bluuebunny/crossref_metadata_2025_split huggingface dataset:
Assessment of adaptation of children of younger school age with cerebral palsy to occupations at correctional school
Authors: Ponomareva Olga P. , Suslova Galina A. 
Published: May 2018

Formation of a school maturity at children of younger school age is the main objective of modern education. Special attention in the last decades is paid to children with disturbances of a musculoskeletal system, in particular, to children with the cerebral palsy (CP). Such children study at special correctional schools which prepare the pupils for independent life and work in society.
Research objective: to estimate adaptation of children of younger school age with cerebral palsy to occupations at correctional school.
Materials and methods. 75 children with the diagnosis are examined: Cerebral palsy, spastic diplegia mild or moderate severity, delay of psychomotor development, pseudobulbar dysarthtia. All children studied in state-funded educational institution for children with limited opportunities of health special (correctional) comprehensive school (the IV look) No. 584 "Ozerki" of Vyborgsky district of St. Petersburg (school No. 584 "Ozerki"). The age of children was from 7 to 11 years. The following indicators were estimated: quality of life of children by means of the questionnaire of PedsQL for category of children of 8-12 years, electroencephalogram indicators, the neurologic status, extent of disturbance of the speech. Children were examined by the neurologist, the psychologist and the logopedist.
Results. 72% of children had the average and low level of adaptation. According to classification by L.A. Wagner (1989), “the low level” of adaptation prevailed at boys (42.2%) (the negative relation to school, suppressed mood, frequent complaints to an illness). “High level” also dominated at boys (33.4%) while at girls “the high level” of adaptation was observed only at 6 people (20%). Clinical inspection taped that at children the hyper excitability syndrome prevailed (at boys – 51.2%, girls – 63.3%). Also it was noticed that extent of disturbance of the speech depends on degree of a lesion of the central nervous system and also on age and sex features. The quality of life of children of elementary school is reduced. In scales of the questionnaire of PedsQL “physical functioning”, “emotional functioning”, “life at school” points don’t exceed 50. Only in a scale “social functioning” an indicator more than 70 points.
Conclusions. The complex rehabilitation including the medical, psychology and pedagogical and logopedic care is necessary for children of elementary school of school No. 584 “Ozerki”.
El secreto del huevo azul de Catalina González Vilar. Estudio Narratológico
Authors: Sánchez-García Miguel 
Published: May 2018

Este trabajo aborda el estudio narratológico de la obra El secreto del huevo azul, de la escritora Catalina González Vilar, que obtuvo el Premio El Barco de Vapor en el año 2012. Examina los diferentes elementos constitutivos del texto (el enfoque del tema, la caracterización de los personajes, la estructura sintáctica, el tratamiento del lenguaje, la técnica narrativa utilizada…) y su aporte al desarrollo de la historia con la finalidad de descubrir los valores estéticos y literarios que aporta a la fábula. Pretende demostrar el adecuado uso de todos ellos dado que favorecen un texto rico en matices, llamativo, sugerente. Cualidades, todas ellas, de gran importancia tanto en creaciones destinadas al público adulto como al infantil y juvenil pues enriquece el valor final de la obra, y por extensión, el bagaje cultural de sus lectores.
Childhood nasal obstruction and sleep-disordered breathing during clinical setting: Myth or reality?
Authors: ZAFFANELLO Marco , LİPPİ Giuseppe , TENERO Laura , PİAZZA Michele , SACCHETTO Luca , NOSETTİ Luana , GASPERİ Emma , PİACENTİNİ Giorgio 
Published: May 2018

Objectives: The severity of sleep apneas largely depends on abnormal size of upper airway. Therefore, nasal
examination is essential part of clinical evaluation of children with
sleep-disordered breathing. Methods: We performed a
retrospective survey involving children aged 4 years and older which underwent
in-laboratory overnight cardiorespiratory polygraph study between January 2016
and May 2017. Nasal obstruction test was used to score severity. Results: Fifty-three
children (62% males) with a median age of 6.1 (IQR 3.1) years were
enrolled in this study. Linear regression analysis showed that nasal
obstruction score was correlated with apnea-hypopnea index (β=0.345; p &lt; 0.014) and oxygen desaturation
index (β=0.328; p &lt; 0.022), whilst
no association was found with age, BMI Z-score, snoring and phase angle. Correlation analysis also
showed that nasal obstruction score was correlated with apnea-hypopnea index (r=0.364; p = 0.009) and oxygen desaturation index (r=0.350; p = 0.012) after adjustment for age and
BMI Z-score., but not with snoring time or phase angle degree.Conclusions: Nasal obstruction test may be a useful, time saving
assessment which aid exploring sleep
disordered breathing in children. However, this test should not be used alone because it is plagued by objective consideration and at risk of under or overestimation.
KONSEP SENI DAN KEINDAHAN M. IQBAL
Authors: Soleh A. Khudori 
Published: May 2018

<p class="Bodytext20">Generally, art work is divided in two great sects: expressionism and functionalism. The first sect is based on the interest in the art itself, whereas the second sect links its work to others, such as social problem in the surroundings. The art concept of Iqbal seems to adopt two sects, expressionism and functionalism. With expressionism,-Iqbal asserted that an art must constitute a creation of creativities and be originally from the artist him/herself not from a repetition or imitation. On functionalism, Iqbal stated that an art is not free from the certain purposes which must be morally achieved.-Finally, based on his own concept, Iqbal maintains certain criteria and purposes which have to be in an art work. Those criteria are: 1) art must be a creative work, and 2) the creativities must be original and not the result of plagiarism. In addition, the purposes and the functions that must be guaranteed are: 1) to create the missing thing to the life in hereafter or immortality, 2) to give cultivation for human being in the world, and 3) to give motivation for people progression. </p><p class="Bodytext20"> </p><p class="Bodytext20">Umumnya, karya seni terbagi dalam dua sekte besar: ekspresionisme dan fungsionalisme. Sekte pertama didasarkan pada kepentingan dalam seni itu sendiri, sedangkan sekte kedua menghubungkan pekerjaannya dengan orang lain, seperti masalah sosial di sekitarnya. Konsep seni Iqbal tampaknya mengadopsi dua sekte, ekspresionisme dan fungsionalisme. Dengan ekspresionisme, -Iqbal menegaskan bahwa sebuah seni harus merupakan penciptaan kreativitas dan berasal dari seniman itu sendiri bukan dari pengulangan atau tiruan. Pada fungsionalisme, Iqbal menyatakan bahwa sebuah seni tidak terlepas dari tujuan tertentu yang harus dicapai secara moral.-Akhirnya, berdasarkan konsepnya sendiri, Iqbal mempertahankan beberapa kriteria dan tujuan yang harus ada dalam sebuah karya seni. Kriteria tersebut adalah: 1) seni harus menjadi karya kreatif, dan 2) kreativitas harus asli dan bukan hasil plagiarisme. Selain itu, tujuan dan fungsi yang harus dijamin adalah: 1) Menciptakan hal yang hilang bagi kehidupan di akhirat atau keabadian, 2) memberi kultivasi bagi manusia di dunia, dan 3) memberi motivasi bagi perkembangan orang. </p>
DINAMIKA PENDIDIKAN ISLAM DI INDONESIA: Kajian Historis Dari Tradisional Menuju Kontemporer
Authors: Asrori Mohammad 
Published: May 2018

<p class="Bodytext20">Observing Islamic education in Indonesia, historically, it was started from a religious boarding school called "Pesantren". It received an outstanding welcome from society, although it had not been called yet as a legal and formal education in Majapahit era. However, in Mataram era, education in pesantren had started crawling step by step to the direction of formalization. Moreover, at the same time, many social-religious organizations, education, discourses were established, such as Muhammadiyah, Nahdhatul Ulama, al-Irsyad, Jamyyatul Washliyah, and etc. Our Islamic education recently starts to develop rapidly in which developmental pattern is more modern and contemporary. Besides, there are some Islamic schools from high schools to state or private universities such as UIN, Islamic University of Indonesia (UII), Muhammadiyah University of Malang (UMM), Darul Ulum University of Jombang (UNDAR), and etc. The best solution of our Islamic education today can be seen from many opinions such as As-Saibany, Azyumardi Azra, A.Malik Fajar, M- Tholhah Hasan.</p><p class="Bodytext20"> </p><p class="Bodytext20">Mengamati pendidikan Islam di Indonesia, secara historis, dimulai dari pesantren yang disebut "pesantren". Ini mendapat sambutan yang luar biasa dari masyarakat, meski belum disebut sebagai pendidikan hukum dan formal di era Majapahit. Namun, di era Mataram, pendidikan di pesantren sudah mulai merangkak selangkah demi selangkah sampai ke arah formalisasi. Selain itu, pada saat bersamaan, banyak organisasi sosial keagamaan, pendidikan, wacana didirikan, seperti Muhammadiyah, Nahdhatul Ulama, al-Irsyad, Jamyyatul Washliyah, dan lain-lain. Pendidikan Islam kita baru-baru ini mulai berkembang dengan cepat dimana pola perkembangannya lebih banyak. modern dan kontemporer. Selain itu, ada beberapa sekolah Islam dari sekolah menengah sampai universitas negeri atau swasta seperti UIN, Universitas Islam Indonesia (UII), Universitas Muhammadiyah Malang (UMM), Universitas Darul Ulum Jombang (UNDAR), dan lain-lain. Solusi terbaik Pendidikan Islam kita saat ini bisa dilihat dari banyak pendapat seperti As-Saibany, Azyumardi Azra, A.Malik Fajar, M-Tholhah Hasan.</p>
HAMBATAN DAN MODEL DIALOG KEAGAMAAN DI ERA KONTEMPORER
Authors: Esha Muhammad In’am 
Published: May 2018

<p class="Bodytext50">This paper examines problems of religious dialogues in this contemporary era. The conclusion of this discussion suggests that religious dialogue is one of the important problems in the globalization era that becomes one of the alternative methods to anticipate religious conflicts in our society. There are many barriers to develop religious dialogues, such as the level of knowledge, social-political problems, and psychological and theological barriers. In the recent era, three models of religious dialogue can be developed, that is, theological dialogue, anthropological dialogue, and cosmological dialogue.</p><p class="Bodytext50"> </p><p class="Bodytext50">Makalah ini membahas masalah dialog keagamaan di era kontemporer ini. Kesimpulan dari diskusi ini menunjukkan bahwa dialog keagamaan merupakan salah satu masalah penting di era globalisasi yang menjadi salah satu metode alternatif untuk mengantisipasi konflik agama di masyarakat kita. Ada banyak hambatan untuk mengembangkan dialog keagamaan, seperti tingkat pengetahuan, masalah sosial-politik, dan hambatan psikologis dan teologis. Di era baru-baru ini, tiga model dialog keagamaan dapat dikembangkan, yaitu dialog teologis, dialog antropologis, dan dialog kosmologis.</p>
MENGEMBANGKAN ISLAM DENGAN LOCAL WISDOM: Strategi Kebudayaan Nahdlatul Ulama
Authors: Arifi Ahmad 
Published: May 2018

<p class="Bodytext50">Religion and culture are two entities which always interact to each other. Interaction between religion and culture can manifest in cohesiveness of religion into community culture in the form of plural society behavior as an expression of religious society. In addition, a culture of society can integrate into the practices of religious values that manifested in the spirit of religious society. Further, it is called as religious traditions or religious experiences based culture. The Nahdlatul Ulama (NU) is a Muslim community which upholds local tradition values. Its movement is based on three principles: Islamic values, Indonesian culture and community benefit. The implementation of these principles required the understanding of local wisdom as the heart of the community. As long as the local tradition goes with the principles, it can accomodate the model of cultural development of NU. Therefore, the religious practices of nahdliyyin (members of the NU) reflect the nuance of Islamic culture.</p><p class="Bodytext50"> </p><p class="Bodytext50">Agama dan budaya adalah dua entitas yang selalu berinteraksi satu sama lain. Interaksi antara agama dan budaya dapat bermanifestasi dalam kekompakan agama ke dalam budaya masyarakat dalam bentuk perilaku masyarakat majemuk sebagai ungkapan masyarakat religius. Selain itu, budaya masyarakat dapat mengintegrasikan ke dalam praktik nilai-nilai agama yang terwujud dalam semangat masyarakat beragama. Selanjutnya, ini disebut sebagai tradisi keagamaan atau budaya berbasis pengalaman religius. Nahdlatul Ulama (NU) adalah komunitas Muslim yang menjunjung tinggi nilai tradisi lokal. Pergerakannya didasarkan pada tiga prinsip: nilai Islam, budaya Indonesia dan manfaat masyarakat. Penerapan prinsip-prinsip ini mewajibkan pemahaman kearifan lokal sebagai jantung masyarakat. Selama tradisi lokal berjalan dengan prinsip, ia bisa mengakomodasi model perkembangan budaya NU. Oleh karena itu, praktik keagamaan nahdliyyin (anggota NU) mencerminkan nuansa budaya Islam.</p>
AGAMA DAN RITUAL SLAMETAN: Deskripsi-Antropologis Keberagamaan Masyarakat Jawa
Authors: Kholil A. 
Published: May 2018

<p>Substantially, the core of religious belief is believing God as being transcendental, sacred, pure, above everything related to the Almighty. Functionally, the core of religious belief is an effort to handle life problems: existential problems. Religion always leads to goodness physically and spiritually. However, the followers of religion do not always do it. Diversity thought in a religion using charity done by its followers always colors tire practice of the social diversity. It might be caused by a misinterpretation to the doctrine or certain vested interests often happened in the political life. In fact, this is the reality happened in the religious life of our society. "Religious ambiguity" appears in "slametan" becoming tire tradition of our society, especially Javanese. "Slametan" presents symbolism that needs more explanation to be rightly understood. "Sega golong", "manungsa",and "pecel pitik" are symbolizing for nine orifices, "manunggal ing rasa", and an effort to get goodness.</p><p> </p><p>Secara substansial, inti keyakinan religius adalah mempercayai Tuhan sebagai transendental, sakral, murni, di atas segala hal yang berhubungan dengan Yang Maha Kuasa. Secara fungsional, inti keyakinan religius adalah upaya untuk mengatasi masalah hidup: masalah eksistensial. Agama selalu mengarah pada kebaikan jasmani dan rohani. Namun, para penganut agama tidak selalu melakukannya. Keragaman pemikiran dalam sebuah agama yang menggunakan amal yang dilakukan oleh para pengikutnya selalu mewarnai praktek ban dari keanekaragaman sosial. Hal itu mungkin disebabkan oleh salah tafsir terhadap doktrin atau kepentingan tertentu yang sering terjadi dalam kehidupan politik. Padahal, inilah kenyataan yang terjadi dalam kehidupan religius masyarakat kita. "Ambiguitas religius" muncul dalam "slametan" menjadi tradisi ban masyarakat kita, terutama orang Jawa. "Slametan" menyajikan simbolisme yang membutuhkan penjelasan lebih banyak agar dipahami dengan benar. "Sega golong", "manungsa", dan "pecel pitik" melambangkan sembilan lubang, "manunggal ing rasa", dan usaha untuk mendapatkan kebaikan.</p>
BUDAYA BERHUNI KAUM SUFISTIK BORJUIS: Kontestasi Simbolik dalam Konstruksi Rumah Adat Kudus
Authors: Said Nur 
Published: May 2018

<p>Omah, Javanese term for house, is not only as a place to protect from hot and cold weather, importantly, as a place for Javanese people to actualize themselves both personally and socially. This is interesting to expose as its existence represents the symbolic fight of negotiation process between cultures happened in its period. The relationship between the house and its occupant symbolizes the cultural apprenticeship which is expressed in the use of the room. The house also represents the substance and material aspect, even, the first one still becomes the main concern. The substance aspect can be seen in the ornament which sometimes still has animal picture, as Sunan Kudus is someone who has high tolerance. The material aspect expresses the strategy to defend the existence and dignity. As a whole, the house represents the face of Islam which is substantive-esoteric, and still considers existentialist-symbolic aspect as another important aspect</p><p> </p><p>Omah, istilah Jawa untuk rumah, tidak hanya sebagai tempat untuk melindungi dari cuaca panas dan dingin, yang penting, sebagai tempat bagi orang Jawa untuk mengaktualisasikan diri mereka baik secara pribadi maupun sosial. Hal ini menarik untuk diungkapkan karena keberadaannya merupakan pertarungan simbolis dalam proses negosiasi antara budaya yang terjadi pada periode tersebut. Hubungan antara rumah dan penghuninya melambangkan magang budaya yang diungkapkan dalam penggunaan ruangan. Rumah juga mewakili substansi dan aspek material, bahkan yang pertama tetap menjadi perhatian utama. Aspek substansi bisa dilihat pada ornamen yang terkadang masih memiliki gambar binatang, karena Sunan Kudus adalah seseorang yang memiliki toleransi tinggi. Aspek material mengekspresikan strategi untuk mempertahankan eksistensi dan martabat. Secara keseluruhan, rumah tersebut mewakili wajah Islam yang bersifat substantif-esoteris, dan masih menganggap aspek eksistensialis-simbolis sebagai aspek penting lainnya.</p>
TINJAUAN BUDAYA ATAS KULTUR TASAWUF BERBASIS MURSYID PEREMPUAN
Authors: Mustofa Mustofa 
Published: May 2018

<p>Male and female, basically, have the same chance as idol muttaqin person, as well as a leader in the earth, including becoming a teacher of tarekat (mursyid). Assigning female as mursyid will not reduce or break the identity of the Sufism group, on the other hand, it is a kind of glorifying and respecting to the God. However, in tasawuf culture, most of the rituals conducted by the followers often reflecting the God in the male form. This conception, then, influences the way they lead the group. The common way of practicing the leadership model finally drives into legalizing the male superiority as the mursyid rather than the female one. Because of the phenomenon, the paper is written, to explore the issues on male and female role in the Sufism, specifically, for becoming the mursyid. It is expected to be powerful and meaningful cultural analysis which is viewed from tasawuf paradigm.</p><p> </p><p>Pria dan wanita pada dasarnya memiliki kesempatan yang sama dengan orang idola muttaqin, sekaligus pemimpin di bumi, termasuk menjadi guru tarekat (mursyid). Menugaskan wanita sebagai mursyid tidak akan mengurangi atau menghancurkan identitas kelompok Sufisme, di sisi lain, ini adalah semacam memuliakan dan menghormati Tuhan. Namun, dalam budaya tasawuf, sebagian besar ritual yang dilakukan oleh para pengikut sering mencerminkan Tuhan dalam bentuk laki-laki. Konsepsi ini, kemudian, mempengaruhi cara mereka memimpin kelompok. Cara umum mempraktikkan model kepemimpinan akhirnya mendorong legalisasi keunggulan laki-laki sebagai mursyid dan bukan pada perempuan. Karena fenomena tersebut, tulisan itu ditulis, untuk mengeksplorasi isu peran pria dan wanita dalam tasawuf, khususnya, untuk menjadi mursyid. Hal ini diharapkan bisa menjadi analisis budaya yang kuat dan bermakna yang dilihat dari paradigma tasawuf.</p><p> </p>
SASTRA DAN ISLAM CATATAN SEPUTAR DIALEKTIKA SISTEM NILAI
Authors: Syaifuddin Helmi 
Published: May 2018

<p>Literature and Islam are two entities that do not have to be related. Due to the fact, literature can develop and flourish without any Islamic emblems in it. Even if there is a connection, the relationship between literature and Islam is actually very problematic. That is because the Islamic dustur (al-Quran), as a source of inspiration that complements every aesthetic momentum in Islamic civilization, expressly requires the integration of two totally different world existence in a space of beauty. This paper deals with the dialectic between the literary and Islamic value systems. Semiology of Islamic literature is spelled out in two aspects of meaning that are individual and universal. Individual interpreted Islamic literature has a subordinate attachment to religion while the universal interpreted by Islamic literature has unlimited opportunities of space and time to move and find spiritual meaning in life.</p><p> </p><p>Sastra dan Islam adalah dua entitas yang tidak harus ada kaitannya. Karena kenyataannya, sastra dapat tumbuh subur dan berkembang tanpa harus ada embel-embel Islam di dalamnya. Kalaupun ada kaitannya, hubungan antara sastra dan Islam sesungguhnya sangat problematis. Hal itu dikarenakan dustur Islam (al-Quran), sebagai sumber inspirasi yang melengkapi setiap momentum estetik dalam peradaban Islam, dengan tegas mensyaratkan adanya keterpaduan antara dua eksistensi dunia yang benar-benar berbeda dalam sebuah ruang keindahan. Tulisan ini menyinggung dialektika antara sistem nilai sastra dan Islam. Semiologi sastra Islam termantrakan dalam dua segi makna yang bersifat individual dan universal. Individual dimaknai sastra Islam memiliki keterikatan subordinatif terhadap agama sedangkan universal dimaknai dengan sastra Islam memiliki peluang tak terbatas ruang dan waktu untuk bergerak menemukan makna spiritual dalam kehidupan.</p>
KAJIAN ATAS RELASI ISLAM DAN DEMOKRASI
Authors: Huda Miftahul 
Published: May 2018

<p>There is a relation between democratic development in Indonesia with Islamic sharia. If we want to include military aspect, it can also depend on Islamic movement. Thus, Islamic concepts have to be the promoter for democratic struggle. However, this role will not be effective if Islam does not hold a dialogue with other forces of politic. Hence, Islam is required to be the democratic religion. Politics in Islam will be discussed in this article along with the explanation about democracy as the equality in Politics. The principles of Islamic democratic are also presented as a part of the realization of humans’ harmony life. It is called harmony life since it has the practices of democratic such as doing discussion, teamwork, and freedom to choose.</p><p> </p><p>Perkembangan demokrasi di Indonesia ada relasinya dengan syariat Islam. Kalaupun dimasukkan juga unsur militer, militer pun akan bergantung pada gerak Islam. Dengan demikian, konsep-konsep Islam harus menjadi promotor bagi perjuangan demokrasi. Akan tetapi, peran ini tidak akan efektif selama Islam tidak membuka dialog dengan kekuatan politik lainnya. Karena itu, Islam tetap dituntut menjadi Islam yang demokratis. Islam politik akan menjadi bahasan dalam artikel ini, juga penjelasan tentang demokrasi sebagai kesetaraan politik. Kaidah demokrasi Islam juga dibahas sebagai bentuk realisasi kehidupan harmonis manusia. Disebut hidup harmonis karena menganut praktik demokrasi seperti msuyawarah, kerja sama, dan kebebasan memilih.</p>