180 resultados para Islam.


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Existing literature focuses on the issue of preparation of social welfare measurements on the basis of an unadjusted Gross Domestic Product (GDP). This paper extends this method to incorporate cost-benefit analysis of economic growth in a growing economy in calculating the adjusted GDP, termed as the cost-benefit (CB)-adjusted GDP. This approach is empirically applied to Thailand. There are stark differences between GDP per capita and CB adjusted GDP per capita rates for this period.This paper concludes that GDP can be used as an indicator of social welfare if the GDP estimates are undertaken within a cost-benefit analysis framework.

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A new design method for a distributed power system stabiliser for interconnected power systems is introduced in this paper. The stabiliser is of a low order, dynamic and robust. To generate the required local control signals, each local stabiliser requires information about either the rotor speed or the load angle of the other subsystems. A simple MATLAB based design algorithm is given and used on a three-machine unstable power system. The resulting stabiliser is simulated and sample results are presented.

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This paper discusses how international intervention to consolidate new democracies of post-conflict Bosnia and Kosovo interacts with the heritage of Islamic culture in both states. Within a study of specific examples in the context of civil-military relations, it is argued that the approach of authoritarian state-building, which establishes a democratic political culture by imposing international structures and standards, is posited on dismissing local capacities as unreliable, and undemocratic. The valorising of (Edemocracy1, (Epeace1, (Ejustice1 and economic prosperity, creates a (Ecivilisational slope1 that has potentially conflictual implications for Islam, political stability and a future for democracy in the region.

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A questionnaire was completed by 98 Muslim and 91 non-Muslim Australian  women to examine the relationship between Islam and body image. Path analyses revealed that for Muslim women (but not non-Muslim women) strength of religious faith was inversely related to body dissatisfaction, body self-objectification, and dietary restraint. These relationships were mediated by increased use of modest clothing and by reduced media consumption. These results are consistent with the proposition that adherence to Islam can indirectly protect women's body image from appearance-based public scrutiny and from exposure to Western media.

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Estrogen is known to modulate certain cognitive functions, most notably improving working memory and verbal memory. Soy foods contain isoflavones, phytoestrogens structurally similar to estrogen that weakly bind to estrogen receptors.We investigated the effects of natural variations in estrogen levels and short-term dietary supplementation with soy isoflavones on cognitive function in 28 young women. Performance was examined across a range of cognitive tasks on three occasions during separate menstrual cycles: during a menses phase (low estrogen), during a luteal phase (highest estrogen), and once during a menses phase after a 3-day phytoestrogen-rich dietary intervention. Soy supplementation during menses led to an improvement in working memory and verbal memory. The menstrual cycle effects were mixed, with high estrogen improving performance on a verbal memory task but not on working memory. Our results suggest that soy phytoestrogens may improve working memory through estrogen-independent mechanisms.

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This article takes as its starting-point the responsiveness of children's literature to socio-political events, considering how contemporary anxieties about relationships between Muslim and Christian individuals and cultures inform three historical novels set in the period of the Third Crusade (1189-92): Karleen Bradford's Lionheart's Scribe (1999), K. M. Grant's Blood Red Horse (2004), and Elizabeth Laird's Crusade (2008). In these novels, encounters between young Christian and Muslim protagonists are represented through language and representational modes which owe a good deal to the habits of thought and expression which typify orientalist discourses in Western fiction. In effect, the novels produce two versions of medievalism: a Muslim medieval world which is irretrievably pre-modern, locked into rigid pracices and beliefs against which individuals are powerless; and a Christian medieval world which offers individuals the possibility of progressing to an enhanced state of personal fulfilment. The article argues that the narratives of all three novels incorporate particularly telling moments when Christian protagonists return to England, regretfully leaving Muslim friends. The impossibility of  enduring friendships between Muslims and Christians is based on the novels' assumptions about the incommensurability of cultures and religions; specifically, that there exists
an unbridgeable gulf between Islam and Christianity.