Academic literature on the topic 'Orishas'
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Journal articles on the topic "Orishas"
Balogun, Françoise. "L'enfant des Orishas." Présence Africaine 159, no. 1 (1999): 226. http://dx.doi.org/10.3917/presa.159.0226.
Full textWhite, Steven F. ,tr, and Oliveira Silveira. "from Orixas [Orishas]." Callaloo 20, no. 1 (1997): 93–96. http://dx.doi.org/10.1353/cal.1997.0032.
Full textGoldwasser, Michele, and Alvaro Perez Betancourt. "Voices of the Orishas." Western Folklore 56, no. 2 (1997): 185. http://dx.doi.org/10.2307/1500210.
Full textYero, Luis Rey. "Los orishas de Vilva." Revista Surco Sur 9, no. 12 (September 2019): 62–66. http://dx.doi.org/10.5038/2157-5231.9.12.18.
Full textAlexander, Will. "On the Forming Substance of Orishas." Callaloo 22, no. 2 (1999): 386–88. http://dx.doi.org/10.1353/cal.1999.0067.
Full textRepertório, Teatro &. Dança Periódico. "Pour une anthropologie des pratiques spectaculaires : le moment du spectacle, le temps de l’événement et le temps de l’enquête [Bernard Müller]." REPERTÓRIO, no. 12 (July 20, 2012): 35. http://dx.doi.org/10.9771/r.v0i12.4338.
Full textDalago, Renan da Silva, and Altamir Botoso. "Mito y Orisha." REVELL - REVISTA DE ESTUDOS LITERÁRIOS DA UEMS 1, no. 34 (April 12, 2023): 305–24. http://dx.doi.org/10.61389/revell.v1i34.7087.
Full textMartins, Leda Maria. "A Ritual Choreography: The Orishas' Steps in Sortilegio." Callaloo 18, no. 4 (1995): 863–70. http://dx.doi.org/10.1353/cal.1995.0147.
Full textRamsdell, Lea. "Cuban Hip-Hop Goes Global: Orishas' A lo cubano." Latin American Music Review 33, no. 1 (June 2012): 102–23. http://dx.doi.org/10.7560/lamr33104.
Full textBeinert, Richard A. "Book Review: Religion as Art: Guadalupe, Orishas, and Sufi." Studies in Religion/Sciences Religieuses 43, no. 3 (September 2014): 538–40. http://dx.doi.org/10.1177/0008429814540383k.
Full textDissertations / Theses on the topic "Orishas"
Küpper, Stefan. "Santeria – von afrikanischen Orishas über kubanische Heilige zur amerikanischen „Lifestyle-Kultur“." Master's thesis, Universität Potsdam, 2009. http://opus.kobv.de/ubp/volltexte/2009/3920/.
Full textThis paper deals with the development of Santeria within the framework of the African Diaspora – rooting in Africa, emerging in Cuba, advancing in the USA. At first, the plural variants of the Yoruba Orisha religion in Africa are explored with regard to their function as religious basis of Santeria. In the following, the genesis of Santeria in Cuba, caused by the import of many Yoruba slaves, is analysed. In this process the blending of Cuban popular Catholicism with the Orishas of the Yoruba, which led to the emergence of Santeria as a syncretic religion, plays a major role. The influence of differing belief systems, such as Spiritism, on Santeria is highlighted as well. In the middle section of this paper the mass emigrations of Cubans, who brought Santeria to American shores, especially after Castro’s revolution in 1959, are examined in detail. The issues of how Santeria advanced within the American context and what kind of new religious variants emerged out of it are broached at this point. With particular regard to the growing importance of botanicas, the increasing character of commercialisation among different forms of Santeria is critically scrutinised. The final part of this paper deals with contemporary trends in the USA, where Santeria develops from an earlier religious character to a lifestyle-culture, clearly influenced by the process of spiritual shopping. At this point the broad attraction of Santeria, which appeals to multiple social groups in contrast to other immigrant religions, is emphasised. Due to her potential as cultural and religious opportunity for identification among several immigrant communities, Santeria advances to a source of identity among diasporic communities all over an increasingly globalised world.
Rodrigues, Eleomar dos Santos. "OrixÃs e (meio) ambiente: a feitura de confetos no terreiro da sociopoÃtica." Universidade Federal do CearÃ, 2011. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=5662.
Full textEste trabalho tem como proposta principal interligar EducaÃÃo Ambiental e os referenciais afro-brasileiros atravÃs dos arquÃtipos e itan (mitos, histÃrias e canÃÃes) dos orixÃs de forma transversalizada. Intenciono saber que (novos) conceitos relacionados ao meio ambiente sÃo produzidos pelo grupo pesquisador quando faÃo referÃncia aos orixÃs. Para tanto recorri ao mÃtodo de pesquisa coletiva denominado SociopoÃtica, pois neste territÃrio se abrem possibilidades de produzir (novos) conceitos acerca de um tema gerador mediante mÃltiplas linguagens corporais e simbÃlicas desenvolvidas durantes oficinas de produÃÃo de dados. O grupo convidado para fazer comigo esta pesquisa foi constituÃdo por estudantes universitÃrios juntamente com professores/as da rede pÃblica. Durante o trabalho - mais especificamente nas oficinas sociopoÃticas â utilizei algumas vezes o termo ambiente em vez de meio ambiente. Fiz o uso tambÃm de forma recorrente nas oficinas de pesquisa da metÃfora da cidade para fazer referÃncia ao meio ambiente. A idÃia consistiu em fugir das naturalizaÃÃes conceituais, assim como houve o desejo de estimular a criatividade do grupo, visto que buscamos achar o diferente, evitando assim, que se ficasse apenas na repetiÃÃo dos conceitos jà instituÃdos como sugere a pesquisa sociopoÃtica. Dei uma atenÃÃo especial ao orixà Exu, visto que este à o mais âpolÃmicoâ dos orixÃs. Exu à o mais humano dos orixÃs, alÃm de existir nele um potencial pedagÃgico gerador de uma multiplicidade de conceitos. Isto apareceu nos resultados da pesquisa quando tratamos da relaÃÃo Exu e o meio ambiente. Quanto aos outros orixÃs a produÃÃo de novos conceitos foi menos visÃvel, entretanto foram feitas relaÃÃes importantes com o tema gerador. Trata-se aqui de valorizar a matriz afro-brasileira como referÃncia fundamental para se pensar e vivenciar uma EducaÃÃo Ambiental culturalmente diferenciada. Acredito que esta produÃÃo à somente um pingo dâÃgua no oceano da construÃÃo do saber ambiental com bases em saberes ancestrais.
This work has as its main proposal to establish a connection between Environmental Education and the afro-Brazilian referential using archetypes and itan (myths, histories and songs) of orishas in a transversalized way. My focus is to know which (new) concepts related to the environment are produced by the searching group when I refer to orishas. For this reason, I appealed to the Sociopoetic research, which is a new method for collective knowledge construction, because in this field there is a variety of possibilities which emerge in order to produce (new) concepts concerning a generating subject by means of multiple corporal and symbolic languages developed during the workshops for the production of data. The group invited to take part in this research was constituted by university students together with teachers from state schools in Fortaleza. During the work - more specifically in the Sociopoetic workshops - I preferred to use the word surrounding instead of environment. I also made use of the metaphor of the city quite frequently during the workshops in order to refer to the environment. The idea consisted of running away from the conceptual naturalizations. It was also my intention to stimulate the creativity of the group, since we search to find the different one, avoiding the repetition of concepts already known, as the sociopoetic research suggests. I gave special attention to the orisha Eshu, since this is âthe most controversialâ of the orishas. Eshu is the most human of the orishas, and besides that thereâs a pedagogical potential in it which may generate a multiplicity of concepts. This appeared in the results of the research when we deal with Eshu and its relation to the environment. Concerning to the other orishas, the production of new concepts was less visible. However, important relations were made with the generating subject. In this research, we have tried to value the afro-Brazilian matrix as a basic reference to think and live as deep as possible a culturally differentiated Environmental Education. I believe that this production is only a drop in the ocean, a step forward to the construction of environmental knowledge based in ancestral knowledge.
Halloy, Arnaud. "Dans l'intimité des orixãs: corps, rituel et apprentissage religieux dans une famille-de-saint de Recife, Brésil." Doctoral thesis, Universite Libre de Bruxelles, 2005. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210903.
Full textRODRIGUES, Eleomar dos Santos. "Orixás e (meio) ambiente: a feitura de confetos no terreiro da sociopoética." http://www.teses.ufc.br, 2011. http://www.repositorio.ufc.br/handle/riufc/3092.
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This work has as its main proposal to establish a connection between Environmental Education and the afro-Brazilian referential using archetypes and itan (myths, histories and songs) of orishas in a transversalized way. My focus is to know which (new) concepts related to the environment are produced by the searching group when I refer to orishas. For this reason, I appealed to the Sociopoetic research, which is a new method for collective knowledge construction, because in this field there is a variety of possibilities which emerge in order to produce (new) concepts concerning a generating subject by means of multiple corporal and symbolic languages developed during the workshops for the production of data. The group invited to take part in this research was constituted by university students together with teachers from state schools in Fortaleza. During the work - more specifically in the Sociopoetic workshops - I preferred to use the word surrounding instead of environment. I also made use of the metaphor of the city quite frequently during the workshops in order to refer to the environment. The idea consisted of running away from the conceptual naturalizations. It was also my intention to stimulate the creativity of the group, since we search to find the different one, avoiding the repetition of concepts already known, as the sociopoetic research suggests. I gave special attention to the orisha Eshu, since this is “the most controversial” of the orishas. Eshu is the most human of the orishas, and besides that there’s a pedagogical potential in it which may generate a multiplicity of concepts. This appeared in the results of the research when we deal with Eshu and its relation to the environment. Concerning to the other orishas, the production of new concepts was less visible. However, important relations were made with the generating subject. In this research, we have tried to value the afro-Brazilian matrix as a basic reference to think and live as deep as possible a culturally differentiated Environmental Education. I believe that this production is only a drop in the ocean, a step forward to the construction of environmental knowledge based in ancestral knowledge.
Este trabalho tem como proposta principal interligar Educação Ambiental e os referenciais afro-brasileiros através dos arquétipos e itan (mitos, histórias e canções) dos orixás de forma transversalizada. Intenciono saber que (novos) conceitos relacionados ao meio ambiente são produzidos pelo grupo pesquisador quando faço referência aos orixás. Para tanto recorri ao método de pesquisa coletiva denominado Sociopoética, pois neste território se abrem possibilidades de produzir (novos) conceitos acerca de um tema gerador mediante múltiplas linguagens corporais e simbólicas desenvolvidas durantes oficinas de produção de dados. O grupo convidado para fazer comigo esta pesquisa foi constituído por estudantes universitários juntamente com professores/as da rede pública. Durante o trabalho - mais especificamente nas oficinas sociopoéticas – utilizei algumas vezes o termo ambiente em vez de meio ambiente. Fiz o uso também de forma recorrente nas oficinas de pesquisa da metáfora da cidade para fazer referência ao meio ambiente. A idéia consistiu em fugir das naturalizações conceituais, assim como houve o desejo de estimular a criatividade do grupo, visto que buscamos achar o diferente, evitando assim, que se ficasse apenas na repetição dos conceitos já instituídos como sugere a pesquisa sociopoética. Dei uma atenção especial ao orixá Exu, visto que este é o mais “polêmico” dos orixás. Exu é o mais humano dos orixás, além de existir nele um potencial pedagógico gerador de uma multiplicidade de conceitos. Isto apareceu nos resultados da pesquisa quando tratamos da relação Exu e o meio ambiente. Quanto aos outros orixás a produção de novos conceitos foi menos visível, entretanto foram feitas relações importantes com o tema gerador. Trata-se aqui de valorizar a matriz afro-brasileira como referência fundamental para se pensar e vivenciar uma Educação Ambiental culturalmente diferenciada. Acredito que esta produção é somente um pingo d’água no oceano da construção do saber ambiental com bases em saberes ancestrais.
Souza, Julianna Rosa de. "A dramaturgia da dança dos orixás : reflexões sobre arte e religião na prática artística de Augusto Omolú." Universidade do Estado de Santa Catarina, 2014. http://tede.udesc.br/handle/handle/1286.
Full textCoordenação de Aperfeiçoamento de Pessoal de Nível Superior
The objective of this writing is to present The Dramaturgy of the Orisha Dance by Augusto Omolú, Brazilian actor/dancer who was a member of the Danish group Odin Teatret, directed by Eugenio Barba. For nearly two decades, the artist sought to codify the orisha dance moves, a practice present in the Candomble ritual. This dissertation discusses, from the discourse of the artist, about the energy of the orishas as an impulse for the scenic creation. In this way, the dramaturgy was built between the movement, that brings in itself the mythology and the relationship of the orishas with the elements of nature, and the dramatic text. Therefore, beyond the theoretical and bibliographical references, the following materials will be used: the interview with the artist, the experience of participant observation in the Dramaturgy Dance of the Orishas Seminar in Salvador and the videographic material from the spectacle Orô de Otelo (1994).
O objetivo do presente escrito é apresentar a Dramaturgia da Dança dos Orixás de Augusto Omolú, ator/dançarino brasileiro que foi integrante do grupo dinamarquês Odin Teatret, dirigido por Eugenio Barba. Por quase duas décadas, o artista buscou codificar os movimentos da dança dos orixás, prática presente no ritual do candomblé. Este trabalho disserta sobre a energia do orixá como impulso para a criação cênica a partir do discurso do artista. Assim, a dramaturgia era construída entre o movimento, que traz em si a mitologia e a relação do orixá com os elementos da natureza, e o texto dramático. Para tanto, além dos referencias teóricos e bibliográficos, serão utilizados os seguintes materiais: a entrevista feita com o artista, a experiência de observação participante no Seminário da Dramaturgia da Dança dos Orixás em Salvador e o material videográfico do espetáculo Orô de Otelo (1994).
Favaro, Jean Filipe. "A relação sociedade/divindades/natureza no templo Espírita de Umbanda Abaçá de Oxalá em Pato Branco - PR: modos plurais de existência." Universidade Tecnológica Federal do Paraná, 2018. http://repositorio.utfpr.edu.br/jspui/handle/1/3262.
Full textInvestigações etnográficas imergidas no contexto do Terceiro Mundo exploraram diferentes e diversas práticas de pensar, irmanar, experimentar e codificar dimensões biológicas e naturais. Entre os diversos agregados sociais que se mobilizam no mundo por meio de racionalidades contra-hegemônicas, os cultos afro-brasileiros foram anunciados como religiosidades múltiplas, de grande importância ecológica e revestidos de conexões com os mais diversos e contraditórios actantes do cosmo, que resistem no Terceiro Mundo, com suas subjetividades descolonizadoras que se multiplicam em cada local de culto. Nesta conjuntura, esta pesquisa foi efetuada junto ao Centro Espírita de Umbanda Abaça de Oxalá, tendo por objetivo analisar a rede que se conforma nas inter-relações entre seres humanos/divindades/natureza. A Teoria Ator-Rede tal como apresentada por Latour (1994; 2004; 2012) forneceu ferramentas para que uma etnografia adequada à realidade deste terreiro fosse elaborada, expandindo o número de atores ocultos que se relacionam, agem e falam. Assim, durante o período de 19 meses a pesquisa foi operacionalizada por mediação da técnica Observação Participante, a partir de anotações no diário de campo, fotografias, transcrições de entrevistas e desenhos. A forma dos registros se desenvolveram na análise documental, através das anotações no próprio material analisado, objetivando engendrar um relato Ator-Rede para desdobrar um maior número de atores, mediadores e controvérsias que se conectam às práticas associadas as relações entre seres humanos/divindades/natureza no Abaça de Oxalá. Os humanos que configuram o local são caracterizados pelo pai-de-santo, filhos-de-corrente e clientes, que tecem relações com os Orixás em diferentes estratos e níveis de comprometimento com as normativas locais, almejando favores espirituais a partir de suas motivações subjetivas, as quais incluem as esferas da saudabilidade, das questões afetivos-familiares, da prosperidade financeira e desenvolvimento espiritual (no caso dos filhos-de-corrente). Os favores dos Orixás são logrados a partir de um rico e complexo regime de permutas, que permite agenciar lugares da natureza (pontos-de-força), elementos naturais (vegetação, minerais), alimentos, fogo, água, e múltiplos elementos que são relativos à subjetividade de cada humano conectado na rede, que emergem na forma de oferendas, chás medicinais, banhos de ervas, defumações, etc. Estas permutas são subsidiadas por um arcabouço de conhecimentos sobre suas naturezas, especificidades, associações e ações. Estes saberes são indissociáveis dos fazeres, e sua fonte primordial são os Orixás. A partir destes saberes foi possível identificar um total de 159 entidades espirituais mobilizadas nos discursos e atividades do terreiro e 140 vegetais empregados para as mais diversas finalidades que os humanos necessitam. O processamento das atividades ritualísticas no contexto religioso afro-brasileiro remete a uma realidade complexa, engendrada pelas profundas intersecções entre as esferas do mundo social, sobrenatural e natural. O conceito êmico de energia se mostra substancial para que tais conexões emerjam e ajam no cotidiano do terreiro, pois o Orixá é energia e se conecta com a energia dos humanos e da natureza para que transformações no mundo real sejam engendradas.
Ethnographic research immersed in the context of the Third World explored different and diverse practices of thinking, brotherhood, experimenting and codifying biological and natural dimensions. Among the various social aggregates mobilized around the world through counter-hegemonic rationalities, Afro-Brazilian cults were announced as multiple religiosities of great ecological importance and with connections with the most diverse and contradictory actants of the cosmos. They resist in the Third World, with its decolonizing subjectivities that multiply in each place of worship. At this juncture, this research was carried out with the Spiritist Center of Umbanda Abaça de Oxalá, aiming to analyze the network that is formed in the interrelations between humans / divinities / nature. The Actor-Network Theory as presented by Latour (1994, 2004, 2012) provided tools for an ethnography appropriate to the reality of this terreiro to be elaborated, expanding the number of hidden actors who relate, act and speak. Thus, during the 19 month period, the research was operationalized by means of the Participatory Observer technique, based on field diary annotations, photographs, transcripts of interviews and drawings. The form of the records was developed in the documentary analysis, through the annotations in the material analyzed. The aiming was to generate an actor-network account to unfold a greater number of actors, mediators and controversies that connect to the practices associated with the relations between human /divinities / nature in the Abaca de Oxalá. The humans that make up the place are characterized by the “pai de santo”, “filhos de corrente” and clients. They interact with the Orixás in different strata and levels of commitment to local norms, seeking spiritual favors from their subjective motivations, which include the spheres of health, affective-family issues, financial prosperity and spiritual development (in the case of filhos de corrente). The favors of the Orixás are obtained from a rich and complex regime of exchanges, which allows to place places of nature (points of force), natural elements (vegetation, minerals), food, fire, water, and multiple elements that are relative to the subjectivity of each human connected in the net, that emerge in the form of offerings, medicinal teas, herbal baths, smokes, etc. These exchanges are subsidized by a framework of knowledge about their natures, specificities, associations and actions. These knowledges are inseparable from doings, and their primary source is the Orixas. From these knowledge, it was possible to identify a total of 159 spiritual entities mobilized in the discourses and activities of the terreiro and 140 vegetables used for the most diverse purposes that humans need. The processing of ritualistic activities in the Afro-Brazilian religious context, refers to a complex reality engendered by the deep intersections between the spheres of the social, supernatural and natural world. The emic concept of energy proves substantial for such connections to emerge and act in the daily life of the terreiro, because the Orixá is energy and connects with the energy of humans and nature so that transformations in the real world are engendered.
Muchnik, Maïra. "Le tango des Orixás : les religions afro-brésiliennes à Buenos Aires /." Paris ; Budapest ; Kinshasa [etc.] : l'Harmattan, 2006. http://catalogue.bnf.fr/ark:/12148/cb402358225.
Full textDas, Binodini. "Socio-economic life of Orissa : C. A. D. 400-1200 /." Kolkata : R. N. Bhattacharya, 2005. http://catalogue.bnf.fr/ark:/12148/cb41001435m.
Full textSingh, Upinder. "Kings, Brāhmaṇas, and temples in Orissa : an epigraphic study (300-1147 C.E.)." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74673.
Full textPanda, Shishir Kumar. "Nāga cult in Orissa /." Delhi : B.R. publ, 1986. http://catalogue.bnf.fr/ark:/12148/cb36991513k.
Full textBooks on the topic "Orishas"
Henry, Frances. Beliefs, doctrines and practices of the Orisha religion in Trinidad, 1958 - 1999. [St. Ann's, Trinidad and Tobago: s.n.], 2000.
Find full textMuchnik, Maïra. Le tango des Orixàs: Les religions afro-brésiliennes à Buenos Aires. Paris: L'Harmattan, 2006.
Find full textAróstegui, Natalia Bolívar. Los orishas en Cuba. La Habana: Ediciones Union, 1990.
Find full textAróstegui, Natalia Bolívar. Los orishas en Cuba. Caracas: Ediciones Panapo, 1995.
Find full textBrouwer, Leo. Rito de los Orishas. Saint-Nicolas, Qué., Canada: Doberman-Yppan, 1994.
Find full textGonzález, Nora A. Hernández. Orishas que me acompañan. Matanzas: Ediciones Matanzas, 2005.
Find full textAróstegui, Natalia Bolívar. Orishas del panteón afrocubano. Cádiz: Quorum Libros, 2008.
Find full textVilson Caetano de Sousa Júnior and Air José Souza de Jesus. Minha vida é orixá. São Paulo, Brazil]: Ifá Editora, 2011.
Find full textBook chapters on the topic "Orishas"
Adeniji-Neill, Dolapo. "Homage to Orisha." In The Swing of the Pendulum, 59–68. Rotterdam: SensePublishers, 2017. http://dx.doi.org/10.1007/978-94-6351-224-4_6.
Full textSterling, Cheryl. "Orisha transnational practices and the Africana Matrix." In The Routledge International Handbook of Transnational Studies, 235–48. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003329978-25.
Full textCapone, Stefania. "The “Orisha Religion” between Syncretism and Re-Africanization." In Cultures of the Lusophone Black Atlantic, 219–32. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230606982_11.
Full textHouston, Gail Turley. "Anon., ‘The Famine in Orissa’." In Hunger and Famine in the Long Nineteenth Century, 252–56. London: Routledge, 2022. http://dx.doi.org/10.4324/9780429198076-84.
Full textSandoval, Mercedes Cros. "Orishas/Orichas." In Worldview, the Orichas, and Santería, 181–85. University Press of Florida, 2007. http://dx.doi.org/10.5744/florida/9780813030203.003.0012.
Full textMcNeal, Keith E. "Serving the Orishas." In Trance and Modernity in the Southern CaribbeanAfrican and Hindu Popular Religions in Trinidad and Tobago, 90–147. University Press of Florida, 2011. http://dx.doi.org/10.5744/florida/9780813037363.003.0004.
Full textTsang, Martin. "The Scattering and Sharing of Wisdom around the World." In Spirited Diasporas, 55–69. University Press of Florida, 2023. http://dx.doi.org/10.5744/florida/9781683403722.003.0005.
Full textCasamayor, Odette. "Between Orishas and Revolution." In Indelible Inequalities in Latin America, 139–68. Duke University Press, 2010. http://dx.doi.org/10.1215/9780822392903-006.
Full textCASAMAYOR, ODETTE. "Between Orishas and Revolution:." In Indelible Inequalities in Latin America, 139–68. Duke University Press, 2010. http://dx.doi.org/10.2307/j.ctv11cw5vh.10.
Full textGONZALES, MARTHA R. "Prayer to the Orishas." In Voices from the Ancestors, 29–30. University of Arizona Press, 2019. http://dx.doi.org/10.2307/j.ctvq4c07x.7.
Full textConference papers on the topic "Orishas"
Das, N., and R. K. Mishra. "A decade of microstrip technology in Orissa." In 2007 IEEE Applied Electromagnetics Conference (AEMC). IEEE, 2007. http://dx.doi.org/10.1109/aemc.2007.4638061.
Full textDash, Pranabesh, and Mitali Monalisa. "Engineering Education in Orissa - is it sustainable?" In Technology. IEEE, 2008. http://dx.doi.org/10.1109/picmet.2008.4599819.
Full textMirza, Azimuddin. "GEOCHEMISTRY OF IRON ORE DEPOSITS FROM THE SINGHBHUM-ORISSA CRATON (INDIA)." In 15th International Multidisciplinary Scientific GeoConference SGEM2015. Stef92 Technology, 2011. http://dx.doi.org/10.5593/sgem2015/b13/s3.042.
Full textMohanty, Pratap K., Uma S. Panda, Pravakar Mishra, Hideshige Takada, and Takashige Sugimoto. "TROPICAL CYCLONES ASSOCIATED CHANGES ALONG ORISSA COAST, EAST COAST OF INDIA." In Proceedings of the 2nd International Conference. WORLD SCIENTIFIC, 2004. http://dx.doi.org/10.1142/9789812703040_0048.
Full textNizamuddin, Mohammad, Kawsar Akhand, Leonid Roytman, Felix Kogan, and Mitch Goldberg. "Optical remote sensing a potential tool for forecasting malaria in Orissa, India." In SPIE Defense, Security, and Sensing, edited by Šárka O. Southern. SPIE, 2013. http://dx.doi.org/10.1117/12.2014702.
Full textRatnathicam, Nira, Bob Mallick, and Karl V. Krcma. "Operations Simulation of the Proposed 12 MTPY Dhamra-Chandbali Marine Terminal, Orissa, India." In Ports Conference 2001. Reston, VA: American Society of Civil Engineers, 2001. http://dx.doi.org/10.1061/40555(2001)94.
Full textRaju, P. V. S., and K. S. Kumar. "Application of Geophysical Methods (Gravity and Magnetics) to Chromite Prospecting: An example from Kathpal Area, Sukinda, Orissa." In 1st Indian Near Surface Geophysics Conference & Exhibition. European Association of Geoscientists & Engineers, 2019. http://dx.doi.org/10.3997/2214-4609.201979027.
Full textBanerjee, Dhruba, and Ramaprosad Bondyopadhaya. "A Study of Southwest Monsoon Rainfall in West Bengal and Orissa and Its Correlation with Sunspot Numbers." In ECAS 2022. Basel Switzerland: MDPI, 2022. http://dx.doi.org/10.3390/ecas2022-12854.
Full textSahoo, Tapas Ranjan. "Pure and Fe-doped CeO2 nanoparticles obtained by microwave assisted combustion synthesis: Physico-chemical properties ruling their catalytic activity towards CO oxidation and soot combustion." In 31st Annual Conference of Orissa Chemical Society and National Seminar on Recent Developments and Applications of Functional Materials. NEWREDMARS EDUCATION PVT LTD, 2017. http://dx.doi.org/10.28921/nrme.sc.2.2017.125.
Full textDas, Bishnu P. "Socio-Economic Devastation of Orissa Coast, India: Caused by Unprecedented Sea Level Rise during October 1999 Super Cyclone." In World Water and Environmental Resources Congress 2005. Reston, VA: American Society of Civil Engineers, 2005. http://dx.doi.org/10.1061/40792(173)508.
Full textReports on the topic "Orishas"
Santana Pérez, Germán, Claudio Moreno-Medina, and Juan Manuel Parreño-Castellano. Patrimonio Africano en Canarias: Lanzarote. Servicio de Publicaciones y Difusión Científica de la Universidad de Las Palmas de Gran Canaria, July 2022. http://dx.doi.org/10.20420/pac/2022.516.
Full textSantana Pérez, Germán, Claudio Moreno-Medina, and Juan Manuel Parreño-Castellano. African Heritage in the Canary Islands: Lanzarote. Servicio de Publicaciones y Difusión Científica de la Universidad de Las Palmas de Gran Canaria, July 2022. http://dx.doi.org/10.20420/pac/2022.522.
Full textRout, Sarit. Public expenditure on health care in Orissa: Focus on reproductive and child health services. Population Council, 2010. http://dx.doi.org/10.31899/rh2.1032.
Full textSustainable sweetpotato production and utilization in Orissa, India, proceedings. International Potato Center, 2010. http://dx.doi.org/10.4160/9789290603931.
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