A heritage park or treasury? Material culture of the inhabitants of Bydgoszcz preserved in their urban dialect: Etymological analysis

The study concerns the names of clothing, home furnishings, everyday objects, tools, and means of transport contained in the lexicon of the Bydgoszcz city dialect. This lexical stock includes the names of the outer garment (e.g. buks ‘trousers’), recreational clothes (badeje ‘swimming trunks’), headgear (e.g. lujmycka ‘hooligan’s cap’), footwear (e.g. kropusy ‘men’s shoes with high uppers’). Another area is the apartment; for example, the names of kitchen equipment have German origin (e.g. ausgust ‘kitchen sink’, kastrolka ‘saucepan’). This also concerns the names of three stools differing in height: the lowest one is called ryczka, a taller one is szemel, and the tallest is hoker. Texts in the Bydgoszcz city dialect also contain the names of artefacts necessary to perform everyday activities, such as cleaning (e.g. szruber ‘rice brush’) or laundry (e.g. balia ‘large wooden bath tub’). A separate place in the material culture of the inhabitants of Bydgoszcz is occupied by technological vocabulary, such as the names of tools (żaga ‘saw’) and transport (e.g. rolwaga ‘horse-drawn cart for transportation of goods’). Most of the names are Germanisms. A smaller number come from rural or folk dialects (e.g. modre ‘bleaching agent’, rydelek ‘visor of a cap’, szlory ‘old, trodden footwear’, trygiel ‘cast iron pot’). It is concluded that the city dialect is not only a museum or heritage park but also a treasury of old words.

Gold in a Woman’s Burial Costume of the Late Ancient Bosporan Elite: New Materials from Phanagoreia

This paper publishes a unique woman’s costume with gold ornaments from the Hunnic Period. This find originates from a burial vault in Phanagoreia dated back to the late fourth or early fifth century AD. There are numerous gold foil badges uncovered in situ on a woman’s neck and chest. They were sewn on the collar of a robe and an outer garment. Gold ornaments appeared only on the front side of the cloths to be seen by the funeral ceremony participants. The find of the ornaments in Phanagoreia contributes to the suggestion that there was a universal set of gold ornaments for cloth in the Hunnic Period. It has been inferred that the costume decorated with fine gold ornaments played ceremonial role. It was made especially for funerals of noble and rich women belonging to the Bosporan elite. However, the culture of the barbarians living in the vicinity of the Bosporan Kingdom in the Migration Period possibly developed alternative perception of the costume in question

Telaah Penafsiran Quraish Shihab dan Wahbah Al-Zuhaily dalam Kasus Jilbab

This research is a comparative research of two different views of Muslim scholars (ulema) on hijab. This article aims to discover the interpretations of the two, the differences in their interpretation methodologies, as well as the fundamental reasons underlying their different opinions. This research is library research employing a qualitative approach. The documentation method was used as a data collection technique, in which the information relevant to the research questions was gathered from books and manuscripts. The results showed that one Muslim scholar, M. Quraish Shihab, perceives hijab as a part of clothing that suits only certain regional cultures; thus, it should not be subject to other cultural standards. He defines “what may be visible” as parts of the body above the neck, under the arms, and below the knees. Wearing tight clothes showing body curves and made of transparent materials is not advised. In contrast, Wahbah Al-Zuhayli argues that the hijab is mandatory for every Muslim woman to distinguish between slaves and free women. He perceives that all parts of a woman’s body are “aurah” (forbidden to be exposed), including the face, which is the center of a woman’s beauty. Thus, the face should also not be exposed. Only the scarf and outer garment are allowed to be shown. Despite having different opinions about the hijab, the two scholars agree that the hijab can minimize the risks of sexual harassment against women. AbstrakArtikel ini merupakan studi komparatif terhadap dua pandangan ulama yang berbeda atas persoalan penggunaan jilbab oleh muslimah. Tujuan dari artikel ini adalah untuk menemukan perbedaan dalam metodologi penafsiran dan interpretasi kedua sarjana tersebut, serta untuk mengungkap penyebab yang mendasari perbedaan pendapat mereka. Artikel ini menggunakan pendekatan kualitatif dan merupakan penelitian kepustakaan. Pengumpulan data dilakukan dengan metode dokumentasi, dimana data dikumpulkan dari buku-buku dan manuskrip yang relevan dengan pertanyaan penelitian. Hasil penelitian menunjukkan bahwa M. Quraish Shihab memersepsikan hijab sebagai pakaian yang sesuai dengan budaya daerah tertentu, dan tidak boleh tunduk pada standar budaya lain. Ia mengartikan “apa yang tampak” sebagai bagian tubuh di atas leher, di bawah lengan, dan di bawah lutut. Pakaian tidak boleh ketat untuk memperlihatkan lekuk tubuh, dan tidak boleh dibuat dari bahan tembus pandang. Menurut Wahbah Al-Zuhayli, hijab merupakan kewajiban bagi setiap muslimah, karena membedakan antara budak dan wanita merdeka. Ia menilai setiap bagian dari seorang wanita adalah aurah, termasuk wajah, yang merupakan pusat kecantikan. Yang tampak bukan wajahnya, melainkan selendang dan baju luar. Meski kedua ulama ini memiliki pendapat yang berbeda-beda tentang hijab, mereka sepakat bahwa hijab adalah penutup yang digunakan oleh umat Islam yang dapat meminimalkan pelecehan terhadap perempuan.

Critical Analysis on the Thoughts of Ibn Jarir al-Tabari about Jilbab in the Quran Surah al-Aḥzab Verse 59

When viewed from the aspect of the definition of the jilbāb (long, loose-fit outer garment worn by some Muslim women), the issue of jilbāb is a social-religious problem that is often used as a material for discussion among experts of fiqh (Islamic jurisprudence) and tafsir (exegesis, interpretation), both classic and contemporary. This research focuses on the interpretation of the jilbāb in the Quran Surah al-Aḥzab verse 59 based on the view of al-Tabari. The researcher conducts a critical study of his thoughts by using the library research method and the sociological-historical approach. The findings proved that al-Tabari was a very careful person in interpreting the Quran based on the hadith (the record of the words, actions, and the silent approval of the Islamic prophet Muhammad) and the atsar (the words or actions) of the sahabah (the companions of the prophet). The jilbāb, according to him, was something that covered the head, face, and one of the eyes (the left one). Such interpretation of al-Tabari certainly cannot be separated from the aspects of socio-historical phenomena that occurred in the past where the Abbasid Caliphate’s seizure of territory took place to have implications for human freedom, especially for women. Such a condition of insecurity for a woman that made al-Ṭabari interpreted jilbāb as such in order to protect women. However, if the definition of jilbāb is contextualized today, then it is no longer relevant because the conditions are safe, and women are free to fulfill their needs. Still, a woman must maintain her honor and cover her aurat (intimate parts in Islam), except for something that can be seen which are the palm of the hands, and the face.

High-Tech Eyes

This article provides an overview of high-tech sensors, visual detection software, and mobile computing power applications, which are being developed to enable visually impaired people to navigate. By adapting technology developed for robots, automobiles, and other products, researchers and developers are creating wearable devices that can aid the visually impaired as they navigate through their daily routines—even identifying people and places. The Eyeronman system, developed by NYU’s Visuomotor Integration Laboratory and Tactile Navigation Tools, combines a sensor-laden outer garment or belt with a vest studded with vibrating actuators. The sensors detect objects in the immediate environment and relay their locations via buzzes on the wearer's torso. OrCam’s, a computer vision company in Jerusalem, team of programmers, computer engineers, and hardware designers have developed MyEye device, which attaches to the temple of a pair of eyeglasses. The device instructs the user on how to store items in memory, including things such as credit cards and faces of friends and family.

Revisiting the Personality Traits and Dimensions within the Frame Work of Vedic Science

The personality, as the outer garment of the character, manifests on different fronts of human actions and is assessed in an organization through several parameters, the so-called personality traits and dimensions. One popular approach used for this purpose is that of Jung which is based on four cognitive styles of psychology. The personality theory of Jung, in fact, yields four sharp categories of personality using two opposite ways of gathering information, namely sensation and intuition and another pair of two opposite ways of evaluating information, namely thinking and feeling. These different ways of gathering and evaluating information combine to form matrix of four problem-solving behaviors in cognitive psychology. Using the basics of Vedic Science, in particular the science of the Self (as developed earlier through the patomic model of human Being [1]), a deeper foundation to this scheme of classification of Jung is suggested in the present work. While investigating the ingredients of personality at the most fundamental level within this frame work, certain clues to improving the personality are also given. Further, with reference to an integrated personality (in terms of integrated body, mind and soul towards the success of an action) a personality creation mechanism is suggested which yields a new classification scheme on the basis of Vedic Science. It is argued that modern methods for assessing the personality while lack in assessing the spiritual content in the personality, the scheme suggested here, however, is rich enough for this purpose.

5.6 mm blank alarm cartridges (stun) – experimental studies

Shots with blank 5.6 mm Long cartridges (known as stun or alarm ammunition), being taken against a living person or animal, according to the conductors of the experiments, can injure vital organs or cause mutilation (e.g. loss of sight, extensive burns etc.), skin cuts etc. In the described case, the traumatic factor is a targeted stream of burning gunshot gases. Less dangerous consequences were caused using the Short firing cartridges. The stipulation is that the experimental shots were fired from the guns of barrels, as required, longitudinally separated by a partition so that the initial kinetic energy of the gas streams is reduced. Using guns of the barrels without partitions should result in increasing the danger to living beings, during the experiment such barrels were not used because of the statutory ban. On the skin of the firing hand (or on the shooter’s outer garment) the gunshot residues can be looked for. In conjunction with socket flares with a pyrotechnic charge, the blank ammunition can serve as a means of accidental or deliberate ignition of flammable materials such as hay, straw, heap, thatch, dry forest floor.

Thermal Comfort Characteristics of Knitted Fabrics for Abaya

Fabric material plays an important role in the thermal comfort of Abaya because it is the outer garment of Muslim women. Abaya is black in colour and covers the whole body except the hands, feet and face. It is mandatory to wear Abaya in the Saudi Arabia and certain parts of Middle East countries irrespective of the outside environmental temperature which could be up to 45°C. Therefore, the thermal transmission characteristics of the abaya are extremely important as human body responds to the external thermal environment through clothing. In a hot environment, it is extremely uncomfortable to wear several layers of clothing under the Abaya. Hence it is essential to enhance the thermal comfort of fabrics used for Abaya. This study investigated five selected knitted fabrics that could be used as Abaya fabrics for thermal resistance, air permeability, thermal comfort and vapour resistance. The results indicated that the fabrics with different knit structures, fibre composition and fabric weight have greater influence on thermal comfort performance.