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Journal articles on the topic 'Mulcay'

Author: Grafiati

Published: 11 December 2022

Last updated: 26 January 2023

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1

Shansky, Carol Rena. "‘She’s an expert on the harmonica’: Women, stage shows and harmonica playing." Journal of Popular Music Education 6, no. 2 (2022): 217–33. http://dx.doi.org/10.1386/jpme_00086_1.

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Female solo harmonica players began to be more commonly heard on stages and radio in the United States in the 1920s–30s. While still a male-dominated arena, several women soloists, male–female duos or women’s groups were featured performers in vaudeville, but also the ‘variety’ or ‘stage shows’ entertainment that emerged as vaudeville declined. Stage shows as well as acts that appeared as a prelude to movies at movie houses took on the air of a more ‘middle-class-friendly’ source of entertainment where women began to find a foothold and developed a reputation as solid performers. This article profiles three of these: The Ingenues, ‘Babe’ Didrickson and Mildred Mulcay. This article begins to fill in the gap of our understanding of the activities and impact of female performers of popular music in the decades before the Second World War.

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2

O'Dowd, Colin, Claire Scannell, Jane Mulcahy, and S. Gerard Jennings. "Wind Speed Influences on Marine Aerosol Optical Depth." Advances in Meteorology 2010 (2010): 1–7. http://dx.doi.org/10.1155/2010/830846.

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The Mulcahy (Mulcahy et al., 2008) power-law parameterization, derived at the coastal Atlantic station Mace Head, between clean marine aerosol optical depth (AOD) and wind speed is compared to open ocean MODIS-derived AOD versus wind speed. The reported AOD versus wind speed (U) was a function of ∼U2. The open ocean MODIS-derived AOD at 550 nm and 860 nm wavelengths, while in good agreement with the general magnitude of the Mulcahy parameterization, follows a power-law with the exponent ranging from 0.72 to 2.47 for a wind speed range of 2–18 m s−1. For the four cases examined, some MODIS cases underestimated AOD while other cases overestimated AOD relative to the Mulcahy scheme. Overall, the results from MODIS support the general power-law relationship of Mulcahy, although some linear cases were also encountered in the MODIS dataset. Deviations also arise between MODIS and Mulcahy at higher wind speeds (>15 m s−1), where MODIS-derived AOD returns lower values as compared to Mulcahy. The results also support the suggestion than wind generated sea spray, under moderately high winds, can rival anthropogenic pollution plumes advecting out into marine environments with wind driven AOD contributing to AOD values approaching 0.3.

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3

Bojesen, Emile. "Pedagogy, praxis and purpose in education. By C. M. Mulcahy, D. E. Mulcahy and D. G. Mulcahy." British Journal of Educational Studies 64, no. 4 (2016): 547–48. http://dx.doi.org/10.1080/00071005.2016.1241029.

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4

T, Meghanathan, and Saraladevi A. "Visual Background in Mullait Thinai." International Research Journal of Tamil 4, no. 4 (2022): 191–98. http://dx.doi.org/10.34256/irjt22424.

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Mullai is one of the five types of Tamil lands in ancient Tamil Nadu. This land was named after the Mullai flower. The forest and the forest edifice are called Mullai Nilam. The Mullai flower is pure beauty and has a pleasant aroma from the flowers that bloom in the evening during the autumn in the Mullai land. It is this mullai flower that attracts the hearts of the man who returns home after work and the wives who face their husbands while they are at home. Therefore, the Mullai flower became a symbolic flower for the pure, happy life of the lover. Mullai meant chastity. The various visual recordings and scenes in the songs formed the background to this moral interpretation. Therefore, the purpose of this article is to examine the "Visual Background in Mullait Thinai."

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5

V, Ramarajapandiyan, and Karuppusamy K. "Lifestyle of Mullai land ethnic group." International Research Journal of Tamil 1, no. 4 (2019): 12–22. http://dx.doi.org/10.34256/irjt1942.

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Forest and surrounding areas are called ‘Mullai’. This is an elevated land suitable for cattle rearing occupation of the ‘Mullai’ people. Ancient Tamil society represents the life styles of many ethnic groups. The five land regions represent one ethnic group each. The ‘Mullai’ ethnic group people are called ‘ Idaiyars’. The vestiges of the ‘Mullai’ idaiyar people through ages until today have reflections in the society. This article tries to study the life style of the ‘mullai’ ethnic group through Sangam poetry.

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6

Rodríguez, Karen. "Chilson, Peter and Mulcahy, Joanne B. (2017). Writing Abroad: A Guide for Travelers. Chicago, IL: University of Chicago Press. 224 pages." Frontiers: The Interdisciplinary Journal of Study Abroad 31, no. 1 (2019): 190–92. http://dx.doi.org/10.36366/frontiers.v31i1.449.

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7

Papier, Joy. "Contributor biographies." Journal of Vocational, Adult and Continuing Education and Training 2, no. 2 (2019): 107. http://dx.doi.org/10.14426/jovacet.v2i2.96.

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8

Mullan, Fitzhugh. "MULLAN RESPONDS." American Journal of Public Health 93, no. 9 (2003): 1380. http://dx.doi.org/10.2105/ajph.93.9.1380.

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9

Watts, Geoff. "Fitzhugh Mullan." Lancet 395, no. 10220 (2020): 266. http://dx.doi.org/10.1016/s0140-6736(20)30104-5.

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10

Mellon, Matthew J., Joshua R. Broghammer, and Gerard D. Henry. "The Mulcahy Salvage: Past and Present Innovations." Journal of Sexual Medicine 12 (November 2015): 432–36. http://dx.doi.org/10.1111/jsm.12986.

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11

R, Udaiachandran. "Mullai land Life and Cultural Creation." International Research Journal of Tamil 3, S-1 (2021): 158–63. http://dx.doi.org/10.34256/irjt21s125.

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The Sangam songs are a testimony to the fact that the Ancient Tamils are credited with creating civilization and culture for the world. Kurinji, Mullai, Marudham and Neytal are one of the manifestations of the special Tamil culture that has classified their habitat and thereby created an effective cultural structure. Mullai land was the place where human society was moving towards development during the Sangam period. Mullai land was the foundation for creating a fulfilling life. This article showcases the excellence of such a special Mullai land in life and cultural development.

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12

Boyd, Lawrence W. "A Social Contract for the Coal Fields: The Rise and Fall of the United Mine Workers of America Welfare and Retirement Fund. By Richard P. Mulcahy. Knoxville: University of Tennessee Press, 2000. Pp xiii, 274. $34.00." Journal of Economic History 61, no. 4 (2001): 1153–54. http://dx.doi.org/10.1017/s0022050701005873.

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This is a book that deserves a wider readership than its title might suggest. More than a narrow history concerning health and pension benefits received by one union, it touches on nearly every issue that has been raised concerning health care and social-security reform. Richard Mulcahy accomplishes this feat through a clearly written narrative history that seldom strays from its basic story line. The story involves the founding, development and demise of medical coverage provided by the United Mine Workers of America (UMWA) Welfare and Retirement Fund. Furthermore Mulcahy provides what might be called a revisionist historical assessment of John L. Lewis, president of the UMWA; specifically that his regime might not have been the “Corrupt Kingdom” described by William Finley (The Corrupt Kingdom. The Rise and Fall of the United Mine Workers. New York: Simon & Schuster, 1972).

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13

Robinson, Joseph D. "Appreciating Key Experiments." British Journal for the History of Science 19, no. 1 (1986): 51–56. http://dx.doi.org/10.1017/s0007087400022755.

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SUMMARYGilbert and Mulkay, in their paper ‘Experiments Are the Key’, present responses of scientists to questions about the development of the chemiosmotic hypothesis of energy coupling in oxidative and photophosphorylation, and infer from these responses both the meaninglessness of the concept ‘key experiment’ and the hopelessness of searching for any data as a bedrock for historical analysis. Gilbert and Mulkay's nihilism is, however, rooted in a lack of understanding of the specific scientific issues involved. A closer look at a proposed ‘key experiment’ shows certain obvious characteristics that could be criteria for a ‘key experiment’ moreover, the actual scientific response to that experiment demonstrates its pivotal role in the development of the field. Instead of demonstrating the lack of empirical bases for scientific judgment, Gilbert and Mulkay demonstrate the necessity for identifying the crucial issues and pursuing them, in questioning the scientists as well as in examining other sources.

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14

J, Amutha. "The Shepherds of the Sangam Age - Ethnographic View." International Research Journal of Tamil 4, S-17 (2022): 94–100. http://dx.doi.org/10.34256/irjt224s1716.

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Humans lived in mountains and caves in the early days of human history. Later, due to the increase in population, they went to the forest edifice of Mullai land. They domesticated and reared animals like buffalo, cows, and goats for the needs of their lives. Since sheep and cattle are multiplying rapidly in this land, they should have stayed there and established their lives. Therefore, it can be said that Mullai land shepherd communities were formed there. The fact that Mullai land was the abode of the gods under the banyan tree and near the water resources indicates that these places were places of worship. Only Mullaikali speaks of embracing bulls as a symbol of the tradition of the people of Mullai land. It can be seen that there was a custom of marrying the shepherds of Mullai land. This article is aimed at examining the way in which they lived in harmony with their lives by considering cattle as wealth.

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15

Hamdan, Hamdan. "Dampak Prostitusi Liar Terhadap Kehidupan Sosial Masyarakat." Psikostudia : Jurnal Psikologi 1, no. 2 (2012): 91. http://dx.doi.org/10.30872/psikostudia.v1i2.2196.

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Penelitian ini bertujuan untuk mengetahui dampak prostitusi terhadap kehidupan sosial masyarakat. Jenis penelitian ini adalah penelitian deskriptif. Lokasi penelitian di Desa Sekolaq Muliaq, Kecamatan Sekolaq Darat, Kabupaten Kutai Barat. Subyek penelitian ini adalah wakil dari setiap sebagian wilayah di Desa Sekolaq Muliaq yang dekat dengan prostitusi liar, yakni RT 04 dengan jumlah 76 Kepala Keluarga. Hasil penelitian didapatkan bahwa (1) Dengan adanya prostitusi liar di Desa Sekolaq Muliaq, maka kecenderungan kriminalitas meningkat, (2) Kebisingan dan keramaian meningkat sehingga menggangu ketentraman serta ketenangan (ketertiban umum) dari masyarakat setempat, (3) Keberadaan prostitusi liar mengakibatkan seringnya terjadinya perkelahian dalam rumah tangga dan kasuskasus perceraian cenderung meningkat, (4) Terganggunya perkembangan mental dari anakanak yang berada sekitar prostitusi liar, (5) Tingkat kenakalan remaja di Desa Sekolaq Muliaq semakin meningkat.

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16

Kuorikoski, Niina. "Lesbopuuhastelua mullan alla." Lähikuva – audiovisuaalisen kulttuurin tieteellinen julkaisu 19, no. 4 (2006): 54–61. http://dx.doi.org/10.23994/lk.115876.

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17

Kuorikoski, Niina. "Näkökulmia mullan alle." Lähikuva – audiovisuaalisen kulttuurin tieteellinen julkaisu 19, no. 4 (2006): 66–67. http://dx.doi.org/10.23994/lk.115877.

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18

Goot, Murray. "Mulgan on Mandates." Australian Journal of Political Science 35, no. 2 (2000): 323–25. http://dx.doi.org/10.1080/713649323.

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19

Collins, H. M. "Sociology of Science: A Sociological Pilgrimage. Michael Mulkay." Isis 84, no. 3 (1993): 622–23. http://dx.doi.org/10.1086/356629.

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20

Rosenthal, M. M. "Regulating Medical Work, by Judith Alsop, Linda Mulcahy." BMJ 314, no. 7094 (1997): 1633. http://dx.doi.org/10.1136/bmj.314.7094.1633.

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21

Landolfi, Luciano. "Multas per gentes et multa per aequora vectus (Cat. c. CI 1). Catulo fra Omero ed Apollonio Rodio." Emerita 64, no. 2 (1996): 255–60. http://dx.doi.org/10.3989/emerita.1996.v64.i2.228.

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22

Author, No. "March Of Medicine." Journal of Nepal Medical Association 2, no. 1 (2003): 51–55. http://dx.doi.org/10.31729/jnma.900.

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Pseudotumor cerebri and corticosteroid therapy. A.E. Walker, M.D., and J.J. Adamkiewicz, M.D. Baltimore. J.A.M.A. 188: 9 (June 1, 1964) 779.Tetracycline in the Treatment of Cholera.W.B. Greenough, M D , R S Gordon. Jr.,M.D., T.S. Rosenberg. M.D..B.T. Davies, M.D. THE LANCET 1 : 7329 (Feb. 15, 1964)355.Medical Radiations and Leukaemia : a Retrospective Survey. F.W. Gunz and H.R. Atkinson.Brit.Med.Jou. (Feb. 15,1964) 389.Radiology in Diagnosis of Coeliac Disease. W. Morrice McCrae and Elizadeth M.Sweet. Brit.Med.Jou. (July 18,1964) 163.Long-term Administration of Corn Oil in Management of Patients after Myocardial Infarction : A Four-year Study. W.C. Watson, M B., M.R.C.P., M.R.C.P. Glasg. Brit. Med. Jou. (Nov. 30,1963) 1366.Evidence for "Rebound" Hypercoagulability After Stopping Anticoagulants. L.Poller,M.D.,J.Thomson, A.I.M.L.T. THE LANCET 2:7350 (July 11, 1964) 62.Ampicillin in Treatment of Salmonella typhi Carriers. J.M.F. Whitby, L.M.S.S.A. THE LANCET 2 : 7350 (July 11, 1964) 71.Comparison of Ampicillin and Chloramphenicol in Treatment of Paratyphoid Fever. R.A. Sieet, G.Sangster, and J. McC. Murdooh. Brit.Med.Jou.(Jan.18,1961) 148.Effect of Nicotinic Acid on Abnormal Serum Lipids. O.Fitzgerald, A. Heffernan, P. Brennan, R. Mulcahy, J.J. Fennelly, and R. Mulcahy, J.J. Fennelly, and R. McFarlane-Brit.Med.Jou. (Jan. 18, 1964) 157.

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23

Mullan, Kerry, Laurence Vincent-Durroux, and Caroline David. "Editorial: humour in contrast across languages and cultures." European Journal of Humour Research 8, no. 4 (2020): 1. http://dx.doi.org/10.7592/ejhr2020.8.4.mullan.

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24

Kealy, Stephen. "Tribute to Michael Mulcahy, IASSIDD Past President (1988‐1992)." Journal of Policy and Practice in Intellectual Disabilities 18, no. 3 (2021): 250. http://dx.doi.org/10.1111/jppi.12388.

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25

Kwanghun, Jung, and Kim Hyunju. "From Buddhist Story to Heroic Epic: A Comparative Study of the Epic of Geser and the Mulian Story." Acta Orientalia Academiae Scientiarum Hungaricae 74, no. 3 (2021): 413–30. http://dx.doi.org/10.1556/062.2021.00018.

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This paper compares narrative modiﬁcation in the Mongolian heroic epic The Epic of Geser with that of the Buddhist Mulian story. The Mulian story, in which the protagonist saves his mother from the underworld gained widespread popularity in its time. Mulian Bianwen from the Tang dynasty, presents the scenes from the story in a very dramatic manner. The Mongolian Geser epic uses this motif but adapts the story to ﬁt the characteristics of a heroic epic for nomadic people. Heroic epics must contain motifs that depict the image of their protagonist to present a collection of exemplary characters. To create a complete heroic epic, the story of Geser absorbed a religious story from another culture that was very popular at the time. In the present study, ﬁve scenes common to The Epic of Geser and the Mulian story are analysed to investigate how the original Buddhist story became a part of the heroic epic. This analysis considers the ways in which identical story motifs can be used for the different purposes according to the nature of the literary work.

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26

Rosenfeld, Sidney, and André Kaminski. "Kaminski erzählt: Die Gärten des Mulay Abdallah; Herzflattern." World Literature Today 66, no. 2 (1992): 344. http://dx.doi.org/10.2307/40148224.

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27

Mohanty, Sanjeeb Kumar, and Jinendra Nath Mahanty. "Military-Madrasa-Mullah Complex." India Quarterly: A Journal of International Affairs 66, no. 2 (2010): 133–49. http://dx.doi.org/10.1177/097492841006600201.

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28

Kemp, Lisa, Patricia Choban, Jay Mirtallo, Jean Burge, Jacuun Hardin, and Louis Flancbaum. "Response to Dr Mulloy." Journal of Parenteral and Enteral Nutrition 18, no. 6 (1994): 561. http://dx.doi.org/10.1177/014860719401800620.

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Kemp, Lisa, Patricia Choban, Jay Mirtallo, Jean Burge, Jaculin Hardin, and Louis Flancbaum. "Response to Dr Mulloy." Journal of Parenteral and Enteral Nutrition 19, no. 3 (1995): 251. http://dx.doi.org/10.1177/0148607195019003251.

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30

Neal, Joseph M. "Michael F. Mulroy, M.D." Regional Anesthesia and Pain Medicine 32, no. 5 (2007): 405. http://dx.doi.org/10.1097/00115550-200709000-00008.

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31

Prutton, Martin. "From LEED to MULSAM." Surface and Interface Analysis 29, no. 9 (2000): 561–71. http://dx.doi.org/10.1002/1096-9918(200009)29:9<561::aid-sia899>3.0.co;2-e.

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32

Berezkin, Rostislav. "Illustrations of the Mulian Story and the Tradition of Narrative Painting in China (Tenth–Fifteenth Centuries)." Religion and the Arts 20, no. 1-2 (2016): 5–28. http://dx.doi.org/10.1163/15685292-02001002.

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The story of Mulian rescuing his mother’s soul from hell was featured in numerous pictorial versions of different formats in China. They could take the form of multi-scene handscrolls, illustrations in manuscripts and editions, and separate scenes in devotional religious art objects such as murals and reliefs. The Mulian subject was of primary importance in the popularization of Buddhist ideas among different layers of society. The earliest extant pictorial versions of this story in China (tenth century) were related to Buddhist storytelling with the use of visual devices. Illustrations appeared in several written versions of the Mulian story that were circulated among different layers of society in China in the twelfth through fifteenth centuries. These illustrated versions showed different degrees of elaboration, spread among common folk and the imperial courts of the Yuan and Ming dynasties. In this article I explore the functions of the narrative illustrations of the Mulian story in various social contexts. These functions were quite varied in case of most art objects analyzed here: pictures in woodblock editions and manuscripts augmented the textual part and also made them appealing to the lay readers.

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33

R, Gandhimathi. "The Female-Centric Community as shown in the Songs of Muthin Mullai (a Part that Deals with the Valour of Women in Purathinai)." International Research Journal of Tamil 4, S-13 (2022): 62–66. http://dx.doi.org/10.34256/irjt224s139.

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The Purathinai literary tradition is not merely a literary tradition. It is also a social tradition of that period. On this basis, one of the disciplines of the Purathinai literary tradition, the Mullai of Muthin Mullai, has within itself a social life. Muthinmullai songs, which describe the valour of women, also record that it is the duty of women to save the family and society for the family. Through such records, the Muthin mullai songs show pieces of evidence to understand the primacy and supremacy of women's lives in society. The songs are used to explain how women are viewed and to confirm the social identities of women, referred to as a matrilineal society. This article also highlights the need to find more data on why the Tamil community was such a predominantly female community.

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34

Cooper, Tracy E. "The Decoration of the Royal Basilica of El Escorial.Rosemarie Mulcahy." Speculum 71, no. 3 (1996): 739–40. http://dx.doi.org/10.2307/2865834.

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35

Gordillo, Luz Maria. "Remedios: The Healing Life of Eva Castellanoz by Joanne Mulcahy." Oregon Historical Quarterly 112, no. 3 (2011): 381–82. http://dx.doi.org/10.1353/ohq.2011.0037.

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36

Fowler, Joan. "Michael Mulcahy, Taylor Galleries, Dublin 12 July-3 August, 1985." Circa, no. 24 (1985): 34. http://dx.doi.org/10.2307/25557002.

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37

Hutchinson, John. "Michael Mulcahy, Douglas Hyde Gallery Dublin, 19 April - 10 June." Circa, no. 46 (1989): 45. http://dx.doi.org/10.2307/25557444.

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38

Mulcahy, John J. "Editorial Comment on “The Mulcahy Salvage: Past and Present Innovations”." Journal of Sexual Medicine 12 (November 2015): 437–38. http://dx.doi.org/10.1111/jsm.13002.

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39

Wendy Dick. "“Vigorous-Minded and Independent”: Ellen Mulcahy as a Labour Leader." Labour History, no. 104 (2013): 31. http://dx.doi.org/10.5263/labourhistory.104.0031.

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40

MacDonald, Alan R. "Mullan, Scottish Puritanism, 1590–1638." Scottish Historical Review 81, no. 1 (2002): 130–31. http://dx.doi.org/10.3366/shr.2002.81.1.130.

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41

Maley, William, Ralph H. Magnus, and Eden Naby. "Afghanistan: Mullah, Marx, and Mujahid." Pacific Affairs 73, no. 1 (2000): 137. http://dx.doi.org/10.2307/2672313.

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42

Aquila, Dominic A. "In Memoriam: John J. Mulloy." Catholic Social Science Review 1 (1996): 277–78. http://dx.doi.org/10.5840/cssr1996138.

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43

Mobasser, Nilou. "Mad Mullahs and Mullah Lites." Index on Censorship 32, no. 3 (2003): 10–13. http://dx.doi.org/10.1080/03064220308537244.

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44

Kiyosawa, T., and W. H. Schikhof. "Non-archimedean Eberlein-mulian theory." International Journal of Mathematics and Mathematical Sciences 19, no. 4 (1996): 637–42. http://dx.doi.org/10.1155/s0161171296000907.

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It is shown that, for a large class of non-archimedean normed spacesE, a subsetXis weakly compact as soon asf(X)is compact for allf∈E′(Theorem 2.1), a fact that has no analogue in Functional Analysis over the real or complex numbers. As a Corollary we derive a non-archimedean version of the Eberlein-mulian Theorem (2.2 and 2.3, for the classical theorem, see [1], VIII, §2 Theorem and Corollary, page 219).

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45

Dohrmann, George J. "Sean Francis Mullan, M.B., Ch.B." Surgical Neurology 36, no. 6 (1991): 421–22. http://dx.doi.org/10.1016/0090-3019(91)90153-z.

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46

Mukherjee, Madhuja. "Speaking with Suhasini Mulay: A short story about a long strife." Studies in South Asian Film & Media 11, no. 2 (2020): 225–43. http://dx.doi.org/10.1386/safm_00030_7.

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This article is connected to my project concerning the Indian film industry, questions of work and women’s labour; and, this interview-based article grows from my ongoing audio-visual documentary work tentatively titled The Shadow and The Arc Light. It enables me to reflect upon my previous book project, and takes shape in the light of contemporary feminist historiography. Suhasini Mulay began her career as an actor with Bhuvan Shome (Mrinal Sen 1969), and thereafter, shifted to filmmaking and obtained technical training from McGill University, Montreal. Upon her homecoming she initially worked with the International Film Festival of India, and later assisted Satyajit Ray (for Jana Aranya [1975]) and Mrinal Sen (for Mrigayaa [1976]). While Mulay has made documentaries, and also acted in Bhavni Bhavai (Ketan Mehta 1980), she eventually resumed full-time acting in 1999. As narrated by her, she endured hierarchical, gendered and precarious work conditions, which inform us about the arduous production milieu. Through such conversations, I propose gender as a lens for studying film history, and underscore filmmaking as labour; as well, analyse the nature of filmic work. I aspire to demonstrate how women involved in various capacities, negotiate networks of media forms and capital, and persist perilously.

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47

Flanagan, Kevin M. "Razorback (1984), Directed by Russell Mulcahy, Warner Brothers Archive Collection, 2009." Studies in Australasian Cinema 5, no. 1 (2011): 95–96. http://dx.doi.org/10.1386/sac.5.1.95_7.

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48

Stephenson, Jon. "Shades of gray: The Taliban phenomenon." Pacific Journalism Review : Te Koakoa 17, no. 1 (2011): 235–37. http://dx.doi.org/10.24135/pjr.v17i1.383.

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  Review book by James Fergusson    Publication date: May, 2010     ''I just can't understand the Americans,’ an Afghan mullah tells British writer James Fergusson. ‘What they are doing makes no sense—and if they go on as they are, the whole country will rise against them.’ The mullah—an educated, apolitical man, fluent in five languages—is hauled from his bed one night by US commandos. Beaten and dragged off to the notorious Bagram detention centre, he is later released, but is so outraged he joins the Taliban.'  

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Yakubova, Iroda. "Mualliflik huquqlarini jamoaviy boshqaruv tashkilotlarining huquqiy maqomi va vakolatlarning o‘ziga xos xususiyatlari, ularning fuqarolik-huquqiy tahlili." Общество и инновации 3, no. 6 (2022): 108–21. http://dx.doi.org/10.47689/2181-1415-vol3-iss6-pp108-121.

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Abstract:

Intellektual mulk bozorining mustahkamlanishi va rivojlanishi, qolaversa, muallifning mulkiy huquqlarini individual himoya qilish va boshqarishning qiyinlashuvi mualliflarning mulkiy huquqlarini jamoaviy asosda boshqaruvchi tashkilotlarga ehtiyoj tug‘dirdi va ularning paydo bo‘lishiga olib keldi. So‘nggi yillarda dunyo miqyosida intellektual mulk, xususan, mualliflik huquqi muhofazasini taʼminlash va uning himoyasini kuchaytirish bo‘yicha bir qator islohotlar amalga oshirilmoqda. Bu islohotlar mualliflarning huquq va qonuniy manfaatlarini taʼminlash, mualliflik asarlaridan ruxsatisiz foydalanishga chek qo‘yish, mualliflik haqini adolatli to‘lanishi va mualliflik huquqiga oid huquqbuzarliklar uchun javobgarlik choralarini kuchaytirish kabi masalalar bilan bog‘liq. Qolaversa, mualliflik asarlaridan ruxsatisiz foydalanish va mualliflarga mualliflik haqini adolatli to‘lanmatyotganlik holatlarining ko‘pligi muallifning mulkiy huquqlarini jamoaviy asosda boshqarish institutini rivojlantirish zaruratining kuchayib borayotganligidan ham dalolat beradi. Mamakatimizda o‘z yechimini kutayogan bir qancha masalalar mavjud bo‘lib, mualliflik-huquqiy munosabatlarni tartibga solish, xususan, uning muhofazasida mualliflik huquqlarini jamoaviy boshqarish va mualliflik shartnomasi bilan bog‘liq jarayonlarni tadqiq etish dolzarb vazifa hisoblanadi. Shuninhdek, maqolada ushbu institutni takomillashtirish bilan bog‘liq ayrim dolzarb muammolarga, mualliflik huquqini himoya qilishning xalqaro standartlariga va milliy qonunchilikning qiyosiy-huquqiy tahliliga, shuningdek, O‘zbekiston va boshqa mamlakatlar olimlarining fikrlariga eʼtibor qaratilgan. Mualliflik huquqini rivojlantirish uchun ilmiy va amaliy ahamiyatga ega bo‘lgan taklif va tavsiyalar ilgari surildi.

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Sathya, S. "குறுந்தொகையில் முல்லை மற்றும் மருதத்திணையில் தோழி கூற்றில் உவமைகள்". Shanlax International Journal of Tamil Research 5, № 1 (2020): 41–49. http://dx.doi.org/10.34293/tamil.v5i1.3402.

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Abstract:

The article focuses on the Mullai and Marudha Thinaiyil Thozhi Kootril Uvamial in Kurunthogai. ‘Kurunthogai’ is a classical Tamil poetic work in the second book of the “Ettuthogai” (Eight Anthologies). It is content matters were poem contains love and separation. Content matters were written by numerous authors. The ancient Sangam literature had witnessed the life style of the people in five phases of lands as Kurunji, Mullai, Neithal, Palai and Marutham. The first land surface is mountains and hills and the places is termed as ‘Kurunchi’. There are many Uvamais in Kurunthogai. This research paper explains the Uvamais found in ‘Kurunthogai Kurinji Thozhi Kottru Songs’

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