Relevant bibliographies by topics / Quich{acute}e Indians

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Academic literature on the topic 'Quich{acute}e Indians'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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Journal articles on the topic "Quich{acute}e Indians"

1

Coulehan, J. L., G. Lerner, K. Helzlsouer, T. K. Welty, and J. McLaughlin. "Acute myocardial infarction among Navajo Indians, 1976-83." American Journal of Public Health 76, no. 4 (April 1986): 412–14. http://dx.doi.org/10.2105/ajph.76.4.412.

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Dhooria, Aadhaar, Atit Gawalkar, Krishna Santosh, Ajay Bahl, Adarsh MB, GSRSNK Naidu, Shefali Sharma, Aman Sharma, Sanjay Jain, and Varun Dhir. "Acute myocardial dysfunction in lupus: outcomes in Asian Indians." Clinical Rheumatology 39, no. 12 (May 22, 2020): 3661–67. http://dx.doi.org/10.1007/s10067-020-05177-2.

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3

Klain, M., J. L. Coulehan, V. C. Arena, and R. Janett. "More frequent diagnosis of acute myocardial infarction among Navajo Indians." American Journal of Public Health 78, no. 10 (October 1988): 1351–52. http://dx.doi.org/10.2105/ajph.78.10.1351.

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Herrera, José, and Bernardo Rodríguez-Iturbe. "End-stage renal disease and acute glomerulonephritis in Goajiro Indians." Kidney International 63 (February 2003): S22—S26. http://dx.doi.org/10.1046/j.1523-1755.63.s83.6.x.

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5

Sequist, Thomas D., Alan M. Zaslavsky, James M. Galloway, and John Z. Ayanian. "Cardiac procedure use following acute myocardial infarction among American Indians." American Heart Journal 151, no. 4 (April 2006): 909–14. http://dx.doi.org/10.1016/j.ahj.2005.05.029.

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Wake, D. J., and W. A. M. Cutting. "Blood Transfusion in Developing Countries: Problems, Priorities and Practicalities." Tropical Doctor 28, no. 1 (January 1998): 4–8. http://dx.doi.org/10.1177/004947559802800104.

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The acute medical services could not exist without blood transfusions—life-savers in many situations. But transfusions can also be a quick and easy route for the transmission of infectious agents such as HIV, HBV, HCV and malaria. Infection through blood supply is a major issue in all countries but particularly in those with economic constraints which limit safety. This study was carried out in India (March—May 1997) and involved centres in Delhi, Calcutta and Vellore. It examined many aspects of blood transfusion including donor screening, use of professional donors, blood testing and criteria for blood use1. The many problems in Indian blood transfusion services are mirrored in other countries. Here we examine the problems, priorities and practicalities of blood transfusion particularly in developing countries.
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7

Cox, Mary E., Nicole Dzialowy, Lillie Armstrong, and Scott Proescholdbell. "Overdose Deaths and Acute Hepatitis Infections among American Indians in North Carolina." North Carolina Medical Journal 80, no. 4 (July 2019): 197–203. http://dx.doi.org/10.18043/ncm.80.4.197.

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8

Sinha, S. C. "A prospective study of risk factors for acute coronary syndrome in Indians." European Heart Journal 34, suppl 1 (August 2, 2013): P1567. http://dx.doi.org/10.1093/eurheartj/eht308.p1567.

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9

Pais, Prem, J. Pogue, H. Gerstein, E. Zachariah, D. Savitha, S. Jayprakash, PR Nayak, and Salim Yusuf. "Risk factors for acute myocardial infarction in Indians: a case-control study." Lancet 348, no. 9024 (August 1996): 358–63. http://dx.doi.org/10.1016/s0140-6736(96)02507-x.

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10

Bjorland, J., R. T. Bryan, W. Strauss, G. V. Hillyer, and J. B. McAuley. "An Outbreak of Acute Fascioliasis Among Aymara Indians in the Bolivian Altiplano." Clinical Infectious Diseases 21, no. 5 (November 1, 1995): 1228–34. http://dx.doi.org/10.1093/clinids/21.5.1228.

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Books on the topic "Quich{acute}e Indians"

1

La Regulaci´on del crecimiento de la poblaci´on en el M´exico prehisp´anico. M´exico, D.F: Instituto Nacional de Antropolog´ia e Historia, 2006.

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2

Macina, Vincenza Lillo. El Temazcalli mexicano: Su significaci´on simb´olica y su uso psicoterap´eutico pasado y presente. M´exico, D.F: Plaza y Vald´es, 2007.

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Consejo supremo tarahumara: Organizaci´on y resistencia ind´igena, 1939-2005. Chihuahua, M´exico: Programa de Apoyo a las Culturas Municipales Comunitarias, Chihuahua, 2007.

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Los Otom´ies su lengua y su historia. M´exico, D.F: UNAM-Instituto de Investigaciones Antropol´ogicas, 2006.

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5

Hackett, F. J. Paul. "A very remarkable sickness": The diffusion of directly transmitted , acute infectious diseases in the Petit Nord, 1670-1846. Ann Arbor, Mich: UMI, 2000.

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6

Popol vuh: The Mayan book of the dawn of life. New York: Simon and Schuster, 1986.

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M´exico: Democr´acia y participaci´on pol´itica ind´igena. M´exico, D.F: Ediciones Gernika, 2007.

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Colop, Sam. Popol Wuj : Version Poetica K'Iche. Cholsamaj, 2003.

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9

Enrique, Sam Colop Luis, ed. Popol wuj: Versión poética ki̓che ̓. Quetzaltenango: PEMBI-GTZ, 1999.

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Las Vias del noroeste I: Una macrorregi´on ind´igena americana. M´exico, D.F: UNAM-Instituto de Investigaciones Antropol´ogicas, 2006.

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Book chapters on the topic "Quich{acute}e Indians"

1

Belvadi, Anilkumar. "Conclusion." In Missionary Calculus, 200–210. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190052423.003.0007.

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Chapter 7, the Conclusion, draws out the principal empirical findings of the study and argues that the instrumental reasoning missionaries adopted in the making of the Sunday school redefined the very values they sought to institutionalize. Missionaries bemoaned the secularization of schools, but readily copied the organizational forms of secular institutions; they deplored racism, but institutionalized racism in their own evangelical practice; they preached of the spiritual life, but displayed money-mindedness of an acute sort; they denounced “idolatry” and “heathenism,” but incorporated these very “defilements” as part of their schools’ functioning; and finally, they saw for themselves the disasters that British colonial rule brought upon an agrarian society, but justified its oppressions in the interests of Christianity. These were the workings of the “missionary calculus.” For “upper-caste” Indians, the organizational form that Sunday school missionaries brought to India offered them a new perspective on “modern,” systematic ways of representing belief and culture; and for “lower-caste” Indians, the Sunday school provided them with a social liberatory experience, an institution that was their very own, and for which they had legitimation from the most powerful forces in the land. In the absence of shared objectives, the Sunday school merely offered every group a platform for quid pro quo transactions. But in the making of their various compromises, participants, both Christian and non-Christian, showed that implicit in their actions were certain universal moral and educational values that transcended the doctrinal boundaries that Christian missionaries had prescribed for the Sunday school.
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