To see the other types of publications on this topic, follow the link: DoWhy.
Journal articles on the topic 'DoWhy'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'DoWhy.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Noh, Mijin, and Yangsok Kim. "Measuring the Effect of Mental Health on Type 2 Diabetes." Applied Sciences 14, no. 12 (2024): 5184. http://dx.doi.org/10.3390/app14125184.
Full textAbstract:
There are many putative risk factors for type 2 diabetes (T2D), and the causal relationship between these factors and diabetes has been established. Socio-environmental and biological approaches are increasingly used to infer causality, and research is needed to understand the causal role of these factors in diabetes risk. Therefore, this study investigated the extent to which the treatment factor of stress induces the risk of diabetes through socio-environmental and biological factors. We present machine learning-based causal inference results generated using DoWhy, a Python library that provides a four-step causal inference method consisting of modeling, identification, estimation, and refutation steps. This study used 253,680 examples collected by the Behavioral Risk Factor Surveillance System (BRFSS), created a causal model based on a socio-environmental model, and tested the statistical significance of the obtained estimates. We identified several causal relationships and attempted various refutations. The results show that mental health problems increase the incidence of diabetes by about 15% (mean value: 0.146). The causal effect was evaluated based on the causal model, and the reliability of causal inference was proved through three refutation tests.
2
Самоволева, С.А. "Инновации и безработица: оценка влияния на примере России". Друкеровский вестник, № 5 (5 листопада 2024): 5–19. https://doi.org/10.5281/zenodo.14187093.
Full textAbstract:
Инновации служат основой для процветания экономики. Это утверждение, как правило, не вызывает разногласий ни среди экономистов, ни среди политиков. В то же время влияние инноваций на такую важную часть экономики, как рынок труда является предметом острых дискуссий, результаты которых отражаются в мерах государственной политики и, в частности, могут приводить к запаздыванию модернизации. Диаметрально противоположные выводы теоретических исследований в этой области в основном обусловлены традиционными расхождениями взглядов неоклассиков и кейнсианцев, а несовпадение результатов эмпирических работ объясняется разными аспектами анализа, особенностями стран и т.д. Однако именно эмпирические исследования позволяют определить связи между инновациями и занятостью с учетом локальной специфики. В данной работе была поставлена цель установить направление влияния высокой активности организаций в инновационной деятельности на уровень безработицы для ряда российских регионов. С использованием непараметрических методов анализа на данных с 2001 по 2020 г. было установлено, что высокий уровень инновационной активности имеет отрицательную связь с безработицей. Результаты работы могут быть полезны для проведения дальнейших исследований в этой области, а также при разработке инновационной политики.
3
Guinsburg, Adrian M., Maria Ines Diaz Bessone, Jorge M. Caseiro, and Jeffrey L. Hymes. "Use of a Novel Machine Learning Tool (“DoWhy”) to Compare Mortality Risk Between High Volume Hemodiafiltration (HV-HDF) and Hemodialysis (HD) Patients in a Large Cohort from Latin America (LA)." Journal of the American Society of Nephrology 34, no. 11S (2023): 528. http://dx.doi.org/10.1681/asn.20233411s1528b.
Full text
4
Ikbal, Muhmmad. "Standarisasi Mahar Sebagai Sahnya Perkawinan." Ameena Journal 2, no. 1 (2024): 13–25. https://doi.org/10.63732/aij.v2i1.47.
Full textAbstract:
Dowry is something that is required in a marriage, one of the five (5) requirement for a valid marriage is dowry. This is a library research methode. In this study, it was found that: Imam Syafi’i sect dowry is something that can be priced, or that can be used as a means of exchenge. Dowry should be concrete objects and can be priced, not to be unclean, swag or loot, should not also stalk of wheat or one date. Dowry is something that is required in a marriage. Dowry may be in the form of debt or bill. Dowry of two types; musamma dowry and mitsil dowry. There is no limit in the number of maximum and minimum levels of dowry, however, it is recommended that dowry is not burdensome or impose, as a wedding blessing that contain marriage dowry is easy and not too expensive. Lessons sharia or dowry is that husband and wife when mixed, to respect women and to be a guide for the wife.
5
Pollack, Carrie. "Dowry." Iowa Review 32, no. 2 (2002): 84. http://dx.doi.org/10.17077/0021-065x.5532.
Full text
6
Laila Suhada, Mhd Amar Adly та Heri Firmansyah. "Kaidah المهر وجوبا خق الشرع وبقاء حق امراة , ماهو مل او منفعة يمكن تسليمها شرعا يجوز التزوج عليها، وما لا لايجوز , الموجب الأ صلي في باب النكاح مهر المثل , متي سمي ما لا يصلح مهرا صح العقد فيه, ووجب مهر المثل dalam Pembahasan Mahar". ALADALAH: Jurnal Politik, Sosial, Hukum dan Humaniora 2, № 4 (2024): 84–93. http://dx.doi.org/10.59246/aladalah.v2i4.945.
Full textAbstract:
This article explains the rules of dowry which is a form of seriousness of a prospective husband towards the prospective wife he is going to marry. This paper uses the library research method which refers to previous research and also from books related to dowry. With the aim of finding out about the dowry and the rules of jurisprudence related to the dowry. The rules include that the dowry is obligatory and is a woman's right. The initial requirement in the marriage section is a commensurate dowry, property or benefits that can be handed over legally, marriage can be given to it and nothing that is not allowed, then what is not considered a dowry is called dowry, then the contract is valid and a similar dowry is required.
7
Agarwal, Renu. "Deciphering Dowry Deaths in India." Contemporary Social Sciences 27, no. 2 (2018): 150–55. http://dx.doi.org/10.29070/27/57476.
Full text
8
Trigiyatno, Ali. "THE COMPARATIVE STUDY OF DOWRY REGULATIONS IN INDONESIA AND MOROCCO LEGISLATIONS." Jurnal Syariah 29, no. 2 (2021): 207–32. http://dx.doi.org/10.22452/js.vol29no2.3.
Full textAbstract:
This article compares dowry regulations in Indonesia and Morocco. Bearing in mind that Indonesia and Morocco have different characteristics in dowry matter, the regulations are worth comparing for. As understood in Islamic marriages, dowry is an important obligation and must be fulfilled by the bridegroom for the bride. Normative Islamic teaching advocates for dowry that is simple and reasonable, but in practice, sometimes dowry becomes expensive and difficult to be given, and thus, causing unfavorable effects. In addition, dowry also has the potentials to be subjected to disputes between husband and wife if not regulated by legislation in details. The author uses a comparative study of law guided by a normative approach through library research. The main source is the statutes of two countries. Analysis technique used is content analysis. As a result, it is found that with different backgrounds of fiqh school in Indonesia and Morroco-one being strongly influenced by Shāfi‘ī school and the other is influenced by Mālikī school-have similar rules on dowry. The only significant difference is that the Mālikī School and its legislation in Morocco considers dowry as a marriage pillar. Meanwhile, the Shāfi‘ī school and its legislation in Indonesia, even though the dowry is regarded as compulsory, it does not become a condition or a marriage pillar. Other differences are the definition of dowry, regulation of wife’s luggage, lost dowry, defective dowry, introduction of mithil dowry, regulation of dowry disputes before entering the household, and regulation of furniture disputes other than the wife’s luggage.
9
Darlius, Darlius. "Keabsahan Nikah Syigar Dan Mahar Mitsil Persepektif Imam Abu Hanifah." AL-MUTSLA 6, no. 2 (2024): 547–74. https://doi.org/10.46870/jstain.v6i2.1239.
Full textAbstract:
This research is related to the thoughts of Imam Abu Hanifah who allows shigar marriages on the condition that both men must pay the mitsil dowry. This research seeks to reveal the reasons and legal guidelines used by Abu Hanifah regarding the permissibility of shigar marriage. This research method is library research which examines literature related to the research discussion, namely the books of al-Mabsuth and Badi'us Sana'i. Data were analyzed using descriptive analysis methods. Abu Hanifah is of the opinion that syighar marriage is prohibited because it makes the honor (budu') of the two women being married as a dowry, even though a woman's honor should not be used as a dowry, so that the dowry from the marriage becomes damaged (fasid), whereas "a marriage is not invalid just because the dowry is damaged (fasid)”, then in exchange for the damaged dowry (fasid) the two men are obliged to pay the mitsil dowry, this is required for marriages where the dowry is wine or pork. The prohibition in the two hadiths only shows that it is makruh, not haram, whereas "marriage is not invalidated by something that is makruh". The prohibition is also aimed at the essence of syighar, not at 'ain nikah. The argument that Abu Hanifah uses is a hadith narrated by 'Abdullah bin Umar "that the Prophet forbade marrying women without a dowry". The dowry is a right for the wife, not a guardian's right and an obligation for the husband, so a marriage cannot be empty or desolate from the dowry, as Allah SWT says in Surah an-Nisa: 4 and al-Baqarah: 236. In a broken syigar marriage (fasid ) is the dowry, not the contract, so that the marriage is not empty of dowry, in place of the damaged dowry (fasid) there is a mitsil dowry.
10
Komala, Ratna, and Misbah Khusurur. "TINJAUAN HUKUM ISLAM TERHADAP IMPLEMENTASI PEMBERIAN MAHAR BERUPA TA’LIM AYAT AL-QUR’AN." Jurnal Al-Wasith : Jurnal Studi Hukum Islam 7, no. 2 (2022): 1–15. http://dx.doi.org/10.52802/wst.v7i2.753.
Full textAbstract:
The aim of this research is to find out about the law of giving dowry in the form of recitation of Al-Qur'an verses in marriage from the perspective of the Shafi'i school of thought and the implementation of giving dowry in the form of recitation of Al-Qur'an verses in marriage. The type of research in this thesis is library research, using a qualitative approach, a research procedure that produces descriptive data in the form of written words that must be observed and analyzed. The method used is to examine the legal review of the dowry ta'lim verses of the Koran and matters related to the implementation of the dowry. From the research it can be concluded that in the Syafi'i school of thought, giving a dowry in the form of recitation of Al-Quran verses is permissible (mubah), because the dowry is a dowry in the form of services that can be paid for so that it is legally valid to be used as a dowry in marriage. The implementation or practice of giving dowry in the form of ta'lim verses from the Koran is as follows: The headman asks the prospective bridegroom about the dowry that will be given. The bridegroom answered the dowry by reciting the verses of the Koran. Then the dowry was handed over in the form of recitation of Al-Quran verses witnessed by many people. After the dowry is handed over, the qobul agreement is then carried out. The qobul consent is completed and closed with a prayer.
11
Srivastava, Shobhit, Shekhar Chauhan, Ratna Patel, et al. "Banned by the law, practiced by the society: The study of factors associated with dowry payments among adolescent girls in Uttar Pradesh and Bihar, India." PLOS ONE 16, no. 10 (2021): e0258656. http://dx.doi.org/10.1371/journal.pone.0258656.
Full textAbstract:
Background Despite the prohibition by the law in 1961, dowry is widely prevalent in India. Dowry stems from the early concept of ’Stridhana,’ in which gifts were given to the bride by her family to secure some personal wealth for her when she married. However, with the transition of time, the practice of dowry is becoming more common, and the demand for a higher dowry becomes a burden to the bride’s family. Therefore, this study aimed to determine the factors associated with the practice of dowry in Bihar and Uttar Pradesh. Methods We utilized information from 5206 married adolescent girls from the Understanding the lives of adolescents and young adults (UDAYA) project survey conducted in two Indian states, namely, Uttar Pradesh and Bihar. Dowry was the outcome variable of this study. Univariate, bivariate, and multivariate logistic regression analyses were performed to explore the factors associated with dowry payment during the marriage. Results The study reveals that dowry is still prevalent in the state of Uttar Pradesh and Bihar. Also, the proportion of dowry varies by adolescent’s age at marriage, spousal education, and household socioeconomic status. The likelihood of paid dowry was 48 percent significantly less likely (OR: 0.52; CI: 0.44–0.61) among adolescents who knew their husbands before marriage compared to those who do not know their husbands before marriage. Adolescents with age at marriage more than equal to legal age had higher odds to pay dowry (OR: 1.60; CI: 1.14–2.14) than their counterparts. Adolescents with mother’s who had ten and above years of education, the likelihood of dowry was 33 percent less likely (OR: 0.67; CI: 0.45–0.98) than their counterparts. Adolescents belonging to the richest households (OR: 1.48; CI: 1.13–1.93) were more likely to make dowry payments than adolescents belonging to poor households. Conclusion Limitation of the dowry prohibition act is one of the causes of continued practices of dowry, but major causes are deeply rooted in the social and cultural customs, which cannot be changed only using laws. Our study suggests that only the socio-economic development of women will not protect her from the dowry system, however higher dowry payment is more likely among women from better socio-economic class.
12
Salim, Saira. "Dowry, Its Causes and Consequences: A Sociological Study of Dowry Harassment and Death Cases in Aligarh District of UP." International Journal of Scientific Research and Management (IJSRM) 5, no. 10 (2017): 7251–63. http://dx.doi.org/10.18535/ijsrm/v5i10.10.
Full textAbstract:
Dowry refers to “the property, money, ornaments or any other form of wealth which a man or his familyreceives from his wife or her family at the time of marriage. Dowry is both a practice and a problem withIndian marriage” (Haveripeth, 2013).The practice of giving dowry was meant to assist a newly-wed coupleto start their life together with ease; however, now it has become a commercial transaction in whichmonetary considerations receive priority over the personal merits of the bride. Dowry system has given riseto many socio economic problems with very serious consequences. Numerous incidents of bride burning,harassment and physical torture of newlywed women and various kinds of pressure tactics being adopted bythe husbands/in-laws‟ pressurizing for more dowry have compelled the social reformers and theintelligentsia to give serious thoughts to various aspects associated with the institution of dowry (Sachdeva,1998).Government of India enacted “Dowry Prohibition Act” in 1961, which was further amended in 1985to control this menace. In spite of this Act, the “give and take” phenomenon of dowry is practiced widelythroughout India, irrespective of caste and class (Grantham, 2002). In many cases, when dowry amount isnot considered sufficient, the bride is often harassed, abused and tortured (Singh, 2005). Dowry relatedviolence and bride burning (dowry death) are only peculiar to our country and beside husband, his kin alsojoin together in persecuting the bride as the dowry and related customs provide a good excuse to them forhumiliating, insulting and even beating up of woman (Haveripeth, 2013)
13
Mrd, Misbah. "KONSEP MAHAR DALAM AL-QUR’AN DAN RELEVANSINYA DALAM MASA KE KINIAN." Al FAWATIH:Jurnal Kajian Al Quran dan Hadis 5, no. 1 (2024): 123–33. http://dx.doi.org/10.24952/alfawatih.v5i1.11441.
Full textAbstract:
A dowry is an obligatory gift according to the majority of scholars, so that in marriage a husband is obliged to give a dowry to his wife. The dowry is not a symbol of buying and selling, but a symbol of respect for women and a symbol of love. The details of the dowry are not explicitly stated in the text. This research aims to explain the dowry in the Al-Qur'an and its relevance in today's times. This study used descriptive qualitative method. The data sources used are literature, books and scientific journals. The research results show that dowry in the Al-Qur'an does not mention the amount of dowry but is based on the ability of the man without demeaning the woman.
14
Raja, Abdul Jabbar, Intikhab Alam, and Saima Sarir. "Domestic Violence against Women in Union Council Watala, District Bhimber Azad Kashmir." Peshawar Journal of Psychology and Behavioral Sciences (PJPBS) 3, no. 2 (2018): 135–43. http://dx.doi.org/10.32879/pjpbs.2017.3.2.135-143.
Full textAbstract:

 
 
 The study conducted in union council Watala, distract Bhimber of Azad Kashmir to probe out domestic violence against women. The main objective of the study was to find out prevalence of domestic violence with reference to dowry. The data was collected from N=379 respondents from three selected villages on proportionate sampling procedure. The data was analyzed by simple percentages and frequencies, while to see association between dowry and domestic violence chi-square statistics was used. The study found a significant and positive association of dowry is the root cause of domestic violence, women commit suicide as a solution to dowry related domestic violence, dowry causes economic problems for the family of bride, your family arranged your entire dowry easily, dowry is demanded by the groom family, dowry system helps bride to adjust in new family and total value of the dowry is very less than women’s share in family property. Awareness campaign should be launched against dowry in the media, imams of mosques should focus on this issue in their Friday sermons, share in parent property inheritance should be given to women to enhance their status in the in laws are some of the suggestions on the basis of study findings.
 
 
15
Nihayati, Dini Arifah. "MAHAR UNIK DAN MAHAR BERNILAI FANTASTIS DALAM PERSPEKTIF FIKIH MUNAKAHAT." MASADIR: Jurnal Hukum Islam 2, no. 1 (2022): 310–23. http://dx.doi.org/10.33754/masadir.v2i1.467.
Full textAbstract:
The trend of unique dowry and fantastic dowry is mushrooming. Islam, does not specify the minimum and maximum dowry value. However, this trend seems to be a gap when it clashes with the public mindset that low dowry is identified with a lack of respect for women, while high dowries are considered difficult for men. Between the two, Indonesian people are used to following the dowry standards that apply in society to carry out the marriage contract. The mindset that collides with reality raises questions about the sharia and the law of giving dowry in various nominal or forms. Therefore, the authors need to examine this trend, especially its implications for the marriage contract. the author chooses fiqh munakahat as a knife of analysis. Because fiqh munakahat regulates the laws relating to marriage in Islam. This research is expected to be able to develop the application of fiqh munakahat to the unique and fantastic dowry trend. The author reaches the conclusion that in the perspective of munakahat fiqh, dowry can be given in any form and in unlimited value as long as the dowry meets the requirements. Unique or fantastic dowry does not affect the status of the marriage contract.
16
Kelley, Windy K., Maria E. Fernandez-Gimenez, and Cynthia S. Brown. "Managing Downy Brome (Bromus tectorum) in the Central Rockies: Land Manager Perspectives." Invasive Plant Science and Management 6, no. 4 (2013): 521–35. http://dx.doi.org/10.1614/ipsm-d-12-00095.1.
Full textAbstract:
AbstractSuccessful management of downy brome (also known as cheatgrass) requires understanding land managers' perceptions and decisions about whether to invest in its control. We investigated ranchers' and natural resource professionals' (NRPs) perceptions and knowledge about downy brome ecology and its impacts, their current downy brome management practices and satisfaction with those practices, and their information and technical needs using focus groups and a mail survey of ranchers and NRPs in Colorado and Wyoming. Both groups thought downy brome was a problem, and perception of the severity of downy brome corresponded to the level of infestation in the respondent's region. NRPs identified downy brome as a bigger problem than did ranchers from the same area in all but one region. Ranchers were most likely to use early spring grazing to control downy brome, and NRPs were most likely to use seeding, imazapic herbicide, or a combination of methods. Both groups reported that the primary constraint to controlling downy brome was that other weeds were a higher priority. Ranchers and NRPs wanted more information about the control methods they were already likely to use as well as other downy brome control methods. Our findings suggest that (1) listing a species as a noxious weed may provide an important incentive to control it, but trade-offs among control efforts for different species must be carefully considered; (2) managers need to know more about low-cost, low-labor strategies for managing downy brome; and (3) some managers need to be informed about how to identify downy brome, its potential negative effects, and how to prevent its spread. Better quantification of the economic and ecological impacts of downy brome in the Central Rocky Mountains, continued development of effective and economically viable management methods, and improvement in the dissemination of that information to land managers are necessary for successful control of downy brome.
17
Muhammad Jahid Lilhaq, Muhibban, Nurhasan, and Muhammad Rafi Mudzakky. "Review of Islamic Law Regarding Mobile Legend Diamonds as a Wedding Dowry." Al-Mahkamah: Islamic Law Journal 2, no. 1 (2024): 1–15. http://dx.doi.org/10.61166/mahkamah.v2i1.18.
Full textAbstract:
This journal reviews Islamic law regarding diamond mobile legends as a wedding dowry. This research aims to find out diamond mobile legends as a dowry from the perspective of Islamic law. This type of research is qualitative research through literature studies in journals and theses. The result of this research is that Mobile Legends diamonds cannot be used as dowry because the top up law in Mobile Legends is that it is not allowed to neglect the player and is against Sharia benefits, whereas according to Sharia law, dowry must be Sharia benefits. In the context of Islamic law, the use of Mobile Legends diamonds as a wedding dowry requires careful consideration. Therefore, the author chose to analyze the title. The law of dowry is obligatory as stated in the Ash-Shafi'i School of thought which defines dowry as something that is obligatory because of marriage or the legal fulfillment of the right to sexual intercourse, because of forced deprivation of the right to sexual intercourse on the part of the husband, or because of khulu' and testimony. So, what is required from men for women is called dowry. Furthermore, the term dowry includes those required because of a valid marriage and those required because of sexual intercourse, whether in a broken, questionable or forced contract. So the meaning of dowry in terms of meaning is more precise than the meaning of dowry according to sharia terms, because the meaning of dowry according to sharia includes what is given to women to justify having sexual relations because of doubts and so on. According to the author, the law on mobile legends diamonds as a wedding dowry is invalid because the mobile legends top up law itself is not permitted because it contains waste and elements of a zero sum game (betting money) while the terms of the dowry are something that is sharia.
18
JEYASEELAN, VISALAKSHI, SHUBA KUMAR, L. JEYASEELAN, VISWANATHAN SHANKAR, BIJESH KUMAR YADAV, and SHRIKANT I. BANGDIWALA. "DOWRY DEMAND AND HARASSMENT: PREVALENCE AND RISK FACTORS IN INDIA." Journal of Biosocial Science 47, no. 06 (2015): 727–45. http://dx.doi.org/10.1017/s0021932014000571.
Full textAbstract:
SummaryThe practice of dowry is widespread in India and refers to the payment of cash/gifts by the bride's family to the bridegroom's family before marriage. Though prohibited by law, dowry is widely practised, and often contributes to severe injuries and even death of young brides. This study examined the prevalence and risk factors for dowry demand and dowry harassment and its psychosocial correlates across different social strata in India, and also by husband and mother-in-law characteristics. In a cross-sectional survey of 9938 women in rural, urban and urban non-slum sites across India conducted in 1998–99, dowry demand was found to be significantly higher (p<0.001) in the urban non-slum and rural areas (26% and 23% respectively) than in urban slum areas (18%). Overall, 17% of groom's families were not satisfied with the dowry, this being higher in rural areas (21%) than in urban slum and non-slum areas (about 14% in both). The overall prevalence of dowry harassment among this group of women was 13.3%. Mothers-in-law who had themselves experienced dowry demand were 14 (95% CI 5.0–40.4) and 5 (95% CI 1.3–18.9) times more likely to demand and harass daughters-in-law over dowry, respectively. Another significant risk factor for dowry-related harassment was mother-in law's status in the family. Interventions related to modifiable risk factors, such as increased social support at the community level, should help reduce dowry harassment.
19
Blackshaw, Robert E. "Control of Downy Brome (Bromus tectorum) in Conservation Fallow Systems." Weed Technology 5, no. 3 (1991): 557–62. http://dx.doi.org/10.1017/s0890037x00027329.
Full textAbstract:
Field studies were conducted to determine the most effective rate of several herbicides applied at various growth stages to control downy brome in conservation fallow programs. Downy brome growth stage affected the efficacy of all herbicides. All herbicides were less effective when application was delayed until the boot stage of downy brome. Fluazifop-P and sethoxydim must be applied prior to tillering to effectively control downy brome. Glyphosate, the commercial mixture of glyphosate plus 2,4-D, paraquat, and HOE-39866 consistently controlled downy brome up to the 3- to 5-tiller stage. Glyphosate at 180 to 200 g ha-1, paraquat at 250 to 300 g ha-1, and the commercial mixture of glyphosate plus 2,4-D at 600 to 660 g ha-1controlled downy brome 80 to 90%. The effective rates were lower than rates currently registered for downy brome control in western Canada, and thus there is potential for making conservation fallow programs more economical when downy brome is the predominant weed.
20
Stahlman, Phillip W., and Stephen D. Miller. "Downy Brome (Bromus tectorum) Interference and Economic Thresholds in Winter Wheat (Triticum aestivum)." Weed Science 38, no. 3 (1990): 224–28. http://dx.doi.org/10.1017/s0043174500056447.
Full textAbstract:
Densities up to 100 downy brome m2were established in winter wheat in southeastern Wyoming and west-central Kansas to quantify wheat yield loss from downy brome interference and to approximate economic threshold levels. A quadratic equation best described wheat yield loss as a function of weed density when downy brome emerged within 14 days after wheat emergence. Densities of 24, 40, and 65 downy brome m2reduced wheat yield by 10, 15, and 20%, respectively. Wheat yield was not reduced when downy brome emerged 21 or more days later than wheat. Economic thresholds varied with changes in downy brome density, cost of control, wheat price, and potential wheat yield. In a greenhouse experiment, dry weight of 72-day-old wheat plants grown in association with downy brome was not affected by the distance between the weeds and wheat, whereas downy brome plant dry weight increased with increasing distance between the weeds and wheat.
21
Chernova, Ol'ga F., Tat'yana V. Perfilova, and Mariya V. Gorbacheva. "Biological Analysis for Counterfeit Detection of Orenburg Downy Shawls." Theory and Practice of Forensic Science 13, no. 2 (2018): 88–96. http://dx.doi.org/10.30764/1819-2785-2018-13-2-88-96.
Full textAbstract:
The paper reports on the results of biological examination of downy shawls conducted to identify counterfeit items branded as Orenburg Downy Shawls. Analysis was based on morphological comparison of downy hairs from questioned shawls with known authentic samples of downy hairs from goats of the Orenburg breed.
22
Octaviani, Syva, and Nur Azizah. "Implementasi Program Anti-dowry UN Women dalam Upayanya Mengatasi Permasalahan Dowry Death, India (2016-2021)." Journal of Education, Humaniora and Social Sciences (JEHSS) 6, no. 2 (2023): 906–18. http://dx.doi.org/10.34007/jehss.v6i2.1958.
Full textAbstract:
This article focuses on the anti-dowry program efforts carried out by UN Women in an effort to overcome the dowry problem in India. There are many cases of requests for dowry by grooms that are misused, causing women in India to experience discrimination and many deaths due to dowry or so-called dowry deaths. Therefore, United Nation Women as a UN entity that focuses on gender equality takes a role in contributing to dealing with dowry problems. This article aims to find out how international efforts, especially UN Women and the Non-Governmental Organization Corporation and Assistance for Relief Everywhere (CARE), have implemented the anti-dowry program which has been implemented since 2016-202 with a program focus in the fields of advocacy, education, economy and health. In order to approach this problem, the theory of feminism, the concept of human rights (HAM), and international organizations are used. This research was written using a qualitative descriptive method with secondary data source collection techniques using document analysis and library research. This study concludes that the anti-dowry program implemented can influence the reduction in the rate of gender discrimination and the number of deaths due to dowry in India.
23
Khotim, Ahmad. "Memorizing Alfiyah as a Wedding Dowry fromthe Perspective of Maqashid Sharia." At-Tahdzib: Jurnal Studi Islam dan Muamalah 13, no. 1 (2025): 15–20. https://doi.org/10.61181/at-tahdzib.v13i1.492.
Full textAbstract:
Background. The dowry changes according to social, cultural, and economic conditions. The use of Alfiyah memorization as part of the dowry can have a deeper meaning within the maqashid sharia framework. Aim. This study examines the concept of memorizing Alfiyah as a marriage dowry in maqashid sharia and its implementation. Methods. This literature review qualitatively attempts to understand social problems (dowry) holistically which are formed through detailed grammar. Library source data are analyzed qualitatively with the process of data reduction, data presentation, and drawing conclusions or verification. Results. Dowry in Islamic law is a gift from a man to a woman as part of the marriage process. Dowry has a deeper meaning than just material value. The type of dowry depends on the form, value, or characteristics of the gift. The memorization of Alfiyah as a dowry in the concept of Maqashid Syariah can be seen from its objectives, namely Hifz al-Din, Hifz al-Nafs, Hifz al-Aql, Hifz al-Nasl, and Hifz al-Mal. The implications of memorizing Alfiyah as a dowry can have different impacts depending on the cultural context, religion, and social views of the community.
24
Shomaila, Mumtaz, and Iqbal Abida. "A Study of the Council of Islamic Ideology's Recommendations Regarding Dowry." Al Khadim Research Journal of Islamic Culture and Civilization 4, no. 3 (2023): 84–93. https://doi.org/10.5281/zenodo.8419185.
Full textAbstract:
Marriage has a significant role in human life. Life changes after marriage and sometimes it leads to many problems also but before marriage, there is also a giant problem in Pakistan which affects life before and after the marriage, that is dowry system. The triumphs and tribulations infecting Pakistani society, the dowry system plays the most crucial role in this regard. Keeping in view the circumstances of Dowry, in this paper, a brief concept as well as the context of Dowry has been described with a discussion on the effects of Dowry on Pakistani families. Furthermore, this paper analyzes the recommendations of Council of Islamic Ideology regarding Pakistani Laws on Dowry.
25
Roshidah, Maya, and Abid Rohmanu. "Mahar Viral di Media Sosial dalam Pandangan Tokoh Nahdlatul Ulama dan Muhammadiyah Ponorogo." Jurnal Antologi Hukum 4, no. 1 (2024): 62–82. http://dx.doi.org/10.21154/antologihukum.v4i1.3543.
Full textAbstract:
Marriage dowry in Islam is not determined form and amount, anything can be used as a dowry with the condition that the dowry is beneficial to women. But the reality of the issue of marriage dowry is not reflected as the norm, namely the emergence of dowry crowbar, shroud, three chicken eggs, a cup of coffee and a glass of water. The purpose of this study was to determine the views of NU and Muhammadiyah leaders on the existence of viral dowry, because the dowry was not in accordance with the prevailing customs in the community. This type of research is a field research (field research) to obtain the required data, this study uses data collection techniques with interviews and documentation. From the results of the study concluded that the views of Nahdlatul Ulama and Muhammadiyah leaders on viral dowry on social media are that they have similarities and differences, namely similarities in terms of their abilities if they use the dowry, and have differences namely Ahmad munir who does not allow using philosophy on the dowry, and Badrus Soleh who allows if both of them are equally willing and only have the object to be used as a dowry. Furthermore, they are in ber-istinbãth Nahdlatul Ulama law using the method of qoulī, which refers to the book of jurisprudence of the imams of the school of the book of fatò al qarib. While Muhammadiyah refers directly to the Qur'an, namely surat An-Nisa’ verse 34 and Hadith narrated by Abu Dawud.
26
Gardner, Jane F. "The Recovery of Dowry in Roman Law." Classical Quarterly 35, no. 2 (1985): 449–53. http://dx.doi.org/10.1017/s0009838800040283.
Full textAbstract:
The recent article by R. P. Saller on Roman dowry in the Principate makes some interesting and important suggestions about the function of dowry and its role in the devolution of property. I am in broad agreement with a good deal of what he says, and would not dispute his views that dowry was, as shown by the requirement of collatio dotis, regarded as in a sense part of a woman's patrimony, and that the rules for the recovery of dowry show that the purpose of giving dowry was not held to rest on one single principle, but included provision both for the expenses of the wife's maintenance during marriage and for a possible remarriage after divorce or widowhood. However, his remarks on both points need some qualification and amplification. Briefly, I hope to show (i) that the oddities and anomalies noticed by Saller in the rules governing the recovery of dowry at the end of a marriage are apparent rather than real, since these rules rest, not on conflicting views about the purpose of dowry, but on the fact that the husband had full legal ownership of the dowry during marriage, together with the right of the wife or her pater to an actio rei uxoriae for recovery of dowry; (ii) that the rules for collatio dotis applied only if the woman herself chose to claim a share in her father's estate on intestacy beyond the amount of her dowry; (iii) that the use of the dowry for the wife's support was an equitable, rather than a legal, requirement.
27
Supriyanto, Toto Supriyanto. "STATUS AND DOWRY RETURN AFTER DIVORCE IN GENDER PERSPECTIVE." Al Hakam The Journal of Islamic Family Law and Gender Issues 1, no. 2 (2021): 88–102. http://dx.doi.org/10.35896/alhakam.v1i2.245.
Full textAbstract:
This article discusses dowry status and return of dowry after divorce from a gender perspective. The background is ambiguity in the transaction status and the wife's ownership status of the dowry, which implies that there is a provision for returning the dowry that has been given by the husband or withholding the dowry that has not been given but has been promised in the marriage contract. The provision for the return of the dowry was allegedly against the principles of gender equality. By using the literature survey method this article was carried out. This article finds evidence of ambiguity in the transactional status of dowry in Islamic law between grants: selfless gifts or ijarah: rewards for the pleasures that the wife gives to her husband. There is also evidence that the wife's ownership status of the dowry is not clear, whether it is absolute property, or non-absolute ownership because it depends on the behavior of the wife in carrying out her role as a wife, whether she is obedient or rebellious. After being analyzed using gender principles in the form of 14 basic rights and five types of indicators of gender inequality, it was found that the dowry status for wives is not gender equal in the form of discrimination and subordination. Provisions for returning the dowry either in half or in full because there has been no sexual intercourse between husband and wife is classified as subordination and marginalization; as well as the return of dowry due to divorce with khulu 'and fascikh, including discrimination and stereotypes
28
Karomah, Hikmatul. "Seperangkat Alat Shalat Sebagai Mahar Pernikahan Perspektif Hadis." El Nubuwwah: Jurnal Studi Hadis 1, no. 1 (2023): 46–61. http://dx.doi.org/10.19105/elnubuwwah.v1i1.8416.
Full textAbstract:
Mahar is a form of Islamic concern for a woman, so as a form of respecting her position, she is given the right to receive a dowry (dowry) when she wants to marry. Mahar is closely related to marriage. Even though it is not included in the pillars of marriage, the dowry remains the wife's right that must be fulfilled by the husband. It is common in society, especially in rural areas, to make a set of prayer tools as a wedding dowry, even though there are actually various types of dowry that can be submitted, such as a sum of money and jewelry. The purpose of this study is to describe the eligibility status of a set of prayer tools used as a wedding dowry today in a hadith review and differences of opinion regarding the criteria for dowry in marriage. Data collection in this study used a qualitative approach which included observations, interviews, and literature review which were then presented in the form of descriptive narratives based on hadiths and the opinions of several Imams of Madzhab. This research resulted in several reasons for determining the dowry for marriage, especially in rural areas, namely: 1) Adhering to the Al-Quran and Hadith, 2) Understanding that Islam does not determine the minimum amount of dowry that must be given, because the abilities and abilities of people are different although the dowry (dowry) must meet the criteria in Islam. 3) Have high sympathy and empathy between people so there is no ego to burden and bring each other down.
29
Blackshaw, Robert E. "Downy Brome (Bromus tectorum) Density and Relative Time of Emergence Affects Interference in Winter Wheat (Triticum aestivum)." Weed Science 41, no. 4 (1993): 551–56. http://dx.doi.org/10.1017/s004317450007630x.
Full textAbstract:
Field experiments over 3 yr at Lethbridge, Alberta, determined the effect of various downy brome densities and times of its emergence on winter wheat biomass and seed yield. Downy brome reduced wheat biomass up to 59% and seed yield up to 68%. Time of downy brome emergence relative to wheat affected the magnitude of these yield reductions more than the density of downy brome. At comparable densities, downy brome caused 2- to 5-fold greater reductions in yield when it emerged within 3 wk after winter wheat than when it emerged 6 wk after wheat or in early spring. Late-emerging downy brome caused significant wheat yield or biomass losses only at densities of 200 to 400 plants m-2. Late-emerging downy brome plants were strongly shaded (70 to 90%) by winter wheat throughout much of the growing season.
30
Waro, Mochamad Tholib Khoiril. "MAKNA MAHAR DALAM ALQURAN (Kajian Historis-Antropologis)." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 4, no. 1 (2019): 61–77. http://dx.doi.org/10.32505/at-tibyan.v4i1.847.
Full textAbstract:
This study discusses the meaning of dowry contextually by using a historical-anthropological approach, assuming the dowry verse does not descend in empty space, but descends in the midst of the seventh-century ignorance Arab society which already has deep-rooted traditions. Anthropologically, the meaning of the dowry tradition is inseparable from the dynamics of culture that existed at that time. The scope of this study includes four things, first, the tradition of mahr in the ignorance period, second, the dialectic of God's revelation with the dowry tradition and the third review of Tasyakkul-Tasykil Nasr Hamid Abu Zayd's theory and the fourth, anthropological studies of religion as culture with Geertz's theory model of reality and model for reality. In this study, there is a dialectic between the revelation of God and the tradition of dowry in the ignorant Arab community who consider dowry as a medium of exchange for women to be married. Alquran is present, by adopting the tradition of dowry that has been running but constructs the meaning and practice of dowry based on the world view Alquran. Alquran means dowry as a mandatory gift for proof of love and sincerity (saduqat) which is given voluntarily (nihlah) with the intention of worshiping Allah.
31
Waro, Mochamad Tholib Khoiril. "MAKNA MAHAR DALAM ALQURAN (Kajian Historis-Antropologis)." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 4, no. 1 (2019): 61–77. http://dx.doi.org/10.32505/tibyan.v4i1.847.
Full textAbstract:
This study discusses the meaning of dowry contextually by using a historical-anthropological approach, assuming the dowry verse does not descend in empty space, but descends in the midst of the seventh-century ignorance Arab society which already has deep-rooted traditions. Anthropologically, the meaning of the dowry tradition is inseparable from the dynamics of culture that existed at that time. The scope of this study includes four things, first, the tradition of mahr in the ignorance period, second, the dialectic of God's revelation with the dowry tradition and the third review of Tasyakkul-Tasykil Nasr Hamid Abu Zayd's theory and the fourth, anthropological studies of religion as culture with Geertz's theory model of reality and model for reality. In this study, there is a dialectic between the revelation of God and the tradition of dowry in the ignorant Arab community who consider dowry as a medium of exchange for women to be married. Alquran is present, by adopting the tradition of dowry that has been running but constructs the meaning and practice of dowry based on the world view Alquran. Alquran means dowry as a mandatory gift for proof of love and sincerity (saduqat) which is given voluntarily (nihlah) with the intention of worshiping Allah.
32
Wyenandt, Christian A., Wesley L. Kline, and Daniel L. Ward. "Effect of Fungicide Program on the Development of Downy Mildew in Three Cucurbit Crops in New Jersey." Plant Health Progress 18, no. 3 (2017): 181–85. http://dx.doi.org/10.1094/php-04-17-0026-phm.
Full textAbstract:
From 2014 to 2016, five fungicide programs of varying fungicide efficacy were evaluated for the control of cucurbit downy mildew (Pseudoperonospora cubensis) on three different cucurbit crops at the Rutgers Agricultural Research and Extension Center (RAREC) in Bridgeton, NJ. The five fungicide programs were: (i) no fungicide input; (ii) low-input (chlorothalonil only); (iii) medium-input (protectant + 2 downy mildew-specific fungicides [Tanos, Curzate]); (iv) high-input (protectant + 2 downy mildew-specific fungicides [Ranman, Presidio]); or (v) high-input (protectant + 3 downy mildew-specific fungicides [Previcur Flex, Ranman, Zampro]). The three cucurbit crops were cucumber cv. Marketmore 76, zucchini cv. Reward (summer squash), and acorn squash cv. Taybelle (winter squash). In 2014, only cucumber was infected by the pathogen. In 2015 and 2016, all three cucurbit hosts were infected by downy mildew at varying severities suggesting that the P. cubensis population may have differed compared with 2014. In all three years control of downy mildew was significantly higher when downy mildew-specific fungicides were included in weekly rotations. In some years, no fungicides, broad-spectrum fungicides only, or fungicides with moderate or lower efficacy for downy mildew may provide adequate control on certain cucurbit crop species depending on the current cucurbit downy mildew pathogen population.
33
Umm e Habiba and Anila Kamal. "A Study on Marital Satisfaction among Pakistani Women; Role of Dowry and Demographics." Human Nature Journal of Social Sciences 3, no. 4 (2022): 295–308. https://doi.org/10.71016/hnjss/6axr9c30.
Full textAbstract:
Aim of the Study. This research investigated the impact of dowry demanded, dowry at marriage, occupational status, family system, marriage type, age at marriage, educational attainment, duration of marriage, and number of children on marital satisfaction. Method. The Enrich Marital Satisfaction Scale (EMS) was filled by 486 married women from Pakistan's Punjab area who were chosen through purposive sampling convenient technique (Fowers & Olson, 1993). Findings. The findings demonstrated that there was a significant statistical difference between the two groups in marital satisfaction those who are being demanded by dowry and those who are not demanded dowry by their in-laws at time of marriage. Analysis on based of dowry revealed that the difference in the marital satisfaction was statistically non-significant on dowry given and without dowry given. Among the demographic factors, the impact of employment status and family system was statistically significant on marital satisfaction. Separately, we determined that the impact of age at marriage, educational attainment, marriage duration, and number of children had a non-significant impact on the marital satisfaction. Accordingly, it was demonstrated that age difference from spouse had significantly negative correlation with marital satisfaction. Conclusion. There should be prevention of dowry system as well as stress on the proper enforcement of law against dowry traditions.
34
Fauziyah, Ririn, Ali Hamdan, and Muhammad Abul Khoir. "Penolakan Mahar Pecahan Nominal Sesuai Tanggal Tertentu Di KUA Kecamatan Bojonegoro Perspektif Hukum Islam." ASASI: Journal of Islamic Family Law 4, no. 2 (2024): 198–214. https://doi.org/10.36420/asasi.v4i2.491.
Full textAbstract:
Dowry is a mandatory gift from a man to a woman after performing a marriage contract. The determination of dowry is often based on symbolic aspects such as adjusting the dowry to a certain nominal fraction according to the wedding date or other dates that are considered sacred. This phenomenon triggered the Marriage Registrar at the Bojonegoro Religious Affairs Office to reject the dowry on the grounds that the dowry with a certain nominal fraction contained elements of waste and futility. This attracts researchers to study and study more deeply the analysis of Islamic law on the rejection of nominal fractional dowry according to a certain date at the Bojonegoro Religious Affairs Office (KUA). The results of this study show that the reason why the Marriage Registrar (VAT) of KUA Bojonegoro refused, is because in the dowry there is a nominal fraction that has no value and has no benefit so that it seems to be symbolic. In addition, how to get the nominal denomination money by buying and selling that contains elements of usury. In addition, the acquisition of the dowry is considered difficult. The refusal made can be punished as mubah (permissible) according to Islamic Law because in its practice in the dowry there are fractions that are not valuable and useful and contain riba so that they do not meet the valid conditions for dowry that have been explained in Islamic Law.
35
Ath Thariq, M. Alwi, M. Zuhdi Imron, and Zuraidah Azkia. "TINJAUAN HUKUM ISLAM TERHADAP PENGGUNAAN UANG YANG DIBENTUK DALAM HIASAN SEBAGAI MAHAR PERNIKAHAN." Usroh: Jurnal Hukum Keluarga Islam 6, no. 1 (2022): 16–33. http://dx.doi.org/10.19109/ujhki.v6i1.12187.
Full textAbstract:
This research is motivated by the use of money formed in decoration as a wedding dowry. The purpose of this study is to determine the factors that cause people to use money made as decorations as a marriage dowry and to find out how Islamic law reviews the use of money formed by hisan as a marriage dowry. The method used in this research is a qualitative descriptive method with the type of field research. Based on the results of the study, it can be concluded that first, the factors that cause people to use decorative money as a wedding dowry, among others, because it has unique elements, follows trends, the number of craftsmen for decorative dowry money, can be used as decoration and can be used as a keepsake. Second, a review of Islamic law on the use of money made as decorations as a dowry, among others, based on the hadith of the prophet from Sahal bin Sa'ad al Sa'adiy in the form of muttafaq 'alaih, that the dowry is an obligatory thing in a marriage and does not burden the husband in marriage. giving a dowry to his wife, even from an iron ring and memorizing the Qur'an is allowed as a dowry. Furthermore, based on the rules of fiqhiyyah, the law of origin of something is permissible, until there is a proof that shows its prohibition. In addition, the dowry of money can also be useful at a time when a husband and wife need funds so that they can take the money from within the frame to meet their needs. Keywords: Islamic Law; Dowry; Money
36
Susanti, Restika. "GIVING DOWRY IN LAMPUNG COASTAL TRADITIONAL MARRIAGES FROM AN ISLAMIC LEGAL PERSPECTIVE." Indonesia Private Law Review 5, no. 1 (2024): 1–14. http://dx.doi.org/10.25041/iplr.v5i1.3185.
Full textAbstract:
Marriage from the perspective of Islamic law in Indonesia is related to giving a dowry requiring an agreement between the prospective groom and the prospective bride. The practice of giving dowry at weddings in Padang Ratu Village is not a form of deviation from Islamic law, namely that the provisions for the amount of dowry are agreed upon by the prospective bride and groom, which occurs in Padang Ratu Village due to factors, especially demands for the size of the dowry from the family of the prospective bride. asking for a dowry which can be in the form of money, and items that must be according to their wishes, if the prospective groom's family agrees to the request then the prospective bride can be taken home by the prospective groom's family. The formulation of the problem in this research is how is the implementation of the traditional dowry for marriage in Lampung Pesisir, Padang Ratu Village, Wonosobo District, Tanggamus Regency and what is the perspective of Islamic law towards giving the traditional dowry for Lampung Pesisir, Padang Ratu Village, Wonosobo District, Tanggamus Regency. The type of research used is normative legal research with descriptive research type. The approach to this research problem is a historical approach and a legislative approach. The data source used is secondary data which is analyzed qualitatively. In marriage, as well as the mention of the dowry in the consent granted, only half of it is mentioned, meaning that the dowry is included in the dowry for Musamma. That the giving of dowry in the form of goods can be interpreted as not violating the rules of Islamic Law.
37
Saputra, Mohamad Zidan Yayan, Antonius M. K. Naro, and Velmi Mayaputri. "An Analysis on the Role and Values of Dowry." Buletin Edukasi Indonesia 4, no. 01 (2025): 7–12. https://doi.org/10.56741/bei.v4i01.826.
Full textAbstract:
Dowries often becomes an issue and may all up different perspectives in various cultures.However, it is important to understand that a dowry should be a symbol of consent and not a tool to create tension or reinforce inequality. This research aims to determine the perspective of University of Muhammadiyah Maumere students regarding the role and value of dowry among Sikka Krowe ethnic group. This research focuses on how the students view the role and value of the dowry in maintaining the social traditions and the religious values . This research employs qualitative research design. To find out overall perceptions, interviews was conducted. The informants were students of University of Muhammadiyah Maumere. The results of this research claimed that students' perspective about the role and value of dowry vary. Most respondents considered dowry to have a significant role in shaping their identity and moral values. However, there are differences in the way they implement dowry values in everyday life. Some students emphasized the importance of maintaining dowry traditions and values in all aspects of life, while others felt that some dowry values were becoming less relevant. The suggestion from this research is that it is necessary to integrate the role and values of dowry into the higher education curriculum to strengthen its understanding and implementation and that higher education must pay special attention to training in interpersonal skills and professional ethics based on dowry values. It is important to prepare students not only in terms of technical knowledge and skills, but also in terms of attitudes and behavior that reflect dowry values in their interactions with society.
38
Kim, Byung-Ryun, Soo-Sang Hahm, Mi-Kyung Kwon, et al. "Environment-Friendly Control of Cucumber Downy Mildew Using Chlorine Dioxide." Research in Plant Disease 27, no. 4 (2021): 149–54. http://dx.doi.org/10.5423/rpd.2021.27.4.149.
Full textAbstract:
Pseudoperonospora cubensis (downy mildew) is highly virulent to various Cucurbitaceae crops, including cucumber (Cucumis sativus). We tested chlorine dioxide application in a plastic greenhouse for environmentfriendly control of downy mildew disease. Spraying diluted chlorine dioxide suppressed downy mildew disease with 41.2% control efficacy. Thermal fogging with chlorine dioxide had a high control efficacy of 80.9%, confirming that this approach is useful for environment-friendly downy mildew control. Using thermal fogging to control diseases that are greatly affected by humidity, such as downy mildew, may be more effective compared with conventional dilution spray control methods.
39
Dr.Nagaraja.S, Dr Nagaraja S. "Dowry System Practices Among Tribal Community." International Journal of Scientific Research 3, no. 3 (2012): 358–59. http://dx.doi.org/10.15373/22778179/march2014/122.
Full text
40
Sun, Zhan-Bin, Han-Jian Song, Yong-Qiang Liu, et al. "The Potential of Microorganisms for the Control of Grape Downy Mildew—A Review." Journal of Fungi 10, no. 10 (2024): 702. http://dx.doi.org/10.3390/jof10100702.
Full textAbstract:
Plasmopara viticola (Berk.et Curtis) Berl. Et de Toni is the pathogen that causes grape downy mildew, which is an airborne disease that severely affects grape yield and causes huge economic losses. The usage of effective control methods can reduce the damage to plants induced by grape downy mildew. Biocontrol has been widely used to control plant diseases due to its advantages of environmental friendliness and sustainability. However, to date, only a few comprehensive reviews on the biocontrol of grape downy mildew have been reported. In this review, we summarize the biological characteristics of P. viticola and its infection cycle, followed by a detailed overview of current biocontrol agents, including bacteria and fungi that could be used to control grape downy mildew, and their control effects. Furthermore, potential control mechanisms of biocontrol agents against grape downy mildew are discussed. Lastly, suggestions for future research on the biocontrol of grape downy mildew are provided. This review provides the basis for the application of grape downy mildew biocontrol.
41
Challaiah, Orvin C. Burnside, Gail A. Wicks, and Virgil A. Johnson. "Competition Between Winter Wheat (Triticum aestivum) Cultivars and Downy Brome (Bromus tectorum)." Weed Science 34, no. 5 (1986): 689–93. http://dx.doi.org/10.1017/s0043174500067692.
Full textAbstract:
Field experiments were conducted to select winter wheat (Triticum aestivumL.) cultivar(s) that were competitive to downy brome (Bromus tectorumL. # BROTE). Downy brome significantly reduced winter wheat grain yields of all cultivars by 9 to 21% at Lincoln, while at North Platte yield reduction ranged from 20 to 41% depending upon cultivar. ‘Turkey’ was the most competitive cultivar to downy brome but it had the lowest grain yield. Compared to ‘Centurk 78’, ‘Centura’ at Lincoln and ‘SD 75284’ at North Platte proved to be significantly higher yielding and more competitive to downy brome. Winter wheat tiller number, canopy diameter, and plant height were negatively correlated with downy brome yield, but changes in these growth parameters did not always translate into grain yield advantage in downy brome-infested plots. Based on stepwise regression analysis, wheat height was better correlated with reduction in downy brome yield than were canopy diameter or number of tillers.
42
Ishaq Zai, Mohammad Walid, and Sayed Ajmal Sadat. "Identification of Dowry (Mahr) in Islam." Sprin Journal of Arabic-English Studies 2, no. 02 (2023): 38–46. http://dx.doi.org/10.55559/sjaes.v2i02.41.
Full textAbstract:
This research aims to define dowry literally and idiomatically in Islam, the proof of dowry in the light of the Holy Quran and Hadiths of the Prophet Muhammad (Peace Be upon Him), as well as shed light with proofs on types of dowries, suitable dowry, deferred dowry, and prompt dowry. In the same order, the research discussed the opinions of the Islamic jurists and the reasons for the fall of the dowry, as well as the definition of solitude. This means that solitude is no emotional or physical obstacle for the wife or husband. Also, some of the articles related to dowry mentioned in the civil law of Afghanistan have been cited in this research. Alongside the types of women's periods, such as the period of a pregnant woman, the period of a non-pregnant woman, and a woman who does not have a menstrual illness, other related issues have been mentioned in detail.
43
Mishra, Ram Suman, and Sudhanshu Vats. "Epidemiological Study of Downy Mildew Disease of Opium Poppy." International Journal of Plant & Soil Science 36, no. 10 (2024): 265–69. http://dx.doi.org/10.9734/ijpss/2024/v36i105074.
Full textAbstract:
The downy mildew caused by Peronosporaspp is a major disastrous disease of many plant species. The symptoms of downy mildew disease incidence on opium poppy (Papaver somniferum L.) were collected in three years from 2019-20 to 2021-22 for prediction of weather parameters on the progression of downy mildew disease. The downy mildew disease initiation was recorded in the 52nd SMW (10.0%DMI) when the maximum temperature was 19.430C. At 3rd SMW, the maximum temperature dropped 17.330C and DMI reached up to 20.00 percent depicting the progression and spread of downy mildew disease in opium poppy with the decrease of maximum temperature. The maximum disease incidence was recorded 92.53 percent in 10th SMW when maximum and minimum temperature were 29.030C and 13.530C. Regression analysis between dependent variable downy mildew disease incidence Vs. independent variables (viz., rainfall, maximum and minimum temperature and relative humidity) showed that all the weather parameters contributed more than 85 percent variation (R2 = 0.869, 0.957, 0.859) in the downy mildew incidence of opium poppy. One unit change of maximum temperature, minimum temperature (1.00c), maximum and minimum relative humidity (1.0%) might cause to change 0.128, 0.70, 0.117 0.130 units in downy mildew incidence, respectively.
44
Asrori, Asrori, A. Kumedi Ja'far, and Linda Firdawaty. "GIVING A MARRIAGE DOWRY IN JURIDICAL, SOCIOLOGICAL, AND PHILOSOPHICAL PERSPECTIVES." Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam 17, no. 1 (2024): 139. http://dx.doi.org/10.24042/ijpmi.v17i1.19988.
Full textAbstract:
The research aims to provide a comprehensive analysis of the obligation to provide dowry in marriage at the time of the marriage contract from a juridical, sociological, and philosophical perspective. This research is normative legal research (Doctrinal Research) with an interdisciplinary approach. The results of the research state that legally dowry is not a pillar of marriage, therefore negligence in its implementation does not cause the marriage to be annulled and valid, however, the dowry must still be given by the prospective husband to the prospective wife either in full or in part in cash or postpone it. Sociologically, because the law is always dynamic, the application of dowry is adjusted to local community habits. The essence is that dowry does not burden men and also does not degrade women. Philosophically, giving a dowry is not just at a transactional and materialistic level, but a dowry is essentially a form of seriousness and love as well as the groom's appreciation for the bride he will marry. Therefore, women must accept the dowry happily as a respect for their dignity and not interpreted as a buying and selling transaction against themselves.
45
Umm-e-Habiba and Anila Kamal. "Dowry at Marriage as a Risk Factor in Relationship between Impacts of Dowry, Psychological Distress and Marital Satisfaction." Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse 15, no. 3 (2023): 172–91. http://dx.doi.org/10.29173/cjfy29952.
Full textAbstract:
In Pakistani culture, the dowry system is deeply entrenched, especially for parents who belong to the lower middle class. However, little has been documented about their positive and negative impacts on Pakistani married women. This research aimed to investigate the relationship between positive and negative impacts of dowry, psychological distress, and marital satisfaction in married women, and to investigate the effect of moderation of dowry at marriage on these relationships. A cross-sectional survey was carried out from February to April 2021 in Pakistan. The sample comprised 486 married women including working and non-working from different cities of Punjab. This study was carried out using a purposive convenient sampling technique and questionnaires as a data gathering tool. Results of the study showed that negative impact of dowry was associated with psychological distress and marital satisfaction but this association was not found for positive impact of dowry. Furthermore, moderation results illustrated no dowry at marriage strengthen the effects of negative impact of dowry on psychological distress and weaken the effects of negative impact of dowry on marital satisfaction in married women. Youth and the government should both take action to control this system.
46
Luis Guterres, Vicente Manuel, Anak Agung Istri Ngurah Marhaeni, Made Heny Urmila Dewi, and Made Dwi Setyadhi Mustika. "The Tradition Of Dowry And Gender Equality Issues: A Literature Review." Journal of World Science 3, no. 9 (2024): 1185–97. http://dx.doi.org/10.58344/jws.v3i9.721.
Full textAbstract:
Dowry is a tradition that has existed for a long time and exists in many cultures around the world, including in Indonesia. Although dowry has symbolic and cultural significance, this tradition can cause several problems, especially related to gender equality. The purpose of this study is to compare the practice of dowry that applies in several countries and to examine the relationship between dowry practices and gender equality issues. This study uses a qualitative approach with data collection techniques through observation of various relevant literature, with descriptive analysis techniques. The results of the study show that the practice of dowry in several countries has differences where there are countries that practice dowry or dowry given from the woman's to the man's side, or the man's to the woman's side. In addition, there are countries that practice dowry given by the man or woman individually, which is used for the business capital of a new family that is formed. The results of the study also show that the practice of dowry in several countries reflects gender inequality that is still deeply rooted in patriarchal culture. This reduces women's autonomy and strengthens the power imbalance in marital relationships. Despite international efforts such as the Convention on the Elimination of All Forms of Discrimination against Women that seek to address this discrimination. Therefore, it is important to eliminate the practice of dowry that is not in accordance with the principle of gender equality in order to promote a fairer and healthier marriage relationship.
47
Latha, K. S., and R. Narendra. "Dowry Death: Implications of Law." Medicine, Science and the Law 38, no. 2 (1998): 153–56. http://dx.doi.org/10.1177/002580249803800212.
Full textAbstract:
The giving of dowry on marriage is a widespread custom in India, but the attitude of society towards this practice is neither uniform nor consistent. ‘Dowry death’ is the result of a unique form of violence suffered by Indian women. The existing legal provisions relating to dowry and dowry deaths are summarized, and the role of the Indian Penal Code is discussed. Case reports are presented.
48
Blackshaw, Robert E. "Downy Brome (Bromus tectorum) Interference in Winter Rye (Secale cereale)." Weed Science 41, no. 4 (1993): 557–62. http://dx.doi.org/10.1017/s0043174500076311.
Full textAbstract:
Field experiments over 3 yr at Lethbridge, Alberta, determined the effect of various downy brome densities and times of its emergence on winter rye biomass and seed yield. Downy brome reduced yields most when it emerged within 3 wk of rye, but densities of more than 100 downy brome m-2were required to reduce yields by 20 to 30%. The greatest reductions in rye biomass (28%) and seed (33%) yields over the 3 yr occurred when 400 downy brome m-2emerged with the crop. Downy brome, at densities up to 400 plants m-2, emerging 6 wk after rye or in early spring, reduced rye biomass and seed yield less than 10% in all years. Winter rye effectively shaded downy brome (40 to 90%) for much of the growing season.
49
Singh, S. D., and B. S. Talukdar. "Inheritance of Complete Resistance to Pearl Millet Downy Mildew." Plant Disease 82, no. 7 (1998): 791–93. http://dx.doi.org/10.1094/pdis.1998.82.7.791.
Full textAbstract:
Inheritance of downy mildew (Sclerospora graminicola) resistance in pearl millet (Pennisetum glaucum) was studied in a cross involving DMRP (downy mildew resistant Pennisetum) 292 and DMSP (downy mildew susceptible Pennisetum) 23. DMRP 292, derived from IP 18292, and DMSP 23, derived from Tift 23DB, were made homozygous for downy mildew resistance-susceptibility by three generations of single plant selection followinginoculations with homogenized sporangial population of S. graminicola from the ICRISAT Asia Center. Potted seedlings of parental lines, F1, F2, and BC progenies were evaluated for their reactions to downy mildew following inoculation. The results show that complete resistance to downy mildew in DMRP 292 is controlled by a single dominant gene. Because of the simple mode of inheritance, resistance utilization from DMRP 292 is simple and straightforward. We designate this gene as Rsg1.
50
Maria Fitrila Wati, Nur Chotimah, and Gisela Nuwa. "Analisis Keberadaan Belis Bagi Masyarakat Sikka-Krowe di Desa Wolomotong Kecamatan Doreng." Jurnal Pendidikan dan Kewarganegara Indonesia 2, no. 1 (2025): 36–54. https://doi.org/10.61132/jupenkei.v2i1.145.
Full textAbstract:
This study aims to determine the existence of dowry for the Sikka-Krowe society in Wolomotong Village, Doreng District. This research method was carried out with a qualitative descriptive approach. The data sources used are primary data and secondary data. The informants involved in this study were the doers of dowry, parents, the community, and delegates. Data collection techniques used are observation techniques, interviews, and documentation. Data analysis techniques include data reduction, data display, and verification. The results show that the dowry is a form of appreciation for women, but during the process, the dowry does not always go according to what they want. There are positive and negative impacts of the dowry. The dowry currently being made has undergone several changes following current developments, or there have been adjustments.