bluuebunny/crossref_metadata_2025_split huggingface dataset:
Asupan Protein dan Parameter Hematologi pada Perokok
Authors: Restuti Arisanty Nur Setia , Lironika Suryana Arinda 
Published: August 2018

Abstract: Intake Protein And Parameter Hematology In Smoker. Smoking increase activity of the hematological system. It`s characterized by increase the number of erythrocytes, leukocytes, platelets and hemoglobin. Carbon monoxide contained in cigarettes can increase hemoglobin levels. Nicotine in cigarettes can stimulate hormone secretion that causes blood cell accumulation and platelet aggregation, in addition nicotine can cause decreased appetite due to stimulation in brain receptors. Decreased appetite causes decrease intake of macro and micro nutrients. The purpose of this research is to description of hematology parameter in smoker compared with normal level and protein intake compared with nutrient sufficiency value, this research also want to see correlation between protein intake and hematology parameter. This research is an analytic survey with cross sectional designTechnic sampling in this study using purposive sampling method. Data tested normality (Shapiro Wilk test) and homogeneity (Levene Test). Correlation Test using Pearson.The number of subject in this study is 15 people. The results of this study indicate the number of erythrocytes in smokers increased 8.4 ± 1.2 x 106 cells/ mm3. Protein intake in smoker is lower 54.67 ± 12.8 grams (men aged 25-40 years 62 -65 grams). The correlation between intake protein and hematological parameters in smokers obtained p> 0.05.Abstrak: Asupan Protein Dan Parameter Hematologi Pada Perokok. Merokok meningkatkan aktivitas sistem hematologi yang ditandai dengan peningkatan jumlah eritrosit, leukosit, trombosit dan hemoglobin. Karbon monoksida yang terkandung dalam rokok dapat meningkatkan kadar hemoglobin. Nikotin dalam rokok dapat menstimulasi sekresi hormon yang menyebabkan akumulasi sel darah dan agregrasi trombosit, selain itu nikotin dapat menyebabkan penurunan nafsu makan akibat perangsangan di reseptor otak. Penurunan nafsu makan menyebabkan asupan zat gizi makro dan mikro menurun. Tujuan penelitian ini adalah mendapatkan gambaran parameter hematologi pada perokok dibandingkan dengan kadar normal dan asupan protein dibandingkan dengan angka kecukupan gizi, selain itu penelitian ini juga ingin melihat hubungan antara asupan protein dengan parameter hematologi. Jenis penelitian ini adalah survei analitik dengan desain cross sectional. Pengambilan sampel mengunakan metode purposive sampling. Jumlah subyek 15 orang. Data diuji normalitas (Shapiro Wilk test) dan homogenitas (Levene Test). Uji Korelasi menggunakan Pearson. Hasil penelitian ini menunjukkan jumlah eritrosit pada perokok 8,4±1,2 x 106 sel/mm3 meningkat dari batas normal (4,4-5,6 x 106 sel/mm3). Asupan protein perokok 54,67±12,8 gram lebih rendah dari AKG (laki – laki usia 25 – 40 tahun 62 -65 gram). Asupan protein nabati 32,23±11,3gram lebih tinggi dibandingkan asupan protein hewani 23,32±9,6 gram. Sedangkan hubungan antara asupan protein dengan parameter hematologi pada perokok didapatkan p>0,05.
Moses: Freud's ultimate project
Authors: Nurmela Risto Olavi 
Published: August 2018

Moses and Monotheism was the last work of Sigmund Freud, known as the founder of psychoanalysis. It is not a study of psychoanalytical issues, but mainly a study of the biblical figure Moses, albeit with psychoanalytical applications. Freud attempted to prove that Moses’ original monotheistic religion, which he, an Egyptian, gave to the Israelites, was one without sacrifices and priests, whereas the Israelite religion known from the Bible was not even strictly monotheistic. Moses’ religion, according to Freud, was the religion of Ikhnaton, the similarity of which to Israelite religion Freud was in fact among the first to realize. The religion of Moses, which Freud thought he was able to reconstruct, was in my view actually Judaism, which later developed from Israelite religion. Freud was a stern atheist, but nevertheless also an uncompromising Jew, who never thought atheism would exclude Jewishness. As such he stands as a fine example of Judaism being something more and other than religion and ethnicity. Freud worked on Moses and Monotheism during his five last years. What apparently motivated him was Hitler’s rise to power in Germany, which presented a threat to Freud personally as well as to his life’s work, since the Nazis outlawed psychoanalysis. This threat became a reality when Germany occupied Austria in 1938. Freud fled to London where he finished Moses and Monotheism, published only months before his death in September 1939. In this work Freud’s appreciation of Judaism finds a remarkable expression.
Scandinavian belief in fate
Authors: Ström Åke 
Published: August 2018

In point of principle, Christianity does not give room for any belief in fate. Astrology, horoscopes, divination, etc., are strictly rejected. Belief in fate never disappeared in Christian countries, nor did it in Scandinavia in Christian times. Especially in folklore we can find it at any period: People believed in an implacable fate. All folklore is filled up with this belief in destiny. Nobody can escape his fate. The future lies in the hands of fate, and the time to come takes its form according to inscrutable laws. The pre-Christian period in Scandinavia, dominated by pagan Norse religion, and the secularized epoch of the 20th century, however, show more distinctive and more widespread beliefs in fate than does the Christian period. The present paper makes a comparison between these forms of belief.
Valhall and Helgafell: syncretistic traits of the Old Norse religion
Authors: Nordland Odd 
Published: August 2018

The religion of the Viking age, the pre-Christian faith, presents itself as a syncretism, It is quite peculiarly evident from the tradition surrounding the origin of the gods in Åsgard. The gods behind the palisade of this mythological dwelling place were of two kinds, the result of an exchange of hostages after war between the æsir and the vanir. From the flock of vanir came the two fertility-gods: Njgrbr and Freyr to dwell in Åsgard and be accepted there on equal terms with the other gods around the "allfather", Othin. This quite remarkable information, concerning the syncretism of the eddic religion, is generally interpreted as a historic reminiscence of a contrast between a fertility religion, and a more aristocratic and warlike religion attached to the cult of Othin. The fertility religion then is often conceived of as old traits belonging to the indigenous population of Scandinavia, while the Othin-cult as something which was introduced by the same innovations that brought the Indo-European boat-axe people to our part of the world. We know the result of the process that created the heathen religion which reigned in our countries at the time Christianity was introduced here, but we are highly bewildered when faced with the task of describing the syncretistic process itself, and the religions that were a part of it. This is true despite our abundant material of mythological poetry, legends and 13th century information. This too, despite our extremely favorable situation of being in possession of the exiting amount of theoforic place-names.
The problem of Millenarism
Authors: Af Edholm Erik 
Published: August 2018

The myth of the recurrence of the golden age after a period of accelerating miseries ("messianic woes") in the near future is of course not peculiar to the chiliasm of the European later middle ages. On the contrary, it belongs to the basic eschatological themes of millenarism in general. These themes are found also in Hindu tradition. To determine those general characteristics of traditional Hindu society which can contribute to an explanation of the relative unimportance of peasant rebellions and the lack of chiliastic mass movements, is not a problem to be solved within the field of the history of religions. For example, the egalitarian message of the bhakti saints, disputing the hierarchy, did not preclude that the salvationist sects did adapt to the caste system. The religious movements contributed to and gave ideological form to adjustments within the existing social structure. Obviously there was little need for millenarism in this process.
"Christ is the Mountain"
Authors: Hallencreutz Carl 
Published: August 2018

In this paper the author focuses on the religious function of symbols in the encounter and interaction of Christianity and other religions. Some observations on the religious function of the symbol of the Holy Mountain in different African contexts are presented. These contexts are a) traditional Kikuyu religion, b) a Christian hymn from Northern Tanzania, and c) the New Year's Fiest of the independent Nazaretha Church among Zulu in South Africa. The examples of how the symbol of the holy mountain is used in different religious contexts in Africa are, of course, too limited to provide a basis for far-reaching generalizations on how symbols function religiously in the encounter of Christianity and other religions. However, this kind of analysis can be applied also when studying other encounters of religions inside and outside Africa. The symbol functions both as a carrier of a new religious message and as an indigenous means to appropriate this message locally and give it adequate form in different milieus. The symbols, which most likely have the religious functions are those which are of a general nature; light, way, living water, and which some are tempted to speak of as archetypes. Yet the comparison between the Chagga-hymn to the holy mountain and Shembe's interpretation of the blessing of the New Year's Fiest on Inhlangakozi indicates, that in the encounter of Christianity and other religions it is not only the symbols as such which produce the local appropriation of the new religious message and give it adequate localized form. Not even in the encounter of Christianity and other religions the symbols function religiously without human beings as actors in the historical process.
Religious ecstasy in classical Sufism
Authors: Ogén Göran 
Published: August 2018

The purpose of this essay is to shed some light on the phenomenon of religious ecstasy as met within Islamic mysticism and there particularly during its classical period. In this case, the expression "classical Sufism" refers to the period of Sufi history from about 850 A.D. until circa 1100 A.D. In the Sufi vocabulary there is even a rather differentiated terminology concerning these ecstatic experiences or states; whether different descriptions of one and the same experience are involved or whether the terms actually describe different experiences is a question that we must set aside for the present. There are, however, Sufis expressing the opinion that these different states of mind are based on one single experience in spite of the difference in terms. A generic term for these experiences or states is not to be found in the Sufi terminology however, so the problem of which of these phenomena must be present in order for ecstasy to be evidenced—or which of them would be sufficient— does not therefore arise for the Sufis. So instead of speaking of religious ecstasy in general, they either refer to the single specific terms in question or else use the plural of one of the words employed to designate one of the terms we include in "religious ecstasy". They thus speak of "ecstasies", mawagid from the singular form wagd—if one should at all attempt a translation of this plural. This plural is a genuine Sufi construction and does not otherwise seem to occur in the Arabic language, except as a later borrowing. Psalmody based on the Koranic vocabulary remains the main procedure for putting oneself in ecstasy. If we add 'and listening to psalmody', we then obtain a fairly satisfactory picture of the external conditions for the Sufis' ecstasy until the eleventh century, when various innovations begin to appear. As far as the darwiš-dance is concerned, it is not until the thirteenth century with Rumi that it becomes transformed from an expression of ecstasy—and as such, quite a controversial one—into an expedient for ecstasy.
Wilhelm Mannhardt - A Pioneer in the Study of Rituals
Authors: Tybjerg Tove 
Published: August 2018

In the history of the study of religion the German folklorist Wilhelm Mannhardt (1831-1880) was the first to undertake a systematic study of rituals. This was not because of a specific interest in rituals; Mannhardt's interests lay with mythology, and all his life he regarded himself as a mythologist. In focusing on mythology Mannhardt was in tune with the spirit of his age, but to undertake a systematic study of rituals was something new. At the time the novelty of this approach went practically unnoticed, and Mannhardt himself barely reflected on method. There are complicated relations between a scholar's ideas and the ideas of his time, between what he intends to do and what he actually does and achieves.
Rituals and Religious Innovation. The Meaning of Rituals in Shan the Rising Light
Authors: Rothstein Mikael 
Published: August 2018

This paper presents an example of how rituals may play an important role in the birth of a new religion, and how this religious innovation can be interpreted through the rituals. This example concerns a religious group — Shan the Rising Light — that has managed to introduce a comprehensive body of rituals into a belief system otherwise characteristed by its general lack of rituals and ceremonies (namely the theosophy of Madame Blavatsky), thereby setting the standards for a virtually new religion. Jeanne Morashti was excommunicated from the organization she felt obliged to save, and started her own religious group. During her religious career, she had encountered numerous groups within the broader limits of the theosophical milieu, and when establishing her own group, she formed a synthesis of the various elements. The old process of syncretism and eclecticism, in the case of Shan the Rising Light, have managed to include the rituals too. The systematized mixing of strongly ritualized traditions with a non-ritualized belief system has led to a religious innovation.
Keeping religion in mind
Authors: Lawson E. 
Published: August 2018

The study of religion should continue to focus on the mind rather than being relegated to the emotions. As you study the mind, do not forget to study religion. Do not be so overwhelmed by socio-cultural factors that you forget about the key role that the mind plays in the formation of religious ideas and the practices they inform. And when you study the formation of religious ideas do not become too easily sidetracked into considering only emotive processes. A cognitive approach to the study of religious ritual demonstrates that when you examine religious ideas and the practices they inform you are looking at a religious system in operation. The relationships among such ideas are systematic and orderly. If they were not we would be looking at a random array of ideas and practices. In such a situation anything would go. But in religious systems anything does not go. The judgments that religious ritual participants make about their own systems are informed by underlying principles that are part of their implicit knowledge. Perhaps, most significantly, such implicit knowledge does not seem to be acquired by instruction. So rather than looking primarily at social and cultural facts in order to explain their acquisition we also need to start looking more closely at how the human mind works; we need to be developing a new psychology of religion as a subdiscipline of cognitive science.
‘Bringing it all back home’: mentalities, models and the historical study of religions
Authors: Sjöblom Tom 
Published: August 2018

If historians of mentalities are studying cultural models of the past, the cognitive historians of religions are in their turn studying religious model. A more useful definition for religious mentalities would be those cultural models which involves representations based on counterintuitive claims. The history of religions would methodologically be something like a specialized branch of the history of mentalities, and it would be necessary for them to work in close relationship, as applying cognitive approaches to cultural materials always relies on the principle of holism, that is, that all cultural representations should be viewed as parts of the cognitive network system they are found in.
Religious ritual contested: anti-religious activities and women’s ritual practice in rural Soviet Karelia
Authors: Keinänen Marja-Liisa 
Published: August 2018

After the October Revolution, the Bolsheviks sought to establish a new atheistic order which would eradicate from the public consciousness all vestiges of "religious prejudices", which were regarded as a residue from the imperial era and an instrument used to exploit the masses. Even though it was generally held that religion would automatically disappear from socialist society when its material precondition, the class society, was abolished, the regime made concentrated efforts to speed up the process by means of virulent anti-religious propaganda. The ultimate goal was to wipe out the persistent remains of the bourgeois system of values. No force was to be used since it was feared this would merely offend the religious sentiments of the people and strengthen their adherence to religion. Theoretically, the ultimate goal was to be achieved through education and information, but in practice, anti-religious activities were at times quite brutal. These attacks were successful in curtailing the activities of religious institutions in Karelia, but did not bring to an end the religious practices of lay people, which were continued, in one form or another, throughout the entire Soviet period. One fundamental reason for the survival of religious rituals, both Christian and indigenous, was the fact that they were so deeply embedded in people's consciousness and intimately integrated with their everyday lives. Every important phase and turn in human life was sanctified by rituals. The goal of the present paper is to examine what forms anti-religious attacks took in Soviet Karelia and how people reacted to them. The focus is on the attacks against the very fundaments of the ritual complex of the church and, by extension, on the effects of these attacks on the indigenous ritual complex, which co-existed in parallel with that of the "official" religious institutions.
Defining religion, defying tradition? Concord and conflict about the role of religion in a Costa Rican indigenous community
Authors: Tafjord Bjørn 
Published: August 2018

When approaching the issue of power, some fundamental questions always arise: Who is in a position to define? When, where, for whom, and why? These are also underlying questions in the particular case that is discussed in this article: Discourses about the role of religion among Bribris in Talamanca, the indigenously dominated area in south-eastern Costa Rica. The author looks at how ‘religion’ is defined by different actors, and into how the same actors understand religion in relation to what they see as other aspects of society and culture – in particular what the Bribris refer to as siwá, a concept they often translate into Spanish as tradición. In doing so, the it is highlighted how different actors discuss and negotiate the role of ‘religion’ in a particular cultural and historical context. For analytical purposes, it is proposed that defining should be seen as a practice that delimits something and gives it a certain place or space in relation to something else. To define is then to exercise power. As a consequence, discourses about the definition and role of religion in Talamanca are seen as both practices of, and contests about power.
MODA OLGUSUNUN SOSYAL MEDYA İLETİŞİMİNDEKİ YERİNİ MODA KURAMLARI TEMELİNE DAYANDIRMA
Authors: ÖZBAŞ Merve , ÖZTÜRK Fatma 
Published: August 2018

ÖzetGünümüzün
ilerleyen ve gelişen çağında kitle iletişim araçları oldukça hızlı bir şekilde gelişimini
sürdürmektedir. Bu hızlı ilerlemede günümüz iletişim araçlarının modanın
yayılmasına ve moda olgusunun görünürlüğünün artırılmasına olan katkısı her
geçen gün artmaktadır. Genç kitlelerine hitap eden modanın tanımı sosyolojik kuramlara
dayanan temellerle ifade edilmiştir. Değişime öncü olan, kendini yenileme
özelliği bulunan moda olgusunun, günümüz şartlarında yaygınlaşmasına hizmet
eden sosyal medya ile hangi kuramlar ekseninde ilerlemiş olduğu sorusuna, bu
araştırma ile cevap aranmıştır. Bu çalışma; moda kuramlarının açıkladığı
değişimin bir öncüsü olma niteliğinin, kitle iletişim mecralarından en etkini
olan sosyal medya iletişimi içinde değerlendirilerek, sınanmasını temel
almaktadır. Amacı moda kuramlarının günümüz şartlarında da ne derece
geçerliliğinin olduğunu ortaya koymaya yöneliktir.Araştırma;
betimsel yöntem olup literatürde yapılan araştırmalar ile; Simmel ve
Veblen tarafından öne sürülen moda
kuramları ekseninde günümüzdeki yansıması değerlendirecektir.
Oportunidades y desafíos para divulgar ciencias químicas y despertar vocaciones científicas tempranas
Authors: Alegre Clara , Romero Ojeda Gonzalo , Cabral Néstor Damián , Zalazar María Fernanda 
Published: August 2018

<p>En este trabajo se describe una propuesta didáctica novedosa desarrollada en el marco de ferias y muestras itinerantes de Ciencia y Tecnología. El objetivo general de la experiencia es desarrollar la cultura científica y contribuir al despertar de vocaciones científicas en niños. A través de la participación en este tipo actividades se abren nuevas oportunidades de comunicación desde la Universidad y los Centros de Investigación hacia la sociedad. Esto redunda en una mayor motivación tanto por parte de los alumnos como de los docentes y el equipo de trabajo involucrado.</p><p> </p>
Errores en la identificación de números reales cometidos por ingresantes universitarios
Authors: Mendoza M. E. , Caputo L. N. , Bordón Paula D. , Porcel Eduardo A. 
Published: August 2018

<p>En este trabajo se realiza un análisis estadístico descriptivo de los errores cometidos por ingresantes a las carreras Ingeniería Eléctrica, Ingeniería en Agrimensura, Ingeniería en Electrónica, Licenciatura en Ciencias Físicas y Licenciatura en Ciencias Químicas al identificar números reales como tales o como elementos de los conjuntos de números naturales, enteros, racionales e irracionales. Se pudo observar elevados porcentajes de errores que dan cuenta de las dificultades de los estudiantes para identificar al 0 como un número racional, entero y no natural, como racionales a aquellos números racionales con infinitas cifras periódicas y como número complejo no real a la raíz cuadrada de un número real negativo. Puede concluirse que los errores cometidos están vinculados a concepciones alternativas de los estudiantes las cuales provienen de hábitos escolares habituales a lo largo de la escolaridad preuniversitaria.</p><p> </p>
Análisis del régimen de correlatividades de Ingeniería en Agrimensura mediante CPM
Authors: Caputo L N. , Bordón Paula D. , Ferrari Elvira E. 
Published: August 2018

<p>Este trabajo tiene como objetivo analizar el régimen de correlatividades del plan de estudios de Ingeniería en Agrimensura mediante programación por camino crítico, a fin de determinar si su rigidez podría ser un factor que favorece el retraso de los estudiantes en egresar. De los resultados obtenidos, se concluye que, si bien el régimen es lo suficientemente flexible en cuanto a la aprobación de las asignaturas, no lo es en igual medida en lo que respecta al cursado y regularización de las mismas.</p><p> </p>