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Latar Belakang: Stunting masih menjadi isu permasalahan global yang belum terselesaikan. Peranan ibu ditemukan menjadi penyebab yang dominan terhadap kejadian stunting. Namun sejauh ini, peranan ayah dalam peningkatan kejadian stunting belum banyak diulas pada penelitian terdahulu. Tujuan: Penelitian ini bertujuan untuk menganalisis peranan ayah terhadap kejadian stunting pada balita di perdesaan. Metode: Penelitian menggunakan desain case control. Penelitian dilakukan di Kabupaten Jombang. Sebanyak 158 sampel usia 24-59 bulan dilibatkan pada penelitian ini. Analisis data menggunakan uji chi-square, fisher exact dan regresi logistik Hasil: Ayah yang berpendidikan rendah berpeluang 2,407 kali lebih tinggi meningkatkan risiko balita menjadi stunting (p=0,010; OR=2,407). Ayah dengan jumlah keluarga lebih dari empat orang berpeluang 1,971 kali lebih tinggi memiliki balita stunting (p=0,042; OR=1,971) dibandingkan ayah dengan jumlah anggota kurang dari 4 orang. Kesimpulan: Pelibatan ayah dalam pengasuhan anak penting untuk mencegah balita dari stunting. Edukasi gizi sebaiknya tidak hanya berfokus kepada ibu balita, akan tetapi juga kepada ayah balita. Perbaikan ekonomi keluarga pada rumah tangga dengan jumlah anggota besar penting untuk memperbaiki status gizi balita.

The relevance of the study is determined by contemporary ideas of modernisation and radicalisation of Islam, the formation of which is directly linked to the problem of interpreting the sacred texts of the Muslim world. Therefore, the aim of the research work is to determine the veracity of applying linguistic and semantic approaches to the interpretation of the Holy Quran in order to find new ways of regulating the socio-cultural space. The research was conducted on the basis of the semantic, cultural, semiotic and formal-logical approaches, using such methods of scientific knowledge as induction, deduction, linguistic analysis, systematisation, comparison, synthesis and generalisation. In the course of the research work, key narratives of contemporary Islam were analysed in terms of their specific understanding of the Holy Quran. The current state of research into the interpretation of the sacred texts of Islam is reviewed. The specifics of understanding the Holy Quran in the context of its metaphorical constructions are explored. The relationship between the linguistic structure of the Arabic language and the interpretations of the texts of the holy injunctions has been established, on the basis of which two ways of investigating the understanding of the Quran have been proposed. A comparative analysis of the research findings with other research findings in the category of modern interpretation of the Quran and Sunnah has been conducted. The trend towards digitalisation of the sacred texts of Islam, as well as the use of artificial intelligence technologies to interpret the ayahs, has been noted. The practical significance of the research work lies in proposing new methodologies for interpreting sacred texts, which can then be qualitatively applied in practice. [ABSTRACT FROM AUTHOR]

The relevance of the study is determined by contemporary ideas of modernisation and radicalisation of Islam, the formation of which is directly linked to the problem of interpreting the sacred texts of the Muslim world. Therefore, the aim of the research work is to determine the veracity of applying linguistic and semantic approaches to the interpretation of the Holy Quran in order to find new ways of regulating the socio-cultural space. The research was conducted on the basis of the semantic, cultural, semiotic and formal-logical approaches, using such methods of scientific knowledge as induction, deduction, linguistic analysis, systematisation, comparison, synthesis and generalisation. In the course of the research work, key narratives of contemporary Islam were analysed in terms of their specific understanding of the Holy Quran. The current state of research into the interpretation of the sacred texts of Islam is reviewed. The specifics of understanding the Holy Quran in the context of its metaphorical constructions are explored. The relationship between the linguistic structure of the Arabic language and the interpretations of the texts of the holy injunctions has been established, on the basis of which two ways of investigating the understanding of the Quran have been proposed. A comparative analysis of the research findings with other research findings in the category of modern interpretation of the Quran and Sunnah has been conducted. The trend towards digitalisation of the sacred texts of Islam, as well as the use of artificial intelligence technologies to interpret the ayahs, has been noted. The practical significance of the research work lies in proposing new methodologies for interpreting sacred texts, which can then be qualitatively applied in practice.

This article argues that in the Madras Presidency, the caste Hindus treated both the European masters and their 'outcaste' domestic servants as impure due to their shared practice of beef-eating. This, consequently, fostered a relationship of mutual dependence between them. Although not all servants participated in the preparation of food in European houses, they had to deal with beef in one way or another, such as purchasing and serving it, or simply working with the people who ate beef. Therefore, a willingness to handle beef was one of the essential criteria for employment in colonial bungalows that benefitted the outcastes exclusively. These new employment opportunities under colonialism created an educated 'higher-class' among them. This class later played a pivotal role in organising the outcastes and advocating for their rights. Though dependent on each other, the relationship between Europeans and their outcaste servants was not always cordial; there was tension inherent in it. The article further posits that attempts to maintain European racial and cultural dominance did not always succeed in the domestic sphere. [ABSTRACT FROM AUTHOR]

Abstract: For more than two years, the world community, especially in Indonesia, has been living side by side with Covid-19. It is not easy to adapt to all changes in life, such as the family situation after the father left. For the victim's child, the father, the head of the family, plays an essential role in supporting the family. A father's loss leaves a deep mark on the victim's child. Therefore, it is necessary to have resilience as a form of self-resistance in the face of the Covid-19 pandemic disaster, such as being abandoned by loved ones. The method used in this research is descriptive qualitative with a case study approach. The case study took research because it wanted to explore and then describe the possibility of a form of the resilience of the victim's child in dealing with the father's death during the Covid-19 pandemic. This study found that the conditions of the strength of the three informants were different, but all three had in common, leading to a change for the better. According to Kubler Ross, resilience is formed after going through the stages of grief. The results of this study are expected to be a preference in developing a resilient personality. Abstrak: Sudah lebih 2 tahun masyarakat dunia terutama di Indonesia hidup berdampingan dengan Covid-19. Bukan hal yang mudah beradaptasi dengan segala perubahan dalam tatanan kehidupan seperti keadaan keluarga setelah ditinggalkan Sang ayah. Bagi anak korban, Sang ayah yang merupakan kepala keluarga memegang peranan penting dalam menghidupi keluarga. Ketika kehilangan ayah tentu meninggalkan bekas mendalam bagi anak korban. Oleh karena itu penting memiliki resiliensi sebagai bentuk ketahanan diri dalam menghadapi musibah pandemi Covid-19 seperti ditinggalkan oleh orang yang disayang. Metode yang digunakan pada penelitian ini ialah kualitatif deskriptif dengan pendekatan studi kasus. Studi kasus (case study) diambil karena ingin mendalami lalu mendeskripsikan tentang kemungkinan adanya bentuk resiliensi anak korban dalam menghadapi kematian ayah selama pandemi Covid-19. Penelitian ini menemukan bahwa adanya bentuk resiliensi dari ketiga informan yang berbeda namun ketiganya memiliki kesamaan mengarah ke perubahan yang lebih baik. Resiliensi terbentuk setelah melewati tahapan kedukaan menurut Kubler Ross. Hasil daripada penelitian ini diharapkan dapat menjadi preferensi dalam membentuk pribadi yang resilien

This article examines interracial gendered care-work through the figure of the ayah (maid) serving white families in India from the late-eighteenth to the twenty-first century. Historical and anthropological scholarships on domestic labor in India remain self-contained fields, and mostly focus on middle-class Indian households. Our comparative study offers insights into the racialized romanticization of the ayah through a trans-temporal approach combining archival work (for British imperial households in the past) with ethnographic research (for Euro-American expatriate households in the present). While exploring the parallels in colonial and contemporary domestic dynamics, and the intertwining of interracial anxieties and sentimentalization, we pay close attention to the subjectivities of Indian ayahs and their changing labor roles. [ABSTRACT FROM AUTHOR]

Dramatic acts of retrieving marginalised stories and of rewriting imperial history from a transnational perspective have been essential for efforts at decolonising knowledge. In The Empress (2013), Tanika Gupta explores the neglected history of Indian communities and the nexus of imperial labour and mobility in late-Victorian London through interlacing the fictional story of the Bengali ayah Rani and the Indian lascar Hari; the true story of the relationship between Queen Victoria and her Indian munshi Hafiz Mohammed Abdul Karim; and the stories of Westminster's first Indian MP, Dadabhai Naoroji, and Mohandas Karamchand Gandhi. By foregrounding the urban experiences of diverging Indian servant characters in the sense of a critical cosmopolitanism and by privileging a heterogeneous "history from below," this article explores how The Empress presents a counterstory to notions of a Dickensian London "full of bonnets and white people" (Royal Shakespeare Company, "Emma Rice") and a critical intervention in discourses relating to the ethical challenges inherent in the commemoration and teaching of the British Empire. [ABSTRACT FROM AUTHOR]

Yüce kitabımız Kur’ân-ı Kerîm’in mûcizeliğine ve eşsizliğine birer delil olan âyet-i kerîmelerin, sûre içinde ve Kur’ân’ın tamamında var olan sayılarıyla ilgili farklı rakamlar dile getirilmiştir. Bu durum Ulûmu’l-Kur’ân konuları içinde, Kur’ân’ı Kerîm’e ziyâde ve noksanlık gibi tahrifatlara imkân vermeyecek bir şekilde kaideleri, esasları tespit edilen bir ilim olan Âddü’l-Ây başlığında, Hz. Peygamber’e, onun ashabına isnâdı sabit bir ilimle ele alınmıştır. Kur’ân harflerinin kelimelerinin, ayetlerinin ve sûrelerinin adedini irdeleyen bu ilimde, İslam âlimleri bu konuyu derinlemesine ele almışlar ve değişik görüşler dile getirmişlerdir. Genel kabule göre 6666 sayısı öne çıksa da bu doğru bir rakam değildir ve mevcut mushafta âyet sayısı 6236’dır.Âyet sayıları ile ilgili sahâbe, tâbiîn ve daha sonraki âlimler farklı görüşler belirtmişlerdir. Sahâbeden, Hz. Ali (öl. 40/661) (r.a.) 6236, Abdullah İbn Mes’ud (öl. 32/652) 6218, Ubey b. Ka’b (öl. 33/654) 6210 ve Abdullah İbn Abbas (öl. 68/687) da 6216 sayılarını vermişlerdir. Hz. Ali’nin (r.a.) vermiş olduğu sayı elimizdeki mushafta var olan sayı ile eşittir. Tâbiînden Sa’id b. Cübeyr (öl. 95/714) 6216, Muhammed İbn Sîrîn (öl. 110/729) 6216, Atâ İbn Ebî Rebâh (öl. 115/732) 6177, Humeyd et-Tavîl (öl. 142/759) 6212 rakamlarını vermişlerdir. Kırâat imamlarından da Medineliler 6217, Mekkeliler 6219, Basralılar 6205, Kûfeliler 6236, Şamlılar 6220 sayılarını vererek farklı görüşlerini bildirmişlerdir. 114 sûrenin tamamında ihtilaf olmayıp sadece 75 sûrede ihtilaf vardır. Bununla birlikte bazı sûrelerin âyet sayılarında bir tartışma söz konusu olmayıp, mevcut mushafla aynı olup sadece hangi âyetlerin müstakil olduğuyla ilgili bir tartışma söz konusudur.Farklı görüşlerin oluşmasında bazı nedenler vardır. Hz. Peygamber’in (s.a.v.) Kur’ân öğretiminde veya meydana gelen bazı olaylarda açıklama yaparken yapmış olduğu tilâvetler, âyet sayılarındaki ihtilafın temel nedenlerinden biri sayılabilir. Çünkü bütün bunlarda Hz. Peygamber vakfedilecek yerleri de öğretiyordu. Zamanla Hz. Peygamber bazı âyetleri vasl ederek okuyordu. Bu duruma şahit olan sahabe birkaç âyetin birleştirilmesiyle yapılan bu uygulamayı tek âyet zannediyordu. Bunun neticesinde de sahabe rivâyetlerde farklı rakamlar bildirilmiş oluyordu. Sûrelerin başlarında bulunan besmelelerin ve Hurûf-u Mukattaa’ların müstakil bir âyet sayılıp sayılmaması da âyetlerin sayısı ile ilgili farklı görüşlerin ortaya çıkmasına sebep olmuştur. Bu sebeplerin yanında elimizde bulunan Mushaflarda tek âyet olarak yer alan bazı âyetlerin birden fazla âyet sayılması veya tek olarak yer alan bazı âyetlerin birleştirilerek tek âyet sayılması da âyetlerin sayısı ile ilgili ihtilafın nedenlerindendir.Kırâat çalışmaları ilk asırlarda daha çok Mekke, Medîne, Kûfe, Basra ve Şam’da yoğunlaştığı için Kurrâ’dan bazıları bulundukları beldelerde meşhur olmuşlar ve bu beldelerin anılmasıyla akla gelir olmuşlardır. Âyet sayılarını değerlendirirken de kurrâların yerine bu şehirler zikredilmiştir. Medîne denilince Medeniyyü’l-Evvel, Medeniyyü’l-Ahîr; Hicaz denilince Medîne ve Mekke; Irak denilince Basra ve Kûfe; Haremiyyi denilince Medîne ve Mekke; Şam denilince de Dımeşk ve Hımsıyyi anlaşılmıştır. Ca‘berî ise “Hımsıyyi” ayrı bir ekol olarak kabul etmiştir.Âyetlerin sayısıyla ilgili ilk dönemlerden itibaren âlimlerimiz değişik eserler meydana getirmişlerdir. Bununla birlikte konuyla alakalı Ebû Amr ed-Dânî ve Burhâneddin el-Ca‘berî’nin yazmış olduğu eserler âlimlerimiz tarafından temel kaynak olarak kabul edimiş ve bu âlimlerin âyet sayıları ile ilgili görüşleri hep ön planda kalmıştır. Biz de bu makalemizde konumuzla ilgili yazılmış diğer eserlerden faydalanmakla beraber, bu alanda öne çıkan Dânî’nin “el-Beyân fî Âddi Âyi’l-Kur’ân”ını ve Ca‘berî’nin “Husnü’l-meded fî fenni’l-aded”ini dikkate alarak, âyet sayılarındaki ihtilafların sûre sûre değerlendiirmesini yapacağız ve ihtilaf edilen âyetleri tek tek belirteceğiz.

Copyright of Hitit Theology Journal / Hitit İlahiyat Dergisi is the property of Hitit University Faculty of Divinity Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The purpose of this study was to explore the process of fathers’ acceptance to their children with autism. This study used a qualitative approach. Three participants who are fathers of children with autism were involved in this study. Data were collected using semi-structured interviews and analyzed using thematic analysis. This study reveals three themes, namely participants’ responses on their autistic children; the psychological experiences of having children with autism; and making efforts to accept their autistic children. In general, the result of this study shows that the participants have different experiences in raising their autistic children. This study also found various forms and aspects of acceptance that are experienced by participants Abstrak: Penelitian ini bertujuan untuk melihat bagaimana proses penerimaan seorang ayah terhadap anaknya yang menyandang autisme. Penelitian ini menggunakan pendekatan kualitatif. Karateristik partisipan penelitian meliputi ayah yang memiliki anak dengan diagnosis autisme. Jumlah partisipan dalam penelitian ini sebanyak 3 orang. Teknik pengumpulan data dengan wawancara semi terstruktur, dan analisis data dilakukan dengan menggunakan analisis tematik. Penelitian ini mengungkapkan 3 (tiga) tema yaitu tanggapan terhadap autism anaknya; pengalaman psikologis memiliki anak autis; dan upaya yang dilakukan untuk mencapai penerimaan terhadap anaknya. Hasil penelitian ini menunjukan bahwa secara umum ketiga partisipan memiliki pengalaman berbeda dalam merawat anak mereka yang didiagnosis autisme. Penelitian ini juga menemukan beberapa bentuk penerimaan yang dialami partisipan serta aspek-aspek penerimaan partisipan terhadap anaknya yang autis..

Copyright of Basic Education College Magazine For Educational & Humanities Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper examines the representation of the Goan ayah in the recent history of Goa. Taking Damodar Mauzo's Karmelin (1981), a novel which portrays the life of a Goan woman who migrates to Kuwait for employment, as an entry point, I will attempt to discuss the various issues pertaining to the representation of the Goan ayahs found in the historical record. It is claimed that the figure of the Goan ayah was viewed with suspicion when they migrated from Goa to Bombay, to be employed as domestic helpers. I attempt to highlight how Goan men and a few upper-class Goan women, in Goa and Bombay, shared an anxiety that in the anonymity of the metropolis the Goan ayah might transgress various boundaries: sexual, religious, caste, moral, and societal. Following this logic, I argue that rather than being a complex narrative about Goan women, Karmelin is a reiteration of a form of representation that harbors suspicion and anxiety about the migrating woman. Karmelin places the figure of the Goan ayah as central in its storyline precisely because stories about the 'scandalous' behavior of the ayahs in the diaspora have been circulating in Goan society for many years. [ABSTRACT FROM AUTHOR]

In a previous article I have argued that the contribution of early Muslim scholars to Semiotics needs to be unearthed and highlighted. Semiotics is broadly defined as the study of signs or sign-use behaviour leading to communication and understanding between humans in society. Semiotics emerged in the early twentieth century as distinct from mainstream philosophy or philosophy of language. As an institutionalised academic discipline, semiotics has acknowledged the implicit contributions of earlier scholars from antiquity, the middle ages and early modernity. However, to date the contribution of Muslim scholars is conspicuously absent. Hence, in this article I intend to recapitulate perspectives from selected Muslim scholars in order to obtain a more balanced notion of sign-function and its potential implications. This is where the unique contributions of al-Ghazali (1058-1111) and Ibn Barrajan (n.d.-1141) come in, whose perspectives are reflected in key modern approaches to sign models and their interpretational tendencies. The article suggests that there is a need to explore the legacy of Muslim scholars in the field of semiotics in a much more systematic and comprehensive way, given that sign-based thinking (or the ayah doctrine) is a major theme in the Qur'an. [ABSTRACT FROM AUTHOR]

Suleyman Fawzi Pasha, living during XII-XIII. Century is one of the significant bureaucrats in the Ottoman Empire. Known as a statesman, Suleyman Fawzi Pasha has a lot of papers on the Islamic Sciences. In this work, we will try to present the critical edition of the paper "Tafsîru Qawlihi Taâlâ Fa in Lam Ya'tazilukum", the subject of which is the critics of the interpretation of al-Baydawi on Q 16. 91. In the first part of the paper, after giving information about the life and works of Suleyman Fawzi, we will pass the paper mentioned in review with regard to the form and content. In the final part, a critical edition of the paper by Suleyman Fawzi is to be included. [ABSTRACT FROM AUTHOR]

This article goes behind the semiotic stereotypes of western representations of nature and language, to track and discuss discursive limitations in an attempt to place these semiotic concepts within their Qur'anic paradigmatic context. A cursory literature review of Western semiotics suggests systematic bias towards conventional signs, at the cost of naturallyoccurring ones. Drawing on the work of U. Eco, J. Deely, J. Hoffmeyer and other prominent semioticians, as well as the Qur'an as a 'semiotician's paradise par excellence', I examine a more comprehensive notion of sign and its relevance as a potential epistemological bridge between nature and culture, between internal phenomenological realities and the external world. My argument is that even at this postmodern, advanced stage of semiotics as a more comprehensive and inclusive study field, the downplaying of the semiotics of nature and its communication value continues to run as a subtext of the process of secularisation. Thus, the ethical and religious meta-representations that come with nature are likely to be neglected, with further ecological implications. All these findings seem to suggest that there is a need to reconsider and review these matters in a much more comprehensive way, given that reflection on the natural signs is one of the major themes in the Qur'an, alongside the reoccurring message that the only way to attain true belief in the Creator is to think through signs. [ABSTRACT FROM AUTHOR]