• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.1
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• pp.111-132
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• 2022

In the 1920s, a new religion emerged in Tay Ninh Province, Southern Vietnam, under the name Caodaism; also known as the Third Universal Salvation of the Great Dao. It is the result of the typical combination of three main religions (Buddhism, Daoism, and Confucianism). Different ethnic groups populated Tay Ninh, such as Chinese, Khmer, Cham, and Kinh. Additionally, the core principle of Caodaism is known as The Three Religions Returned to the Origin, and it is also expanded as The Five Branches Reunited. The Five Branches are humankind's five ways of self-cultivation: the Way of Humans, the Way of Deities, the Way of Saints, the Way of Immortals, and the Way of Buddhas. Although Caodaism was only founded in 1920, this religion is well known domestically and internationally. This is because Caodaism has a distinctive identity; it is a new religion that advocates a syncretistic combination of essential religious teachings that follow the harmonization and reconciliation between the East and West as well as between the past and present. Moreover, the Tay Ninh Holy See is the most important, first, and largest Cao Dai temple in Vietnam. The temple is located in Tay Ninh Province in southwestern Vietnam. This article aims to introduce the Tay Ninh Holy See as the birthplace of Caodaism and as the largest Cao Dai religious palace, not only in Vietnam but also in other countries that practice Caodaism. A brief overview of Tay Ninh Holy See's origin, history, and planning will be provided. Most importantly, the style of the architecture at the Tay Ninh Holy See will be comprehensively analyzed to shed more light on the meaning of each section and the details of this temple structure.

• Journal of Audiology & Otology
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• v.23 no.4
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• pp.175-180
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• 2019

Diagnosis of pre-lingual hearing loss (HL) is difficult owing to the high number of genes responsible. The most frequent cause of HL is DFNB1 due to mutations in the GJB2 gene. It represents up to 40% of HL cases in some populations. In Iran, it has previously been shown that DFNB1 accounts for 16-18% of cases but varies among different ethnic groups. Here, we reviewed results from our three previous publications and data from other published mutation reports to provide a comprehensive collection of data for GJB2 mutations and HL in northern Iran. In total, 903 unrelated families from six different provinces, viz., Gilan, Mazandaran, Golestan, Ghazvin, Semnan, and Tehran, were included and analyzed for the type and prevalence of GJB2 mutations. A total of 23 different genetic variants were detected from which 18 GJB2 mutations were identified. GJB2 mutations were 20.7% in the studied northern provinces, which was significantly higher than that reported in southern populations of Iran. Moreover, a gradient in the frequency of GJB2 mutations from north to south Iran was observed. c.35delG was the most common mutation, accounting for 58.4% of the cases studied. This study suggests that c.35delG mutation in GJB2 is the most important cause of HL in northern Iran.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.2
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• pp.101-121
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• 2023

Daoism was introduced into the South-West of Vietnam via two main entries: the missionaries from North and Central Vietnam who migrated to the South by following the Southward movement and the spread of Daoism by Chinese migrant men who came and settled in the South-West of Vietnam from the late seventieth century to late nineteenth century. However, the biggest influence of Daoism in the Southwest of Vietnam was mainly the Chinese missionaries of Daoism. As time went by, together with the impacts of social and historical circumstances, Daoism had a strong influence on the lives of the South-West people in terms of different aspects, especially their faith and religions. The impact of Daoism into people's faith and religion was considerable, especially to the indigenous religions, of which the religion, Four Debts of Gratitude, is a representative example. With the aims of clarifying how Four Debts of Gratitude was influenced by Daoist thought and how the indigenous religions and systemized ideologies in the South-West of Vietnam were related during the period of living condition expansion as well as cohabitation of several ethnic groups in the region, this article focuses on Daoist thought expressed in typical symbols in the sacred architecture of the Four Debts of Gratitude such as Cổ Lầu, wine gourds, and the Eight Trigrams. Once properly examined, it becomes clear that the prominent symbols and other Daoist elements show that Daoism had a profound influence on the Four Debts of Gratitude.

• Korean Journal of Audiology
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• v.23 no.4
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• pp.175-180
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• 2019

Diagnosis of pre-lingual hearing loss (HL) is difficult owing to the high number of genes responsible. The most frequent cause of HL is DFNB1 due to mutations in the GJB2 gene. It represents up to 40% of HL cases in some populations. In Iran, it has previously been shown that DFNB1 accounts for 16-18% of cases but varies among different ethnic groups. Here, we reviewed results from our three previous publications and data from other published mutation reports to provide a comprehensive collection of data for GJB2 mutations and HL in northern Iran. In total, 903 unrelated families from six different provinces, viz., Gilan, Mazandaran, Golestan, Ghazvin, Semnan, and Tehran, were included and analyzed for the type and prevalence of GJB2 mutations. A total of 23 different genetic variants were detected from which 18 GJB2 mutations were identified. GJB2 mutations were 20.7% in the studied northern provinces, which was significantly higher than that reported in southern populations of Iran. Moreover, a gradient in the frequency of GJB2 mutations from north to south Iran was observed. c.35delG was the most common mutation, accounting for 58.4% of the cases studied. This study suggests that c.35delG mutation in GJB2 is the most important cause of HL in northern Iran.

• SUVANNABHUMI
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• v.9 no.2
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• pp.91-122
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• 2017

Before the start of the North Borneo Company administration in North Borneo (now Sabah, Malaysia) in 1882, the Timugon Murut of today's interior Tenom District lived in longhouses, and practiced head-hunting during wars with other Murutic ethnic groups. Their economy revolved around swidden agriculture of hill rice, sago, and cassava. Wet rice cultivation and water buffaloes were introduced just before 1885. Wet rice was planted on the alluvial plains around the Pegalan and Padas Rivers, while dry rice was planted on hillside swiddens that had been cleared by slash-and-burn methods. Today, wet rice cultivation and cash-cropping on the plains are the main Timugon socioeconomic activities, while some families also plant dry rice on the hills as a back-up. The Timugon believe that the physical world is surrounded by the spiritual world, and everything was made by the creator Aki Kapuuno'. The focus of this field research paper is on the beliefs and ritual practices of the Timugon connected to their traditional rice agriculture. This study found that for generations, the Timugon believed that since animals were created by Aki Kapuuno' for the wellbeing of humans, various types of animals and birds convey omens to guide people. Thus, the older Timugon rice cultivation is strongly influenced by good and bad omens and taboos, and also involves symbolic practices and ritual offerings to guardian spirits of the rice. After the 1930s and especially since the 1960s, most Timugon became Roman Catholic Christians. Hence, this paper also examines changes in the traditional Timugon rice cultivation related beliefs and practices due to religious conversion and other factors.

• Journal of International Area Studies (JIAS)
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• v.15 no.1
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• pp.155-180
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• 2011

This paper aims at comparing the metanarrative and East Timor's local narrative in Indonesia during the Suharto's regime. Although these history writings have different political goals, the patterns of writings are ironically similar. Both of the history writings show strong nationalistic history writing patterns. Yet, in the writings, these histories place different interpretations on the historical events. In the metanarrative, local dynamics are seen through the diagrams of the nation and nationhood. This narrative finds the roots of the "ethnie" from some kingdoms in Java and Sumatra. These kingdoms, which throve based on the Hindu-Buddhist culture, achieved a territorial unity to a degree, covering some parts of Java and Sumatra. The glorious past disappeared with the advent of the colonial rule. The metanarrative then emphasizes the unity of the ethnic groups in the archipelago, which fiercely resisted against the colonial exploitation and oppression. By this, these ethnic groups were defined as "the masses," the collective identity, which had a same goal to achieve the national independence. In addition, some local histories, which took positive attitudes toward the European forces, were simply left out from the metanarrative. All the separatist movements taking place in the republic were also described as the anti-unifying forces. On the other hand, the goal of the history-writing in East Timor was to enhance the sense of nationalism and create the perception of the "East Timorese." The fundamental aim was the separation from Indonesia. In the narrative, the nationalist politicians overcame the problem of the non-existence of any memories of the glorious past with the awakening of the idea of "the imagined gloriousness of the past if there was no colonial rule." In addition, the narrative overemphasizes the memory of the colonial rule for 450 years under the Portuguese rule in order to stress the fact that it was the colony of Portugal, not of the Netherlands. Finally, the narrative shows how the East Timorese collectively fell to the status of slaves. By this, the political leaders of East Timor evoked the notion that it was recolonized by Indonesia, under which the East Timorese were demoted to the status of slaves. This notion of "slave-master" relationship then became the motives for the independence struggles in East Timor.

• Journal of the Korean association of regional geographers
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• v.15 no.4
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• pp.478-493
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• 2009

The purpose of this paper is to discuss the educational implications of global citizenship and regional identity in geographic education of multicultural society. Geographical education inquires into places and region on local, regional, national and global scales. Geography studies geographical representation of ethnical, cultural, political diversities of human societies. Therefore geography is a very proper subject for multicultural education. Geography has also inherent legitimacy on multicultural education in the viewpoints that space or region has valued inherent nature which is constructed by human experience, perception and response etc. Citizenship in multicultural education requests some abilities and attitudes of world citizens superior to state or nation oriented citizenship. However the education of world citizenship doesn't mean abandonment of regional identity in geographical education. Citizenship is based on geographical units which have their territories. Regional identity is the feeling of belonging as a member of a certain region, and is formed not only by race, ethnic, gender, political and social position but also by thought of nature, landscape, national identity, regional dialect, and historical context, etc. The regional identity in multicultural society means the homogeneity which includes the heterogeneity of diverse groups, and has a key which solves the conflicts of diverse groups in the region. Consequently multicultural education in geography would focus on the cultivation of regional identities which are founded on critical thinking to solve the conflicts of multicultural society. The geographic education in multicultural society would rather emphasize on region than on race or nation, and can integrate the global vision of world citizenship with the diverse viewpoint of multicultural education.

• Journal of the Korea Fashion and Costume Design Association
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• v.10 no.3
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• pp.1-13
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• 2008

The purpose of this research is to study the cause of obstruction in various knit pattern structures by understanding the needs of the customers, and to develop knitted fabric goods that satisfy the individual taste of consumers and that reflecting the latest fashions. Actual conditions of the manufacturer's designing processes must be examined. In addition, a comparison analysis of fashion sensibilities and preferences between producers and consumers had been made in order to study developing knit pattern structures. Questionnaires and interviews had been used as research methods. The research involved two groups: one group consisted of 57 producers, which included designers, programmers, and merchandisers working for a knit manufacturer in Seoul, while the other group consisted of 74 consumers, which included students with knitted fabric design as their major and those who have working knowledge of knitted fabrics. For a more accurate evaluation, 28 out of 150 patterns have been selected through a preliminary study conducted by 24 designers. On the 28 knit patterns, a sensibility evaluation had been made through the use of the sense of sight and sense of touch, which was followed by a frequency analysis, cluster analysis, and t-test using SPSS 12.0. The results are as follows: the fashion sensibility evaluation on knit patterns showed that structures, such as racking II or lace II, are typically elegant ('elegance'), while structures, such as links I or racking I, are typically 'active.' Furthermore, a 'country' image was displayed in structures such as cable I, cable II, and miss II. Links I appeared as 'sophisticated'. Miss I and milano were said to have 'modem' images. Lace II was regarded as 'ethnic', while racking II was said to have a 'romantic' image. 2:1 rib and milano were generally thought to be manly ('manish'). The fashion sensibility scale for each knit pattern has been made based on the above results. Based on producer and consumer responses, the sensibility evaluation on knit pattern structures showed that the two groups had similar preferences in knit pattern structures. Therefore, the fashion sensibility scale developed in this study can be used as a basic data for structure development when designing knitted fabric goods.

• Asian Pacific Journal of Cancer Prevention
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• v.16 no.17
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• pp.7523-7527
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• 2015

Background: Pediatric acute lymphoblastic leukemia (pALL) patients at King Abdulaziz Medical City represent a pure Saudi Arabian population. ETV6-RUNX1 positive pALL patients have good prognosis as compared to ETV6-RUNX1 negative counterparts. Therefore, frequencies of these two patient groups have a huge consideration in treatment strategies of pALL in a given population. Different geographical locations have been reported to have different frequencies of ETV6-RUNX1 ranging from 10% in Southeast Asia to 30% in Australia. Aim: Therefore, the objective of this study was to establish the ETV6-RUNX1 status of Saudi Arabian pALL patients and its association with clinical parameters and early remission. Materials and Methods: Clinical parameters and ETV6-RUNX1 status (using FISH technique) of pALL patients attending the Pediatric Oncology Clinic, King Abdulaziz Medical City, Riyadh from 2006 to 2011 were studied. Comparisons between ETV6-RUNX1 positive and negative groups were accomplished using chi-square test or Fisher's exact test. All statistical analyses were performed using SAS version 9.2 (SAS Institute, Inc., Cary, NC). Results: Out of 54 patients, 33 were male and 21 were females (ratio 1.57:1). B- and T-cell lineages were found in 47 (87%) and 7 (13%) patients respectively. Only 5 (9.3%) patients were ETV6-RUNX1 positive while 49(80.7%) were ETV6-RUNX1 negative. All ETV6-RUNX1 patients (100%) were of B-cell lineage and 80% (4/5) were in the 3-7 year age group. None of the ETV6-RUNX11 patients had ${\geq}5%$ blasts (no remission) at day 14 as compared with 9% in the ETV6-RUNX1 negative group (Figure 1). Conclusions: Frequency of ETV6-RUNX1 positive patients (less than 10%) in our pALL patients is much lower than reported for most European countries, North America, Australia and Japan while it is in accordance with ETV6-RUNX1 frequencies from Egypt (11.6%), Pakistan (10%), Spain (2%) and India (5-7%). This shows ethnic differences in genetics of pALL as well as higher frequencies of ETV6-RUNX1 positive pALL mostly in more industrialized countries, probably due to some industrial pollutants or westernized lifestyle.

• Asian Pacific Journal of Cancer Prevention
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• v.15 no.17
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• pp.7213-7218
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• 2014

Background: Egypt has one of the highest prevalences of hepatitis C virus (HCV) infection worldwide. Although the IL28B gene polymorphism has been shown to modify the course of chronic HCV infection, this has not been properly assessed in the Egyptian population. Materials and Methods: The IL28B rs12979860 single nucleotide polymorphism (SNP) was therefore examined in 256 HCV-infected Egyptian patients (group II) at different stages of disease progression and in 48 healthy volunteers (group I). Group II was subdivided into GII-A (chronic hepatitis patients, n=119), GII-B (post hepatitis cirrhosis, n=66) and GII-C (HCC on top of cirrhosis, n=71). Results: The C/T genotype was the commonest in all groups. It was more frequent in GI (52%) than in GII (48%). There was no significant difference in the frequency of C/T and C/C or T/T genotypes between groups and subgroups (p=0.82). Within the subgroups; the C/C genotype was more common in GII-B while C/T and T/T genotypes were more common in GII-C, though with no significant difference (p=0.59 and p=0.80). There was no significant association between IL28B rs12979860 SNP and viral load, ALT, AFP level, METAVIR scores for necro-inflammation and fibrosis, and Child-Pugh classification. Conclusions: 1) IL28Brs12979860 C/T genotype is the commonest genotype in HCV-associated CH and HCC in Egypt. 2) IL28Brs12979860 polymorphisms are not associated with disease progression or aggression (histological staging, severity of fibrosis in CH or the incidence of post-HCV HCC). 3) Differences in IL28Brs12979860 genotypes could be a consequence of environmental or ethnic variation.