastly different implications for environmental sustainability and human well-being.Keywords: water, irrigation, Aral Sea, archaeology, collapse, Soviet Union, nomadic pastoralism
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Lynch, Marc. "The New Arabs: How the Millennial Generation Is Changing the Middle East by Juan Cole. New York, Simon & Schuster, 2014. 368 pp. $26.00." Political Science Quarterly 130, no. 2 (June 2015): 341–42. http://dx.doi.org/10.1002/polq.12346.
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Goldberg, Tsafrir, and David Gerwin. "Israeli history curriculum and the conservative - liberal pendulum." History Education Research Journal 11, no. 2 (May 1, 2013): 111–24. http://dx.doi.org/10.18546/herj.11.2.09.
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At sixty-four Israel is still a comparatively young nation state, just passing from the 'developing' to the 'developed' phase. It has had five different history curricula for the Jewish 'Mamlakhti' (public non-religious) and the Arab sectors, which account for the majority of the students. For the first five decades the history curriculum did not ignite much controversy. The first curriculum was a rallying curriculum centered on the Jewish national movement and the establishment of Israel. In 1975 an 'academized' curriculum incorporated historical thinking goals – a move away from just an identification stance and towards an analytic stance. The mandatory baccalaureate examination, however, pushed for memorization and coverage. The fourth curriculum in 1993 integrated Jewish and world history with a slightly greater emphasis on world history, covered Israel's first three wars, and historical Jewish Diasporas and ethnicities. One textbook in the late nineties included cases of the deportation of Palestinian civilians during Israel's independence war. The decade since the turn of the millennia has been turbulent and inconsistent. New 'heritage' projects sponsored by right-wing Ministers of Education have alternated with curriculum emphasizing critical thinking, interpretation and multiple sources. The pendulum swung from expressive populist ethnocentricity to critical inquiry and diversity and back. New policies are haphazardly and partially enforced until a rival coalition reaches power and 'debates' curricula by publicizing the attempts to undo or alter them. Little attention was given to the ways teachers or students actually enacted and perceived the curriculum.
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Paramita, Sinta, and Lydia Irena. "Retorika Digital dan Social Network Analysis Generasi Milenial Tionghoa melalui Youtube." Jurnal Komunikasi 12, no. 1 (July 29, 2020): 137. http://dx.doi.org/10.24912/jk.v12i1.7558.
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The millennial generation of ethnic Chinese is a native digital generation that contributes to technological development. With strong skills and understanding in communicating creative messages through technology, the Chinese millennial generation also contributed to the development of Indonesia's digital culture. Technological developments have resulted in new jobs such as Youtube. Youtuber is someone who creates interesting audio-visual content so that the audience is interested and makes the content as entertainment or certain recommendations. By using the theory of rhetoric put forward by Aristotle, this study will look at the crowds of information flow in one content and see the strength of content as what was created to attract the attention of the audience. By using a quantitative approach through the Social Network Analysis (SNA) method. This study aims to describe the complexity of network communication in content and find out the digital rhetoric of the Chinese millennial generation that is currently developing in creating digital content. The results of the analysis show a high centralized value approaching 1, the results obtained in this study 0.052 indicate there is an account that dominates the information in the content. A density value of 0 indicates that there are no closely related accounts in the content. Reciprocity or reciprocal values 0 indicate that there is no two-way communication. The modularity or community values in the group 0.763 indicate that in the content there is a split network that cones to a certain account. The value of the diameter or the longest distance between network accounts reaches number 4, content with the power of deliberative rhetoric is proven to be able to attract the attention of the audience Generasi milenial etnis Tionghoa adalah generasi native digital yang turut berkontribusi pada perkembangan teknologi. Dengan kecakapan dan pemahaman yang kuat dalam mengkomunikasikan pesan-pesan kreatif melalui teknologi, generasi milenial Tionghoa pun berkontribusi pada pengembangan budaya digital Indonesia. Perkembangan teknologi telah menghasilkan pekerjaan baru salah satunya seperti Youtuber. Youtuber adalah seseorang yang menciptakan konten-konten audio visual yang menarik sehingga khalayak tertarik dan menjadikan konten tersebut sebagai hiburan atau rekomendasi tertentu. Dengan menggunakan teori retorika yang dikemukakan oleh Aristoteles, penelitian ini akan melihat keramaian arus informasi dalam satu konten dan melihat kekuatan konten seperti apa yang diciptakan untuk menarik perhatian khalayak. Dengan menggunakan pendekatan kuantitatif melalui metode Social Netwok Analysis (SNA). Penelitian ini bertujuan untuk menjabarkan kompleksitas komunikasi jaringan dalam sebuah konten dan mengetahui retorika digital generasi milenial Tionghoa yang berkembang saat ini dalam membuat konten digital. Hasil analisis menunjukkan Nilai sentralisasi tinggi mendekati 1, hasil yang diperoleh dalam penelitian ini 0.052 menunjukkan terdapat akun yang mendominasi informasi dalam konten tersebut. Nilai density atau kepadatan 0 menunjukkan tidak ada akun yang terhubung secara erat dalam konten tersebut. Nilai reciprocity atau timbal balik 0 menunjukkan tidak ada yang menunjukkan komunikasi dua arah. Nilai modulitas atau komunitas di dalam kelompok 0.763 menunjukkan bahwa di dalam konten tersebut terjadi perpecahan jaringan yang mengerucut kepada akun akun tertentu. Nilai diameter atau jarak terpanjang antara akun jaringan mencapai angka 4, Konten dengan kekuatan retorika deliberative terbukti dapat menarik perhatian khalayak.
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Brauer-Benke, József. "Az afrikai lantok története és típusai." Afrika Tanulmányok / Hungarian Journal of African Studies 15, no. 1-2 (November 30, 2021): 19–46. http://dx.doi.org/10.15170/at.2021.15.1-2.2.
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The historical survey presented here demonstrates that musical instruments of the lute type derive from outside the African continent, even though they have probably been present in the North African region for several millennia. The first evidence of their appearance in ancient Egypt goes back to the era of Dynasty XVIII (ca. 1550–1292 BCE). The use of lutes having a long neck may have been preserved later among various Berber-speaking populations, and their wide dissemination over West Africa can only be dated with certainty to the period after the 14th century, when widespread conversion to Islam led to the replacement of an older arched type (having few strings and capable of producing a limited range of sounds) with a long-necked lute type borrowed from the Berbers, which can be considered more advanced owing to its mode of stretching the strings with a tuning ring. This paradigm shift is obvious in the epic song cycle known as Gassire’s Lute. Parallel to this development harp lutes appeared as a kind of cross between lutes and bow harps; and types of this new instrument having a larger body and multiple strings could rival the short-necked oud, an urban instrument spread by Arab tribes. Perhaps for this reason, the latter was not widely adopted among the Islamized populations of West Africa, while it did become popular in Europe in the 13th century, first adopted by the Spaniards. The fact that long-necked lutes are found only in North and West Africa also proves that the Nilotic-speaking peoples did not borrow these, unlike harps and lyras, which they did. Had they done so, the southward expansion of Nilotic-speaking populations would have led to the distribution of long-necked lutes over Central and Eastern Africa. For the same reason these instruments must have appeared in West Africa only after the Bantu expansion, before which era their use must have been restricted to Berber-speaking groups for three millennia. Short-necked lutes are likely to have been originated in Central Asia and they certainly spread from that region; the archaic type that is carved from one block of wood and has a bottle-like shape spread to Southeast Asia with the Muslim expansion and may have been carried from there to the islands of the Indian Ocean and sporadically to East Africa as well. Its wider adoption over the latter region was probably hindered by the ubiquity of rival instruments (harps and lyras) there. Moreover, the short-necked lutes carved of a single block of wood were not suitable for further development with the aim of increasing the volume, hence the recent widespread adoption among the inhabitants of the eastern and southern regions of Africa of a long-necked lute type having a larger, box-like body.
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Smirnov, Andrey V. "Logic of Sense: 2021 Version." Chelovek 33, no. 2 (2022): 8. http://dx.doi.org/10.31857/s023620070019508-5.
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Logic of sense is presented as a theoretical approach which avoids the “hard problem of consciousness” pitfall. The logic of sense theory objective is to follow the consciousness development “from inside”, as an answer to the question “how can we explain the consciousness and its content on the basis of itself with no dogmatic presupposition”. Nothing is accepted, however evident or complying with common sense it may seem, if not justified from that point of view. The basic categories of the logic of sense are introduced: smysl (sense), smyslopolaganiye (sense positing), tselostnost’ (integrity, wholeness), svyaznost’ (coherence, linkage) and others, and its main theses are argued for. The pure principle of consciousness could not have been disclosed without a close scrutiny of the millennia-old non-Western big cultures which unfold, in the course of their history, the non-Western versions of consciousness, thus testifying to plurality, and not universality, of reason. The philosophy of mind, as well as philosophy on the whole, remained so far limited by the initial set of dogmatically accepted presuppositions which they could not get rid of, erroneously taking them as having no alternative. Hence the importance of an attentive study of big cultures as a precious experience of unfolding the reason alternative to the version which lies at the basis of the philosopher’s native big culture. The main lines of a logic-and-meaning study of the big Arab-Islamic culture are discussed and its results are analyzed. The principal one is the discovery of process logic (P-logic, not to be confused with what is meant by this expression in contemporary Western philosophy) as an alternative to substance logic (S-logic) which lies at the basis of the big European culture. Any of the variety of the logics of sense is first and foremost the logic of predication, i.e., the way of defining the epistemic chain unfolding itself as the technology of the subject-predicate glue-together, which explains the coherence of human consciousness at the traditionally defined levels of sense perception, speech ability and reason. The results of implementing the logic-and-meaning approach in psychology are described. The objectives of further development of the logic-and-meaning project are sketched.
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Farrell, John J., Awatif N. Al-Nafaie, Amein K. Al-Ali, Abdullah M. Al-Rubaish, Zaki Naserullah, Ahmed Alsuliman, Martin H. Steinberg, and Clinton T. Baldwin. "The Evolutionary Impact Of Malaria On The Saudi Arabian Genome." Blood 122, no. 21 (November 15, 2013): 1001. http://dx.doi.org/10.1182/blood.v122.21.1001.1001.
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Abstract The sickle hemoglobin (HbS) gene has a high frequency in the Eastern Province of Saudi Arabia where it is associated with the Arab-Indian haplotype. This haplotype is characterized by HbF of 15-20% in adults and a disease phenotype that is characterized by milder anemia, splenomegaly, fewer strokes and rare leg ulcers, but with a high frequency of pain, acute chest syndrome and osteonecrosis. The emergence of malaria in Africa several millennia ago provided the selective pressure allowing the evolution of many polymorphisms that protected their carriers from the ravages of malarial infestation; the HbS gene was but one of these protective traits that emerged and reached polymorphic frequencies. The HbS gene found in our subjects from the Eastern Province might have arisen in the Indian aboriginal population of the Indus Valley Harappa culture that might be related to the pre-Arab populations of the Arabian Peninsula and distributed to the Arabian through gene flow to the Eastern Province of Saudi Arabia, Bahrain, Kuwait, and Oman. We completed whole genome sequencing with 40x coverage on 14 unrelated individuals who were homozygous for HbS and from the indigenous population of the Al-Qatif and Al-Hasa region located along the Western shore of the Persian Gulf in the Eastern Province of the Kingdom of Saudi Arabia. Human settlement in this region dates to 3500 BC and the area was a center of trade between India and present day Iraq. This population has a little admixture with populations from other areas of the Kingdom and has inhabited the area for over 1,000 years. For each individual, there were an average of 3,282,949 SNPs, and 771,332 insertions/deletions among which we searched for variants associated with malaria resistance. Besides HbS, these patients were found to be enriched with malaria resistant variants from: DARC (Duffy Antigen), G6PD, HBA2, TIRAP, SCL4A1, CD36, FCGR2B, ABO, MARVELD3 and ATP2B4. The population has a mix of malaria resistant variants that are found in European, African and Asian populations. Among these genes are several novel variants in functionally important proteins (Table of Malaria Resistant Variants in Saudi Arabians). In CD36 which has a role in the adhesion of infected RBCs, two novel SNPs were discovered that are in functionally important sites. Malaria has therefore been a major evolutionary force on this initial out-of-Africa population. Selective sweeps have resulted in a population with multiple protective variants and a different phenotype of sickle cell disease. Further, mitochondrial analysis of the Saudi Arabian samples found the two most frequent haplogroups were U7a and L both with frequencies of 29% each. The relative high frequency of the African ancestral L haplogroup was unexpected and suggested recent African admixture. To examine this possibility further, we performed formal tests for a history of admixture (“three population” test). This test found no evidence of admixture within the Saudi Arabian population with the African populations. The Saudi genome findings are consistent with the hypothesis that modern humans populated the Middle East 110,000 years before present, became isolated by the changing climate, and due to selective pressures of malaria, the HbS mutation and other malaria resistant variants independently arose outside of Africa.Table of Malaria Resistant Variants in Saudi ArabiansGeneVariantFreqChangeMalaria Disease ResistanceDARCrs28147780.86GATA Binding SiteDuffy blood group system, FY(a-b-) phenotypeDARCrs120750.04G42DDuffy blood group system, FYA/FYB polymorphismFCGR2Brs10505010.36I225TRegulation of antibody productionATP2B4rs49510740.25Main calcium pump of erythrocytesHLA-BHLA*B*53:010.11Immune ResponseCD36rs32118610.10Frame-shiftAdhesion of infected RBCsCD36rs13345120.32UTR-5Adhesion of infected RBCsCD36rs1443442490.10N53SAdhesion of infected RBCsCD36chr7:802860100.03T92MNovel and probably damagingCD36chr7:803002940.03S198PNovel and important targetABOrs81767190.25Blood group type O alleleTIRAPrs81773740.18S180LInnate immune systemHBBrs3341.00E7VHbSHBA2rs637500670.033'UTRAlpha-thalassemia-2 nondeletionalMARVELD3rs23348800.93IntergenicSLC4A1rs50360.07K56EBand 3 MemphisSLC4A1rs50350.07D38AG6PDrs50308680.29S188FG6PD MediterraneanG6PDrs10508290.11N126DG6PD_A+G6PDrs10508280.07V68MG6PD A- Disclosures: No relevant conflicts of interest to declare.
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Cassar, Carmel. "Malta and the study of Arabic in the sixteenth to the nineteenth centuries." Turkish Historical Review 2, no. 2 (2011): 125–54. http://dx.doi.org/10.1163/187754611x603083.
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AbstractThe Holy See became aware of the potential evangelising role of the Maltese in Ottoman lands at least from the mid-sixteenth century. This had much to do with Malta's geographical proximity to North Africa, coupled with the ability of the Maltese to speak a native Semitic language, believed to be close to Arabic, while at the same time being fervently Catholic Christians. Malta was singled out for this role mainly because the majority of Levantine Christian communities, then largely under Ottoman rule, were known to speak some form of Arabic. The combination of these factors appeared to be an excellent combination of circumstances to the Catholic Church authorities in Rome who believed that Malta was ideally suited for the teaching of Arabic. In Rome there was a general belief that the establishment of a school of Arabic in Malta, would help make the Catholic Church more accessible to the Christians of the Levant. However, despite continuous efforts, throughout the seventeenth and eighteenth centuries, by the Holy Congregation of Propaganda Fide, the teaching of Arabic never really took off in Malta. Under British colonial administration, in the early nineteenth century, Arabic remained on the list of subjects taught at the University of Malta and was later introduced at the Lyceum and the Valletta Government School. The British colonial authorities may even have encouraged its teaching and for a brief time, in the mid-nineteenth century, the well known Lebanese scholar Ahmad Faris al-Shidyaq, was lecturer of Arabic at Valletta. The end of Arabic teaching during World War One coincided with the emergence of the belief, pushed by Lord Gerald Strickland, that the Maltese descended from the Phoenicians. It was believed that the Maltese had preserved ancient Phoenician, rather than Arabic, over the millennia. By associating the Maltese with the ancient Phoenicians Strickland was simply saying that the Maltese might have had Semitic origins but that did not mean they were Arabs.
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Tutorski, Andrei V., and Fedor I. Gordeev. "The Beja of Atbay: the results of the first years of ethnographic studies during archaeological and anthropological expedition in Nubian desert." Moscow University Anthropology Bulletin (Vestnik Moskovskogo Universiteta. Seria XXIII. Antropologia), no. 4 (December 21, 2021): 146–52. http://dx.doi.org/10.32521/2074-8132.2021.4.146-152.
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Introduction. The Atbay region, which we refer to in this article, has been the periphery of large state formations since the time of the Egyptian civilization. The question of the genetic continuity of the ancient population of Atbay and the modern ethnic groups living in this territory – the Beja, still causes debate in the scientific community. In the article we propose to turn to the cultural continuity of the population of the re-gion, mediated by unique geographical and political factors, which, in the case of Atbay, have remained virtually unchanged for centuries. Materials and methods. Different works on history and social anthropology relating to the Atbay re-gion and the ethnic group considered in the article (the Beja) became the main sources for the article. The information available in the research literature is compared with the data that we managed to collect during the first experience of field research among the Beja Bisharin as part of the Nubian archaeological and an-thropological expedition of Moscow State University. Results and discussion. The article provides an overview of the main works and scientific concepts related to Bedja of the Atbay region. In historical monographs, focused mainly on the most ancient and me-dieval periods, the Bedja are perceived as the Proto-Egyptians or the descendants of the Medajs of the era of the Middle Kingdom. During ethnographic research undertaken as part of the archaeological and anthro-pological expedition of Moscow State University, it was found that the Atbay region is very different from the regions of the Nile Valley and the Red Sea coast. Based on the studies of 2018-2019 seasons the idea was put forward that the special landscape and climate of the region prevent its incorporation into the exist-ing state formations (Ancient Egypt, Arab Caliphate), and reinforce a local peripheral culture that exists and reproduces itself for several millennia while remaining distinct (in part opposed to) the dominant historical culture. Conclusion. As a result of studying various written sources and comparing them to the field materials, we developed a hypothesis of cultural continuity of the population of the Beja in the region, mediated pri-marily by its special climatic and historical conditions. This hypothesis, in our opinion, provides a promising theoretical framework for further research on the cultural characteristics of Beja Bisharin of Atbay. The first field experience also confirmed the idea of the closeness of Beja communities given in literature. We intend to use these findings to develop strategies for further research.
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Nadhif, Muhammad, and Agustinus Sutanto. "Pusat Kegiatan Digital." Jurnal Sains, Teknologi, Urban, Perancangan, Arsitektur (Stupa) 1, no. 2 (January 26, 2020): 1785. http://dx.doi.org/10.24912/stupa.v1i2.4521.
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In such a modern and complex era like today, urban millennials are used to growing up with digital era that works as a new (arus ruang gerak) in their lives as an individual and social being. The digital era grows slowly as a part of work, culture, and process that can not be separated from human lives. Nevertheless, in fulfilling their social needs, digital technology is usually used only as a media component which in the process is done secondarily where it tends to create a moral change towards individualistic. Therefore, a place that can accommodate social activities without letting the digital flow to stream free and unrestrained, and offers education on how to control the digital flow instead, is needed to fulfill social needs in this digital era. Architecture discusses how to fulfill the digital community needs as an existential tool, because despite everything, human still needs face-to-face communication as a primary means of communication. Digital Hub is presented as a place where interaction can happen primarily in a digital era. Specifically, this project also aims to build digital communities where individuals are not isolated from social life, and receives an existential from the balance between primary interaction needs and digital needs. This becomes relevant in a developing society, where changes in life necessity is happening continously, replacing old ways with new techniques. AbstrakPada era yang serba modern dan kompleks seperti saat ini, generasi milenial perkotaan sudah terbiasa untuk tumbuh sebagai era digital yang berperan untuk menjadi arus ruang gerak baru di dalam kehidupannya sebagai makhluk individu dan sosial. Era digital pun secara perlahan tumbuh sebagai bagian dari karya, budaya, dan proses yang tidak dapat terlepas dari perjalanan kehidupan manusia. Namun, dalam pemenuhan kebutuhan sosialnya, teknologi digital sering kali hanya dimanfaatkan sebagai komponen media yang dalam prosesnya dilakukan secara sekunder di mana memiliki kecenderungan untuk memancing perubahan moral ke arah individualistis. Dalam pemenuhan kebutuhan sosial di era digital tersebut, maka dibutuhkan wadah sosial sebagai wadah yang tidak membiarkan arus era digital mengalir begitu saja, tetapi berbicara mengenai bagaimana cara mengontrol arus digital itu sendiri. Dari hal tersebut, arsitektur berbicara tentang cara untuk memenuhi kebutuhan komunitas digital sebagai sarana eksistensi mereka. Karena bagaimanapun juga manusia tetap membutuhkan sifat komunikasi face-to-face yang melalui proses secara primer. Digital Hub hadir sebagai ruang interaksi secara primer pada era digital. Secara lebih spesifik, kehadiran proyek juga dimaksudkan untuk menghadirkan komunitas-komunitas digital di mana individu tidak terisolasi dari kehidupan sosial, melainkan memperoleh nilai eksistensi dari adanya keseimbangan antara kebutuhan interaksi primernya dengan kebutuhan digital yang bertumbuh di dalamnya. Hal tersebut menjadi relevan seiring dengan masyarakat yang sedang terus berkembang, di mana terdapat perubahan kebutuhan secara terus-menerus untuk mengganti cara-cara lama dengan teknik yang baru.