By Michael Metcalf, John K. Reid
This up-to-date exam of the FORTRAN programming language features a extra precise rationalization of many positive aspects, extra examples, new appendices, and a brand new bankruptcy on FORTRAN ninety five, that is a revision of the ISO FORTRAN ninety ordinary, in keeping with the interpretations which were asked following its implementation and use. moreover, new positive aspects to maintain ISO FORTRAN aligned with excessive functionality FORTRAN were extra, in addition to a small variety of minor advancements.
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Extra resources for Fortran 90/95 Explained
44 The dialect of Javanese spoken in Yogyakarta and Surakarta, and which has come to be considered “standard” Javanese in Indonesia and the global academic community is especially hierarchical. Dialects spoken in areas that were not subject to the control of Mataram and its successor states are decidedly less hierarchical. This indicates that the linguistic hierarchies of the Javanese Muslim courts were created as elements of kraton centered hegemonic discourse. Javanese who do not speak the court centered dialects are often reluctant to speak Javanese with those for whom this dialect is a native tongue for fear of making mistakes and being taken as “rustics”.
The first is simply that Indonesian is “official”. the second is that many consider it to be difficult, if not impossible, to determine who should speak to who in what level. Relationships based on notions of equality are much easier to conduct in Indonesian. Javanese has in this sense been privatized, but for most, remains the language in which they think and dream. It is less and less of a public language. Little is now written and very few people, despite lessons in school, can read or write in Javanese script.
They are the product of the interaction of modernity and Orientalism. Unlike more traditional Javanese mystical groups, including one described in Chapter 2, they are not strongly tied to locality or specifically Javanese historical narrative. Most teach that they are modes of belief and practice that are independent of, but can be combined with any “religion”. Like Theosophy they are concerned primarily with the psychological and experiential dimensions of mysticism. Many of the leaders of these movements I interviewed in the late 1970s were familiar with the writings of Hellena Blavatsky, the founder of Theosophy, and had Dutch translations of her works in their personal libraries.