Academic literature on the topic 'Ninja Kid'
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Journal articles on the topic "Ninja Kid"
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Viñas-de-Puig, Ricard. "Análisis del patrón flexivo de los sustantivos relacionales en lengua mayangna." Wani 68 (March 26, 2014): 45–52. http://dx.doi.org/10.5377/wani.v68i0.1353.
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En este artículo se analiza la flexión en los sustantivos relacionales en mayangna y se argumenta que estos sustantivos constituyen una clase propia, cuya flexión se debe a la aplicación de una restricción que prohíbe la presencia de grupos consonánticos dentro de la sílaba. Se propone así un patrón flexivo CV(μ).CVAfijoC. Este patrón también da cuenta de la variación observada en la copia de vocales del afijo en la raíz: la presencia de una segunda mora en la primera sílaba de la raíz impide que la vocal del afijo se copie en el núcleo de la raíz.Naha ulbi sakan ka sirpi nara stadi muni kaikisa nahki muni yaban nikwi ba diara bara upla nina nani tila tila dinkaia sip ba mayangna bila aisankara an luki saki bangwisa naha nina nani ba (sustantivo) selp aidakni ka brisa, naha aiyawan ka dauki ba laa (ley) yus munank sirpi kum bui kaina dakbiba (consonante) ulbanka ka tara nani dakni k aba ulbanka sirpi bara tara bani (silabas) nani tilara dinkaia apia w iba mita. Naku marikisa taka pali yaban nikwi ba CV (pût). CVafijoC. Naha taka ba mita marikisa nahki chens taki ba ulbanka sirpi nani aimaya wal ba ban apia (afijo) plaika ra ba: “mora” wala bahara ba taka mita pas bila paskanka plaika ra ba(silaba) mita kaina dakbisa ulbanka sirpi ba (vocal) ban paia (afijo) bilara ba kli ulbia plaika pali kupia ra.Rawasna akat yulwi mayangna kau yulwalsah yulniuluh tannika dawak yulwi parasni âwi adika yulni yulsât ayangni silp dûwi; yulniuluh kidi kapat ki, kat yulsah as pasyak dinit bin mahni atnin sip awas bangh. Kidi bangh, yululuh yamwa sâtni kulnin lâni as âwi: DY(Dk).DYYlmLbD. Adi yululuh yamwa sâtni adika mûnah bik nining kâwi amput yulyamyang yulmak libit kaupak rikni yak lâwa kidi: yulsah as yak dakas uk dûwa kat, yulyamyang kidi lâwas ki. DOI: http://dx.doi.org/10.5377/wani.v68i0.1353 Wani No. 68 2013: 45-52
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Kończal, Kornelia, and Joanna Wawrzyniak. "Polskie badania pamięcioznawcze: tradycje, koncepcje, (nie)ciągłości." Kultura i Społeczeństwo 55, no. 4 (November 22, 2011): 11–63. http://dx.doi.org/10.35757/kis.2011.55.4.2.
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The article critically examines the history and recent developments of the Polish memory studies. The authors trace the genealogies of this intellectual field, starting with categories formed by Stefan Czarnowski, Marceli Handelsman, Kazimierz Kelles-Krauss, Ludwik Krzywicki, Florian Znaniecki, and Nina Assorodbraj-Kula. Then, they describe reformulations and varied methodological application of memory concepts within Polish historical studies, cultural studies, as well as within qualitative and quantitative sociology. They also summarize main research themes and projects conducted up to date. Finally, they point out to some flaws within the field having to do with its institutional weakness and the selective reception of western intellectual traditions.
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Kwiatkowski, Piotr Tadeusz, Anna Pokrzywa, and Beata Nessel-Łukasik. "Wykorzystanie konsultacji społecznych w procesie tworzenia modelu muzeum partycypacyjnego." Kultura i Społeczeństwo 59, no. 3 (August 11, 2015): 165–88. http://dx.doi.org/10.35757/kis.2015.59.3.8.
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The subject of this article is the use of public consultations in the process of planning a participatory museum. The authors start by mentioning current discussions about participation in culture and debates among museum curators, culture experts, and sociologists concerning a new type of museum. In this context, they present Nina Simon’s idea of a participatory museum, which is a theoretic frame of reference for the long-term activities of the Józef Piłsudski Museum in Sulejówek, an institution desiring to establish a modern participatory museum in a certain social context. At the end, the results of the public consultations are presented. The data shows that one condition for the creation of a participatory museum is an effective, institutionalized, interactive system of communication. Three areas connected with the local community in which the museum could develop participatory projects were also indicated: the joint creation of memorial sites, community integration, and exhibition and educational activities.
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González A, Néstor, Sonia Sánchez Mateo, and Álvaro Mairena Valdivia. "Macroinvertebrados bentónicos como bioindicadores de calidad de agua del trópico húmedo en las microcuencas de los alrededores de Bluefields, RAAS." Wani 68 (March 26, 2014): 53–63. http://dx.doi.org/10.5377/wani.v68i0.1354.
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En este estudio realizado del 2008 hasta la época seca del 2012 se presenta los resultados de un monitoreo sobre el estado de las poblaciones de macroinvertebrados acuáticos (MAIA) y su valor bioindicador en cuatro microcuencas: Lunku Creek, Walpatara, El Pool y Esconfran. Estas microcuencas están situadas en los alrededores de la ciudad de Bluefields, y las principales problemáticas que presentan son la reducción de la cobertura vegetal y el crecimiento de la población. El estudio dio como resultado que las zonas más críticas tanto en la estación seca como en la lluviosa fueron: la parte media y baja de las microcuencas de Walpatara y el Pool. En estos sitios, la calidad de las aguas es dudosa, es decir, que son aguas moderadamente contaminadas.Naha stadi muni kaikan ka 2008 wina 2012 lapta pyua nani kat daukan ba, marikisa laki kaiki bangwn ba daiwan nani nina dusa nani apu ba li munhtara ba nahki iwi bangwiba (MAIA) an kulkanka nahki briba rayaka bri tanka ba tasba piska li wal briba pliska walhwalh ra: Lunku Creek, Walpatara, El Pool an Esconfran. Naha tasbaia piska sirpi nani ai laya wal ba Bluefields tawanka tnaya piska nani ra bara sa. An trabilka kau tara kaiki ba naha piska nani ra ba dus nani inma nani pawan danh taki auya ba an tawanka ba kau upla aahwi auya ba. Stadi muni sakanka nani ra wan marikisa pliska nani kau Saura ba, ban lapta taki taim kara bara li auhwi taim kara sin, baha nani ba: Walpa tara an el Pool tasbaya ai laya piska ba sirpi nani lila bara mayara piska nani ba. Naha nani pliska ra, li pain barasa sapa kler apia, wibia sa kaka, naha laya nani ba wira taski nani brisa.Adika walwi talna yamna 2008 kurihni kaupak 2012 kat dawak pa muihni balna awaskat was amput daukalna kidi amanglana as yakwi dawak was sahni arungka Lunku Creek, Walpatara, El Pool y Esconfran yak ais pitni kat kidi ulwi yakwi. Adika wasni balna kidi Bluefields pâni yaihnit yak bang ki dawak kapahnini baisa nuhni kidi laih, dî kasnin sâtni balna kidi daukalwi dawak pâ muihni balna laih baisa mahni kalahwi kaiwi. Adika walwi talna yak amanglana kidi kurih dawak was taimni balna yak dutni palni ki kau palni kidi: Walpatara dawi Pool wasni sahni parah dawi tanwa saitni yak. Adika palni balna yak, was balna kidi yamni awas kulwi kat was kidi di sâtni mahni yaklauwi daukalna yamwa bangh. DOI: http://dx.doi.org/10.5377/wani.v68i0.1354 Wani No. 68 2013: 53-63
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Quesada, J. Diego. "Las lenguas indígenas de la Costa Rica actual." Wani 62 (October 31, 2012): 19–24. http://dx.doi.org/10.5377/wani.v62i0.856.
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La población indígena costarricense asciende a 63,876 personas distribuidas en ocho pueblos indígenas: huetar, maleku, chorotega, bribri, cabécar, brunka guaymi y teribe. En este artículo se presenta su distribución étnica y territorial, sus orígenes e historias, la filiación genética de sus lenguas y su estado actual. También se señalan las instituciones y las investigaciones y programas cuyos esfuerzos están encaminados a la revitalización de sus lenguas y la reivindicación de sus derechos étnicos. 1. INDIGENAS DE COSTA RICA-HISTORIA 2. ETNICIDADINVESTIGACIONES- COSTA RICA 3. CULTURAS INDIGENAS-COSTA RICA DOI: http://dx.doi.org/10.5377/wani.v62i0.856 Wani No.62 2010 pp.19-24 Naiwa pyuwara Costa Rica ra patitara uplika kyamka nani yapti bila aisanka nani ba Naiwa pyuwa ra Costa Rica ra patitara uplika kyamka nani ba 63,876 upla nani barasa, baha nani sut ba kyamka satka 8 nani ra asla takisa, nina nani ba: huetar, maleku, chorotega, bribri, cabécar, brunka guaymi bara teribi. Naha ulbanka ra tanka marikisa baha nani sat ka kumi bani kyamka mapla bara tasbaya piarkika trabilka nani dukiara; baku sin witinka nani ginisis ka, blasi ka sturka, yaptika bila nani pana pana wilkanka tanka bamna naiwa yuwa kat ai iwan ka nani nahki briba tanka sim. Baku sin naha ulbanka ra tanka marikisa baha uplika yaptika bila nani tiwi auya ba kli raki bukaia bara ai raitka laka alkaia aiklabanka bri nani ba ta baikaia lainkara wark nani dauki aula ba sim.Costa Rica sauni yak warmanimanikatindiantuniyulwabalna Costa Rica sauni kidi indian sulani63,876 muih pa binina sat sat kau yalalahwi: huetar, maleku, chorotega, bribri, cabécar, brunka guaymi y teribe. Adika wauhnitaya akat laih sulani dawak sauni kau sahyakwi nining kawi, angkaupak kalahna dawak yulni bayakna balna bik, tuni yulwa kidi angdika kal uduhna kaupak kidi dawak warmani kat yalalahwa pani balna bik. Kaput bik adika yak yulwi Apis, walwi talna dawak prukrama balna tuni yulwa dawak sulani kapat ramhni balna yak parasniawinininglalauwakidibik.
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De Herlihy, Laura Hobson. ""El tigre y la paloma": Una entrevista con Brooklyn Rivera." Wani 59 (February 3, 2011): 66–71. http://dx.doi.org/10.5377/wani.v59i0.259.
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En Managua, el 23 de agosto del 2009, la antropóloga Laura Herlihy entrevistó al líder de Yatama y diputado en la asamblea nacional de Nicaragua, Brooklyn Rivera. Rivera respondió a una amplia gama de temas, incluyendo su infancia y sus calidades de liderazgo, el nuevo movimiento independentista miskito, la alianza de Yatama con los sandinistas, el Sihkru Tara, y los problemas recientes en Honduras. Una introducción de Herlihy nos informa sobre el contexto y trasfondo de la entrevista la cual fue realizada en miskito revelando así la manera en que Rivera se expresa en su idioma nativo. "Limi bara butku wal":Broklin Rivera ra sturi makabi walanManawa ra, Sikla kati 23, mani 2009 ra, Waitna sinska laka stadi munan mairka kum nina (Antropóloga) Laura Herlihy bui Yatama ta brabrira bara Nikarawa Asamblea Nacional wi bara sin Diputado Broklin Rivera ra Sturi makabi walan pana una skakan sturi ailal dukiara, naha purkara witin kau tuktan kan sturka nani sin bara ta upla takan ba sturka sin, miskitu nani nikbanka raya kum yakan dakwi takaia dukiara aisi banghwiba dukiara, Yatama nani Sandinista nani wal wilkanka laka briba dukiara, sihkru tara dukiara, bara Honduras ra nawas trabil takan ba dukiara sin. Herlihy bui taura ulban bara wan wisa naha wauhkataya dukiara bara sturi makabi walan pana una skakan lukanka nani ba miskitu bilara nahak ku wan marikisa Rivera witin ai yapti bila pain aisiba dukiara. "Nawah dawak butku karak": Broklin Rivera kau yul yulwi dakanaManawa kau, kurihbin mani 23, kurih 2009 kau, muih al sinsni lani tadi munna”Antropologa” yalni as ayangni Laura Herlihy yaklauiwi Yatama tunan muihni dawak Asamblea Nacional atwa yakat diputado Broklin Rivera ka yul yulwi dakawak biri kalyulna yul mahni yulni, adika minit yakat witin baisa walabis dai taimni yulni balna bik, dawak ampat tunan muihni kalna yulni balna bik, wayah balna alas dakwi kalalahnin atwada di balna yayamwa kidi yulni, Yatama balna dawak Sandinista balna karak la as sitwi duwa bang kidi yulni, Warminit Honduras sauni kau trabil sak kidi yulni bik. Herlihy yaklauiwi tatuna kau ulna yakat mai yulwi adika wauhnitaya yulni dawak yul balna yulwi dakawak biri kalyulna kulnin lani tuhni kidika dawak nininkawi Rivera ampat witing nanangni tuni yamni yulwa kidi yulni. DOI: http://dx.doi.org/10.5377/wani.v59i0.259Wani No.59 2009 pp.66-71
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Ruiz, Javier. "Ecología de dispersión y reclutamiento de bosques húmedos tropicales." Wani 59 (February 3, 2010): 19–30. http://dx.doi.org/10.5377/wani.v59i0.256.
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En este artículo se presenta los resultados de un programa de investigación en que se cuantifican y analizan los procesos y mecanismos involucrados en la dinámica de regeneración de la especie de bosque húmedo tropical D. oleifera. Los resultados de las observaciones de campo indican que las semillas fueron acumuladas por murciélagos bajo palmas donde éstos perchan. De estas semillas, una fracción fue consumida por mamíferos terrestres y otra fue dispersada al no ser encontrada; la dispersión de semillas por mamíferos terrestres redujo la probabilidad de mortalidad de semillas. Los resultados muestran que la dispersión de semillas lejos del árbol congénere más cercano se correlaciona con altas tasas de sobrevivencia de plántulas y bajas tasas de daño causado por herbivoría insectívora. La presencia de arañas en plántulas se correlacionó con niveles bajos de herbivoría insectívora. Vástago, el estadio de crecimiento subsiguiente, presentó una distribución de reclutamiento al azar y bajas tasas de herbivoría insectívora. Tasbara dus nani dakwi wihkara pawiba bara unta busra tasbaia nanira kumira paski briba Naha ulbanka ra mahrikisa stadi muni laki kaikanka kum daukan bara dia takanba, kulki kaikaia mapara bara nahki taura auya ba mapara bara dia dukia satka nani bui dus kum nina oleifera wiba ban isti-tara pawiba unta busra nani tasbaiara. Pliska kat wih stadi muni laki kaiki banghwan pyuara wisa dusa ma naniba sakanski nani bui dus wahya mununtara paski brisa wisa. Naha dusa ma nani wina, aihwa pali unta daiura nani bui pih banghwan bara apba lika pliki sakras kanba mita wiria wiria tasbara yakawan. Unta daiura nani bui dusa ma nani yakaban ba mita sut pali tiwras apiakaka pruras munankan. Naha stadi muni laki kaikan bara wisa, naha dusa ma nani dusa tara ba wina wihkara pawi banghwanma mita witin nani sipkan ailal kau raya kaia bara daiwan sirpi nani bui sin uba ambuk munras sa. Dus sirpi lupia namika urhwi pawi nanira anancy bui ambuk muniba tanka sika daiwan sirpi lupia nani dusra ilp munan pawiba pliska bara uya apuba mita. Naha nanira main kaikan pawisa. Bara marikisa nahki pitka naha daiura sirpi nani ba kumira aipaswi banghwiba dukiara. Asangpas kau pan balna dakwi naini kau uiwi bararakwa kidi dawak sau bulna suih asangni kau aslah uduhwa kidika Adika ulna akat nininkawi tadi munwi laihwi talna as yamna kidi dawak ais kalahna kidika, kulwi talnin nininyak dawak ampat tanit kau kiwa kidi yulni dawak ais palni yulni pan as ayangni Oleifera tawa kidi uba sirihni barakwi kilkiwa kidi sau bulna suih asangnina kau. Pani kat uiwi laihwi tatalna taim yulwi panan minik balna kidika umis yakaluwi pan basni dinit kau malwi duwi atwi, adika panan minik kaupak, ramh mahni palni kidika diauh wail balna yaklauwi kakasna dawak sutni balna kidika laih walwi yakwas dadana yulni apis apis sau kau ruhna. Diauh wail balna yaklauwi panan minik balna ruruhna dai yulni bitik palni didiswas dai awaskat dadauwas dai, adika tadi munwi laih talna yakat yulwi, adika panan minik balna witin panan nuhni kaupak nailuih kau bararakna yulni witingna sipdai baisa mahni sawan ban atnin, dawak asangpas dini bikikisni balna yaklauiwi bik uhuswas atnin, Pan binina waralaih bararakwa balna kau supai yalklauiwi ambuk munwa kidika kuduh pan awaskat diauhbin satni as witingna pan balna kau ilp diawak yamni bararakwa dini balna kidi pani yakat dis yulni, panan balna kau ilp diawak bararakwi. Kaput bik nininkawi ampat adika diauhni binina adika pa as kau asla kalududuhwi bang kidi yulni. DOI: http://dx.doi.org/10.5377/wani.v59i0.256Wani No.59 2009 pp.19-30
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Salamanca Castillo, Danilo. "Los efectos del canal sobre los pueblos indígenas rama-kriol y recomendaciones a HKND y al gobierno de Nicaragua." Wani 71 (October 24, 2016): 23–34. http://dx.doi.org/10.5377/wani.v71i0.2942.
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El documento que presentamos aquí fue extraído de una investigación más amplia que tiene como título Canal de Nicaragua: Environmental and Social Impact Assessment (por sus siglas ESIA), que la compañía ERM realizara por encargo de la entidad ejecutora del proyectado canal por Nicaragua. El segmento aquí traducido al español es una evaluación de los efectos negativos que tendría el proyecto canalero sobre los pueblos indígenas rama-kriol, principalmente, en cuanto a: la tenencia tradicional de la tierra y de los recursos naturales, las actividades de la vida cotidiana, las prácticas culturales, la identidad y la precaria sobrevivencia del idioma. Al final del informe propone medidas de mitigación conducentes a reducir los efectos perjudiciales. El contenido del informe fue aprobado en noviembre del 2015 por el gobierno de Nicaragua junto con sus recomendaciones. Algunas de estas últimas se refieren a investigaciones adicionales en curso durante el 2016.Wani Vol.71 2016 pp.23-34 Rama – kriol indianka kiamka nani mapara Canal warkka daukanka taka bui diara takan nani bara HKND an Nicaragua Kabamintka ra alki daukaia kahbi dukia nani ba. Naha wauhkataya ra mariki na sika tanka plikanka aiska kum wina sakan nina ba lika : Canal de Nicaragua sa: Environmental and Social Impact Assessment ai ulbanka sainka nani ba ERM sa, naha ba Nicaragua tasbaya ra canal paski daukaia kampanka adarka wal alki daukan kabia. Naha piskara Ispail bilara lakan na lika canal paskanka proyectoka taka bui rama –kriol indianka kiamka mapara sauhkanka brih balaia sip ba tanka laki kaikisa kau pali ba lika: kaina pyua wina tasba bara paskanka yuyaka brinka lainkara, yu bani warkka nani daukanka lainkara,ai natka nani alki praptis munanka lainkara, ya sa tanka marikanka bara bila aisanka ban raya bri kaia trabilka lainkara. Ulbanka last piskara lika sauhkanka uia briaia apia natka nani kahbisa . Ulbanka aisanka lalka na Nicaragua kabamintka bui kulkanka yaban kata alki daukaia adarka yaban nani ba wal yahbra kati 2015 manka ra.Naha aisanka piska last kum kum nani ba tanka turbanka 2016 mankara tanka turbanka nani daukan ba dukiara aisisa.Rama-Kriol sulani sauni daklana pasyak was tâni kurna tingnita yamna yak dutnini balna dawak HKND dawi Nikaragua kabamint yak isningkatna balna Walwi talna niningkada kidi laih walwi talna yamna as kaupak yakna ki tingnita ayangni laih Canal de Nicaragua: Environmental and Social Impact Assessment: (parahni kau rawasna laih ESIA), ERM kamnipani Nicaragua kabanmint yaklauwi kalana ki tingnita adika laihwi yamnin. Adika pisni ispayul kau rawaswi yakna adika laih rama-kriol sulani pani balna yak adika was tani yamna kaupak dutnini kalahwarang balna laihwi talna pisni ki, kau palni kidi, yalahwa lâni kat sau dunin lâni dawak sangnika satni balna, dawak muih sangnika yak bik, yalahwa lâni kat yamwa balna kaput bik tûni. Rawasna witna yak yulwi amput dawi daukalna sâtni balna dis atnin kulnin lâni ahawi. Adika walwi talwi rawasna kidi Nicaragua kingni yaklauwi wingnuh wainiku yak parasni dawak isning ilna balna as as kalana ki. Yulnin kat isning ilna balna as as kidi laih 2016 kurihni yak laihwi talna ûk as yamna atnin.
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Sequeira Rankin, Francisco. "Autonomía y juventudes en el Caribe sur nicaragüense." Wani 69 (October 27, 2016): 81–88. http://dx.doi.org/10.5377/wani.v69i0.2954.
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Luego de cumplir veintiséis años de autonomía en el Caribe nicaragüense, en este artículo su autor analiza los resultados de una encuesta a la juventud, en cinco municipios de población predominantemente indígena, mestiza y afrodescendiente de la RACS. La encuesta trata de medir conocimientos, aspiraciones, percepciones y participación de la juventud en la autonomía. En el artículo están resumidas las recomendaciones planteadas en el estudio para futuras intervenciones dirigidas a potenciar la capacidad de agencia y estimular la participación ciudadana de adolescentes y jóvenes de la región.Wani Vol.69 2014, pp.81-88KÛS TASBAIA BAIKI SAKAN SAUT SAITKA RA (RAAS) WAHMA TIARA NANI WARK NANI TILARA DINKAIA LÂKA BANaha stadi munanka nara taura ulbansa kainara dia takanba, wark nani lainkara wahma tiara nani nawas nahki iwi banghwiba, trabil saura nani tilara, iwanka natka, bara klauna tasbaia ra wahma tiara nani ba wark nani tilara dinkaia dukiara wark ka nani daukaia. Ninkara makabisa wahma tiara nani ba wark nani sut tilara dinkaia. Kûs tasbaia baiki sakan saut saitka ra (RAAS) wahma tiara nani wark nani tilara dinkaia dukiara stadi munanka wauhkataya ra aisi ba baku. Naha tasbaia ra sika wark ka daukaisa nina ba sika Kul sinska lâka nani pain briaia bara wahma tiara nani pain pawanka lâka nani yabaia ba. Ninkara wauhkataya nara aisi prakisa kampani nani bara âpis nani sat sat banghwi bara witing nani blestu naha wahmika bara tiarka nani Nikarawa karibika tasbaia ra îwi banghwi bara wark yabaia ba dukiara.KÛS SAUNI SAHWI YAKNA WADAH SAITNI KAU (RAAS) YAK, WAWAHMA SIRARAU BALNA WARK PAS YAK ÂNIN LÂNI BALNA Adika laihwi talna akat tatuna yak ulna sara puyun ais kalahna dai kidika, wark balna ninin yak wawahma sirarau balna war minit ampat yalalahwi bangh kidika, trabil dutni pas yakat, ampat yalahwi bangh kidika, dawak ma sauki wawahnima sirarauni balna bitik wark balna pas yakat ânin yulni warkni balna kidi yamnin. Usnit yak yulwi wawahma sirarau balna kidi wark balna bitik pas yakat awi dûnin yulni. Kus sauni sahwi yakna wadah saitni kau (RAAS) yak. wawahma sirarau balna wark balna pas yakat ânin yulni waunhtaya yayamna pas yakat yulwa kapat. Adika sauni yakat warkni balna yayamnin ahawa ayangni kidika kuduh Kûl sinsni lâni balna yamni dunin dawak wawahma sirarau balna yamni bararakwarang yulni. Usnit yak wauhnitaya akat yulwi putwi, kampani balna dawak âpis balna sat sat bangh yakat, witingna blestu adika wawahnima dawak sirarauni balna Nikarawa karibi ni sauni yak yalahwi bangh yakat wark dianin ki.
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Costa, Rosalina Pisco. "Book Review: Gene H Bell-Villada and Nina Sichel (eds), (with Faith Eidse and Elaine Neil Orr), Writing Out of Limbo: International Childhoods, Global Nomads and Third Culture Kids." International Sociology 30, no. 2 (March 2015): 191–93. http://dx.doi.org/10.1177/0268580915571816.
Full textDissertations / Theses on the topic "Ninja Kid"
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Hemmelmann, Nina [Verfasser]. "Stressreaktivität und Mutter-Kind-Interaktion im Säuglingsalter von 4 Monaten / Nina Hemmelmann." Gießen : Universitätsbibliothek, 2014. http://d-nb.info/1068825057/34.
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Leonhardt, Nina Kim [Verfasser], and Bernhard [Akademischer Betreuer] Tschofen. "Dialektgrenzen als soziokulturelle Konstrukte. Subjektive Sprachräume in Nord-Baden-Württemberg / Nina Kim Leonhardt ; Betreuer: Bernhard Tschofen." Tübingen : Universitätsbibliothek Tübingen, 2015. http://d-nb.info/1163282952/34.
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Velsen, Nina von [Verfasser], Silke [Akademischer Betreuer] Pauli, Silke [Gutachter] Pauli, and Marco [Gutachter] Henneke. "Haplotypanalyse bei Familien mit einem Kind mit CHARGE- Syndrom und Kandidatengenscreening CHD8 und FAM124B / Nina von Velsen ; Gutachter: Silke Pauli, Marco Henneke ; Betreuer: Silke Pauli." Göttingen : Niedersächsische Staats- und Universitätsbibliothek Göttingen, 2018. http://d-nb.info/1164231081/34.
Full textBooks on the topic "Ninja Kid"
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Ninjas!: A fun guide book for kids wanting to become a ninja. Vero Beach, FL: SunVision Media, 2013.
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illustrator, Savage Stephen 1965, ed. Jack B. Ninja. New York, USA: Orchard Books, an imprint of Scholastic, 2018.
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Sepowski, Stephen J., ed. The Ultimate Hint Book. Old Saybrook, CT: The Ultimate Game Club Ltd., 1991.
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Schwartz, Steven A. The Big Book of Nintendo Games. Greensboro, USA: Compute Books, 1991.
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Inc, Game Counselor. Game Counselor's Answer Book for Nintendo Players. Redmond, USA: Microsoft Pr, 1991.
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Prima. Official Sega Genesis: Power Tips Book, Volume 3. Rocklin, CA: Prima Publishing, 1994.
Find full textBook chapters on the topic "Ninja Kid"
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Gaines, Malik. "Nina Simone’s Quadruple Consciousness." In Black Performance on the Outskirts of the Left. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479837038.003.0002.
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The musical performances of Nina Simone are situated in her activist context, influenced by the civil rights movement and her friends, including playwright Lorraine Hansberry. Simone’s relationship to leftist performance is explored through her uses of materials authored by Bertolt Brecht and Kurt Weill, and the differences between her approach and Brecht’s proposed techniques underscore Simone’s black expressive mode and illustrate modernity’s reliance on blackness. Attention to Simone’s uses of voice, piano, dress, and presence construct a sense of a radically politicized performance mode. Using the song “Four Women” and the legacy of Du Boisian double consciousness, Simone enacts a kind of quadruple consciousness that uses excess to multiply, rather than resolve, the alienations and displacements of black subjectivity in an agile and mobile performance of difference.
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Whitehead, Kevin. "Movies within Movies and New Orleans Comes Back 2008–2019." In Play the Way You Feel, 293–338. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190847579.003.0011.
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In the 2000s and 2010s, screen jazz stories explored new forms to tell a new century’s jazz stories—longform television included. The surreal comedy Be Kind Rewind critiques jazz narrative conventions, with a movie within a movie: a new trend in jazz pictures. Born to Be Blue depicts a Chet Baker biopic within the biopic. A Miles Davis biopic is configured as a self-contained double feature, dividing his charming and evil personas. Nina Simone and Joe Albany biopics likewise focus on lulls in their careers. Queen Latifah plays Bessie Smith in a sexually frank biopic. Damien Chazelle’s Whiplash is hysterical like a too-fast drum solo, and his La La Land echoes Scorsese’s New York, New York in various particulars. As the jazz film approached the music’s centenary on record, new stories keep harking back to early ones—even the earliest, drawing connections back to The Jazz Singer.
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Leopold, Estella B. "The Shack Idea." In Stories From the Leopold Shack. Oxford University Press, 2016. http://dx.doi.org/10.1093/oso/9780190463229.003.0014.
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As each of us siblings—Starker, Luna, Carl, Nina, and i— matured and entered our professional lives in different parts of the country, we carried with us a hankering to have a place in the country, a Shack of our own. It is not merely real estate, of course. Instead, it is a camping place for feeling close to the land, a place to work with the land and to observe the ecosystem and its fauna. To “own,” or as the first peoples saw it, to “belong” on a piece of land is exciting and special—a chance to become acquainted with a few favorite species, then to watch them grow. But of course it is way more than that. As Dad said, he chose his land for its backwardness, but it flourished in splendid isolation under our care. Shack land, as we conceived of it, had the potential of being inhabited by a vast number of native bird species, plus a diverse fauna of mammals, which got richer with time. We were excited that the Shack landscape itself had such physical variety; it had hills and dales, a grand river, a series of tributaries animated by spring and fall floods, a standing bottomland forest coursed by those floods and occupied by lively muskrats, with ducks flying in and out of the sloughs, as well as kingfishers and jays. Even though it was “degraded” agricultural land, Dad and Mother saw it as a land of opportunities for the family. While it had a “reduced level of complexity,” the soil was still there, and we could help improve it, which actually means that the right plants could make it better. Prairie is the perfect model for this kind of restoration and recovery. Dad described the upward flow of energy from soils through the plant community as a kind of circuit. After major disruption and loss of native species, the energy circuit is slowed and altered. He asked, “Can the land adjust itself to the new order?” He was sure it could if we reintroduced the native plant species on that cornfield, on that terrace, on that hill, in order for a genuine prairie, with its very efficient energy-flow, to become reestablished.