Relevant bibliographies by topics / Newar

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Newar'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 January 2023

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Journal articles on the topic "Newar"

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Pradhan, Resina, Anjana Rajbhandari, Pushkar Manandhar, and Surendra Maharjan. "McNamara Cephalometric Analysis oF Newars of Kathmandu." Orthodontic Journal of Nepal 8, no. 1 (October 13, 2018): 14–17. http://dx.doi.org/10.3126/ojn.v8i1.21339.

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Introduction: Standardized cephalogram is used for the orthodontic diagnosis and treatment planning and the measured values of the craniofacial structures are compared with the peer group having similar age, gender and ethnicity. However, this standardized comparison has not been possible so far for Newar ethnic group.Objective: To determine cephalometric norms of Newar adults of Kathmandu using McNamara analysis and to assess gender difference within the group. Materials & Method: Newar Indo-Aryan descendents aged 18-27 years were screened based on inclusion criteria. Lateral cephalometric radiographs of 62 untreated Newar adults (20 males and 42 females) were used. Manual tracing of the lateral cephalograms were performed and descriptive statistics were obtained. Comparative test was conducted within Newars to evaluate gender diversity at the significance level p≤0.05. Result: Craniofacial structures of male and female Newars were significantly different. Parameters showing these differences were Effective Mid Face Length, Effective Mandibular Length, Lower Anterior Facial Height.Conclusion: Standardized comparison with the peer group separately for male and female should be done when analysing cephalometry for any ethnic group.
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Pokharel, Ram Raj. "Social Inclusion of Jyapus in Newar Community." Patan Pragya 7, no. 1 (December 31, 2020): 210–21. http://dx.doi.org/10.3126/pragya.v7i1.35219.

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Jpapus, one of the caste groups of Newar caste hierarchy, has been living with nears in the lalitpur city. The major population of Jyapus is found in the selected roles of city i. e. Chhayabahal, Lukhusi, Tanani and Nakabahil. This study focused on the social inclusion ofJyapus from socio-cultural and economic dimensions. To collect primary data on social inclusion of Jyapus researcher has had selected 231 households and applied data collection tolls such as Interview schedule, non-participant observation and Key- informants ‘interview. By using such data collection toll's researchers had found that major population of the Jyapus prefers to live in nuclear family. This study reveals that, among 231respondents 45 respondents were unmarried so that they are excluded from the total universe. So our universe is limited in 186 respondents. Thus, in the survey, 116 of the Jyapu respondents did love marriage. In regard with the educational status of the Jyapus majority, 150 Jyapus of the sample population were educated. In the study area, most of the Jyapus left their traditional work as agriculture and most of the Jyapus are nowadays doing services in different offices like other high caste Newars. One hundred thirty households in the study area used both Nepali and Newari language. Most of the 99 Jyapus are the followers of Buddhist religion. They also follow life cycle ceremonies as par with the other Newara in the study area. 187 Janus were not facing untouchability practiced in the study area by the other Newars. Similarly, majority, 185, Jyapus were participating in a different organization, so they are not excluded in the study area. While celebrating machinendranath jatra they also celebrate together abd there is no any other ways and places for the celebration. This indicates that they are included. In addition, during the feast they also eattogether with other Newars.
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Devkota, Bishnu Prasad, Brent Doberstein, and Sanjay K. Nepal. "Social Capital and Natural Disaster: Local Responses to 2015 Earthquake in Kathmandu." International Journal of Mass Emergencies & Disasters 34, no. 3 (November 2016): 439–66. http://dx.doi.org/10.1177/028072701603400305.

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Catastrophic natural disasters often require rapid community mobilization to meet local needs.. This study uses social capital to explore how indigenous Newar communities in Kathmandu responded to the 2015 Nepal earthquake. Data from thirty-three semi-structured interviews with local Newar inhabitants, and secondary sources, form the basis of analysis. Newari prosocial behaviors learned through living in communal neighborhoods, experiences of working for community welfare through cultural Guthi systems, spiritual strength drawn from ancestors and their proud heritage, and the community's high level of equanimity facilitated disaster responses in a positive way. The study provides insights on how social capital among ethnic groups like the Newar influence community responses to natural disasters.
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Genetti, Carol. "A note on the history of adjectival verbs in Newar." Bulletin of the School of Oriental and African Studies 71, no. 3 (October 2008): 475–92. http://dx.doi.org/10.1017/s0041977x08000840.

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AbstractMost of the adjectival verbs in the Kathmandu and Dolakha dialects of Newar exhibit idiosyncratic phonotactic shapes, including rare disyllabic stems and heavy and nasalized rhymes. The same set of adjectival verbs exhibits irregular inflectional patterns in the derivation of lexical adjectives in Kathmandu Newar. Comparison of the modern forms of both varieties and Classical Newar suggests that we reconstruct a class of monosyllabic adjectives for Proto-Newar. In Classical and Kathmandu Newar, these adjectives received an /u/ augment; verbs were created with the infinitive -ye and the attendant Class III verb paradigm. By contrast, in Dolakha Newar the forms underwent a derivational process, probably originally compounding, with the verb yer- “come”. This process resulted in disyllabic stems which now follow regular inflectional patterns, except under negation. The incorporation of the old adjectives into the modern verbal systems thus represents a separate wave in the development of modern verbs in Newar.
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FUJIMORI, Akiko. "Dasakarmapratistha in Newar Buddhism." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 61, no. 1 (2012): 512–09. http://dx.doi.org/10.4259/ibk.61.1_512.

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Palikarska, Lubomira. "Toffin, Gérard: Newar Society." Anthropos 103, no. 2 (2008): 630–31. http://dx.doi.org/10.5771/0257-9774-2008-2-630.

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Shrestha, Arun. "Comparative Study of Newar And Japanese Classifiers." Tribhuvan University Journal 27, no. 1-2 (December 30, 2010): 7–16. http://dx.doi.org/10.3126/tuj.v27i1-2.26348.

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This paper compares and contrasts the numeral classifier systems of two genetically unrelated languages: Newar of Kathmandu and “Hyoujungo”, Japanese spoken in Tokyo, the defacto official language of Japan. It is not the case either in Newar or in Japanese that nouns in general can be directly quantified by a number. For example, in Newar one cannot say*ni che two house ‘Two houses” for ‘two houses’. Rather, one must say ni-khache ‘two-CL house” Two houses” .The noun che ‘house’ requires that the numeral classifier -kha be affixed to numerals used for counting houses. One might say that che ‘house’ is not conceived of as a separate countable entity. Only when the unit -kha ‘CL’ is suffixed to the number do we have a countable entity. Numeral classifiers: The choice of noun determines the choice of classifier both in Newari and in Japanese. By looking at the nouns associated with a given classifier it is possible to identify the way in which a noun selects its classifier. In Newar there are three different ways in which nouns select their classifiers (1) according to semantic parameters (as when sentient nouns select the classifier -mha, (2) by unique lexical collocation (as when che ‘house’ selects -kha ‘CL’) and (3) by full or partial reduplication (as when ha: ‘leaf’ selects thehead noun ha: itself, where as salakhwa: ‘horse’s hoof’ selects -khwa:, only thelatter portion of the head noun (Hale 2005).These modes can be taken as the basis for a three-term typology of classifier selection: (1) semantic selection, (2) lexical selection, and (3)morphological selection. This paper provides a detailed comparison of Newar and Japanese classifiers within each of these three types of selection. Though all three types are attested in each language, there are mutual counterparts and skewing between the two languages.
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MARA, GERALD. "The Newar Made Far Away." Political Theory 23, no. 2 (May 1995): 280–303. http://dx.doi.org/10.1177/0090591795023002005.

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Lewis, Todd T. "Sukhavati Traditions in Newar Buddhism." South Asia Research 16, no. 1 (April 1996): 1–30. http://dx.doi.org/10.1177/026272809601600101.

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Thapa, Shanker. "Newar Scholars and Tibetan Buddhists." Journal of Daesoon Academy of Sciences 19 (June 2005): 81–98. http://dx.doi.org/10.25050/jdaos.2005.19.0.4.

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Dissertations / Theses on the topic "Newar"

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Löwdin, Per. "Food, ritual and society among the Newars." Uppsala : Uppsala University, Dept. of Cultural Anthropolgy, 1985. http://catalog.hathitrust.org/api/volumes/oclc/14361792.html.

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Sharkey, Gregory C. J. "Daily ritual in Newar Buddhist shrines." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.240321.

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Sakya, Anil M. "Newar marriage and kinship in Kathmandu, Nepal." Thesis, Brunel University, 2000. http://bura.brunel.ac.uk/handle/2438/5413.

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This thesis presents a descriptive and analytical study of Newar marriage and kinship in Kathmandu. Essentially, this is a study about caste and the role that it plays in Newar life, in particular, the way that caste is expressed through marriage patterns and kinship rituals. This study also shows that although the link between one's caste and one's traditional caste occupation is breaking down, one's caste identity is still maintained through one's choice of marriage partner and one's participation in kinship rituals which occur at the various levels of caste organization. Newar caste organizations are also undergoing a process of transformation. In addition to the traditional caste organizations, there are also new intercaste organizations which cater to the ritual needs of those in intercaste marriages. This recent phenomenon coincides with the professionalization of other caste organizations, which, in addition to performing their ritual duties, have also taken on the role of social and economic guardians to their caste members. It could be argued that although some forms of caste are no longer applicable, in other ways, caste in Newar society has never been stronger or more important. Despite the claim that intercaste marriages are on the rise, the data shows that the majority of Newars still practice caste endogamy. Membership into a caste organization - which is through the initiation ritual - is so important to Newar identity that intercaste couples have started their own caste organization to ensure that their offspring will officially be a part of a caste group. In sum, this study shows that despite the fact that caste is no longer recognized in the Nepalese constitution, caste is still the main vector of Newar identity, and this is seen most clearly through the analysis of Newar marriage and kinship.
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Gellner, David N. "Monk, householder and priest : Newar Buddhism and its hierarchy of ritual." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384053.

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Shrestha, Uma. "Social networks and code-switching in the Newar community of Kathmandu City." Virtual Press, 1990. http://liblink.bsu.edu/uhtbin/catkey/720143.

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The present study seeks to investigate the linguistic behavior of two Newari high castes, called Shresthas and Udas, living in Kathmandu, the capital city of Nepal, in their use of Newari, the ethnic language, and Nepali, the national language. Specifically, the study attempts to explain the hypothesis that the Hindu (Shrestha) Newars are becoming monolingual in Nepali while the Buddhist (Udas) Newars are maintaining their bilingualism in Nepali and Newari. To do so, a questionnaire was distributed to a total of 96 subjects, selected through quota sampling procedures. The questionnaire not only elicits information about the situational and societal variation in the subjects' use of Newari and Nepali but also reveals their attitudes and opinions about the differential use of these languages. Also, the participant observation method was employed to supplement and validate the responses derived from the questionnaire survey.The results from this study suggest a diglossic behavior in the Udas' use of Newari and Nepali, which, however, is remarkably different from those found in classic diglossic settings. This, in turn, leads to a reexamination of Ferguson's concept of diglossia. The Shresthas, on the other hand, frequently alternate between Newari and Nepali regardless of situation. Such linguistic differences between these two groups are related to their varied social networks and relationships; the Udas Newars' greater use of Newari is due to their closed social networks while the Shresthas' greater use of Nepali is due to their open social networks.The data on the analysis of the subjects' attitudes and opinions toward Nepali and Newari indicate that the Udas Newars are positive and favorable toward Newari while the Shresthas are ambivalent in their opinions toward these languages. This study, therefore, emphasizes a strong need for bilingual education in the country.The results of the present study show that the Udas' use of Newari exclusively at home and with children is a major factor in its retention. Among the Shresthas, it is rapidly losing ground to Nepali. Newari then is gradually dying away among the Shresthas, and will continually do so in the absence of institutional support.
Department of English
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Tuladhar, Sujata. "Significance of cultural values in the changing lifestyles and house forms of the people of Kathmandu." Virtual Press, 2007. http://liblink.bsu.edu/uhtbin/catkey/1379442.

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As societies and cultures evolve with time, human settlements also transform gradually. These days, globalization and modernity bring about rapid changes and in a matter of a few years, the face of a settlement is changed forever and the lives of the people are no longer the same. While such changes are inevitable, it will be suggested that they should be conducive to the existing built environment. Change brought about by capitalistic and consumeristic pressures does not necessarily have to take away the identity of a settlement.Because I am a person from Kathmandu, Nepal, I chose that place to study how and why change is evidenced in the environments, lifestyles and house forms of the local people, and to explore how specific families both maintain and mediate their cultural values amidst these changes. As much as Kathmandu is an Asian center of glorious art, architectural, and cultural history, it is also a center of development, growth and change. In recent years, a growing trend in Kathmandu is for homeowners to leave their ancestralhome in and of the historic city and to relocate to new urban areas. This thesis focuses on this particular trend of relocation.Available literature, documentation from other sources, and the author's few years of professional experience in Kathmandu, shape the analysis of the settlement patterns, house forms, socio-cultural activities and the economics of the urban Kathmandu in the past and the present. The families, which have lived through the changes -- as they have moved from the historic center to new neighborhoods -- are the ones who can best represent the current scenario. Four such families were studied. Their answers to a lengthy questionnaire along with photographic documentation and physical mapping of their old and new dwellings have formed the main body of research.In their responses, the local people spoke volumes on how change is necessary, desirable, and inevitable. Still, there are major cultural values that never change. They exist in the spirits and to some extent in the way people conduct daily chores in the house. To a greater extent, however, cultural affinity exists at the larger scale of a neighborhood. Quality of life in the historic city is brought about by its rich festivities, sociability of spaces and the feeling of communal harmony. Although the society is changing into a more individualistic one and material and spatial needs are fulfilled in the new location, people miss the quality of life in terms of the socio-cultural attributes of the old place.As designers, we can extract upon these attributes to bring back their lost sense of place.Being sensitive to these values, design can become more a response than an imposition.
Department of Architecture
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Moronval, Frédéric. "Vitalités linguistique et religieuse chez les Néwar bouddhistes de la vallée de Kathmandu." Thesis, Normandie, 2017. http://www.theses.fr/2017NORMR055/document.

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La population autochtone de la vallée de Kathmandu, les Néwar, a vu sa langue, le néwari ou népalbhasa, et l’une de ses religions, le bouddhisme, se trouver minorées par l’annexion militaire de leur territoire au Népal de la dynastie Shah, hindoue et népaliphone, en 1769. Un siècle plus tard, la politique de discrimination de la langue et de la religion bouddhiste lancée par l’Etat à l’encontre des Néwar a provoqué l’émergence d’une conscience identitaire et d’actes de résistance culturelle. Or, depuis ses débuts, la revendication de l’appartenance au groupe linguistique néwar et, souvent, de sa défense, se double chez ses acteurs d’un rattachement personnel à la religion bouddhiste, sans que cette double appartenance soit pour autant mise en avant dans les discours.La mise en regard de la situation actuelle de la vitalité de la langue et de celle du bouddhisme dans cette population vise d’une part à documenter l’étude des relations entre langue et religion, et d’autre part à proposer l’application d’outils d’évaluation de la vitalité linguistique à celle de la vitalité religieuse. C’est également une confirmation de la nécessité qu’il y a à mettre au jour et à conceptualiser les relations entre la langue et les autres dynamismes sociaux dont elle semble être, si souvent, à la fois le vecteur et l’enjeu
In 1769, the Shah dynasty from Western Nepal, promoting Hinduism and speaking Nepali, had conquered the Kathmandu Valley and integrated it into a much wider Nepal. As a consequence, the language, as well as the Buddhist tradition of the local indigenous ethnic group, the Newars, became minority ones. A century later, the State launched a repressive policy towards both Newari language and Buddhism, and the result has been the development of identity awareness, both in the linguistic and in the religious fields, among the Newar intelligentsia, who entered cultural resistance. Therefore, since the beginning, both language and religion have been associated, although activists hardly acknowledge this double-sided feature of their commitments.This study of the current situation of both language and religion vitalities among the Newars of the Kathmandu Valley aims primarily at documenting the research on relations between language and religion, and at testing the application of evaluation tools of language vitality to the evaluation of religious vitality. Furthermore, it confirms the necessity we are facing to explore and conceptualize more the links between language and the social dynamics it often sustains but also depends on
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Bangdel, Dina. "Manifesting the Mandala : a study of the core iconographic program of Newar Buddhist Monasteries in Nepal." The Ohio State University, 1999. http://rave.ohiolink.edu/etdc/view?acc_num=osu1225992023.

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Brown, Kerry Lucinda. "Dīpaṅkara Buddha and the Patan Samyak Mahādāna in Nepal: Performing the Sacred in Newar Buddhist Art." VCU Scholars Compass, 2014. http://scholarscompass.vcu.edu/etd/3635.

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Every four years, in the middle of a cold winter night, devotees bearing images of 126 Buddhas, Bodhisattvas, and other important deities assemble in the Nepalese city of Patan for an elaborate gift giving festival known as Samyak Mahādāna (“The Perfect Great Gift”). Celebrated by Nepal’s Newar Buddhist community, Samyak honors one of the Buddhas of the historical past called Dīpaṅkara. Dīpaṅkara’s importance in Buddhism is rooted in ancient textual and visual narratives that promote the cultivation of generosity through religious acts of giving (Skt. dāna). During Samyak, large images of Dīpaṅkara Buddha ceremoniously walk in procession to the event site, aided by a man who climbs inside the wooden body to assume the legs of the Buddha. Once arranged at the event, Dīpaṅkara is honored with an array of offerings until dusk the following day. This dissertation investigates how Newar Buddhists utilize art and ritual at Samyak to reenact and reinforce ancient Buddhist narratives in their contemporary lives. The study combines art historical methods of iconographic analysis with a contextual study of the ritual components of the Samyak Mahādāna to analyze the ways religious spectacle embeds core Buddhist values within in the multilayered components of art, ritual, and communal performance. Principally, Samyak reaffirms the foundational Buddhist belief in the cultivation of generosity (Skt. dāna pāramitā) through meritorious acts of giving (Skt. dāna). However, the synergy of image and ritual performance at Samyak provides a critical framework to examine the artistic, religious, and ritual continuities of past and present in the Newar Buddhist community of the Kathmandu Valley. An analysis of the underlying meta-narrative and conceptualization of Samyak suggests the construction of a dynamic visual narrative associated with sacred space, ritual cosmology, and religious authority. Moreover, this dissertation demonstrates the role of Samyak Mahādāna in constructing Buddhist identity in Nepal, as the festival provides an opportunity to examine how Newar Buddhists utilize art, ritual, and performance to reaffirm their ancient Buddhist heritage.
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Bangdel, Dina. "Manifesting the Mandala : a study of the core iconographic program of Newar Buddhist Monasteries in Nepal /." Connect to resource, 2000. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1225992023.

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Books on the topic "Newar"

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Śreshṭha, Surendra Māna. Nevāḥ chem̐ =: Newar cultural house. Kathmandu: Rāmabhakta Bhomi, 1998.

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Regmi, Dan Raj. Khwopa Newar: A grammar sketch. Muenchen: Lincom GmbH, 2012.

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Nevāḥ mhasīkā =: The Newar identity. Yem̐: Sevā Prinṭiṅga Presa, 2000.

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Sresthacharya, Iswaranand. A concise dictionary, Newar-English. Kathmandu, Nepal: Pilgrims Book House, 1995.

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Genetti, Carol. A grammar of Dolakha Newar. Berlin: Mouton de Gruyter, 2007.

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Parlons néwari. Paris: Harmattan, 2009.

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Parishad), Loka Sāhitya Goshṭhī (1985 Loka Sāhitya. Nevāḥ loka sāhitya: Loka Sāhitya Goshṭhīsa nhyabvaḥgu jyāpau, nvacu, va ṭippaṇī duthyānācvaṅgu cvasumunā. Yala (Lalitapura): Loka Sāhitya Parishad, 1986.

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Baha, Social Science, ed. Newar society: City, village, and periphery. Lalitpur: Social Science Baha, 2007.

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Nevāḥ saṃskr̥tiyā nakhaḥ cakhaḥ: Newar culture. [Kathmandu]: Rāmabhakta Bhomi, 2001.

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Sresthacharya, Iswaranand. Baḥcādhaṅga khan̐gvaḥdhuku =: Concise dictionary (Newar-English). Kathmandu: KNP, 1987.

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Book chapters on the topic "Newar"

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Gautam, Bhim Lal. "Language Contact in Newar." In Language Contact in Nepal, 81–104. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-68810-3_5.

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Genetti, Carol. "Tense-aspect morphology from nominalizers in Newar." In Typological Studies in Language, 195–220. Amsterdam: John Benjamins Publishing Company, 2013. http://dx.doi.org/10.1075/tsl.103.10gen.

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Matsuse, Ikuko. "Chapter 1. Distinct coding of Deixis and Path in Kathmandu Newar." In Broader Perspectives on Motion Event Descriptions, 25–40. Amsterdam: John Benjamins Publishing Company, 2020. http://dx.doi.org/10.1075/hcp.69.01mat.

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"newar." In The Fairchild Books Dictionary of Textiles. Fairchild Books, 2021. http://dx.doi.org/10.5040/9781501365072.10902.

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"14 Newar." In Levels in Clause Linkage, 525–70. De Gruyter Mouton, 2018. http://dx.doi.org/10.1515/9783110519242-014.

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"12 Kathmandu Newar." In Mermaid Construction, 511–56. De Gruyter Mouton, 2020. http://dx.doi.org/10.1515/9783110670844-012.

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"Newar Buddhist Homa Ritual Traditions." In Homa Variations, edited by Todd Lewis and Naresh Bajracharya, 291–313. Oxford University Press, 2016. http://dx.doi.org/10.1093/acprof:oso/9780199351572.003.0011.

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"Chapter 1. Context." In A Grammar of Dolakha Newar, 1–31. Berlin, New York: Mouton de Gruyter, 2007. http://dx.doi.org/10.1515/9783110198812.1.

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"Chapter 5. Personal pronouns, interrogatives, indefinites and demonstratives." In A Grammar of Dolakha Newar, 129–53. Berlin, New York: Mouton de Gruyter, 2007. http://dx.doi.org/10.1515/9783110198812.129.

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"Chapter 6. Verbs and verb morphology." In A Grammar of Dolakha Newar, 154–94. Berlin, New York: Mouton de Gruyter, 2007. http://dx.doi.org/10.1515/9783110198812.154.

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Conference papers on the topic "Newar"

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Ryder, Robert T., John J. Miller, John A. Grow, and N. M. Ratcliffe. "Interpreted reflection seismic events near the North Central Corporation Well, Newark Basin, Bucks County, Pennsylvania." In SEG Technical Program Expanded Abstracts 1994. Society of Exploration Geophysicists, 1994. http://dx.doi.org/10.1190/1.1932003.

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Mueller, H. P. "Shear Wave Aquiclude Survey and Interpretation." In Near Surface Geoscience 2013. Netherlands: EAGE Publications BV, 2013. http://dx.doi.org/10.3997/2214-4609.20131382.

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Drechsel, Dieter. "Pion photoproduction at threshold." In Particle production near threshold. AIP, 1991. http://dx.doi.org/10.1063/1.40355.

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Emery, G. T. "From continuum to bound states—and vice versa." In Particle production near threshold. AIP, 1991. http://dx.doi.org/10.1063/1.40357.

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Bisplinghoff, J., and F. Hinterberger. "Excitation function measurements with internal targets." In Particle production near threshold. AIP, 1991. http://dx.doi.org/10.1063/1.40337.

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Brown, J. D., E. R. Jacobsen, R. E. Segel, G. Hardie, R. D. Bent, G. P. A. Berg, H. Nann, R. E. Pollock, K. E. Rehm, and J. Homolka. "Recoil ion detection system for the IUCF cooler." In Particle production near threshold. AIP, 1991. http://dx.doi.org/10.1063/1.40338.

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Eversheim, P. D., F. Hinterberger, H. Paetz gen Schieck, and W. Kretschmer. "Parity violation in proton-proton scattering." In Particle production near threshold. AIP, 1991. http://dx.doi.org/10.1063/1.40339.

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Kilian, K., H. Machner, W. Oelert, E. Roderburg, M. Rogge, O. Schult, P. Turek, et al. "Associated strangeness production in pp reactions." In Particle production near threshold. AIP, 1991. http://dx.doi.org/10.1063/1.40340.

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Ernst, J., J. Kingler, and C. Lippert. "Associated strangeness production on light nuclei." In Particle production near threshold. AIP, 1991. http://dx.doi.org/10.1063/1.40341.

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Kilian, K., and H. Nann. "Meson production and velocity matching." In Particle production near threshold. AIP, 1991. http://dx.doi.org/10.1063/1.40356.

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Reports on the topic "Newar"

1

Bullard, James, George W. Evans, and Seppo Honkapohja. Near-Rational Exuberance. Federal Reserve Bank of St. Louis, 2004. http://dx.doi.org/10.20955/wp.2004.025.

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Loveland, D. W. Near-Horn Prolog. Fort Belvoir, VA: Defense Technical Information Center, May 1987. http://dx.doi.org/10.21236/ada185172.

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Morgan, Chantel. Near Zero Waste. Ames: Iowa State University, Digital Repository, 2013. http://dx.doi.org/10.31274/itaa_proceedings-180814-716.

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Goeke, R., A. V. Farnsworth, C. C. Neumann, W. C. Sweatt, M. E. Warren, and J. W. Weed. Near perfect optics. Office of Scientific and Technical Information (OSTI), June 1996. http://dx.doi.org/10.2172/251600.

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Grbic, Anthony. Tailoring the Electromagnetic Near Field with Patterned Surfaces: Near-Field Plates. Fort Belvoir, VA: Defense Technical Information Center, December 2014. http://dx.doi.org/10.21236/ada619873.

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Schmidt, J. W., A. R. Johnson, B. M. Markes, S. M. McKinney, and C. J. Perkins. Near-facility environmental monitoring. Office of Scientific and Technical Information (OSTI), June 1995. http://dx.doi.org/10.2172/433023.

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Francis, P. Pip Near-term Architecture. RFC Editor, May 1994. http://dx.doi.org/10.17487/rfc1621.

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NA. Dike Propagation Near Drifts. Office of Scientific and Technical Information (OSTI), March 2002. http://dx.doi.org/10.2172/837155.

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Isaacson, Michael. Near Field Lightbeam Technology. Fort Belvoir, VA: Defense Technical Information Center, January 1995. http://dx.doi.org/10.21236/ada295643.

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Mackas, David L., Mark Trevorrow, Mark Benfield, and David Farmer. Zooplankton Aggregation Near Sills. Fort Belvoir, VA: Defense Technical Information Center, August 2001. http://dx.doi.org/10.21236/ada628127.

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