Journal articles: 'Murha'

1

Hurri, Samuli. "Murha Diipoleain yönä : kaksi vihaa eräässä oikeusjutussa." Tiede & edistys, no. 1 (January 1, 2018): 8–30. http://dx.doi.org/10.51809/te.105275.

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Ruotsila, Markku. "Terijoen laukausten pitkä kaiku: Mihail Herzensteinin murha toisen sortokauden taustalla by Marina Vituhnovskaja-Kauppala (review)." Slavonic and East European Review 95, no. 4 (October 2017): 774–75. http://dx.doi.org/10.1353/see.2017.0028.

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Ulinuha, Amrullah, and Yudie Irawan. "Content Management System (CMS) Untuk Tes Online Mahasiswa Baru Pada Universitas Muria Kudus." Simetris : Jurnal Teknik Mesin, Elektro dan Ilmu Komputer 4, no. 1 (April 6, 2014): 11. http://dx.doi.org/10.24176/simet.v4i1.120.

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ABSTRAK Teknologi internet dewasa ini telah banyak digunakan dalam berbagai kepentingan. Semenjak internet mudah diakses melalui modem yang murah dan telepon genggam, maka internet bukan lagi menjadi hal yang asing bagi masyarakat. Perkembangan jumlah pengguna internet tersebut dapat dijadikan ukuran bahwa masyarakat telah siap untuk berinteraksi dengan aplikasi berbasis web. Hal ini melatarbelakangi Universitas Muria Kudus untuk mulai menerapkan Tes Online bagi calon mahasiswa baru. Penelitian ini mengangkat Content Management System sebagai wadah dalam mengembangkan aplikasi tes online. Metode pengembangan sistem yang digunakan dalam penelitian ini adalah Waterfall Model. Metode perancangan perangkat lunak yang digunakan dalam penelitian ini adalah Unified Modelling Language, sedangkan perancangan basis data masih menggunakan Entity Relationship Diagram (ERD). Pengembangan program dalam penelitian ini menggunakan pemrograman Hypertext Preprocessor (PHP) database MySQL sebagai penyimpan data. Hasil dari penelitian ini adalah situs "tes online" yang menitikberatkan pada manajemen konten dan penambahan pengelolaan tes. Sebagai tambahan, website ini dapat digunakan oleh universitas lain Kata Kunci : Sistem Aplikasi, Content Management System, Test, Online, Universitas Muria Kudus

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Liffredo, Florencia. "The rhythm of the murga porteña in the eternal city: Roman murga or Argentinian murga?" Romanica Olomucensia 27, no. 1 (June 1, 2015): 125–39. http://dx.doi.org/10.5507/ro.2015.009.

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Myzelev, Alla, and Sarah Mucha. "Alphonse Mucha." Slavic and East European Journal 51, no. 4 (December 1, 2007): 822. http://dx.doi.org/10.2307/20459603.

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Kosonen, Heidi. "Rituaalikuolema ja perhetragedia." Lähikuva – audiovisuaalisen kulttuurin tieteellinen julkaisu 34, no. 2-3 (September 8, 2021): 23–41. http://dx.doi.org/10.23994/lk.111159.

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Elokuvissa ja erityisesti angloamerikkalaisissa elokuvissa kuvataan itsemurhaa usein. Niiden representaatiot heijastelevat kulttuurisia käsityksiä itsemurhasta, mutta myös itsenäisesti vaikuttavat käsitysten syntymiseen. Tässä artikkelissa tarkastelen Ari Asterin folk-kauhugenreä edustavaa elokuvaa Midsommar – loputon yö (2019). Elokuvassa sisarensa tekemää murha-itsemurhaa sureva Dani matkustaa Yhdysvalloista Ruotsiin fiktiiviseen Hårga-kommuuniin poikaystävänsä ja tämän ystävien kanssa. Hårgalainen juhannusrituaali paljastaa eroja amerikkalaisen ja hårgalaisen kulttuurin välillä muun muassa kuolemasuhteeseen, tunteiden ilmaisuun ja perheeseen liittyen.Keskityn artikkelissa yhtäältä itsemurhaan tai omaehtoiseen kuolemaan tabuluonteisena kuolemana, johon liittyvää samanaikaisen näkymättömyyden ja hypernäkyvyyden dynamiikkaa elokuva mielenkiintoisella tavalla käsittelee. Midsommarin tarinankaaressa itsemurha näyttäytyy vaiettuna traumana ja oikeuttamattomana surun lähteenä, jonka käsittelyä Danin lähipiiri ei tue. Samalla elokuva heijastelee itsemurhan välineellistymistä ja pornoistumista angloamerikkalaisessa viihteessä.Toisaalta keskityn omaehtoisen kuoleman määrittelyn kysymyksiin tarkastelemalla elokuvan esittämää kulttuurista törmäyspistettä, jossa vastakkain asettuvat kahdenlaisten selitysmallien alle asettuvat itsemurhat. Näitä kuolemia voidaan määritellä egoistiseksi ja altruistiseksi viitaten durkheimilaiseen typologiaan, jossa itsemurha esiintyy aina suhteessa yhteiskuntaan. Toisaalta Midsommarin tarinamaailmassa itsemurhat redusoituvat ”diagnostisiksi” ja ”kultistisiksi” marginalisoiduiksi kuolemiksi ja siten heijastelevat normatiivisen biovallan selitysmallien valtaa itsemurhan määrittelyn kysymyksiin.Avainsanat: tabu, kuolema, itsemurha, folk-kauhu, biovaltaRitual Death and Family Tragedy: On Suicide’s Definition and Taboo in Folk Horror Film MidsommarFilms, especially Anglo-American ones, frequently depict suicide. Their representations reflect cultural understandings of suicide, but also independently influence how self-willed death is perceived. In this article I study how suicide is depicted in Ari Aster’s folk horror film Midsommar (2019). In the film, the protagonist Dani, who is mourning her sister’s murder-suicide, travels from the US to a Swedish commune, Hårga, with her boyfriend and his friends. The Hårgan midsummer ritual reveals differences in the two cultures’ relationships to death, emotional expression, and family.One the one hand, I focus on the way the film reflects suicide’s nature as a taboo, as something simultaneously hidden and hypervisible. In the diegesis, suicide appears as a silenced trauma, as a source of disenfranchised grief, and as a death the protagonist is not allowed to mourn. Simultaneously the film reflects suicide’s instrumentalization and pornification in Anglo-American entertainment.On the other hand, I focus on questions related to the definition of suicide or self-willed death. The film depicts conflicts between two cultures, where different explanation models of self-willed death are juxtaposed with one another. On display are two types of suicides that can be referred to as “egoistic” and “altruistic” by reference to Durkheim’s typology, which takes into account suicide’s relationship to society. Yet in Midsommar’s diegesis, these deaths appear as psychologized and culturally marginalized “diagnostic” and “cultist” suicides, and thus reflect the power of normative biopower over how self-willed death is understood and made sense of in the west.Keywords: taboo, death, suicide, folk-horror, biopower

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7

Fadhil, Ahmad. "HUKUM MAHAR MURAH:." Holistic al-Hadis 7, no. 2 (December 26, 2021): 108. http://dx.doi.org/10.32678/holistic.v7i2.5311.

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Sebagian orang menganggap pernikahan dengan mahar sandal yang pernah viral sebagai pelecehan terhadap kaum perempuan. Sebagian lagi berpendapat bahwa hal itu wajar karena Nabi Muhammad Saw memperbolehkannya. Dengan menggunakan metode takhrij dan fiqh hadits, penelitian ini menguji pendapat terakhir dengan mencari kitab hadis apa yang menjadi sumber hadis mahar sandal, bagaimana kekuatan sanadnya, dan bagaimana pemahaman atau penarikan hukum dari hadis tersebut, dengan menggunakan metode penelitian takhrij dan fiqh hadis. Temuan dari penelitian ini adalah bahwa hadis mahar sandal terdapat di dalam kitab hadis Subul al-Salam Syarh Bulugh al-Maram. Hadis ini dikutip dari Sunan al-Tirmidzi dan dikuatkan oleh satu hadis yang diriwayatkan oleh Ibnu Majah dan tiga hadis yang diriwayatkan oleh Ahmad. Semua hadis itu berkualitas dha'if atau lemah sehingga tidak dapat secara mandiri sebagai sumber hukum. Hadis itu justru menekankan bukan besar/kecilnya nilai mahar, tapi pentingnya keridaan perempuan akan mahar yang dia terima. Hadis-hadis yang lain menunjukkan bahwa mahar yang diberikan Nabi Muhammad Saw kepada istri-istrinya bernilai besar dalam standar zaman sekarang. Some people consider that weddings with sandals as the dowry that have gone viral on social media as an harassment against women. Some believe it reasonable because Prophet Muhammad allowed it. Using takhrij and fiqh hadith as a method, this study will re-examine the last opinion by looking for what hadith books are the sources of the sandal as the dowry, how the strength of the sanad is, and how to understand the hadith. The finding of this study is that the hadith of the dowry of sandals is contained in the Hadith book of Subul al-Salam Syarh Bulugh al-Maram. This hadith is quoted from Sunan al-Tirmidhi and is corroborated by one hadith narrated by Ibn Majah and three traditions narrated by Ahmad. All hadiths are of weak so that they cannot be independently used as sources of law. The hadith is not concerning about the size of the dowry, but the importance of a woman's pleasure in the dowry she receives. Other hadiths show that the dowry that the Prophet Muhammad gave to his wives was decent by today's standards.

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8

Mucha, José Nelson. "José Nelson Mucha." Revista Dental Press de Ortodontia e Ortopedia Facial 9, no. 4 (August 2004): 19–28. http://dx.doi.org/10.1590/s1415-54192004000400002.

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9

McFadden, David W. "PETER MUCHA, JR." Transactions of the ... Meeting of the American Surgical Association 125 (2007): 384–85. http://dx.doi.org/10.1097/00153307-200701250-00057.

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10

Rios Gomes Bica, Blanca Elena, Maria da Glória Costa Reis Monteiro de Barros, and Carlos Spingola Junior. "Mucha-Habermann disease." Revista Brasileira de Reumatologia (English Edition) 53, no. 3 (May 2013): 314–17. http://dx.doi.org/10.1016/s2255-5021(13)70039-7.

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11

Setiawan, Arif, Supriyono Supriyono, Pratomo Setiaji, and Putri Kurnia Handayani. "Peningkatan Pemasaran UMKM Pisau Desa Hadipolo Kudus di Masa Pandemi Melalui Media Web dan Youtube." E-Dimas: Jurnal Pengabdian kepada Masyarakat 13, no. 2 (June 29, 2022): 328–32. http://dx.doi.org/10.26877/e-dimas.v13i2.7066.

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Industri kerajinan pisau merupakan salah satu industri kreatif di Kabupaten Kudus, khususnya di Desa Hadipolo yang menghasilkan beraneka ragam hasil logam seperti pisau, cangkul, dan sabit. Permasalahan yang dihadapi UMKM kerajinan pisau di Desa Hadipolo adalah keterbatasan alat produksi dan strategi pemasaran online dalam menghadapi pandemi Covid-19. Melalui Program Pengembangan Produk Unggulan Daerah (PPUD), Universitas Muria Kudus (UMK) bekerja sama dengan UMKM UD. Hasil Logam merancang alat pembuat gagang pisau berbahan dasar limbah plastik dengan gas LPG sebagai sumber energi dan membuat serta menerapkan strategi pemasaran online melalui media web dan channel youtube. Kegiatan PPPUD ini bertujuan untuk memacu pertumbuhan produk unggulan daerah melalui pertumbuhan pasar yang kompetitif, meningkatkan peluang pasar ekspor, mempercepat difusi teknologi dan manajemen masyarakat perguruan tinggi ke pengrajin pisau dan meningkatkan kesejahteraan pengrajin pisau di tengah pandemi Covid-19. Metode yang digunakan dalam kegiatan PPPUD ini adalah pengembangan kemitraan untuk mendapatkan bahan baku yang murah, penguatan produksi dengan membuat alat pembuat gagang pisau menggunakan limbah plastik dengan bahan baku dan sumber energi yang murah, perluasan pemasaran melalui web dan channel youtube UMKM pisau, memperkuat infrastruktur internet di UMKM, serta peningkatan kualitas SDM dengan pendampingan pengelolaan web. Target luaran kegiatan PPPUD ini diharapkan dapat meningkatkan aset dan omzet UMKM, meningkatnya mutu produk yang dihasilkan, meluasnya pasar produk dengan penerapan strategi pemasaran yang lebih baik, dan perbaikan kesejahteraan lingkungan.

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12

Fileno, Fernando Augusto. "Hematologia mura." Revista de Antropologia 62, no. 1 (March 27, 2019): 35–57. http://dx.doi.org/10.11606/2179-0892.ra.2019.156130.

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O sangue existe no mundo como fonte da vida, inerente aos seres que dele usufruem, mas ele também atua independente dela como um corpo. O sangue que corre pelas veias, veículos em nossa cosmologia cientificista de um conjunto celular de natureza diversificada é, para nossos interlocutores, espírito. Os Mura entendem o sangue, para além de sua classificação biológica, como um plano da cultura. Em uma palavra, o sangue é relação. No contexto-mundo dos Mura, habitantes das comunidades do rio Igapó-Açu, município de Borba (AM), o sangue é um meio de comunicação transespecífico e transespacial. Nossa intenção neste artigo é apresentar uma hematologia que dê conta das múltiplas possibilidades que o sangue engloba. Se, à primeira vista, o sangue ressoa aspectos da vida privada, poderemos ver como, em um segundo momento, ele passa a ser objeto de interesse público e, principalmente, cosmológico.

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Firmandito, Rifqi Dwiyana, Tri Listyorini, and Endang Supriyati. "Purwarupa Web Dolan Muria Dalam Upaya Meningkatkan Daya Tarik Wisata Muria." JUMINTAL: Jurnal Manajemen Informatika dan Bisnis Digital 1, no. 1 (June 5, 2022): 11–20. http://dx.doi.org/10.55123/jumintal.v1i1.271.

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Information and promotions are very important to introduce an area. The tourism potential for the Muria Mountains is an indication of natural wealth and products that deserve to be proud of. Village products found in Muria must be spread throughout the community and known by the wider community. However, due to the lack of information media dedicated to the Muria Mountains in Kudus Regency. Literature study, interviews, and observations were used to obtain data for this research. Waterfall approach is used in the system development process, codeigniter framework, and MySQL database are used. The black box testing approach is used in the system testing process. The purpose of this research is create a Dolan Muria web to introduce the tourist attraction of Muria and attract tourists to visit Muria. In this Dolan Muria application there is information about tourist destinations, typical Muria souvenirs, typical Muria cuisine, lodging, and transportation

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Fazekas, László, Ágota Szepesi, Erzsébet Kassai, Franciska Somogyi, and Zsuzsanna Szalai. "Ulceronecrotic Mucha-Habermann disease." Bőrgyógyászati és Venerológiai Szemle 93, no. 6 (November 23, 2017): 303–7. http://dx.doi.org/10.7188/bvsz.2017.93.6.3.

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Gomes Bica, Blanca Elena Rios, Maria da Glória Costa Reis Monteiro de Barros, and Carlos Spingola Junior. "Doença de Mucha-Habermann." Revista Brasileira de Reumatologia 53, no. 3 (May 2013): 314–17. http://dx.doi.org/10.1590/s0482-50042013000300011.

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Wijaya, Yasin Surya. "Nilai Karakter pada Struktur Simbolis Visual Topeng Panji Gaya Yogyakarta." Gelar : Jurnal Seni Budaya 18, no. 1 (July 30, 2020): 52–60. http://dx.doi.org/10.33153/glr.v18i1.2772.

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Penelitian ini bertujuan untuk mengetahui simbolisme visual dalam topeng panji gaya Yogyakarta dan nilai karakter yang terkandung di dalamnya. Pendekatan penelitian digunakan pendekatan kualitatif dengan teknik pengumpulan data yaitu wawancara, observasi, dan analisis dokumen. Penelitian dilakukan di Desa Bobung, Gunung Kidul, Yogyakarta dengan objek penelitian topeng Panji dan subjek penelitian pengrajin dan pelestari topeng. Uji keabsahan data digunakan teknik triangulasi sumber dan review informan. Data dianalisis menggunakan teknik interaktif dengan langkah reduksi data, display data, dan verifikasi. Hasil penelitian menunjukan, (1) topeng panji gaya Yogyakarta tersusun atas simbolis visual yaitu jamang rujen, jamang rujen buto, jamang sada sakler, alis nanggal sepisan, alis menjangan ranggah, mata leyepan, mata kedhelen, mata thelengan, hidung walimiring, hidung pangotan, mulut prengesan, warna putih, hijau, merah, dan kuning dimana kesemua simbol tersebut adalah stilasi dari bentuk benda-benda alam. (2) Simbolis visual topeng panji terkandung nilai karakter yaitu ksatria, handal, waspada, kesatria namun jahat, kesederhanaan, kuat, gagah, halus, jujur, sabar, pemberani, tangkas, tangguh, pantang menyerah, protagonis, kasar, bijaksana, murah senyum, kesucian, kesetiaan, kesuburan, kedamaian, angkara murka, jahat, ceria, dan satria.

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Maekawa, Yoshihiro, Takehiko Nakamura, and Reiko Nogami. "Febrile Ulceronecrotic Mucha-Habermann's Disease." Journal of Dermatology 21, no. 1 (January 1994): 46–49. http://dx.doi.org/10.1111/j.1346-8138.1994.tb01409.x.

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Morris, Brian, and Simeran Man Singh Gell. "The Ghotul in Muria Society." Man 29, no. 3 (September 1994): 767. http://dx.doi.org/10.2307/2804412.

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Leleković, Tino. "Elija Mursa: novo čitanje grada." Arheološki radovi i rasprave 19 (2020): 77–156. http://dx.doi.org/10.21857/ydkx2cw4w9.

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20

SALOMON, FRANK. "John Victor Murra (1916–2006)." American Anthropologist 109, no. 4 (December 2007): 792–96. http://dx.doi.org/10.1525/aa.2007.109.4.792.

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Lejuste, F. X., C. Michaux, C. Lehners, and N. Calteux. "Febrile ulceronecrotic Mucha-Habermann disease." Case Reports 2013, oct14 1 (October 14, 2013): bcr2013009739. http://dx.doi.org/10.1136/bcr-2013-009739.

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Chandler, Juliet T., Ruth E. Malone, Lisa M. Thompson, and Roberta S. Rehm. "“No Me Ponían Mucha Importancia”." Advances in Nursing Science 35, no. 2 (2012): E24—E36. http://dx.doi.org/10.1097/ans.0b013e31825373fe.

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Güngör, Emel, Nuran Alii, Ferda Artuz, and Nurdan Lenk. "Febrile Ulceronecrotic Mucha-Habermann's Disease." International Journal of Dermatology 35, no. 12 (December 1996): 895–96. http://dx.doi.org/10.1111/j.1365-4362.1996.tb05064.x.

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Kukova, G., P. A. Gerber, N. J. Neumann, D. Bruch-Gerharz, and B. Homey. "Febriles ulzeronekrotisches Mucha-Habermann-Syndrom." Der Hautarzt 58, no. 10 (September 7, 2007): 835–36. http://dx.doi.org/10.1007/s00105-007-1399-5.

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Mucha, José Nelson. "Entrevista com José Nelson Mucha." Revista Clínica de Ortodontia Dental Press 15, no. 5 (October 1, 2016): 8–28. http://dx.doi.org/10.14436/1676-6849.15.5.008-028.ent.

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López-Estebaranz, Jose L., Francisco Vanaclocha, Ricardo Gil MD, Beatriz García, and Luis Iglesias. "Febrile ulceronecrotic Mucha-Habermann disease." Journal of the American Academy of Dermatology 29, no. 5 (November 1993): 903–6. http://dx.doi.org/10.1016/0190-9622(93)70267-w.

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Gelmetti, C. "Pityriasis Rosea and Mucha-Habermann." Journal of the European Academy of Dermatology and Venereology 5, no. 1 (October 1995): S25. http://dx.doi.org/10.1016/0926-9959(95)95841-n.

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Hia, Dewi Permatasari. "Murka Allah Dalam Perjanjian Lama." FILADELFIA: Jurnal Teologi dan Pendidikan Kristen 4, no. 1 (April 30, 2023): 444–51. http://dx.doi.org/10.55772/filadelfia.v4i1.53.

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Tulisan ini membahas tentang murka Allah dalam Perjanjian Lama. Metode yang digunakan adalah penelitian kepustakaan dengan sumber Alkitab, buku, dan sumber lainnya yang berhubungan dengan murka Allah. Murka Allah merupakan sebuah bencana alam di luar kendali manusia, seperti gempa bumi atau tsunami, dimana tak seorang pun dapat memegang tanggung jawab. Sebaliknya, peristiwa politik atau buatan manusia luar biasa lainnya dianggap sebagai force majeure. Tujuan Murka Allah adalah untuk bertindak dalam kekudusan dan kebenaran. Sehingga manusia perlu mengerjakan keselamatan supaya setiap orang tidak jatuh kedalam dosa.

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Dilshod qizi, Qudratova Gulnoza. "“Tirilgan murda” yoxud siyosatning adabiyotga ta’siri." IQRO 04, no. 01 (June 1, 2023): 45–48. http://dx.doi.org/10.37547/iqro-volume04-issue01-11.

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Ushbu maqolada adabiyot va adabiyotga siyosatning ta’siri, siyosiy jarayonda adabiyotning o’rni,adabiy jarayonning sun’iylikka bo’sundirilishi kabi holatlar G’afur G’ulomning “Tirilgan murda” qissasi asosida tahlil qilingan. Siyosatning adabiy jarayonga ta’siri yuqorida nomi keltirilgan qissa orqali izohlangan.

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BAI Jin-chao, 白金超, 王. 勋. WANG Xun, 吴祖谋 WU Zu-mou, 丁向前 DING Xiang-qian, 张向蒙 ZHANG Xiang-meng, 李小龙 LI Xiao-long, 左天宇 ZUO Tian-yu, 宋勇志 SONG Yong-zhi, and 陈维涛 CHEN Wei-tao. "Research of Emboss Mura." Chinese Journal of Liquid Crystals and Displays 34, no. 3 (2019): 273–77. http://dx.doi.org/10.3788/yjyxs20193403.0273.

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Costantini, Anthony, and Gina Lagorio. "Tra le mura stellate." World Literature Today 66, no. 2 (1992): 325. http://dx.doi.org/10.2307/40148185.

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Wirth, Erich. "Afterthoughts on Tokai-mura." Journal of Environmental Radioactivity 49, no. 3 (July 2000): 241–42. http://dx.doi.org/10.1016/s0265-931x(99)00112-5.

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Taniguchi, Kazutaka, Kunio Ueta, and Shoji Tatsumi. "A mura detection method." Pattern Recognition 39, no. 6 (June 2006): 1044–52. http://dx.doi.org/10.1016/j.patcog.2005.07.007.

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Hale, A. "The Tokai-mura Accident." Cognition, Technology & Work 2, no. 4 (November 2000): 215–17. http://dx.doi.org/10.1007/pl00011506.

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Minardi, Joko, and Gunawan Mohammad. "Peningkatkan Ketrampilan Mitra dalam Internet Marketing Melalui Penerapan Internet of Things pada Industri Kopi Tanjung Java." Abdimas Universal 5, no. 2 (October 27, 2023): 226–30. http://dx.doi.org/10.36277/abdimasuniversal.v5i2.261.

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Desa Tanjung kecamatan Pakis Aji kabupaten Jepara terletak di lereng Gurung Muria. Sebagian besar mata pencaharian penduduk desa adalah bertani. Salah satu tanaman yang cocok ditanam di daerah ini selain padi adalah kopi. Sebagian besar warganya menanam kopi hanya sebagai konsumsi pribadi dan tidak untuk dijual. Hal ini dikarenakan harga jual yang murah. Mitra yang diajak kerja sama oleh tim pengabdi dalam kegiatan pengabdian ini adalah Kopi Tanjung Java, yang dirintis oleh bapak Nor Rokhim pada tahun 2018 dengan jumlah karyawan 5 orang. Sebelumnya di desa tanjung belum ada usaha kopi sehingga Tanjung Java kopi ini merupakan pionir yang memulai usaha kopi disana. Permasalahan yang ada pada mitra yaitu 1) pada tahap roasting masih menggunakan pihak kedua sehingga biaya roasting mahal, 2) Pemasaran yang masih manual dengan sistem konsinyasi dan menawarkan ke kedai-kedai yang ada di Jepara. Solusi untuk mengatasi masalah tersebut dengan metode sosialisasi, pelatihan IoT dan internet marketing, penerapan alat roasting dan pelatihan tata lay out, pendampingan, evaluasi, dan monitoring. Hasil dari kegiatan ini yaitu manfaat yang diperoleh mitra berupa peningkatan kapasitas produksi 33%, peningkatan aset 60%, omset 2%, dan keterampilan mitra.

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Prof. A.B. More, Prof A. B. More, Prof C. S. Chavan Prof. C.S. Chavan, Ajoy Gurung, Pramod Sarwade, Shashikant Chaudhari, and Rohit Vyas. "Water Quality Status of Mula-Mutha River." Global Journal For Research Analysis 3, no. 4 (June 15, 2012): 75–77. http://dx.doi.org/10.15373/22778160/apr2014/24.

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Kazimierczak, Magdalena. "Pottery from Tell el-Murra Graves." Studies in Ancient Art and Civilisation 18 (December 30, 2014): 101–18. http://dx.doi.org/10.12797/saac.18.2014.18.07.

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Excavations conducted at the Tell el-Murra cemetery in seasons 2011 and 2012 revealed five graves with pottery assemblages. Grave no. 3 contained pottery vessels which could be dated to the end of the Naqada IIIB period. The pottery vessels found here included two cylindrical jars (one with a cord impression and the second with an incised continuous line beneath the rim), as well as a quite elongated, ovoid jar with impressed halfbows on its shoulders. Two chronologically later graves (nos 1 and 2) should probably be dated to the Naqada IIIC2 period. The pottery assemblage of these graves included large, tall-shouldered jars with impressed halfbows and pot marks (grave no. 1), jars with rope band decorations, wine jars (grave no. 2), ovoid jars, barrel-shaped jars, small broad-shouldered jars, beer jars and undecorated cylindrical jars. Other pottery types included bowls with convex sides, a tray with an oval orifice, a red-polished plate and pot stands. Grave no. 7 seems to date to a different time period, as it contained rough ware beer jars and bowls with convex sides and simple rims. It therefore probably dates to the Naqada IIIC2/IIID period. The most recent of the graves containing pottery vessels (grave no. 5) was discovered in the 2012 season. It contained two pottery vessels: one was a miniature and the other was a bowl with convex sides, a simple rim, a slightly narrowing area of concave contour below the rim and a flat base. Based on pottery analysis, it should be dated to the second half of the 2nd Dynasty.

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., Archana J. Lokhande, Rohini Soni ., Santosh Kumar Mahto ., and Tapan Kumar Dhali . "CASE REPORT OF MUCHA-HABERMANN DISEASE." Indian Journal of Case Reports 4, no. 4 (July 31, 2018): 318–20. http://dx.doi.org/10.32677/ijcr.2018.v04.i04.022.

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Wahlin, Lars. "Occurrence of Musha c in Transjordan." Geografiska Annaler. Series B, Human Geography 70, no. 3 (1988): 375. http://dx.doi.org/10.2307/490338.

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Parfenova, M. A., I. E. Belousova, and A. V. Samtsov. "Ulceronecrotic Mucha Habermann’s disease: case study." Vestnik dermatologii i venerologii 89, no. 4 (August 15, 2013): 73–78. http://dx.doi.org/10.25208/vdv619.

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The rare dermatosis febrile ulceronecrotic Mucha Gabermann’s disease is described. Etiology, pathogenesis, clinical and pathomorphological criteria of diagnosis, treatment of the disease are discussed. Based on the literature review describes the historical and current data classification of the disease and patient management tactics.

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Spartà, Nina. "Alphonse Mucha : la complexité d’un artiste." Ligeia N° 169-172, no. 1 (2019): 7. http://dx.doi.org/10.3917/lige.169.0007.

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Mokak, Romlie. "Murra Mullangari — Pathways Alive and Well." Medical Journal of Australia 199, no. 11 (December 2013): 796. http://dx.doi.org/10.5694/mja13.10894.

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Somerville, Kristine. "The Photographic Sketchbook of Alphonse Mucha." Missouri Review 39, no. 4 (2016): 75–83. http://dx.doi.org/10.1353/mis.2016.0063.

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Falah, Ahmad. "SPIRITUALITAS MURIA: AKOMODASI TRADISI DAN WISATA." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 2 (December 15, 2012): 429. http://dx.doi.org/10.21580/ws.2012.20.2.207.

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Tradition of “nyekar” which is very familiar among Javanese society, especially in the grave yard Muria Kudus Central Java. This research revealed that most of the visitor of the grave are for getting tabarrukan , some kind safety and ease in any effort in their life, mastering any knowledge, and linuwih, getting for healing from any desease, and asking for blessing for their descendants. The visit to the grave impacted much to the society living, both economically and socially. In the perspective of economy, more than 1.500 force workers depended much the existence of Muria. The other impact are the local solidarity, social competition, and job opportunity, that resulted in the growth of pragmatism among Muria society members.***Tradisi “nyekar” sangat dikenal oleh orang Jawa, khususnya di makam Muria Kudus Jawa Tengah. Penelitian ini mengungkap bahwa kebanyakan peziarah makam ini bertujuan untuk mendapatkan keberkahan (tabarrukan), keamanan dan kemudahan dalam hidup, menguasai ilmu linuwih, disembuhkan dari penyakit, dan mengharapkan kebaikan dari nenek moyang. Kunjungan mereka ke makam itu memberikan dampak yang besar bagi kehidupan masyarakat, baik secara ekonomi maupun sosial. Dalam perspektif ekonomi, lebih dari 1.500 tenaga kerja tergantung pada keberadaan makam Muria. Dampak yang lain adalah slidaritas setempat, kompetisi sosial, dan kesempatan kerja yang mengakibatkan munculnya tumbuhnya pragmatisme di kalangan anggota masyarakat Muria.

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Riyatno, Jagi, and Sukirno Sukirno. "PENYELESAIAN SENGKETA PENGELOLAAN MAKAM SUNAN MURIA." NOTARIUS 12, no. 1 (June 5, 2019): 12. http://dx.doi.org/10.14710/nts.v12i1.23759.

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Horizontal conflict often occurs in people who have different interests. What often happens is a dispute over land ownership rights. But there are also conflicts in the form of tomb management disputes. As happened in the Tomb of Sunan Muria which is located in Colo Village, Dawe District, Kudus Regency. This study discusses how to settle cases before entering the judicial domain and after decisions from a number of levels of justice and whether the decision is in accordance with applicable regulations to the extent to which the local government acts on the case. This study uses a descriptive qualitative research method with a sociological juridical approach. Data collection is done by collecting data sources both primary and secondary data, which are adjusted to the research. The absence of enforcement of regulations on Cultural Heritage Objects. In each case, the court has not fully considered social factors and historical factors, it is seen that in terms of management of the object of the family dispute the caretaker is not involved at all. Keywords: Dispute Resolution, Management, Tomb of Sunan Muria AbstrakKonflik horizontal sering terjadi pada masyarakat yang mempunyai kepentingan berbeda-beda. Yang sering terjadi ialah sengketa perselisihan kepemilikan hak atas tanah. Namun terdapat pula konflik yang berupa sengketa pengelolaan makam. Seperti yang terjadi pada Makam Sunan Muria yang terletak di Desa Colo Kecamatan Dawe Kabupaten Kudus. Penelitian ini membahas bagaimana penyelesaian kasus sebelum masuk pada ranah peradilan maupun setelah adanya putusan dari sejumlah tingkat peradilan.serta apakah putusan tersebut telah sesuai dengan peraturan yang berlaku hingga sejauh mana PEMDA setempat bertindak atas kasus tersebut. Penelitian ini menggunakan metode penelitian deskriptif kualitatif dengan dilakukan pendekatan yuridis sosiologis. Pengumpulan data dilakukan dengan mengumpulkan sumber data baik data primer dan sekunder, yang disesuaikan dengan penelitian. Belum adanya penegakan terhadap peraturan tentang Benda Cagar Budaya. Dalam setiap putusanya, pengadilan belum sepenuhnya mempertimbangkan faktor sosial dan faktor historis, hal tersebut terlihat bahwa dalam hal pengelolaan atas objek sengketa pihak keluarga juru kunci sama sekali tidak dilibatkan.Kata Kunci : Penyelesaian Sengketa, Pengelolaan, Makam Sunan Muria

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Nishimura, Masayuki, Tetsuo Matsuda, and Yoshiaki Hori. "Mucha-Habermann Disease Resolves after Tonsillectomy." International Journal of Dermatology 30, no. 12 (December 1991): 896–97. http://dx.doi.org/10.1111/j.1365-4362.1991.tb04363.x.

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Kullar, Ravina, Jerod Nagel, Susan C. Bleasdale, Sarah H. Sutton, Snezana Naumovski, Cheryl Smith, James Leggett, Dana Wollins, Chris Busky, and Ellie J. C. Goldstein. "Reply to Barner and Bruno-Murtha." Clinical Infectious Diseases 71, no. 2 (September 23, 2019): 466–67. http://dx.doi.org/10.1093/cid/ciz935.

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Falah, Ahmad. "SPIRITUALITAS MURIA: AKOMODASI TRADISI DAN WISATA." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 2 (December 15, 2012): 429–52. http://dx.doi.org/10.21580/ws.20.2.207.

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Tradition of “nyekar” which is very familiar among Javanese society, especially in the grave yard Muria Kudus Central Java. This research revealed that most of the visitor of the grave are for getting tabarrukan , some kind safety and ease in any effort in their life, mastering any knowledge, and linuwih, getting for healing from any desease, and asking for blessing for their descendants. The visit to the grave impacted much to the society living, both economically and socially. In the perspective of economy, more than 1.500 force workers depended much the existence of Muria. The other impact are the local solidarity, social competition, and job opportunity, that resulted in the growth of pragmatism among Muria society members.***Tradisi “nyekar” sangat dikenal oleh orang Jawa, khususnya di makam Muria Kudus Jawa Tengah. Penelitian ini mengungkap bahwa kebanyakan peziarah makam ini bertujuan untuk mendapatkan keberkahan (tabarrukan), keamanan dan kemudahan dalam hidup, menguasai ilmu linuwih, disembuhkan dari penyakit, dan mengharapkan kebaikan dari nenek moyang. Kunjungan mereka ke makam itu memberikan dampak yang besar bagi kehidupan masyarakat, baik secara ekonomi maupun sosial. Dalam perspektif ekonomi, lebih dari 1.500 tenaga kerja tergantung pada keberadaan makam Muria. Dampak yang lain adalah slidaritas setempat, kompetisi sosial, dan kesempatan kerja yang mengakibatkan munculnya tumbuhnya pragmatisme di kalangan anggota masyarakat Muria.

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Gadzhimuradov, M. N., G. D. Mamasheva, U. A. Magomedova, K. M. Gadzhimuradova, H. A. Hashimova, and M. M. Gadzhimuradova. "Acute varioliform parapsoriasis (Mucha–Habermann disease)." Klinicheskaya dermatologiya i venerologiya 22, no. 1 (2023): 22. http://dx.doi.org/10.17116/klinderma20232201122.

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Bronto, Sutikno, and Sri Mulyaningsih. "Gunung api maar di Semenanjung Muria." Indonesian Journal on Geoscience 2, no. 1 (March 28, 2007): 43–54. http://dx.doi.org/10.17014/ijog.2.1.43-54.

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http://dx.doi.org/10.17014/ijog.vol2no1.20074Three maars are well identifi ed in the Muria Peninsula, i.e. Bambang Maar, Gunungrowo Maar, and Gembong Maar. The maars were formed by monogenetic volcanic eruptions due to the interaction between heat source (magma), groundwater and calcareous basement rocks. This interaction is able to produce very high pressure of gas and steam causing phreatic explosions, followed by phreatomagmatic- or even magmatic explosions and ended by a lava extrusion. Satellite image analyses have recognized twelve circular features, comprising Bambang Maar, Gunungrowo Maar, and Gembaong Maar. Phisiographically, these maars are characterized by circular depressions which are surrounded by hills that are gently sloping down away from the crater or having a radier pattern morphology. Outcrops and drilling core in the circular areas that are considered as volcanic maars are lava fl ows, pyroclastic breccias, lapillistones, and tuffs, located far away from the eruption centres of Muria and Genuk Volcanoes. One of the circular features, i.e. Jepara Circular Feature, is also supported by negative anomaly (<30 mgal) showing a circular pattern. In the future, a maar volcano could possibly erupt depending on the tectonic reactivity in the region.

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Journal articles on the topic 'Murha'

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