Malware Outbreaks are pervasive in today's digital world. However, there is a lack of awareness on part of general public on how to safeguard against such attacks and a need for increased cooperation between various national and international research as well as governmental organizations to combat the threat. On the positive side, cyber security websites, blogs and newsletters post articles outlining the working and spread of a malware outbreak and steps to recover from the same as well. In this project, an effective approach to predicting the spread of malware outbreaks is presented. The scope of the project is 15 Malware Outbreaks and the approach involves collecting these cyber aware articles from the web, assigning them to the 15 Malware Outbreaks using Topic Modeling and Similarity Analysis and along with Spread information of the Malware Outbreaks, this is input to auto encoder neural network for learning latent space representations which are further used to predict the spread of malware outbreak as either high or low spread outbreak, achieving a prediction accuracy of 75.56. This work can be used to process large amount of cyber aware content for effective and accurate prediction in the era of much-needed cyber security.
The Messenger of ALLAH Almighty, the Holy Prophet MUHAMMAD (peace be upon him) has said "Ar-Rashi Wal Murtashi Kila huma Finnar" that mean "the giver and taker of bribes (corrupt) will both go to the fire of hell". This research analyzes corruption's effect on existing social values in Peshawar region of Islamic Republic of Pakistan. A total of 150 respondents were selected as sample using stratified random sampling technique for study using Likert scale as measurement tool in interview schedule. The bi-variate and uni-variate analyses were made for reaching results. The existence of the effect of "corruption perception" as independent variable's effects were assessed on the "social values in political institutions" as dependent variable by applying Chi-square test. Furthermore, Gamma (y) statistics' application was made for finding the bond and relationship's direction. It was concluded that a significant association prevails regarding corruption perception with organized corruption alliance between government servants and politicians (P=0.002), politicians who are corrupt do safeguard corrupt interests (P=0.000) and favoured political environment (P=0.000). Moreover, posting candid politicians on significant government posts (P=0.000), removing political influence form bureaucracy (P=0.000), making politicians accountable to agencies related to stopping corruption (P=0.000), recompensing politicians of honesty (P=0.033), sensitizing politicians to be aware of corruption (P=0.000) and applying court's judgements regarding reducing corruption (P=0.000) were found significantly associated with improving state of corruption.
The Messenger of ALLAH Almighty, the Holy Prophet MUHAMMAD (peace be upon him) has said "Ar-Rashi Wal Murtashi Kila huma Finnar" that mean "the giver and taker of bribes (corrupt) will both go to the fire of hell". This research analyzes corruption's effect on existing social values in Peshawar region of Islamic Republic of Pakistan. A total of 150 respondents were selected as sample using stratified random sampling technique for study using Likert scale as measurement tool in interview schedule. The bi-variate and uni-variate analyses were made for reaching results. The existence of the effect of "corruption perception" as independent variable's effects were assessed on the "social values in political institutions" as dependent variable by applying Chi-square test. Furthermore, Gamma (y) statistics' application was made for finding the bond and relationship's direction. It was concluded that a significant association prevails regarding corruption perception with organized corruption alliance between government servants and politicians (P=0.002), politicians who are corrupt do safeguard corrupt interests (P=0.000) and favoured political environment (P=0.000). Moreover, posting candid politicians on significant government posts (P=0.000), removing political influence form bureaucracy (P=0.000), making politicians accountable to agencies related to stopping corruption (P=0.000), recompensing politicians of honesty (P=0.033), sensitizing politicians to be aware of corruption (P=0.000) and applying court's judgements regarding reducing corruption (P=0.000) were found significantly associated with improving state of corruption.
For a decade, The Cancer Genome Atlas (TCGA) program collected clinicopathologic annotation data along with multi-platform molecular profiles of more than 11,000 human tumors across 33 different cancer types. TCGA clinical data contain key features representing the democratized nature of the data collection process. To ensure proper use of this large clinical dataset associated with genomic features, we developed a standardized dataset named the TCGA Pan-Cancer Clinical Data Resource (TCGA-CDR), which includes four major clinical outcome endpoints. In addition to detailing major challenges and statistical limitations encountered during the effort of integrating the acquired clinical data, we present a summary that includes endpoint usage recommendations for each cancer type. These TCGA-CDR findings appear to be consistent with cancer genomics studies independent of the TCGA effort and provide opportunities for investigating cancer biology using clinical correlates at an unprecedented scale. Analysis of clinicopathologic annotations for over 11,000 cancer patients in the TCGA program leads to the generation of TCGA Clinical Data Resource, which provides recommendations of clinical outcome endpoint usage for 33 cancer types.
For a decade, The Cancer Genome Atlas (TCGA) program collected clinicopathologic annotation data along with multi-platform molecular profiles of more than 11,000 human tumors across 33 different cancer types. TCGA clinical data contain key features representing the democratized nature of the data collection process. To ensure proper use of this large clinical dataset associated with genomic features, we developed a standardized dataset named the TCGA Pan-Cancer Clinical Data Resource (TCGA-CDR), which includes four major clinical outcome endpoints. In addition to detailing major challenges and statistical limitations encountered during the effort of integrating the acquired clinical data, we present a summary that includes endpoint usage recommendations for each cancer type. These TCGA-CDR findings appear to be consistent with cancer genomics studies independent of the TCGA effort and provide opportunities for investigating cancer biology using clinical correlates at an unprecedented scale. Analysis of clinicopathologic annotations for over 11,000 cancer patients in the TCGA program leads to the generation of TCGA Clinical Data Resource, which provides recommendations of clinical outcome endpoint usage for 33 cancer types.
For a decade, The Cancer Genome Atlas (TCGA) program collected clinicopathologic annotation data along with multi-platform molecular profiles of more than 11,000 human tumors across 33 different cancer types. TCGA clinical data contain key features representing the democratized nature of the data collection process. To ensure proper use of this large clinical dataset associated with genomic features, we developed a standardized dataset named the TCGA Pan-Cancer Clinical Data Resource (TCGA-CDR), which includes four major clinical outcome endpoints. In addition to detailing major challenges and statistical limitations encountered during the effort of integrating the acquired clinical data, we present a summary that includes endpoint usage recommendations for each cancer type. These TCGA-CDR findings appear to be consistent with cancer genomics studies independent of the TCGA effort and provide opportunities for investigating cancer biology using clinical correlates at an unprecedented scale.
Abstract: Can a primitive society set a public agenda? Are there some advantages for a religious society in setting an agenda? From a critical study of the communicative perspective of the Bible and hermeneutic reading of its texts, it can be said that certain elements in primitive societies succeeded in influencing the political and social agendas. They did so by exploiting specific public assemblies or appearing in crowded places in attempts to impact local and national agendas. This notion is significant because it suggests that in countries that do not have developed communication infrastructures or established religious institutions (e.g., churches, mosques, and synagogues) that serve as public arenas, indeed even in seemingly closed religious communities, there may well be attempts to use venues other than mass media to influence the public agenda. Keywords: agenda setting, religion, Bible, New Testament***Résumé : Bien que la notion d'agenda setting n'a émergé dans l'analyse des politiques publiques qu'au début des années '70, une lecture de la Bible dans une approche herméneutique critique dévoile le fait que déjà dans l'antiquité biblique il était possible d'influencer les programmes politiques et sociaux, grâce à l'exploitation d'assemblées publiques d'ordre religieux, comme plateformes médiatiques. Cette thèse est pertinente car elle affirmerait que bien avant le développement des infrastructures modernes de communication, les différentes manifestations religieuses servaient de facto comme tribunes publiques et passerelles médiatiques en plus de leur rôle cultuel de jure. Mots-clés : agenda setting, religion, Bible, Nouveau Testament
Not Available ; The study, for the first time, reports the occurrence of the genus Neonoemacheilus from rivers of Mizoram, namely Langkaih and Tlawng rivers,. The study provides descriptions of N. assamensis giving additional characters other than outlined in the original description, such as, number of unbranched dorsal and anal fin rays; intestine arrangement and numbers of vertebrae. ; Department of Biotechnology, Government of India, New Delhi
Not Available ; The study, for the first time, reports the occurrence of the genus Neonoemacheilus from rivers of Mizoram, namely Langkaih and Tlawng rivers,. The study provides descriptions of N. assamensis giving additional characters other than outlined in the original description, such as, number of unbranched dorsal and anal fin rays; intestine arrangement and numbers of vertebrae ; Department of Biotechnology, Government of India, New Delhi (Sanction No. BT/388/NE/TBP/2012 dated 11-12-2014 under DBT's Twinning Programme)
Throughout the Middle Ages, the synagogue developed as the central identifying institution and physical building for Jews, replacing the still yearned for but increasingly distant Jerusalem Temple as the focus of Jewish identity. Equally important, the synagogue became the symbol par excellance of the Jews and their community for the Christian (or Muslim) majority populations in the countries where Jews were settled. For Christians, the synagogue was a Jewish church, but much more so, it came to symbolize in opposition all that the church represented. Though relatively little known today, medieval synagogues were not symbolic abstractions to the men and women of the Middle Ages. They were at the very center of their religious, social and political lives. These synagogues, which were once omnipresent across Europe, the Middle East and North Africa are now, however, sparsely preserved, and in most localities their former presence is entirely forgotten. With the exception of a few buildings that still stand, such as the so-called Rashi Synagogue in Worms, Germany; the Altneushul in Prague; and the former Great Synagogue and Samuel Abulafia Ha-Levi Synagogues in Toledo, medieval synagogues receive little attention other than from a few dedicated scholars, except when their long-buried remains are uncovered. Until recently, such discoveries were mostly accidental, but a new generation of researchers is now seeking out these remains to reveal a hidden past. In the past two decades much more evidence has become available to enhance our knowledge and understanding of medieval synagogues. Some of this information is archaeological, and even more derives from the close study of documentary evidence – in Hebrew and local languages – by historians such as Yom-Tov Assis in Spain and Ariel Toaff in Italy, to whose work I am indebted. This information, often collected in the course of other research, can be assembled to present a fairly detailed picture of synagogue architecture, decoration and use in some places for some periods of the Middle Ages. We know the general and specific distribution of medieval synagogues, and we have physical evidence for perhaps a few dozen. This paper focuses on evidence from the Mediterranean region, especially from Southern Europe. Until the 15th century, hundreds of Jewish communities populated the Iberian and Italian peninsula, and there were Jewish communities throughout the Balkans. These places had synagogues, and many had more than one. While still little physical evidence of these buildings is known (exceptions are Trani and Sermoneta in Italy and Toledo, Cordoba and Segovia in Spain), we can reconstruct much of their appearance and some aspects of their use and significance. In Spain and Italy there were synagogues of many sizes and plan types. Many were richly decorated. There were community synagogues, private synagogues, and synagogue organized by charitable societies. The locations of synagogue were well known, but the entrances to most synagogues were often protected by exterior courtyards, rather than face directly onto the public street. Synagogue were usually imbedded into the physical as well as the social fabric of their surrounding (Jewish) communities, and prayer halls were often part of larger complexes which includes spaces for other religious and communal functions. While the synagogue was not a distinct architectural type, it was a functional one, and the architectural and liturgical adaptations needed to produce and protect the medieval synagogue were influential in subsequent centuries. Many of our modern notions of what a synagogue looks like, how it functions, and what it signifies are present in the Middle Ages.
Throughout the Middle Ages, the synagogue developed as the central identifying institution and physical building for Jews, replacing the still yearned for but increasingly distant Jerusalem Temple as the focus of Jewish identity. Equally important, the synagogue became the symbol par excellance of the Jews and their community for the Christian (or Muslim) majority populations in the countries where Jews were settled. For Christians, the synagogue was a Jewish church, but much more so, it came to symbolize in opposition all that the church represented. Though relatively little known today, medieval synagogues were not symbolic abstractions to the men and women of the Middle Ages. They were at the very center of their religious, social and political lives. These synagogues, which were once omnipresent across Europe, the Middle East and North Africa are now, however, sparsely preserved, and in most localities their former presence is entirely forgotten. With the exception of a few buildings that still stand, such as the so-called Rashi Synagogue in Worms, Germany; the Altneushul in Prague; and the former Great Synagogue and Samuel Abulafia Ha-Levi Synagogues in Toledo, medieval synagogues receive little attention other than from a few dedicated scholars, except when their long-buried remains are uncovered. Until recently, such discoveries were mostly accidental, but a new generation of researchers is now seeking out these remains to reveal a hidden past. In the past two decades much more evidence has become available to enhance our knowledge and understanding of medieval synagogues. Some of this information is archaeological, and even more derives from the close study of documentary evidence – in Hebrew and local languages – by historians such as Yom-Tov Assis in Spain and Ariel Toaff in Italy, to whose work I am indebted. This information, often collected in the course of other research, can be assembled to present a fairly detailed picture of synagogue architecture, decoration and use in some places for some periods of the Middle Ages. We know the general and specific distribution of medieval synagogues, and we have physical evidence for perhaps a few dozen. This paper focuses on evidence from the Mediterranean region, especially from Southern Europe. Until the 15th century, hundreds of Jewish communities populated the Iberian and Italian peninsula, and there were Jewish communities throughout the Balkans. These places had synagogues, and many had more than one. While still little physical evidence of these buildings is known (exceptions are Trani and Sermoneta in Italy and Toledo, Cordoba and Segovia in Spain), we can reconstruct much of their appearance and some aspects of their use and significance. In Spain and Italy there were synagogues of many sizes and plan types. Many were richly decorated. There were community synagogues, private synagogues, and synagogue organized by charitable societies. The locations of synagogue were well known, but the entrances to most synagogues were often protected by exterior courtyards, rather than face directly onto the public street. Synagogue were usually imbedded into the physical as well as the social fabric of their surrounding (Jewish) communities, and prayer halls were often part of larger complexes which includes spaces for other religious and communal functions. While the synagogue was not a distinct architectural type, it was a functional one, and the architectural and liturgical adaptations needed to produce and protect the medieval synagogue were influential in subsequent centuries. Many of our modern notions of what a synagogue looks like, how it functions, and what it signifies are present in the Middle Ages.