Thematische Bibliographien / Khap

Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile
  5. Konferenzberichte
  6. Berichte der Organisationen

Auswahl der wissenschaftlichen Literatur zum Thema „Khap“

Autor: Grafiati
Veröffentlicht am 4. Juni 2021
Zuletzt aktualisiert am 3. Februar 2022

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Zeitschriftenartikel zum Thema "Khap"

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Thenua, Birpal Singh. „Khap Panchayats among the Jats of North-West: A Socio-Historical Interpretation of Medieval Period“. IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 5, Nr. 3 (17.12.2016): 402. http://dx.doi.org/10.21013/jmss.v5.n3.p2.

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<div><p><em>Khap Panchayat is most thirsted area not only for social scientists but most disputed and controversial issue for media persons, social workers and political activists. Our Honorable Supreme Court has made some harsh and strict comments on these Khap Panchayats. Khap Panchayats may be wrong in their functioning and activities in present time but at the time of their origin and in medieval period they did perform a number of social, political, administrative and judiciary functions. They fought against invaders, provided external and internal security to the community. The volunteers of these Khap Panchayats participated in many wars and battles of national interest. These were the by-product of an egalitarian community and were based on the principles of democracy and their functioning was democratic. Most of the decisions were taken in open meetings of Khap Panchayats or Sarva Khap. There was a community democracy during the medieval period before the modern democracy, and this democracy worked for hundreds of year. </em></p></div>
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Bharadwaj, Suraj Bhan. „Myth and Reality of the Khap Panchayats: A Historical Analysis of the Panchayat and Khap Panchayat*“. Studies in History 28, Nr. 1 (Februar 2012): 43–67. http://dx.doi.org/10.1177/0257643013477250.

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Devi, Nirmala, und Aditya Parihar. „Khaps in Haryana, Gender and Honour: A Field Study“. Social Change 51, Nr. 3 (18.08.2021): 379–95. http://dx.doi.org/10.1177/00490857211013593.

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In the past, harmonious relations existed between villages and neighbouring localities largely because of the regulatory function of khaps, a community organisation representing a clan or a group of related clans, found mostly in northern India, especially in Uttar Pradesh and Haryana. The members of these khaps have always wielded enormous economic, social and political power. Made up of comparatively rich and elderly men, their orthodox views have found place in their regressive diktats. Day-to-day issues and problems are referred to these elected bodies which give their rulings. The present study looks at why progressive and modern ideologies are still being successfully resisted by such communities despite an effort being made in this direction. The study also explores elements of continuity and change seen within khaps. Based on extensive fieldwork, which includes in-depth interviews, along with Focussed Group Discussions conducted in 20 villages in the so-called khap belt of Haryana, the article seeks to understand the mindset of the members of khaps and the society they represent and how patriarchal thinking is still accepted and considered relevant in twenty-first century India.
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Hsu, J., J. L. Fox, W. I. Higuchi, M. Otsuka, D. Yu und G. L. Powell. „Heat-treatment-induced Reduction in the Apparent Solubility of Human Dental Enamel“. Journal of Dental Research 73, Nr. 12 (Dezember 1994): 1848–52. http://dx.doi.org/10.1177/00220345940730120901.

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Holcomb and Young (1980) have shown a significant increase in human dental enamel (HE) structural order resulting from heat treatment in the temperature range of from 275 to 400'C. Also, previous work in our laboratory had shown dramatic decreases in the initial dissolution rates (IDRs) of both carbonated apatite (CAP) heated at similar temperatures (from 300 to 500°C) and HE exposed to CO2 laser irradiation for which calculated surface temperatures were in this same range. We hypothesize that thermal treatment shifts the apparent solubility distribution profile of HE toward lower apparent solubilities, paralleling the observed increase in crystal structural order and the decrease in IDRs. Powdered HE was heated in a furnace at temperatures ranging from 150 to 500'C for 24 hours. The apparent solubility distributions of both heated and unheated HE powders were measured by equilibration for 24 hours in a series of partially saturated solutions simulating various amounts of HE dissolved in a pH 4.5 dissolution medium. The apparent solubility distribution for the unheated HE showed a peak at KHAP [the ion activity product based on the Ca10(PO4)6(OH)2 stoichiometry] of 10-121.0. Heat treatment shifted the apparent solubility distribution to lower solubilities: The peak KHAP values were ∼10-124.8 at 200°C; ∼10-127.8 at 300°C; and ∼10-129.1 from 400 to 500°C. This ∼8 orders of magnitude decrease in KHAP for HE heated at from 400 to 500°C correlates with the previously observed reduction in the IDR driving force for laser-treated HE experiencing a similar surface temperature. Furthermore, this decrease in the apparent solubility coincides with the dramatic increase in HE structural order occurring in this temperature range, as observed by Holcomb and Young.
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Singh, Satpal. „Identifying The Centripetal And Centrifugal Forces Through Khap Panchayats In Haryana-An Analysis“. IOSR Journal Of Humanities And Social Science 16, Nr. 4 (2013): 109–16. http://dx.doi.org/10.9790/0837-164109116.

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Kelly, Felice D., Khoa D. Tran, Jess Hatfield, Kat Schmidt, Marco A. Sanchez und Scott M. Landfear. „A cytoskeletal protein complex is essential for division of intracellular amastigotes of Leishmania mexicana“. Journal of Biological Chemistry 295, Nr. 37 (22.07.2020): 13106–22. http://dx.doi.org/10.1074/jbc.ra120.014065.

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Previous studies in Leishmania mexicana have identified the cytoskeletal protein KHARON as being important for both flagellar trafficking of the glucose transporter GT1 and for successful cytokinesis and survival of infectious amastigote forms inside mammalian macrophages. KHARON is located in three distinct regions of the cytoskeleton: the base of the flagellum, the subpellicular microtubules, and the mitotic spindle. To deconvolve the different functions for KHARON, we have identified two partner proteins, KHAP1 and KHAP2, which associate with KHARON. KHAP1 is located only in the subpellicular microtubules, whereas KHAP2 is located at the subpellicular microtubules and the base of the flagellum. Both KHAP1 and KHAP2 null mutants are unable to execute cytokinesis but are able to traffic GT1 to the flagellum. These results confirm that KHARON assembles into distinct functional complexes and that the subpellicular complex is essential for cytokinesis and viability of disease-causing amastigotes but not for flagellar membrane trafficking.
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Fathurrahman, Ayief. „MEMAHAMI KEBIJAKAN EKONOMI POLITIK TIGA KHALIFAH (Sebuah Kajian Historis Tiga Fase Peradaban Islam)“. JES (Jurnal Ekonomi Syariah) 2, Nr. 2 (05.03.2018): 156–67. http://dx.doi.org/10.30736/jes.v2i2.36.

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One thing that needs to be understood is that every result of human thought is always historical, tied to the space and time around it. The economic policies issued by Umar ibn Khat}t}a>b, Umar ibn Abdul Azi>z and Ghazan Khan must have certain truths in accordance with the dimensions of space and the cycle of time. However, the form of policy is an effort to solve the problems of the State, especially the economic sector that occurred in the middle of their leadership period. This article aims to examine the political economic thought of three caliphs, namely Umar ibn Khat}t}a>b, Umar ibn Abdul Azi>z, and Ghazan Khan with a historical approach. Political economic policy decided by Umar ibn Khat}t}a>b, Umar ibn Abdul Azi>z, and Ghazan Khan has a character that is flexible. It means however its method, during its goal to create welfare for the people and not in conflict with al-Quran and al-Sunnah, then that policy is applied. This was apparent when some of their policies are not always same as Prophet’s policy, even differ from each other, but with that difference, the world has recorded them as a brilliant decision maker. The policy of the three caliphs teaches us the ultimate determinants of the economic policy of the meaning of welfare (mas}lah}ah) which form the basis of the formulation of one policy. Rigid economic system will only become a separate boomerang for economic growth itself. Because the true that the holy economic goal is not economic growth, but the welfare of mankind as perpetrators of economic activity in this hemisphere.
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Trang, Trương Thị Thùy, und Hạ Thị Thùy Trinh. „Đánh giá thực trạng khai thác tài nguyên du lịch huyện đảo Lý Sơn, tỉnh Quảng Ngãi“. TẠP CHÍ KHOA HỌC ĐẠI HỌC MỞ THÀNH PHỐ HỒ CHÍ MINH - KINH TẾ VÀ QUẢN TRỊ KINH DOANH 16, Nr. 2 (29.05.2021): 207–16. http://dx.doi.org/10.46223/hcmcoujs.econ.vi.16.2.913.2021.

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Đảo Lý Sơn sở hữu nhiều giá trị về văn hóa, danh lam thắng cảnh đặc sắc, các lễ hội đặc trưng của vùng Trung bộ và một lễ hội độc đáo, mang tính duy nhất “Lễ khao lề thế lính Hoàng sa”; đây là cơ hội để du lịch phát triển nhưng vẫn còn không ít những vấn đề đặt ra: khai thác chưa hợp lý, hiệu quả kinh tế chưa cao, chưa đảm bảo cho sự phát triển bền vững của ngành du lịch huyện đảo Lý Sơn cũng như tỉnh Quảng Ngãi. Bài viết sẽ đánh giá thực trạng khai thác, từ đó, đưa ra một số giải pháp nhằm khai thác phù hợp các Tài Nguyên Du Lịch (TNDL), làm phong phú, đa dạng sản phẩm du lịch, hướng tới phát triển bền vững du lịch huyện đảo.
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Aggimarangsee, N., N. Sitasuwan, C. Trisonthi und W. Y. Brockelman. „DIVERSITY OF MEDICINAL PLANTS AT KHAO LOMMUAK IN PRACHUAP KHIRI KHAN PROVINCE, THAILAND“. Acta Horticulturae, Nr. 675 (Februar 2005): 31–35. http://dx.doi.org/10.17660/actahortic.2005.675.3.

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Markina, Ludmila V. „Gender stereotypes of masculinity in dialect communication (based on the material of men's expletive nominations)“. Neophilology, Nr. 21 (2020): 5–14. http://dx.doi.org/10.20310/2587-6953-2020-6-21-5-14.

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The aim of the research is to describe some of the traditional gender stereotypes of masculinity that exist in modern dialectic communication, based on an analysis of the abusive names of men. The relevance of the topic is due to the significance of the problem for identifying, as well as for the justification and strengthening of gender asymmetry existing in the modern Russian society. The methodological basis of the study – implemented in the works of A.V. Kirilina’s understanding of gender as a sociocultural construct, suggesting a description of the stereotypical gender ideas about signs, qualities, patterns of behavior that exist in the society due to belonging to a particular gender and reflected in various units of the language. The study analyzes the abusive nominations of men in Russian dialects and notes their use primarily for designating carriers of those qualities that do not correlate in the popular consciousness with the traditional “ideal” image of a man as a representative of the dominant sex, with a predetermined natural world order, the right to have dominant positions in the society. The following are negatively assessed: lack of physical strength and endurance, economic skills; parasitism; staying in idleness; spinelessness, weakness, complaisance in family life; excessive modesty (mukhryshka, gatila, chuzhespinnik, khabol’nik, prodyra, etc.). The rejection of qualities that do not meet the standards of life of the village society, established national moral values, by males is also confirmed – arrogance, boastfulness, unsociability, as well as impudence, sneakiness, cunning, roguishness, shamelessness (chvanishka, khval’bun, molchaga, ukhach, shnyra, khap, etc.). Male qualities that were negatively assessed with the help of swearing nominations only in their excessive manifestation or selectively, were revealed – a tendency to drink alcohol, aggressiveness, freedom of behavior (p’yanushka, buzuy, chuzhebabnik, etc.).The small number of abusive nominations related to men with semantics traditionally correlated in a dialectic environment with belonging exclusively or mainly to women and thereby perceived as reducing a man’s status is justified – grouchiness, greed, talkativeness, fastidiousness, importunity, fussiness, cowardice, scandalous, clumsy (khnych, zhadoba, balaban, chemezinnik, mula, tolkun, khlysten’, tyulyapay, tupyak, etc.). The author concludes that the dialectic swearing nominations of men, indirectly reflecting the specifics of the Russian national-cultural consciousness, support patriarchal gender stereotypes, representing evidence of the androcentricity of the dialectic picture of the world.
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Dissertationen zum Thema "Khap"

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Chapman, Christopher Adam 1964. „Regional traditions of Lao vocal music : lam siphandon and khap ngeum“. Monash University, School of Music-Conservatorium, 2002. http://arrow.monash.edu.au/hdl/1959.1/7867.

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Lissoir, Marie-Pierre. „Le khap tai dam, catégorisation et modèles musicaux. Étude ethnomusicologique chez les Tai des hauts plateaux du Laos“. Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCA061.

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Cette thèse étudie le chant khap de l’ethnie des Tai Dam du Laos à partir de la notion de modèle musical. Abordé au travers du concept de la pertinence, son principal objectif est la mise en lumière des compétences liées au chant, c’est-à-dire des connaissances abstraites nécessaires à l’interprétation et la catégorisation du chant. Fil rouge de ce travail, c’est au départ de la notion de modèle que sont construits les différents chapitres. Partant d’une considération d’ordre musical, sont mis au jour les mécanismes de transmission du chant, les rapports entre tons parlés et chantés, ainsi que les différents mécanismes de catégorisation musicale et identitaire. La thèse montre l’imbrication de chacun de ces aspects et la pertinence de la mobilisation de plusieurs disciplines dans la réalisation de cette recherche : musicologie, anthropologie et linguistique. C’est dans une perspective intégrant les points de vue étiques et émiques et par le développement d’une méthodologie adaptée aux particularités du sujet que sont discutés les différents axes de la recherche
This research studies the singing named khap of Tai Dam ethnic group in Laos, through the notion of musical model. Its main objective, approached with the concept of relevance, is the highlight of the competences linked to the singing, that is to say the abstract knowledge needed for the interpretation and the categorisation of the singing. The principle of musical model is the common theme of this research, and is the starting point of every chapter. Starting from musical considerations, the PhD highlights the mechanisms of musical transmission, the relationships between spoken and musical tones, as well as the different mechanisms of musical categorisation and identity categorisation. This work shows the interweaving of every of those aspects and the relevance of using different disciplines: musicology, anthropology and linguistic. The different lines of this work are approached with a perspective mobilising etic and emic perspectives and by the development of a methodology adapted to the specificities of the topic
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Lissoir, Marie-Pierre. „Le khap tai dam, catégorisation et modèles musicaux. Etude ethnomusicologique chez les Tai des hauts plateaux du Laos“. Doctoral thesis, Universite Libre de Bruxelles, 2016. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/229388.

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Cette thèse étudie le chant "khap" de l’ethnie des Tai Dam du Laos à partir de la notion de modèle musical. Abordé au travers du concept de la pertinence, son principal objectif est la mise en lumière des compétences liées au chant, c’est-à-dire des connaissances abstraites nécessaires à l’interprétation et la catégorisation du chant. Fil rouge de ce travail, c’est au départ de la notion de modèle que sont construits les différents chapitres. Partant d’une considération d’ordre musical, sont mis au jour les mécanismes de transmission du chant, les rapports entre tons parlés et chantés, ainsi que les différents mécanismes de catégorisation musicale et identitaire. La thèse montre l’imbrication de chacun de ces aspects et la pertinence de la mobilisation de plusieurs disciplines dans la réalisation de cette recherche :musicologie, anthropologie et linguistique. C’est dans une perspective intégrant les points de vue étiques et émiques et par le développement d’une méthodologie adaptée aux particularités du sujet que sont discutés les différents axes de la recherche.
This research studies the singing named "khap" of Tai Dam ethnic group in Laos, through the notion of musical model. Its main objective, approached with the concept of relevance, is to highlight the competences linked to the singing, that is to say the abstract knowledge needed for the interpretation and the categorisation of "khap Tai Dam". The principle of musical model is the common theme of this research, and is the starting point of every chapter. Starting from musical considerations, this PhD highlights the mechanisms of musical transmission, the relationships between spoken and musical tones, as well as the different mechanisms of musical categorisation and identity categorisation. This work shows the interweaving of every of those aspects and the relevance of using different disciplines: musicology, anthropology and linguistic. The different lines of this work are approached with a perspective mobilizing etic and emic perspectives, and follow a methodology adapted to the specificities of the topic.
Doctorat en Sciences politiques et sociales
info:eu-repo/semantics/nonPublished
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DeFeo, Christian Joseph. „Mister Khan“. Thesis, University of Southampton, 2009. https://eprints.soton.ac.uk/366700/.

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Talou, Daniel. „Le khat (Catha edulis Forsk), une plante pas comme les autres : approches botanique, pharmacotoxicologique et ethnosociologique du khat à Djibouti et au Yemen“. Bordeaux 2, 1998. http://www.theses.fr/1998BOR2P088.

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Khan, Sarah. „Diversa Diversis - Die Visualisierung mittelalterlicher Standespredigten eine Untersuchung zu den Bildformen, zur Mnemotechnik und zu den Modi der Unterweisung der scholastischen Predigt am Beispiel der Predigtfiguren aus dem Codex Vindobonensis 5393 /“. [S.l. : s.n.], 2002. http://www.dissertationen.unizh.ch/2005/khan/diss.pdf.

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Salah, Ebyan. „Khat, a Somali perspective“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ36872.pdf.

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Salah, Ebyan 1963 Carleton University Dissertation Sociology and Anthropology. „Khat, a Somali perspective“. Ottawa.:, 1999.

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SCHAFFHAUSER, SEILLER ANNICK. „Une plante psychotrope : le khat“. Strasbourg 1, 1991. http://www.theses.fr/1991STR15050.

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Netshiavha, Avhatakali Rosemary. „Tsenguluso ya u tenda kha u via kha Tshivenda“. Thesis, University of Limpopo, 2013. http://hdl.handle.net/10386/1256.

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Thesis (MA. (Translation Studies and Linguistics)) --University of Limpopo, 2013
Ngudo iyi yo sengulusa u via kha Tshivenḓa. Hu na nḓila nnzhi dzine u tenda kha u via ha itelwa zwone. U tenda kha u via ndi zwa ndeme kha mvelele ya Tshivenḓa. Fhedzi maitele aya a u via a vhonala a si avhuḓi, nahone a tshi khou lwiwa nao uri a fhele.
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Bücher zum Thema "Khap"

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Khap, Mūnnithi Mao Mai. Mūnnithi Mao Mai Khap. Bangkok]: Mūnnithi Mao Mai Khap, 2007.

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Khap, Mūnnithi Mao Mai. Kanlayānamit Mao Mai Khap. Krung Thēp: Mūnnithi Mao Mai Khap, 2012.

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Trust, National Book, Hrsg. Khap panchayat and modern age. New Delhi: National Book Trust, India, 2014.

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Siriphānit, Thǣčhing. Dǣ... yư̄a mao lǣo khap. Krung Thēp: Mūnnithi Mao Mai Khap, 2007.

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translator, Thō̜ngthǣm Nātčhamnong, Hrsg. Khap lam phlēng Lāo mā čhāk nai?: Khap lam phēng Lāo mā tǣ sai? Bangkok, Thailand?]: Samnakphim Thāng ʻĪsān, 2014.

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Kīangkhamsō̜nni, Kavin. Khap ngưm: Sinlapa vannakhadī phư̄nmư̄ang Lāo. [Vientiane]: Kom Vannakhadī læ Vatthanatham Mahāson, 1997.

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Jaising, Indira. Freedom to marry: The constitutional choice and Khap panchayats. Mumbai, Maharashtra, India: International Institute for Population Sciences, 2013.

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Sīsing, Phīraphon. Sān kap dunlaphinit nai kānlongthōt khadī mao lǣo khap. Krung Thēp Mahā Nakhō̜n: Samnakphim Nititham, 2013.

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Chansūaivanpheng, Suvandā. Kō̜n ʻān nangsư̄ læ khap thūm: Sinlapa vannakhadī phư̄nmư̄ang Lāo. Vīangchan: Samnakphim Sǣngsuvan, 2013.

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Prasœ̄tsuk, Kitti. 50 kham kunčhǣ khai ʻĀsīan. Krung Thēp: Sathāban Sapphayākō̜n Manut, Mahāwitthayālai Thammasāt, 2013.

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Buchteile zum Thema "Khap"

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Thapar-Björkert, Suruchi. „‘If there were no khaps […] everything will go haywire […] young boys and girls will start marrying into the same gotra’: Understanding Khap-Directed ‘Honour Killings’ in Northern India“. In 'Honour' Killing and Violence, 156–76. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137289568_8.

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Milella, Michele Stanislaw, und Paolo Nencini. „Khat“. In Encyclopedia of Psychopharmacology, 1–5. Berlin, Heidelberg: Springer Berlin Heidelberg, 2014. http://dx.doi.org/10.1007/978-3-642-27772-6_151-2.

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Prentner, Angelika. „Khat“. In Bewusstseinsverändernde Pflanzen von A–Z, 133–38. Vienna: Springer Vienna, 2010. http://dx.doi.org/10.1007/978-3-211-99229-6_19.

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Mucha, Ronald F., Michael M. Morgan, MacDonald J. Christie, Paolo Nencini, Michele Stanislaw Milella, Theodora Duka, Michele S. Milella et al. „Khat“. In Encyclopedia of Psychopharmacology, 674–77. Berlin, Heidelberg: Springer Berlin Heidelberg, 2010. http://dx.doi.org/10.1007/978-3-540-68706-1_151.

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Milella, Michele Stanislaw, und Paolo Nencini. „Khat“. In Encyclopedia of Psychopharmacology, 862–66. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-642-36172-2_151.

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Odenwald, Michael, Axel Klein und Nasir Warfa. „Khat Addiction“. In Textbook of Addiction Treatment, 229–39. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-36391-8_17.

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Leadbetter, Gregory. „“Kubla Khan”“. In Coleridge and the Daemonic Imagination, 183–200. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230118522_9.

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Mawani, Sharmina, und Anjoom Mukadam. „Aga Khan“. In Islam, Judaism, and Zoroastrianism, 15–18. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_775.

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Odenwald, Michael, Axel Klein und Nasir Warfa. „Khat Addiction“. In Textbook of Addiction Treatment: International Perspectives, 455–66. Milano: Springer Milan, 2014. http://dx.doi.org/10.1007/978-88-470-5322-9_19.

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Tompkins, Brian D., und Kirk Lalwani. „“Khat” Unaware“. In A Case Approach to Perioperative Drug-Drug Interactions, 937–39. New York, NY: Springer New York, 2015. http://dx.doi.org/10.1007/978-1-4614-7495-1_211.

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Konferenzberichte zum Thema "Khap"

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Evdokimov esenskii, Pavel Sergeevich, Artemii Gareginovich Manukian und Marina Radoslavovna Chernaia. „Genezis, razvitie i osobennosti tantseval'nykh khip-khop napravlenii: loking, papping i vaaking“. In III International Research-to-practice conference. TSNS Interaktiv Plus, 2018. http://dx.doi.org/10.21661/r-467270.

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Sellei, Lajos, Maurice Ibrahim Guirguis und Mohamed Al-Jabri. „Khat - A Natural Stimulant“. In SPE International Health, Safety & Environment Conference. Society of Petroleum Engineers, 2006. http://dx.doi.org/10.2118/98473-ms.

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Madura, Elizabeth, Ally Bormann und Claire Silvestre. „Khao Sok National Park“. In Conference of the Youth Environmental Alliance in Higher Education. Michigan Technological University, 2020. http://dx.doi.org/10.37099/mtu.dc.yeah-conference/2020/all-events/47.

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Morrison, Briana B., und Betsy DiSalvo. „Khan academy gamifies computer science“. In the 45th ACM technical symposium. New York, New York, USA: ACM Press, 2014. http://dx.doi.org/10.1145/2538862.2538946.

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Phát, Huỳnh Nhứt, Hoàng Hữu Mạnh und Phan Công Vinh. „THUẬT TOÁN MỚI VỀ SO KHỚP ONTOLOGY“. In NGHIÊN CỨU CƠ BẢN VÀ ỨNG DỤNG CÔNG NGHỆ THÔNG TIN. Publishing House for Science and Technology, 2016. http://dx.doi.org/10.15625/vap.2015.000210.

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Laigo, Glenn. „KHAN ACADEMY AS AN OPEN EDUCATIONAL RESOURCE“. In International Technology, Education and Development Conference. IATED, 2016. http://dx.doi.org/10.21125/inted.2016.0044.

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Santos, Ynessa, und Apuena Gomes. „Análise da utilização da plataforma Khan Academy para a educação matemática“. In Workshop de Informática na Escola. Sociedade Brasileira de Computação, 2019. http://dx.doi.org/10.5753/cbie.wie.2019.589.

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A integração de tecnologias digitais na educação associada ao ensino da matemática é uma crescente cada vez mais forte. A plataforma de aulas Khan Academy é um exemplo das muitas ferramentas que podem ser usadas com esse objetivo. Com fins de analisar detalhes sobre como ela vem sendo utilizada para melhorar a educação matemática, nos propusemos a investigar, por meio de revisão sistemática da literatura, informações sobre seu uso. Com resultados positivos em todos os estudos analisados, o uso da Khan Academy mostra-se viável e com potencial de alcançar simultaneamente a integração de tecnologias digitais na educação e a melhoria nas estratégias de ensino da matemática.
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Kharchenko, Vyacheslav, Vitaliy Kulanov und Gert Jervan. „Dependable embedded systems: FP7 KhAI-ERA project experience“. In 2014 10th European Workshop on Microelectronics Education (EWME). IEEE, 2014. http://dx.doi.org/10.1109/ewme.2014.6877389.

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Shields, Clay, und J. J. Garcia-Luna-Aceves. „KHIP---a scalable protocol for secure multicast routing“. In the conference. New York, New York, USA: ACM Press, 1999. http://dx.doi.org/10.1145/316188.316206.

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Zolkhoev, Boris V. „Discussion on the birth date of Genghis Khan“. In Eurasian paradigm of Russia: values, ideas and experience. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0814-2-68-71.

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Berichte der Organisationen zum Thema "Khap"

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Ramirez, Joe E., und Jr. Genghis Khan and Maneuver Warfare. Fort Belvoir, VA: Defense Technical Information Center, April 2000. http://dx.doi.org/10.21236/ada378208.

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Widerburg, Allen. "Kubla Khan" and its Critics. Portland State University Library, Januar 2000. http://dx.doi.org/10.15760/etd.2381.

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Taylor, William S. Genghis Khan: Leadership for the Airland Battle. Fort Belvoir, VA: Defense Technical Information Center, April 1988. http://dx.doi.org/10.21236/ada192619.

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Price, G. R. Critique of 'An Analysis of the Blast Overpressure Study Data Comparing Three Exposure Criteria' by Murphy Khan and Shaw. Fort Belvoir, VA: Defense Technical Information Center, August 2010. http://dx.doi.org/10.21236/ada532141.

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Kamran, Iram, Tahira Parveen, Rehan Niazi und Irfan Masood. Reproductive health care in the time of COVID-19: Perspectives of poor women and service providers from Rahim Yar Khan, Punjab. Population Council, 2020. http://dx.doi.org/10.31899/rh14.1051.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, Oktober 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Khan, Saif, und Alexander Mann. AI Chips: What They Are and Why They Matter. Center for Security and Emerging Technology, April 2020. http://dx.doi.org/10.51593/20190014.

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The success of modern AI techniques relies on computation on a scale unimaginable even a few years ago. What exactly are the AI chips powering the development and deployment of AI at scale and why are they essential? Saif M. Khan and Alexander Mann explain how these chips work, why they have proliferated, and why they matter.
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Mandaville, Peter. Worlding the Inward Dimensions of Islam. IIIT, Oktober 2020. http://dx.doi.org/10.47816/01.003.20.

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Muqtedar Khan’s Islam and Good Governance: A Political Philosophy of Ihsan is, above all, an expression of faith.[1] This does not mean that we should engage it as a confessional text — although it certainly is one at some level — or that it necessitates or assumes a particular faith positionality on the part of its reader. Rather, Khan seeks here to build a vision and conception of Islamic governance that does not depend on compliance with or fidelity to some outward standard — whether that be European political liberalism or madhhabi requirements. Instead, he draws on concepts, values, and virtues commonly associated with Islam’s more inward dimensions to propose a strikingly original political philosophy: one that makes worldly that which has traditionally been kept apart from the world. More specifically, Khan locates the basis of a new kind of Islamic politics within the Qur’anic and Prophetic injunction of ihsan, which implies beautification, excellence, or perfection — conventionally understood as primarily spiritual in nature. However, this is not a politics that concerns itself with domination (the pursuit, retention, and maximization of power); it is neither narrowly focused on building governmental structures that supposedly correspond with divine diktat nor understood as contestation or competition. This is, as the book’s subtitle suggests, a pathway to a philosophy of the political which defines the latter in terms of searching for the Good.
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Prud’homme, Joseph. Quakerism, Christian Tradition, and Secular Misconceptions: A Christian’s Thoughts on the Political Philosophy of Ihsan. IIIT, Oktober 2020. http://dx.doi.org/10.47816/01.006.20.

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In his elegant and insightful book Muqtedar Khan admonishes Muslims to do beautiful things. It is an arresting call in a book itself beautiful in style, clarity, and boldness of vision for a better world. Professor Khan’s quest for beauty in a specific Muslim context: the beauty that arises when actions are done with the inescapable sense that God sees all one does – or, Ihsan. But what exactly do the commands of God require of those who, knowing He is watching, set themselves the task of scrupulously doing His will?
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Safi, Omid. ABOUT US NEWS & EVENTS LIBRARY AEMS RESEARCH PUBLICATIONS THE FAIRFAX INSTITUTE “GOD COMMANDS YOU TO JUSTICE AND LOVE” Islamic Spirituality and the Black-led Freedom Movement. IIIT, Oktober 2020. http://dx.doi.org/10.47816/01.005.20.

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Cornel West, widely seen as one of the most prophetic intellectuals of our generation, has famously said: “Never forget that justice is what love looks like in public.” This teaching, bringing together love and justice, also serves as one that links together the highest aspirations of Islamic spirituality and governance (Ihsan) and justice (‘adl). Within the realm of Islamic thought, Muqtedar Khan has written a thoughtful volume recently on the social and political implications of the key concept in Islamic spirituality, Ihsan.[1] The present essay serves to bring together these two by taking a look at some of the main insights of the Black-led Freedom Movement for Islamic governance and spirituality.
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