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Relevant bibliographies by topics / Bhadrakāli (Temple : Kathmandu, Nepal)

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Academic literature on the topic 'Bhadrakāli (Temple : Kathmandu, Nepal)'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Bhadrakāli (Temple : Kathmandu, Nepal)"

1

Jones-Engel, Lisa, Gregory A. Engel, John Heidrich, et al. "Temple Monkeys and Health Implications of Commensalism, Kathmandu, Nepal." Emerging Infectious Diseases 12, no. 6 (2006): 900–906. http://dx.doi.org/10.3201/eid1206.060030.

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Keyal, Hema, and Yuan Shu Wan. "Shikhara Style Temples and its Importance in Nepal." Journal of Indian Philosophy and Religion 24 (2019): 108–32. http://dx.doi.org/10.5840/jipr2019245.

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The design of Hindu temple follows the design of vastupurusha-mandala as described in several Hindu texts on architecture. The design of temple is divided into ground plan and vertical alignment, the superstructure. Herein the present study, our focus is on architecture of the superstructure, especially Shikhara style of superstmcture, in the temple of Nepal. Shikhara style architecture came into Nepal from Lidia over a millennium ago. The purpose of this research is to understand the significance of Shikhara Style temples in the capital of Nepal, the Kathmandu valley. The first segment of the

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3

Adhikari, Shyamchandra. "Manakamana Temple Tourism." Research Nepal Journal of Development Studies 3, no. 1 (2020): 10–28. http://dx.doi.org/10.3126/rnjds.v3i1.29648.

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Many tourists from India specially visit Nepal for religious purpose. This study has been concentrated on religious tourism and its socio economic impacts in Manakamana. Manakamana temple is one of the important religious site of Nepal located in Gorkha district around 104 KM far from the Kathmandu. After establishment of the cable car in 2001 by Manakamana Drashan Private Limited, had brought changing dimension in the pilgrimage tourism. There can be seen both positive and negative impacts of the cable car. It is being the center of attraction of the tourist to visit Manakamana. It has increa

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Adhikari, Deepak. "Saturday Diary: Far from Nepal, Pittsburgh Felt Like Home." Journal of International Students 1, no. 2 (2011): 35. http://dx.doi.org/10.32674/jis.v1i2.549.

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When I arrived in Pittsburgh in the end of March, I got a new address: 10 Allegheny Center, Apt. 115. Here, on the North Side of this bustling city, I sought to create a home away from home. A framed picture of Pittsburgh at night adorned the most expansive white wall, but I wanted to make my Allegheny Center apartment Nepali, too. I hung posters from Nepal--of Kumari, a living goddess; of Swayambhu, a Buddhist temple in Kathmandu; of Nyatapola, a temple in the ancient city of Bhaktapur. I uploaded Nepali songs to my laptop and hummed them as I cooked Nepali food.

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Singh, Sangeeta, and Martina Maria Keitsch. "Aesthetic Participation for Sustainable Development: A Case Study from Kathmandu, Nepal." Journal of Management and Sustainability 8, no. 4 (2018): 96. http://dx.doi.org/10.5539/jms.v8n4p96.

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Art and design are increasingly emphasizing the role of user participation and social inclusion. Some authors claim for example, that art processes should employ creative ideas, abilities and skills of diverse stakeholders. The idea of art as a social sculpture (Beuys) is not new. Art has played an important role for participation of different social groups in common cultural activities for many decades. The role of art, experience and participation in this sense connects Heidegger&rsquo;s interpretation of the artwork, expressed for example, through the significant cultural role of the te

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Sax, William S., and Axel Michaels. "A Rāma Temple in Nineteenth-Century Nepal: History and Architecture of the Rāmacandra Temple in Battīsputalī, Kathmandu." Journal of the American Oriental Society 118, no. 1 (1998): 149. http://dx.doi.org/10.2307/606360.

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Shrestha, S., M. Reina Ortiz, M. Gutland, et al. "DIGITAL RECORDING AND NON-DESTRUCTIVE TECHNIQUES FOR THE UNDERSTANDING OF STRUCTURAL PERFORMANCE FOR REHABILITATING HISTORIC STRUCTURES AT THE KATHMANDU VALLEY AFTER GORKHA EARTHQUAKE 2015." ISPRS Annals of Photogrammetry, Remote Sensing and Spatial Information Sciences IV-2/W2 (August 17, 2017): 243–50. http://dx.doi.org/10.5194/isprs-annals-iv-2-w2-243-2017.

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On 25 April 2015, the Gorkha earthquake of magnitude 7.8, severely damaged the cultural heritage sites of Nepal. In particular, the seven monument zones of the Kathmandu Valley World Heritage Site suffered extensive damage. Out of 195 surveyed monuments, 38 have completely collapsed and 157 partially damaged (DoA, 2015). In particular, the world historic city of Bhaktapur was heavily affected by the earthquake. There is, in general, a lack of knowledge regarding the traditional construction technology used in many of the most important temple monuments in Bhaktapur. To address this limitation

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8

Shrestha, Sujan, Bipin Shrestha, Manjip Shakya, and Prem Nath Maskey. "Damage Assessment of Cultural Heritage Structures after the 2015 Gorkha, Nepal, Earthquake: A Case Study of Jagannath Temple." Earthquake Spectra 33, no. 1_suppl (2017): 363–76. http://dx.doi.org/10.1193/121616eqs241m.

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The Gorkha, Nepal, earthquake and the series of aftershocks that followed have damaged many heritage structures in and around Kathmandu Valley, including UNESCO World Heritage Sites (WHSs). This paper summarizes observed damage to the heritage structures of diverse typologies within the UNESCO WHSs of Kathmandu Valley. As a part of the investigation, inspection survey and damage assessment were carried out for Jagannath Temple, one of the partially damaged monuments in the Kathmandu Durbar Square WHS. Ambient vibration and in-situ tests using the pendulum hammer, the rebound hammer, and in-pla

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9

Mehrotra, Anjali, and Matthew DeJong. "The Performance of Slender Monuments during the 2015 Gorkha, Nepal, Earthquake." Earthquake Spectra 33, no. 1_suppl (2017): 321–43. http://dx.doi.org/10.1193/120616eqs223m.

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This paper studies damage to a few specific monuments in the Kathmandu Valley that were either partially or completely destroyed during the 2015 Gorkha earthquake. Three of these structures—namely, the Basantapur Column, the Dharahara Tower, and the Narayan Temple—were modeled both analytically using rocking dynamics and computationally using discrete element modeling (DEM). The results emphasize the importance of large low frequency content within the ground motion, demonstrating that the Dharahara Tower could have collapsed due to the primary long-period ground motion pulse alone. In additio

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10

Bühnemann, Gudrun. "Tradition and Innovation: The Samādhi of Naraharināth Yogī in Mṛgasthalī (Nepal) in Historical Context". Journal of Hindu Studies 14, № 1 (2021): 59–70. http://dx.doi.org/10.1093/jhs/hiab012.

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Abstract In 2003 Naraharināth Yogī passed away at the Gorakhnāth Maṭha in Mṛgasthalī, a forested hill across from the sacred Paśupatināth temple in Kathmandu. Naraharināth was a prominent figure among the Nāth (sometimes called Kānphaṭā) Yogīs, a predominantly Śaiva ascetic movement in India and Nepal. Three years after his demise a memorial was inaugurated for him above the place where he was interred. The commemorative space, which has been expanding over the years, incorporates traditional features but is innovative in its layout. In this article I will trace the development of this single

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