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Journal articles on the topic 'Translations into Tangut'
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1
Xiaofang, Ma. "Quotations in Tangut texts." Journal of Chinese Writing Systems 2, no. 3 (September 2018): 215–22. http://dx.doi.org/10.1177/2513850218778823.
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The aim of the present paper is to discuss the differentiation between direct and indirect quotations in Tangut texts. Based on the analysis of Buddhist texts and translations from Chinese classics in the Khara-khoto collection preserved in the Institute of Oriental Manuscripts, RUS, the quotations in Tangut may be divided into two categories. Direct speeches are not marked or attached by a quotative marker jɨ2妒. Indirect speeches are composed by using jɨ2妒 or a compound marker jɨ2 djij2妒纓 at the end of the quote. Tangut quotation structure is closely related to the verb jɨ2妒. It is illustrated in the study of cross-linguistic typology that the semantic verb ‘say’ may usually evolve to quotative markers. The semantic and grammatical functions of the verb he semantic and grammatical functions of the verb jɨ2妒 which the quotation structure used reflected the grammaticalization from an independent verb to a grammatical marker. This phenomenon can provide a new perspective for the grammatical study of Tibetan-Burman languages.
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Hongyin, Nie. "A Unique Tangut Primary Reader Brief Collection by Taizong kept in the IOM RAS." Written Monuments of the Orient 6, no. 1 (August 25, 2020): 3–38. http://dx.doi.org/10.17816/wmo34968.
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The previously undesiphered manuscript inv. № 5875 preserved in the Institute of Oriental Manuscripts, Russian Academy of Sciences, proves to be the Tangut version of a primary reader. Its Chinese original is an inconsistently miscellaneous compilation of ancient literary allusions and contemporary folk maxims. The text is composed by different literary style of antithetical couplet and ordinary prose without a consistent subject. Although its Chinese original has not been found yet and the whole text has not been thoroughly deciphered so far, narrations and translations may be provided as many as possible in the present paper in order to lay a foundation for further studies.
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Wang (王頌), Song. "The Prevalence of Huayan-Chan 華嚴禪 Buddhism in the Regions of Northern China during the 11th Century." Journal of Chan Buddhism 1, no. 1-2 (December 22, 2020): 146–77. http://dx.doi.org/10.1163/25897179-12340005.
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Abstract In the 11th century, the dissemination of Buddhism in the territories of Northern Song 北宋 dynasty (960–1127) China, Khitan 契丹 Liao 遼 (907/916–1125), and Xixia 西夏 (Tangut 党項, 1038–1227) kingdoms each reached a peak. What united the learned peoples of these three kingdoms in terms of religious and intellectual development was the comparatively widespread study and adoption of the teachings of Huayan Buddhism, or studies of and commentaries to the translations of the Avataṃsaka-sūtra into Chinese in 60-, 80-, and 40-rolls (Huayan jing 華嚴經, esp. T nos. 278, 279, 293). In this article I address some of my earlier research concerning two treatises composed by Bensong 本嵩 (active ca. 1083–1085), the Huayan guan tongxuan ji 華嚴觀通玄記 (Record of the Profundities of Total Meditative Insight [or Contemplation] of the Gaṇḍavyūha chapter of the Avataṃsaka-sūtra Flower Garland Sūtra) and Fajie guan sanshimen song 法界觀三十門頌 (Verses Praising the Thirty Contemplative Approaches or Gates presented in the Gaṇḍavyūha Chapter on Entry into the Realm of Reality), among other examples from the period, to illustrate how these Huayan teachings were actually the product of Huayan and Chan Buddhist ideological frameworks, which fruitfully can be called Huayan-Chan. In order to demonstrate why the rubric ‘Huayan-Chan’ can be productive, I examine a range of commentarial Buddhist texts in Chinese to show who the patriarchs of Huayan-Chan were considered to be during the 11th century across the ethnically and linguistically diverse region of Northern China, and bring to the fore what some of these key teachings were. My main goal is to present the specific circumstances within which Huayan-Chan developed within the three kingdoms of Northern Song China, the Khitan Liao, and the Tangut Xixia.
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Yue, Ming, and Boyang Sun. "Translationese and interlanguage in inverse translation: A case study." Across Languages and Cultures 22, no. 1 (May 27, 2021): 45–63. http://dx.doi.org/10.1556/084.2021.00003.
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AbstractCurrent translation studies do not present a clear distinction between ‘translationese’ and ‘interlanguage’, giving rise to conceptual and terminology confusion. To disentangle these two concepts, we start with a relatively conservative working definition of translationese, then find it necessary to first differentiate between direct and inverse translations, according to whether the translator's L1 equals to TL or not. Taking Zhuangzi (a Daoist classic) as a case, we made both inter- and intra-speaker comparisons among Lin Yu-tang's inverse translation, James Legge's direct translation, and the two translators' creative works in English, with well-established language complexity metrics and quantitative methods. Results show that: (1) Inverse and direct translations are remarkably different in terms of complexity; (2) Inverse translation demonstrates both features of interlanguage and translationese, with the former mostly at lexical level and the latter at syntactic level; (3) Similar patterns are also discovered in Lin's other inverse translated works, suggesting our quantitative comparative method proposed may be reliable to some extent. Such results support our proposal that translationese and interlanguage should and can be differentiated for both theoretical and practical purposes.
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Ma, Zhouyang. "The Nyāyabindu in Tangut Translation." Journal of Indian Philosophy 49, no. 5 (September 30, 2021): 779–825. http://dx.doi.org/10.1007/s10781-021-09479-w.
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Bogdanov, Kirill M. "The Tangut Manuscript <i>The First [Shamanistic] Ritual</i> from IOM, RAS Collection. Textual Research and Translation." Письменные памятники Востока 19, no. 1 (January 15, 2022): 5–18. http://dx.doi.org/10.55512/wmo100085.
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The Tangut manuscript Танг 1621 is recorded evidence of the Tangut shamanistic tradition that existed in the Xixia state, but had originated from the religious beliefs of the Tanguts ancestors. This text was discovered among unidentified Tangut texts in the process of cataloguing work. Prior to this this discovery, we came across some indirect references to Tangut shamanism in various sources such as historical documents (The Tangut Codex), ritual or religious text fragments. Most likely, the text in question is an original Tangut text that had originally existed in verbal tradition and was later recorded. Structurally, it consists of 14-syllable verses, including archaisms, unclear metaphors and symbolism. It is a complete manuscript with a title, a short preface, and a logical ending. The titles translation can be only interpreted tentatively, as it literally means The Origin of [Religious] Ecstasy (Russian kamlaniye). However, I guess that to translate the Tangut word 影 as [religious] ecstasy would not be entirely correct in this case, because we find in this text a description of a shamanistic ritual that includes kamlaniye only as its part. The main goal of the rite described here is to defend the world of living beings from the disasters that astral spirits visit on some tribes or ethnic groups for being neglectful of the rules of sacrificial rites or for damaging sacred items. Therefore, this ritual, when it was performed for the first time, was aimed at procuring Heavens support for people. On can assume that, once performed, this rite had laid the foundation for a ritual tradition that preserved the wealth and stability of the community that observed it, and later it became the most basic, principal ritual of the state. I can also assume that it was this archetypal rite that emperor Yuanhao performed as he proclaimed himself emperor of the Xixia State. I should add that the above-mentioned linguistic traits pose a serious challenge to the textual research into this sourcefirst of all, to its proper translation. That is why this study is only a preliminary one. The main goal of interpreting this text is to determine the place of the Tangut shamanistic tradition within the context of the long-time scholarly definition of such religious beliefs.
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Imre Galambos. "A Chinese Tract in Tangut Translation (Or.12380/2579)." Central Asiatic Journal 57 (2014): 71. http://dx.doi.org/10.13173/centasiaj.57.2014.0071.
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GALAMBOS, Imre, and Imre GALAMBOS. "Notes et Documents." Cahiers de Linguistique Asie Orientale 40, no. 1 (2011): 73–108. http://dx.doi.org/10.1163/1960602811x00088.
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From the 11th century onwards, the Xixia state grew into a major power along the northwestern frontier of Song China. This article examines the Tangut perspective of their geo-political environment as it is reflected in a translation of a Chinese military treatise called Jiangyuan, a work attributed to Zhuge Liang. The concluding part of the original text presents the traditional Sino-centric worldview with the four barbarian tribes (Yi, Man, Rong and Di) around the empire. The Tangut translation, however, omits three of the four tribes and discusses only the Northern Di, thus adapting the Chinese viewpoint to fit their own situation.
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Guo, Yaoyao. "A preliminary study on the Tangut version of the Mañjuśirī-dhaāraṇī-sūtra." Journal of Chinese Writing Systems 2, no. 3 (September 2018): 231–35. http://dx.doi.org/10.1177/2513850218783095.
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There is a Tangut version of the Mañjuśirī-dhāraṇī-sūtra entitled Sūtra of Counting the Merits and Virtues of Rosaries in the Mañjuśirī-dhāraṇī preserved in the Institute of Oriental Manuscripts, Russian Academy of Sciences. The paper proves by collating the nomenclatures that the Tangut text was a translation from the Chinese version of the text by Yijing rather than that of Baosiwei.
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Chung-pui, Tai. "Tibetan Buddhism practice of inner fire meditation as recorded in Tangut fragments with Tibetan phonetic glosses." Journal of Chinese Writing Systems 2, no. 3 (September 2018): 163–84. http://dx.doi.org/10.1177/2513850218781514.
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This paper examines the content of the Tangut text in one of the largest joinable pieces of Tangut fragments with Tibetan phonetic glosses, Fr. 3(8), Fr. 9(14), and Fr. 1(6) from инв. 8363 of the Archives of Orientalists of the Institute of Oriental Manuscript, Russian Academy of Sciences. A detailed sentence-based translation of the Tangut text is provided. The interpretation of these fragments suggests that the Tangut text is an instruction for vase breathing and inner fire meditation, which is also known as “tummo.” This text should relate to the Six Yogas of Nāropa, which was mainly practiced by the Kagyu School of Tibetan Buddhism during the Tangut era. The content of the text should help further study on the identification of the origin of the text, and on the examination of the date of the fragments, which would be critical in the study of the Tibetan phonetic glosses of the Tangut characters.
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Sunliensyar, Hafiful Hadi. "Empat Naskah Surat Incung pada Tanduk Kerbau dari Mendapo Rawang, Kerinci: Suntingan Teks dan Terjemahan." Jumantara: Jurnal Manuskrip Nusantara 11, no. 2 (December 1, 2020): 79. http://dx.doi.org/10.37014/jumantara.v11i2.939.
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Manuscript of Incung Letters founded in Kerinci, written on buffalo horn and bamboo generally. Four of all horn manuscripts is saved by Depati Sungai Lago from Koto Beringin, Mendapo Rawang as heirlooms of his clan. This manuscripts have trasliterated by Voorhoeve in 1941 and have re-digitalization by Uli Kozok between 2012-2013. However, Voorhoeve’s transliteration is imperfect and not satisfactory. The purpose of this research is to obtain text edition and translation that easier to understand by reader. The stage of this research is inventaring, describing, editing and translating. The method utilized in the text edition is standard edition method. As result of this research, is known that this manuscripts narrated the six episodes about ancestors history from local inhabitant in the indigenous territory of Tanah Rawang.
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Solonin, K., and Kuowei Liu. "Atiśa’s Satyadvayāvatāra (Bden pa gnyis la ’jug pa) in the Tangut Translation: A Preliminary Study." Journal of Indian Philosophy 45, no. 1 (September 27, 2016): 121–62. http://dx.doi.org/10.1007/s10781-016-9301-3.
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Kwon, Eun-Young, Sook-Hyang Kim, and Hee-Kyoung Kim. "Translation and Annotation of “Tangu 1” in Chibeioutan, juan One (2)." Journal of Chinese Language, Literature and Translation 44 (January 31, 2019): 403–31. http://dx.doi.org/10.35822/jcllt.2019.01.44.403.
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Kim Heekyoung, Eunyoung Kwon, and 김숙향. "Translation and Annotation of “Tangu 1” in Chibeioutan, juan One (1)." Journal of Chinese Language and Literature ll, no. 87 (June 2018): 263–86. http://dx.doi.org/10.26586/chls.2018..87.010.
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김숙향, Kim Heekyoung, and 김미라. "Translation and Annotation of “Tangu 1” in Chibeioutan, juan One(4)." Journal of Chinese Language and Literature ll, no. 95 (October 2019): 381–407. http://dx.doi.org/10.26586/chls.2019..95.014.
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Hongyin, Nie. "A Tangut Primary Reader. A Brief Collection by Taizong Kept at the IOM, RAS." Письменные памятники Востока 18, no. 2 (July 26, 2021): 80–113. http://dx.doi.org/10.17816/wmo72175.
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The previously undeciphered manuscript inv. No. 5875 preserved at the Institute of Oriental Manuscripts, Russian Academy of Sciences, proves to be a Tangut version of a primary reader. Its Chinese original is an inconsistently miscellaneous compilation of ancient literary allusions and contemporary folk maxims. The text combines the two distinct literary styles of antithetical couplet and ordinary prose and has no easily defined subject. Although its Chinese original has not been found yet, and the whole text has not been thoroughly deciphered so far, the present article offers a tentative translation of some of its stories in order to lay a foundation for further studies.
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Shintarō, Arakawa. "Translating Chinese tradition and teaching Tangut culture: manuscripts and printed books from Khara-khoto, written by Galambos, Imre." East Asian Publishing and Society 7, no. 1 (April 20, 2017): 79–82. http://dx.doi.org/10.1163/22106286-12341305.
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Yakup, Abdurishid. "On an Old Uyghur fragment of the Huayan Chanyi 華嚴懺儀 ‘Huayan Repentance Ritual’ from the Berlin Turfan Collection." Acta Orientalia Academiae Scientiarum Hungaricae 74, no. 2 (July 7, 2021): 171–80. http://dx.doi.org/10.1556/062.2021.00010.
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The Old Uyghur fragment U 3901 (T.M. 96) kept in the Berlin Turfan collection recently published by Professor Peter Zieme is not from the translation of the Buddhāvataṃsaka-sūtra in eighty volumes, as he argues, but represents part of an invocation of bodhisattvas found in the Da fangguang fo huayan jing haiyin daochang shi zhong xingyuan chang bianli chanyi 大方廣佛華嚴經海印道場十重行願常徧禮懺儀, an important monument of late Tangut Buddhism. It is a new text which is not known yet in the Old Uyghur Buddhist literature. This paper presents an analysis of the text and its new edition.
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Miyake, Marc. "Translating Chinese tradition and teaching Tangut culture: Manuscripts and printed books from Khara-Khoto, written by Imre Galambos, 2015." Cahiers de Linguistique Asie Orientale 45, no. 2 (March 24, 2016): 184–90. http://dx.doi.org/10.1163/19606028-00452p05.
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Cooper, G. "Lost in translation: community property and the common law trust." Trusts & Trustees 19, no. 9 (August 23, 2013): 901–7. http://dx.doi.org/10.1093/tandt/ttt155.
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Solonin (Солонин Кирилл), K. J., and Y. Xiaogang (曉剛 喻). "“The Five Parts of the Dharma Realm”: Preliminary Remarks on the Collection of the sems phyogs Texts in the Tangut Translation." Central Asiatic Journal 63, no. 1-2 (2020): 173–90. http://dx.doi.org/10.13173/caj/2020/1-2/10.
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Glashev, Akhmed. "On the translation of the syro-turkic manuscript from Khara-Khoto." St. Tikhons' University Review. Series III. Philology 73 (December 30, 2022): 29–36. http://dx.doi.org/10.15382/sturiii202273.29-36.
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The article devoted to study of the fragment (so-called third Syro-Turkic fragment) of a Syrian Christian book from Khara-Khoto (the capital of the Tangut kingdom) written in Turkic language in Syriac script, which comes from the Turks who adopted Christianity from the Syrians in the XIII-XIV centuries in the region of the lake Issyk-Kul (Kyrgyzstan).This article analyses the fragment of a Christian manuscript book written in Turkic language in Syriac script from Khara-Khoto (so-called the third Syro-Turkic fragment). The author proposes a clarification of the translation of the text of this manuscript. In particular, the author gives a different translation of the word bitik, relying on the other Christian texts in Turkic languages of the 13th-14th centuries, where this word means Holy Scripture, Gospel, Bible. According to the author, this is confirmed by the data in the Karachay-Balkari language, in which this meaning of bitik has its roots in the early Middle Ages and it is associated probably with the activity of Christian missions among the North Caucasian Huns and Alans and the first translation of the Gospel into the Hunnic language in 534. The article provides a brief history of the Christian community among the Turks of Central Asia, who used the Syriac script for writing books and tombstones in Turkic language. After a careful study of the Syro-Turkic fragment the author concludes that it is part of a Christian Syriac book written in the Turkic language.
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Cochrane, Suzanne. "A conference report: translating across difference." TANG [HUMANITAS MEDICINE] 2, no. 1 (February 29, 2012): 5.1–5.3. http://dx.doi.org/10.5667/tang.2011.0013.
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Solonin, Солонин, Xiaogang, and 曉剛. "“The Five Parts of the Dharma Realm”: Preliminary Remarks on the Collection of the sems phyogs Texts in the Tangut Translation." Central Asiatic Journal 63, no. 1-2 (2020): 173. http://dx.doi.org/10.13173/centasiaj.63.1-2.0173.
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Akbar, Fauzan, Achmad Hidayatno, and Aris Triwiyatno. "PERANCANGAN PROGRAM PENGENALAN ISYARAT TANGAN DENGAN METODE CONVOLUTIONAL NEURAL NETWORK (CNN)." Transient: Jurnal Ilmiah Teknik Elektro 9, no. 1 (March 21, 2020): 26–36. http://dx.doi.org/10.14710/transient.v9i1.26-36.
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Convolutional Neural Network is one of the Deep Learning Algorithms. CNN itself is developed from Multilayer Peceptron (MLP) method. CNN and MLP are algorithms that focused on processing data in two dimensions form, such as pictures or sounds. CNN is made with the principle of translation invariance. That means CNN is able to recognize objects at various possible positions. There are 150 sign language images that are classified using Alexnet in this system. Alexnet is Krizhevsky's work at developing CNN method as a clessifier. CNN architecture developed by Alex has eight feature extraction layers. The layer consists of five convolution layers and three pooling layers. In its classification layer, Alexnet has two fully connected layers, each of them has 4096 neurons. At the end of the layer, there are classifications into 5 categories using softmax activation. The average accuracy of the classification results even reaches 100%.
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Kılıç Cengiz, Ayşe. "Fragments of the Old Uyghur Uṣṇīṣavijayā Dhāraṇī in the Serindia Collection of the IOM, RAS." Archiv orientální 90, no. 2 (October 27, 2022): 333–50. http://dx.doi.org/10.47979/aror.j.90.2.333-350.
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The Uṣṇīṣavijayā dhāraṇī, considered a Buddhist text about the Goddess Uṣṇīṣavijayā and her dhāraṇī, is known as one of the most important texts in the Old Uyghur translation literature. It occupies a central position as a dhāraṇī text in South Asian, Central Asian, and East Asian Buddhism. Apart from Old Uyghur, it appears in a variety of languages and scripts, including Sanskrit, Tangut, Tibetan, Chinese, and Mongolian. The text is appraised as particularly beneficial for eliminating karmic obstacles and evil paths, annihilating hostility, disasters, demons, and scourges, relieving beings of suffering and bringing them happiness, prolonging their well-being, and increasing their longevity. It is also believed to increase wisdom, obliterate hells, and provide a chance to be born in Buddha heaven, called Sukhāvatī, or other pure lands. This paper deals with the edition of newly identified fragments of the Uṣṇīṣavijayā dhāraṇī in Old Uyghur preserved in the Serindia Collection of the Institute of Oriental Manuscripts of the Russian Academy of Sciences (IOM, RAS). The fragments presented belong to the same blockprint edition produced during the Mongolian period. The study includes the transliteration, transcription, and translation of these fragments within the context of a semantic sequence of the text. The version on the fragments is compared with versions in other languages to reveal differences between texts. Finally, a reconstructed text is presented.
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Nurhayati, Oky Dwi, Dania Eridani, and Muhammad Hafiz Tsalavin. "Sistem Isyarat Bahasa Indonesia (SIBI) Metode Convolutional Neural Network Sequential secara Real Time." Jurnal Teknologi Informasi dan Ilmu Komputer 9, no. 4 (August 31, 2022): 819. http://dx.doi.org/10.25126/jtiik.2022944787.
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<p>Bahasa isyarat dengan menggunakan gerakan tangan biasanya dilakukan oleh tuna rungu dan tuna wicara. Bahasa isyarat yang digunakan di Indonesia adalah SIBI (Sistem Isyarat Bahasa Indonesia). Namun, penggunaan bahasa isyarat tangan tidak selalu di mengerti oleh manusia normal sehingga dibutuhkan perangkat tambahan yang dapat mempermudah dalam menerjemahkan suatu isyarat. Perangkat tambahan yang dikembangkan dalam penelitian ini melibatkan teknologi visi komputer <em>deep learning </em>sehingga menghasilkan <em>tools</em> untuk menerjemahkan bahasa isyarat tangan. Dalam penelitian ini, gambar isyarat tangan di <em>capture</em> menggunakan webcam kemudian dilakukan <em>pre-processing</em> dengan mengubah gambar ke dalam bentuk HSV. Gambar yang digunakan dalam penelitian berupa citra sebanyak 26 kelas huruf alfabet SIBI dan 3 kelas tambahan, dengan masing-masing kelas memiliki 1000 gambar. Kemudian dilakukan <em>cropping</em> dan <em>thresholding </em>dengan menempatkan isyarat tangan yang berbentuk huruf kedalam kotak yang merupakan area ROI untuk memudahkan pengenalan. Teknologi visi komputer <em>deep learning convolutional neural network</em> (CNN) digunakan untuk <em>feature learning</em> dan mengklasifikasi isyarat tangan pada sebuah obyek. Untuk menguji metode CNN, digunakan berbagai variasi cahaya sebesar 10-200 lux, serta jarak dari tangan ke webcam 50-200 cm. Hasil penelitian dengan metode CNN pada citra isyarat tangan memberikan akurasi sebesar 92%, presisi 91,96%, sensitivitas 91,9%, spesivisitas 91,96% dan f1 score 91,9%.</p><p> </p><p><em><strong>Abstract</strong></em></p><p class="Judul2"><em>Sign language is usually used by deaf and speech impaired persons. The Sistem Isyarat Bahasa Indonesia (SIBI) is a hand signal language used in Indonesia. The use of hand signals is not always understood by normal humans, such that additional devices are needed to make sign translation easier. The additional device in this study is developed using deep learning and computer vision technology to produce a hand signal translation tool. This study uses 29 sign images for a dataset, consisting of 26 letters of the alphabet and 3 additional signs, namely space, delete, and unclassified. Pre-processing is performed by converting the image into HSV, cropping, and thresholding to make easy recognition. The convolutional neural network (CNN) method is then used as a learning feature and hand signals classifier on an object. The testing phase is performed on various lights ranging from 10-200 lux and the hand distance to the webcam is about 50-200 cm. Experimental results show that the CNN method on the hand signal image could provide an accuracy of 97.2%, precision of 91.96%, sensitivity of 91.9%, specificity of 91.96%, and F1 score of 91.9%, respectively. </em></p><p><em><strong><br /></strong></em></p>
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Hongyin, Nie. "“Novye zakony” tangutskogo gosudarstva (pervaia chetvert’ XIII veka). Izdanie teksta i perevod s tangutskogo, vvedenie i kommentarij E.I. Kychanova [“New Laws” of the Tangut State (the first half of the 13th century). Publication of the text and translation from the Tangut language, introduction and commentary by E.I. Kychanov]." Written Monuments of the Orient 1, no. 1 (June 15, 2015): 116–18. http://dx.doi.org/10.17816/wmo25774-.
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Mita, Jun. "The Unheimliche as Source of the Fantastique. On the Translation of the Concepts of Todorov’s “Étrange” and Freud’s “Inquiétante Étrangeté”." Accueillir l’Autre dans sa langue. La traduction comme dispositif de médiation, no. 103 (September 17, 2021): 169–83. http://dx.doi.org/10.31861/pytlit2021.103.169.
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This study examines the problem of the translation of the concepts of “étrange” in the theory of the fantastic in literature by Tzvetan Todorov (1939–2017) and of Unheimliche by Sigmund Freud (1856–1939). Todorov defines clearly the realm of “fantastique” as an intermediary genre situated between two poles: “merveilleux” (lit. marvellous) and “étranger” (lit. strange, odd). The latter term is translated by the substantive adjective “uncanny” in English and Unheimliche in German. However, Unheimliche is also used by Freud to designate a psychoanalytical notion, and the common English translation is “uncanny”. This comparative analysis reveals that, on the contrary, the Freudian notion of Unheimliche and the Todorovian notion of “fantastique” are equivalent and that they both refer to a temporary nature. This comparison makes it possible to clarify the mechanisms of the fantastic in literature. Todorov indeed does not explain where the “hesitation” in the face of an apparently supernatural event comes from, even though this uncertainty is the pivot of his theory. However, Freud’s considerations lead us to understand that it is because such an event shakes our modern rational convictions, and because the old superstitious beliefs convictions that we should have “overcome” return in the form of the Unheimliche.
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Mita, Jun. "The Unheimliche as Source of the Fantastique. On the Translation of the Concepts of Todorov’s “Étrange” and Freud’s “Inquiétante Étrangeté”." Accueillir l’Autre dans sa langue. La traduction comme dispositif de médiation, no. 103 (September 17, 2021): 169–83. http://dx.doi.org/10.31861/10.31861/pytlit2021.103.169.
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This study examines the problem of the translation of the concepts of “étrange” in the theory of the fantastic in literature by Tzvetan Todorov (1939–2017) and of Unheimliche by Sigmund Freud (1856–1939). Todorov defines clearly the realm of “fantastique” as an intermediary genre situated between two poles: “merveilleux” (lit. marvellous) and “étranger” (lit. strange, odd). The latter term is translated by the substantive adjective “uncanny” in English and Unheimliche in German. However, Unheimliche is also used by Freud to designate a psychoanalytical notion, and the common English translation is “uncanny”. This comparative analysis reveals that, on the contrary, the Freudian notion of Unheimliche and the Todorovian notion of “fantastique” are equivalent and that they both refer to a temporary nature. This comparison makes it possible to clarify the mechanisms of the fantastic in literature. Todorov indeed does not explain where the “hesitation” in the face of an apparently supernatural event comes from, even though this uncertainty is the pivot of his theory. However, Freud’s considerations lead us to understand that it is because such an event shakes our modern rational convictions, and because the old superstitious beliefs convictions that we should have “overcome” return in the form of the Unheimliche.
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Delgado Pugés, Iván. "INFORME TÉCNICO DE LA TESIS DOCTORAL TITULADA: DE TESTAMENTORUM TRANSLATIONE. TRADUCCIÓN DE TESTAMENTOS FRANCESES AL ESPAÑOL, DEFENDIDA POR TANAGUA BARCELÓ MARTÍNEZ." Entreculturas. Revista de traducción y comunicación intercultural, no. 4 (January 29, 2012): 93–99. http://dx.doi.org/10.24310/entreculturasertci.vi4.11595.
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Esta tesis doctoral es un estudio del género testamento desde una triple vertiente: jurídica, lingüística y traductológica, cuyo objetivo principal es la creación de aplicaciones informáticas de ayuda la traducción de testamentos franceses al español en soporte digital. La investigación se ciñe a la dirección lingüística francés-español y al ordenamiento jurídico francés (teniendo en cuenta el fenómeno de variación lingüística diatópica propio de la traducción jurídica), y se realiza en el marco de la traducción jurada. El resultado es un trabajo que consta de dos volúmenes, uno en soporte digital y otro en soporte digital.
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Arianti, Ni Kadek Sofia, I. Nyoman Putu Budiartha, and Desak Gde Dwi Arini. "Tanda Tangan Elektronik dalam Akta Pernyataan Keputusan Rapat Umum Pemegang Saham Perseroan Terbatas." Jurnal Interpretasi Hukum 1, no. 1 (August 20, 2020): 148–53. http://dx.doi.org/10.22225/juinhum.1.1.2202.148-153.
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This research is motivated by the development of technology playing an important role in the establishment of companies in various regions in the territory of the archipelago, namely the Republic of Indonesia, one of which is a Limited Liability Company. This study aims to determine the arrangement of electronic signatures in the General Meeting of Shareholders of Limited Liability Companies and to find out the legal consequences of the signatures conducted electronically in the deed of decree of the General Meeting of Shareholders of Limited Liability Companies. The method used in this research is the normative research approach is legislation. Then, the data that has been analyzed are presented in an informal form, through the words described in paragraphs. The results of this study address that the regulation of electronic signatures in the deed of the decision of the decision of the general meeting of shareholders of the Limited Liability Company through tracing and transformation according to structured translation by reasoning based on logic that electronic information or electronic documents and / or printouts can be used as evidence legal law, which is also an expansion of legal legal evidence based on the provisions of article 11 jo. Article 5 of the Law. Therefore, the evidence according to the procedural law above made in the form of electronic information or electronic documents, is valid evidence under the Electronic Information and Transaction Law, so that all electronic transactions that utilize electronic media produce electronic signatures that are loaded on the deed of determination of the results of the GMS decision, the Limited Liability Company can be considered as a deed. Then, due to the legal signature that was carried out through electronic media the outcome of the determination of the GMS had a legal impact on the legalization status of the deed which according to the relevant Act was declared valid insofar as the deed was seen as a deed under the hand.
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Wahyudi, Andria, Andre Sumual, and Jorgie Sumual. "Tanslator Real-Time Bahasa Indonesia - Tombulu dan Tombulu - Indonesia menggunakan Augmented Reality." CogITo Smart Journal 2, no. 2 (December 15, 2016): 194. http://dx.doi.org/10.31154/cogito.v2i2.29.194-203.
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Penelitian ini membahas tentang gabungan beberapa teknologi untuk perancangan aplikasi translasi bahasa menggunakan teknologi Augmented Reality (AR) pada smartphone dengan sistem operasi Android. Tujuan utama dari penelitian ini adalah penerapan AR pada media translasi bahasa Tombulu dan Indonesia menggunakan SDK Vuforia. Vuforia digunakan untuk menampilkan teks secara real-time, dimana teknologi Optical Character Recognition (OCR) sudah menjadi fitur didalamnya yang digunakan untuk melakukan pendeteksian teks. Setelah aplikasi selesai dibuat, dilakukan pengujian kemampuan deteksi dari aplikasi. Pengujian tersebut dimulai dari deteksi tulisan tangan, teks berwarna, typeface yang berbeda, typeface yang mengandung symbol, dan kata yang mengandung spasi. Adapun pengujian dengan cara manual, yaitu dengan mengetikan sendiri teks ke smartphone. Hasil yang di dapatkan adalah batas kemampuan maksimum dalam melakukan pendeteksian teks sesuai pengujian yang telah ditentukan sebelumya.Kata Kunci: Augmented Reality, Translation, Vuforia SDK, OCR
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Hou, Haoran. "Imre Galambos : Translating Chinese Tradition and Teaching Tangut Culture: Manuscripts and Printed Books from Khara-Khoto. (Studies in Manuscript Cultures.) 318 pp. Berlin and Boston: De Gruyter, 2015. €109.95. ISBN 978 3 11 044406 3." Bulletin of the School of Oriental and African Studies 79, no. 3 (October 2016): 688–90. http://dx.doi.org/10.1017/s0041977x16000707.
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Tang, Jun, and Yu S. Mylnikova. "Peng Xiang-qian 彭向前. Xi xia wen “Mengzi” zhengli yanjiu 西夏文«孟子»整理研究 (The complex study of the Tangut translation of the Mengzi). Shanghai: Shanghai guji chubanshe, 2012. - 295 p." Written Monuments of the Orient 2, no. 2 (December 15, 2016): 102–8. http://dx.doi.org/10.17816/wmo34947.
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Baihaqi, Tiffani Rizki Putri, and Agus Subiyanto. "English-Indonesian Subtitling Strategies of Lara Jean’s Utterances in “To All the Boys: Always and Forever” Movie on Netflix." E-Structural 4, no. 02 (November 29, 2021): 80–98. http://dx.doi.org/10.33633/es.v4i02.5112.
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Abstract. Streaming platforms, such as Netflix, gained their popularity significantly during the pandemic prominently since people avoid watching films in theatres. Thus, the study of translation, specifically subtitling, is necessary since there will be more films with different languages to be produced and streamed by people from different countries. This research aims to study and interpret the subtitling strategies used on Netflix, specifically in “To All the Boys: Always and Forever” movie. Employing a qualitative library research method and document analysis for the data collecting technique, this research unveils the subtitling strategies as well as the subtitle quality of Lara Jean’s utterances in “To All the Boys: Always and Forever” film on Netflix. The data source is chosen since the film is considered popular as it is the adaptation of the best-selling novel “Always and Forever, Lara Jean.” From the 428 utterances, it is discovered that there are seven strategies applied; respectively paraphrase, transfer, condensation, deletion, expansion, imitation, and transcription. Meanwhile, three strategies that are not found are decimation, dislocation, and resignation. Paraphrase is the most frequently applied strategy since many utterances require localization and alteration to become clearer for the Indonesian audience. On the other hand, decimation, dislocation, and resignation are not used respectively due to the rate of the film, translatable utterances, and soundtracks that are not translated.Keywords: film; netflix; subtitling strategies; subtitling quality; translationAbstrak. Layanan streaming, seperti Netflix, meraih popularitas secara signifikan selama pandemi karena masyarakat menghindari menonton film langsung di bioskop. Oleh karena itu, penelitian mengenai terjemahan, khususnya subtitling, diperlukan karena film dalam bahasa asing akan semakin banyak diproduksi dan ditonton oleh orang-orang dari berbagai negara. Penelitian ini bertujuan untuk mengkaji dan memaknai strategi subtitling yang digunakan oleh Netflix, khususnya pada film “To All the Boys: Always and Forever.” Penelitian ini menggunakan metode deskriptif kualitatif dan mengungkap strategi serta kualitas subtitling dari ucapan Lara Jean dalam trilogi “To All the Boys: Always and Forever” di Netflix. Sumber data tersebut dipilih karena film yang dianggap populer ini merupakan adaptasi dari novel “Always and Forever, Lara Jean.” Dari 428 ujaran, terdapat tujuh strategi yang diterapkan, yaitu parafrase, transfer, pemampatan, penghapusan, penambahan, imitasi, dan transkripsi. Sedangkan tiga strategi yang tidak diterapkan yaitu desimasi, dislokasi, dan angkat tangan. Parafrase merupakan strategi yang paling banyak ditemukan karena terdapat banyak ujaran yang disesuaikan dengan konteks lokal dan diubah agar menjadi lebih jelas bagi penonton Indonesia. Sementara itu, desimasi, dislokasi, dan angkat tangan tidak digunakan karena kategori film, ujaran yang dapat diterjemahkan, dan lagu yang tidak diterjemahkan.Kata kunci: film; kualitas subtitling; netflix; strategi subtitling; terjemahan
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Za'bah, Nor Farahidah, Ahmad Amierul Ashraf Muhammad Nazmi, and Amelia Wong Azman. "WORD SEGMENTATION OF OUTPUT RESPONSE FOR SIGN LANGUAGE DEVICES." IIUM Engineering Journal 21, no. 2 (July 4, 2020): 153–63. http://dx.doi.org/10.31436/iiumej.v21i2.1408.
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Segmentation is an important aspect of translating finger spelling of sign language into Latin alphabets. Although the sign language devices that are currently available can translate the finger spelling into alphabets, there is a limitation where the output is stored in a long continuous string without spaces between words. The system proposed in this work is meant to be used together with a text-generating glove device. The system used text input string and the string is then fed into the system, one character at a time, and then it is segmented into words that is semantically correct. The proposed text segmentation method in this work is by using the dynamic programming and back-off algorithm, together with the probability score using word matching with an English language text corpus. Based on the results, the system is able to properly segment words with acceptable accuracy. ABSTRAK: Segmentasi adalah aspek penting dalam menterjemahkan ejaan bahasa isyarat ke dalam huruf Latin. Walaupun terdapat peranti bahasa isyarat yang menterjemahkan ejaan jari menjadi huruf, namun begitu, huruf-huruf yang dihasilkan disimpan dalam rentetan berterusan yang panjang tanpa jarak antara setiap perkataan. Sistem yang dicadangkan di dalam jurnal ini akan diselaraskan bersama dengan sarung tangan bahasa isyarat yang boleh menghasilkan teks. Sistem ini akan mengambil rentetan input teks di mana huruf akan dimasukkan satu persatu dan huruf-huruf itu akan disegmentasikan menjadi perkataan yang betul secara semantik. Kaedah pembahagian yang dicadangkan ialah segmentasi yang menggunakan pengaturcaraan dinamik dan kaedah kebarangkalian untuk mengsegmentasikan huruf-huruf tersebut berdasarkan padanan perkataan dengan pengkalan data di dalam Bahasa Inggeris. Berdasarkan hasil yang telah diperolehi, sistem ini berjaya mengsegmentasikan huruf-huruf tersebut dengan berkesan dan tepat.
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Gusmian, Islah. "K.H. Misbah Ibn Zainul Musthafa (1916-1994 M): Pemikir dan Penulis Teks Keagamaan dari Pesantren." Jurnal Lektur Keagamaan 14, no. 1 (June 30, 2016): 115. http://dx.doi.org/10.31291/jlk.v14i1.474.
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This article describes the literary tradition of pesantren in writing religious texts produced by the kiais. The case examined in this article is KH. Misbah ibn Zainul Mustafa Bangilan, the leader of Pesantren AlBalagh, Bangilan, Tuban, East Java. He has written some religious texts, both translation and original work, with a variety of approaches in defining topics, language and script, as well as writing techniques. His works show that pesantren is not only as a space for the transfer of knowledge and education of character building under the guidance of kiyais. Also, they – as shown in the figure KH. Misbah ibn Zainul Mustafa also represent sufficiently rich and comprehensive literary work in various fields of Islamic studies. In the hands of kiais, pesantren has become a scriptorium and at the same place where the kiais write Islamic religious texts and publish them, so that they can be read by the public.
Keywords: Pesantren, Kiai, Manuscript, Religious Text, Islam, Java.
Artikel ini menjelaskan tentang tradisi penulisan teks-teks keagama-an yang terjadi di dunia pesantren yang dilakukan oleh para kiai pesantren. Kasus yang diangkat dalam artikel ini adalah KH. Misbah ibn Zainul Mustafa Bangilan, pengasuh Pesantren Al-Balagh, Bangilan, Tuban, Jawa Timur. Dari tangannya telah lahir teks-teks keagamaan, baik terjemahan maupun asli, dengan beragam topik bahasan, bahasa dan aksara yang digunakan, serta teknik penulisan. Dari karya-karya yang dihasilkan tersebut menunjukkan bahwa pesantren bukan hanya sebagai ruang di mana transfer ilmu pengetahuan dan pendidikan karakter dilakukan oleh para kiai. Lebih dari itu, mereka—seperti tampak pada sosok KH. Misbah ibn Zainul Mustafa—juga merepresentasikan anggitan dalam berbagai bidang keilmuan Islam yang cukup kaya dan komprehensif. Di tangan kiai, pesantren menjadi skriptorium dan sekaligus tempat di mana kiai menulis teks-teks keagamaan Islam dan mempublikasikannya di tengah masyarakat, sehingga bisa dibaca oleh masyarakat luas.
Kata Kunci: Pesantren, Kiai, Manuskrip, Teks Keagamaan, Islam, Jawa.
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КАЗИЕВ, Э. В. "ALANIAN CAMPAIGN IN MONGOL INVASION OF THE WEST (1238–1240)." Известия СОИГСИ, no. 45(84) (September 14, 2022): 5–17. http://dx.doi.org/10.46698/vnc.2022.84.45.011.
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Западный поход монголов стал поворотным событием в истории многих средневековых государств, в том числе и в истории средневековой Алании, найдя отражение во множестве средневековых источников. Соотнесение имеющихся отличий в сведениях об аланской кампании монголов, содержащихся ряде этих источников, определило новизну представленного исследования. Его целью стал анализ сведений о ходе этой кампании, ее задачах, численности войск, используемой тактике и результатах. Были рассмотрены соответствующие сведения персидских хроник Ала ад-дина Джувейни, Вассафа аль-Хазрата и Рашид ад-Дина, монгольской хроники «Сокровенное сказание», китайской «Истории [династии] Юань», а также некоторых русских летописей. Поскольку одним из основных источников об аланской кампании монголов является указанная китайская хроника, сведения которой зачастую имеют переводческие разночтения, устранение этих разночтений через использование оригинального текста источника определило актуальность исследования. Исследование проводилось посредством следующих методов научно-исторического анализа: историко-типологического, историко-системного, сравнительно-исторического и системно-хронологического. Кроме того, был использован ряд общих и специальных методов научного перевода, применяющихся для работы с китайскими средневековыми текстами. В результате было установлено, что захват Алании был одним из основных стратегических целей Западного похода монголов и осуществлялся силами трех корпусов, возглавлявшихся чингизидами Гуюком, Мункэ и Бури. Войска, участвовавшие в аланской кампании, насчитывали не более 60 тыс. человек и наряду с монголами были укомплектованы кипчаками, тангутами и представителями других покоренных народов. При завоевании Алании использовалась обычная для монголов тактика облавного движения войск по основным коммуникациям с занятием главных опорных пунктов обороняющихся. Вместе с тем в исследовании отмечается необходимость дальнейшего рассмотрения вопросов хронологии монгольских кампаний на кавказском театре и последующего участия аланских дружинников в монгольских кампаниях по завоеванию южнорусских княжеств. Mongol invasion of the west became a turning point in the history of many medieval states, including the history of medieval Alania, reflected in the information of many medieval sources. Correlation of the existing differences in the information about the Alanian campaign of the Mongols, contained in a number of these sources, determined the novelty of the presented study. Its purpose was to review the information from the main written sources about the course of this campaign, its missions, and the number of troops, the tactics used and the results. The relevant information from the Persian chronicles of Ala al-Din Juvayni, Wassaf al-Ḥadrat and Rashid al-Din, the Mongolian chronicle “The Secret History”, the Chinese “History of the Yuan [dynasty]”, as well as some Russian chronicles were considered. Since one of the main sources on the Alanian campaign of the Mongols is the mentioned Chinese chronicle, the information of which often has variations in translation, the elimination of these variations through the use of the original text of the source determined the relevance of the study.The study was carried out through the following methods of scientific and historical analysis: historical-typological, historical-systemic, comparative-historical and systemic-chronological. A number of general and special methods for scientific translation of Chinese medieval texts were used as well. As a result, it was found that the capture of Alania was one of the main strategic goals of Mongol invasion of the west and was carried out by the forces of three corps, led by Genghisides Güyük, Möngke and Buri. The troops participating in the Alanian campaign numbered no more than 60 thousand people and, along with the Mongols, were stuffed with Kipchaks, Tanguts and representatives of other conquered peoples. During the conquest of Alania, the Mongols used their usual tactic of a battue-like movement of troops along the main communication routes with occupation of main strongholds of the defenders. At the same time, the study notes the need for further consideration of the chronology of the Mongol campaigns in the Caucasian theater and the subsequent participation of the Alan warriors in the Mongol campaigns to conquer the South Russian principalities.
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Kurniadi, Dede, Fitri Nuraeni, Indra Trisna Raharja, and Asri Mulyani. "Perancangan Aplikasi Text To Speech Dalam Bahasa Indonesia Menggunakan Firebase Machine Learning Kit Berbasis Android." Jurnal Teknologi Informasi dan Ilmu Komputer 9, no. 6 (December 22, 2022): 1281. http://dx.doi.org/10.25126/jtiik.2022965985.
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<p>Aplikasi <em>text to speech</em> dapat merubah teks menjadi keluaran suara menggunakan <em>engine text to speech</em>, namun teks tersebut harus berupa teks digital agar bisa di render. Sehingga, jika teks berada pada suatu objek maka harus diekstrak terlebih dahulu. <em>Firebase</em> <em>Machine</em> <em>Learning</em> Kit menyediakan API <em>text recognition</em> untuk membantu proses ekstrak teks. <em>Firebase Machine Learning Kit</em> (ML-Kit) juga menyediakan API <em>language</em> <em>identifier</em> untuk mendeteksi bahasa pada teks yang dibaca sehingga suara yang dikeluarkan dari teks yang dibaca dapat optimal dengan menggunakan dialek bahasa tertentu. Tujuan dari penelitian ini adalah membangun aplikasi <em>text to speech</em> dalam Bahasa Indonesia dengan penerapan <em>Firebase Machine Learning Kit </em>berbasis android. Dalam membangun aplikasi ini menggunakan metode <em>extreme programming </em>yang tahapannya terdiri dari <em>planning</em>,<em> design</em>,<em> coding</em>, dan <em>testing</em>. Hasil dari penelitian ini, berupa aplikasi yang dapat digunakan sebagai alat bantu pembelajaran bahasa asing dan alat digitaisasi teks serta terjemah ke dalam Bahasa Indonesia dan 34 dialek bahasa untuk keluaran suara <em>text to speech</em>. Selain itu, pada penelitian ini didapatkan nilai akurasi pengenalan teks dari tulisan tangan dan tulisan mesin, dengan rata-rata persentase akurasi untuk tulisan tangan sebesar 85,25%, sedangkan rata-rata persentase akurasi untuk tulisan mesin sebesar 87,35%. Dengan akurasi yang baik tersebut, maka aplikasi siap untuk dipergunakan sebagai alat bantu dalam proses pembelajaran bahasa asing oleh masyarakat Indonesia.</p><p> </p><p><em><strong>Abstract</strong></em></p><p class="Abstract"><em>Text to speech applications can convert text into voice output using a text to speech engine, but the text must be digital text in order to render. So, if the text is in an object, it must be extracted first. The Firebase Machine Learning Kit provides a text recognition API to help extract text. The Firebase Machine Learning Kit (ML-Kit) also provides a language identifier API to detect the language in the text being read so that the sound emitted from the text read can be optimized by using a specific language dialect. The purpose of this research is to build a text to speech application in Indonesian with the application of an Android-based Firebase Machine Learning Kit. In building this application using the extreme programming method whose stages consist of planning, design, coding, and testing. The results of this study are in the form of applications that can be used as foreign language learning aids and text digitization tools and translations into Indonesian and 34 language dialects for text to speech voice output. In addition, in this study, the accuracy of text recognition from handwriting and machine writing was obtained, with an average percentage of accuracy for handwriting of 85.25%, while the average percentage of accuracy for machine writing was 87,35%. With good accuracy, the application is ready to be used as a tool in the process of learning foreign languages by the Indonesian people.</em></p><p><em><strong><br /></strong></em></p>
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Chanifudin, Chanifudin, and Luqman Bin Haji Abdullah. "MODERNISASI PENDIDIKAN AGAMA ISLAM PERSPEKTIF AS’AD SYAMSUL ARIFIN." Muslim Heritage 7, no. 2 (December 26, 2022): 271–303. http://dx.doi.org/10.21154/muslimheritage.v7i2.3952.
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Abstract This study discusses the modernisation of Islamic Religiuos Education by As'ad Syamsul Arifin in Risalah Tauhid book. The book has introduced the teachings of the ash'ariyah-al-maturidiyah creed and introduced attitudes and behavior as a dynamic servant in filling life with various works that benefit the community. There are three objectives in this study, firstly, to examine the concept of monotheism of As'ad Syamsul Arifin, secondly, to examine the educational values contained in the Risalah Tauhid book and thirdly to correlate the monotheistic thinking of Kiai As'ad Syamsul Arifin to the modernization of Islamic religious education. This research is a literature study using a philosophical historical approach using content analysis methods and concepts in analyzing. The results of the study concluded that the first thought of As'ad Syamsul Arifin's monotheism was influenced by his lineage background, social environment and intellectual journey. The concept of the monotheism trilogy of Kiai As'ad Syamsul Arifin rububiyah, tawhid uluhiyah, and tawhid asma wa siffat, is different from the three concepts of monotheism of Wahhabism. Whereas rububiyah and uluhiyah are an inseparable unit and introduce the Asy'ariyah-Al-Maturidiyah creed into a progressive creed; Second, As'ad Syamsul Arifin uses monotheism as the foundation of all worship, both direct worship to Allah S.W.T and social worship. Education becomes the spirit in building educational values with the nuances of monotheism; The three Asy'ariyah beliefs are the driving force for modernizing religious education. The ability to transform education from conservative to liberal is As'ad's ability to understand the meaning of "freedom" in Asy'ariyah's view. The concept of limited freedom due to God's intervention became the driving force for As'ad to modernize education as a way to do good deeds as the translation of Al-Ikhsan in worship and pious deeds Abstrak Penelitian ini membahas tentang modernisasi pendidikan agama Islam oleh As’ad Syamsul Arifin dalam kitab Risalah Tauhid. Kitab ini memperkenalkan ajaran akidah asy’ariyah-al-maturidiyah dengan memperkenalkan sikap dan perilaku sebagai seorang hamba yang dinamis dalam mengisi kehidupan dengan beragam karya yang memberi manfaat kepada masyarakat. Terdapat tiga tujuan dalam penelitian ini, pertama, mengkaji konsep tauhid As’ad Syamsul Arifin, kedua, mengkaji nilai-nilai pendidikan yang terdapat dalam kitab Risalah Tauhid dan ketiga menghubungkan antara pemikiran tauhid Kiai As’ad Syamsul Arifin terhadap modernisasi pendidikan agama Islam. Penelitian ini bersifat penelitian studi pustaka menggunakan pendekatan historis filosofis dengan menggunakan metode analisis isi dan konsep didalam menganalisis. Hasil penelitian menyimpulkan bahwa pertama Pemikiran tauhid As’ad Syamsul Arifin dipengaruhi oleh latar belakang nasab, lingkungan sosial dan perjalanan intelektual. Konsep trilogi tauhid Kiai As’ad Syamsul Arifin rububiyah, tauhid uluhiyah, dan tauhid asma wa siffat, berbeda dengan tiga konsep tauhid wahabi. Bahwasanya rububiyah dan uluhiyah merupakan satu kesatuan yang tidak bisa terpisahkan serta memperkenalkan akidah Asy’ariyah-Al-Maturidiyah menjadi akidah yang progresif; Kedua, As’ad Syamsul Arifin menggunakan tauhid sebagai pondasi segala ibadah baik ibadah langsung kepada Allah S.W.T maupun ibadah sosial. Pendidikan menjadi ruh dalam membangun nilai-nilai pendidikan yang bernuansa tauhid; Ketiga Akidah Asy’ariyah menjadi pendorong untuk melakukan modernisasi pendidikan agama. Kemampuan melakukan transformasi pendidikan dari konservatif menuju liberal merupakan kemampuan As’ad memahami makna “kebebasan” dalam pandangan Asy’ariyah. Konsep kebebasan yang terbatas akibat adanya campur tangan Allah menjadi motor penggerak As’ad untuk melakukan modernisasi pendidikan sebagai jalan untuk melakukan amal sholeh sebagai penterjemahan Al-Ikhsan dalam beribadah dan beramal sholeh.
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Masykuroh, Wardatur Rochmah, and Raudlatul Jannah. "Social Construction of Hafidzah Al Qur'an in Jember District." Jurnal ENTITAS SOSIOLOGI 7, no. 1 (February 5, 2018): 9. http://dx.doi.org/10.19184/jes.v7i1.16636.
Full textAbstract:
Qur’an memorizer or commonly known as Hafidz Qur’an is currently getting quite intense attention from Moslem society in Indonesia, especially Moslem society in Jember. This positive acceptance can be seen from the development of tahfidz Qur’an program in various educational institutions in Jember and the number of educational scholarship offered to students who memorized Qur’an. This study aims to explain the social construction of the Hafidzah Qur’an in Jember with the use of constructivism method. The theory used is social construction that explains the formation of a society based on the knowledge they have through three simultaneous processes, namely, externalization, objectivation, and internalization. The result of this study is that the social construction of the moslem community in Jember shows positive acceptance of hafidzah Qur’an. It began with an externalizing moment when people found out about hafidz Qur’an through Islamic studies and television programs. Then the community formed the acceptance through the construction of tahfidz institution and the provision of scholarship to hafidz students in objectivation process, and finally it inspires the community to become hafidz and send their children to tahfidz institutions in the process of internalization.
Keywords: Hafidz Qur'an, social construction, externalization, objectivation, internalization
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Ula, Nur Habibatul. 2016. Pengaruh Media Televisi dalam Acara Hafidzah Indonesia terhadap Menghafal al-Qur’an Siswa Kelas 3 SDIT Ghilmani Ketintang Surabaya. Skripsi. Surabaya: Fakultas Tarbiyah dan Keguruan Universitas Islam Negeri Sunan Ampel Surabaya
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Bungin, B. 1990. Konstruksi Sosial Media Massa Makna Realitas Sosial Iklan Televisi dalam Masyarakat Kapitalistik. Disertasi. Surabaya: Program Pascasarjana Universitas Airlangga
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Yuwono, Dolar. "QUR'ANICVERSES TRANSLATION SEEN FROM PERSPECTIVE OF THEIR SENSITIVITY." PRASASTI: Journal of Linguistics 2, no. 2 (January 12, 2016). http://dx.doi.org/10.20961/prasasti.v2i2.330.
Full textAbstract:
<p>This paper discusses the translation quality of quranic verses from the point of view of their sensitivity. As containing many values and ways of life the problem that the people are facing is how to understand the values that exist in, between and beyond the lines of the Quran verses. The question is whether translation and interpretation can answer it. As a matter of fact, Qur’an verses have sensitivity to be responded in the form of the translated texts. The translated texts of Qur’an can be sensitive and controversial. Several translation version of quranic verses were taken as data to see the level of their sensitivity which can be seen from some aspect: that it may be contrary (1) to the state, (2) to religion (in a broad sense to the culture), (3) to decency, and (4) to private citizens. This category leads to a concomitant quartet of grounds for censorship: sedition, blasphemy, obscenity, and libel. The word “Yaddullah” in the section of “Al fath -verse-10”, for example, from the perspective of the contextual content of the text, would have become dichotomical meaning or even multicotomical ones. The first one tends to use the foriegnization, while the second tends to use domestication. Those who defend the word “Yaddun” as “the hand” or “tangan” as its word equivalence want to make their translation original not going out of the context of Islamic teaching. They believe that those who have gone out of Islamic teaching include unbelievers (that reject faith) and idolaters. The translation of “yaddu” into “hand” or “tangan” , according to some Muslims, contains the implication that the translator has its implied lack of respect for the original text, and because of the defeatist view of the ability of the target audience which entails.On the other hand, those who have translated that word “yaddun” into “power” or “kekuasaan” think that the translation into “hand” or “tangan” will disrupt and distort the image of God (Allah) existence. They are afraid that people think God is like human being having hands, head, legs and other part of the human body. Qur’an as a God’s text which was revealed to the Prophet Muhammad via the archangel Gabriel, and intended for all times and all places needs to be perceived carefully because many of its verses are still stated in the forms of general statement. They need to be translated and interpreted in a way that makes people live peacefully, not on the other way around. The deference point of view in understanding Qur’an verses must be supposed to be something that makes perspective of Muslims wide and tolerant.</p><p> </p><p> </p>
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Ulummudin, Ulummudin. "Analisis Penafsiran Terhadap Surat al-Ma’idah: 38 dalam Qur’an: A Reformist Translation." QOF 3, no. 2 (December 2, 2019). http://dx.doi.org/10.30762/qof.v3i2.1388.
Full textAbstract:
Abstak
Tulisan ini mengkaji terjemahan surat al-Ma’idah ayat 38 yang berbicara tentang hukum pencuri dalam Qur’an A Reformist Translation.Faqt}a‘u> aidiyahuma>pada ayat tersebut menurut Yuksel, dkk memiliki tiga arti, cut or mark hands (melukai atau menandai tangan), cut off hands (memotong tangan), dan cut off means memutus maksud atau niatan.Dengan demikian, hukuman bagi pencuri dapat diterapkan salah satu atau kombinasi dari ketiga arti tersebut. Analisis yang digunakan adalah analisis linguistik dengan cara interteks yakni dengan memperhatikan kata yang berakar sama. Pencantuman tiga arti ini menjadi bukti bahwa mereka tidak konsisten sebab hanya digunakan untuk ayat ini. Sementara itu, pada ayat lain yang memuat kata yang sama hanya diberikan satu arti. Walaupun analisisnya berdasarkan linguistik (cut or mark dan cut off hands), tetapi secara tidak sadar mereka telah melakukan analisis hermeneutik (cut off means).
Kata kunci: Qur’an Reformist, Edip Yuksel, terjemah, tafsir, potong tangan
This article is focused on translation of sura al-Ma’idah: 38 which is talking about punishment for a thief in Qur’an A Reformist Translation. Faktha’u aidiyahuma on the verse according to Yuksel and colleagues has three meaning namely cut or mark hands, cut off hands, and cut of means. Thereby, one of them can be applied or combined for a thief punishment. They use linguistic analysis by intertext which is noticing the words which have the same root of the word. Giving three meaning is a proof that they are not consistent because it is limited for the verse. Meanwhile, on another verses which has same word only contain one meaning. Although their analysis is based on liguistic (cut or mak and cut off hand), but they unconscioiusly have done hermeneutic analysis (cut off means).
Key words : Qur’an Reformist, Edip Yuksel, Translation, tafseer, cut off hand,
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Moewaka Barnes, Angela Marie. "Indigenising the screen: Te Tangata Whai Rawa o Wēniti—The Māori Merchant of Venice (2002)." AlterNative: An International Journal of Indigenous Peoples, October 28, 2022, 117718012211262. http://dx.doi.org/10.1177/11771801221126254.
Full textAbstract:
This article examines Te Tangata Whai Rawa o Wēniti—The Māori Merchant of Venice (2002), the first dramatic feature film, performed entirely in te reo Māori (the Māori language). This adaptation of Shakespeare’s The Merchant of Venice was based on Pei Te Hurinui Jones’ 1946 te reo Māori translation. Alongside close readings of the film, I drew on an interview with director, Don Selwyn, whānau (family) input and the literature. I applied Kia Manawanui: Kaupapa Māori Film Theoretical Framework, an analytical tool, to provide thematic structure. Don Selwyn’s interpretation disrupts hierarchies of language, validating not only the Māori language but Indigenous languages globally as eminently capable of cinematic expression. He draws out the dynamics of oppression and colonisation, providing transformative and disruptive images of Māori, Māori culture and tikanga (protocols). By expressing these features Don Selwyn successfully indigenizes the screen. I argue that the film is a taonga (treasure).
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Fahmi, Izzuddin Rijal. "Ajaran Kepemimpinan Jawa dalam Serat Nitisruti dan Relevansinya dengan Pendidikan." Muslim Heritage 6, no. 1 (June 29, 2021). http://dx.doi.org/10.21154/muslimheritage.v6i1.2810.
Full textAbstract:
AbstractOne result of culture is literature. As a cultural heritage, old literature can also reveal information about past cultural outcomes through classical texts that can be read in relics in the form of writing or texts. In Java, manuscripts that are still in the form of handscript text or that have been in the form of copies are referred to as serat. The contents of the Javanese script (serat) mostly contain teachings (piwulang), so it is called a didactic literature. The teachings contained in the Javanese text range from Islamic mysticism esoterism (Sufism) to leadership ethics. One of the Javanese texts containing the teachings of leadership is Serat Nitisruti. This research’s goals are: (1) to identify the Serat Nitisruti, and (2) to analyze the Javanese leadership didactic in Serat Nitisruti and its relevance to Islamic education. Using the philological method consisting of: (1) manuscript inventory, (2) manuscript description, (3) text edits, (4) text translation, and (5) content analysis. AbstrakSalah satu hasil dari budaya adalah karya sastra. Sebagai warisan kebudayaan, sastra lama juga dapat mengungkapkan informasi tentang hasil budaya pada masa lampau melalui teks klasik yang dapat dibaca dalam peninggalan-peninggalan yang berupa tulisan atau naskah. Di Jawa, naskah yang masih berupa teks tulisan tangan atau yang sudah dalam bentuk salinan disebut sebagai serat. Isi dari naskah Jawa (serat) itu sebagian besar memuat ajaran (piwulang), sehingga disebut naskah didaktik (didactic literature). Ajaran-ajaran yang dimuat dalam naskah Jawa terentang mulai dari esoterisme mistik Islam (tasawuf) hingga etika-moralitas kepemimpinan. Salah satu naskah Jawa yang memuat ajaran kepemimpinan adalah Serat Nitisruti. Penelitian ini bertujuan untuk: (1) mengidentifikasi naskah Serat Nitisruti, dan (2) menganalisis ajaran kepemimpinan Jawa dalam Serat Nitisruti dan relevansinya dengan pendidikan Islam. Menggunakan metode filologi yang terdiri dari: (1) inventarisasi naskah, (2) deskripsi naskah, (3) suntingan teks, (4) terjemahan teks, dan (5) analisis isi.
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Hidayat, Laksmana Safaq, and Dzulfikar Akbar Romadlon. "Improving the Quality of Student Memorizing Using the Wafa Method in Elementary Schools." Indonesian Journal of Innovation Studies 20 (September 15, 2022). http://dx.doi.org/10.21070/ijins.v20i.689.
Full textAbstract:
The Wafa method is one of the methods used to memorize the Qur'an by maximizing the right brain. This method has the characteristics of reading the Koran with hijaz rhythm, learning with sound equations, as well as syllable grouping, and in this wafa method using movements according to the translation of the verse. The purpose of this study is to determine the application of the success of the wafa method in improving the memorization of students and to determine the success of the wafa method in improving the memorization of students at the Integrated Islamic Elementary School Nurul Fikri Sidoarjo. This study uses qualitative research using a phenomenological approach. The subjects in this study were the coordinator of the Qur'anic teacher and the Qur'an tahfidz team. The types of data sources obtained are primary and secondary data sources. Data collection techniques used are observation, interviews, and documentation. While the data analysis techniques used in this study are data reduction, data condensation, data presentation and data verification. The results of this study found that in the process of learning the Qur'an and Tahfidz at the Integrated Islamic Elementary School Nurul Fikri Sidoarjo applied the Wafa method using the TANDUR strategy (Grow, Natural, Peaceful, Demonstration, Repeat and Celebrate) which was packaged in five stages (opening practice, teaching , assessment and closing). In the aspect of Tahfidz, it uses Hijaz rhythm with ascending, medium, and low scales. With the use of strategies from the 5P concept as seen from the acquisition of students' memorization of the Koran, it can be said that the application of the Wafa method in improving students' memorization and the success of the wafa method in improving memorization can be said to run very well and effectively because considering that most students already have the option to complete memorization of the specified juz and able to achieve more than the targeted memorization.