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Journal articles on the topic '-rashii'

Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Rohman, Yanuar Lutfi. "Analisis Kesalahan Penggunaan Jodoushi ~Sou da, ~You da, dan ~Rashii." Jurnal Pendidikan Bahasa Jepang Undiksha 6, no. 3 (2020): 320. http://dx.doi.org/10.23887/jpbj.v6i3.30160.

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Penelitian ini merupakan penelitian yang membahas tentang analisis kesalahan penggunaan jodoushi ~sou da, ~you da, dan ~rashii. Tujuan penelitian ini untuk mengetahui jenis-jenis kesalahan apa saja yang dilakukan mahasiswa tingkat III Prodi Pendidikan Bahasa Jepang UNNES dalam penggunaan jodoushi ~sou da, ~you da, dan ~rashii dan untuk mengetahui faktor apa saja yang menyebabkan terjadinya kesalahan dalam penggunaan jodoushi ~sou da, ~you da, dan ~rashii yang sering dilakukan mahasiswa tingkat III Prodi Pendidikan Bahasa Jepang UNNES. Dalam penelitian ini digunakan metode deskriptif, dengan me

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2

Chung, Sang-Mi. "A Study on Teaching Methods for “rashii”: From Analysis on Usage of “rashii” in Japanese Textbooks." Korean Journal of Japanese Education 51 (May 31, 2020): 165–78. http://dx.doi.org/10.21808/kjje.51.10.

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3

지호순. "A Study Japanese 「RASHII」 Morphological Changes by Means." Journal of the society of Japanese Language and Literature, Japanology ll, no. 66 (2014): 115–40. http://dx.doi.org/10.21792/trijpn.2014..66.006.

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4

Matsubara, Julie, Michael Blasingame, and E. Allyn Smith. "An empirical investigation of the felicity conditions for the Japanese evidentials -rashii, -sooda, and -yooda." International Review of Pragmatics 9, no. 2 (2017): 155–98. http://dx.doi.org/10.1163/18773109-00901005.

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This paper reports on the first detailed experimental investigation of the perception of the felicity of evidential markers in context. We investigated the Japanese evidentials -rashii, -sooda, and -yooda in various discourse environments by manipulating two key variables: (a) whether there was any conjecture required, and (b) whether the information source was accessible firsthand to the speaker. This work provides a baseline against which future studies of other discourse variables can be measured, and our results present some challenges to established conceptions. For example, -rashii was f

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5

지호순. "A study about semantic and morphological change of Japanese Language「RASHII」." Japanese Language and Literature Association of Daehan ll, no. 57 (2013): 91–107. http://dx.doi.org/10.18631/jalali.2013..57.007.

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6

Asano-Cavanagh, Yuko. "Semantic analysis of evidential markers in Japanese." Functions of Language 17, no. 2 (2010): 153–80. http://dx.doi.org/10.1075/fol.17.2.01asa.

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This paper investigates the semantics of three Japanese evidential markers — rashii, yooda and sooda. These three words are often used in similar situations and interpreted in English as ‘it seems’, ‘it appears’, or ‘it looks like’. The expressions are semantically closely related, but sometimes they are not interchangeable. Thus the question arises how to articulate the subtle differences between them. Previous studies have attempted to explicate the differences by using explanatory terms such as ‘direct’ or ‘indirect’ to describe the content of information, and ‘objective’ or ‘subjective’ to

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7

P K, Putu Robert, I. Wayan Sadyana, and Gede Satya Hermawan. "Analisis Kesalahan Penggunaan Jodoushi (Verba Bantu) You dan Rashii pada Mahasiswa Tingkat III Pendidikan Bahasa Jepang Undiksha." Jurnal Pendidikan Bahasa Jepang Undiksha 4, no. 2 (2019): 89. http://dx.doi.org/10.23887/jpbj.v4i2.13395.

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Tujuan dari penelitian ini adalah untuk mendeskripsikan kesalahan mahasiswa tingkat III pendidikan bahasa Jepang Undiksha mengenai penggunaan verba bantu ~you dan ~rashii. Penelitian ini merupakan penelitian deskriptif kuantitatif. Subjek penelitian adalah mahasiswa tingkat III jurusan Pendidikan Bahasa Jepang Undiksha. Data dikumpulkan melalui kuesioner dan instrumen tes. Analisis data menggunakan metode analisis data deskriptif kuantitatif. Hasil penelitian ini menunjukkan bahwa rata-rata kesalahan pemakaian verba bantu ~you dan ~rashii oleh mahasiswa adalah sebesar 53,64, yang menunjukkan h

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8

Terada, Akira. "Deux modes de comparaison en japonais : à propos des marqueurs yô et rashii." Cahiers de linguistique - Asie orientale 23, no. 1 (1994): 323–32. http://dx.doi.org/10.3406/clao.1994.1790.

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9

Akira, TERADA. "Deux modes de comparaison en japonais : à propos des marqueurs yô et rashii." Cahiers de Linguistique Asie Orientale 23, no. 1 (1994): 323–32. http://dx.doi.org/10.1163/19606028-90000395.

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10

Xiaohua, Wang. "On the Co-occurrence of RASHII : Within the framework of Modality and Evidentiality." Japanese Language Association Of Korea 50 (December 31, 2016): 105. http://dx.doi.org/10.14817/jlak.2016.12.50.105.

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11

김선영. "A Contrastive Study on the Conjecture Expressions Souda, Youda, and Rashii and Their Korean Counterparts." Journal of the society of Japanese Language and Literature, Japanology ll, no. 79 (2017): 23–46. http://dx.doi.org/10.21792/trijpn.2017..79.002.

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12

어수정. "A Study of conjectural expressions in Japanese: ー Focusing on the comparison of rashii and youda -". Journal of the society of Japanese Language and Literature, Japanology ll, № 43 (2008): 103–22. http://dx.doi.org/10.21792/trijpn.2008..43.006.

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13

김선영. "A Study on the Acquisition of the Conjectural Expressions Souda, Youda, and Rashii by Korean Learners of Japanese." Journal of the society of Japanese Language and Literature, Japanology ll, no. 77 (2017): 21–38. http://dx.doi.org/10.21792/trijpn.2017..77.002.

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14

전성엽. "An Analysis of Japanese "souda" "rashii" "youda" in hearsay expressions : in relation to Speaker's Epistemic Judgement of Context." Japanese Language and Literature Association of Daehan ll, no. 57 (2013): 63–80. http://dx.doi.org/10.18631/jalali.2013..57.005.

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15

최연주. "Research on acquisition of “Yoda, Mitaida, Rashii and Soda” : From the comparison of the cross-sectional data between JFL learner and Japanese native speaker." Journal of japanese Language and Culture ll, no. 26 (2013): 347–74. http://dx.doi.org/10.17314/jjlc.2013..26.017.

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16

Askari, Muhammad, and Tahir Masood. "U-16 Religious and Journalistic Services of Pir Ali Mohammad Rashdi." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 1 (2020): 229–46. http://dx.doi.org/10.53575/u16.v4.01.229-246.

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Pir Ali Muhammad Rashdi was an eminent Politician, literary figure, writer, journalist and a biographer, born in 15th August 1905 and died on 14th March 1987۔ He wrote more than one thousand articles in several News Papers like Jang, Wagan, Al-Rashid, Sindh Zamindar etc and he produced more than twenty books like Uhee Denhin Uhee Shenih and Cheen jee (diary), Now I want to critical view on his articles that were published in Daily Jang from 1964 to 1968, and they are selected۔

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17

WILLIAMS, BENJAMIN. "GLOSSA ORDINARIAANDGLOSSA HEBRAICAMIDRASH IN RASHI AND THEGLOSS." Traditio 71 (2016): 179–201. http://dx.doi.org/10.1017/tdo.2016.10.

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An assiduous interest in the plain sense of Scripture and shared interpretations of particular biblical passages can be observed in certain twelfth-century Jewish and Christian commentaries composed in northern France. While Hugh of Saint Victor and Rashbam engaged in independent endeavors to shed light on thesensus literalisand thepeshatof Scripture, Andrew of Saint Victor attributed his knowledge of particular rabbinic interpretations to encounters with contemporary Jews. Yet points of convergence in Jewish and Christian exegesis can be observed even before the work of the Victorines and Ras

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18

S. R., Maneesha, P. Vidula, V. A. Ubarhande, and E. B. Chakurkar. "Astrologically Designed Medicinal Gardens of India." International Journal of Bio-resource and Stress Management 12, no. 2 (2021): 108–20. http://dx.doi.org/10.23910/1.2021.2165.

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Herbs and horoscopes have played important roles in ancient human life. Vedic astrology describes nine grahas (planets), 12 rashis (zodiacs) and 27 nakshatras (stars/ constellations). It was believed that every person should plant and take care of the tree, animal or bird assigned to his/ her rashi/ nakshatra to please the ruling deity. The concept says that the position of these bodies at the time of birth or their movement in the celestial globe has influence on humans. Our ancestors established navagraha/ rashi/ nakshatra vatika or van near sacred places with representative plants to worshi

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19

Rashid, Kamal, Taylor Hatton, Shaun Barnett, and Ma Sha. "A Comparative Bioreactor Vessel Study: Conventional Reusable Glass and Single-Use Disposables for the Production of Alkaline Phosphatase." BioProcessing Journal 12, no. 1 (2013): 21–28. http://dx.doi.org/10.12665/j121.rashid.

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20

Iyengar, S., Tripta Sapru, and A. Gupta. "TRADITIONAL WORSHIPPING AND CONSERVATION OF PLANTS." International Journal of Research -GRANTHAALAYAH 3, no. 9SE (2015): 1–5. http://dx.doi.org/10.29121/granthaalayah.v3.i9se.2015.3167.

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The incredibility of India resides in its oneness inspite of diversity in culture, religion. Ethnic groups, castes, languages etc.; 31 states 1618 languages. 6400 castes, 6 ethic groups 29 major festivals and one country. Isliyemeradeshmahanhai. The diversity in culture and religion is reflected in diverse traditions faiths and beliefs. These faiths and beliefs in context with human relationship with supreme power has led to the protection and conservation of numerous plants thereby helping in maintenance of biodiversity. In Hindu families after a child is born ‘JanamPatrika’ is prepared

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21

Jacobs, Jonathan. "The Allegorical Exegesis of Song of Songs by R. Tuviah ben ’Eliʽezer—Lekaḥ Tov, and Its Relation to Rashi's Commentary". AJS Review 39, № 1 (2015): 75–92. http://dx.doi.org/10.1017/s0364009414000658.

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This article examines three facets of R. Tuviah ben ’Eliʽezer's commentary,Lekaḥ tov, on Song of Songs: (a) his unique approach to allegorical interpretation; (b) his participation in Judeo-Christian polemics; and (c) the question of a connection between his commentary on Songs and Rashi's. R. Tuviah proposes to read the verses of Songs as simultaneously describing the past, the present, and the future of the Jewish nation, a type of reading that is extremely rare in rabbinic midrashim, which R. Tuviah adopts to create a systematic allegorical commentary. There are similarities between the int

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22

LANE, GEORGE. "Mongol News: The Akhbār-i Moghulān dar Anbāneh Qutb by Quṭb al-Dīn Maḥmūd ibn Mas’ūd Shīrāzī". Journal of the Royal Asiatic Society 22, № 3-4 (2012): 541–59. http://dx.doi.org/10.1017/s1356186312000375.

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AbstractThe recent unearthing of this thirteenth century collection of notes pertaining to the political history of the early Ilkhanate has thrown some light on events and attitudes of that time. Though the manuscript was actually penned by Quṭb al-Dīn Shīrāzī of the Rasadkhana in Maragha, it is not certain that he was the author of the work. Rather than comprising one continuous narrative of events, the manuscript is a collection of notes and observations, occasionally detailed but other times very sketchy. However stamped with the seal of the Raba’ al-Rashidi there is evidence that this text

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23

Jalili, Leila. "Comparative Study of Khaje Rashid al -Din Views on Rab-e Rashidi Islamic Utopia and Kevin Lynch Ideas." International Journal of Archaeology 3, no. 5 (2015): 39. http://dx.doi.org/10.11648/j.ija.20150305.11.

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24

Frank, Daniel. "Rashi." Journal of Jewish Studies 39, no. 2 (1988): 283–84. http://dx.doi.org/10.18647/1420/jjs-1988.

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25

Reif, Stefan C. "Rashi." Journal of Jewish Studies 64, no. 2 (2013): 418–20. http://dx.doi.org/10.18647/3152/jjs-2013.

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26

Rouse, Shahnaz. "Rashid Khalidi." Development and Change 38, no. 6 (2007): 1137–47. http://dx.doi.org/10.1111/j.1467-7660.2007.00458.x.

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27

Bano, Shadab. "Rashid Jahan’s Writings." Indian Journal of Gender Studies 19, no. 1 (2012): 57–71. http://dx.doi.org/10.1177/097152151101900103.

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28

Rana, T. A. "Haroon Rashid Chaudhry." BMJ 342, jan05 2 (2010): c7318. http://dx.doi.org/10.1136/bmj.c7318.

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29

Choudhury, R. "Abdur Rashid Choudhury." BMJ 342, jan05 2 (2010): c7320. http://dx.doi.org/10.1136/bmj.c7320.

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30

Javed, Afzal. "Professor Rashid Chaudhry." Psychiatric Bulletin 25, no. 4 (2001): 158. http://dx.doi.org/10.1192/pb.25.4.158.

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31

Varshalovich, D. A., A. A. Galeev, M. R. Gil'fanov, et al. "Rashid Alievich Sunyaev (on his sixtieth birthday)." Uspekhi Fizicheskih Nauk 173, no. 3 (2003): 333. http://dx.doi.org/10.3367/ufnr.0173.200303i.0333.

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32

TESHIMA, Isaiah. "Rashi's Understanding of Hitpael." Bulletin of the Society for Near Eastern Studies in Japan 43, no. 2 (2000): 70–83. http://dx.doi.org/10.5356/jorient.43.2_70.

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33

Kelsay, John. "Muslim Discourse on Rebellion." Ethics & International Affairs 27, no. 4 (2013): 379–91. http://dx.doi.org/10.1017/s0892679413000348.

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We can begin with a story. In his account of the reign of Harun al-Rashid, al-Tabari spends considerable time on the matter of Yahya ibn Abdallah. Scion of the family of ‘Ali ibn Abi Talib, Yahya was the leader of a group active in Daylam, a region in present-day Iran. Al-Rashid and other Abbasid leaders laid claim to the territory, but at the time (the 790s) they did not have effective control over it. Ever-sensitive to the challenge presented by sentiment favoring the house of ‘Ali, al-Rashid and his advisers devised a scheme by which the ruler of Daylam received payment for persuading Yahya

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34

Chopra, Rashmi. "Remarks by Rashmi Chopra." Proceedings of the ASIL Annual Meeting 105 (2011): 235–38. http://dx.doi.org/10.5305/procannmeetasil.105.0235.

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35

Bottomore, Stephen. "Rashit Yangirov (1954–2008)." Early Popular Visual Culture 7, no. 1 (2009): 125. http://dx.doi.org/10.1080/17460650902775484.

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36

Rashid, Mustafa. "Mustafa Rashid: my story." Orthopaedics and Trauma 30, no. 1 (2016): 87. http://dx.doi.org/10.1016/j.mporth.2016.02.011.

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37

Estraikh, Gennady, Igor Krupnik, and Mikhail Krutikov. "Rashid Kaplanov (1949–2007)." East European Jewish Affairs 38, no. 1 (2008): 3–5. http://dx.doi.org/10.1080/13501670801897296.

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38

Alamsyah, Anas Amin. "Pola pemahaman agama Islam dan pengembangan kependidikan - Kontribusi Rasyid Ridha." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 6, no. 2 (2017): 133. http://dx.doi.org/10.32616/tdb.v6.2.25.133-138.

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Rashid Rida is Muslim figures who have gait significant and substantial contribution in the process of reform in the Islamic world. His ideas are quite brilliant in fighting the Muslims to be able to rise from their setback. Reforming movement that does become more stable by giving conceptions about various aspects of science that became an important discourse at the time. After the proposed reforming ideas and concepts of the caliphate in view of Rashid Rida, it can be taken a couple of conclusions. In the field of religion, Rashid Rida calls on Muslims to re-understand and practice the teach

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39

Alamsyah, Anas Amin. "Pola pemahaman agama Islam dan pengembangan kependidikan - Kontribusi Rasyid Ridha." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 6, no. 2 (2017): 133. http://dx.doi.org/10.32616/tdb.v6i2.25.

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Rashid Rida is Muslim figures who have gait significant and substantial contribution in the process of reform in the Islamic world. His ideas are quite brilliant in fighting the Muslims to be able to rise from their setback. Reforming movement that does become more stable by giving conceptions about various aspects of science that became an important discourse at the time. After the proposed reforming ideas and concepts of the caliphate in view of Rashid Rida, it can be taken a couple of conclusions. In the field of religion, Rashid Rida calls on Muslims to re-understand and practice the teach

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40

Мaxutova, A. A., B. E. Kumekov та S. Apasheva. "М.Kh. DULATI AND HIS WORK “TARIKH-I-RASHIDI” IN THE HISTORIOGRAPHY OF CENTRAL ASIA AND KAZAKHSTAN". History of the Homeland 96, № 4 (2021): 26–35. http://dx.doi.org/10.51943/1814-6961_2021_4_26.

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The present article describes how the work of M.Kh. Dulati "Tarih-i-Rashidi" as one of the outstanding written monuments in the historical literature of the Muslim countries of the XVI century, before its translation into English, attracted the attention of Russian orientalists. For them, "Tarih-i-Rashidi" was a very valuable source. Because it was difficult for Russian orientalists to find information about East Turkestan. They had to look for information about the region in Chineese literature or in the writings of Persian and Mawarannahr historians.The study of "Tarih-i-Rashidi" was conduct

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41

Yahalom, Shalem. "Nahmanides’ Disputes with Rashi as a Gateway to His Worldview." Review of Rabbinic Judaism 23, no. 2 (2020): 207–28. http://dx.doi.org/10.1163/15700704-12341370.

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Abstract Although he highly praises Rashi’s Torah commentary, Nahmanides emphasizes that Rashi’s work is not beyond criticism. This article points out one aspect of Nahmandes’ disagreement with Rashi. Rashi, for his part, is willing to cite traditional Midrashic commentaries without significant additions, assuming that tradition is an effective tool for transmitting reliable information. Nahmanides argued with Rashi over this claim. Rather than sufficing to repeat exegetical traditions, in his Torah commentary, Nahmanides expands them and raises alternatives. In this way, he asserts the import

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42

Touati, Charles. "Rashi commentateur du Talmud." Comptes-rendus des séances de l année - Académie des inscriptions et belles-lettres 134, no. 3 (1990): 604–7. http://dx.doi.org/10.3406/crai.1990.14881.

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43

Himmelfarb, Lea. "The Masoretic Notes in Three Commentaries Attributed to Rashi." Sefarad 71, no. 2 (2011): 247–63. http://dx.doi.org/10.3989/sefarad.011.008.

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44

KOBAYASHI, Seiichi. "Rashid Rida's View on Jama'a." Bulletin of the Society for Near Eastern Studies in Japan 34, no. 1 (1991): 1–16. http://dx.doi.org/10.5356/jorient.34.1.

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45

Jones, Linda G. "Portrait of Rashid al-Ghannoushi." Middle East Report, no. 153 (July 1988): 19. http://dx.doi.org/10.2307/3012128.

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46

Javed, Afzal. "Professor Dr Haroon Rashid Chaudhry." Psychiatrist 35, no. 2 (2011): 78. http://dx.doi.org/10.1192/pb.bp.110.033738.

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47

Wills, David. "Abdur Rashid Siddiqui 1932–2019." Legal Information Management 20, no. 1 (2020): 2–3. http://dx.doi.org/10.1017/s147266962000002x.

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48

Donelan, Jenny, and Rashmi Rao. "ID Interviews Harman's Rashmi Rao." Information Display 34, no. 4 (2018): 22–29. http://dx.doi.org/10.1002/j.2637-496x.2018.tb01101.x.

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49

Petzold, Kay Joe. "Die Kanaan-Karten des R. Salomo Ben Isaak (Raschi) – Bedeutung und Gebrauch mittelalterlicher hebräischer Karten-Diagramme." Das Mittelalter 22, no. 2 (2017): 332–50. http://dx.doi.org/10.1515/mial-2017-0020.

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AbstractR. Shlomo Yitṣḥaki (Hebrew: שלמה יצחקי), generally known by the acronym Rashi, was a medieval French rabbi who lived between 1040 and 1105 in Troyes (Champagne). Rashi was the author of two comprehensive commentaries on the Talmud and on the Tanakh. His commentary on the Talmud, which covers nearly all of the Babylonian Talmud (a total of 30 tractates), has been included in every edition of the Talmud since its first printing by Daniel Bomberg in the 1520 s. His commentary on the most books of the Tanakh – especially on the Chumash – is still an indispensable exegetical tool to almost

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50

Viezel, Eran. "Targum Onkelos in Rashi’s Exegetical Consciousness." Review of Rabbinic Judaism 15, no. 1 (2012): 1–19. http://dx.doi.org/10.1163/157007012x622890.

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Abstract The widespread argument that Rashi sometimes criticized the way in which Targum Onkelos translated the Hebrew verses is fundamentally wrong. Rather, Rashi was aware that Targum Onkelos did not always translate literally. Rashi saw a connection between the character of the Targum and its origin and addressees. This article compares the place of Targum Onkelos in Rashi’s exegesis with that of other sources he used and examines specific items from his commentary to the Bible and the Talmud. It shows that the place of Targum Onkelos in Rashi’s exegetical consciousness influenced other com

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