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Journal articles on the topic 'Siddis'

Author: Grafiati

Published: 10 September 2021

Last updated: 7 February 2022

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1

Minda Yimene, Ababu. "Dynamics of Ethnic Identity Among the Siddis of Hyderabad." African and Asian Studies 6, no. 3 (2007): 321–45. http://dx.doi.org/10.1163/156920907x212268.

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AbstractThe existing commercial contact between India and Africa since prehistoric times grew substantially since the rise of Islam in the 7th century, leaped to its climax during the middle ages and continued until the second half of the 20th century. This commercial relationship involved the trade in humans from Africa to Asia. Many African war captives were sold as slaves in India to serve as domestics and infantries among the aristocracy of rising Islamic kingdoms while some emigrated by free will and settled in India engaging in various occupations. Descendants of African slaves and immigrants, who are locally known as Siddis, presently live in various geographical pockets of India forming their own ethnic enclaves amidst their host societies. The main Siddi communities in India are located in Gujarat, Hyderabad, Karnataka, in the Bombay region and along the western coast, including Goa. The Siddis of Hyderabad, like the other Siddi communities are changing fast, yielding to modern demands and trends. National and global pressures strongly militate against their tradition and change in their identity has been inevitable. As a result of their intermarriage with other ethnic communities and adoption of either Indian or Arab identities, today's Siddis have little resemblance to their predecessors. This study shows that the Siddis are moving in divergent directions of assimilation. Many Moslem Siddis are assimilating into the Yemeni Arab community of Hyderabad while Christian Siddis identify themselves with the Indian Christian population. Moslem and Christian Siddis are accused by each other as being pro-Pakistan Islamic radicals and 'Hindu nationalism' adherents respectively. The Siddis, although historically constituted a single ethnic community, are in the process of a significant identity change by joining two ideologically differing groups.

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2

Obeng, Pashington. "Siddi Street Theatre and Dance in North Karnataka, South India." African Diaspora 4, no. 1 (2011): 1–26. http://dx.doi.org/10.1163/187254611x566080.

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Abstract The Karnataka African Indians (Siddis, Habshis and Cafrees), drawing on both Indian performing arts and their African heritage, use dance and street theatre for political action, entertainment, social critique and self-expression. This paper focuses on Siddi dance and theatre in Uttara Kannada (North Karnataka), South India. Karnataka Siddis number about twenty thousand (Prasad, 2005). Using dramatic aesthetics, performers portray farming, hunting, child labour, violence against women and domestic work motifs to articulate Siddi grundnorms (foundational norms). I address how some Siddi dances and street theatre parallel and yet may differ from other performing arts in South India. Further, the paper complicates the current discourse on how diasporic African communities use the performing arts. My paper goes beyond the Atlantic Diaspora model. It examines ways in which Siddis of South Asia use their dance and theatre to express multiple domains of cultural art forms alongside the everyday use of such performances including a counter-hegemonic stance.

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3

Hofbauer, Andreas. "Diáspora e Africanidade entre os Siddis de Karnataka." Mediações - Revista de Ciências Sociais 25, no. 1 (April 19, 2020): 23. http://dx.doi.org/10.5433/2176-6665.2020v25n1p23.

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Devem os siddis de Karnataka ser entendidos como parte da diáspora africana? Partindo de uma reflexão teórica sobre algumas concepções paradigmáticas do termo diáspora, este artigo analisa não apenas posicionamentos acadêmicos opostos sobre “afrodescendentes” na Índia, mas sobretudo transformações mais recentes nas comunidades que fizeram com que africanidade e diáspora se tornassem referências importantes na luta política dos chamados siddis. Procura-se argumentar que nem africanidades nem diásporas são ideias e/ou práticas sociais a-históricas com conteúdos fixos; sua análise precisa contemplar as repercussões mútuas entre discussões teórico-conceituais e contextos históricos concretos.

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4

Das, Ranajit, and Priyanka Upadhyai. "Unraveling the Population History of Indian Siddis." Genome Biology and Evolution 9, no. 6 (June 2017): 1385–92. http://dx.doi.org/10.1093/gbe/evx095.

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5

Shah, Anish M., Rakesh Tamang, Priya Moorjani, Deepa Selvi Rani, Periyasamy Govindaraj, Gururaj Kulkarni, Tanmoy Bhattacharya, et al. "Indian Siddis: African Descendants with Indian Admixture." American Journal of Human Genetics 89, no. 1 (July 2011): 154–61. http://dx.doi.org/10.1016/j.ajhg.2011.05.030.

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6

Hofbauer, Andreas. "Racismo na Índia? Cor, raça e casta em contexto." Revista Brasileira de Ciência Política, no. 16 (April 2015): 153–91. http://dx.doi.org/10.1590/0103-335220151607.

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Cor e raça estão entre as categorias-chave mais comuns usadas nos estudos sobre o fenômeno do racismo no mundo ocidental. Quando se fala em discriminação na Índia, o termo casta é aquele ao qual é geralmente atribuído maior poder explicativo. A análise de dois casos específicos - os dalits e os siddis (descendentes de escravos africanos radicados no estado de Karnataka) - revela diversas inter-relações e entrelaçamentos na construção, delimitação e transformação das categorias raça e casta - e isto não apenas no subcontinente indiano. As diferentes formas de discriminação e as estratégias para seu combate desenvolvidas pelos dalits e pelos siddis elucidam a insuficiência e inadequação de usos a-históricos desses dois conceitos para entendermos os múltiplos planos e as diferentes facetas dos processos de inclusão e exclusão vivenciados pelos dois grupos em questão.

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7

Yimene, Ababu Minda. "Transplant and Ampersand Identity: The Siddis of Diu, India." Journal of African Diaspora Archaeology and Heritage 4, no. 1 (February 27, 2015): 19–33. http://dx.doi.org/10.1179/2161944114z.00000000020.

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8

Drewal, Henry John. "Soulful Stitching: Patchwork Quilts by Africans (Siddis) of India." African Arts 46, no. 1 (March 2013): 6–17. http://dx.doi.org/10.1162/afar_a_00039.

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9

YIMENE, Ababu Minda. "Identity Formation and Fracture Among the Siddis of Hyderabad." Asian Anthropology 6, no. 1 (January 2007): 127–45. http://dx.doi.org/10.1080/1683478x.2007.10552572.

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10

Francis, Peter. "Baba Ghor and the Ratanpur Rakshisha." Journal of the Economic and Social History of the Orient 29, no. 2 (1986): 198–205. http://dx.doi.org/10.1163/156852086x00108.

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AbstractAs the patron saint of the Indian agate bead industry, Baba Ghor is very important in any reconstruction of its history. The facts about him are quite scanty; we can only hypothetically reassemble them and understand his myth. Abbas, or Habash, a scion of the Malwa Ghors, died in a skirmish near Ratanpur in the early 15th century, probably fighting Ahmed Shah of Gujarat. He was buried on the hill which had long been sacred and was once graced with a fine temple of Makkhan Devi, the Mother Goddess. Her temple was likely destroyed by Ahmed's troops, not those of the Malwa Ghors. Ghor's grave became a place of pilgrimage, first serving the waxing Muslim strength in the area by providing an approved focus of worship. In time it became even more important to the Siddis, who appropriated Ghor as one of their own. He gave the Ratanpur Siddis respectability: in turn they serve his memory. The legends of Baba Ghor and the Ratanpur Rakshisha are not mere fantasy, for they serve the truth as symbols. Ghor represents the coming of Islam, the loss of the old gods, the destruction of the temples, and the forgetting of the old ways. A new dispensation came to Ratanpur and the agate bead industry, and as a result the age-old commerce changed its focus as Cambay replaced Limodra as the lapidary center. Ghor is alive for the Siddis and other Muslims in whose hands the industry is still concentrated. In a very real sense Ghor did encounter the Ratanpur Rakshisha. The Indian agate bead industry has never been the same since, nor can it be understood without taking their battle into account.

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11

Obeng, Pashington J. "Religion, Social Power, and Identity Among the Gowlis, Siddis, and Lambanis." South Asian Review 30, no. 1 (September 2009): 197–223. http://dx.doi.org/10.1080/02759527.2009.11932666.

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12

Bhandary, M. J., K. R. Chandrashekar, and K. M. Kaveriappa. "Medical ethnobotany of the Siddis of Uttara Kannada district, Karnataka, India." Journal of Ethnopharmacology 47, no. 3 (July 1995): 149–58. http://dx.doi.org/10.1016/0378-8741(95)01274-h.

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13

Vijayakumar, M., K. C. Malhotra, H. Walter, K. Gilbert, P. Lindenberg, Angela Dannewitz, Antje Sörensen, R. Chakraborty, A. P. Reddy, and B. N. Mukherjee. "Genetic studies among the Siddis of Karnataka, India : A migrant population from Africa." Zeitschrift für Morphologie und Anthropologie 77, no. 2 (February 1, 1988): 97–121. http://dx.doi.org/10.1127/zma/77/1988/97.

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14

Obeng, Pashington. "Service to God, Service to Master/Client: African Indian Military Contribution in Karnataka." African and Asian Studies 6, no. 3 (2007): 271–88. http://dx.doi.org/10.1163/156920907x212231.

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AbstractThis essay examines how African Indians (Abyssinians, Habshis, Siddis) from medieval times to the present have played significant political and military roles to forge sovereignties in the land area currently covered by the State of Karnataka, South India. I provide a brief history of the military activities of African Indians in the Indian subcontinent to foreground how the Africans deployed the unstable political climate in the Deccan, ethnicization of military culture, religious filiation, and force of personality to assert influence over communities that settled in areas bounded by present-day Karnataka.

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15

Sohoni, Pushkar. "Memorials of Sovereignty: Funerary Architecture of the Siddis of Janjira at Khokri (Maharashtra)." Arts asiatiques 74, no. 1 (2019): 149–56. http://dx.doi.org/10.3406/arasi.2019.2051.

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16

Gauniyal, Mansi, S. M. S. Chahal, and Gautam K. Kshatriya. "Genetic Affinities of the Siddis of South India: An Emigrant Population of East Africa." Human Biology 80, no. 3 (June 2008): 251–70. http://dx.doi.org/10.3378/1534-6617-80.3.251.

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17

Matthew Athyal, Jesudas. "From Siddis to Dalits: Racial Prejudice in India, the Legacy of the Caste System." Numen 22, no. 1 (February 11, 2020): 81–96. http://dx.doi.org/10.34019/2236-6296.2019.v22.29603.

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The African nations and India have several common features, and both were the subjects of colonial exploitation and oppression for a long period. Yet, in recent decades, the thousands of African students in India have faced harassment and intimidation at the hands of the local public. Why is there so much hostility between the people of the two regions? What makes the African students and youth in India tick against the backdrop of xenophobia and socioeconomic deprivation? In attempting to answer these questions, this paper argues that the discrimination the African diaspora communities experience in India is rooted in India’s identity as a society built on the Hindu system of caste hierarchy. The paper further points out that the African indigenous religions and cultures, on arrival in India, blended with the local traditions in the process providing a spiritual and emotional anchor for the immigrants.

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18

Péquignot, Sofia. "From ‘Afro-Indians’ to ‘Afro-global’ networking: contemporary identification and unification processes among Siddis." South Asian History and Culture 11, no. 4 (October 1, 2020): 449–64. http://dx.doi.org/10.1080/19472498.2020.1827599.

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19

Devendra, Rati, Vinod Gupta, Somashekhar S. Biradar, Pradeep Bhat, Shantharam Hegde, S. L. Hoti, Malay B. Mukherjee, and Harsha V. Hegde. "G6PD A- is the major cause of G6PD deficiency among the Siddis of Karnataka, India." Annals of Human Biology 47, no. 1 (December 13, 2019): 55–58. http://dx.doi.org/10.1080/03014460.2019.1699954.

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20

Khader, Khatija Sana. "Translocal notions of belonging and authenticity: understanding race amongst the Siddis of Gujarat and Hyderabad." South Asian History and Culture 11, no. 4 (October 1, 2020): 433–48. http://dx.doi.org/10.1080/19472498.2020.1827598.

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21

Karugia, John Njenga. "Connective Afrasian Sea memories: Transregional imaginaries, memory politics, and complexities of national “belonging”." Memory Studies 11, no. 3 (July 2018): 328–41. http://dx.doi.org/10.1177/1750698018771864.

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This article focuses on memories of South Asian Kenyans and their claims to full citizenship as Kenyans through acknowledgment of their role in Kenya’s past. By focusing on memory claims and memory practices of the South Asian diaspora, it unravels complexities and tensions of scale (local, national, transregional, transnational). It adds new insights into complexities of national “belonging” in an entangled world by demonstrating how people operate as citizens within states and how memory politics are played out at nation-state level and how, simultaneously, the lived experience, affiliations, and shared memories of particular groups transcend the national scale or operate at a scale below it. This article’s seven sections focus on connected histories (a brief history of the Indian Ocean), connective memory research (explicating multi-sited methodology and using brief examples of Cape Malays and Siddis), and connective memory practice addressing memory practices in the South Asian diaspora in Kenya that consciously engage with entangled histories.

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22

DESAI, BHAVANA, and R. H. WAGHMODE. "LIFE STYLE AMONG SIDDIS; WITH SPECIAL REFERENCE TO GARDOLLI-WADA IN HALIYAL TALUKA OF NORTH CANARA DISTRICT, KARNATAKA." Indian Streams Research Journal III, no. IV (May 1, 2013): 1–6. http://dx.doi.org/10.9780/2230-7850/342013/2456.

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23

Gauniyal, Mansi, Aastha Aggarwal, and Gautam K. Kshatriya. "Genomic Structure of the Immigrant Siddis of East Africa to Southern India: A Study of 20 Autosomal DNA Markers." Biochemical Genetics 49, no. 7-8 (January 28, 2011): 427–42. http://dx.doi.org/10.1007/s10528-011-9419-7.

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24

Ni’am, Syamsun, and Anin Nurhayati. "PEMIKIRAN KEBANGSAAN K.H. ACHMAD SIDDIQ DAN IMPLIKASINYA DALAM MEMANTAPKAN IDIOLOGI PANCASILA SEBAGAI DASAR NEGARA DI INDONESIA." AKADEMIKA: Jurnal Pemikiran Islam 23, no. 2 (September 19, 2018): 239. http://dx.doi.org/10.32332/akademika.v23i2.1106.

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Abstract This article addresses an interesting phenomenon of this recent decade in the national journey of Indonesia, where there are some people or certain groups who want to distort or even question Pancasila as the common platform and Indonesian ideology. It is very urgent to examine the thoughts of the charismatic figure of Indonesia, K.H. Achmad Siddiq who has an idea about the relationship among religion, the State, more specifically about the position of Pancasila, and Islam or vice versa, particularly when Indonesia is faced with the movements of the Pancasila de-ideologization which recently comes up to the surface. The most interesting idea of K.H. Acmad Siddiq is "Pancasila as the national ideology of Indonesian is final, no need to be questioned again, and is not against Islam, even it can go along and fill each other". Kyai Siddiq's view then brings fundamental implications in stabilizing Pancasila as a foundation of the social life, nation and state. This thought is then regarded as the genuine thought of a pesantren scholar. Keywords: Nationality, Islam, Pancasila, and K.H. Achmad Siddiq. Abstrak Artikel ini ditulis karena adanya fenomena menarik pada dekade mutakhir ini dalam perjalan kebangsaan di Indonesia, di mana ada sebagian orang atau kelompok tertentu yang ingin mendistorsi bahkan mempersoalkan Pancasila sebagai common platform dan idiologi bangsa Indonesia. Sangat urgent mengkaji pemikiran sosok ulama kharismatik Indonesia, K.H. Achmad Siddiq yang memiliki gagasan menyangkut hubungan agama dan Negara —lebih khusus tentang kedudukan Pancasila dan Islam atau sebaliknya, di saat Indonesia dihadapkan pada gerakan/upaya de-ideologisasi Pancasila yang akhir-akhir ini muncul ke permukaan. Gagasan paling menarik dari K.H. Acmad Siddiq adalah “Pancasila sebagai idiologi bangsa Indonesia sudah final, tidak perlu diotak-atik lagi, dan tidak bertentangan dengan Islam, bahkan dapat berjalan bersama dan saling mengisi”. Pandangan Kyai Siddiq ini kemudian membawa implikasi mendasar dalam memantapkan Pancasila sebagai landasan dalam perikehidupan bermasyarakat, berbangsa dan bernegara di Indonesia. Pemikiran inilah yang kemudian dianggap sebagai pemikiran genuin dari seorang ulama pesantren K.H. Acmad Siddiq. Kata Kunci: Kebangsaan, Islam, Pancasila, dan K.H. Achmad Siddiq

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25

Kędzia, Ilona Barbara. "Mastering Deathlessness." History of Science in South Asia 5, no. 2 (December 31, 2017): 121–42. http://dx.doi.org/10.18732/hssa.v5i2.16.

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The article presents some remarks concerning practices aimed at achieving rejuvenation, longevity and immortality described in the literature of the Tamil Siddhas, with special reference to the medico-alchemical stream of the tradition. The study is based on the philological analysis of selected representative works of Tamil Siddha literature, starting from the Tirumantiram of Tirumūlar (6-12th century). The Tirumantiram is generally acknowledged to be a root text of the Tami Siddha tradition and it contains passages that elaborately discuss the theory and practices of yoga, presenting them as a means of attaining longevity and immortality. It also contains references to medical practices. Further, relevant ideas about rejuvenating, life-prolonging and immortalizing methods found in selected texts of the medico-alchemical stream of the tradition are discussed. The literature of the medical and alchemical lore of the Tamil Siddhas, roughly dated to the period between the 16th and 19th centuries, abounds in practical recipes for the drugs (kaṟpam) for prolonging life. Certain items credited with extraordinary powers connected with rejuvenation and immortalization, such as triple salt (muppu), mercurial jewel (racamaṇi), human urine, special varieties of medicinal plants, etc. are particularly referenced to in the paper. Finally, the concepts relating to “the art of non-dying” (cākākkalai) taught in the works of Vaḷḷalār, the poet-saint born in 19th century and closely linked with the Tamil Siddha tradition, are outlined in the article.

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26

Green, Andrew. "Suhaila Siddiq." Lancet 397, no. 10271 (January 2021): 273. http://dx.doi.org/10.1016/s0140-6736(21)00080-5.

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27

Jambagi, Bankimchandra S., and Vijaykumar Chavadi. "PHARMACEUTICO-ANALYTICAL STUDY OF ADITYAPAKA GUDUCHITAILA W.S.R TO ADITYAPAKA METHOD." International Ayurvedic Medical Journal 8, no. 9 (September 23, 2020): 4411–17. http://dx.doi.org/10.46607/iamj1808092020.

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Purpose: Taila Kalpana is one of Sneha Kalpana procedure which is widely used and mostly preferred dosage forms of Ayurvedic system of medicine. It is followed to produce an oleaginous medicament from. Taila Kalpana involves 2 methods viz, Agnipakavidhi and Adityapakavidhi. Agnipakavidhi(Heating through Fire) is a method where fire is used as source to prepare the medicine Adityapakavidhi (Heating through sunlight), where the preparation is subjected to intense heat from Sun rays until the Taila Siddhi Lakshana (Tests of perfection) are observed, Adityapaka Guduchi Taila is selected for study to Pharma-ceutical as well as Analytical parameters the results obtained are differed as compared with Agnipaka Vidhi Siddha Taila due to its unique method of preparation.

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28

Wohlfeld, Valerie. "Vale of Siddim." Christianity & Literature 65, no. 2 (February 12, 2016): 243. http://dx.doi.org/10.1177/0148333116631423.

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29

Elmalik, K. "Siddig Ahmed Ismail." BMJ 341, no. 29 2 (November 29, 2010): c6871. http://dx.doi.org/10.1136/bmj.c6871.

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30

Fenchel, Luke Z. "Jafar Siddiq Hamzah." World Policy Journal 17, no. 4 (2000): 85–86. http://dx.doi.org/10.1215/07402775-2001-1001.

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31

Anselmino, M. "polarization in SIDIS." Nuclear Physics A 711, no. 1-4 (December 2002): 30–34. http://dx.doi.org/10.1016/s0375-9474(02)01188-0.

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32

DI SALVO, ELVIO. "THE QCD PARTON MODEL: A USEFUL APPROXIMATION." Modern Physics Letters A 22, no. 24 (August 10, 2007): 1787–95. http://dx.doi.org/10.1142/s0217732307024152.

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Approximate relations among transverse momentum dependent quark distribution functions are established in the framework of the QCD parton model. The validity of such results survives QCD evolution effects, owing to the Politzer theorem on equations of motion. Furthermore the model fixes an energy scale, involved in the parametrization of the correlator, which determines the Q2 dependence of the azimuthal asymmetries in inclusive reactions. Some of the present data — in particular the sin 2ϕ single spin asymmetry in semi-inclusive deep inelastic scattering (SIDIS) and the cos ϕ asymmetry in unpolarized SIDIS — support model predictions. Further measurements of SIDIS and Drell–Yan asymmetries are suggested, in particular the SIDIS double spin asymmetry, which allows to determine approximately the proton transversity.

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33

Shroff, Beheroze. "Sidis in Mumbai: Negotiating Identities between Mumbai and Gujarat." African and Asian Studies 6, no. 3 (2007): 305–19. http://dx.doi.org/10.1163/156920907x212259.

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AbstractIn this essay, I discuss issues of identity within the context of social and economic circumstances of the Sidi1 community in Mumbai. I argue that the Sidis who work as caretakers of shrines in Mumbai are accorded dignity and status from the community of devotees who are often from the Muslim, Hindu and Parsi Zoroastrian communities. Those Sidis who are dispersed in different parts of the city and who work as domestics in the homes of middle class Muslim or Hindu families, on the other hand, merge into the nameless toiling masses of the city of Mumbai. Most of these Sidis work in low-income jobs and live in one or two room shanty dwellings. Part of my enquiry also raises the question of home and belonging for the Sidi community. Where do Sidis locate home and how do they construct belonging in India? Finally, I conclude my essay by examining a very different Sidi presence in Mumbai, that of the descendants of the royal family of the Sidis of Janjira (an island off the coast of Mumbai) who live in the upper middle class area of Mumbai. I discuss how the descendants of the Sidis of Janjira construct identity in terms of class and privilege.

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34

Contalbrigo, M. "TMDs and Unpolarized SIDIS." EPJ Web of Conferences 85 (2015): 01006. http://dx.doi.org/10.1051/epjconf/20158501006.

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35

Perez, Rosa Maria. "Subalternity across the Indian Ocean: the Sidis of Gujarat." Asian Review of World Histories 8, no. 1 (February 6, 2020): 61–82. http://dx.doi.org/10.1163/22879811-12340064.

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Abstract In Gujarat, as in other states of India, the Sidis illustrate the long-term African existence in India, which was dominantly analyzed through Eurocentric categories substantiated either by the semantics of slavery or, more recently, by the paradigm of the African diaspora in the world. Both were mainly produced in and for the North Atlantic realm. This article aims at identifying the intersection between the two margins of the Indian Ocean grounded on an ethnohistory of the Sidis of Gir, in Saurashtra. As an anthropologist, it is at the level of contemporary Indian society within the dialectic and dialogic framework of relationships between the Sidis and the other groups that I observed them, being aware of the discontinuities existing within this category on the one hand and, on the other, of a common idiom through which the Sidis communicate their “Africanness.”

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36

Allada, Kalyan. "Key Future Measurements of TMDs at Jefferson Lab and Other Facilities." International Journal of Modern Physics: Conference Series 40 (January 2016): 1660035. http://dx.doi.org/10.1142/s2010194516600351.

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Transverse-momentum dependent parton distribution functions (TMDs) provide a description of nucleon structure in terms of the parton transverse momentum and its transverse spin. At leading twist there are eight TMDs, each offering a unique feature of quarks in a polarized or an unpolarized nucleon. The Sivers distribution is one of the most interesting TMD due to its non-universality. It has been extracted using the data from semi-inclusive deep-inelastic scattering (SIDIS), but there is no data yet from spin-dependent Drell-Yan (DY) process. Such measurement will provide a crucial test of TMD formalism which predicts an equal magnitude and opposite sign for the Sivers function extracted from SIDIS and DY process. We will discuss key future measurements of TMDs using both SIDIS and DY process with a focus on Hall A SoLID SIDIS program at Jefferson Lab.

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37

Nafiuddin, Nafiuddin. "Memahami Sifat Shiddiq Nabi Muhammad SAW Perspektif Bisnis Syariah." BISNIS : Jurnal Bisnis dan Manajemen Islam 6, no. 2 (February 11, 2019): 116. http://dx.doi.org/10.21043/bisnis.v6i2.4895.

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The Qur'an is very concerned about ethics in business. The people of Medina are people who often cheat in measuring and weighing, so Allah SWT decreases the surat of al-Mutaffifin as a threat to those who cheat in business. Siddiq is very closely related to business ethics. Siddiq in modern business ethics is often understood by the word “integrity”. Integrity is an essential principle in business. Integrity itself is a way of upholding the values and ethics of business. The values and ethics in doing business clearly have a big contribution in doing business. Integrity in business alone must be invested in someone who wants to run a business or is running a business. Business people must make this integrity a basic principle in their business.Siddiq (integrity, honesty) is defined as the basis of speech, beliefs and actions based on Islamic teachings. So that it can be concluded that the nature of Siddiq is still very relevant to modern business ethics, or in other languages that the nature of Siddiq is universal business ethics meaning that it does not recognize the basic values underlying the ethics.

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Boglione, M., S. Melis, J. O. Gonzalez Hernandez, and A. Prokudin. "Phenomenological Implementations of TMD Evolution." International Journal of Modern Physics: Conference Series 37 (January 2015): 1560030. http://dx.doi.org/10.1142/s2010194515600307.

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Although the theoretical set-up of TMD evolution appears to be well established, its phenomenological implementations still require special attention, particularly as far as the interplay between perturbative and non-perturbative contributions is concerned. These issues have been extensively studied in Drell-Yan processes, where they seem to be reasonably under control. Instead, applying the same prescriptions and methodologies to Semi-Inclusive Deep Inelastic (SIDIS) processes is, at present, far from obvious. Some of the controversies related to the applications of TMD Evolution to SIDIS processes will be discussed with practical examples, exploring different kinematical configurations of SIDIS experiments.

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Sidik, Nur. "Tasawuf Nusantara: Pemikiran Tasawuf KH. Ahmad Siddiq Jember." Esoterik 4, no. 1 (June 16, 2018): 101. http://dx.doi.org/10.21043/esoterik.v4i1.4499.

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<p align="left">This paper aims to describe tasawuf nusantara according to KH. Ahmad Siddiq. KH. Ahmad Siddiq is an archipelago cleric who holds that tasawuf (ihsan) is the main pillar (in addition to faith, Islam) as a support for the establishment of true Islam. According to him, all Muslims to become Muslim kaffah must be obliged to recite as obliged to be monotheistic and to function. Sufism KH. Achmad Shiddiq guided the Sufism of Imam al-Ghazali as contained in Ihya ulumuddin. The path of recitation according to KH. Ahmad Siddiq began by studying the Qur'an and Hadith, giving the magic of the universe to know God's majesty, and mujahadah. The next stage follows three main elements of Sufism to reach the culmination of the attainment of akhlakul karimah is to practice istiqamah, zuhud, faqr etc.</p>

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Supiah, Supiah. "The Attitude of Non- English Major Student in Learning English." Tarbawy : Jurnal Pendidikan Islam 5, no. 1 (April 15, 2018): 41–47. http://dx.doi.org/10.32923/tarbawy.v5i1.830.

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This paper analyzed the results from a survey of 116 non English major students from four majors at State College for Islamic Studies, Syaikh Abdurrahman Siddik Bangka Belitung. It focused on some causes that may have hindered English learning in the past for students participating in the survey, and the students’ perspectives about English learning in State College for Islamic Studies, Syaikh Abdurrahman Siddik Bangka Belitung.In the study reported here, a ready-made questionnaire from Hsiu-Ju Lin dan A. Clyde Warden about The English Learning Questionnaire was exposed, Factors of English learning for this population were analyzed descriptively.Results showed that most of the students had not either fear or unpleasant feelings about their past English learning experiences, and those students of different majors had different perspectives about English learning. Several suggestions are provided for future application in teaching English to non-English majors at State College for Islamic Studies, Syaikh Abdurrahman Siddik Bangka Belitung..

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Desrochers, Marcie N., and Matthew G. Hile. "SIDDS: Simulations in developmental disabilities." Behavior Research Methods, Instruments, & Computers 25, no. 2 (June 1993): 308–13. http://dx.doi.org/10.3758/bf03204516.

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Shroff, Beheroze. "My Filmic Journey to Sidis." Journal of Global Slavery 5, no. 1 (February 28, 2020): 45–61. http://dx.doi.org/10.1163/2405836x-00501004.

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Abstract The Sidis are Indians of African descent. Sidi communities reside in different regions of India, mostly in Gujarat, Karnataka, Andhra Pradesh, Goa and Maharashtra. My films and research focus on the Sidi community of Gujarat. The Sidi oral history community delineates its genealogy to the Abyssinian Sufi saint Bava Gor, whose shrine is in Gujarat. My family and I were deeply connected with the healing spiritual legacy of Sidi saint Bava Gor from the 1950s; however, my filmic journey to Sidis began in 1990s. In this article, I examine the social and economic concerns of the Sidi community, as well as some of the issues confronting me as a film maker as I attempted to represent Sidis on film.

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Echevarria, Miguel G., Ahmad Idilbi, Zhong-Bo Kang, and Ivan Vitev. "Sivers Asymmetry with QCD Evolution." International Journal of Modern Physics: Conference Series 37 (January 2015): 1560025. http://dx.doi.org/10.1142/s2010194515600253.

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We analyze the Sivers asymmetry in both Drell-Yan (DY) production and semi-inclusive deep inelastic scattering (SIDIS), while considering properly defined transverse momentum dependent parton distribution and fragmentation functions and their QCD evolution. After finding a universal non-perturbative spin-independent Sudakov factor that can describe reasonably well the world's data of SIDIS, DY lepton pair and W/Z production in unpolarized scatterings, we perform a global fitting of all the experimental data on the Sivers asymmetry in SIDIS from HERMES, COMPASS and Jefferson Lab. Then we make predictions for the asymmetry in DY lepton pair and W boson production, which could be compared to the future experimental data in order to test the sign change of the Sivers function.

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Amir, Ahmad Nabil. "Dr Siddiq Fadzil dan Derap Perjuangannya." Borneo International Journal of Islamic Studies 2, no. 1 (December 30, 2019): 101–11. http://dx.doi.org/10.21093/bijis.v2i1.1631.

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Kertas ini menelaah buku Melayu dan Islam: Martabat Umat dan Daulat Rakyat karya Dr Siddiq Fadzil. Setelah diluncurkan pada 25 Jun 2012 di Hotel De Palma, Ampang, buku Melayu dan Islam: Martabat Umat dan Daulat Rakyat karya Dr Siddiq Fadzil terus diangkat dan “siap ditanggapi” oleh khalayak pembaca dan intelek. Dr Siddiq lahir di kalangan pemikir dan kelompok pembaharu di tanah air; dan merupakan aktivis dan pemimpin Islam yang besar yang menonjol dalam kegiatan intelek dan budaya yang luas. Beliau merupakan penggerak penting gerakan PKPIM (Persatuan Kebangsaan Pelajar Islam Malaysia), ABIM (Angkatan Belia Islam Malaysia) dan WADAH (Wadah Pencerdasan Umat Malaysia) dan telah bergelut dalam perjuangan bangsa sejak empat dekad yang lampau. Artikel ini cuba merumuskan sumbangannya dalam buku Melayu dan Islam ini sebagai suatu koreksi budaya dalam mengangkat diskusi tentang tradisi dan ciri budaya yang signifikan di kepulauan Melayu-Indonesia yang berakar dengan nilai rasionalisme dan humanisme Islam yang kental dan faham-faham pemikiran yang ideal yang telah mengangkat dan mempertahankan nilai kebudayaan dan peradabannya sejak masuknya Islam ke nusantara.

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Hakimi, Mumtaz, and Ahmad Syadzali. "DIMENSI SUFISTIK KITAB ASRÂR ASH-SHALAH MIN ‘IDDAH KUTUB MU’TAMIDAH." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 16, no. 1 (June 1, 2017): 50. http://dx.doi.org/10.18592/al-banjari.v16i1.888.

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The study examines the dimensions of Sufism in the book of Asrâr ash-Shalah Min 'Iddah Kutub Mu'tamidah written by Abdurrahman Siddiq Al-Banjari. The method used in this study is a qualitative approach that is an approach to generate descriptive data in the form of written words because this study seeks to describe elements of Sufism contained in the book of Asrâr ash-Shalah Min 'Iddah Kutub Mu'tamidah written by Abdurrahman Siddiq al -Barari. The results of this study indicate that the elements of Sufism contained in that book is ethical and philosophical Sufism.

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SIEVERT, MATTHEW D. "SINGLE-SPIN ASYMMETRIES IN SEMI-INCLUSIVE DEEP INELASTIC SCATTERING AND DRELL-YAN PROCESSES." International Journal of Modern Physics: Conference Series 25 (January 2014): 1460015. http://dx.doi.org/10.1142/s2010194514600155.

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In this brief article, we summarize our recent work1 regarding the origin of the nucleon Sivers functions within the diquark spectator model in semi-inclusive deep inelastic scattering (SIDIS) and the Drell-Yan process (DY). We demonstrate that the C, P, T symmetry properties of transverse spinors always couple the spin-dependent part of the numerator algebra to the imaginary part of the denominator in the cross section. This complex phase, and its sign change under time reversal, is believed to be responsible for the predicted sign change of the Sivers functions in SIDIS and DY. We study the complex phase generated in both processes by the "color-lensing" mechanism and find that, although the phases appear to be different in structure between SIDIS and DY, they do give rise to the expected sign flip relation at leading twist.

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Omar, Siti Syamimi, Nur Hanim Ilias, Mohd Zulhaili Teh, and Ruwaidah Borhan. "Green Mosque: A Living Nexus." Environment-Behaviour Proceedings Journal 3, no. 7 (March 2, 2018): 53. http://dx.doi.org/10.21834/e-bpj.v3i7.1281.

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Traditionally, mosques, especially in the Middle East perform more functions than just being a place of worship. A mosque is also a place to generate economy, education and social cohesion of the community. In this paper, it is aimed to explore the potential of a green mosque in a small newly developed neighbourhood which is Masjid as-Siddiq in the State of Perak as a case study to become a living nexus by focusing on three main aspects of sustainability which are environmental, social and economic. Lastly, new recommendations will be suggested for Masjid as-Siddiq to become a greener mosque.

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Simota, C., R. Horn, H. Fleige, A. Dexter, E. A. Czyz, E. Diaz-Pereira, F. Mayol, K. Rajkai, and D. de la Rosa. "SIDASS project." Soil and Tillage Research 82, no. 1 (May 2005): 15–18. http://dx.doi.org/10.1016/j.still.2005.01.003.

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Rosa, D. de la, E. Diaz-Pereira, F. Mayol, E. A. Czyz, A. R. Dexter, E. Dumitru, R. Enache, et al. "SIDASS project." Soil and Tillage Research 82, no. 1 (May 2005): 19–28. http://dx.doi.org/10.1016/j.still.2005.01.004.

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Dexter, A. R., E. A. Czyż, M. Birkás, E. Diaz-Pereira, E. Dumitru, R. Enache, H. Fleige, et al. "SIDASS project." Soil and Tillage Research 82, no. 1 (May 2005): 29–37. http://dx.doi.org/10.1016/j.still.2005.01.005.

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