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Journal articles on the topic 'Newar'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 January 2023

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1

Pradhan, Resina, Anjana Rajbhandari, Pushkar Manandhar, and Surendra Maharjan. "McNamara Cephalometric Analysis oF Newars of Kathmandu." Orthodontic Journal of Nepal 8, no. 1 (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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2

Pokharel, Ram Raj. "Social Inclusion of Jyapus in Newar Community." Patan Pragya 7, no. 1 (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 (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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4

Genetti, Carol. "A note on the history of adjectival verbs in Newar." Bulletin of the School of Oriental and African Studies 71, no. 3 (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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5

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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6

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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7

Shrestha, Arun. "Comparative Study of Newar And Japanese Classifiers." Tribhuvan University Journal 27, no. 1-2 (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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8

MARA, GERALD. "The Newar Made Far Away." Political Theory 23, no. 2 (1995): 280–303. http://dx.doi.org/10.1177/0090591795023002005.

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9

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

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10

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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11

Moisala, Pirkko, Gert-Matthias Wegner, and Albrecht Wezler. "The Naykhibaja of the Newar Butchers: Studies in Newari Drumming II." Ethnomusicology 34, no. 1 (1990): 159. http://dx.doi.org/10.2307/852369.

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12

YOSHIZAKI, Kazumi. "Baha and Bahi in Newar Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 42, no. 2 (1994): 865–62. http://dx.doi.org/10.4259/ibk.42.865.

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13

Gold, Daniel, and Gert-Matthias Wegner. "The Naykhibaja of the Newar Butchers." Journal of the American Oriental Society 111, no. 1 (1991): 209. http://dx.doi.org/10.2307/603841.

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14

Genetti, Carol. "The participial construction of Dolakhā Newar." Studies in Language 29, no. 1 (2005): 35–87. http://dx.doi.org/10.1075/sl.29.1.03gen.

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The terms “(clause) chaining” and “converbal constructions” are used for the classification of similar types of clause linkage. Chaining is generally used for constructions which do not entail subordination, while converbs are defined as subordinate. In Dolakhā Newar adverbial and “participial” clauses are not syntactically distinct, but neither are they subordinate. I propose that the term “converb” be redefined as a clause-linkage strategy that subsumes adverbial clauses and clauses akin to the Dolakhāe “participial”, and that there be no requirement that converbs be either subordinate or adverbial. I provide an analysis of “case prolepsis”, the casemarking of an argument by a verb in a non-adjacent clause, and argue that this results from the participial construction applying at a distinct level of clause structure.

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15

Sinclair, Iain. "Introduction: Michael Allen and Newar Studies." South Asia: Journal of South Asian Studies 37, no. 1 (2014): 72–79. http://dx.doi.org/10.1080/00856401.2014.893501.

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16

Allen, Michael. "Procession and Pilgrimage in Newar Religion." Australian Journal of Anthropology 3, no. 3 (1992): 130–41. http://dx.doi.org/10.1111/j.1835-9310.1992.tb00157.x.

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17

Chitrakar, Kishor, Neil Carr, and Julia N. Albrecht. "Community-Based Homestay Tourism and Its Influence on Indigenous Gastronomic Heritage." Journal of Gastronomy and Tourism 4, no. 2 (2020): 81–96. http://dx.doi.org/10.3727/216929719x15736343324850.

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The Panauti homestay project is an emerging community-based homestay initiative in Nepal. Panauti is the homeland of the indigenous Newar people, known for their rich gastronomic heritage. However, the ethnic food heritage of the Newars is rapidly changing. This article examines the impact of community-based homestay tourism on the indigenous Newar community in Panauti through the lens of the local gastronomic heritage. Semistructured interviews and participant observations were used as qualitative methods during first authors' 3-month stay in the homestay destination. The findings identify and discuss the significant influence of homestay tourism on the food culture of the host families. The bottom-up tourism approach characteristic of community homestays has helped to sustain many elements of the traditional ethnic gastronomy in Panauti's rapidly changing food culture. Alongside this, tourism has helped to adapt the indigenous culinary heritage to influences from other food cultures, making it more eclectic and dynamic.

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18

YOSHIZAKI, Kazumi. "Vajracarya, Vajrasattva and Vajradhara in Newar Buddhismn." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 43, no. 1 (1994): 310–07. http://dx.doi.org/10.4259/ibk.43.310.

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19

Helffer, Mireille, Marguerite Lobsiger-Dellenbach, and Laurent Aubert. "Nepal: Musique de fete chez les Newar." Yearbook for Traditional Music 22 (1990): 168. http://dx.doi.org/10.2307/767959.

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20

YOSHIZAKI, Kazumi. "Printed Books and Manuscripts in Newar Buddhism." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 63, no. 1 (2014): 537–33. http://dx.doi.org/10.4259/ibk.63.1_537.

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21

Bhatt, Rajendra Dev. "Report of Beta Thalassemia in Newar Ethinicity." Annals of Clinical Chemistry and Laboratory Medicine 3, no. 1 (2018): 30–34. http://dx.doi.org/10.3126/acclm.v3i1.17298.

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Beta thalassemia trait is a heterogeneous autosomal recessive form of beta thalassemia. Individual with beta thalassemia are clinically asymptomatic. Here we have described a case that has been incidentally diagnosed as beta thalassemia trait. A 31 year old male form Newar Community came to hospital for routine health checkup was send for hematological investigation. On examination, his red cell morphology was found to be microcytic hypochromic and his hemoglobin concentration was mildly decrease. His other parameters was evaluated and requested for analysis of iron profile and hemoglobin electrophoresis. Iron profile test was normal. Hemoglobin electrophoresis showed prominent band in HbA2 region. Presence of HbA2 band was confirmed by hemoglobin variant HPLC analysis. A diagnosis of heterozygous beta thalassemia trait was made. Prevalence of beta thalassemia gene in Tharu population was reported but its presence in other communities is still unknown so it is recommended to study the prevalence of beta thalassemia gene in Newar community as well.

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22

Driem, George Van. "The newar verb in Tibeto-Burman perspective." Acta Linguistica Hafniensia 26, no. 1 (1993): 23–43. http://dx.doi.org/10.1080/03740463.1993.10415451.

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23

Shrestha, Amrita, and Dilesh Pradhan. "Prediction of Combined Mesiodistal Width of Unerupted Permanent Canine and Premolars using Moyer’s Mixed Dentition Analysis in Nepalese Newar Population." Orthodontic Journal of Nepal 9, no. 2 (2019): 66–70. http://dx.doi.org/10.3126/ojn.v9i2.28419.

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Introduction: Moyer’s probability table is most commonly used to predict the mesiodistal width of permanent canines and premolars in mixed dentition. However, the table was formulated using data from Caucasian population. This study was performed to compare the Moyer’s prediction table with actual value in Nepalese Newar population as ethnicity is one of the important factor to determine teeth width. Materials & Method: Combined mesiodistal width of permanent canine and premolars were measured in 150 study models of Nepalese Newar orthodontic patients (75males and 75 females). The value was compared with the Moyer’s prediction table at all probability level. Result: There was no statistically significant difference between the actual combined width and that predicted from Moyer’s table at 85% probability level for maxilla and at 75% level for mandible in male, at 95% probability level for maxilla and at 85% probability level for mandible in female. Conclusion: Moyer’s probability level can be used to predict the combined mesiodistal width of permanent canines and premolars in Nepalese Newar population but at specific probability level.

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24

Birkenholtz, Jessica Vantine. "Hinduizing Nepal’s Hindus: Making Modern Hinduism in Medieval Nepal." Journal of South Asian Intellectual History 2, no. 2 (2020): 180–200. http://dx.doi.org/10.1163/25425552-12340017.

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Abstract This article examines Nepal’s Svasthānīvratakathā (SVK) text as a lens to explore the shift from the heterogeneity of Newar and Parbatiyā Hindu ideology and identity in premodern Nepal toward a singular, hegemonic form of Hinduism in modern Nepal. The SVK originated in the sixteenth century as a Newar folk legend and is today the most often read and heard Hindu devotional text in Nepal. Beginning in the eighteenth century, the text began to incorporate normative Sanskritic narratives and gradually transformed into an expansive Purāṇa text. These narratives expanded the SVK’s geographical, temporal, and ideological parameters in a manner that articulated, promulgated, and reinforced the emergence of a broader—but simultaneously narrower, Brahmanical—‘Hindu’ identity that became increasingly important in modern Nepal as its rulers cast Nepal as the ‘pure Hindu land.’ The SVK’s Puranicization demonstrates the ways in which the tradition privileged Nepali Hindu-ness over sectarian or ethnic affiliations to create a shared Nepali tradition among Newar and Parbatiyā Hindus and broadcast an emergent Nepali Hindu identity vis-à-vis Indian Hindu identity.

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25

YOSHIZAKI, Kazumi. "On the Transformation of gandi in Newar Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 41, no. 2 (1993): 901–898. http://dx.doi.org/10.4259/ibk.41.901.

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Lewis, Todd T. "Childhood and Newar Tradition: Chittadhar Hṛdaya's "Jhī Macā"". Asian Folklore Studies 48, № 2 (1989): 195. http://dx.doi.org/10.2307/1177917.

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27

Subedi, Madhusudan. "Illness Causation and Interpretation in a Newar Town." Dhaulagiri Journal of Sociology and Anthropology 5 (June 20, 2012): 101–20. http://dx.doi.org/10.3126/dsaj.v5i0.6358.

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One of the core concerns of medical anthropology is to explore how people in different cultures and social groups explain the causes of ill health, the type of treatment they believe in, and to whom they turn if they do become ill. This article focuses on the understanding of illness causation by the Newars in Kirtipur and their concern about biological and socio-cultural aspects of healthy behavior, and particularly with the ways in which they have been coping in everyday life. The basic method of data collection for this study was formal and informal discussions with the elderly Newar males and females, followed by discussions with youths to explore the variations in their perceptions. The findings show that the understanding of illness etiology is multi-causal. The individual, natural, social, and supernatural causes are not mutually exclusive but are usually linked together in a particular case. In any specific case of illness, moreover, people’s explanatory model varies in how they explain its etiology.DOI: http://dx.doi.org/10.3126/dsaj.v5i0.6358 Dhaulagiri Journal of Sociology and Anthropology Vol. 5, 2011: 101-120

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28

Allen, N. J., and Gerard Toffin. "Societe et religion chez les Newar du Nepal." Man 21, no. 4 (1986): 772. http://dx.doi.org/10.2307/2802939.

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29

Toffin, Gérard. "Donations and Gift-Giving among Newar Buddhists, Nepal." Religion Compass 9, no. 11 (2015): 423–42. http://dx.doi.org/10.1111/rec3.12184.

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30

Huntington, Eric. "Image and Text in Newar Buddhist Ritual Manuals." Material Religion 13, no. 2 (2017): 175–205. http://dx.doi.org/10.1080/17432200.2017.1289307.

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31

Michaels, A. "A Preliminary Grammar of Newar Life-Cycle Rituals." Journal of Hindu Studies 5, no. 1 (2012): 10–29. http://dx.doi.org/10.1093/jhs/his013.

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32

Karki, Sita, and Arju Neraula. "Awareness Regarding Uterovaginal Prolapse among Newar Parous Women." International Journal of Nursing Education 7, no. 1 (2015): 141. http://dx.doi.org/10.5958/0974-9357.2015.00029.x.

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33

Bouillier, Véronique. "Une caste de Yogī Newar : Les Kusle-Kāpāli." Bulletin de l'Ecole française d'Extrême-Orient 80, no. 1 (1993): 75–106. http://dx.doi.org/10.3406/befeo.1993.2189.

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34

Yoshizaki, Kazumi. "Buying and Selling of the Newar Buddhist Scriptures." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 67, no. 2 (2019): 885–81. http://dx.doi.org/10.4259/ibk.67.2_885.

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35

Kansakar, Tej Ratna. "A Note on the Polysemous Verb 'To Eat' in Nepali and Newar." Gipan 3, no. 2 (2017): 38–47. http://dx.doi.org/10.3126/gipan.v3i2.48898.

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The central idea of the present analyses of the 'eat' verb has to do with polysemy which shows diverse meaning relationships in Nepali and Newar. The multiple meanings that can be derived in various contexts have been classified and defined in terms of generative semantic rules that can derive a large number of linguistic categories in both the languages. The sources of data from Nepali and Newar also include idioms, metaphors and metonymy. These serve to indicate a typological relationship which perhaps can be extended to other Indic and Tibetic languages to illustrate the prototypical commonality between languages of the same family and those of other genetic affiliations.

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36

YOSHIZAKI, Kazumi. "Should the Vajracarya Be a Monk in Newar Buddhism?" JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 45, no. 1 (1996): 308–4. http://dx.doi.org/10.4259/ibk.45.308.

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YOSHIZAKI, Kazumi. "Three Works on Newar Buddhism Published Recently in Japan." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 60, no. 1 (2011): 512–06. http://dx.doi.org/10.4259/ibk.60.1_512.

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38

Phuyal, Komal Prasad. "Of People and Protest: Spiritual Resistance in Newar Hymns." Literary Studies 34, no. 01 (2021): 77–86. http://dx.doi.org/10.3126/litstud.v34i01.39527.

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The spiritual and the political at times merge together in the formation of powerful voice of protest in quest of social harmony. This is also seen in Newari cultural landscape. Newari hymns present that the collective imagination poetically transcends beyond the earthly domain of control of authority and social structures, revolting against the prevalent social order. The paper studies two historical Newari hymns “Shitala Maju” and “Bijaya Laxmi” from the perspective of the cultural resistance. When the hymns that are still sung as integral cultural performance in social life of the Newari settlements are analysed to examine the nature of their spiritual quest, the hymns, in the form of devotional poetry, emerge as a sharp critique of the then power structure. This paper argues that the Newari hymns raise the voice of people against the atrocities of both the state and/or the King in the form of spiritual resistance in its inner core though such poems externally display devotion as their primary ethos.

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39

Ellingson, Ter, Gert-Matthias Wegner, and Kirtiman Sakya. "The Dhimaybaja of Bhaktapur: Studies in Newar Drumming I." Ethnomusicology 32, no. 1 (1988): 138. http://dx.doi.org/10.2307/852231.

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Lewis, Todd T. "Newar-Tibetan Trade and the Domestication of "Siṃhalasārthabāhu Avadāna"". History of Religions 33, № 2 (1993): 135–60. http://dx.doi.org/10.1086/463361.

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41

YOSHIZAKI, Kazumi. "Anonymous Scribes and/or Donors of Newar Buddhist Manuscripts." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 64, no. 1 (2015): 524–19. http://dx.doi.org/10.4259/ibk.64.1_524.

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42

Gautam, Mani Bhadra. "Cultural Performances and Practices in Kirtipur: A Mythic Perspective on Lakhe Dance, Arts and Literature of Newars." Cognition 4, no. 1 (2022): 71–79. http://dx.doi.org/10.3126/cognition.v4i1.46450.

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Kirtipur is a historical place of Nepal that is important for its geographical location, arts and cultural performances. Majority of the people living in Kirtipur are Newars and they perform special Newar Dance, Lakhe Dance, Satgaunle Jatra, Ghatemangal etc. The performances help to study the Newars arts, culture and literature which are quite interesting while studying from mythical perspective. Myth centers on transformation of consciousness, the hero journey, human feelings, understanding, observation, actions, experiences and, life and death rituals. This study undergoes on cultural performances and spiritual growth of the time derived themes and ideas from a long standing, scenarios/socio-historical context. Primitive mental images inherited from the earliest human ancestors are reflected in Lakhe Dance performances of Kirtipur as they perform in different forms. Objective of this study is to capture the mythical images and present events in field based method relating with human feelings and thoughts in social-survey for views collection. It also subjectivizes on human cruelty, socio-cultural violence and dis-harmony representing the past reality and present excitement for socio-cultural changes in a different way. This article presents a brief sketch of a new perspective on cultural orientation to mythical world as Lakhe Dance reflects practices of the past and creates the meanings to the present. Lakhe Dance is one of the tools to excavate Kirtipur’s history through Cultural Studies in this research that helps to carry out the expected result. I have tried to study and examine the performances and analyze the narratives in Newar literature from mythical perspectives.

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43

Gellner, David N. "Language, caste, religion and territory: Newar identity ancient and modern." European Journal of Sociology 27, no. 1 (1986): 102–48. http://dx.doi.org/10.1017/s0003975600004549.

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The newars are the indigenous inhabitants of the Kathmandu Valley, a bowl-shaped plateau about fifteen miles across at a height of approximately 4,000 fest in the Himalayan foothills. It is a plateau in that the major rivers in the immediate area (the Trisuli and the Sunkosi) pass it by at a much lower level. The Valley is surrounded by a rampart of hills rising to 7 or 8,000 feet; according to local belief and myth, and according to geology, the Valley was once a lake. Its soil is exceptionally fertile by Himalayan, or indeed any, standards. Thanks to this, and to the Valley's strategic position astride trade routes to Tibet, it has a long and distinguished history. Written records (inscriptions) begin in the fifth century A.D. and give evidence of a high and literate civilization derived from the Indian plain. The inscriptions are written in a chaste and pure Sanskrit not met with in later periods, but the place-names reveal that the bulk of the population spoke an ancient form of the presentday Newars' language, Newari (Malla 1981 (1). Whereas most of the rest of Nepal remained thinly inhabited and rustic till the modern period, the Kathmandu Valley was able to support a division of labour and a sophisticated urban civilization impossible elsewhere in the Himalayan foothills between Kashmir and Assam.

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44

Funke, Friedrich W., and Siegfried Lienhard. "Songs of Nepal. An Anthology of Newar Folksongs and Hymns." Asian Folklore Studies 45, no. 1 (1986): 159. http://dx.doi.org/10.2307/1177855.

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YOSHIZAKI, Kazumi. "The Newar Buddhist Manuscripts Copied by Pandit Ratna Bahadur Vajracarya." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 56, no. 1 (2007): 472–68. http://dx.doi.org/10.4259/ibk.56.1_472.

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ALLEN, MICHAEL. "Hierarchy and Complementarity in Newar Caste, Marriage and Labour Relations." Mankind 17, no. 2 (2010): 92–103. http://dx.doi.org/10.1111/j.1835-9310.1987.tb01283.x.

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Suwal, Ram Prasad. "Vernacular Newar Dwelling- Its Construction Technologies and Vertical Functional Distributions." SCITECH Nepal 15, no. 1 (2020): 58–65. http://dx.doi.org/10.3126/scitech.v15i1.49105.

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This research examines the construction process and the techniques of vernacular residential dwellings of core area of Bhaktapur city. The physical characteristics of the buildings are rich in their heritage. The investigation mainly concentrates on assembly of building structures, scientific justification behind the technologies and the vertical functional use of the building. The paper takes an integrated view of building technologies and materials assembled by builders. This research attempts to improve the technologies applied by the builders by emphasizing the cultural context which enables us to provide an integrated explanation. The behavior of structure and material is kept as the focus of investigation. The different case study buildings are selected from upper Bhaktapur (East) to lower Bhaktapur (West) with an assumption that the knowledge may be generalized to the other buildings as well. The main findings reveal that Newar residential dwellings are constructed of brick masonry with mud mortar and timber. The architecture of traditional dwelling is a product of different professionals. Different structure assembling techniques in different parts of the building, detail information on building materials and functional space allocation and terminologies used in building construction are described because each terminology is a meaningful invention of our past tradition on building construction technology.

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Munroe, Robert L. "Altruism and Collectivism: An Exploratory Study in Four Cultures." Cross-Cultural Research 52, no. 3 (2017): 334–45. http://dx.doi.org/10.1177/1069397117733450.

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This exploratory study tries to interpret the results of a test of altruism among almost 200 children from four small-scale societies in Belize, Kenya, Nepal, and American Samoa. Samoan children and, to a lesser extent, Nepalese Newar children were altruistic in a dictator game test. We considered evidence that the four settlements varied according to a collectivistic dimension and that such collectivism may have strongly influenced responses to the test. Not only did test results correspond fully to degree of community collectivism across the four cultures (rank-order correlation coefficient = 1.00, p < .05, N = 4), but Samoan children also scored at the highest level across each age group from 3 to 9 years of age, and the Nepalese Newar participants scored at the second highest level at all ages. We posit that social and material conditions in Samoa and Nepal were likely sources of collectivism and, concomitantly, the strong altruistic tendencies but acknowledge that in exploratory research there will always be issues concerning interpretation.

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Maskarinec, Gregory G., Todd T. Lewis, Subarna Man Tuladhar, and Labh Ratna Tuladhar. "Popular Buddhist Texts from Nepal: Narratives and Rituals of Newar Buddhism." Asian Folklore Studies 61, no. 2 (2002): 345. http://dx.doi.org/10.2307/1178989.

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YOSHIZAKI, Kazumi. "A Newar Buddhist Manuscript Donated by the Money-lender Dhamju Vajracarya." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 58, no. 2 (2010): 1110–05. http://dx.doi.org/10.4259/ibk.58.2_1110.

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