Pronomina Bahasa Melayu dalam Film Nujum Pak Belalang Karya Puteh Ramlee

This research entitled "Pronouns Malay Language In Movie Nujum Pak Belalang by Puteh Ramlee". The problem of this research is how is the pronoun of Malay in Nujum Pak Belalang by Puteh Ramlee? The purpose of this research is to know and describe the pronoun of Malay in Nujum Pak Belalang by Puteh Ramlee. The theory used in this research is Alwi, et al (2003), theory Tadjuddin (2013), and theory Ramlan (1990). The approach used in this research is qualitative research, the type of research used in this research included into the research literature and the method used in this research is descriptive method. Data collection techniques of this research are: documentation techniques, references, and techniques of note. Technique of data analysis of this research is classified based on problem which researched in accordance with the object of research. The results indicate that in the movie Nujum Pak Belalang by Puteh Ramlee used the first single person pronouns [hambə], [bəta], and [pati?]. First person plural pronoun [kite]. Single person second pronoun [mikə]. General Pronouns [ni] and [tu]

A NOVEL MULTI-MODEL PATIENT SIMILARITY NETWORK DRIVEN BY FEDERATED DATA QUALITY AND RESOURCE PROFILING

Smart and Connected Health (SCH) is revolutionizing healthcare by leveraging extensive healthcare data for precise, personalized medicine. At its core, SCH relies on the concept of patient similarity, which involves the comparative analysis of newly encountered patients with those who exhibit comparable similarities from the existing patient cohort. Yet, this approach faces significant challenges, including data heterogeneity and dimensionality. Our research introduces a multi-dimensional Patient Similarity Network (PSN) Fusion model tailored to handle both static and dynamic features. The static data analysis focuses on extracting contextual information using Bidirectional Encoder Representations from Transformers (BERT), while dynamic features are captured through neural networks and with Long-Short-Term Memory (LSTM) based autoencoders to reduce dimensionality while preserving temporal features. The key to our approach is the novel Similarity Network Fusion (SNF) scheme, that aggregates static and dynamic PSN similarity matrices. Compared to conventional classification methods, our deep learning-based PSN Fusion model demonstrates superior classification accuracy across various patient health outcomes. However, during our evaluation, we identified certain quality issues in the data that need to be addressed at each of the data value chain’s processes to maximize the PSN’s accuracy. Our Data Quality Management model introduces the data profiling concept to capture, enhance, and validate data quality at every stage of the PSN. We proposed Federated Data Quality Profiling (FDQP), inspired by Federated Learning, to extend the concept of quality profiling to the edge node, ensuring robust data quality assurance in distributed environments. It employs federated feature selection and lightweight profile exchange, to swiftly identify and rectify data discrepancies. Extensive experiments across edge nodes demonstrate the positive impact of FDQP on data quality and the accuracy of Federated Patient Similarity Network (FPSN) models. Finally, we proposed a hybrid resource-aware FPSN solution to effectively combine static and dynamic resource quality profiles with edge reputation data to improve edge node selection. This all-inclusive approach ensures improvements in convergence time, as well as efficient memory, network, and disk usage within FPSN models. In summary, our research integrates the PSN Fusion model, the Federated Data Quality Profiling model, and the Resource-Aware Federated Profiling model to offer a holistic solution. This approach promises transformative benefits by efficiently managing multi-dimensional heterogeneous health data, emphasizing data quality, and optimizing edge computing resources. Ultimately, the goal is to deliver an enhanced healthcare system that empowers healthcare practitioners with efficient and data-driven tools, leading to improved patient outcomes

Mobile Big Data Analytics in Healthcare

Mobile and ubiquitous devices are everywhere around us generating considerable amount of data. The concept of mobile computing and analytics is expanding due to the fact that we are using mobile devices day in and out without even realizing it. These mobile devices use Wi-Fi, Bluetooth or mobile data to be intermittently connected to the world, generating, sending and receiving data on the move. Latest mobile applications incorporating graphics, video and audio are main causes of loading the mobile devices by consuming battery, memory and processing power. Mobile Big data analytics includes for instance, big health data, big location data, big social media data, and big heterogeneous data. Healthcare is undoubtedly one of the most data-intensive industries nowadays and the challenge is not only in acquiring, storing, processing and accessing data, but also in engendering useful insights out of it. These insights generated from health data may reduce health monitoring cost, enrich disease diagnosis, therapy, and care and even lead to human lives saving. The challenge in mobile data and Big data analytics is how to meet the growing performance demands of these activities while minimizing mobile resource consumption. This thesis proposes a scalable architecture for mobile big data analytics implementing three new algorithms (i.e. Mobile resources optimization, Mobile analytics customization and Mobile offloading), for the effective usage of resources in performing mobile data analytics. Mobile resources optimization algorithm monitors the resources and switches off unused network connections and application services whenever resources are limited. However, analytics customization algorithm attempts to save energy by customizing the analytics process while implementing some data-aware techniques. Finally, mobile offloading algorithm decides on the fly whether to process data locally or delegate it to a Cloud back-end server. The ultimate goal of this research is to provide healthcare decision makers with the advancements in mobile Big data analytics and support them in handling large and heterogeneous health datasets effectively on the move

Kode Hermeneutik, Kode Proaretik, dan Kode Budaya dalam Transliterasi Manuskrip Kisah Raja-Raja Jambi

Abstrak Penelitian ini bertujuan untuk mendeskripsikan tiga kode yaitu kode hermeneutik, kode proaretik, dan kode budaya dalam transliterasi manuskrip Kisah Raja-Raja Jambi. Metode yang digunakan dalam penelitian ini adalah deskriptif kualitatif dengan teori semiotika perspektif Roland Barthes. Data dalam penelitian ini berupa, kata, kalima, dan paragraf dalam transliterasi manuskrip Kisah Raja-Raja Jambi. Sumber data yang digunakan adalah manuskrip Kisah Raja-Raja Jambi yang telah disalin oleh Ngebi Sutho Dilagi Priyayi Rajo Sari, dan ditransliterasikah oleh Maizar Karim Program Pascasarjana, Universitas Padjadjaran, Bandung 2002. Hasil penelitian ini diperoleh sebanyak 40 data dalam transliterasi manuskrip KRRJ yang terdiri dari 10 data kode hermeneutik, 17 data kode proaretik, dan 13 data kode budaya. ini menunjukkan bahwa dalam transliterasi manuskrip KRRJ terdapat kode (1) hermenenutik berupa teka-teki bentuk penundaan jawaban, bentuk jawaban sepenuhnya, dan bentuk pengacauan, (2) kode proaretik dengan serangkaian aksi dan akibat dari aksi, dan (3) kode budaya berupa aktivitas atau kegiatan tradisi, wujud budaya tata kelakuan atau norma sosial, dan wujud budaya bebrbentuk artefak atau peninggalan berupa benda hasil karya manusia. Kesimpulan Kode hermeneutik dalam transliterasi KRRJ terdiri dari bentuk teka-teki penundaan jawaban, jawaban seutuhnya, dan pengacauan. Kode proaretik terdiri dari serangkaian aksi para Raja yang pernah memimpin Jambi dan akibat dari aksinya. Sedangkan kode budaya terdiri dari wujud budaya yang sudah tidak diimplementasikan lagi dan budaya yang masih ada dan digunakan hingga saat ini. Abstract This study aims to describe three codes, namely the hermeneutic code, proaretic code, and cultural code in the transliteration of the Jambi Raja-Raja manuscript. The method used in this research is descriptive qualitative with the semiotic theory of Roland Barthes perspective. The data in this study are in the form of words, sentences, and paragraphs in the transliteration of the Jambi Kings Story manuscript. The data source used is the manuscript of the Story of the Kings of Jambi which has been copied by Ngebi Sutho Dilagi Priyayi Rajo Sari, and transliterated by Maizar Karim Postgraduate Program, Padjadjaran University, Bandung 2002. The results of this study obtained 40 data in the transliteration of the KRRJ manuscript consisting of 10 hermeneutic code data, 17 proaretic code data, and 13 cultural code data. This shows that in the transliteration of the KRRJ manuscript there are (1) hermeneutic codes in the form of puzzles in the form of delayed answers, complete answers, and confusion forms, (2) proaretic codes with a series of actions and consequences of actions, and (3) cultural codes in the form of activities. or traditional activities, cultural forms of behavior or social norms, and cultural forms in the form of artifacts or relics in the form of objects made by humans. Conclusion The hermeneutic code in the transliteration of the KRRJ consists of puzzles of delayed answers, complete answers, and confusion. The proaretic code consists of a series of actions of the Kings who once led Jambi and the consequences of their actions. While the cultural code consists of cultural forms that are no longer implemented and cultures that still exist and are used today

El término mamlūk y la condición de esclavo durante el sultanato mameluco

Scholars of the Mamluk Sultanate generally maintain that the status of all the mamlūk was that of an elite, and that the mamlūk were proud of their slave origin even after manumission. It is here argued that these assertions are based on a misconception of the term mamlūk as used in Mamluk sources. The term mamlūk has a double meaning: slave and servant, and it frequently expresses subordination, obedience and servitude. It is never used to express pride in slave status or slave origin. There is no evidence that manumitted mamlūk were proud of their slave status. On the contrary, manumitted slaves with aspirations made great efforts to repress their servile past by claiming an exalted origin or by creating marital ties with established families. Mamlūks were considered property and they lacked a legal identity of their own. They were often manumitted only upon their master’s death. They perceived themselves as slaves for lacking family ties. Only an outstanding few succeeded in completely freeing themselves of their slave status and become members of a ruling elite with family ties. It seems that starting from al-Nāṣir Muḥammad b. Qalāwūn’s third reign the enslavement of Turkish mamlūks who had been sold by their families became more of a formality. On the other hand, non-Turkish mamlūks, who were generally Christian war captives, were subject to discrimination. They were disdained, manumitted at a later age and prevented from establishing marital ties with the Qalawunids and creating their own families at a young age. They were perceived by their contemporaries as being “more slaves” than the Turkish mamlūks.Los estudiosos del sultanato mameluco generalmente sostienen que todos los mamlūk formaban parte de una élite que se sentía orgullosa de su origen esclavo incluso después de ser liberados. En este artículo se argumenta que esas afirmaciones están basadas en una interpretación errónea del término mamlūk según su uso en las fuentes mamelucas. El término mamlūk tiene un doble significado: esclavo y sirviente, y expresa frecuentemente subordinación, obediencia y servidumbre. Nunca se utiliza como expresión de orgullo de la condición de esclavo o de un origen esclavo. No hay evidencias de que los mamlūk liberados se sintieran orgullosos de su anterior condición de esclavos; por el contrario, los esclavos liberados con aspiraciones hicieron grandes esfuerzos para borrar su pasado servil pretendiendo un origen elevado o creando lazos matrimoniales con las familias más tradicionales. Los mamlūk eran considerados como 《propiedades》 y carecían de una identidad legal en sí mismos. Por lo general eran liberados solo tras la muerte de su amo y se veían a sí mismos como esclavos por carecer de lazos familiares con sus amos. Solo unos pocos, excepcionalmente, conseguían una liberación completa de su estatus y conseguían convertirse en miembros de una élite dirigente con lazos familiares. Parece que desde el tercer reinado de al-Nāṣir Muḥammad b. Qalāwūn, la esclavización de los mamlūk turcos que habían sido vendidos por sus familias se convirtió en una formalidad. Por otro lado, los mamlūk que no eran turcos, generalmente cautivos de guerra cristianos, eran discriminados y despreciados; solo se les liberaba cuando eran ancianos y se les impedía establecer lazos matrimoniales con los Qalawuníes así como crear sus propias familias siendo jóvenes. Eran percibidos por sus contemporáneos como 《esclavos》 que los turcos mamlūk

Misteri telaga warna

Cerita yang berjudul Telaga Warna ini ditulis ulang berdasarkan cerita rakyat Provinsi Jawa Barat yang telah dibukukan dengan judul Misteri Telaga Warna dan diterbitkan oleh Pusat Bahasa, Departemen Pendidikan Nasional, 2009. Dalam tulisan ulang ini, cerita ditulis kembali dalam bentuk yang lebih sederhana dan dengan bahasa yang sederhana pula. Dengan demikian, diharapkan cerita ini dapat lebih mudah dipahami sebagai bahan bacaan anak-anak usia SMP. Teladan yang dapat dipetik dari cerita ini adalah bahwa ketamakan tidak akan membuat seseorang menjadi bahagia. Pada akhirnya manusia akan menuai hasil perbuatannya. Dengan demikian, cerita ini mengandung pesan moral yang sangat mendidik bagi anak-anak

EDAN MAKNA VERBA LIHAT DALAM BAHASA DAYAK KANAYATN DIALEK AHE

AbstractThe research of field of meaning of verb see in Dayak Kanayatn Language of ahe dialect is a semantic study conducted at Lingga Village, Sungai Ambawang District of Kubu Raya Regency. Furthermore, this study was aimed to determine the components and the types of meaning in Dayak Kanayatn of Ahe dialects. This research was conducted using a descriptive method in form of qualitative approach. In this study, the techniques used in collecting the data were face to face talking, note-taking technique, and recording technique. Meanwhile, the tools were used like a voice recorder, a list of question, a notebook, and a pen.The results of this study indicated that there are 35 verb lexemes of the verb See in Dayak Kanayatn language. Then, the components of the meaning of the verb See in Dayak Kanayatn dialect of Ahe are divided based on the eyelids, saw with the naked eyes, the target of seeing, the visibility, the duration of seeing, the point of stared at, and the purpose of seeing. Therefore, there 36 lexical meanings were found in the types of meanings and 25 grammatical meanings in the types of meanings.Keywords: The Field Of Meanings, Verb See, Dayak Kanayatn