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Firdaus, Abdullah. "KONSEP KHUDI DALAM RANAH SOSIAL DAN AGAMA MENURUT IQBAL." TAJDID: Jurnal Ilmu Ushuluddin 15, no. 2 (2016): 207–26. http://dx.doi.org/10.30631/tjd.v15i2.49.
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Artikel ini membahas riwayat pembaharuan dan konsep khudi perspektif Muhammad Iqbal. Iqbal membawa langkah-langkah pembaharuannya melalui konsep Khudi dengan segala atribut positifnya seperti (self-reliance, self-respect, self confidence, self preservation, self assertion). Adapun pengertian khudi yang dimaksud Iqbal membawa makna; dari aspek pembangunan kedirian manusia secara mental dan intelektual adalah usaha penyempurnaan kedirian dengan cara melengkapinya dengan nilai-nilai luhur dan kepatuhan kepada peraturan Tuhan. Dari aspek sosial, penyempurnaan khudi dilakukan dengan mengimplementasikan nilai-nilai kebaikan dan kebenaran di tengah-tengah kehidupan sosial masyarakat. Dengan demikian, khudi yang sempurna �perfect Man� adalah representasi ideal khalifah Tuhan yang membawa kebenaran dan kebaikan tertinggi bagi mewujudkan kerajaan Ilahi di muka bumi.
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Masruri, Muhammad Muhammad. "Konsep Khudi Iqbal dalam Pengembangan Kreatifitas Pembelajaran di Madrasah." JURNAL PENELITIAN KEISLAMAN 16, no. 1 (2020): 46–59. http://dx.doi.org/10.20414/jpk.v16i1.2220.
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Tujuan kajian ini adalah untuk mengontekstualisasikan konsep Khudi dari seorang Muhammad Iqbal dalam pengembangan kreatifitas pembelajaran di Madrasah. peneliti akan mencoba mengawali menelaah biografi dan sejarah pendidikan yang didapat Muhammad Iqbal, konsep Khudi serta pengembangan konsep Khudi tersebut dalam pembelajaran di Madrasah. Metode penelitian yang digunakan adalah metode studi pustaka (library research). Studi kepustakaan adalah tekhnik pengumpulan dataddengan mengadakan studi penelaahan terhadap buku-buku, literatur-literatur, catatan-catatan dan laporan-laporan yang ada hubungannya dengan masalah yang dipecahkan. Jenis penelitian ini adalah termasuk penelitian deskriptif kualitatif. Hasil penelitian menunjukkan bahwa proses pembelajaran di madrasah hendaknya mengutamakan kepribadian dengan mewujudkan keseimbanagn berupa kebahagiaan lahiriah dan batiniah. Muhammad Iqbal (1877-1938) menjadi tokoh sentral dengan berbagai gagasannya sebagai seorang tokoh pemikir dan pembaharu dapat menjadi motor penggerak bagi para pendidik dalam melaksanakan proses pendidikan di madrasah. Dengan gagasan Khudi-nya, Iqbal memberikan gambaran kepada pendidik di madrasah agar saling melengkapi dan mampu berdialog tidak hanya antara pelaku pendidikan saja melainkan dapat berdialog dengan Tuhan. Hal ini dapat tercapai apabila seorang pendidik dapat mencapai derajat Khudi yang tinggi. Hal ini dapat menjadi pemecah kebuntuan pendidik tatkala menghadapi berbagai macam permasalahan yang timbul dalam menghadapi proses pembelajaran.
 Title: Iqbal Concept Of Iqbal In Developing Learning Creativity In Madrasah
 Abstract: The purpose of this study is to contextualize the Khudi concept of a Muhammad Iqbal in developing learning creativity in Madrasas. The researcher will try to start studying the biography and educational history obtained by Muhammad Iqbal, the Khudi concept and the development of the Khudi concept in learning in Madrasas. The research method used is the library study method. Literature study is a data collection technique by conducting a study of books, literature, notes and reports that are related to the problem being solved. This type of research is a qualitative descriptive study. The results showed that the learning process in madrasas should prioritize personality by manifesting balance in the form of physical and inner happiness. Muhammad Iqbal (1877-1938) had became a central figure with his various ideas as a thinker and reformer figure can be a driving force for educators in implementing the education process in madrasas. With his Khudi ideas, Iqbal had given an overview to educators in madrasas so that they are mutually complementary and able to be dialogue not only among education practitioners but also in dialogue with God. This can be achieved if an educator can achieve a high degree of gambling. This can be a deadlock for educators when facing various kinds of problems that arise in dealing with the learning process
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Fauzi, Ammar. "DEKONSTRUKSI FILSAFAT PERADABAN SIR MUHAMMAD IQBAL." Ushuluna: Jurnal Ilmu Ushuluddin 1, no. 1 (2020): 83–99. http://dx.doi.org/10.15408/ushuluna.v1i1.15334.
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This paper tries to construct the philosophy of Iqbal's civilization thought by using the theory of four causes of Aristotle. It is concluded that the steps to achieve the philosophy of superior civilization are first, the actor of civilization must recognize themselves (Khudi). Achievement of Khudi means he has met with God, after that the actor of civilization must return to nature to fuse (absence) with the community, manage nature with the principles of divinity (bi-Khudi). Then civilization actors dialectic with history to determine the prototype of civilization. From the dialectical results, then it is chosen the era of the prophet who has the characteristics of civilization across regions and races, and not based on blood.
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Murad, Amina, and Sadaf Fatima. "http://habibiaislamicus.com/index.php/hirj/article/view/180." Habibia Islamicus 5, no. 2 (2021): 1–13. http://dx.doi.org/10.47720/hi.2021.0502e01.
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This study probes the relationship between Iqbal’s concept of khudi and experiential learning during early childhood. This qualitative and exploratory study employs Colaizzi’s method for content analysis to extract hermeneutical interpretations and exegetically decipher the allegorical connotations from Iqbal’s Persian anthology of poems, Asrar-i-Khudi. The thematic deduction draws Iqbal’s ideas of the development of khudi in an environment of experiential learning. Iqbal’s ideas have also been extracted from his other works. Historical and contemporary literature related to child learning psychology and education is also reviewed. The study concludes that the creative and curious mind of every child continuously develops hypotheses and tests them through experiences. The main aim of education is the realization of a strong ‘Khudi’ through experiential learning to create self-awareness, and self-realization to unleash an individual’s potentials. It is recommended that early childhood education in Pakistan ensures individuality development through experiential learning by applying Iqbal’s educational thoughts. It is also recommended that further research is undertaken to explore the functional aspects of Iqbal’s concept of experiential learning approach to bring the desired change in the early childhood education system.
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Ja'far, Suhermanto. "CITRA MANUSIA DARI FILSAFAT PSIKOLOGI KE FILSAFAT ANTROPOLOGI." Psympathic : Jurnal Ilmiah Psikologi 3, no. 2 (2018): 196–204. http://dx.doi.org/10.15575/psy.v3i2.2188.
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According to existentialism and Iqbal, this writing is focused on human image. Human image (personality or ego) is as a charity. Iqbal’s philosophy of anthropology related to human concept and it focused on ego that is known as khudi. According to Iqbal, human ego is top of human perfection . He says also life is individual. So that, Iqbal gives the concept that human is as Khudi in which the human condition is difficult to definite because of the differences one each others.
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Rusdin, Rusdin. "INSAN KAMIL DALAM PERSPEKTIF MUHAMMAD IQBAL." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 12, no. 2 (2018): 251–71. http://dx.doi.org/10.24239/rsy.v12i2.84.
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Every being has individuality or self. Degree elevation on every being in nature depending on the level of development of each individuality. The criteria for determining the quality of every being is how far he can live up to himself effectively. Individuality is the distinguishing mark in the concept of Khudi or Iqbal ego. Iqbal's philosophy about Khudi ends on his thoughts about the insan kamil, the ideal man. Insan kamil is the highest level that can be achieved not by way of meditation, but with an original creative work, which is lawful overwhelmed by love or ishq, firmness self or faqr, courage and tolerance. Achieve this through three phases: obedience to God, self-control and the caliphate of God.
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Ja’far, Suhermanto. "Citra Manusia dari Filsafat Psikologi ke Filsafat Antropologi (Refleksi tentang Manusia dalam Perspektif Mohammad Iqbal)." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 1, no. 2 (2011): 227. http://dx.doi.org/10.20871/kpjipm.v1i2.21.
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Tulisan ini memfokuskan pada citra Manusia menurut Eksistensialisme dan Iqbal Citra manusia (kepribadian atau Ego) yang sebenarnya adalah amal (tindakan yang bermakna) bukanlah benda. Tindakan (gerak) kreatif itu mempunyai tujuan dan nilai spiritual yang diistilahkan dengan amal, di mana melalui amal manusia akan hidup mengalir dan abadi secara berkesinambungan. Meaningful Action (tindakan yang bermakna) merupakan sebuah dasar eksistensi manusia dalam mewujudkan dirinya. Iqbal merumuskan tindakan yang bermakna ini sebagai wujud dari cara berada manusia ketika berhadapan dengan realitas lainnya. Tindakan yang bermakna dalam konsep Iqbal diberi muatan ontologis-religius yang menekankan pada aspek moral spiritual Islam dengan istilah amal. Bahkan dengan tindakan yang bermakna (amal) inilah manusia sanggup mengatasi kemungkinan keabadian (immortality). Filsafat antropologi Iqbal berkaitan erat dengan konsep manusia dengan penekanan pada ego yang dikenal dengan istilah Khudi. Dalam menjelaskan makna khudi, Iqbal membaginya dalam dua pengertian, yaitu secara metafisik dan etik. Iqbal dapat dikatakan sebagai seorang filosof Eksistensialisme Islam, karena pemikirannya tentang Ego menitikberatkan pada keberadaan manusia dalam hubungannya dengan Tuhan Alam. Apabila kita mencoba memadukan antara konsep manusia menurut Kierkegaard dan Muhammad Iqbal tentunya terdapat adanya persamaan dalam mengungkapkan konsep manusia. Dalam hal ini Kierkegaard menekankan bahwa manusia tidak pernah sebagai sesuatu “aku umum” melainkan sebagai “aku individual” yang sama sekali unik dan tidak dapat diasalkan kepada sesuatu yang lain. Hal ini senada dengan Iqbal, yang mengatakan bahwa, kehidupan seluruhnya adalah individual. Maka dalam hal inilah Iqbal memberikan konsep manusia sebagai “khudi yang metafisik” di mana keberadaan manusia sulit didefinisikan, karena adanya perbedaan satu dengan yang lain. Oleh karenanya, sikap manusia di dalam dunia senantiasa diusahakan agar dapat ditentukan dari sudut hidup batinnya yang sesuai dengan norma-norma umum (etis: Kierkegaard) yang kedua-duanya itu (etis dan estetis) seiring dengan konsep Iqbal tentang khudi yang etis. Karena baik Iqbal maupun Kierkegaard mempunyai konsep bahwa manusia adalah tidak punya kekuatan sama sekali, ada eksistensi yang lebih tinggi, dia adalah Tuhan. Dialah (Tuhan) merupakan segala ikatan yang umum. Dari sini tentunya ada perbedaan antara Iqbal dengan Kierkegaard dalam hal obyek. Kalau Iqbal, Tuhan dalam hal ini adalah Allah sedangkan Kierkegaard adalah Kristus.
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Nurmaliyah, Yayah. "HAKIKAT MANUSIA MENURUT MUHAMMAD IQBAL." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 21, no. 1 (2019): 95–107. http://dx.doi.org/10.15548/tajdid.v21i1.253.
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Sejarah mencatat bahwa umat Islam pernah berada di posisi terdepan dalam peradaban dunia. Belakangan sebuah kenyataan juga tidak terbantahkan ketika umat Islam harus mengakui keunggulan komunitas lain dalam berbagai aspek kehidupan. Sebagai upaya mengembalikan kejayaan masa lalu, Muhammad Iqbal menyeru umat Islam untuk tidak terbuai dengan kegemilangan atau romantika masa lalu dan melarang untuk taqlid buta pada pemikiran masa lalu yang mengakibatkan hilangnya kreasi dan inovasi dalam menghadapi realitas perkembangan zaman. Muhammad Iqbal juga menyeru umat Islam untuk tidak bersikap apriori terhadap Barat, sebaliknya dapat memanfaatkannya dan meresponsnya dengan kritis. Hal ini disebabkan Muhammad Iqbal cukup lama mengikuti pendidikan di Barat yang dipenuhi oleh semangat penelaahan dan penelitian ilmu pengetahuan yang tinggi, sehingga ia dengan jelas melihat dan merasakan langsung bergantinya aktifitas ilmiyah dari Timur ke Barat. Hal ini cukup membuatnya kagum dan menginginkan umat Islam untuk mengikuti semangat Barat dalam melakukan kajian-kajian ilmiyah yang notebene pernah dilakukan sebelumnya. Muhammad Iqbal juga menyadari bahwa faktor tersebut di atas tidak akan bermanfaat apa-apa apabila umat Islam sendiri tidak memiliki semangat dan kemauan untuk berobah. Kemunduran umat Islam dewasa ini secara garis besar disebabkan oleh 2 faktor; internal dan eksternal. Kedua faktor itu harus dibenahi demi mengembalikan kecemerlangan masa lalu. Dengan mengutip QS. Al-Ra’d ayat 11, Muhammad Iqbal mencoba mengembangkan gagasannya mengenai khudi yang notabene merupakan hakikat dari kemanusiaan itu sendiri. Menurutnya moralitas suatu bangsa ditentukan oleh pandangan masyarakatnya mengenai khudi ini, dan segala sesuatu di alam ini memiliki khudinya sendiri-sendiri. Setiap khudi akan bergerak maju sehingga mencapai titik perkembangannya masing-masing.
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Sharma, Aseem Raj. "Climate Change and Community Perceptions in the Khudi Watershed, Lamjung, Nepal." Hydro Nepal: Journal of Water, Energy and Environment 17 (August 28, 2015): 49–54. http://dx.doi.org/10.3126/hn.v17i0.13275.
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Climate change and people’s perception on such changes are analysed for the Khudi Watershed in Western Nepal. Climate change trends in the western hilly region of Nepal were investigated focusing on two major climatic indicators: surface air temperature and rainfall. Further, community’s perceptions on climate change impacts were analysed. We found considerable warming in the study area with a mean temperature increase of 0.18°C decade-1. Annual rainfall is varying with prolonged dry periods. During monsoon season short but intense rainfall events were observed. Local denizens have also experienced these changes and think that weather related changes are affecting their livelihood practices with increased weather related disasters, less agricultural yield, and imbalances in socio-economic behavior. HYDRO Nepal JournalJournal of Water, Energy and EnvironmentIssue: 17, July 2015
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Hasan Azad. "Reconstructing the Muslim Self: Muhammad Iqbal, Khudi, and the Modern Self." Islamophobia Studies Journal 2, no. 2 (2014): 14. http://dx.doi.org/10.13169/islastudj.2.2.0014.
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Zulkarnain, Zulkarnain. "Muhammad Iqbal's The Philosophy Khudi and Its Relevance to Contemporary Indonesia." al-Lubb: Journal of Islamic Thought and Muslim Culture (JITMC) 1, no. 1 (2020): 1. http://dx.doi.org/10.51900/lubb.v1i1.7872.
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Kausar, Zeenath. "A Philosophical Critique of Nationalism." American Journal of Islamic Social Sciences 20, no. 2 (2003): 1–25. http://dx.doi.org/10.35632/ajiss.v20i2.519.
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In this paper, I explore Iqbal’s views on nationalism, not only in the context of the Indian subcontinent but also in general terms as well. I contend that Iqbal’s political philosophy is mainly inspired by the Islamic concept of tawhid. His profound reflections on the unity of life, the unity of the Islamic ummah, and the unity of humanity based upon the concept of tawhid strike the root of secularism and nationalism. His philosophy of “self” (khudi) and his conception of the Islamic social order also are discussed briefly in order to elucidate some of his views on humanity and the Islamic mission, which stand in complete contradiction to nationalism.
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Kausar, Zeenath. "A Philosophical Critique of Nationalism." American Journal of Islam and Society 20, no. 2 (2003): 1–25. http://dx.doi.org/10.35632/ajis.v20i2.519.
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In this paper, I explore Iqbal’s views on nationalism, not only in the context of the Indian subcontinent but also in general terms as well. I contend that Iqbal’s political philosophy is mainly inspired by the Islamic concept of tawhid. His profound reflections on the unity of life, the unity of the Islamic ummah, and the unity of humanity based upon the concept of tawhid strike the root of secularism and nationalism. His philosophy of “self” (khudi) and his conception of the Islamic social order also are discussed briefly in order to elucidate some of his views on humanity and the Islamic mission, which stand in complete contradiction to nationalism.
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Tamang, Shashi, Sandeep Thapa, Kabi Raj Paudyal, Frédéric Girault, and Frédéric Perrier. "Geology and mineral resources of Khudi-Bahundanda area of west-central Nepal along Marshyangdi Valley." Journal of Nepal Geological Society 58 (June 25, 2019): 97–103. http://dx.doi.org/10.3126/jngs.v58i0.24592.
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Geological study was carried out along the Khudi-Bahundanda area of the Marshyangdi Valley in the west central Nepal. The area lies partly in the Main Central Thrust (MCT) zone and partly in the Higher Himalayan Crystalline Zone. The aim of the study was to prepare a detail geological map and cross section in the scale of 1:25,000 to work out on stratigraphy, metamorphism and mineral resource potential of the area. The rocks of the Higher Himalaya have been mapped under a single unit as Formation I. This unit consists of kyanite-garnet para-gneiss. The lithological units of the MCT zone are mapped into three units as the Benighat Slate, the Malekhu Formation and the Robang Formation from the bottom to the top, respectively. The Benighat Slate consists of dark grey to black schist with some carbonate beds as members. The Malekhu Formation consists of creamy white siliceous dolomite marble with parting of schist. The Robang Formation comprises of light grey psammitic schist with garnet and white micaceous quartzite in various proportion.
 Many secondary structures are observed in the study area, but primary structures are missing due to extreme metamorphism. The large-scale structures are the MCT, which separates the Lesser Himalayan rocks to the south from the Higher Himalaya to the north, and the Bahundanda Thrust (BT). Numerous outcrop-scale structures like meso-scale folds, quartz veins, boudinage and ptygmatic folds are abundant. Folds in the MCT zone are mostly E-W trending, and rocks have experienced multiple metamorphism and dynamic crystallization of minerals. The Lesser Himalayan rocks resemble the garnet zone while the Higher Himalayan rocks resemble to the kyanite grade of metamorphism. As in the other sections of the Himalaya, the present section also clearly shows the inverted metamorphism in the MCT zone. The MCT zone is considered as the potential site for precious and semi-precious stones, of which the most potential ones are the garnet and kyanite.
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Dhungana, N., N. Silwal, S. Upadhaya, S. K. Regmi, and S. Adhikari. "Local people’s perception and awareness of climate change: a case study from community forests in Lamjung District, Western Nepal." Banko Janakari 28, no. 2 (2018): 60–71. http://dx.doi.org/10.3126/banko.v28i2.24189.
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Climate change has negatively impacted the underdeveloped and developing countries including Nepal due to low adaptive capacity and higher dependency in agriculture. Forests are important component of the lives and livelihoods of the community in Nepal, which can offer an important source of climate-resilient livelihood. It is crucial to know the fact that climate change was in the past, which will continue to change in the future. It is essential to understand how communities perceive and adapt to climate change. A study was carried out in Kirepani, Jagreni and Kalika Community Forest User Groups (CFUGs) in Lamjung District with an objective of assessing their perceptions on impacts of climate change. The survey was carried out in 62 households along with participatory appraisal to understand the perception of local people on climate change and its impacts. Focus group discussion was held in each CFUG. Climatic data of 29 years (1987–2015) acquired from Khudi, Kuncha and Gharedgunga metereological stations and analysed to supplement the results. Data were analysed using MS-Excel as major computer software and presented as table, trend lines and graphs. The study showed that the locals correctly perceived change in temperature, unpredictable occurrence of rainfall and increased incidence of change in crops phenology, an increase in drought. Based on the perceptions of the community forest users, climate change has affected the biodiversity and societal system differentially. Drought has higher impact to the people affecting their lives and livelihoods. They perceived that the increase in drought, floods, landslide have affected their lives and livelihoods. The results revealed that minimum temperature was increased at the rate of 0.01º C per year whereas the maximum temperature was increased by 0.056° C per year. From the rainfall data of Khudi meteorological station, it was found that annual rainfall was highly decreased at the rate of 25.8 mm per year, which alarms for more disaster such as drought and fire in the area. Our findings suggest that for the innovative climate change adaptation planning and policy it is crucial to incorporate and acknowledge the role of community forest in climate change adaptation.
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Ahmad, Ehtisham. "Improving Governance in Pakistan: Changing Perspectives on Decentralisation (The Allama Iqbal Lecture)." Pakistan Development Review 49, no. 4I (2010): 283–310. http://dx.doi.org/10.30541/v49i4ipp.283-310.
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Allama Iqbal stressed the need for khudi in terms of national identity and focus on selfreliance, without which there would have been no chance to break colonial bounds. The message still resonates today, in a period of economic crisis and lack of national agreement on tax reforms. International experience with decentralisation also emphasises the importance of significant own-source revenues in generating accountability and effective service delivery at all levels of government. Although the 18th Amendment of Pakistan Constitution makes significant strides towards clarifying spending responsibilities, the issue of subsidiarity is not effectively addressed, nor is the issue of implementable own-source of revenues. This runs the risk of generating unfunded mandates, further pressures and weakening of public service delivery, leading possibly to strengthening of ethnic and parochial divisions and centrifugal forces. Iqbal’s message is as important now as it was in the last century. JEL classification: H 77 Keywords: Intergovernmental Fiscal Relations
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Bustang, Bustang. "THE ANALYSIS OF COLLOCATION IN DISCUSSION PAPERS AT AL MARKAZ FOR KHUDI ENLIGHTENING STUDIES (MAKES) IN MAKASSAR." KLASIKAL : JOURNAL OF EDUCATION, LANGUAGE TEACHING AND SCIENCE 1, no. 2 (2019): 70–82. http://dx.doi.org/10.52208/klasikal.v1i2.37.
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The research is aimed to know lexical collocation in writing production committed by MAKES Member at al Markaz for Khudi Enlightening Studies (MAKES) Makassar. The result of this research is expected to give benefits for the EFL/ESL learner especially in using English collocation in all English skills. This research used descriptive qualitative method. The populaton of this research is about 30 respondents and sampling 15, period of 2015-2016. In this research the writer took only 4 selected writing productions to be analyzed. The analysis data indicated that there were lexical collocations in each informant’s writings. Although, there were a tendency of difficulty of informants to use lexical collocation type L3. These showed by the higher number of errors occurrence in this type. Moreover, the errors occurrence, in fact, mostly, affected by the lack of understanding of the using collocation, negative transfer from their native language and the improper way in assembling the two-words. It was stated that the MAKES members need to improve their English comprehensively, particularly the awareness of using the correct and effective lexical collocation in their writing production
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Ali, Muhammad Abid, and Suhailah Hussien. "Iqbal’s Inferences from the Qur’an: Objectives of Education for Developing the Individual Self." Journal of Education and Educational Development 4, no. 2 (2017): 321. http://dx.doi.org/10.22555/joeed.v4i2.1357.
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The Islamic Republic of Pakistan won its independence seventy years ago, yet its education system continues to be secular. If one of the main aims of education is to prepare the young generation for achieving national objectives, it is but imperative for Pakistan to design an education system from the Islamic perspective. Since Muhammad Iqbal is considered to be the ideologue of Pakistan and we find quite inclusive guidelines for developing a framework for an Islamic education system in Iqbal’s writing, it is imperative to explore his literature dealing with education. Two of his analogies Asrar e Khudi and Ramuz e Bikhudi are such works where we find Iqbal providing us with exhaustive recommendations for the same. The aims and directives for achieving goals of education were extracted from these two anthologies by employing qualitative method analysis and using hermeneutics approach under the supervision of a specialist on Iqbal. The results reveal that Iqbal’s concept and methodology of the development of self or individuality conformed to the approach of modern critics of contemporary education, who claim that the prevalent system is at odds with the natural human faculty of creativity.
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Wagle, Suresh Kumar, Neeta Pradhan, and Madhav Kumar Shrestha. "Morphological Divergence of Snow Trout (Schizothorax Richardsonii, Gray 1932) from Rivers of Nepal with Insights from a Morphometric Analysis." International Journal of Applied Sciences and Biotechnology 3, no. 3 (2015): 464–73. http://dx.doi.org/10.3126/ijasbt.v3i3.13123.
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Asala or snow trout (Schizothorax richardsonii, Cyprinidae), one of highly valued freshwater fish of Transhimalayan regions, is distributed in upper reaches of all major river systems of Nepal. Morphometric diversification between six river populations of S. richardsonii was examined to identify intraspecific unit for enabling better management of the resources. Significant differences were observed in 17 measured morphometric characters of 207 specimens among the six river populations. Multivariate analysis of variance (Wilks' test) indicated a significant difference for mean vectors of mophometric measurements (? =0.012, F85, 731 = 19.999, P<0.0001) among populations. Principal component and discriminant functions (DFs) analysis of morphometric measurements revealed high seperation of the stocks. The analysis showed that most of the shape and size variation among these populations occurs in the head region, body depth and fin length. Apparent morphometric divergence among S. richardsonii samples showed the existence of three differentiated groups viz., the Indrawati and Khudi populations, the Melamchi and Phalaku Rivers, and the Sabha and Tadi River populations of Nepal. The results of this study may be useful in fisheries management and potential exploitation of this species in coldwater aquaculture.Int J Appl Sci Biotechnol, Vol 3(3): 464-473
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Thapa, Sandeep, Shashi Tamang, Kabi Raj Paudyal, Frédéric Girault, and Frédéric Perrier. "Geology and micro-structure analysis of the MCT zone along Khudi- Bahundanda area of Lamjung District, west-central Nepal." Journal of Nepal Geological Society 58 (June 25, 2019): 105–10. http://dx.doi.org/10.3126/jngs.v58i0.24593.
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Geological mapping was carried out along the Marsyangdi Valley in the Khudi-Bahundanda area of west-central Nepal covering the Main Central Thrust (MCT) zone. The main objectives of the study were to draw a clear picture of lithology, geological structures and micro-tectonics in the rocks. A detail survey on stratigraphy and correlation with central Nepal reveals geological rock units such as the Benighat Slate, the Malekhu Formation and the Robang Formation of the Lesser Himalaya and the Formation I of the Higher Himalaya. Both regional and small-scale geological structures have been studied. The MCT zone has been mapped as a major regional structure in the region. The Bahundanda Thrust (BT), which has brought the older Malekhu Formation over the younger Robang Formation, is an another significant structure mapped. The BT is marked on the basis of fault breccia, slickensides as well as large deposits of debris mass at the fault zone.
 The study area has undergone poly-metamorphism and dynamic crystallization of minerals. The Lesser Himalayan rocks resemble the garnet zone while the Higher Himalaya rocks resemble to the kyanite grade of metamorphism. The present section clearly shows the inverted metamorphism in the MCT zone as in the other sections of the Himalaya. Microscopic features like ribbon-quartz, polygonization of quartz crystals, grain boundary reduction, mica-fish and rotated garnet grains indicates the ductile shearing in the MCT zone suggesting the dynamic recrystallization during thrust propagation. Numerous outcrop-scale structures like meso-scalefolds, quartz veins, boudinage and ptygmatic folds are abundant folds in the MCT zone and these are mostly E-W trending.
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Pandeya, Lokendra, and Kabi Raj Paudyal. "Precise Location and Mapping of the Main Central Thrust Zone in Reference to Micro-Structures and Deformation along Khudi-Tal Area of Marsyangdi Valley." Bulletin of the Department of Geology 22 (December 15, 2020): 33–40. http://dx.doi.org/10.3126/bdg.v22i0.33414.
Texte intégralRésumé :
Geological mapping was carried out along Marsyangdi valley in the Khudi - Dahare -Tal area on a scale of 1: 50,000 covering about 142 square kilometers. Recent study aims to locate the Main Central Thrust (MCT) precisely based on lithostratigraphy, micro-structures, deformation, and metamorphism. Several thin sections were observed to study the metamorphism, deformation, and micro-structures developed in the rocks. The rocks sequences in both the Higher Himalaya and the Lesser Himalaya have undergone polyphase metamorphism and deformation. The Lesser Himalaya experienced first burial metamorphism (M1) followed by garnet grade inverted metamorphism related to the MCT activity (M2) followed by retrograde metamorphism (M3) whereas the Higher Himalaya has undergone regional high-pressure/ high-temperature kyanite/ sillimanite- grade prograde regional metamorphism (M1) followed by the (M2) related to ductile sharing which in turn is overprinted by the later post-tectonic retrograde garnet to chlorite grade metamorphism during exhumation. The polyphase deformation is indicated by the cross-cutting foliation and many other features. The deformation phase D1 is associated with the development of the bedding parallel foliation due to burial in both the Higher Himalaya and the Lesser Himalaya. Isoclinal folds and crenulation cleavage were developed before the collision is categorized as D2. Development of nearly N- S trending mineral and stretching lineation, south vergent drag folds, folded S2 cleavage and microscopic shear sense indicators, rotated syn- tectonic garnet grains, etc. were developed during the deformation D3 related to the ductile shearing through the MCT. Various brittle faults and shear zones cross-cutting all earlier features were developed during D4 during the upheaval. The rocks in the MCT zone are affected by intense sharing and mylonitization as indicated by the presence of many mylonitic structures in the thin sections throughout the Lesser Himalaya in the area. Features like polygonization and ribbon quartz with evidence of sub-grain rotation, mica fish, syn-tectonic rotated garnet grains indicate the ductile shearing in the MCT area suggesting the dynamic recrystallization in the MCT zone whereas rocks of the Higher Himalaya show the evidence of recrystallization under static condition. The MCT zone was mapped precisely based on the microstructures and deformation.
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Pandeya, Lokendra, and Kabi Raj Paudyal. "Precise Location and Mapping of the Main Central Thrust Zone in Reference to Micro-Structures and Deformation along Khudi-Tal Area of Marsyangdi Valley." Bulletin of the Department of Geology 22 (December 15, 2020): 33–40. http://dx.doi.org/10.3126/bdg.v22i0.33414.
Texte intégralRésumé :
Geological mapping was carried out along Marsyangdi valley in the Khudi - Dahare -Tal area on a scale of 1: 50,000 covering about 142 square kilometers. Recent study aims to locate the Main Central Thrust (MCT) precisely based on lithostratigraphy, micro-structures, deformation, and metamorphism. Several thin sections were observed to study the metamorphism, deformation, and micro-structures developed in the rocks. The rocks sequences in both the Higher Himalaya and the Lesser Himalaya have undergone polyphase metamorphism and deformation. The Lesser Himalaya experienced first burial metamorphism (M1) followed by garnet grade inverted metamorphism related to the MCT activity (M2) followed by retrograde metamorphism (M3) whereas the Higher Himalaya has undergone regional high-pressure/ high-temperature kyanite/ sillimanite- grade prograde regional metamorphism (M1) followed by the (M2) related to ductile sharing which in turn is overprinted by the later post-tectonic retrograde garnet to chlorite grade metamorphism during exhumation. The polyphase deformation is indicated by the cross-cutting foliation and many other features. The deformation phase D1 is associated with the development of the bedding parallel foliation due to burial in both the Higher Himalaya and the Lesser Himalaya. Isoclinal folds and crenulation cleavage were developed before the collision is categorized as D2. Development of nearly N- S trending mineral and stretching lineation, south vergent drag folds, folded S2 cleavage and microscopic shear sense indicators, rotated syn- tectonic garnet grains, etc. were developed during the deformation D3 related to the ductile shearing through the MCT. Various brittle faults and shear zones cross-cutting all earlier features were developed during D4 during the upheaval. The rocks in the MCT zone are affected by intense sharing and mylonitization as indicated by the presence of many mylonitic structures in the thin sections throughout the Lesser Himalaya in the area. Features like polygonization and ribbon quartz with evidence of sub-grain rotation, mica fish, syn-tectonic rotated garnet grains indicate the ductile shearing in the MCT area suggesting the dynamic recrystallization in the MCT zone whereas rocks of the Higher Himalaya show the evidence of recrystallization under static condition. The MCT zone was mapped precisely based on the microstructures and deformation.
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Ali, Muhammad Abid, and Suhailah Hussien. "Iqbal’s Inferences from the Qur’an: Educational Objectives for Developing an Individual for Serving Millat." Journal of Education and Educational Development 5, no. 1 (2018): 139. http://dx.doi.org/10.22555/joeed.v5i1.1924.
Texte intégralRésumé :
<p><em>This is the second part of my article published in JoEED, Vol.4, Issue 2, on Iqbal’s educational aims and objectives. In the first part the thrust was on the development of an individual self as a Muslim and the second part caters for Iqbal’s recommendations on how this individual can be developed as an effective instrument for serving the Islamic society and the Ummah. As mentioned in the first part, Pakistan lacks an education system to match the ideological needs of a Muslim society. The need to revive the grand narrative of the golden age of the Islamic world is currently being felt with great intensity. Iqbal being the ideologue of Pakistan has given us sufficient guidelines to draw our education system on the precepts of Islam. While Iqbal’s Persian anthology Asrar-i-Khudi narrates on how to develop an Islamic individual, his second anthology Ramuz-i-Bikhudi deals with how to develop this individual self as an effective member of the Islamic society. In this research qualitative content analysis of Ramuz-i- Bikhudi was carried out under the supervision of a celebrated expert on Iqbal and educational aims, objectives were derived for this purpose. It is sufficient to note that at the end of this anthology, Iqbal vows that his recommendations comply completely with the teachings of the holy Qur’an. The end objective of Iqbal was to prepare an individual who is an effective human being.</em></p>
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Jakfar, Suhermanto. "Konsep Being Perspektif Filsafat dan Islam." ISLAMICA: Jurnal Studi Keislaman 11, no. 2 (2017): 522. http://dx.doi.org/10.15642/islamica.2017.11.2.522-544.
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This article discuss the concept of being in the perspective of existentialism and Islam. The closest similarity to the word “being” is to on (Ancient Greece), as the word of einai, to be (on, onta). For Parmenides, “being” (to on) is one, eternal and unchanging. Gabriel Marcel calls the way the human being with the term être-au-monde, etre in carne, geist-in-welt. Martin Heidegger uses a formula being in the world to characterize human life. Being in the world as a feature of human life, human beings are in the situation. Living in a world of concrete means that there are human relationships with the situation. Sartre said that the real one where there are two, namely: I’etre en soi and I’etre pour Soi. For Sartre, I’etre en soi is the idea that only a concrete phenomenon has ontological status; only something concrete is real. Unlike the being-in-itself, for Sartre the concept of being-for-itself is a state of being that comes with the awareness and self-control. The concept of being (wujûd) by Suhrawardî is a mental concepts (mahfûm) that do not have the type and diferensia. In the illumination philosophy of Suhrawardî, the idea of wujûd can not be separated from nature and depiction of light. The philosophy of wujûd by Mulla Sadrâ stands on three basic principles of fundamental importance. These three principles are as follows: wahdat al-wujûd, tashkîk al-wujûd, and tashkîk. While Mohammad Iqbal emphasis on metaphysics and anthropological philosophy. Iqbal gives greater emphasis on more concrete dimensions, namely khudi (ego).
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Shaffer, Gregory. "Khundi." European Journal of International Law 28, no. 2 (2017): 664. http://dx.doi.org/10.1093/ejil/chx034.
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Ghimire, S., J. L. Yadav, N. R. Devkota, and S. Singh. "Impact of Climatic Variability on Sheep Husbandry Practices at Lamjung District." Nepalese Veterinary Journal 34 (December 21, 2017): 135–43. http://dx.doi.org/10.3126/nvj.v34i0.22916.
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This study was done with 70 households of Uttarkanya and Bhujung VDC of Lamjung district to assess the impacts of climatic variability on sheep production and to document their adaptation practices to mitigate this variability. Household interview with structured-questionnaire were used to collect primary information, and secondary data was collected from District Livestock Service Office, Lamjung, Central Bureau of Statistics and Department of Hydrology and Meteorology. This study found that more than 80% of the farmer's perception about climatic parameters matched to those recorded by department of hydrology and meteorology. Similarly, the trend of sheep rearing in Lamjung district was found in decreasing whereas youths are least attracted to sheep farming, posing serious threat to the sustainability of sheep farming in the area. The study found that the climate change has affected sheep production and livelihood of farmers since many years. Analysis of climate data of Khudi region of Lamjung district showed increase in maximum temperature from 28.32°C to 28.63°C with an average change of 0.002°C per year and increase in minimum temperature from 15.03°C to 16.38°C with an average change of 0.015°C per year in past 20 years, resulting in hotter summer and warmer winter. Similarly, rainfall has shown decreasing trend associated with erratic patterns. Most important risk factor affecting sheep farming was increase in occurrence of different types of diseases due to climate change which was significantly different (P<0.01). Farmers perceived decreased availability of grasses and pasture species in most cases in comparison to 10 years ago which was statistically significant (P<0.01). Farmers have started adaptation measures that include shifting grazing zones to increase in access to pasture; preserve the forages and grasses for dry season; using regular vaccination and deworming against diseases and parasites; and constructed dipping tank to remove external parasites. These activities have helped sheep farming to adapt to climatic variability.
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Shah, Nirali. "The political economy of branding: khadi, colonialism and Indian nationhood." Journal of Historical Research in Marketing 10, no. 3 (2018): 197–223. http://dx.doi.org/10.1108/jhrm-06-2017-0035.
Texte intégralRésumé :
Purpose This paper aims to provide an understanding of how brands acquire meanings in a historical context. It examines the politico-economic environment that led to emergence of khadi in India. Design/methodology/approach The paper uses historical data to examine political economy of khadi. The author uses both written text and visuals for data collection and analysis. Findings It elucidates how the significance of khadi changed from being a mere cloth to a product of self-sufficiency and national importance in India’s freedom movement. This work is based on the analysis of Gandhian activities, especially consumption of khadi and usage of spinning wheel, during Indian freedom movement. The work analyzes the evolution of khadi in its historical, social and political context in colonial India. This paper reveals how and why brands acquire certain historical meanings. Research limitations/implications The paper is developed in colonial India. Originality/value This paper examines the role of institutions, social and political movements in the creation, development and nurturing of a brand and its meanings.
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Motlhanka, Koketso, Kebaneilwe Lebani, Teun Boekhout, and Nerve Zhou. "Fermentative Microbes of Khadi, a Traditional Alcoholic Beverage of Botswana." Fermentation 6, no. 2 (2020): 51. http://dx.doi.org/10.3390/fermentation6020051.
Texte intégralRésumé :
Khadi is a popular traditional alcoholic beverage in rural households in Botswana. The product is produced by fermentation of ripened sun-dried Grewia flava (Malvaceae) fruits supplemented with brown table sugar. Despite its popularity, its growing consumer acceptance, its potential nutritional value, and its contribution to the socio-economic lifestyle of Botswana, the production process remains non-standardized. Non-standardized production processes lead to discrepancies in product quality and safety as well as varying shelf life. Identification of unknown fermentative microorganisms of khadi is an important step towards standardization of its brewing process for entrance into commercial markets. The aim of this study was to isolate and identify bacteria and yeasts responsible for fermentation of khadi. Yeasts and bacteria harbored in 18 khadi samples from 18 brewers in central and northern Botswana were investigated using classic culture-dependent techniques and DNA sequencing methods. Additionally, we used the same techniques to investigate the presence of bacteria and yeasts on six batches of ripened-dried G. flava fruits used for production of the sampled brews. Our results revealed that Saccharomyces cerevisiae closely related to a commercial baker’s yeast strain sold locally was the most predominant yeast species in khadi suggesting a possible non-spontaneous brewing process. However, we also detected diverse non-Saccharomyces yeasts, which are not available commercially in retail shops in Botswana. This suggests that spontaneous fermentation is partially responsible for fermentation of khadi. This study, presenting the first microbiological characterization of a prominent traditional alcoholic beverage in Botswana, is vital for development of starter cultures for the production of a consistent product towards the commercialization of khadi.
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Itani, Kamal MF, and Michael J. Zinner. "Shukri F. Khuri." Transactions of the ... Meeting of the American Surgical Association 126 (2008): 367–68. http://dx.doi.org/10.1097/01.sla.0000346640.84721.a6.
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West, A. J., M. Arnold, G. AumaÎtre, et al. "High natural erosion rates are the backdrop for present-day soil erosion in the agricultural Middle Hills of Nepal." Earth Surface Dynamics 3, no. 3 (2015): 363–87. http://dx.doi.org/10.5194/esurf-3-363-2015.
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Abstract. Although agriculturally accelerated soil erosion is implicated in the unsustainable environmental degradation of mountain environments, such as in the Himalaya, the effects of land use can be challenging to quantify in many mountain settings because of the high and variable natural background rates of erosion. In this study, we present new long-term denudation rates, derived from cosmogenic 10Be analysis of quartz in river sediment from the Likhu Khola, a small agricultural river basin in the Middle Hills of central Nepal. Calculated long-term denudation rates, which reflect background natural erosion processes over 1000+ years prior to agricultural intensification, are similar to present-day sediment yields and to soil loss rates from terraces that are well maintained. Similarity in short- and long-term catchment-wide erosion rates for the Likhu is consistent with data from elsewhere in the Nepal Middle Hills but contrasts with the very large increases in short-term erosion rates seen in agricultural catchments in other steep mountain settings. Our results suggest that the large sediment fluxes exported from the Likhu and other Middle Hills rivers in the Himalaya are derived in large part from natural processes, rather than from soil erosion as a result of agricultural activity. Catchment-scale erosional fluxes may be similar over short and long timescales if both are dominated by mass wasting sources such as gullies, landslides, and debris flows (e.g., as is evident in the landslide-dominated Khudi Khola of the Nepal High Himalaya, based on compiled data). As a consequence, simple comparison of catchment-scale fluxes will not necessarily pinpoint land use effects on soils where these are only a small part of the total erosion budget, unless rates of mass wasting are also considered. Estimates of the mass wasting contribution to erosion in the Likhu imply catchment-averaged soil production rates on the order of ~ 0.25–0.35 mm yr−1, though rates of mass wasting are poorly constrained. The deficit between our best estimates for soil production rates and measurements of soil loss rates supports conclusions from previous studies that terraced agriculture in the Likhu may not be associated with a large systematic soil deficit, at least when terraces are well maintained, but that poorly managed terraces, forest, and scrubland may lead to rapid depletion of soil resources.
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Padmasani, Muruganandan S, and Yazhini M. "Rural consumers’ attitude towards khadi products." Journal of Management and Science 1, no. 2 (2011): 78–87. http://dx.doi.org/10.26524/jms.2011.10.
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In this study the consumers‟ attitude towards khadi products is reviewed through Fishbein‟s attitude model. The influence of personal characteristics and purchasepreference factors on the attitude as well as the association between attitude and consumer‟s satisfaction are examined. This study shows that, overall, the consumers have positive attitude towards khadi product and also that the consumers who have higher attitude get more satisfaction.
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Wronski, Marek. "Letter to Dr. Khuri." Cancer 120, no. 4 (2013): 611. http://dx.doi.org/10.1002/cncr.28462.
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Tanwani, Reetu, and Mahendra Maisuria. "PERFORMANCE OF KHADI AND VILLAGE INDUSTRIES (KVI) OF MSME SECTOR." GAP iNTERDISCIPLINARITIES - A GLOBAL JOURNAL OF INTERDISCIPLINARY STUDIES 3, no. 4 (2020): 258–62. http://dx.doi.org/10.47968/gapin.340037.
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Khadi and Village Industries is one of the significant wing of MSME (Micro, Small and Medium Enterprises) Sector in India. The contribution of KVI in increasing employment, exports of products, developing rural areas is incomparable. Over the years, Khadi and Village Industries Commission-KVIC had many efforts with the MSME Ministry to develop the Khadi and Village Industries and as a result of this, KVI is one of the successful sectors of MSME. It has developed many indigenous industries in India. The research paper focuses to evaluate the contribution of KVI in employment, Performance of KVI over the years and identify the role of KVIC in developing the particular industries. There are some challenges for KVIC due to which it is struggling and it is necessary to overcome these challenges to achieve overall growth and development of KVI.
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Muttaqin, Mohammad Izdiyan. "AMIN AL-KHULI: RÂID TAJDÎD AL-BALÂGHAH FÎ AL-ASHR AL-HADÎTS." Arabiyat : Jurnal Pendidikan Bahasa Arab dan Kebahasaaraban 7, no. 2 (2020): 326–46. http://dx.doi.org/10.15408/a.v7i2.17254.
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This research aims to uncover the names of thinkers who encourage the renewal of Balaghah (Arabic Islamic Rethoric), as well as to find the pioneer of the renewal of Balaghah in modern era. This research is a descriptive qualitative research. The author takes data from Munir Muhammad Kholil Nida's dissertation (1980), and other references related to the title of the discussion. Among the results of this study, it is known that Munir mentioned important names who are considered the pioneers of Balaghah reform in modern times, including: Ahmad Badawi, Mustafa Amin and Ali Jarim, Abdul Aziz Basyari, Anis Al-Maqdisi, Ali Al-Umari, Abdu Ar-Razaq Muhyiddin, Amin Al-Khuli, and Ahmad As-Syaib. And the most important pioneers of reform among them were Amin Al-Khuli and Ahmad As-Syaib. Because both of them made a special book on the principles of their renewal ideas. And Amin Al-Khuli is considered superior to Ahmad As-Syaib with a logical division of titles, and the ability to provide satisfactory explanations in the selection of titles in the new Balaghah concept.
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Naymark, Aleksandr. "Drachms of Bukhār Khudā Khunak." Journal of Inner Asian Art and Archaeology 5 (January 2010): 7–32. http://dx.doi.org/10.1484/j.jiaaa.1.103267.
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Manjure, Padmakar. "Restoration of Khuni Nallah Bridge." IABSE Symposium Report 90, no. 6 (2005): 40–46. http://dx.doi.org/10.2749/222137805796271099.
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Peterson, David A. "On Khumi Verbal Pronominal Morphology." Annual Meeting of the Berkeley Linguistics Society 28, no. 2 (2002): 99. http://dx.doi.org/10.3765/bls.v28i2.1037.
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Bell, John F. "Simultaneous Confidence Intervals for the Linear Functions of Expected Mean Squares Used in Generalizability Theory." Journal of Educational Statistics 11, no. 3 (1986): 197–205. http://dx.doi.org/10.3102/10769986011003197.
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This paper demonstrates a method, derived by Khuri (1981) , of constructing simultaneous confidence intervals for functions of expected values of mean squares obtained when analyzing a balanced design by a random effects linear model. The method may be applied to obtain confidence intervals for the variance components and other linear functions of the expected mean squares used in generalizability theory, with probability of simultaneous coverage guaranteed to be greater than or equal to the specified confidence coefficient. The Khuri intervals are compared with the approximate intervals obtained by using Satterthwaite’s (1941 , 1946) method in conjunction with Bonferroni’s inequality.
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Dixit, Sunita. "Effect of Cellulase Enzymes and Swelling Agents on Colour Strength and Colourfastness of Handloom Cotton Fabric Dyed with Butea Frondosa." Research Journal of Textile and Apparel 19, no. 4 (2015): 41–47. http://dx.doi.org/10.1108/rjta-19-04-2015-b004.
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Cellulases and swelling agents are known to be effective in improving the colour strength of cotton. Nowadays, handloom fabrics, such as khadi cotton, are much more preferred due to the development of innovative designs with their use and their comfort in wearing. Also, due to increased environmental awareness, the use of natural dyes are much more preferred in the dyeing of handloom fabrics. However, khadi cotton has some major shortcomings, such as less dyeability. The present study is carried out by keeping in mind that the pretreatment of khadi cotton with cellulases, swelling agents and a combination of cellulases and swelling agents before dyeing improves the colour strength properties. Khadi cotton samples are treated with optimized conditions of the enzymes and swelling agents. The optimum pH, concentration, treatment time and temperature selected for treatment of the samples with acid cellulase enzymes are 5.5, 1.5% (owf), 45 minutes and 50°C, respectively, whereas in the case of neutral cellulase enzymes, 7.5, 2.0% (owf), 70 minutes and 70°C, respectively. The optimum concentration, treatment time and temperature selected for the treatment of the samples with sodium hydroxide, ethylenediamine and zinc chloride are 20% w/v, 60 minutes and 60°C; 80% w/v, 60 minutes and 70°C, and 80% w/v, 60 minutes and 70°C respectively. Butea frondosa dye (5 g) extracted for 75 minutes provides the best results on khadi cotton when dyeing is carried out for 90 minutes. It is observed that out of the various concentrations of mordants used with the Butea frondosa dye, the best shades of colour are obtained by using 0.04 g of alum, 0.01 g of copper sulphate, and 5 g of Babool bark. In terms of optimizing the mordanting, the best results are obtained with Butea frondosa dye when the samples are simultaneously mordanted and dyed with alum, Babool bark and alum. Pre-mordanting is selected for the copper sulphate. It is found that for all the enzyme treated (acid and neutral cellulase) as well as swelling agent treated (sodium hydroxide, ethylenediamine and zinc chloride) samples, the colour strength and colourfastness increase in comparison to the untreated samples.
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Trivedi, Lisa N. "Visually Mapping the “Nation”: Swadeshi Politics in Nationalist India, 1920–1930." Journal of Asian Studies 62, no. 1 (2003): 11–41. http://dx.doi.org/10.2307/3096134.
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In the early years of mass nationalism in colonial South Asia, Mohandas Gandhi inaugurated a swadeshi (indigenous goods) movement, which aimed to achieve swaraj, or “home rule,” by establishing India's economic self-sufficiency from Britain. Invoking an earlier movement of the same name, Gandhi created a new form of swadeshi politics that encouraged the production and exclusive consumption of hand-spun, hand-woven cloth called khadi. The campaign to popularize this movement took many forms, including the organization of exhibitions that demonstrated cloth production and sold khadi goods. On the occasion of one such exhibition in 1927, Gandhi explained the significance of exhibitions for the movement:[The exhibition] is designed to be really a study for those who want to understand what this khadi movement stands for, and what it has been able to do. It is not a mere ocular demonstration to be dismissed out of our minds immediately. … It is not a cinema. It is actually a nursery where a student, a lover of humanity, a lover of his own country may come and see things for himself.(“The Exhibition,” Young India, 14 July 1927)
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Nguyen, Phuong, Dong Phuong Nguyen, Huong Thi Nguyen, Huong Thi Le, and Dinh Van Do. "Features of lead-zinc mineralization in the Phia Dam - Khuoi Man region." Journal of Mining and Earth Sciences 61, no. 5 (2020): 120–34. http://dx.doi.org/10.46326/jmes.2020.61(5).14.
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The paper introduces a number of new research results on the characteristics of lead - zinc ores in Phia Dam - Khuoi Man areas based on the application of traditional geological methods, combining the method of researching material composition and method statistical maths. In the study area, there are two forms of ore bodies with characteristics described as below: the first form consists of ore bodies developed along the stratabound bedding surface, are mainly distributed in either anticlinal structures (i.e. Phia Dam region) or cuesta (i.e. Khuoi Man region) and the second form consists of ore bodies in lodes, filled in cracks or zones of fracture along the northwest – southeast faults. Primary ore minerals are mainly galena, sphalerite, pyrite, chalcopyrite, etc. and gangue minerals are calcite, dolomite, and quartz. Ore structures are nests, veins, disseminated veins, banded, speckled, or sometimes breccia - like ones. The relevant and controlling factors of lead-zinc mineralization in Phia Dam - Khuoi Man region are the northwest - southeast fault system and the lithostratigraphy. Ores are of either mesothermal or epithermal deposits (temperatures varies from 162 to 308 degrees Celcius), with a specific symbiotic combination of quartz - sphalerite - galena - chancopyrite.
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Khuri-Makdisi, Ilham. "THE EASTERN MEDITERRANEAN AND THE MAKING OF GLOBAL RADICALISM, 1860-1914." Levantine Review 2, no. 2 (2013): 222. http://dx.doi.org/10.6017/lev.v2i2.5373.
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Fransisca, Malia. "التضاد في القرآن الكريم عند علي الخولى". Lughawiyyat: Jurnal Pendidikan Bahasa dan Sastra Arab 2, № 2 (2020): 104–12. http://dx.doi.org/10.38073/lughawiyyat.v2i2.153.
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Abstract
 Al-Qur’an is kalamullah revealed to the Prophet Muhammad SAW through the angel Jibril using Arabic. Al-Qur’an is a guide to the life of Muslims. Therefore, all Muslims must learn the Qur’an from how to read it to understanding is content. The knowledge used to learn how to read al-Qur’an is Tajwid. To find out the meaning of the contents of al-Qur’an must master the vocabulary in Arabic or better knows as mufrodat. No less important, to understand this holy book, we need to know the rules of Arabic science such as Nahwu, Shorf and Dilalah. Dilalah Knowledge becomes important to learn because to find out the meaning of the contents of al-Qur’an. One discussion of Dilalah Science. Therefore, in this article we will expain how the antonym in Surah al-Mulk/ Tabarak uses the theory of Ali al-Khuli. According to Ali al-Khuli there are 9 types of antonym, namely: Binary Antonym, Reserve Antonym, Gradual Antonym, Vertical Antonym, Extensional Antonym, Partial Antonym, Cyclic Antonym, Rank Antonym, and Affinity Antonym. But in Surah al-Mulk there are only 3 types of antonyms based on the division of Ali al-Khuli, namely: Binary Antonym, Partial Antonym and Affinity Antonym.
 Keywords : Antonym, Al-Qur’an
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Board, Editorial. "IIT Bombay has Chosen Khadi Angavastrams, a Hindu Traditional White Piece of Cloth or Stole, for the Convocation Ceremony." Global Journal of Enterprise Information System 8, no. 2 (2017): 60. http://dx.doi.org/10.18311/gjeis/2016/7672.
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Panwar, U. S. "Khuli Sarkar Apki Sarkar—An Analysis." Indian Journal of Public Administration 40, no. 4 (1994): 647–52. http://dx.doi.org/10.1177/0019556119940407.
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Torchia, Adela Diubaldo. "Gandhi's Khadi Spirit and Deep Ecology." Worldviews: Global Religions, Culture, and Ecology 1, no. 3 (1997): 231–47. http://dx.doi.org/10.1163/156853597x00146.
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AbstractAlthough Mohandas K. Gandhi died before ecological concern was a pervasive issue, his ethical and religious approach to the treatment of all fellow creatures, was founded on an identification with all that lives. Such an identification is a prerequisite to the understanding of the profound biological and spiritual interconnectedness advocated by the modem deep ecology movement. For Gandhi the broad ideal of ahimsa, or non-injury, was out of reach without such an awareness of the interdepency of all of life. And ahimsa was also impossible without 'self-purification', a largely ascetical life of renunciation of material and physical indulgence. Gandhi was an early pioneer of both the more-with-less approach to ecologically-sound living, and deep ecology's perspective of the oneness of all elements of the biosphere, and their spiritual link.
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Torchia, Adela Diubaldo. "Gandhi's Khadi Spirit and Deep Ecology." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 231–47. http://dx.doi.org/10.1163/156853597x00362.
Texte intégralRésumé :
AbstractAlthough Mohandas K. Gandhi died before ecological concern was a pervasive issue, his ethical and religious approach to the treatment of all fellow creatures. was founded on an identification with all that lives. Such an identification is a prerequisite to the understanding of the profound biological and spiritual interconnectedness advocated by the modem deep ecology movement. For Gandhi the broad ideal of ahimsa, or non-injury, was out of reach without such an awareness of the interdepency of all of life. And ahimsa was also impossible without 'self-purification', a largely ascetical life of renunciation of material and physical indulgence. Gandhi was an early pioneer of both the more-with-less approach to ecologically-sound living, and deep ecology's perspective of the oneness of all elements of the biosphere, and their spiritual link.
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Mildenberger, Thoralf. "André I. Khuri: Linear model methodology." Statistical Papers 53, no. 3 (2011): 809–10. http://dx.doi.org/10.1007/s00362-011-0382-5.
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Mufid, Miftahul. "ANTONIM DALAM AL QUR’AN PERSPEKTIF ALI AL-KHULI (KAJIAN SEMANTIK DALAM SURAT LUQMAN)." An-Nas 1, no. 2 (2017): 120. http://dx.doi.org/10.36840/an-nas.v1i2.20.
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“Al-Qur’an adalah kalamullah yang di turunkan kepada nabi Muhammad. Dan Al-Qur’an di turunkan kepada nabi Muhammad menggunakan bahasa Arab. Oleh sebab itu untuk memahami kitab suci ini perlu mengetahui kaidah-kaidah ilmu Bahasa Arab, seperti Nahwu, Sharf, dan Dilalah. Ilmu Dilalah menjadi penting untuk di pelajari untuk mengetahui makna di dalam Al-Qur’an. Salah satu pembahasan dalam ilmu Dilalah adalah al-tadhad (antonim). Ali al-Khuli merupakan sosok yang paling berpengaruh dalam mengembangkan ilmu Dilalah modern. Oleh sebab itu dalam artikel ini akan membahas tentang bagaimana antonim di dalam surat Luqman. Dan teori yang di gunakan dalam mencari bentuk antonim dalam Surat Luqman menggunakan teori Ali al-Khuli dan menurtnya antonim dalam bahasa Arab terbagi menjadi sembilan jenis. Akan tetapi dalam Surat Luqman hanya terdapat enam jenis saja. antara lain: Biner, bagian, cycling, conversense, graded, dan affinity.”
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Huseynov, Mahammad. "On the past and today of Aghdam." SCIENTIFIC WORK 61, no. 12 (2020): 106–8. http://dx.doi.org/10.36719/2663-4619/61/106-108.
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According to some sources, the word Aghdam means "small fortress" in ancient Turkish. Archaeological excavations carried out by the famous archeologist Ideal Narimanov in Uchoglan Tepe, Aghdam, show that the first people lived in the region 6-8 thousand years ago and were engaged in agriculture and cattle breeding. There were many architectural and artistic monuments with ancient history in the territory of Aghdam region. Aghdam was also rich with its museums and galleries. Ensembles "Shur", "Karabakh Nightingales" operated in Aghdam Mugam Center. Many prominent scientists grew up in Aghdam. Academicians Khudu Mammadov, Adila Namazova, Ziyaddin Goyushov, professors Rafig Aliyev, Zakir Mammadov, Salman Garayev, Rashid Goyushov, Zabil Bayramov, Habil Gurbanov, and others have achieved great success in various fields of science. Key words: Aghdam, Panahali Khan, Karabakh khanate, Uchoglan hill, Gargar river, historical monuments, Khudu Mammadov, “Karabakh nightingales”