Готові списки джерел за темами / Progressive Islam

Добірка наукової літератури з теми "Progressive Islam"

Автор: Grafiati
Опубліковано: 10 грудня 2022
Оновлено: 28 січня 2023

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Статті в журналах з теми "Progressive Islam"

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Duderija, Adis. "Progressive Islam." Tikkun 33, no. 1-2 (2018): 66–70. http://dx.doi.org/10.1215/08879982-4354510.

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Geissinger, Aisha. "Progressive Muslims." American Journal of Islam and Society 22, no. 3 (July 1, 2005): 123–26. http://dx.doi.org/10.35632/ajis.v22i3.1683.

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Анотація:
Particularly since 9/11, students and the wider public have been asking NorthAmerican Muslim academics to comment on current events, while Muslimstudents and the larger Muslim community tend to expect Muslim academicsto “defend Islam” by engaging in apologetics. Nonetheless, this book beginsby stating that its authors seek to raise the level of discourse about Islam, andwant to avoid both apologetics and simplistic answers to complex questions.The introduction makes frank observations about the present state ofthe world’s Muslims and calls for an intellectual response that seriouslyengages modern realities. It is followed by fourteen chapters, which aredivided into three sections, which deal with contemporary interpretations ofIslam, gender issues, and pluralism, respectively. The book concludes witha suggested further reading list and an index ...
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3

Widodo, Hendro, and Mundzirin Yusuf. "Islam Berkemajuan dalam Perspektif Muhammadiyah." ISLAMICA: Jurnal Studi Keislaman 13, no. 2 (March 1, 2019): 185–208. http://dx.doi.org/10.15642/islamica.2019.13.2.1-24.

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This study aims to describe the progressive Islam emerging in Muhammadiyah and to elaborate it in the view of Muhammadiyah. The results of this study are: 1) Islamic terms and ideas “progressive” substantially and historically are not new, because they are attached to the presence of the Muhammadiyah since its birth, and became popular when it was used as the theme of the 47th Muhammadiyah Congress in Makassar, “Movement for Change Towards Progressive Indonesia”; 2) Progressive Islam sows the seeds of truth, kindness, peace, justice, benefit, prosperity, and the virtue of living dynamically for all humanity; Islam that upholds the glory of men and women without discrimination. Progressive Islam is a vision of Islam of Muhammadiyah that is not bound by the dimensions of space and time.
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Siapera, Eugenia. "Multiculturalism, progressive politics and British Islam online." International Journal of Media & Cultural Politics 2, no. 3 (February 8, 2007): 331–46. http://dx.doi.org/10.1386/macp.2.3.331_1.

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Syam, Nur, and Nawawi Nawawi. "Islam Nusantara Berkemajuan sebagai Basis Moderasi Islam di Indonesia." ISLAMICA: Jurnal Studi Keislaman 13, no. 2 (March 1, 2019): 236–55. http://dx.doi.org/10.15642/islamica.2019.13.2.303-322.

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Islamic and political discourse in Indonesia has had a long experience. Since Indonesia’s independence, the discourse on political Islam has become a fundamental conversation, especially at the beginning of independence. The conversation continued well in the New Order era and got strengthened in the era of bureaucratic reform. If in the New Order era, political Islam was strongly suppressed, so that it had almost no land to develop, then in the era of bureaucratic reform it became even stronger. The emergence of radical and extreme Islamic groups marked the growing strength of the Islamic era which carried the Khil?fah movement. In the midst of this reality, moderate Islam emerged, which carried the theme of Nusantara Islam and Progressive Islam. Both of them were imaginatively contemplated by the Nur Syam with the conception of Progressive Nusantara Islam projected to be a permanent solution to overcome the radical Islam in Indonesia.
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Ma'rifah, Nurul. "Positivisasi Hukum Keluarga Islam sebagai Langkah Pembaharuan Hukum Islam di Indonesia: Kajian Sejarah Politik Hukum Islam." Al-Manahij: Jurnal Kajian Hukum Islam 13, no. 2 (November 28, 2019): 243–57. http://dx.doi.org/10.24090/mnh.v13i2.2692.

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This paper discusses the making Islamic family law a formal law in the perspective of the political history of Islamic law in Indonesia, which cannot be separated from the role of the regime since the beginning of the Old Order era. In this era, the regime showed its alignment with the renewal of Islamic law. However, when the regime was not as firm and tended to be democratic, as it was during the Reformation era, Islamic family law reform tended to be stagnant. On the other hand, the history of Islamic family law renewal also experienced ups and downs because it is affected by political configurations, in which Indonesian Muslims attitudes could be classified into progressive and Islamist groups. Progressive groups try to fight for the renewal of Islamic family law contextually; whereas Islamist groups are more textual in responding to Islamic family law reform.
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Samsuri, Muhammad. "RELEVANSI HUKUM PROGRESIF TERHADAP HUKUM ISLAM." Mamba'ul 'Ulum 17, no. 2 (October 28, 2021): 38–48. http://dx.doi.org/10.54090/mu.48.

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Анотація:
One of the most interesting legal ideas in the current legal literature of Indonesia is progressive law. This is because progressive law has challenged the existence of modern law which has so far been considered established in punishment. The law reveals the veil and overthrows the failures of modern law based on positiveistic, legalistic and linear philosophy to address issues developed in accordance with the law as a matter of human and humanity. Progressive law contains the liberating spirit of liberation from the legalistic and linear conventional legal conviction. Running a law is not merely textual legislation but in running the law must be by determination, empathy, dedication, commitment to the suffering of the nation to dare to find another way to prosper human. Progressive law starts from a basic assumption, law is an institution that aims to bring people to a life of justice, prosperity and make people happy. The flexibility of the development of Islamic legal thought is highly relevant to introducing the ethos of progresivism in the dynamics and crystallization of Islamic law. The implication of this progressive mode of thinking is the liberation of mankind from mythological, passive and aggressive-conservative things. On the basis of this progressive ethos, it is recognized the capacity of the free will, free act.
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Vaid, Mobeen. "Može li islam prihvatiti homoseksualne odnose? / Can Islam Accommodate Homosexual Acts?" Context: Journal of Interdisciplinary Studies 4, no. 2 (March 17, 2022): 79–122. http://dx.doi.org/10.55425/23036966.2017.4.2.79.

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Reformist authors in the West, most notably Scott Kugle, have called Islam's prohibition of liwāṭ (sodomy) and other same-sex behavior into question. Kugle's "Sexuality, Diversity, and Ethics in the Agenda of Progressive Muslims" (Progressive Muslims: 2003) and Homosexuality in Islam (2010) serve as the scholarly center for those who advocate sanctioning same-sex acts. Kugle traces the heritage of the Lot narrative's exegesis to al-Tabari (d. 310/923), which, he contends, later exegetes came to regard as theologically axiomatic and thus beyond question. This study argues that Kugle's critical methodological inconsistencies, misreading and misrepresentation of al-Tabari's and other traditional works, as well as the anachronistic transposition of modern categories onto the classical sources, completely undermine his argument.
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Busyro, Busyro, Hanif Aidhil Alwana, Arsal Arsal, Shafra Shafra, and Gusril Basir. "Implementasi Islam Progresif pada Permendikbud Ristek No. 30 Tahun 2021 dalam Kajian Filsafat Hukum Islam." Al-Manahij: Jurnal Kajian Hukum Islam 16, no. 1 (May 29, 2022): 149–64. http://dx.doi.org/10.24090/mnh.v16i1.6321.

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Анотація:
Regulation issued by the Ministry of Research, Technology and Higher Education Number 30 of 2021 about prevention and handling of sexual violence in campus has raised pros and cons among Indonesian Muslims because several articles allegedly provide sexual freedom on campus with an editorial “except with the victim consent”. The editorial seems to strongly prioritize one of the principles of Progressive Islam activists; on the other hand, there are philosophical values of the Islamic law that are not realized, especially in protecting dignity and heredity (hifz al-nasb). This study aims to reveal the implementation of progressive Islam in the regulation, and then the realization of progressive Islam will also be seen from the philosophical point of view of Islamic law. This research is qualitative by using data from library research. The results of the study indicate that the Ministerial Regulation has implemented one of the progressive Islamic concepts by prioritizing international human rights as the rationale, and the implementation of progressive Islam that relies on international human rights is not in line with the philosophy of Islamic law which highly upholds the protection of dignity and heredity (hifz al-nasb) from the side of maslahah al-hajiya. Therefore, the editorial must be changed, in order to achieve the benefit of the world and the hereafter for Indonesian Muslims.
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Pędziwiatr, Konrad. "How Progressive is “Progressive Islam”? The Limits of the Religious Individualization of the European Muslim Elites." Social Compass 58, no. 2 (June 2011): 214–22. http://dx.doi.org/10.1177/0037768611402615.

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Анотація:
The studies on the individualization processes within European Muslim populations advance two opposing theses. While some argue that religious individualization and the related fragmentation of religious authority are leading to the “liberalization and modernization of Islam” and the emergence of a “progressive Islam” in Europe, others claim that in spite of individualization and the diversification of authority structures, the current situation is characterized by a relative stability of Islamic dogmas and definitely not by a liberalization of Islam. The careful observation of processes within the Muslim communities in Europe seems to suggest that both theses are actually to some extent valid. The author contributes to this debate by shedding light on the views of the new Muslim elites on apostasy and on women marrying outside the Muslim community. His contribution shows that in spite of the strong individualist component to the religious experience of Muslims in Europe, the various dimensions of this experience do not necessarily have to be individuating.
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Дисертації з теми "Progressive Islam"

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Dahlan-Taylor, Magfirah. "Beyond Minority Identity Politics: Rethinking Progressive Islam through Food." Diss., Virginia Tech, 2012. http://hdl.handle.net/10919/37730.

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In this dissertation, I analyze the challenges of speaking about religion, ethics, and politics as a Muslim in America beyond the language of minority identity. I investigated the different ways Muslims negotiate the demands of Islamic dietary laws in their everyday lives by collecting primary data gathered through interviews with Muslims from different localities. The answers given by the participants in this study speak to more than the particular issue of how Muslims understand and carry out the demands of Islamic dietary laws given the reality of living in a country where Muslims are a minority group. They reflect a discourse on Islamic dietary laws that is framed primarily within the language of exclusive privatized religious identity and individual consumerism. In this dissertation, I seek to propose a different discourse on Islamic dietary laws, one that is characterized by greater inclusivity and challenges the language of exclusive privatized religious identity and individual consumerism.
Ph. D.
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2

Muttaqin, Farid. "Progressive Muslim Feminists in Indonesia from Pioneering to the Next Agendas." Ohio University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1213212021.

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Badaro, Samer A. "The Islamic revolution of Syria (1979-1982) : class relations, sectarianism, and socio-political culture in a national progressive state." Connect to resource, 1987. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1144850076.

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Boy, Z. T. F. Pradana. "In defence of pure Islam : conservative-progressive debate within Muhammadiyah." Thesis, 2007. http://hdl.handle.net/1885/151440.

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"Faith, Moral Authority, and Politics; The Making of Progressive Islam in Indonesia." Doctoral diss., 2012. http://hdl.handle.net/2286/R.I.15042.

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abstract: Several Islamic organizations have experience major changes in their theological frames and political identities away from fundamentalist and revivalist theological orientation to one that embraces a progressive Islamic theology that synthesizes these norms with classical Islamic teachings. What are the factors that explain these theological changes? What are the causal mechanisms that help to promote them? Using the moral authority leadership theory, I argue that Islamic groups would be able to change their theological frames and political identities if the changes are promoted by religious leaders with 'moral authority' status, who are using both ideational and instrumental strategies to reconstruct the theological frames of their organizations. In addition to moral authority leadership, intermediary variables that also affect the likelihood of a theological change within Islamic groups are the institutional culture of the organization - the degree of tolerance for non-Islamic theological teachings - and the relationship between the Islamic group and the state. This study is a comparative historical analysis of two Indonesian Islamic groups: the Nahdlatul Ulama (NU) and the Muhammadiyah. It finds that the NU was able to successfully change its theological positions due to the presence of a charismatic moral authority leader, the tolerant institutional culture within the organization, and the ability of the organization to ally with the Suharto regime, allowing the reform to be institutionalized with little intervention from the regime. On the other hand, theological reform within the Muhammadiyah was not successful due to the lack of a leader with moral authority status who could have led the reforms within the organization, as well as to the dominance of a revivalist institutional culture that does not tolerate any challenges to their interpretation of Islamic theology. The analysis makes theoretical contributions on the role of religious leadership within Islamic movements and the likelihood of Islamic groups to adopt liberal political norms such as democracy, religion-state separation, and tolerance toward religious minorities. It identifies the mechanisms in which theological change within Islamic group become possible.
Dissertation/Thesis
Ph.D. Political Science 2012
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Nurjanah, Nunik. "Gender, Progressive Islam, and Islamism in Indonesia: Analysing the Political Attitudes of PKB and PKS." Master's thesis, 2013. http://hdl.handle.net/1885/10428.

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This thesis investigates the attitudes of two of Indonesia’s main Islamic parties, National Awakening Party (PKB) and the Prosperous Justice Party (PKS), towards gender and women’s issues. There has been an assumption that PKB is more liberal than PKS due to the progressive religious backgrounds of many of its parliamentarians and leaders. While PKB has strong roots in the reform-minded Cultural Islam movement, which tended to support gender equality, PKS has its origins in the Tarbiyah movement, which was heavily influenced by the thinking of Egypt’s Muslim Brotherhoodand was socially conservative and Islamist. This study examines whether the contrasting backgrounds of these parties produces markedly different policies and actions on gender and women’s issues. It analyses the two parties’ attitudes during deliberations in parliament on two controversial items of draft legislation: the Anti- Domestic Violence and the Anti-Pornography bill. This thesis argues that despite their differing doctrinal and intellectual origins, PKB and PKS had similar views on these bills. I contend that the interaction with non-Islamists and activists from women’s NGOs enabled PKS to moderate its attitude on gender and women’s issues. PKB supported the Anti-Pornography bill though in some ways, the party failed to serve as a champion of gender equality in parliament, belying its reputation for pro-women’s activism.
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Nadvi, Lubna. "Political Islam in the 21st century : an analysis of the contestation between "militant and "progressive" Islam, with particular emphasis on forms of political expression amongst Muslims in post-apartheid South Africa." Thesis, 2009. http://hdl.handle.net/10413/889.

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The political events that unfolded on September 11 200 I, marked a turning point in world history. The attacks on the United States brought into sharp focus, the very complex issue of political violence being perpetrated by elements from within the Muslim world, and the project of what is commonly referred to as Political Islam. These events have subsequently led to an intensification of scrutiny of Muslims globally, by the Western world, as well as the establishment of heightened security measures by many governments, with Muslims being subjected to increasing levels of suspicion and the curtailment of civil liberties. Accompanying this scrutiny of Muslims, has been the United States led "War on Terror," which has further fuelled anger and resentment within the Muslim world, and inspired the carrying out of further attacks of political violence against Western targets such as Britain and Spain, by Muslim militants. This thesis attempts to locate the unfolding of these acts of political violence, within the broad framework of an examination of what constitutes the arena of Political Islam (which is seen as the interface between the Islamic faith and political activity by Muslims), and to interrogate two streams of political expression within Political Islam. These are Militant Islam and Progressive Islam. This interrogation will attempt to take into account the historical development of political thought and action within the Muslim world, and Islam's encounter with the projects of colonialism, empire and orientalism, in order to understand and offer some analysis around the possible reasons for the phenomenon of contemporary political violence emanating from the Muslim world. The study will also argue that progressive expressions of Islam are more representative of the essence of Quranic teachings and that militancy, while sometimes necessary, is not an ideal way for Muslims to engage politics. The case study within which the broader theoretical argument unfolds, is the post-apartheid South African Muslim context. This case study examines how SA Muslims are expressing themselves politically in a democratic dispensation, and whether they are inclined towards militant or progressive expressions, as a faith based community engaging politics. The thesis concludes by offering suggestions for how SA Muslims can advance a peaceful progressive political agenda, which acts as a model for Muslim communities elsewhere.
Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2009.
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Книги з теми "Progressive Islam"

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Liberal religion: Progressive versions of Judaism, Christianity, and Islam. Abgindon, Oxon: Routledge, 2018.

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2

1970-, Safi Omid, ed. Progressive Muslims: On justice, gender and pluralism. Oxford: Oneworld, 2003.

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Badawi, Abdullah bin Haji Ahmad. Islam hadhari approach: Towards a progressive Islamic civilisation : selected speeches. Putrajaya, Malaysia: Dept. of Islamic Development, Prime Minister's Dept., 2007.

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4

Abdullah bin Haji Ahmad Badawi. Islam hadhari approach: Towards a progressive Islamic civilisation : selected speeches. Putrajaya, Malaysia: Dept. of Islamic Development, Prime Minister's Dept., 2007.

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5

Abdullah bin Haji Ahmad Badawi. Islam hadhari approach: Towards a progressive Islamic civilisation : selected speeches. Putrajaya, Malaysia: Dept. of Islamic Development, Prime Minister's Dept., 2007.

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Islam hadhari approach: Towards a progressive Islamic civilisation : selected speeches. Putrajaya, Malaysia: Dept. of Islamic Development, Prime Minister's Dept., 2007.

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7

Segovia, Carlos A., ed. Remapping Emergent Islam. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462988064.

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This multidisciplinary collective volume advances the scholarly discussion on the origins of Islam. It simultaneously focuses on three domains: texts, social contexts, and ideological developments relevant for the study of Islam’s beginnings -- taking the latter expression in its broadest possible sense. The intersections of these domains need to be examined afresh in order to obtain a clear picture of the concurrent phenomena that collectively enabled both the gradual emergence of a new religious identity and the progressive delimitation of its initially fuzzy boundaries.
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Constructing a religiously ideal "believer" and "woman" in Islam: Neo-traditional Salafi and progressive Muslims' methods of interpretation. New York: Palgrave Macmillan, 2011.

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9

Muslims today: Changes within, challenges without : the struggle for an inclusive and progressive understanding of the faith. Islamabad: Emel publications, 2009.

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10

Bahá'í references to Judaism, Christianity, and Islám: With other materials for the study of progressive revelation. Oxford: G. Ronald, 1986.

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Частини книг з теми "Progressive Islam"

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Ahmed, Safdar. "Progressive Islam and Quranic Hermeneutics." In Muslim Secular Democracy, 77–92. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137282057_4.

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2

Cohn-Sherbok, Dan. "Progressive Revelation and Religious Uncertainty." In Islam in a World of Diverse Faiths, 55–71. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21408-2_5.

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Cohn-Sherbok, Dan. "Progressive Revelation and Religious Uncertainty." In Islam in a World of Diverse Faiths, 55–71. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-25324-1_5.

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Duderija, Adis, and Ani Osman Zonneveld. "Transnational Progressive Islam: Theory, Networks, and Lived Experience." In Handbook of Contemporary Islam and Muslim Lives, 1–22. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-73653-2_100-1.

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Duderija, Adis, and Ani Osman Zonneveld. "Transnational Progressive Islam: Theory, Networks, and Lived Experience." In Handbook of Contemporary Islam and Muslim Lives, 1189–209. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-32626-5_100.

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Ezzatyar, Ali. "Letters from Prison: The Legacy of a Progressive Islam of Nonviolence." In The Last Mufti of Iranian Kurdistan, 159–203. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-56324-8_6.

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Jung, Dietrich. "Islam and the Unity of Modernity: Modernization as an “Empty Progression”." In Islam in Global Modernity, 67–93. Wiesbaden: Springer Fachmedien Wiesbaden, 2023. http://dx.doi.org/10.1007/978-3-658-39954-2_4.

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Jung, Dietrich. "Der Islam und die Einheit der Moderne: Modernisierung als „leere Progression“." In Politik und Gesellschaft des Nahen Ostens, 73–102. Wiesbaden: Springer Fachmedien Wiesbaden, 2021. http://dx.doi.org/10.1007/978-3-658-33377-5_4.

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"Progressive Islam: The Hermeneutical Turn." In Reform and Modernity in Islam. I.B.Tauris, 2013. http://dx.doi.org/10.5040/9780755692729.ch-007.

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"Introduction." In The Imperatives of Progressive Islam, 1–9. New York, NY : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315438849-1.

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Тези доповідей конференцій з теми "Progressive Islam"

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Hamidah, Nur. "The Behavioral Concept and Practice Moderate in Islam on The Effect of Strengthening Character Values in Traditional Islamic Boarding School: The explanation of Social Learning Theory." In Proceedings of the First International Conference on Progressive Civil Society (ICONPROCS 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iconprocs-19.2019.10.

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Mafardi. "Muhammadiyah's Islamic Propagation Strategy in Response to The External Challenges of Islam (Christianization): The Social-Historical Lessons Learned From The Case of Immanuel Christian Hospital Ever Been Established in Bukittinggi." In Proceedings of the 4th Progressive and Fun Education International Conference (PFEIC 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/pfeic-19.2019.16.

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Leaman, Oliver. "TOWARDS AN UNDERSTANDING OF GÜLEN’S METHODOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/dxqa9908.

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There is an apparent paradox at the heart of the Gülen approach. On the one hand there is a determination to present a version of Islam that is rational, inclusive, progressive and toler- ant. The broad aim is to show Islam to be a universal faith, one that has no difficulties in coexisting with other religions and indeed with those who have no religion at all. On the other hand, Islam is definitely portrayed as the superior form of belief, often because it is seen as incorporating in the best possible ways rational and spiritual virtues present in many other approaches to understanding the nature of the world. Yet how can Islam be represented as one among many and also as the first among many? This interesting feature of the Gülen methodology is shown to rest on a basic aspect of the Hanifi/Murji’i theological approach, which can also be seen as paradoxical. The inability to define precisely the nature of belief and who is a believer suggests an uncertainty about what the Muslim actually believes in. It also implies a difficulty in identifying who is a Muslim and who is not, and that might be regarded as a basic issue in religion. The lack of definition in the Hanafiyya is precisely its strength. This is something taken up well by the Gülen movement. Religious boundaries are often blurred, and believers may wish to hold onto a variety of beliefs not all of which fit neatly into a particular traditional faith. In prioritising Islam the Gülen movement expresses clearly its opinion that within the parameters of Islam is likely to be found the most truth and the best regimen as to how to live. Yet those parameters are not themselves strictly defined and allow for much change and development. When considering the thought of Gülen it is important to try to classify the sort of approach that he adopts in his writings and speeches. What methodology is he using? This is a question that can be raised about any significant thinker. We need to know how they shape their mate- rial, and as we shall see, what sort of audience they design their material for. It is not easy to classify Gülen’s thought, in just the same way that his mentor Bediüzzaman Nursi is also difficult to place in a neat category of intellectual life. It is the purpose of this discussion to at least start the process of developing a model of how to understand Gülen, since his work is deceptively simple and direct. It will be shown that despite its attractive and apparently unsophisticated flavour, it embodies a complex hermeneutic, and a very interesting one at that.
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Ancis, Marcella, W. P. Buchwald, Daniel D. Giusto, and D. Schmidt. "Fractal zooming of thumbnails for progressive image coding." In Photonics East (ISAM, VVDC, IEMB), edited by C. C. Jay Kuo, Shih-Fu Chang, and Sethuraman Panchanathan. SPIE, 1998. http://dx.doi.org/10.1117/12.325847.

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Furht, Borko, Yingli Wang, and Joseph Celli. "Interactive progressive encoding system for transmission of complex images." In Photonics East (ISAM, VVDC, IEMB), edited by C. C. Jay Kuo, Shih-Fu Chang, and Sethuraman Panchanathan. SPIE, 1998. http://dx.doi.org/10.1117/12.325850.

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Santos, Lucas Alberto Souza, Marcelo Trindade Rebonatto, Patrícia Keyser Vargas, and Cláudio F. R. Geyer. "Uma Proposta de Escalonamento Colaborativo de Aplicações em um Ambiente de Computação em Grade." In Workshop em Sistemas Computacionais de Alto Desempenho. Sociedade Brasileira de Computação, 2005. http://dx.doi.org/10.5753/wscad.2005.18986.

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A Computação em Grade é cada vez mais utilizada para a execução de aplicações que demandam elevados custos computacionais. A tendência atual é o aumento da utilização das grades computacionais. Neste artigo propomos uma organização de grade descentralizada e um modelo de escalonamento de aplicações. No modelo, as aplicações submetidas à grade deverão estar descritas na forma de grafo orientado acíclico. Este modelo segue uma estrutura descentralizada baseada na tecnologia das redes Par-a-Par (P2P). Alguns modelos de rede P2P possuem características de tolerância a falhas, escalabilidade e dinamicidade. Com o progressivo aumento do compartilhamento de recursos geograficamente distribuídos, estas características se tornarão fundamentais para o sucesso da Computação em Grade. O modelo proposto está sendo integrado ao projeto ISAM na forma de grid broker. O sistema ISAM é um ambiente de Computação Pervasiva que engloba características da Computação em Grade. O modelo será avaliado por simulação com o uso da ferramenta MONARC 2, um simulador de computação distribuída baseado em eventos discretos.
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Cortellaro, Stefano. "La construcción del territorio de Ibiza: urbanismo, paisaje, arquitectura." In Seminario Internacional de Investigación en Urbanismo. Barcelona: Instituto de Arte Americano. Universidad de Buenos Aires, 2013. http://dx.doi.org/10.5821/siiu.5885.

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La arquitectura rural ibicenca es la construcción del territorio insular, un organismo formado por muros, bancales, caminos… que cubre toda la isla, y cuya célula es la casa rural, mínima unidad territorial y social formada por sus espacios agrícolas, entre los que destacan los volúmenes de la vivienda; así, en el espacio rural de Ibiza, los conceptos de arquitectura de la casa y arquitectura del paisaje se pueden unificar. Este estudio, basado en un análisis del paisaje rural de Ibiza por capas o elementos de paisaje, y por zooms progresivos (desde los levantamientos a escala 1:500, 1:1500 y 1:7500 de las viviendas más significativas desarrolladas alrededor de las fuentes de Morna y Atzaró hasta una lectura a escala global de la isla a escala 1:175.000), estudia las relaciones que los elementos de la construcción del territorio (paredes de los bancales, muros de delimitación de parcelas de los valles, trazados marcados por el agua, red viaria, viviendas rurales...) establecen con la topografía. Rural architecture of the island of Ibiza is the construction of the island territory, a body formed by walls, land terraces, paths, etc., covering the entire island, with the rural homestead as its cell. This is the minimum territorial and social unit, formed by agricultural spaces, among which the dwelling’s volumes are prominent. So, in the territory of Ibiza, the concepts of local house architecture and landscape architecture can be unified. The work is based on an analysis of the rural space by landscape layers or elements, and by progressive zooms (from the drawings on a scale of 1:500, 1:1500 and 1:7500 of the most significant dwellings built around the springs of Morna and Atzaró to a global reading of the island on a scale of 1:175.000). It studies the relations that the territory’s construction elements (terrace walls, valley enclosures, water courses, road network, rural houses, etc.) establish with the topography.
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