bluuebunny/crossref_metadata_2025_split huggingface dataset:
Pastoral Konseling Kristen Dalam Memurnikan Konsep Orang Tua Yang Menikahkan Anak Laki-Laki Di Bawah Umur 17 Tahun
Authors: Kristina Herawati  
Published: February 2021

Pernikahan adalah suatu ikatan lahir batin antara seorang pria dengan seorang wanita sebagai suami istri dengan tujuan membentuk keluarga (rumah tangga) bahagia dan kekal berdasarkan ketuhanan Yang Maha Esa. Perkawinan adalah sah apabila dilakukan atas dasar agama, adat istiadat dan undang-undang, oleh karena itu pernikahan merupakan ikatan yang dilandasi pada moral etika dan agama, kedewasaan calon suami- istri harus telah ”masak jiwa raganya”. Oleh karena itu, agar dapat mewujudkan tujuan pernikahan yang baik serta tercapainya kehidupan keluarga yang harmonis, maka dibutuhkan kematangan baik jasmani maupun spiritual bagi pasangan yang ingin melakukan pernikahan. Tetapi dalam kenyataannya, masih ada terjadi pernikahan di bawah usia. Di mana hal tersebut sangatlah beresiko bagi pernikahan yang akan dijalani. Menyikapi fenomena tersebut, maka para pelayan atau hamba Tuhan memiliki komitmen untuk menolong, mengarahkan, membimbing, menopang dan menuntun supaya orang tua memahami dasar pernikahan Kristen yang Alkitabiah.
Marriage is a spiritual bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family (household) based on the divinity of the Almighty. Marriage is legal if it is done on the basis of religion, customs and laws, therefore marriage is a bond based on moral ethics and religion, the maturity of a prospective husband and wife must have "cooked their body and soul". Therefore, in order to realize the goal of a good marriage and the achievement of a harmonious family life, it takes both physical and spiritual maturity for couples who want to get married.
But in reality, there is still underage marriage. Where it is very risky for the marriage that will be lived. Responding to this phenomenon, the servants or servants of God have a commitment to help, direct, guide, support and guide so that parents understand the basic Christian biblical marriage.
PERANAN KAUM AWAM DALAM PELAYANAN GEREJA
Authors: Harefa Febriaman Lalaziduhu 
Published: February 2021

Ungkapan ”persekutuan Roh” dalam Filipi 2:1 bisa berarti persekutuan dengan Roh yang dimungkinkan oleh Roh Kudus sendiri. Gagasan Perjanjian Baru tentang persekutuan ini sering kali tidak dipahami secara benar, akibatnya kabur, ada orang yang terlalu menekankan persekutuan vertikal (kepada Allah) saja dan kurang menekankan segi persekutuan horizontalnya (sesama), demikian sebaliknya, sehingga tidak heran kalau sewaktu-waktu timbul kesenjangan. Padahal keduanya tidak dapat dipisahkan satu dengan yang lain. Kuduanya sama-sama penting dalam pengertian koinonia yang benar. Abineno menambahkan bahwa: Persekutuan itu mengandung realitas yaitu partisipasi dalam Roh Kudus dan persekutuan seorang akan yang lain. Oleh sebab itu bila dikatakan bahwa kita mendapat realitas Roh Kudus melalui Firmannya, maka kita juga mendapat bagian dalam persekutuan dengan sesama anggota jemaat lainnya.[1] Dengan demikian tidak ada tempat untuk hidup secara individual.
Persekutuan Kristen diciptakan oleh Roh Kudus, itu berarti bahwa seluruh anggota berpusat pada Roh Kudus yang adalah merupakan gambaran gereja yang benar. Anggota persekutuan adalah orang-orang yang telah dipanggil untuk hidup dalam kasih karunia dengan penuh ketaatan. Harus diakui bahwa ada banyak perdebatan yang menyangkut persekutuan Roh ini, namun yang jelas bahwa dimensi vertikal tetap merupakan dasar untuk gagasan koinonia. Koinonia dalam gereja haruslah dimulai dengan persekutuan dengan Roh Kudus.
The phrase "fellowship of the Spirit" in Philippians 2: 1 can mean fellowship with the Spirit made possible by the Holy Spirit himself. The New Testament idea about community is often not understood correctly, the consequences are blurred, there are people who overemphasize vertical alliance (to God) and do not emphasize the horizontal community (others), and vice versa, so it is not surprising that at any time the gap arises. Though both can not be separated from one another. The hilt is equally important in the correct understanding of Koinonia. Abineno added that: Fellowship contains reality, namely participation in the Holy Spirit and fellowship of one another. Therefore if we say that we get the reality of the Holy Spirit through his Word, then we also get a part in fellowship with other fellow church members. Thus there is no place to live individually.
Christian fellowship is created by the Holy Spirit, it means that all members are centered on the Holy Spirit which is a true picture of the church. Fellowship members are people who have been called to live gracefully in obedience. It must be admitted that there are many debates concerning the fellowship of the Spirit, but it is clear that the vertical dimension remains the basis for the Koinonia idea. The Koinonia in the church must begin with fellowship with the Holy Spirit.
Konsep Penginjilan Dalam Kisah Para Rasul 18:9-10 Sebagai Upaya Revitalisasi Penginjilan
Authors: Tembay Aris Elisa 
Published: February 2021

Salah satu tugas gereja dan orang percaya adalah pekerjaan misi. Misi adalah semua kegiatan yang bertujuan untuk mengabarkan kematian dan kebangkitan Yesus Kristus sebagai pengorbanan untuk penebusan dosa manusia serta jaminan hidup yang kekal dalam nama-Nya. Jadi pekerjaan misi adalah Pengabaran Injil/penginjilan.Selanjutnya gereja bukan hanya mempunyai misi, tetapi seluruh kehidupan gereja itu adalah misi. Tugas memberitakan Injil adalah tugas setiap orang percaya. Gereja yang kuat dan bersinar adalah gereja yang bersedia pergi memberitakan kasih Allah kepada dunia, sehingga dunia mengalami kasih Allah. Sehingga masa depan dunia ada ditangan gereja. Gereja haruslah memiliki hati Allah. Tugas gereja memuridkan dan mengutus para murid untuk melaksanakan Mandat Agung Kristus. Maka, memberitakan kabar baik segala perbuatan dan karya Allah adalah tugas semua orang yang telah menerima anugerah keselamatan. Benih Injil haruslah terpancar dari semua aspek kehidupan orang percaya. Gereja yang kuat dan bertumbuh adalah gereja yang terlibat dalam pelaksanaan misi Allah bagi dunia.
One of the tasks of the church and believers is missionary work. Mission is all activities aimed at proclaiming the death and resurrection of Jesus Christ as a sacrifice for the atonement of human sins and the guarantee of eternal life in His name. So missionary work is evangelism / evangelism. Furthermore, the church does not only have a mission, but the whole life of the church is a mission. The task of preaching the gospel is the duty of every believer. A strong and shining church is a church that is willing to go to preach God's love to the world, so that the world experiences God's love. So that the future of the world is in the hands of the church. The church must have the heart of God. The task of the church is to make disciples and send disciples to carry out the Great Mandate of Christ. So, to preach the good news of all the deeds and works of God is the duty of all those who have received the gift of salvation. The seeds of the gospel must be emanated from all aspects of a believer's life. A strong and growing church is a church that is involved in carrying out God's mission for the world.
Pengenalan Akan Nama Allah Sebagai Peneguhan Iman Dalam Masa Kesesakan
Authors: Kusradi Sri Wahyuni 
Published: February 2021

Tak pelak lagi pada masa-masa ini banyak kesesakan yang dialami oleh orang Kristen. Terbatasnya pengenalan akan nama Allah yang berkuasa merupakan salah satu penyebab orang Kristen jadi undur imannya kepada Tuhan. Sebagaimana Allah telah mendampingi Israel dalam masa kesesakan yang sangat di Mesir dan menyatakan Nama Diri Allah sebagai Allah yang Maha Kuasa, maka Allah yang sama yang menyatakan nama-Nya kepada Musa juga akan menguatkan umat-Nya pada masa kini. Allah menyatakan nama-Nya kepada Musa sebagai agen yang diutus Allah untuk meneguhkan umat-Nya, menyatakan bahwa Israel adalah umat kepuinyaan-Nya sendiri. Nama YHWH menyatakan bahwa Diri-Nya ada dan berkuasa untuk membebaskan umat-Nya. YHWH adalah Allah yang telah menyertai nenek moyang mereka dan setia kepada perjanjian-Nya. Dan karena itu YHWH menuntut respos umat untuk mengingat nama itu selama-lamanya dan menyebut nama-Nya secara turun-temurun. Melalui pengenalan akan nama Allah yaitu Yahweh yang selalu Ada dan berkuasa itu maka umat Kristen masa kini bahkan akan menjadi lebih tahan dalam masa kesesakan karena Allah selalu ada dalam hidup umat sampai maranatha.
Inevitably during these times many tribulations are experienced by Christians. Limited knowledge of the name of God who is in power is one of the reasons why Christians are withdrawing from their faith in God. Just as God had accompanied Israel in a time of great distress in Egypt and revealed God's Name as Almighty God, then the same God who revealed His name to Moses would also strengthen His people today. God revealed His name to Moses as an agent sent by God to strengthen His people, stating that Israel was His own people. The name YHWH states that He exists and has the power to deliver His people. YHWH is a God who has accompanied their ancestors and is faithful to His covenants. And because of that YHWH demands the respect of the people to remember that name forever and chant His name for generations. Through the knowledge of God's name, Yahweh, who is always there and in power, Christians today will even be more resilient in times of distress because God is always in the lives of people until maranatha.
Identidade
Authors: Revista Travessia  
Published: February 2021

Imagens do migrante nordestino em São Paulo
Identidades (Editorial)
Índios ou caboclos? – os filhos da Serra do Umã
Multidões e identidade coletiva: o papel dos saques no nordeste
Ser “gaúcho” no Nordeste
Caçando um lugar: a identidade regional no trajeto da exclusão
A produção de um estigma: Nordeste e nordestinos no Brasil
“Especificidade negra”: singular ou plural?
Exportação de tensões sociais na Amazônia: brasivianos, brasuelanos e brajolas – identidades construídas no conflito
Estar aqui, estar lá ... o retorno dos emigrantes valadarenses ou a construção de uma identidade transnacional?
Ítalos-brasileiros: a revivificação da identidade étnica em Santa Maria-RS
Identidades conjunturais X identidade tradicional: as múltiplas faces da teuto-brasilidade no interior de São Paulo
Assimilação dos imigrantes no Brasil – inconstâncias de um conceito problemático
A ritualização do pertencimento – o “paraíba” e seus espaços
Demarcando fronteiras
Mais estrangeiros que os outros? Os japoneses no Brasil
Espírito Uchinanchu: okinawanos em São Paulo
Estrangeiro – gringo – brasileiro: aproximação e afastamento entre brasileiros e não-brasileiros
Adaptação pioneira dos imigrantes da Letônia na Terra Prometida
O imigrante árabe: uma etnografia das famílias
A “Colônia Alemã” do Rio de Janeiro pelas lentes do Clube Germana
Marcando diferenças para forjar semelhanças – os descendentes de imigrantes italianos em Caxias do Sul-RS
Identidade, estereótipo e políticas – o caso dos Rom na Itália
A (re)invenção de identidades no processo de integração de imigrantes latino-americanos
Alteridades e identidades, diferenças e distinções: o jogo de espelhos do reconhecimento social e político
Identidad, clase y migraciones: una aproximación a partir del contexto migratório colombiano
Identidad, alteridad y prácticas culturales: colectivo uruguayo en Madrid
Migraciones internacionales: alteridades y ciudadanía
Ciudadanía e identidade europea desde una perspectiva transnacional
Entre la alteridade y el crisol: la inmigración en Argentina
Identidade e alteridade religiosas na experiência migratória
“Eu sou daqui, meus pais não!”
A segregação na dialética da alteridade
Formação de um duplo narciso ou angustia em terra estrangeira
Ver-se nos olhos do outro: gênero, raça e identidade brasileira no estrangeiro
Saboreando o Brasil em Londres: comida, imigração e identidade
Ciganos, Roma e Gypsies: categorias de atribuição e classificação identitárias
Na pia batismal: tradição e identidade étnica nas práticas de transmissão de nomes de batismo em um grupo de imigrantes italianos
O parangolé e a expressão da identidade migrante
Mangia che te fa bene! Comida e identidade entre os descendentes de imigrantes italianos no Rio Grande do Sul
Dicotomias, identificaciones y migraciones en las Américas (Ensaio)
É como pertencer a um lugar que nunca foi seu. Deportados negociando imobilidade involuntária e condições de retorno a Cabo Verde
Indocumentação
Authors: Revista Travessia  
Published: February 2021

Tá legal? Tudo em ordem? Tudo sob controle?
Migrações internacionais não-documentadas: uma tendência global crescente
A legitimidade da condição clandestina
“IIRIRA 96” – fechando o cerco aos clandestinos nos EUA
Uma exploração muito particular: o caso da migração mexicana para os EUA
Um flagrante na clandestinidade
Migrantes ilegais: a vida e a lei (Relato de experiência)
Clandestinidade e intolerância – caso dos bolivianos em São Paulo
Temporalidades e Espaços
Authors: Revista Travessia  
Published: February 2021

Tempos e espaços
Entre o rural e o urbano
Tempo de itinerância e espaço apropriado nos cerrados à Oeste
Representações da liberdade...
A cidade sem infância no universo pioneiro da soja
As cidades dos bóias-frias: o desdobramento do poder e controle da empresa
Trabalho
Authors: Revista Travessia  
Published: February 2021

“Emolar em Jaraguá do Sul não dá pé”
Precisa-se: bolivianos na indústria de confecções em São Paulo
Análise do deslocamento pendular para o trabalho do município de Colombo para Curitiba (PR)
Apresentação (Ed. 67 – “Os desejáveis”)
Jovens universitários brasileiros nas linhas de produção japonesas
Sobre a mobilidade internacional de trabalhadores qualificados: Brasil no foco de Quebec
Trabajadores migrantes del Cono Sur de America Latina residentes em Argentina e Brasil
Apresentação (Ed. 68 – haitianos, judeus, bolivianos, sulistas, sudanês, refugiados, alojamentos, Igreja)
Estratégias de inserção produtiva dos migrantes do sul do Brasil no Mato Grosso no período pós-1990
O fim do uso do alojamento nos grandes canteiros de obras de São Paulo como instrumento de flexibilização do trabalho
O capital da esperança: a experiência dos trabalhadores na construção civil de Brasília. Gustavo Lins Ribeiro. Brasília: Ed. UNB, 2008. (Resenha)
Migrações e segmentação do mercado de trabalho: o caso da migração brasileira para Portugal
Imigrantes africanos solicitantes de refúgio na indústria avícola halal brasileira
Duas histórias de migrantes sobre educação, trabalho e moradia na periferia paulistana (1960 e 1980)
Migrantes na costura em São Paulo: paraguaios, bolivianos e brasileiros na indústria de confecções
Falhas e sustentabilidade do sistema laboral temporário
Legalmente necessários, socialmente (in)desejados: imigrantes brasileiros no mercado de trabalho japonês
Profissionais transnacionais no setor petrolífero
Análise matricial da mobilidade ocupacional: o caso dos imigrantes chilenos no Paraná
Imigração haitiana e a relação com comunicação, consumo e trabalho
Oralitura e a figura mitológica de Iyá Mi Oxorongá em “Caroço de dendê”, de Mãe Beata de Yemonjá
Authors: Quadros Dênis Moura de 
Published: February 2021

Caroço de Dendê: a sabedoria dos terreiros: como Ialorixás e Babalorixás passam conhecimento a seus filhos (2008), cuja primeira edição data de 1997, de Mãe Beata de Yemonjá (1931-2017), é composto por 43 contos que mesclam ítãs (lendas dos Orixás) e outras estórias de terreiro, destes escolhemos três “O cachimbo de Tia Cilu”; “Iyá Mi, a mãe Ancestral” e “Conto dedicado a minha mãe, Do Carmo” que resgatam a ancestralidade das Mães feiticeiras, as Iyá Mi Oxorongás, figuras mítico-religiosas da cultura afro-brasileira. O arcabouço teórico é composto pelo conceito de Leda Martins (1997; 2003; 2007) “oralitura” bem como os estudos de Heloisa Toller Gomes (2004; 2007), Conceição Evaristo (2011) e Ana Rita Santiago (2012) ao que tange o conceito de literatura afrofeminina, uma literatura atravessada pela condição de mulher e negra e tudo a que isso implica. As iyá-mis Oxorongás são a representação e manutenção da cultura matriarcal africana e afrodiaspórica, ancestrais ímpares nas religiões de matriz africana.
A COMPARATIVE STUDY OF FREQUENCY OF RETENTION OF FLOWABLE NANOCLUSTER COMPOSITE AND RESIN MODIFIED GLASS IONOMERS IN NON CARIOUS CERVICAL LESIONS IN MAXILLARY MOLARS
Authors: Khan Hannan Humayun , Alam Mafaza , Shah Syed Muzammil Hussain , Mehmood Saman , Yousaf Ajmal , Shah Pir Jawad Ali 
Published: February 2021

Objective: To investigate and compare the retention rates of Flowable-Nanocluster-Composite and Resinmodified-Glass-Ionomers in non-carious cervical lesions in maxillary molars.
Study Design: Prospective cross-sectional comparative study.
Place and Duration of Study: Department of Operative Dentistry, Armed Forces Institute of Dentistry,Rawalpindi, from Jan 2017 to Dec 2018.
Methodology: Male patients ranging from 30-40 years with moderate non-carious cervical lesions of maxillarypremolars and molars of either quadrant presenting to out-patient department were selected through convenience sampling. These lesions were restored with Flowable-Nanocluster-Composite and Resin-Modified-GlassIonomer. Retention of these two materials over the period of 6 months, 1 year and 2 years was noted. Chi square statistics were used to compare groups.
Results: The retention of Flowable-Nanocluster-Composite was 92% in 6 months, 85% in one year and 81% in two years. Whereas, for resin-modified-glass-ionomer restorations, the frequency of retention of the filling material was 97% at 6 months, 93% at one year and 89% at two years period. Out of the total 74 resin-modified-glassionomers restorations, 8 (11%) had dislodged by the end of the second year as compared to 14 (19%) dislodged restorations for Flowable-Nanocluster-Composite.
Conclusion: In conclusion, the study reveals that resin modified glass-ionomer has a superior retention rate over the period of two years as compared to Flowable-Nanocluster Composite. A dentist should have an insight into compositions of restorative materials for the longevity of their retention in various lesions.
ANTERIOR NASAL PACKING POST SUBMUCOUS RESECTION (SMR): A COMPARISON BETWEEN REMOVAL ON 1ST VERSUS 2ND POST OPERATIVE DAY
Authors: Akhtar Sunarays , Gul Uzma 
Published: February 2021

Objective: To evaluate the effect of removal of nasal packs after sub mucous resection (SMR) on the first postoperative day versus second post operative day in terms of bleeding control and prevention of septal hematoma formation.
Study Design: Comparative cross sectional study.
Place and Duration of Study: ENT department, Combined Military Hospital Jhelum Pakistan, from Oct 2017 toOct 2018.
Methodology: Total 100 patients of both genders, ages from 16 to 35 years with a deviated nasal septum wereincluded. Written informed consent was taken and hospital ethical committee approval was obtained. Patientswere randomly divided into two groups of 50 patients each by simple random sampling. Patients in both groupsunderwent submucous resection. Patients in whom sub mucous resection was combined with other procedureslike rhinoplasty, turbinectomy, polypectomy were excluded. In group A the nasal packs were removed on thefirst post operative day. In group B the nasal packs were removed on the second post operative day. Nasal packing in all patients was done with vaseline gauze rolls. The groups were compared for bleeding at the time of nasal pack removal and septal hematoma formation in the follow up period.
Results: There was no statistically significant difference between the two groups in terms of bleeding (p-value0.40) and septal hematoma formation (p-value 0.49).
Conclusion: After sub mucous resection, removal of nasal packs on 1st versus 2nd post operative day is notassociated with any significant difference in bleeding and septal hematoma formation.
EFFICACY OF TAP BLOCK AND PLACEBO FOR PAIN IN PATIENTS UNDERGOING CSECTION SURGERY
Authors: Khalid Usman , Majeed Kaukab , Yasmeen Maihmoona , Mehmood Khalid , Muazzam Muhammad Ali , Rehmani Jawad 
Published: February 2021

Objective: To compare efficacy of transversus abdominis plane block and placebo for pain in patients undergoing C-section surgery.
Study Design: Comparative cross-sectional study.
Place and Duration of Study: Department of Anaesthesiology, Combined Military Hospital Quetta, from Apr toOct 2018.
Methodology: A sample size of 200 patients calculated by WHO calculator undergoing Elective C-section andof age 20-40 year were randomized in a double blind study to undergo transversus abdominis plane block orplacebo group in two equal groups. Group A received block as placebo and group B with Bupivacaine. Resultsrecorded and analysed there-after for conclusion.
Results: The mean age of patients in group A was 29.98 ± 5.18 years and in group B was 29.68 ± 5.43 years (pvalue ≤0.01). Majority of the patients 141 (70.50%) were between 31 to 40 years of age. Out of 200 patients, 108 (54.0%) were ASA I and 92 (46.0%) were ASA II (p-value ≤0.01). Mean body mass index was 25.20 ± 2.28 kg/m2 (p-value ≤0.01). Meantime for the first analgesia in the patients undergoing elective C-section in group A (placebo group) was 4.96 ± 1.44 hours while in group B (transversus abdominis plane block group) was 11.24 ± 1.83 hours (p-value ≤0.01).
Conclusion: This study concluded that meantime for the first analgesia was found longer in TransversusAbdominis plane block for post-operative pain management in patients undergoing elective C-section.
CONVENTIONAL SURGERY V/S INTERVENTIONAL MANAGEMENT OF PERIPANCREATIC COLLECTIONS RELATED TO ACUTE PANCREATITIS
Authors: Yasin Talha , Wattuu Nasir Mehmud , Butt Qasim , Safdar Kamran , Rao Saad 
Published: February 2021

Objective: To determine the difference in outcomes of conventional surgery v/s. interventional methods for peripancreatic collections after acute pancreatitis at Pak Emirates Military Hospital and Combined Military Hospital Rawalpindi.
Study Design: Prospective comparative study.
Place and Duration of Study: Pak Emirates Military Hospital and Combined Military Hospital Rawalpindi, fromApr 2018 to Mar 2019.
Methodology: A prospective study was conducted on 100 patients who underwent either surgical or intervenetional management of peri-pancreatic collections after an episode of acute pancreatitis. Detailed assessments of positive outcomes and all side effects were done immediately post-procedure, at 48 hours, at the time of discharge and two weeks after procedure on all the participants.
Results: Out of 100 patients included in the final analysis 78 were male and 22 were female. Mean age of patients in our study who underwent either surgery or intervention for peri-pancreatic collection was 42.41 ± 3.521 years. Mean duration of hospital stay after the surgery was 6.93 ± 4.662 days. Using binary logistic regression we found no statistically significant difference between both approaches in terms of positive outcomes or therapeutic use but presence of infection and readmission in hospital had a strong relationship with conventional surgery (p-value <0.05).
Conclusion: No statistically significant difference in therapeutic use was observed, however, complication rate,especially infections and readmission was statistically significantly higher among the patients undergoingconventional surgery as compared to interventional management.