bluuebunny/crossref_metadata_2025_split huggingface dataset:
Fossil capacities in the work of Janet Frame
Authors: Delrez Marc 
Published: June 2014

Abstract
The Guyanese novelist and critic Wilson Harris defines the word ‘fossil’ in an idiosyncratic sense, to invoke ‘a rhythmic capacity to re-sense contrasting spaces and to suggest that a curious rapport exists between ruin and origin as latent to arts of genesis’ (Harris 1974: 1) – prior to hinting that such a ‘heterogeneous scale’ (Harris 1981: 111) of temporality can be seen to exist within the fictional universe fashioned by Janet Frame. This, in turn, implies that any appreciation of her work’s embeddedness in local (South Pacific) realities must simultaneously take account of the depths of spatiality created by means of her particular aesthetics. This article attempts to address Frame’s strange interest in ghostly vestiges of superseded experience, which she expresses through recurring allusions to subterranean strata of landscape encrypting a sense of ‘epochs and ages gone’– as she phrases this in Living in the Maniototo (Frame 1979: 154). Indeed, her settings beg the question of a ‘native capacity’ (another Harrisian phrase; see Harris 1981: 49) possibly underlying her approach to New Zealand contemporary culture. Intriguingly, she probes the matter through her repeated evocation of reputedly extinct animal species – dinosaur, moa, takahe – which she sees in some cases to be gesturing towards the possibility of resuscitation, as with the tuatara mentioned in Towards Another Summer, and quite in keeping with an aesthetics of excavation subordinated to her quest for occulted forms of being and knowing. As some of Frame’s characters conceive this, it is a matter of realizing that human vision is untrustworthy and must be supplemented through a form of third-eye vision paradoxically inherited in spite of the losses of history.
Novel Fe-Pd/SiO2 catalytic materials for degradation of chlorinated organic compounds in water
Authors: Kustov Leonid M. , Al-Abed Souhail R. , Virkutyte Jurate , Kirichenko Olga A. , Shuvalova Elena V. , Kapustin Gennady I. , Mishin Igor V. , Nissenbaum Vera D. , Tkachenko Olga P. , Finashina Elena D. 
Published: June 2014

AbstractNovel reactive materials for catalytic degradation of chlorinated organic compounds in water at ambient conditions have been prepared on the basis of silica-supported Pd-Fe nanoparticles. Nanoscale Fe-Pd particles were synthesized inside porous silica supports using (NH4)3[Fe(C2O4)3] and [Pd(NH3)4]Cl2 or Pd acetate as reaction precursors. According to temperature programmed reduction (TPR) studies, Pd introduction decreased the reduction temperature of the supported Fen+ species and nearly complete reduction with H2 was observed at 400 °C. The successful surface loading with Pd was confirmed by X-ray photoelectron spectroscopy (XPS) analysis. Characterization of the samples by X-ray diffraction (XRD) and X-ray absorption near-edge structure + extended X-ray absorption fine structure (XANES + EXAFS) verified the presence of highly dispersed Pd0, Pdx Fe1–x and Fe0 phases. Reduction of the supported precursors in hydrogen resulted in materials that were highly active in perchloroethene (PCE) degradation and 2-chlorobiphenyl (2-ClBP) dechlorination. It was found that highly dispersed amorphous Fe-Pd bimetallic nanoparticles on silica support showed superior catalytic activity against PCE dechlorination in comparison to the free-standing Fe-Pd nanoparticles. For the samples with the same Fe content, the conversion of chlorinated organics as well as the stability increased with the Pd loading, e.g., the most effective degradation of PCEs and 2-ClBP was achieved at a Pd loading of 2.3–3.2 wt. %.
The stimuli-response characters of hydrogels prepared using ultrasound
Authors: Ebrahimi Rajabali , Ebrahimi Mahnoush 
Published: June 2014

Abstract
The present work was an attempt to investigate the parameters that can affect the process of hydrogel formation in the presence of ultrasound. These parameters were concentrations of the reactants, the reaction medium, and acoustic factors. The monomers were acrylic acid and acrylamide, and the cross-linker was methylene bis acrylamide. Pulsed power ultrasound was irradiated to the reaction mixture from the tip of a probe unit. The swelling behaviors of the obtained hydrogels were investigated in various buffer solutions, at different temperature values, and using different ionic salts. The results show that ultrasonic irradiation significantly reduces reaction time and increases efficiency. Additionally, increasing glycerol in the solution changes the viscosity of the reaction for the better and increases the reaction rate. However, ionic strength and pH were not significantly effective in this respect. Another major finding was that increasing ultrasonic power and pulse hastens the reaction. Cationic salts were effective in this order: Na+>Ca2+>Fe3+. The hydrogel was responsive to pH, temperature, and salts. These findings provide a better understanding of hydrogel synthesis and enable us to control the pertinent parameters.
Electron beam modified nylon 6-clay nanocomposites: morphology and water absorption behavior
Authors: Chowdhury Subhendu Ray , Francis Sanju , Sarma Kuppa Sivasankara 
Published: June 2014

Abstract
A series of nylon 6-clay nanocomposites were prepared by melt mixing, followed by electron beam (EB) crosslinking at various doses. Effects of crosslinking on clay dispersion, gel content, crystallinity and water absorption properties (hygrothermal) were studied. No change of the dispersion pattern of clay in nanocomposites was observed after crosslinking [from X-ray diffraction (XRD) and transmission electron microscopy (TEM)]. Gel content, i.e., degree of crosslinking is seen to keep on increasing with irradiation dose, although clays hinder crosslinking of polymers to some extent. Crystallinity of polymers is reduced after incorporation of clay as well as crosslinks. However, water absorption rate and maximum water content of nanocomposites are found to increase and saturation time to decrease with clay content. However, these changes become opposite after crosslinking of polymers. The water absorption for all samples is noticed to increase with temperature. Thus, EB crosslinking, without affecting the nanocomposite morphology, i.e., properties derived from nano interface generation, decreases the water absorption properties of nanocomposites.
The SNARE protein vti1a functions in dense‐core vesicle biogenesis
Authors: Walter Alexander M , Kurps Julia , de Wit Heidi , Schöning Susanne , Toft‐Bertelsen Trine L , Lauks Juliane , Ziomkiewicz Iwona , Weiss Annita N , Schulz Alexander , Fischer von Mollard Gabriele , Verhage Matthijs , Sørensen Jakob B 
Published: June 2014

AbstractThe SNARE protein vti1a is proposed to drive fusion of intracellular organelles, but recent data also implicated vti1a in exocytosis. Here we show that vti1a is absent from mature secretory vesicles in adrenal chromaffin cells, but localizes to a compartment near the trans‐Golgi network, partially overlapping with syntaxin‐6. Exocytosis is impaired in vti1a null cells, partly due to fewer Ca2+‐channels at the plasma membrane, partly due to fewer vesicles of reduced size and synaptobrevin‐2 content. In contrast, release kinetics and Ca2+‐sensitivity remain unchanged, indicating that the final fusion reaction leading to transmitter release is unperturbed. Additional deletion of the closest related SNARE, vti1b, does not exacerbate the vti1a phenotype, and vti1b null cells show no secretion defects, indicating that vti1b does not participate in exocytosis. Long‐term re‐expression of vti1a (days) was necessary for restoration of secretory capacity, whereas strong short‐term expression (hours) was ineffective, consistent with vti1a involvement in an upstream step related to vesicle generation, rather than in fusion. We conclude that vti1a functions in vesicle generation and Ca2+‐channel trafficking, but is dispensable for transmitter release.
The Origins and Development of Ṣūfī Orders (Tarekat) in Southeast Asia
Authors: Bruinessen Martin van 
Published: June 2014

Any Theory of the Islamization of the Malay Archipelago will have to at least explain why the process began when it did, instead of some centuries earlier or later. Foreign Muslims has probably been resident in the trading ports of Sumatra and Java for many centuries, but it is only towards the end of the 13th century that the find traces of apparently indigenous Muslims. The first evidence is from the north coast Sumatra, where a few tini muslim kingdoms, or rather harbour states, arose; Perlak and the twin kingdoms of Samudra and Pasai. During the 14th and 15th centuries, Islam gradually spread across the coasts of Sumatra and the Malay peninsula, to the northern coast of Java and to the spice island in the east.DOI: 10.15408/sdi.v1i1.864
The Indies Chinese and the Sarekat lslam: AnAccount of the Anti-Chinese Riots in ColonialIndonesia
Authors: Azra Azyumardi 
Published: June 2014

Educational policy towards the native Dutch 19th century has been a lot of encouraging the emergence of the seeds of nationalism (proto-nationalism). This policy allows certain native circles to get the Dutch education. Although the number is very small, the role of native Dutch school graduates is very important. They became the backbone of the national people's attitudes develop bumiputera.DOI: 10.15408/sdi.v1i1.865
Al-Ummah fī Indūnīsīya: Mafhūmuhā, Wāqi‘uhā wa Tajrībatuhā
Authors: Shihab M. Quraish 
Published: June 2014

Islam has undergone several renewals throughout its long history in Indonesia. These renewals have resulted in stratifications leading to the formation of sects within Indonesian Muslim community. Meanwhile, Hinduism and Buddhism - the two dominant religions which came before Islam - still exist amongst a small number of the population, and Christianity is gaining more adherents. In effect Indonesia is becoming an ethnically, religiously and professionally pluralistic nation. Differences in opinion are thus unavoidable.DOI: 10.15408/sdi.v1i1.867
Mu‘tazilah and the Modernization of the Indonesian Muslim Community: Intellectual Portrait of Harun Nasution
Authors: Mujani Saiful 
Published: June 2014

Harun Nasution was born on 23rd September 1919 in Southern Tapanuli, North Sumatra and came from an elite family of his region. HIs father, Abdul Jabbar Ahmad, went on a pilgrimage to Mecca when he was very young. When he grew up he become successful trader, or more precisely an importer of some commodities from Singapore. It was a rare phenomenon in a colonial times for an Indonesian native to become a successful trader.DOI: 10.15408/sdi.v1i1.868
Dawr al-Mu’assasat al-Tarbawīyah al-Islāmīyah al-Taqlīdīyah fī Ta‘mīm al-Ta‘līm al-Asāsī fī Indūnīsīyā
Authors: Dhofier Zamakhsyari 
Published: June 2014

Pesantren are Islamic educational institution unique to Indonesia. After developing into a modern Islamic educational institutions, now boarding summarizes Islamic education: education using Western methods and the national education system. Prior to 1989, there is a duality in the national education system. Public education institutions are adopting modern Western education in the field of science and technology under the Ministry of Education and Culture (Department of Education), while religious institutions, including boarding schools, under the Ministry of Religious Affairs (MORA). But once it has started early steps are required to compromise the two patterns of educational institutions.DOI: 10.15408/sdi.v1i2.857
Building Inter-Religious Tolerance among Indonesians Interview with Minister of Religious Affairs Tarmizi Taher
Authors: Prasetyo Hendro 
Published: June 2014

The relationship between religion and state has influenced all of Indonesian society. Within the Indonesia context, these relationships have undergone several changes and created certain modes from time to time. During the Old Order, pre-1965, religion generally had a strained relationship with the state. The idea of an Islmaic state, as propossed by some Muslim politicans was partly responsible for creating such a situation. Muslims were divided into fractions between those supportive to this idea and these who were not. In the mean time, other parties suspected these divided Muslim of having threatened their posotions as members of this nation. As a result, a traumatic experience was born from the conflict.DOI: 10.15408/sdi.v1i2.860
A Javanese Response to Islamic Identity
Authors: Prasetyo Hendro 
Published: June 2014

New Order government emphasized political stability for the sake of economic development. This is partly characterized by political expediency "floating mass" (floating mass), in which political parties are only allowed to have administrators at the district level, not up to the district level, let alone the countryside. The big change is the policy of depoliticization over the rural communities, and seems to affect the polarization of religious life in the countryside.This paper attempts to explain how the impact of mass depoliticization of the polarization of religious life, santri-abangan, in the countryside. Then, if the dichotomous categories of students-abangan to understand religious life in Java still relevant.DOI: 10.15408/sdi.v1i2.861
Identitas Negara-Bangsa dan Kebangkitan Islam:Perbandingan Malaysia dan Indonesia
Authors: Mujani Saiful 
Published: June 2014

Started writing, Nash describes an event that took the surrender of the armed struggle of fifteen years by claiming around 40,000 people, the struggle pursued by the Darul Islam (DI)-metaphor-led Islamic state Kartosuwiryo (1905-1962). DI is based on the struggle of Islam and not much is known of the international community was taking place long before the concept of "Islamic fundamentalism" known among journalists or academicsDOI: 10.15408/sdi.v1i2.862
Muhammadiyah: A Preliminary Study
Authors: Azra Azyumardi 
Published: June 2014

This article is a collection of Bibliography reviewer that discuss Muhammadiyah. The following are some of the bibliography were reviewed:A.R. Sukrianta dan Abdul Munir Malkhan, Perkembangan Pemikiran Muhammadiyah dari Masa ke Masa: Menyambut Muktamar ke-41, (Yogyakarta: Dua Dimensi, 1985).A.R. Sukriyanto dan Abdul Munir Mulkhan, Pergumulan Pemikiran dalam Muhammadiyah, (Yogyakarta: Sipress, 1990).Ruslan Abdul Gani. et.al., Cita dan Citra Muhammadiyah, (Jakarta: Pustaka Panjimas, 1985).M.T. Arifin, Gagasan Pembaharuan Muhammadiyah, (Jakarta: Pustaka Jaya, 1987).M.T. Arifin, Muhammadiyah: Potret yang Berubah, (Surakarta: Institut Gelanggang Pemikiran Filsafat Sosial Budaya dan Kependidikan, 1990).M. Yusron Asrofie, Kiyai Haji Ahmad Dahlan, Pemikiran dan Kepemimpinannya, (Yogyakarta: Yogyakarta Offset, 1983).Fathurrahman Djamil, Ijtihad Muhammadiyah dalam Masalah-masalah Fiqh Kontemporer, (Jakarta: Doctoral Dissertation the State Institute of Islamic Studies (IAIN), 1994).Yunahar Ilyas. et.al., Muhammadiyah dan NU: Reorientasi Wawasan Keislaman, (Yogyakarta: LPPI UMY, LKPSM NU, & PP al-Muhsin, 1993).Musthafa kamal, Chusnan Yusuf, dan Rosyad Sholeh, Muhammadiyah sebagai Gerakan Islam, (Yogyakarta: Penerbit Persatuan, 1976).M. Rusli Karim, Muhammadiyah dalam Kritik dan Komentar, (Jakarta: Rajawali, 1986).Arbiyah Lubis, Pemikiran Muhammadiyah dan Muhammad Abduh: Suatu Studi Perbandingan, (Jakarta: Doctoral Dissertation the State Institute of Islamic Studies (IAIN), 1989).Abdul Munir Mulkhan, Pemikiran K.H. Ahmad Dahlan dan Muhammadiyah dalam Perspektif Perubahan Sosial, (Jakarta: Bumi Aksara, 1990).Abdul Munir Mulkhan, Pak AR Menjawab 245 Permasalahan dalam Islam, (Yogyakarta: Sipress, 1990).M. Din Syamsuddin, Muhammadiyah Kini dan Esok, (Jakarta: Pustaka Panjimas, 1990).H.S. Prodjokusumo, Melestarikan Muhammadiyah, (Jakarta: Pimpinan Pusat Muhammadiyah, 1985).Yusuf Abdullah Puar, Perjuangan dan Pengabdian Muhammadiyah, (Jakarta: Pustaka Antara, 1989).Sahlan Rosidi, Kemuhammadiyahan untuk Perguruan Tinggi, (Solo: Penerbit Mutiara, 1982).Usman Yatim dan Almisar Hamid, Muhammadiyah dalam Sorotan, (Jakarta: Bina Rena Pariwara, 1993).The Central Committee of Muhammadiyah, Mengkaji Muhammadiyah, (Jakarta: 1982).The Central Committee of Muhammadiyah, Menuju Muhammadiyah, (Yogyakarta: 1984). DOI: 10.15408/sdi.v1i2.863
History, Political Images and Cultural Encounter: The Dutch in the Indonesian Archipelago
Authors: Abdullah Taufik 
Published: June 2014

In this article, the author describes how the inhabitants of the archipelago, since the first relationship with the Netherlands at the end of the 16th century AD to the present, developing an overview of the various foreign entrants. Various picture developed among the natives of the strangers of particular interest because it reflects the understanding of their relationship with the Dutch settlers. The picture serves as a means to make other people more intelligible to the stranger. The picture also serves as a tool to make the relationship with the stranger seemed more acceptable. Because knowledge of the indigenous population of the Netherlands is increasing, the nature of their relationship with the Netherlands is changing.DOI: 10.15408/sdi.v1i3.848
Between Mosque and Market: the Muslim Community in Quiapo, Metro Manila
Authors: Kuntowijoyo Kuntowijoyo 
Published: June 2014

The Muslim community is a minority part of the entire Filipino nation. Census 1975 showed that their population is only about 5 percent of the entire population of this country. Most Muslim communities lived in Southern provinces: the islands of Mindanao, Sulu, Basilan, Palawan, Balabac, Tawi-tawi and so on. Linguistically and ethnically, they are composed of Maguindanao, Marano, Iranos, Sangir, Kalagon, and Samal. History shows that the Muslim community is always involved in the struggle against foreign powers, such as Spain, the United States, Japan, and other tribes in the Philippines alone. To form the Philippines, even now, they continue to engage in the struggle to free themselves.DOI: 10.15408/sdi.v1i3.849
Al-Islām wa al-Pancasila fī Daw’i Kifāh Nahdlatul Ulama (NU)
Authors: Haidar Ali 
Published: June 2014

Since the adoption of Pancasila as the sole basis for any socio-political organization (orsospol) and community organizations (CBOs) by the government, the debate about the relationship between Islam and the state of Indonesia, especially between Islam and Pancasila, is considered complete. At least there is no Islamic group that openly contradicting Islam with Pancasila. Even acceptance of Pancasila as the sole foundation Indonesian nation and state has been regarded by some as the final decision.DOI: 10.15408/sdi.v1i3.850
Hamka (1908-1981) and the Integration of the Islamic Ummah of Indonesia
Authors: Steenbrink Karel 
Published: June 2014

Islam is a unifying factor at the same time breaking in Indonesian history. Based on historical records, the conversion of Islam in Indonesia starts from kingdoms located in coastal areas. This conversion greatly benefit the kingdom, with which they can access a wider trade network which already controlled by Muslims. This conversion process can then unify the Malay traders origin, Java, and their other competitors. But with the entry of traders into the new religion beaches, hinterland connections with the merchant becomes tenuous. The situation may ultimately culminated into a dispute. In the Sumatra area, which is pretty much known example is the Padri war and the Islamization of the southern part of the Batak.DOI: 10.15408/sdi.v1i3.851
The Muhammadiyah and the Theory of Maqasid al-Shari'ah
Authors: Jamil Fathurrahman 
Published: June 2014

Muhammadiyah is an organizational and socio-religious movements in Indonesia related to the reform (tajdid) Islam in general and Islamic law in particular. For Muhammadiyah, tajdid has a double meaning: the reform and modernization. To run tajdid correctly, according to the Muhammadiyah need to use the power of the mind in accordance with ijtihad. Muhammadiyah view that ijtihad can be done on the issues that have not been defined by the Qur'an and Sunnah explicitly and also to the problems that have been defined by these two sources.DOI: 10.15408/sdi.v2i1.841
Mohammad Iqbal, al-Ḥaḍarah al-Gharbīyah wa Qaḍayā al-Tajdīd
Authors: Al-Nadwi Salahuddin 
Published: June 2014

Mohammad Iqbal regarded as one of the most important thinkers of India during the turn of the century. He was born in 1873 in Siyalkote, India. Iqbal came from prominent families and religious. Her father is an educated and progressive figure for the size of the community in his day. Rather than send their children to traditional schools, he would prefer a new school Iqbal entered the English language. Towards Iqbal graduated from high school, his father encouraged him to get into a state university in Lahore, where Iqbal completed Bachelor level (BA) in 1897. He specializes in the field of literary Arabic, Persian, and Islamic Studies under the guidance of Shaykh Meer Hassan, a famous intellectual in India.DOI: 10.15408/sdi.v2i1.845
The Muhammadiyyah Da‘wah and Allocative Politics in the New Order Indonesia
Authors: Syamsuddin M. Din 
Published: June 2014

The change of political Islam to proselytizing is the result of cultural introspection, which is a result of the unbalanced relationship between Islam and the state: Islam is at the inferior position while the country is in a superior position. The Islamic position by itself limit the range of motion activities to perform publicly. Meanwhile, the superiority of the state, much less to encourage Muslims to present themselves in ways more subtle and careful. This inequality then gave birth to a form of political practice other: allocative politics. Here the political activity emerged as an attempt to enter the values ​​of Islam into the political development process based on the results of a national consensus ideology: Pancasila. Thus, it could mean repolitisasi allocative political Islam within the framework of Pancasila.DOI: 10.15408/sdi.v2i2.834
Islam and the State in Indonesia: Munawir Sjadzali and Development of a New Theological Underpinning of Political Islam
Authors: Effendy Bahtiar 
Published: June 2014

The relationship between Islam and the state is one of the complex issues in Indonesia. Since the beginning of independence, the debate on Islam and the country has a lot of coloring the history of this nation. Most Indonesian Muslims are eager remedy make Islam the state religion and ideology. This desire has repeatedly attempted, but always failed. Both non-Muslims and most Muslims do not want Islam serve as the official state religion and ideology underlying system state. History proves that both parties have always managed to ward off the desire first.Even so, it does not mean the struggle among Muslims who want Islam as a state ideology has been stopped by the failure. Efforts in that direction continue to be run by the figures from the beginning wanted a formalization of Islam in the state system. At the beginning of the New Order, some of the fight for the restoration of Islamic parties that dissolved during the reign of Indonesia's first president Sukarno. They also want the implementation of the Jakarta Charter which clearly guarantees the existence of Islam in the country.DOI: 10.15408/sdi.v2i2.836
Al-Naz‘ah al-Khārijīyah fī Afkāri wa Ḥarakāti al-Shaykh Ahmad Rifā‘i bi Kālī Sālāk
Authors: Sa'ad Muhlisin 
Published: June 2014

Rifa'i is a 'scholar who spent over 20 years old to study in the Middle East, particularly in Mecca and Cairo. Upon returning from the Middle East, Rifa'i settled in Kaliwungi, Kendal, Central Java. There he devote attention to teaching religious sciences as well write the book. He also actively engage students and the general public to raise awareness of the socio-religious people in order to erode the moral crisis is the result of the work of the Dutch colonial behavior. To that end, Ahmad Rifa'i critique of the colonial government and also the traditional feudal aristocracy became agents.DOI: 10.15408/sdi.v2i2.837