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Journal articles on the topic 'Patrai'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

DAWN, PROSENJIT. "A new species of Cephalaeschna Selys, 1883 (Odonata: Anisoptera: Aeshnidae) from Neora Valley National Park, West Bengal, India, with notes on C. acanthifrons Joshi & Kunte, 2017 and C. viridifrons (Fraser, 1922)." Zootaxa 4949, no. 2 (March 25, 2021): 371–80. http://dx.doi.org/10.11646/zootaxa.4949.2.10.

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A new species Cephalaeschna patrai sp. nov. is described from Neora Valley National Park, Darjeeling Himalays as the eighth species of the genus from India. This new species is characterized by bright green markings on overall black body color, black is replaced with brown in female. Anterolateral thoracic stripe separated in two patches connected with a narrow line. The cerci are uniformly broad towards end, without any constriction in the lateral view; tip of the same prominently curved upwards to form blunt tubercle which appears to be projected inwards in the dorsal view. An updated key for all the Indian species is provided here. A short note about the affinities among congenerics distributed across Himalayas (particularly C. acanthifrons Joshi & Kunte, 2017 and C. viridifrons (Fraser, 1922)) is also included.

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2

Sámuel, Gábor. "Rítus múlt időben (két pausaniasi történet achaeából)." Antik Tanulmányok 57, no. 2 (December 1, 2013): 209–21. http://dx.doi.org/10.1556/anttan.57.2013.2.2.

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Pausanias művének hetedik könyvében, Patrai városának ismertetése során két helyi történetről is tudósít. Az egyik egy kevéssé összetett cselekményű szerelmi novella, amely azonban meglepő fordulatokat tartalmaz. Pausanias maga, bár a történetben egy istennek, Dionysosnak is központi szerepe van, a történetet a szerelem erejéről szóló meseként értelmezi. A másik egy összetettebb, két részből álló mitikus történet, melyhez egy évenként megismételt helyi rítus is kapcsolódik. E második történet első felében szintén fontos szerepe van a szerelemnek és egy istennek, ezúttal Artemisnek, a történet folytatása azonban Artemis helyett Dionysost, s a szerelem helyett az őrületet helyezi a középpontba.Elemzésemben a két történet kapcsán Pausanias hellenisztikus kori nézőpontja és értelmezései, a történetek mitikus tartalma és a rítus közti összefüggéseket vizsgálom — elszakadva egyrészt attól a Pausanias-képtől, amelyet még a tizenkilencedik századból örököltünk, s amely szerint a pausaniasi elbeszélések hátterében mindig valamilyen más forrásszöveg, ez esetben hellenisztikus szerelmi történetek állnak, másfelől attól a valamivel későbbi tradíciótól, mely a rítusokat előszeretettel s gyakran túlságosan is egyoldalúan olvassa rite de passage-ként, kizárólag a beavatási funkció, egyfajta „primitív” örökség felől.

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ΑΝΑΓΝΩΣΤΑΚΗΣ, Ηλίας, and Άννα ΛΑΜΠΡΟΠΟΥΛΟΥ. "Μία περίπτωση ἐφαρμογῆς τοῦ βυζαντινοῦ θεσμοῦ τοῦ ἀσύλου στήν Πελοπόννησο: Ἡ προσφυγή τῶν Σλάβων στό ναό τοῦ Ἁγίου Ανδρέα Πατρῶν." BYZANTINA SYMMEIKTA 14 (September 26, 2008): 29. http://dx.doi.org/10.12681/byzsym.872.

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<p>Ilias Anagnostakis and Anna Lambropoulou</p><p>An instance of the implementation of the Byzantine institution of asylum in the Peloponnese: the Slavs seek sanctuary in the Church of St Andrew of Patrai</p><p>The events which took place in the Peloponnese in the early ninth century (c. 800) are recorded in later sources, mostly of the tenth century. Following the establishment of the theme system of territorial administration and the securing of ecclesiastical order in the region, the emperor Nikephoros I, in implementing his new fiscal and economic policy, took steps to increase the number of inhabitants by systematically encouraging the settlement of new population groups from outside the area. It was within this general context and during this same period that the rebellion of the Slavs in Achaia, as described by Constantine VII Porphyrogenitus, needs to be viewed. Clearly, also, the phenomenon needs to be seen within the context of the specific social climate of the region where radical change was taking place and significant breaks with the past were occurring. During the repression of the rebellion the Slavs sought sanctuary in the church of the Apostle Andrew. As a result of this move, however, the rebels were given special treatment as they were viewed as having repented their actions. This was an occurrence whose more general implications are worthy of further study. Looked at from the broader ecclesiastical and political perspective, there are certain characteristic features to be noted in the attitudes towards asylum and the priority ascribed to ecclesiastical over civil law in Constantinople at the end of the eighth and the beginning of the ninth centuries. At the beginning of the ninth century, during the reign of Nikephoros I and while Tarasios was on the patriarchal throne (784-806), the flight of the defeated Slavs to the Church of St Andrew and the relative leniency that was shown them by the state suggest that here we are dealing with an instance of the workings of the institution of sanctuary in Byzantium. While the sources bring in a host of hagiographie and miraculous elements -the standard baggage of accounts of Christianisation and repentance-he flight of the Slavs to the church of the patron saint of the city constitutes, in our opinion, in instance of mass asylum. Moreover, it is interesting to observe that the respective terminology which was used in Porphyrogenitus' account and was in all likelihood included in the sigillion of Nikephoros I relies, in our view, directly on Byzantine legislative reforms concerning sanctuary.</p><p>This is the first recorded instance of mass asylum and resort to church sanctuary in the middle Byzantine period in the Peloponnese. An effort was made both on the part of the church and the state to find a compromise solution: the former sought recognition of the institution of sanctuary while the latter was concerned to maintain the authority of its judicial and penal organs. The Slavs, who had sought sanctuary in the church, while normally liable to the punishment reserved for insurrection, were in the end granted special treatment. A compromise was found: despite the Slavs' attempt to rebel against the Byzantine authorities, the institution of asylum was fully implemented with the imposition of a number of restrictions and sanctions against the Slav population. The economic side of this treatment, which was generally a feature of the institution of ecclesiastical asylum both in Byzantium and the medieval West, has been well investigated. Indeed, monasticism and land ownership in the region of Bithynia are thought to have developed thanks to the institution of monastic asylum and the geographical boundaries of asylum, and this appears to be the case in the Peloponnese, too, where we see privileges and sigillia being granted for new monasteries and metropoleis in the ninth century. It is particularly interesting to note that the limits of 'rural asylum', i.e. the legal delimitation of the concepts of asylum and imperial donations, are lumped together with the estates of the church or monastery. The transfer of the exploitation of cultivable land to the workers of the monastery or church very often led to the development of settlements in the area. Seen in this light, the introduction of the institution of asylum and its legal delimitation in the case of the ecclesiastical estates of Achaia are directly related to the settlements of the early ninth century. It is probable that in contrast to the case of Syria and Bithynia asylum was not the catalyst behind the gradual settlement of the region of Achaia. However, and more importantly, it did offer solutions to the problems arising from the settlements. In the case of Patrai groups of unruly and discontented peasant populations developed an allegiance to the metropolis and were subsequently integrated to the point that they became entitled to protection from every epinoia adikos ('unjust design').</p><p>Subsequent to the Patrai episode - as far as the evidence allows us to construe- the Empire turned its military operations to the unsubdued, mountainous and more southerly regions of the Peloponnese. By contrast, the Slavs of Achaia were granted sigillia guaranteeing protection from any unapproved measures or epinoia adikos of the metropolitan. The flight of the Slavs to the Church of St Andrew following the miraculous intervention of the Apostle Andrew and the repression of the revolt, as well as the special treatment that they then received at the hands of the Byzantine authorities on account of their seeking sanctuary in the church, can be seen to constitute a form of asylum that is entirely consistent with the political and social climate and with the concept of asylum of the age of Nikephoros I.</p><p> Further investigation of the sigillia and their authenticity and reliability as sources may help to improve our understanding of the implementation and development of the institution of asylum in Byzantium during the reign of Nikephoros I.</p><p> </p>

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Pope, Ronald, and James Shuler. "PATRAM awards for PATRAM 2013." Packaging, Transport, Storage & Security of Radioactive Material 24, no. 2 (December 2013): 49–53. http://dx.doi.org/10.1179/1746510913y.0000000038.

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Marzolf, Hedwig. "Patria." Esprit Mai, no. 5 (2017): 17. http://dx.doi.org/10.3917/espri.1705.0017.

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6

Sorenson, Ken B. "PATRAM 2007." Packaging, Transport, Storage & Security of Radioactive Material 17, no. 3 (September 2006): 125. http://dx.doi.org/10.1179/prm.2006.17.3.125.

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7

Price, M. S. T., and E. P. Goldfmch. "Patram ′98." International Journal of Radioactive Materials Transport 9, no. 3 (January 1998): 171–72. http://dx.doi.org/10.1179/rmt.1998.9.3.171.

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8

Shockley, Evie. "ex patria." New Literary History 50, no. 4 (2019): 529–30. http://dx.doi.org/10.1353/nlh.2019.0052.

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9

Garnier, José Fabio. "Literatura patria." LETRAS, no. 45 (January 30, 2009): 223–66. http://dx.doi.org/10.15359/rl.1-45.10.

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En este número de LETRAS se reproduce un interesante conjunto de comentarios críticos de José Fabio Garnier (1884-1956), notable dramaturgo y crítico literario costarricense. Fueron, al principio notas y reseñas escritas a propósito de la publicación de obras de escritores nacionales de la época. Su autor los reunió, bajo el título general de LITERATURA PATRIA, que se publicó en Anales del Ateneo de Costa Rica (año II, n.o 4, de 1913). Se trata, por la época en que se publica, de uno de los primeros trabajos de historia y crítica sobre las letras costarricenses; además, son una especie de antecedente de la «Carta literaria» de Justo A. Facio que LETRAS había incluido en su n.o 41, valioso documento sobre la trayectoria de la todavía joven literatura costarricense. Ambos trabajos demuestran que desde principios del siglo XX existía una voluntad por estudiar y conocer la literatura nacional, no tanto desde una perspectiva doctrinal sino analítica e interpretativa. Por la relativa extensión del documento, en este número de LETRAS se ofrece una primera sección; la segunda parte se publicará en el próximo número. LA EDITORA

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Widianti, An-nisaa Kurnia, and Anung Bambang Studyanto. "Membaca Makna Ornamen Pepatraan Meja dan Kursi di Ruang Pengadilan Kerthagosa Klungkung Bali." Jurnal Muara Ilmu Sosial, Humaniora, dan Seni 1, no. 1 (May 10, 2017): 152. http://dx.doi.org/10.24912/jmishumsen.v1i1.345.

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Bali merupakan salah satu pusat seni ukir atau seni pahat yang menghasilkan suatu wujud citra visual yaitu ornamen (ragam hias). Wujud perupaan dari sebuah ornamen merupakan hasil pemikiran tradisi adat budaya (local genius) serta keagamaan yang memiliki unsur keindahan (estetika) dan makna. Ornamen yang akan dibahas dalam penelitian ini adalah pepatraan. Pepatraan sendiri berasal dari kata patran yang artinya daun. Ornamen patra sendiri merupakan hasil stilasi dari bentuk tumbuh-tumbuhan yang disusun berjajar dan berulang sehingga membentuk satu kesatuan. Penulis berusaha mengkaji kembali makna pepatraan (motif tumbuh-tumbuhan) di mana saat ini pengetahuan tentang kekayaan seni tradisional sudah hampir memudar. Pendekatan-pendekatan yang dipergunakan dalam penelitian ini adalah ilmu tafsir (hermeunetik) atas persepsi ornamentik pepatraan pada meja dan kursi di ruang pengadilan Kertha gosa Klungkung Bali. Adanya akulturasi antara budaya China yang mempengaruhi Majapahit di Bali membawa pengaruh sampai kepada sistem pemerintahannya yang terdapat di Kerajaan Klungkung Kertha gosa Bali. Kehadiran sebuah ornamen tidak semata sebagai pengisi ruang kosong dan tanpa arti, terlebih untuk karya peninggalan masa lalu seperti meja dan kursi di Kertha gosa Bali. Kata Kunci : ornamen pepatraan, Kerthagosa, Bali

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Pope, R. B. "PATRAM Awards – A history, and Awards for PATRAM 2007." Packaging, Transport, Storage & Security of Radioactive Material 18, no. 4 (December 2007): 189–94. http://dx.doi.org/10.1179/174651007x265079.

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12

Benigno, Franco. "La patria perduta." SOCIETÀ E STORIA, no. 141 (November 2013): 531–36. http://dx.doi.org/10.3280/ss2013-141005.

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Fares, Gustavo, and Luis Harss. "La patria madre." Chasqui 20, no. 2 (1991): 156. http://dx.doi.org/10.2307/29740397.

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Universidades, Revista. "Universidad, patria sometida." Universidades 71, no. 83 (May 10, 2020): 226–30. http://dx.doi.org/10.36888/udual.universidades.2020.83.81.

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Recalcati, Massimo. "Patria senza padri." EDUCAZIONE SENTIMENTALE, no. 21 (February 2014): 123–29. http://dx.doi.org/10.3280/eds2014-021011.

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Singh, Kavita. "Repatriation Without Patria." Journal of Material Culture 15, no. 2 (June 2010): 131–55. http://dx.doi.org/10.1177/1359183510364079.

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Ernawati, B., and Bosra Mustari. "Peran dan Kiprah Haji Patarai Daeng Ma’ruppa, 1951-2003." Jurnal Pattingalloang 6, no. 3 (December 23, 2019): 29. http://dx.doi.org/10.26858/pattingalloang.v6i3.10850.

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Penelitian ini bertujuan untuk mengetahui latar belakang kehidupan Haji Patarai Daeng Ma’ruppa, Peran dan Kiprahnya sebagai pegawai peternakan dan kepala Desa/Lurah Bontonompo, serta Peran dan Kiprahnya sebagai pemangku adat dan pelestari Gaukanga di Bontonompo. Penelitian ini merupakan penelitian yang bersifat deskriptif-analisis dengan menggunakan metode penelitian sejarah melalui tahap heuristik, kritik, interpretasi dan historiografi. Hasil penelitian ini menunjukan bahwa Haji Patarai Daeng Ma’ruppa adalah keturunan Karaeng Polombangekeng. Menjadi teladan dalam masyarakat Bontonompo pada masa pemerintahannya. Selain sebagai teladan dalam bidang pemerintahan, Haji Patarai Daeng Ma’ruppa juga merupakan seorang pemerhati dan pelestari budaya. Denga Peran dan Kiprah sebagai pemangku adat dan Gaukanga di Bontonompo. Kesimpulan bahwa Haji Patarai Daeng Ma’ruppa memiliki Peran dan Kiprah dalam pemerintah dan Pelestarian Gaukanga serta menjadi Pemangku Adat di Bontonompo.Kata Kunci: Peran, Kiprah, dan Haji Patarai Daeng Ma’ruppa This study aims to determine the background of the life of Haji Patarai Daeng Ma'ruppa, his role and progress as an employee of animal husbandry and the head of Bontonompo Village / Village, and his role and role as customary and preserver of Gaukanga in Bontonompo. This research is a descriptive-analysis study using historical research methods through the heuristic, critical, interpretation and historiographic stages. The results of this study indicate that the Daeng Ma'ruppa Patarai Hajj is a descendant of Karaeng Polombangekeng. Being a role model in the Bontonompo community during his reign. Aside from being an example in the field of government, Haji Patarai Daeng Ma'ruppa is also a cultural observer and preserver. With the role and role of the indigenous people and Gaukanga in Bontonompo. The conclusion is that Haji Patarai Daeng Ma'ruppa has a role and role in the government and the preservation of Gaukanga as well as being a traditional holder in Bontonompo.Keywords: Role, Gait, and Haji Patarai Daeng Ma'ruppa

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Pradana, Muhammad Rafi. "Pengelolaan Media Sosial Instagram Sebagai Media Komunikasi PT Patra Bangun Properti." JCommsci - Journal Of Media and Communication Science 3, no. 3 (September 30, 2020): 159. http://dx.doi.org/10.29303/jcommsci.v3i3.83.

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Penelitian ini berjudul “Pengelolaan Media Sosial Instagram Sebagai Media Komunikasi PT Patra Bangun Properti” merupakan penelitian deskriptif yang berfokus pada mengetahui tahapan tahapan pengelolaan media sosial Instagram yang dilakukan oleh PT Patra Bangun Properti sebagai media komunikasi dengan menggunakan konsep ROSTIR. Penelitian ini bertujuan untuk mengetahui bagaimana PT Patra Bangun Properti mengelola media sosial instagram berdasarkan konsep ROSTIR. Teknik pengumpulan data menggunakan Wawancara dengan delapan informan, Observasi, Studi Pustaka, dan Dokumentasi. Teknik validitas data menggunakan triangulasi sumber. Hasil penelitian menyebutkan bahwa 1) Riset dan diagnosis telah dilakukan oleh PT Patra Bangun Properti dengan melakukan riset primer menggunakan observasi dan wawancara, riset sekunder dengan menganalisis data pribadi, serta analisis SWOT pada media sosial instagram, 2) tujuan yang ditetapkan PT Patra Bangun Properti dapat dicapai dan diwaktukan 3) Strategi yang digunakan PT Patra Bangun Properti adalah menetapkan instagram sebagai saluran spesifik yang digunakan dan menggunakan pesan kunci 4) PT Patra Bangun Properti menggunakan taktik Paid Media yaitu dengan iklan yang ada di instagram, Earned Media dengan mengandalkan keterlibatan netizen, serta Owned media walaupun sosial media instagram ini tidak sepenuhnya dikendalikan oleh PT Patra Bangun Properti. 5) Implementasi PT Patra Bangun Properti adalah dengan mengunggah konten konten pada media sosial instagram, PT Patra Bangun Properti mengeluarkan biaya dalam pengelolaan media sosial, serta linimasa instagram yang terdiri dari foto dan video, 6) PT Patra Bangun Properti melakukan laporan dan evaluasi hanya pada akhir pelaksanaan kegiatan.

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19

Sanchini, Laura. "Visiting La Madre Patria." Ethnologies 32, no. 2 (September 15, 2011): 235–53. http://dx.doi.org/10.7202/1006311ar.

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This article focuses on visits to Italy undertaken by young Montreal Italians. I have divided these trips into three separate categories: the school trip, the extended stay, and the family visit. These trips allowed my informants to access Italy on three different levels. The school trip gave them the opportunity to experience the touristic elements of Italy, while the extended stay allowed them to understand the realities of living in Italy. The family visit gave them a chance to trace their family history and experience their parents' hometowns. These trips and the narratives that accompanied them have become identity markers for these Montreal Italians as well as a way for them to shape cultural awareness.

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20

Craveri, Benedetta. "La sua seconda patria." Commentaire Numéro172, no. 4 (2020): 880. http://dx.doi.org/10.3917/comm.172.0880.

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Węsierski, Michał R. "De militiis pro patria." Civitas. Studia z Filozofii Polityki 13 (January 28, 2011): 215–27. http://dx.doi.org/10.35757/civ.2011.13.13.

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Waterman, Ellen. "Patria at the Millennium." TOPIA: Canadian Journal of Cultural Studies 6 (September 2001): 21–44. http://dx.doi.org/10.3138/topia.6.21.

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23

Asenjo, Enrique Serrano. "La patria re-inventada." Romance Quarterly 56, no. 3 (July 1, 2009): 180–93. http://dx.doi.org/10.3200/rqtr.56.3.180-193.

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Rödel, Roland. "2004 Aoki Patram Awards." Packaging, Transport, Storage & Security of Radioactive Material 15, no. 3-4 (March 2004): 289–90. http://dx.doi.org/10.1179/174650904775295801.

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Kaufmann, José Luis. "Bicentenario de la Patria." Dios y el hombre 4, no. 2 (December 16, 2020): 064. http://dx.doi.org/10.24215/26182858e064.

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El texto presentado fue preparado para el año 2010, pero no fue publicado en aquel momento. En él se analizan reflexivamente las declaraciones eclesiásticas de 1910, en razón del centenario del 25 de mayo. Los testimonios colegidos resultan de interés para pensar nuestra situación actual cien años después.

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Santos, Jair. "O conhecimento sem patria." Sæculum – Revista de História 25, no. 42 (June 16, 2020): 222–26. http://dx.doi.org/10.22478/ufpb.2317-6725.2020v25n42.52695.

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Ruiz-Meléndez, Mónica, and Iván Dariel Ortiz. "Héroes de otra patria." Chasqui 30, no. 1 (2001): 189. http://dx.doi.org/10.2307/29741668.

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Shipley, Graham. "THE INSCRIPTIONS OF PATRAS." Classical Review 54, no. 1 (April 2004): 222–23. http://dx.doi.org/10.1093/cr/54.1.222.

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Franco, Arturo. "Nemo propheta in patria." rita_, no. 9 (2018): 8–9. http://dx.doi.org/10.24192/2386-7027(2018)(v9)(00).

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Seminet, Georgia. "LA PAREJA/PATRIA PERFECTA." SIGLO DIECINUEVE (Literatura hispánica), no. 10-11 (May 7, 2005): 165–80. http://dx.doi.org/10.37677/sigloxix.vi10-11.242.

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MAHARLIKA, FEBRY. "STUDI MULTIKULTURAL PADA ORNAMEN BALI PEPATRAAN: PATRA CINA." Serat Rupa Journal of Design 2, no. 1 (January 19, 2018): 67. http://dx.doi.org/10.28932/srjd.v2i1.478.

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Ornaments are one of the decorative elements that can not be separated from Balinese culture. In addition to decoration, ornaments also contain philosophical content, especially for Hindus in Bali. One type of Balinese ornament is well known is pepatraan. Pepatraan applied to traditional Balinese building by sangging creativity, also obtained from acculturation result between a local culture with other culture that came to Bali, one of them is patra china. Patra china can be found in traditional Balinese buildings as a decorative element placed among other Balinese ornaments. This study describes one of the local cultural products formed by the influence of other nations. A Form of Patra china is described with qualitative interpretative method then attributed to traditional Indonesian archetype. This study also described the history of Patra China, which allegedly originated from China. From the analysis of the form and history of the Patra china, it is concluded that the Patra china is a patra whose basic pattern refers to the pattern of the traditional form of Indonesia, but takes the form Flower Shoes originating from China. The benefit of this research is to developing knowledge about the values contained from patra china ornament as a traditional artwork which created from the process of acculturation of Balinese and Chinese culture. Keywords: Bali; multicultural; ornament; patra china

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Gao, Yi Chao, Feng Jin, Yan Jie Xu, and Jian Yang. "Development of Pre-Processor for OpenSees Based on Patran Command Language." Applied Mechanics and Materials 409-410 (September 2013): 1615–19. http://dx.doi.org/10.4028/www.scientific.net/amm.409-410.1615.

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OpenSees is an object-oriented open-source finite element software platform suitable for advanced simulation of structural and geotechnical systems. Lacking of powerful pre-processor, the preparing of input scripts for OpenSees is time consuming and error-prone for large and complex models. Patran is an excellent pre-processing commercial package for finite element analysis and offers the powerful Patran Command Language (PCL) for user customization. Taking the advantage of Patran in finite element pre-processing, the finite element modeling is done in Patran and the input script for OpenSees is generated by PCL. It is an alternative approach to efficient pre-processing for OpenSees.

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Jang, Moon-Seok. "“Traitors of the Fascist Patria, Believers of Another Patria”: Carlo Rosselli and Patriotism." World History and Culture 50 (March 31, 2019): 129–64. http://dx.doi.org/10.32961/jwhc.2019.03.50.129.

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34

Kelly, Mary. "Gloria Patri: Two Narratives." Assemblage, no. 20 (April 1993): 50. http://dx.doi.org/10.2307/3181695.

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González, Roberto J. "PATAI AND ABU GHRAIB." Anthropology Today 23, no. 5 (October 2007): 23. http://dx.doi.org/10.1111/j.1467-8322.2007.00538.x.

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Készítette Gárdos, Judit, and Róza Vajda. "Életútinterjú Dr. Patai Mihállyal." Biztosítás és Kockázat 8, no. 1-2 (2021): 56–89. http://dx.doi.org/10.18530/bk.2021.1-2.56.

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A közelmúlt biztosítástörténetének mind teljesebb feltárása és bemutatása érdekében a MABISZ elhatározta, hogy létrehozza a biztosítástörténeti Oral History Archívumot az elmúlt évtizedek kiváló szakembereivel, vezetőivel készített, filmre rögzített ún. életútinterjúk anyagából, amely elsősorban kutatási, másodsorban kommunikációs célokat szolgál. A Biztosítás és Kockázat Szerkesztősége úgy döntött, hogy az Oral History anyagaiból „Életutak” címmel rendszeresen közreadja az interjúk rövidített és szerkesztett változatát. Harmadik interjúalanyunk Dr. Patai Mihály, aki 1996 és 2006 között az Allianz Hungária Biztosító Rt. elnök-vezérigazgató funkcióját töltötte be, és ezen pozíciójában széles rálátása volt az európai és magyarországi biztosítási folyamatokra.

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González Huguet, Carmen. "Mi patria es el lenguaje." Realidad: Revista de Ciencias Sociales y Humanidades, no. 134 (May 13, 2017): 519–24. http://dx.doi.org/10.5377/realidad.v0i134.3160.

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Para la autora, el lenguaje abarca mucho más que un repertorio de palabras o un sistema de signos par comunicarnos. Es, como dice en este discurso leído en el contexto de su ingreso a la Academia Salvadoreña de la Lengua, el espacio en el que habitamos. Si es justo decir que percibimos el mundo a través de los sentidos, es igualmente acertado considerar que la realidad llega a nuestra mente filtrada, teñida y tamizada por la lengua. Esa creación nuestra que a su vez nos da a la luz todos los días. La creamos y nos crea. Existimos en ella y ella vive en nosotros.Realidad: Revista de Ciencias Sociales y Humanidades No. 134, 2012: 519-524

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Grossman, Judith, and Julia Alvarez. "La musa de la patria." Women's Review of Books 17, no. 12 (September 2000): 5. http://dx.doi.org/10.2307/4023546.

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Higuero, Francisco Javier, and Javier Tomeo. "La patria de las hormigas." Hispania 84, no. 4 (December 2001): 825. http://dx.doi.org/10.2307/3657868.

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Dedieu, Jean-Pierre. "Amistad, familia, patria… y rey." Mélanges de la Casa de Velázquez, no. 35-1 (April 15, 2005): 27–50. http://dx.doi.org/10.4000/mcv.1620.

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Quiroga Fernández de Soto, Alejandro. "«Los apóstoles de la patria»." Mélanges de la Casa de Velázquez, no. 34-1 (April 15, 2004): 243–72. http://dx.doi.org/10.4000/mcv.1200.

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Ferrúa Allen, María del Carmen. "Discurso laudatorio a la Patria." Consensus 20, no. 2 (June 1, 2015): 167–70. http://dx.doi.org/10.33539/consensus.2015.v20n2.414.

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Muzzo Díaz, María Elsa Pons. "Discurso laudatorio a la Patria." Consensus 21, no. 2 (December 1, 2016): 107–11. http://dx.doi.org/10.33539/consensus.2016.v21n2.391.

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Schafer, R. Murray. "“Patria One: The Characteristics Man”." Journal of Canadian Studies 23, no. 1-2 (May 1988): 207–18. http://dx.doi.org/10.3138/jcs.23.1-2.207.

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Niebel, Ingo. "Patria Grande vs Hémisphère occidental." Outre-Terre 18, no. 1 (2007): 179. http://dx.doi.org/10.3917/oute.018.0179.

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Cassaro, James P., Claudio Monteverdi, Giacomo Badoaro, Hans Werner Henze, Matthias Buch, and Martin Focke. "Il ritorno d'Ulisse in patria." Notes 44, no. 1 (September 1987): 166. http://dx.doi.org/10.2307/941012.

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Papapostolou, Yannis. "Monuments de gladiateurs à Patras." Bulletin de correspondance hellénique 113, no. 1 (1989): 351–401. http://dx.doi.org/10.3406/bch.1989.4729.

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Durán-Luzio, Juan. "Grandes lecciones de historia patria." Revista Comunicación 24, no. 1-15 (June 20, 2015): 68–70. http://dx.doi.org/10.18845/rc.v23i1-15.2272.

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Droste, B., and K. Sorenson. "PATRAM 2004 — Berlin, September 2004." Packaging, Transport, Storage & Security of Radioactive Material 15, no. 3-4 (March 2004): 285–88. http://dx.doi.org/10.1179/174650904775295739.

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Qvortrup, Matt H. "AMOR PRO PATRIA—ET DEUS." Distinktion: Journal of Social Theory 6, no. 1 (January 2005): 7–18. http://dx.doi.org/10.1080/1600910x.2005.9672900.

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