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]

Apa sainsnya petua, azimat dan nujum?

Masyarakat Melayu sekian lama telah didendangkan dengan segala ilmu lama daripada nenek moyang mereka. Ilmu orang-orang Melayu ini dizahirkan dalam bentuk petua, azimat, bernujum dan banyak lagi yang dianggap sebagai suatu yang kolot, tidak rasional dan tidak mempunyai nilai sains. Penjajahan Tanah Melayu oleh Portugis, Belanda dan Inggeris telah menjadi pencetus kepada budaya ilmu berorientasi barat dalam kalangan orang Melayu. Inggeris sebagai contoh telah membuka sedikit ruang kepada golongan elit Melayu mengikuti pengajian beroriantasikan Barat, secara tidak langsung telah mula mengubah persepsi masyarakat Melayu terhadap ilmu tradisional Melayu serta mereka ini mula menilai semula ilmu tradisional Melayu berasaskan nilai baru yang dipelajari. Dalam makalah ini diperjelaskan aspek-aspek sains dan teknologi amnya dan matematik khususnya dalam ilmu petua, nujum dan azimat. Aspek ini bukanlah hanya kerana mahu memadankan ilmu ini dengan ilmu sains sekarang tetapi mahu penyelidik sekarang melihat ilmu ini daripada sisi dan sudut yang berlainan. Aspek sains dan matematik yang dapat dilihat adalah seperti pengiraan hari dalam pembinaan rumah, pemberian nama anak berdasarkan tarikh lahirnya dan pengiraan bintang-bintang disentuh dalam makalah ini

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

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

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

Working with dogs in India is the only way to tackle one of the most fatal diseases in the world

To mark the 17th World Rabies Day on September 28th, the authors discuss their research findings and explore the implications of strategies aimed at eliminating this life-threatening disease in India

Jerusalem as a place of exile during the mamluk era

Jerusalem fell to the Mamluks in the year ce 1260. Up until then the Ayyubids had been ruling the holy city ever since Salah al-Din had liberated it from the Crusaders in ce 1187. Under Mamluk rule, which lasted for nearly 250 years, Jerusalem’s centrality and importance were restored, though they had greatly diminished under some Ayyubid rulers. While the Mamluks made substantial contributions to Jerusalem by building and maintaining mosques (masajid), convents (zawaya), Sufi centres (khawaniq), schools (madaris), hospitals and hospices, under their jurisdiction Jerusalem also became a place of temporary or permanent exile for out-of-work dignitaries and retired princes, army commanders and others who had lost favour with the sultans. In this article I present a critical analysis of their reasons for choosing Jerusalem as a place of exile and focus on the following questions. When and why did the Mamluks designate the city as a place of exile? Who was exiled, when, and why? How dangerous were the exiles? And what, if any, contribution did they make to Jerusalem’s development at that time?Scopu