• Clinical and Experimental Pediatrics
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• 제63권3호
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• pp.115-116
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• 2020

• 한국디지털건축인테리어학회논문집
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• 제10권3호
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• pp.63-71
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• 2010

The Ottoman dynasty destroyed the Byzantine Empire by occupying Constantinople established the Ottoman Empire and renamed to Istanbul in 1453. Contrary to Islam, the research about Byzantine architecture have an abundant data. Because of the indifference to Islam, there is need today for this sort of study. Islam believe the Biblical Old Testament, I should like to know what is reason for resemblance of the Christian Aya sopia, what is difference in the floor plan between Islam and Judaism. This research applies to the Courtyard type Mosques of SINAN aesthetically completed the Mosque Architecture as a respected architect in 15th century. This study is to investigate the relationship of Orthodox Eastern Church and Islam Mosque within the limit of Istanbul that access is easy and have Christian religion by substratum culture among the many countries that Islam does by diplomatic relations.

• Acta Via Serica
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• 제4권1호
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• pp.111-124
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• 2019

This article aims to explore how Confucian knowledge and concepts were adapted, consolidated, and negotiated in the translation of Islam in China. Translation has always played a key role in producing and disseminating knowledge across cultures and languages, but little has been discussed to identify "the intimate connection between translation and the mediation of knowledge" (Baker 2018). Drawing on the studies of Chinese Confucian scholars on Islam, such as Wang Daiyu, Liu Zhi, and Ma Dexin, this article argues that Islam in China features many aspects of Neo-Confucianism that highly appreciate secular morality resulting in Confucian Islam, and that this was rationalized based on the similarities between Confucianism and Islam, placing Islam on a par with Confucianism for indigenization.

• 한국의류학회지
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• 제32권5호
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• pp.808-820
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• 2008

The costume of Islam cultural area has been affected by the strict social structure, formed by religion, and traditional costume of Islam has been maintained up to these days under the influence of religion. Islam Traditional Costume, which is the succession of the traditional costume of southwest Asia region, became armed with the form of closed costume due to the chastity and oppression. There are figurative features of Islam Folk Costume; first, the dimensional form due to the ampleness, covering the body, second, the reinforcement of closed form such as chador and burqa, third, the symbolism such as the adornment or incantational ornament, which has been inherited from the former times of Islam era, fourth, the color, simplified with black and white. The aesthetic values of Islam folk costume are represented with 'The beauty of abstinency', suppressing the ornamentation and color, caused by the strict social atmosphere under the influence of the form of traditional costume and religion, 'The beauty of concealment' due to the closeness, with affluent costume forms, covering the body and even concealing the face, and 'The beauty of symbol' which is demonstrated with incantational ornamentation of face and interior decoration. In some nations amongst Islam nations, the wearing of hijab is strictly regulated but black chador and burqa are regarded as negative symbols, representing the closeness and oppression of Islam. It is the product of Orientalism from the western perspective. The Islam Hijab culture is the symbol of oppression towards women, but, on the other hand, it is the device to protect women and the traditional culture, symbolizing the identity.

• 동남아시아연구
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• 제23권3호
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• pp.217-256
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• 2013

This study addresses the issue of the continuity in Indonesia's party system with respect to Islam, authoritarian legacy and income, using the urban-based individual face-to-face survey data. The existing studies focus on the historical continuity of the Indonesian party system between the 1955 and 1999 democratic elections. Yet, this study deals with the continuity and discontinuity between the pre-transitional 1997 election and the transitional 1999 election. It finds that the effect of Islam is largely independent of the democratic transition: Islam-oriented voters under the authoritarian rule tend to remain in the Islamic camp even during and after the democratic transition, while most of the secular voters prior to the democratic transition continue to shun any Islamic parties during the democratization. The effect of authoritarian legacy is also found to be meaningful, even if not as sticky as Islam. Finally, the variable of income is significant. Contrary to the popular belief, the PDIP is not a party of the urban poor but the PPP is the urban poor's favorite choice. This implies the linkage between poverty and political Islam.

• Asian Pacific Journal of Cancer Prevention
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• 제17권8호
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• pp.4037-4041
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• 2016

Background: Hepatocellular carcinoma (HCC) is a common cancer that is frequently diagnosed at an advanced stage. Transarterial chemoembolisation (TACE) is an effective palliative treatment for patients who are not eligible for curative treatment. The two main methods for performing TACE are conventional (c-TACE) or with drug eluting beads (DEB-TACE). We sought to compare survival rates and tumour response between patients undergoing c-TACE and DEB-TACE at our centre. Materials and Methods: A retrospective cohort study of patients undergoing either treatment was carried out from January 2009 to December 2014. Tumour response to the procedures was evaluated according to the modified Response Evaluation Criteria in Solid Tumors (mRECIST). Kaplan-Meier analysis was used to assess and compare the overall survival in the two groups. Results: A total of 79 patients were analysed (34 had c-TACE, 45 had DEB-TACE) with a median follow-up of 11.8 months. A total of 20 patients in the c-TACE group (80%) and 12 patients in the DEB-TACE group (44%) died during the follow up period. The median survival durations in the c-TACE and DEB-TACE groups were $4.9{\pm}3.2$ months and $8.3{\pm}2.0$ months respectively (p=0.008). There was no statistically significant difference noted among the two groups with respect to mRECIST criteria. Conclusions: DEB-TACE demonstrated a significant improvement in overall survival rates for patients with unresectable HCC when compared to c-TACE. It is a safe and promising approach and should potentially be considered as a standard of care in the management of unresectable HCC.

• 동남아시아연구
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• 제21권2호
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• pp.155-182
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• 2011

The purpose of this paper is to examine the process of Islamization in Java, focusing on religious discourse among Muslim intellectuals. How Islamic tradition and knowledge have been perceived and utilized and how they have interacted with those of non-Islamic origin will be discussed. For this, three Islam-related books written in different phases of Islamization are to be analyzed: Babad Tanah Jawi compiled by Mataram court in the 17th century, Serat Cabolek written by a court poet in the late 18th or early 19th century, and Fikih Anti-korupsi published by reformist and scriptural organization of Muhammadiyah in 2006. Babad portrays conversion to Islam as a process which does not demand a dramatic outward change in religious practice. Scriptural tradition of Islam and the dichotomy between what is Islamic and what is not were not mentioned in order to explain conversion. Spiritual and mystical enlightenment was emphasized heavily, and for this, the importance of non-Islamic traditions was fully acknowledged. Serat tells us that this period was characterized by the surge of scriptural and shariah-minded Islam, maintenance of non-Islamic traditions, clashes between scriptural Islam and old religious traditions, and Javanese efforts to harmonize these. In Fikih, non-Islamic tradition is replaced by scriptural Islam and disappears totally. Interpretations based on the Scriptures, however, do not monopolize it and are used together with mode of analysis from the West. It is too much to call this 'intellectual syncretism', in that Islamic Scriptures and Western knowledge do not mix but stand side by side. Three books under examination reveal that the process of Islamization in Java has not been uniform. It has been conditioned and shaped by local socio-cultural and historical circumstances, where active engagement and intellectual exercise of Javanese Muslims have played key roles. Even Islamization in the last few decades is not an exception. The surge of scripturalism and fundamentalism does not simply bring about a move to Arabization. Interacting with local intellectual and socio-cultural milieu, this has produced a sort of intellectual hybridity, which is unique to Muslim society of Java.

• International Journal of Computer Science & Network Security
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• 제24권3호
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• pp.43-52
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• 2024

Health Monitoring System is a sophisticating technology and another way to the normal/regular management of the health of the patient. This Health Monitoring Mobile Application is a contribution from our side to the public and to the overall health industry in Pakistan. With the help of Health mobile application, the users will be able to store their medical records, prescriptions and retrieve them later. The users can store and keep track of their vital readings (heart rate, blood pressure, fasting glucose, random glucose). The mobile application also shows hospitals that are nearby in case the user wants to avail of any medical help. An important feature of the application is the symptoms-based disease prediction, the user selects the symptoms which he has and then the application will name certain diseases that match those symptoms based on relevant algorithms. The major advances and issues have been discussed, and as well as potential tasks to health monitoring will be identified and evaluated.

• 동남아시아연구
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• 제19권2호
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• pp.57-91
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• 2009

The purpose of this paper is to examine historical development, ideology and praxis of Islamic radicalism in Indonesia. In the second part of this paper, radical trends under Sukarno and Suharto governments will be dealt with, focusing on three streams of Darul Islam, Dewan Dakwah Islamiyah Indonesia and Islamic secret sects. The third part investigates the surge of radical Islamic movements after the fall of Suharto regime. For this, three organizations are again selected for detailed analysis. This paper argues that, judging from active engagements of radical organizations in national and international affairs and favorable attitude of general Muslims toward them, radicalism has recently established itself as one of the major constituents of Indonesian Islam. To put it differently, the current situation signifies that under the Suharto regime, a diversification of so-called the santri has been underway. Contrary to the traditional santri group which emphasizes the fulfillment of faith in the private sphere, another group has been crystallized, which gives priority to Islamic roles in public sphere and attempts to realize these. It is difficult to pinpoint the reasons why this group has emerged. Its effect, however, can relatively easily be grasped. With the surge of this new radical stream, the rhetoric of an establishment of Islamic state and a realization of Islamic law has no longer been tabooed and has been instated as the key element in public discourse of Islam.

• 한국전산유체공학회:학술대회논문집
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• 한국전산유체공학회 2008년도 12th Asian Congress of Fluid Mechanics
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• pp.70.2-70.2
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• 2008