Artigos de revistas: "Swears"

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Saniada, Komang Nova, Dewa Putu Ramendra e Gede Mahendrayana. "The Analysis of Swear Words Used by the Children in Poh Bergong Village". International Journal of Language and Literature 7, n.º 2 (15 de julho de 2023): 75–82. http://dx.doi.org/10.23887/ijll.v7i2.32271.

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The phenomenon of using swears words are often found in rural areas in Bali. Even the phenomenon of using swears words are also widely used by children who are inappropriate in the social context of society. This research aimed to analyze the forms, types, and functions of swear words that used by children in Poh Bergong Village. Descriptive qualitative method was used as a design to investigate the study in this research and gain the data from the children. The subjects in this study were the children in Poh Bergong Village who used swear words in their daily life. The subjects had an age range of about 6 until 11 years. The objects of this study were the swear words that were used by children in Poh Bergong Village. The data were collected through observation and interview. Observation was used in the social sciences as a method for collecting data about people, processes, and cultures. Interview was used to collect the information about swear words used and the reason why the children use swear words in communication. In this research, there were five instruments used to collect the data, that were researcher, voice recorder, notebook, observation sheet, and interview guide. Qualitative Data Analysis (QDA) in the form of descriptive was used as a means to analyze data obtained by the researcher. The result showed that the swear words used by children in Poh Bergong Village has eighty-three forms of swear words,eleven types of swear words, and six functions of swear words.

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Firdaus, M. "Bentuk dan Alasan Penggunaan Kata Makian Bahasa Melayu Tamiang di Akademi Komunitas Negeri Aceh Tamiang". Jurnal Adabiya 21, n.º 1 (17 de julho de 2020): 37. http://dx.doi.org/10.22373/adabiya.v21i1.6451.

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This research aims to describe Form and reason of use of Tamiang Malay Language swears word by Aceh Tamiang Comunity Akademy. Swear words are often used to pout other people or express resentment so that it feels far from national ethics and culture. the researcher used sociolinguistic studies to approach the phenomenon. The researcher attempts to associate the choice of variety and variations of swear words to find the form and the reasons of use swear word at the student level. This research method uses descriptive qualitative research methods, this means, the researcher attempted to present data on the use of swear words to students using in-depth interviews and Focus Group Discussion.This study concludes that there are differences in form and reason of use of Tamiang Malay Language swear word by Aceh Tamiang Comunity Akademy.This research aims to describe Form and reason of use of Tamiang Malay Language swears word by Aceh Tamiang Comunity Akademy. Swear words are often used to pout other people or express resentment so that it feels far from national ethics and culture. the researcher used sociolinguistic studies to approach the phenomenon. The researcher attempts to associate the choice of variety and variations of swear words to find the form and the reasons of use swear word at the student level. This research method uses descriptive qualitative research methods, this means, the researcher attempted to present data on the use of swear words to students using in-depth interviews and Focus Group Discussion.This study concludes that there are differences in form and reason of use of Tamiang Malay Language swear word by Aceh Tamiang Comunity Akademy.

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Trummer, Garrett, Richard Stephens e Nicholas B. Washmuth. "A Physical Therapist Who Swears: A Case Series". Journal of Rehabilitation Medicine - Clinical Communications 6 (27 de abril de 2023): jrmcc010277. http://dx.doi.org/10.2340/jrmcc.v6.10277.

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Objective: Swearing deserves attention in the physical therapy setting due to its potential positive psychological, physiological, and social effects. The purpose of this case series is to describe 2 cases in which a physical therapist swears in the clinical setting and its effect on therapeutic alliance.Patients: Case 1 is a 19-year-old male treated for a hamstring strain, and case 2 is a 23-year-old male treated post-operatively for anterior cruciate ligament reconstruction. The physical therapist utilized social swearing in the clinic with the goal of motivating the patient and enhancing the social connection with the patient, to improve therapeutic alliance.Results: The patient in case 1 reported a decrease in therapeutic alliance after the physical therapist began swearing during physical therapy treatments, whereas the patient in case 2 reported an increase in therapeutic alliance. Both patients disagreed that physical therapist swearing is unprofessional and disagreed that swearing is offensive, and both patients agreed physical therapists should be able to swear around their patients.Conclusion: Physical therapist swearing may have positive and negative influences in the clinic setting and may not be considered unprofessional. These are, to our knowledge, the first published cases of a physical therapist swearing in the clinical setting. LAY ABSTRACTSwearing produces positive effects that cannot be achieved with any other forms of language. Quite simply, swearing is powerful and deserves attention in the physical therapy setting. Swearing can lead to tighter human bonds, thereby enhancing the social connection between a patient and a physical therapist. This case series describes 2 cases where a physical therapist swears with patients in the clinical setting and its effect on their social connection. While swearing increased the social connection in 1 case, it decreased it in the other case. None of the patients thought that physical therapist swearing was unprofessional, and both patients believe physical therapists should be able to swear around their patients. The results of these cases indicate that physical therapist swearing can have positive and negative influences in the clinic. More studies are needed to help determine when, how, and if to swear in the physical therapy setting.

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McCrone, Paul. "'Money doesn’t talk, it swears'". Journal of Mental Health 27, n.º 6 (2 de novembro de 2018): 485–86. http://dx.doi.org/10.1080/09638237.2018.1545223.

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The Lancet Psychiatry. "The XXXX files: MQ swears in". Lancet Psychiatry 4, n.º 3 (março de 2017): 171. http://dx.doi.org/10.1016/s2215-0366(17)30010-x.

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Rejjabbaevich, Rakhmanov Abdumukhtor. "Some Specific Aspects And Forms Of Islamic Civil Law." Psychology and Education Journal 58, n.º 2 (1 de fevereiro de 2021): 1462–69. http://dx.doi.org/10.17762/pae.v58i2.2296.

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The article deals with the issues connected withthe oath,debtand guaranteein Islamic law. The oath can be admitted only by adult and sane person. The Islamic law rules on oaths, debts and suretyship are unique.It is forbidden to swear by anything other than the name of Allah. If he swears in the name of Allah, he should have to keep his oath. If he forswears, he atones for his sin – kaffarat. According to Islamic studies, no matter what hardships a person faces, Muslims should extend a helping hand to him. When a person is in a difficult financial situation, when he feels the need for money to meet his basic needs for food, shelter, treatment, etc., he should rush to help him with debt and help him as much as possible without usury, fraud and deception.

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Rejjabbaevich, Rakhmanov Abdumukhtor. "Rules And Forms Of Making Oath And Debt In Islamic Law". American Journal of Political Science Law and Criminology 03, n.º 02 (28 de fevereiro de 2021): 87–95. http://dx.doi.org/10.37547/tajpslc/volume03issue02-12.

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The article deals with the issues connected with the oath and debt in Islamic law. The oath can be admitted only by adult and sane person. The Islamic law rules on oaths, debts and suretyship are unique. It is forbidden to swear by anything other than the name of Allah. If he swears in the name of Allah, he should have to keep his oath. If he forswears, he atones for his sin named kaffarat. According to Islamic studies, no matter what hardships a person faces, Muslims should extend a helping hand to him. When a person is in a difficult financial situation, when he feels the need for money to meet his basic needs for food, shelter, treatment, etc., he should rush to help him as much as possible not intending to usury, fraud and deception.

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Cowper, Andy. "French lessons, and why money doesn't talk: it swears". British Journal of Healthcare Management 10, n.º 2 (fevereiro de 2004): 36–37. http://dx.doi.org/10.12968/bjhc.2004.10.2.18671.

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Janzen, J. Gerald. "Job's Oath". Review & Expositor 99, n.º 4 (dezembro de 2002): 597–605. http://dx.doi.org/10.1177/003463730209900410.

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Job's bitterness arises as raw grief and bewilderment over the calamity that has befallen him. But under the press of the argument with his friends, which increasingly frames itself within the logic of reward and punishment and employs the imagery of a trial with its accusations and protestations of innocence, he falls into moral bitterness, a sense of outrage over the injustice done to him. When he finally swears an oath of innocence, this act, as often observed, unmasks the inadequacy of the courtroom imagery; for the God before whom he swears his innocence is at the same time the God whom he takes to be his accuser. I argue that this act shows Job reaching down to a sense of God experientially prior to and deeper than his sense of God as law-giver and judge. For he swears in the name of Shadday, giver of conception, birth and nurture. In this sense he may be said to appeal, in an elemental trust deeper in him than his moral bitterness, from God as judge to God as divine parent. The divine speeches come as a vindication of his trust, renewing his appetite for life in a world presented to him as a theater of manifold generative liveliness, dangerous but utterly worthwhile. Thus his personal struggle for the last truth about God ends with his discovery of the truth he had already encountered at the very beginning of his life. Reaching that last truth—or, rather, being reached by it—he resembles a tree which, though cut down, buds and puts forth branches like a young plant at the scent of water (14:7-9).

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Kapoor, Hansika. "Swears in Context: The Difference Between Casual and Abusive Swearing". Journal of Psycholinguistic Research 45, n.º 2 (6 de dezembro de 2014): 259–74. http://dx.doi.org/10.1007/s10936-014-9345-z.

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Striy, L. I. "FUNCTIONS OF INAUGURAL SPEECH IN UKRAINIAN POLITICAL DISCOURSE". Odessa National University Herald. Series: Philology 26, n.º 2(24) (22 de julho de 2022): 97–103. http://dx.doi.org/10.18524/2307-8332.2021.2(24).251856.

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The article is devoted to defining the main functions of inaugural speech as a speech genre of Ukrainian political discourse. The functions – integrative, inspiring, declarative and performative – are distinguished. The function of integration is realized as calls to unite the Ukrainian people and appeal to the people as a single community. The inspiring function is to form state values and calls for a better future that has a long historical tradition. In the inaugural speech, this function is subordinated to the integral structural and compositional element, which is quite a large semantic block. Inspirational function is manifested in Ukrainian in two forms: praise of historical events and traditions and criticism of the experience of predecessors. The declarative function is to formulate the principles on which the new president will work, ie the program part of the inaugural speech is subordinated to it. The performative function indicates that the new president swears allegiance to the people, swears to take care of the country and acts as the leader of the state.

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Shevchuk, Tetiana, e Vasyl Balushok. "Swear (Oath, Curse, Self-Plight) in Ukrainian Folklore and Judicial Culture of the 14th–18th Centuries". Materìali do ukraïnsʹkoï etnologìï, n.º 20 (23) (20 de dezembro de 2021): 98–106. http://dx.doi.org/10.15407/mue2021.20.098.

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The article is dedicated to the definition of specific terms used in the sources of the late medieval and early modern period (the 14th – 18th centuries), in particular, such representing judicial, legal and other collisions that have marked swear – oath –curse – self-plight. At that time such short folklore forms have been used for various disputes and disputable cases of human life almost for each social group and state with different official status. They are obligatory and integral part of the procedure for swearing in courts, being the most effective method of truth ascertainment. The methodological basis of the research consists of the papers of foreign (Polish, Israeli, British and others) scientists. At the same time they follow mainly the German version of novation work of Kharkiv professor Yevhen Kaharov published in Lviv at the early 20th century. Analysis of sources (mainly, published legal documents and judicial cases) of the late medieval and early modern periods has shown that the term an oath (prysiaha) and its derivatives to swear an oath (prysiahnuty), to take an oath (prysiahaty) is the most widespread to be used in various cases. The specific term for the definition of oath of vassal’s confidence within the frame of feudal hierarchy was the word hold and its derivative holduvaty – to swear fealty by vassal to his suzerain. The terms swear and to curse are central for this topic. They denote swears and curses, including self-plights. At the same time, it is not possible to distinguish the well-established terms used in forms of swear – curse – self-plight as they have been documented rarely.

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Mounadil, Tounssi. "Subtitling Strategies of Swear Words and Taboo Expressions from English into Arabic in the American Sitcom Friends: Corpus-Based Study". Arab World English Journal For Translation and Literary Studies 7, n.º 1 (24 de fevereiro de 2023): 151–61. http://dx.doi.org/10.24093/awejtls/vol7no1.11.

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The current study attempted to determine the techniques used to render swear words and the translation quality. The present study’s findings will help address the gaps in the literature and the translation practices related to translating taboo expressions and swear words. The study adopted a mixed method to conduct the analysis. The qualitative techniques of the study focused on identifying the strategies employed when working with audiovisual rendering, while quantitative techniques focused on quality assessment. It is important to note that no quantitative tests were carried out in the analysis to measure the quality of the study. From the investigation, the study confirmed that the most used translation techniques were omission and euphemism. Another reason to use omission as a translation approach is that some swear, and taboo words collide in English but not Arabic. Omission as a tactic may be appropriate if the translation does not create a vacuum on the screen that prevents viewers from thoroughly enjoying the film. Besides, the translator euphemistically interpreted various curses and forbidden phrases to contain such subtle offensiveness and vulgarity. This method is acceptable if it does not alter the essence of meaning. On quality, the study found that most of the subtitles are of low quality. While the approach provides a quantitative assessment, a qualitative assessment is also essential. Previous research on subtitling swears words and prohibited terms needs to be expanded. A paradigm that governs the tactics employed in Arabic-to-English subtitling is also required.

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Sens, Alexander. "The Luck of the Draw: AR, ECC. 999". Classical Quarterly 42, n.º 2 (dezembro de 1992): 529. http://dx.doi.org/10.1017/s0009838800016141.

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In the penultimate scene of the Ecclesiazusae, the young man who has come to see his lover is accosted in succession by three old women, each insisting that the new legal code requires him to sleep with her first. In lines 999–1000, the first of these old women, faced with his refusal to cooperate sexually, swears by Aphrodite

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Balushok, Vasyl, e Tetiana Shevchuk. "Swears and Self-Plights of the Ukrainians in Medievaland Early Modern Periods". Folk art and ethnology, n.º 4 (30 de setembro de 2020): 54–65. http://dx.doi.org/10.15407/nte2020.04.054.

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Tykhovska, Oksana. "Ethno-Psychological Aspect of Incantations and Swears in Folklore of the Transcarpathian Ukrainians". Folk art and ethnology, n.º 5-6 (21 de dezembro de 2020): 63–74. http://dx.doi.org/10.15407/nte2020.05.063.

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Acharya, Yogesh, Ranjan Dahal, Navindra Raj Bista e Sangita Bista. "Challenges of New Healthcare Reform Act 2017 and Possibility of Rise of Defensive Medicine in Nepal". Journal of Nepal Health Research Council 16, n.º 3 (2 de novembro de 2018): 357–58. http://dx.doi.org/10.3126/jnhrc.v16i3.21441.

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Hippocratic oath, written 4th or 5th century BC, is still the binding mantra for physicians, which swears to fulfill to the best of one’s ability and judgement, and treat sick human beings not just illness. But with changing health trends in southeast Asia region, there is a dramatic shift in patients and patients’ party expectations regarding treatment, recovery, complications, and death. Such expectations havelead to violence against physicians and shift towards alternative medical practice. This article explores the possible rise of defensive medicine and its broader implications in health care system in Nepal with regard to the new “Muluki Aparadh Samhita Ain 2074/Criminal Code Act 2017”.

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Beers Fägersten, Kristy, e Karyn Stapleton. "Everybody swears on Only Murders in the Building: The interpersonal functions of scripted television swearing". Journal of Pragmatics 216 (outubro de 2023): 93–105. http://dx.doi.org/10.1016/j.pragma.2023.08.006.

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Acharya, Yogesh, Ranjan Dahal, Navindra Raj Bista e Sangita Bista. "Challenges of New Healthcare Reform Act 2017 and Possible Rise of Defensive Medicine in Nepal". Journal of Nepal Health Research Council 16, n.º 3 (30 de outubro de 2018): 357–58. http://dx.doi.org/10.33314/jnhrc.v16i3.1690.

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Hippocratic oath, written 4th or 5th century BC, is still the binding mantra for physicians, which swears to fulfill to the best of one’s ability and judgement, and treat sick human beings not just illness. But with changing health trends in southeast Asia region, there is a dramatic shift in patients and patients’ party expectations regarding treatment, recovery, complications, and death. Such expectations havelead to violence against physicians and shift towards alternative medical practice. This article explores the possible rise of defensive medicine and its broader implications in health care system in Nepal with regard to the new ‘Muluki Aparadh Samhita Ain 2074/Criminal (Code) Act 2017’. Keywords: Changing health; criminal act; defensive medicine; muluki ain, Nepal.

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Ennis, Nicole E., Stevan E. Hobfoll e Kerstin E. E. Schröder. "Money Doesn't Talk, It Swears: How Economic Stress and Resistance Resources Impact Inner-City Women's Depressive Mood". American Journal of Community Psychology 28, n.º 2 (abril de 2000): 149–73. http://dx.doi.org/10.1023/a:1005183100610.

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Generous, Mark A., Seth S. Frei e Marian L. Houser. "When an Instructor Swears in Class: Functions and Targets of Instructor Swearing from College Students’ Retrospective Accounts". Communication Reports 28, n.º 2 (13 de outubro de 2014): 128–40. http://dx.doi.org/10.1080/08934215.2014.927518.

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Husni Thamrin, Ayu Linanda e Mochamad Rifai. "Analisa Yuridis Terhadap Pemberian Keterangan Palsu Dalam Persidangan Oleh Pihak Kepolisian". Collegium Studiosum Journal 4, n.º 1 (30 de junho de 2021): 1–12. http://dx.doi.org/10.56301/csj.v4i1.489.

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False information is essentially a situation where a person gives a false statement on oath (he swears first then strengthened by giving information) or under oath (he gives information first then strengthened by oath), the arrangement on giving false information is contained in book II chapter IX of the Criminal Code entitled Perjury and False Statement and becomes the only article in book II chapter IX of the Criminal Code, i.e. Article 242 of the Criminal Code. In this study examined the false information provided by the police as one component of law enforcement. This research is a normative juridical law research. The technique used in this study is by inventorying primary legal materials, secondary legal materials, and tertiary legal materials, and this type of research uses a statute approach with data analysis methods using qualitative approaches.

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Tripathy, Asis Kumar, e Suchismita Chinara. "Comparison of Residual Energy-Based Clustering Algorithms for Wireless Sensor Network". ISRN Sensor Networks 2012 (18 de outubro de 2012): 1–10. http://dx.doi.org/10.5402/2012/375026.

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Wireless sensor network swears an exceptional fine-grained interface between the virtual and physical worlds. The clustering algorithm is a kind of key technique used to reduce energy consumption. Many clustering, power management, and data dissemination protocols have been specifically designed for wireless sensor network (WSN) where energy awareness is an essential design issue. Each clustering algorithm is composed of three phases cluster head (CH) selection, the setup phase, and steady state phase. The hot point in these algorithms is the cluster head selection. The focus, however, has been given to the residual energy-based clustering protocols which might differ depending on the application and network architecture. In this paper, a survey of the state-of-the-art clustering techniques in WSNs has been compared to find the merits and demerits among themselves. It has been assumed that the sensor nodes are randomly distributed and are not mobile, the coordinates of the base station (BS) and the dimensions of the sensor field are known.

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Zhu, Hongqiang. "Countering COVID-19-related anti-Chinese racism with translanguaged swearing on social media". Multilingua 39, n.º 5 (25 de setembro de 2020): 607–16. http://dx.doi.org/10.1515/multi-2020-0093.

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AbstractThe outbreak of the COVID-19 pandemic has generated a spectacular rise in social media communication and an unprecedented avalanche of global conversation. This paper traces the emergence of the racist term “Chinese virus” used by the President of the United States, Donald Trump, on the Western social media platform Twitter and its reception and recontextualization on Chinese social media. Creative bilingual responses fusing English and Chinese resulted in a popular searchable meme “#用中式英语跨文化交流#” (“#Chinglish used for cross-cultural communication#”), on Weibo, a Chinese social media platform. Such linguistic creativity involves a variation of swears to mock and condemn the racist phrase. Formally, linguistic practices such as self-coinage, transliteration, verbal repetition, and acronyms can be observed. Functionally, the recontexualizations evidence a defensive ideology linked to nationalism and modernism. Ultimately, combatting the English racist term “Chinese virus” with a creative mixture of English and Chinese demonstrates how English has become ever more decentered during the COVID-19 pandemic.

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Jayadi, Iqbal. "Utilization of the male dormitory's free time to recite the Koran at the Darul Kamal Islamic Boarding School". Jurnal at Tadbir Journal of Islamic Education Management (IEM) 2, n.º 2 (4 de junho de 2023): 1–9. http://dx.doi.org/10.51700/attadbir.v2i2.479.

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It is not surprising that the Arab community adorns the speed of time with the flash of a sword, al-waqt Ka al-saif fa in lam taqtha "hau gatha' aka (time is like a sword if you don't use it, it will cut you)." Meanwhile, quoting from a personal devotional book in the summary of 5000 Pearls that we must be vigilant and careful about the rotating wheel of time because if we are complacent it will be crushed. By seeing how important the value of time is and how great God's grace is hidden in it. The Qur'an pays great attention to the problem of time seen from various angles and various forms of personification. Allah swears at the beginning of certain chapters in the Qur'an by using certain phases of time such as wal laili wan nahari (by the night and day), wal fajr (by the time of dawn), wad dhuha (by the time of Duha), and walashr (by the time of dawn). asr time).

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Salek, Thomas A. "Money Doesn’t Talk, It Swears: The Wolf of Wall Street as a Homology for America’s Ambivalent Attitude on Financial Excess". Communication Quarterly 66, n.º 1 (2 de junho de 2017): 1–19. http://dx.doi.org/10.1080/01463373.2017.1323767.

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Faiz, Abd Karim, Agus Muchsin e Wahidin. "STUDI WAKTU DHUHA DALAM PRESPEKTIF FIQIH DAN HISAB ILMU FALAK". DIKTUM: Jurnal Syariah dan Hukum 18, n.º 2 (25 de novembro de 2020): 269–82. http://dx.doi.org/10.35905/diktum.v18i2.1533.

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Abstract : Dhuha time is a special time. Allah SWT swears in the name of Dhuha time and Dhuha time becomes one of the names of surah in Al-Qur'an. This privilege is also included by Allah SWT regarding the law of taklifi for the people of Prophet Muhammad SAW to perform prayers at dhuha time (Sunnah Dhuha Prayer). The scholars of madzhab differ in their opinion in determining the time and the law. Therefore, the writer will conduct a study (study) about the time of dhuha in two perspectives, namely the perspective of madzahib fiqh and hisab of Falak Science (astronomical). The formulations of the problems in this study are: first, how is the dhuha time in the perspective of madzahib fiqh? Second, how is the time of Duha in the perspective of falak? This research is a qualitative research (Library Research). The presentation of the data in this article uses the narrative method, which describes all the findings of the research data. As for the findings in the study of this paper, first there is a mistake of opinion in the initial determination of the time for Duha prayer. Second, According to astronomical hisab the time of Duha starts 18 minutes after the time of shuruq (sunrise). Keywords : Dhuha, Fiqh, Hisab.

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Adinkrah, Mensah. "Suicide in an Akan Language Novel". International journal of linguistics, literature and culture 9, n.º 5 (3 de agosto de 2023): 191–97. http://dx.doi.org/10.21744/ijllc.v9n5.2096.

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Suicide in fiction can promote insights into perceptions of, and attitudes about suicide ideation and behavior in a society. This article uses the novel Aku Sika as a case in point. Aku Sika is a novel set in Ghana in the 1950s. A young married woman attempts to end her life to avoid imminent disgrace. The king’s youngest wife, Aku, plots to commit suicide in response to rivalry and evil machinations of the king’s senior-most wife, S?kyeraa. Aku suffers from a hand deformity caused by a childhood accident and had been successfully hiding the deformity from public view. Due to her extraordinary beauty, the king selects her as a wife unbeknownst to him that she had a physical handicap, this in a society with a cultural prohibition barring kings from marrying physically handicapped brides. S?kyeraa swears under oath that she should be executed if it cannot be proven that Aku was not physically handicapped, A date was set for Aku to reveal her hand to the public. She decided to self-destruct rather than face public ignominy. On the banks of a major river where she planned to die by suicide, the river spirit appeared and healed her deformed hand.

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Maroń, Grzegorz. "Instytucja przysięgi prezydenta w polskim porządku prawnym". Przegląd Prawa Konstytucyjnego 10, n.º 2 (2012): 159–92. http://dx.doi.org/10.15804/ppk.2012.02.09.

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The President’s oath of office is a solemn declaration taken in the presence of the National Assembly by which a new head of state swears to be faithful to the provisions of the Constitution; to steadfastly safeguard the dignity of the Nation, the independence and security of the State, and also that the good of the Homeland and the prosperity of its citizens shall forever remain his supreme obligation. The oath of office has been taken by all Presidents of the Republic of Poland, from Gabriel Narutowicz in 1922 to Bronisław Komorowski in 2010. Over the span of 90 years the words and the form of the oath of office were subject to changes. In the interwar period, the President’s oath of office was religious in nature and was articulated in following words „I swear to Almighty God, One in the Holy Trinity”. After World War II, i.e. between 1947 and 1952, the President’s oath of office partially lost its sacral dimension, although it was still ended with obligatory Invocatio Dei. Nowadays, namely from 1992, secular oath of office may also be optionally taken with the additional sentence „So help me, God”. President’s oath of office is an example of a specific type of legal institution that originated from interaction between different normative systems. This institution combines law with morality, religion and custom. Legal relevancy of the President’s oath of office reveals itself in the fact that swearing-in is a condition which President has to fulfill to take over the office. Whereas infringement of the oath of office can be one of the grounds, rather than the only ground, for Presidential impeachment before The Tribunal of State. Swearing-in is a crucial element of Presidential inauguration. Official schedule of the first day of the Presidential term also contains taking control of the Armed Forces and receiving insignia of the two highest polish orders (The Order of the White Eagle and The Order of Polonia Restituta). The President also participates in the Eucharist held in the Archcathedral in Warsaw, which is rather a private ceremony. Characteristic of the given institution requires not only the analysis of the law but also its practice. Analysis of statues and other normative acts should be accompanied by empirical case study.

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Jonsson, Rickard. "Swedes Can’t Swear: Making Fun at a Multiethnic Secondary School". Journal of Language, Identity & Education 17, n.º 5 (11 de julho de 2018): 320–35. http://dx.doi.org/10.1080/15348458.2018.1469412.

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Hulaib, Mohanad Naeem, Lajiman Janoory e Jihad Jaafar Waham. "Logic Images in Edward Albee’s The American Dream". Asian Journal of Interdisciplinary Research 3, n.º 3 (30 de setembro de 2020): 58–63. http://dx.doi.org/10.34256/ajir20235.

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The "American dream" is known to be the model of opportunity, an indication of America's exceptional destiny, where one and all can welcome himself and get what he merits. Tragically, the fantasy of Edward Albee in the play composed by him in 1960 ended up being very a long way from this thought. In the play, Albee obliterates the picture of his incredible nation. He appears the American dream even with an attractive, yet a rationally mangled Young Man, without the capacity to cherish, accept, trust, however, is prepared to do anything for cash. So the Young Man gets the wealthy Mommy and Daddy with the main aim of getting cash, regardless of how however much as could be expected. Yet, surprisingly his entry in their home uncovers the mystery that the bosses kept for their entire lives. When they had embraced a kid - his twin sibling - and he began hollering with great swears. At that point the guardians did not falter to assuage him (directly in the soul of "dark amusingness"), they put out his eyes, tore out his hands, hauled out his tongue. At the point when the receptive youngster finally kicked the bucket, his sibling on the opposite part of the bargain encountered a religious passing: his heart all of a sudden wound up numb, he was as though torn from his body, and from that point forward he can't love, feel empathy or some other emotions.

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Fadzila, Nadia Nur. "Illocutionary Act Analysis on United Nations Women Press: Gender Equality in the 2030 Agenda". IREELL: Indonesian Review of English Education, Linguistics, and Literature 1, n.º 1 (11 de abril de 2023): 54–66. http://dx.doi.org/10.30762/ireell.v1i1.1467.

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Illocutionary acts as part of the study of Pragmatics concern with the speakers’ intended meaning when they make utterances. The intended meaning can be the same as the literal meaning in the locution or it has different meaning depending on the context of the utterances. This paper reports on the illocutionary acts in the text of “Gender Equality in the 2030 Agenda” that is released in a press conference held by United Nations Women on February 15, 2018. Using categorization of type of Illocutionary acts from Yule (1996), that are representative, directive, commissive, expressive, and declarative. This study asked the question of what kind of illocutionary acts are found in the text and what is the dominant of them. The data was collected through documentation from UN women’s press website. This study found 5 types of illocutionary acts with a total of 44 data. The results of the study showed 27 representative illocutionary acts consisting of 1 warning, 7 assumptions, 10 demands, 6 affirmations, 1 stating, and 2 hypotheses, while commissive was found in total of 8 data, consisting of 3 promises, 1 swears, 3 advises, and 1 does. Directives type of illocution was found only in 2 utterances; both are about advice. Expressive Illocution was found in 3 data, comprising 1 praise, 2 thank. Lastly, directive was found in 4 utterances with 3 states and 1 asks. Therefore, the most widely used illocutionary speech act is representative with 27 utterances.

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Debrenn, Michèle. "Multilingual Communication in Francophone Bandes Dessinées about Russia". Polylinguality and Transcultural Practices 20, n.º 1 (30 de março de 2022): 66–76. http://dx.doi.org/10.22363/2618-897x-2023-20-1-66-76.

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In this paper we examine how the communication of characters speaking different languages is reflected in French and Belgian graphic novels about Russia. We propose to distinguish the situation of bilingual (plurilingual) communication on one hand and the reflection of this situation on the other hand. We built different schemes in order to describe the character’s choice of the language of communication, taking into account the existence of a common language, the communicant’s level of proficiency in different languages, the environment. The choice of French (correct or not) or Russian (correct or not, Cyrillic or transliterated, translated or not) in the following modules of bilingual communication has been analyzed: 1) a speaker of Russian communicates with native speakers of French, 2) he communicates with other native speakers of Russian in a francophone environment, 3) he speaks to himself (or swears), 4) he communicates with native speakers of other languages, 5) a native speaker of French uses Russian languages in communication with native speakers of Russian. In francophone graphic novels, French language is used when English-speaking and Russian-speaking characters communicate. We analyze whether the text in Russian is correct or not, whether it is written in Cyrillic or Latin alphabet, the presence or absence of translation, its correctness, the means to reflect the accent or character’s poor knowledge of French language. In conclusion we propose to discuss the reasons for the common ignorance of language contact in graphic novels.

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Rozi, Fauzi Fathur, Qonitah Hafidzah e Shohebul Hajad. "Sumpah Allah dengan Makhluk-Nya Dalam Q.S. al-‘Asr". El-Furqania : Jurnal Ushuluddin dan Ilmu-Ilmu Keislaman 9, n.º 01 (19 de abril de 2023): 50–72. http://dx.doi.org/10.54625/elfurqania.v9i01.6576.

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The Qur'an is the word of Allah which has the value of miracles, which was revealed to the Prophets and Messengers, through the angel Gabriel. It serves as a guide for humans and as a differentiator between truth and falsehood. In the Qur'an there are many mentions of oaths (Qasam) which can be interpreted as expressions used to give affirmation. There are three elements in it, namely Fi'il Qasam, Muqsam Bih, and Muqsam 'Alaih. The fall of Q.S. al-‘As}r” Allah shows that there is no unlucky or lucky time, all times are the same. What is influential is the goodness and badness of one's business. Time is always neutral. Time cannot be cursed, nor can it be called unlucky or lucky. Time (time) is one of His creatures in which various events, evil and good occur. the function of time revealed by the Qur'an (1) Tool or media in determining worship. (2) Media Introspection. (3) Future plans. Some things about Allah's oath by using time are (1) Time contains various miracles, (2) One of the great points of favor, (3) Time flies quickly, and (4) Time will not return. Allah swears by the period (time) as mentioned in QS. al-As{r, because it contains various miracles. Allah takes time (time) as an oath, reminding us that, living in this world through time and when the time has passed, the time that we can use cannot be repeated.

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Tamatea, Andrea. "Supporting Teachers and Educators who are Teaching Children Who Have Suffered Trauma and or Neglect". Kairaranga 19, n.º 1 (1 de janeiro de 2018): 28–36. http://dx.doi.org/10.54322/kairaranga.v19i1.298.

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Resource Teachers: Learning and Behaviour (RTLB) are receiving significantly more behaviour referrals from teachers and schools. In the cluster where I practise as an RTLB there has been a major increase in funding requests relating to concerning behaviours. Behaviourspecific requests increased from 6 percent in 2013 to 26.2 percent in 2017. Schools are now includingmore students who have suffered from trauma and/or neglect, who present with complex, and at times, very challenging behaviour. Some of the behaviours include the student appearing hyper-vigilant, who flies into unpredictable, uncontrollable rages, who runs away, who swears, and who verbally and even physically attacks other children or the very people who are there to support them. The usual behaviour management systems and strategies that teachers have learnt to use including rewards and consequences often have little impact on this child’s ability to remain calm, rational and therefore ready for learning(Howard 2013; Ziegler, 2015). This paper reports on an inquiry which investigated how to support children who have experienced trauma or neglect in early life, and specifically, how synthesising research in the field of childhood trauma and presenting it in a 40-minute instructional video,can support the teachers of children who present with complex and challenging behaviours due to trauma. It is essential that educators understand the physiological state these children are in, and understand the theory as well as the evidence-based practical strategies that can be used when working with traumatised students. Ultimately, by understanding these concepts,teachers will be able to support children with renewed confidence, understanding and empathy.

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Zecker, Bob. "‘They Died from Misadventure and Accident’: Learning from our Missing Ancestral Failures". Journal of Working-Class Studies 8, n.º 1 (3 de julho de 2023): 116–35. http://dx.doi.org/10.13001/jwcs.v8i1.8049.

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White ethnics have fashioned a valorizing narrative of hard-working ancestors playing by the rules and ‘making it.’ This narrative distinguishes between ‘us’ and parasitic ‘them’ (today’s marginalized non-white migrants) in a highly selective fashion. What if we interrogate the universality of the Ellis Island saga? Recovering stories of forgotten people, immigrant ‘failures,’ by applying Carlo Ginzburg’s microhistory approach, reveals many victims in early 1900s America. This paper interrogates these gaps in my maternal grandpa’s family, the Albaneses of Newark. My grandpa had an older sister (born in Italy) only everyone swears there was no Maria, even though there she is in the 1910 census, 19-year-old lamp-factory worker. Then I discovered in November 1910, there was a horrible Aetna Lamp Factory fire, two blocks from their home. This fire resulted in 27 deaths, three months before the better-known Triangle Shirtwaist Fire. Was this why Maria disappeared? Another sister fled an abusive husband, only to be threatened with prosecution under the Mann Act for crossing state lines for ‘immoral purposes.’ Then there was brother Ben, riding freight cars for years before ending up in an L.A. flophouse. Other invisible immigrants appear in brief newspaper notices, as of a 19-year-old striker shot in the back by Pinkertons, or runaway men whose photos called out from the ‘gallery of missing husbands.’ Revealing industrial-age microhistories of loss and trauma can (potentially) resurrect empathy toward today’s migrants or remind us of the hefty blood price capitalism exacted from workers, in 1910 no less than 2023.

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Adinkrah, Mensah. "SUICIDE IN AN AKAN LANGUAGE NOVEL: A FOCUS ON L. D. APRAKU’S AKU SIKA". International Journal of Language, Linguistics, Literature and Culture 01, n.º 01 (2022): 21–27. http://dx.doi.org/10.59009/ijlllc.2022.0003.

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Suicide in fiction can promote insights into perceptions of, and attitudes about suicide ideation and behavior in a society. This article uses the novel Aku Sika as a case in point. Aku Sika is a novel set in Ghana in the 1950s. It is about a young married woman who attempts to end her life to avoid imminent disgrace. The king’s youngest wife, Aku, plots to commit suicide by hanging from a tree in response to rivalry and evil machinations of the king’s senior-most wife, Sɛkyeraa. Aku suffers from a hand deformity caused by a childhood accident and had been successfully hiding the deformity from public view. Due to her extraordinary beauty, the king selects her as a wife unbeknownst to him that she had a physical handicap, this in a society with a cultural prohibition barring kings from marrying physically handicapped brides. Sɛkyeraa swears publicly under oath that she should be executed if it cannot be proven that Aku was not physically handicapped, then demands that if Aku was indeed physically handicapped, the king should abdicate his throne and divorce Aku. A date was set for Aku to reveal her hand to the public. She decided to self-destruct rather than face public ignominy. On the banks of a major river where she planned to die by suicide, the river spirit appeared and healed her deformed hand. Both Aku and the king kept this a secret until the day of revelation. Aku finally revealed her healed arm and Sɛkyeraa was put to death by state executioners.

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Azmi, Fatin Munirah, Nur Shuhada Tajudin, Rozilawati Shahari e Che Nurul Aini Che Amri. "EARLY GROWTH RESPONSE AND NUTRIENTS QUALITY OF FIG (Ficus carica L.) PLANTED ON BRIS SOIL EFFECTED BY CHICKEN MANURE AMENDMENTS". Journal CleanWAS 4, n.º 2 (11 de junho de 2020): 61–65. http://dx.doi.org/10.26480/jcleanwas.02.2020.61.65.

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Allah S.W.T swears by the fig tree (Sura’ 95, al-Tin) in the holy Quran, for its values and practices. Recently, the fig tree (Ficus carica L.) has been introduced in Malaysia’s tropical weather as it grows well with maximum activity. Its root favors a well-drained type of soil, and since BRIS (Beach Ridges Interspersed with Swales) are dominated by sandy texture with proper water percolation, it has a high potential for fig planting. However, BRIS is known to have low nutrient holding capacity but can be improved with organic amendments. This study was carried out to determine the effects of various rates of chicken manure as amendments in improving the BRIS soil health for the growth of fig trees. The BRIS soil was amended with different rates of 10% (T2), 20% (T3), 30% (T4), and 50% (T5) of chicken manure and 0% (T1) as control. Three months old saplings were propagated through hardwood cuttings of variety BTM6 with five replications in each treatment. The growth response and nutrients quality of the fig trees were observed biweekly for three months after the transplant, and the nutrient contents of amended and non-amended showed significant differences at p<0.05. The survivability of the trees was 100%, and a significant difference was found between the treatments. BRIS soil with 40% chicken manure amendments (T4) showed superlative growth response with the highest number of branches, leaves, and fruits, thus provide higher yield production as compared to other treatments. From this study, BRIS soil that is known to be problematic can be improved with correct rates of organic amendments and can be used for fig cultivation.

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Timofeeva, Oxana, e Jonathan Brooks Platt. "Unconscious Desire for Communism". Identities: Journal for Politics, Gender and Culture 11, n.º 1 (1 de janeiro de 2015): 32–48. http://dx.doi.org/10.51151/identities.v11i1.294.

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The question of what the community should be is a question of value and what ought to be; any attempt to answer this question leads us to discordant models of social organization, to an ideological quarrel about how to rebuild humanity. The community appears as a gathering of people, large or small, but certainly different from a group, a collective, a society – in terms of its density or the character of its objectives, its anatomy or teleology. As we are told, the community is not a group, not a collective, no – and it is not a nation, not a people – but it is also not a crowd or a mass. The specter of communism hangs in the common and unappropriated air. The very name swears an oath of allegiance to the idea of the community. Communism is the society of the community, what is common and belongs to no one, but we will never agree on the subject of whether this principle coincides with or opposes democracy. Thus the specter of communism, having appeared out of the air, disperses into it as well. Communism is humanity’s memory of what has not yet happened. In this way it resembles a dream – you never know when the idyll might turn into a nightmare. Author(s): Oxana Timofeeva Title (English): Unconscious Desire for Communism Translated by (Russian to English): Jonathan Brooks Platt Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 11, No. 1 (Summer 2015) Publisher: Institute of Social Sciences and Humanities – Skopje Page Range: 32-48 Page Count: 16 Citation (English): Oxana Timofeeva, “Unconscious Desire for Communism,” translated from the Russian by Jonathan Brooks Platt, Identities: Journal for Politics, Gender and Culture, Vol. 11, No. 1 (Summer 2015): 32-48.

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Nováková, Soňa. "“I Never Lik’d Thee Half So Well In Petticoats”: The Disguise Of Gender In Restoration Drama". AUC PHILOLOGICA 2022, n.º 2 (16 de março de 2023): 39–49. http://dx.doi.org/10.14712/24646830.2022.36.

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The arrival of actresses during the Restoration greatly affected the presentation of female characters, since the body of the woman on the stage was heavily sexualised. Actresses concretised the erotics of the Restoration playhouse and theatregoers took much pleasure in seeing actresses perform in roles that were fashioned to exploit the possibilities offered by the presence of women. Dramatists often put women in trousers, in what were known as “breeches roles”, as a way of displaying women’s bodies. Compared to the multi-layered functions of cross-dressing in Renaissance drama, such disguise became frequently a titillating device. However, there are several plays in this period that employ the cross-dressing motif to offer a more subversive critique of conventional attitudes toward female sexuality. This article will focus on Aphra Behn’s The Widdow Ranter (1690) and Thomas Southerne’s Sir Anthony Love (1691), plays which feature an androgynous central figure, a woman whose male dress is not a temporary disguise, a mask, but an expression of her character. Sir Anthony Love/Lucia uses the freedom of male dress to enjoy, express and enrich herself, and lay her own snares. An androgynous figure of a different type plays a prominent part in the comic plotline of Behn’s tragicomic The Widdow Ranter. Ranter swears, smokes a pipe, drinks punch and plans to fight a duel with her lover as a way of courting him. Such Amazon figures are often introduced in Restoration drama only to be ultimately subdued by men. As this article intends to prove, that is not the case in these two plays. However, subverting the double standard by ignoring it is possible only because of the plays’ settings: fantasy France and pastoral America.

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Sokolova, Anastasia V., Elena V. Shuraleva e Valeria S. Morozova. "Influence of muscular activity adaptation on dynamics of psychophysiological aggression indicators among children". Medicine and Physical Education: Science and Practice, n.º 12 (2021): 67–74. http://dx.doi.org/10.20310/2658-7688-2021-3-4(12)-67-74.

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The aggressiveness issue among adolescents affects the whole society, arouses the scientific and practical interest of researchers and the deep concern of teachers and parents. However, attempts to explain the aggressive actions of young people are hampered by the fact that not only in everyday consciousness but also in many theoretical concepts, the phenomenon of aggression receives very contradictory interpretations, interfering with both its understanding and the possibility of influencing aggressiveness. The methodological basis for the study of student-athletes and children not involved in sports to determine the presence, type and level of aggressiveness of a student is methods of observation, expert assessments and questionnaires. Signs of aggression in a child: often loses control of himself; often argues, swears with adults; often refuses to follow the rules; often irritates people on purpose; often blames others for their mistakes; often gets angry and refuses to do anything; often envious, vindictive; sensitive, reacts very quickly to various actions of others (children and adults), which often irritate them. The method of expert assessments allows to determine the child’s aggression level in the monitoring process by various experts. Verbal methods involve the use of questionnaires, questionnaires, personality tests. Among the latter, the most popular is the Buss–Durkee Hostility Inventory, Freiburg Personality Inventory. Aggressiveness as a personality trait is manifested in all students, 10 out of 18 non-athletes (14–15 years old) are more aggressive and 6 out of 12 (11–12 years old) are equally aggressive athletes. The hostility level (aggression as an act of behavior) is largely predominant in non-athletes (14–15 years old), and also manifests itself noticeably at the age of 11–12 years. Students who do not play sports, in participating in school competitions as part of a class team, experience the tragedy of losing, unsuccessful performance, as a result, hostility arises in the post-competition period during everyday communication with peers, sometimes turning into a fight.

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Geiderman, Joel M. "Night Sweats". Annals of Emergency Medicine 30, n.º 2 (agosto de 1997): 237–38. http://dx.doi.org/10.1016/s0196-0644(97)70150-1.

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Lowenthal, RM, BV Taylor e BS Tan. "Cold sweats". Lancet 356, n.º 9247 (dezembro de 2000): 2064. http://dx.doi.org/10.1016/s0140-6736(00)03404-8.

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Fred, Herbert L. "Night Sweats". Hospital Practice 28, n.º 8 (15 de agosto de 1993): 88. http://dx.doi.org/10.1080/21548331.1993.11442838.

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ΓΑΣΠΑΡΗΣ, Χαράλαμπος. "Μητροπολιτική εξουσία και αξιωματούχοι των αποικιών: Ο καπιτάνος Κρήτης (14ος-15ος αι.)". BYZANTINA SYMMEIKTA 12 (29 de setembro de 1998): 171. http://dx.doi.org/10.12681/byzsym.853.

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Charalambos GasparisMetropolitan Authority and Colonial Officials. The Capitaneus Crete. XIV-XV c.A new official, the Capitaneus Crete, has been appointed for the first time after the revolt of St. Titus (1363-1366) to protect the venetian dominion in Crete against any internal or foreign enemy. Capitaneus is the chief of the Cretan feudal and mercenary army, responsible for the island defence. He participates to the local government (regimen), as an equal with the Duke of Candia and his two Counsellors. Before leaving Venice, the capitaneus, as every venetian official, swears to the main principle of the venetian colonial policy, that is to fight «for the honour and the profit of the Venetian state» and also «for the good and the security of the colony». The commissio of capitaneus Crete Nicolaus Mudatio (1411) offers a panorama of the capitaneus' restrictions and jurisdictions as a high official of the venetian colony of Crete. He is appointed by the metropolitan authorities for a two-year period of time with an annual payment of 1.000 venetian ducati. Among his other duties, the capitaneus has to organise and keep the army ready to defend the island whenever is needed; he also administers justice among the mercenaries and he is responsible for keeping the order in the city and the burgo of Candia. As far as his participation to the regimen is concerned, his contribution to decisions related to internal or foreign affairs is quite significant.

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Franco-Paredes, Carlos, Don Mehrabi, Juan C. Calle e Rafael L. Jurado. "Night Sweats Revisited". Infectious Diseases in Clinical Practice 11, n.º 5 (junho de 2002): 291–93. http://dx.doi.org/10.1097/00019048-200206000-00008.

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Irshad, Muhammad, e Dr Manzoor Ahmad. "Introduction to “YAMIN” (oath) and repetance of taking oaths, A research study in the light of “Tafseer Al ahkamul AlQuran lljsas and Tafseer Qurtabi". Al Khadim Research journal of Islamic culture and Civilization 2, n.º 2 (30 de setembro de 2021): 171–82. http://dx.doi.org/10.53575/arjicc.u11-v2.2(21)171-182.

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A qasam is a plural from of the word qasam.Qasam word is synonymous with the word halaf and yamin because the meaning is oath.Yamin is called the oath because the Arab when sworn is always holding right hand respectively. The qasam according to terms are; linking the soul not to do,or to do it,which is reinforced by something that is honored for other people.The word Oath is drived from the Arabic (Al .Q.SAM.) Its meaning (AL.YAMIN) that amplifies something by mentioning something exalted by using the letters (as the oath).Oath is also called yamin (right hand)because the Arabs when being sworn is holding right hsnd to a person in whom he swears. When a person takes an oath upon the name of Allah to do or refrain from in the future, it will be incumbent upon him to fulfil that oath. When he does not fulfil (breaks) the oath, it will be compulsory upon him to give Kaffarah (penance) for misusing the name of Allah. The Kaffarah for breaking an oath is: Free a slave (not applicable in these times), or Feed ten poor people an average two meals, or Clothe ten poor people enough clothes to cover the majority of their bodies. If one can not do anyone of the above three for a valid reason then he may fast for three consecutive days. The feeding and clothing should be of moderate standard. One can feed or clothe 10 people in one day or one poor person for 10 days. One cannot feed one person 10 times in one day. One can either give each poor person one sa’a (3.18kgs) of dates or barley or half sa’a (1.59kgs) of wheat; or he can feed them two meals a day (i.e. lunch and supper). Only bread can be counted as a meal on condition that it is made out of wheat. A child who has just started eating will not be counted as one person. One can either call the poor people home and feed them or one give them the food for them to do as they like. Any type of clothing can be given that normally covers the body, and the person wearing it will not be counted as naked or half naked. One should also bear in mind that clothing a woman will not be complete unless it includes something that will cover her head (eg: scarf).

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Economides, Kim, e Julian Webb. "Should Lawyers Swear?" Legal Ethics 11, n.º 1 (abril de 2008): 1–7. http://dx.doi.org/10.1080/1460728x.2008.11423894.

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Cawley, Alec. "Swear it's true". New Scientist 210, n.º 2812 (maio de 2011): 27. http://dx.doi.org/10.1016/s0262-4079(11)61110-x.

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Nuhrat, Yağmur. "Fair to Swear?" Journal of Middle East Women's Studies 13, n.º 1 (20 de fevereiro de 2017): 25–46. http://dx.doi.org/10.1215/15525864-3728624.

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