Relevant bibliographies by topics / Taensa language

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Academic literature on the topic 'Taensa language'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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Journal articles on the topic "Taensa language"

1

Veismann, Ann, Anni Jürine, Karl Pajusalu, Renate Pajusalu, and Ilona Tragel. "Eesti taeva tähendused." Eesti ja soome-ugri keeleteaduse ajakiri. Journal of Estonian and Finno-Ugric Linguistics 8, no. 1 (March 21, 2017): 323–47. http://dx.doi.org/10.12697/jeful.2017.8.1.17.

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Sõna taevas on peetud balti või veel vanemaks indoeuroopa laenuks eesti keeles. Selle laensõnaga väljendati peale taevaruumi ka taevasi ja üleloomulikke-jumalikke nähtusi. Artiklis avame sõna taevas etümoloogilist tausta ning seejärel analüüsime sõna tähendusi ja kasutusmustreid tänapäeva eesti kirjakeeles ja murretes. Näitame, kuidas ruumilises asukoha tähenduses võib sõna taevas olla mõistetud nii objekti, pinna kui ka mahutina. Samuti kõrvutame sõna taevas kasutust sõna jumal kasutustega, osutamaks, et taevas jumala asukohana võimaldab metonüümia KOHT TEGIJA ASEMEL ning sellega sõna taevas mitmekesise kasutuse agendi positsioonis.Abstract. Ann Veismann, Anni Jürine, Karl Pajusalu, Renate Pajusalu and Ilona Tragel: taevas ‘sky, heaven’ in Estonian. The word taevas in Estonian is considered to be a loan word of Baltic or possibly early Indo-European origin. Taevas has been used to refer to the sky as well as to heaven and heavenly phenomena. This study focuses on the etymology of taevas, and analyses the semantics and collocates of taevas in Estonian dialects and written Estonian. It is demonstrated that, when referring to spatial location, the word taevas may be interpreted as an object, a surface or a container. When taevas is used to refer to heaven, i.e. the location of God in Christianity, the metonymy location for the agent motivates numerous uses where taevas acts as the agent. Such usages are contrasted to usage patterns of Jumal ‘God’.Keywords: Standard Estonian; Estonian dialects; the word taevas ‘sky, heaven’; language history; semantics; polysemy; metonymy
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Scafoglio, Giampiero. "Discordia taetra (Verg., Aen. 323-622)." Revue de philologie, de littérature et d'histoire anciennes LXXXVII, no. 2 (2013): 121. http://dx.doi.org/10.3917/phil.872.0121.

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Bishop, Adrian N., and Branko Ristic. "Fusion of Spatially Referring Natural Language Statements with Random Set Theoretic Likelihoods." IEEE Transactions on Aerospace and Electronic Systems 49, no. 2 (April 2013): 932–44. http://dx.doi.org/10.1109/taes.2013.6494390.

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Frontera, Guillermo, Ivan Campana, Ana M. Bernardos, and Juan A. Besada. "Formal Intent-Based Trajectory Description Languages for Quadrotor Aircraft." IEEE Transactions on Aerospace and Electronic Systems 55, no. 6 (December 2019): 3330–46. http://dx.doi.org/10.1109/taes.2019.2907396.

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5

Rockel, Barbara. "Finding Nectar: Poetry as Backstory." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 2 (December 30, 2016): 143–49. http://dx.doi.org/10.9791/ajpanz.2016.13.

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This commentary was developed around two interconnected meditations sparked by Chris Milton’s paper: firstly on the idea of poetry as complementary to the healing alchemy of analysis and secondly on how the encounter with a new landscape and culture in Aotearoa New Zealand forms the ground of transpersonal life for Pākehā, especially those of settler descent. The language of poetry, with its capacity to connect us with the mythopoeic world, is offered as a way of contextualising the arrival of Jungian analysis in this land and imaginal ground. Waitara I whanake ake tēnei kōrero mai i ngā taumauri hononga takirua i pupū ake i te pepa a Chris Milton: tuatahi mai i te whakaaro me haere takitahi te ruri me whakamātau tūmahu o te tātarihanga, tuarua te huanga ake o te taiao hou me te ahurea hou i Aotearoa Niu Tīreni hai hanga papa whakawhiti ki te taha wairua mō te Pākehā, torotika nei ki ngā hekenga tauiwi. Ko te reo ruri me ōna pānga ki te hono i a tātau ki te ao atua, kua homai hai horopakinga i te taenga mai o te tātarihanga Hungiana ki tēnei whenua me te papa pohewa.
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Rigozo, Nivaor Rodolfo, Daniel J. R. Nordemann, Ezequiel Echer, Luis Eduardo Antunes Vieira, and Alan Prestes. "An interactive method for digital tree-ring width measurement." Geofísica Internacional 43, no. 2 (April 1, 2004): 281–85. http://dx.doi.org/10.22201/igeof.00167169p.2004.43.2.180.

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Presentamos un nuevo método interactivo para la determinación de la anchura de los anillos de los árboles. Se usa un escaner de la alta resolución y un microordenador en los que se trabaja con un programa para estudiar imágenes de anillos de árboles que se desarrolló dentro del ambiente Interactive Data Language (IDL 5.0). La ventaja principal de este método es que lleva a cabo un análisis de imágenes de anillos de árboles de manera interactiva sin necesitar equipo complejo y de alto costo. Se usó una prueba simple para verificar la precisión de las medidas de la anchura de los anillos de una muestra del árbol Pinus taeda del sur de Brasil.
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7

Odoya, E. M., E. U. Edosomwa, O. I. Iribhogbe, A. A. Damina, and O. A. Asojo. "Intestinal schistosomiasis in an apparently healthy rural population in Bayelsa State, Nigeria." African Journal of Clinical and Experimental Microbiology 22, no. 2 (April 8, 2021): 187–95. http://dx.doi.org/10.4314/ajcem.v22i2.11.

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Background: Schistosomiasis is endemic in Nigeria and three species; Schistosoma haematobium, Schistosoma mansoni, and Schistosoma intercalatum have been reported in Niger Delta, Nigeria. This study aimed to determine the prevalence of schistosomiasis in rural communities of Bayelsa State, Nigeria.Methodology: Four rural homogeneous communities; Otuegala, Immiringi, Otuesega, and Ibelebiri in Ogbia Local Government Area of Bayelsa State, Nigeria, were randomly selected for the study. A structured questionnaire was administered to each participant in their native language and used to collect participant’s biodata and swimming history. Stool samples collected from all participants were examined qualitatively by wet preparation and after formolethol concentration. Data were analyzed using SPSS version 20.0 software and results presented in proportion and tables.Results: A total of 829 participants (age range 1 - 80 years) were recruited for the study. Helminth ova were identified in the stool samples of 218 (26.3%) participants. Among 380 males examined, 82 (21.6%) were infected, while out of 449 females examined, 138 (30.3%) were infected. The ova of seven helminths identified and their frequency of occurrence were; S. intercalatum 86 (10.4%), Ascaris lumbricoides 53 (6.4%), S. mansoni 35 (4.2%), Trichuris trichiura 22 (2.6%), hookworm 20 (2.4%) and Taenia spp 2 (0.2%). Schistosoma haematobium was identified in non-urine contaminated stool sample of an eight-year old boy. A total of 11 (1.3%) participants had double infections, affecting 7 (63.6%) females and 4 (36.4%) males, with the commonest combination being S. intercalatum and A.lumbricoides 6 (0.7%), followed by S. intercalatum and hookworm 4 (0.5%), and S. mansoni and hookworm 1(0.1%).Conclusion: S. intercalatum was the most prevalent intestinal helminthic infection in this study, which is a rare finding in most epidemiological investigations. The affinity of Schistosoma species to establish double infections with hookworm and other intestinal helminths should be taken into account during chemoprophylaxis. Keywords: Schistosomiasis, Chemoprophylaxis, Prevalence, Rural Population
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8

San Roque, Craig. "A Place in the Country." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 1 (September 18, 2015): 11–23. http://dx.doi.org/10.9791/ajpanz.2015.02.

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This article begins with an outline of an indigenous Australian language concept of “place” then sketches out a schema based on Central Australian graphic patterns and travelling narratives. The schema allows contemplation of various states of being related to place. It philosophically and subjectively considers psychological aspects of location, home, and environment. Notions presented may have pertinence for psychotherapists in practice in multicultural settings in Australia and Aotearoa New Zealand. Whakarāpopotonga I te tīmatanga ka huri ki te hua i te ariā o te kupu “wāhi” a te iwi taketake, kātahi ka huahuahia he mahere hāngai tonu ki ngā pakiwaitara me ngā momo nuku i te whenua o Te Pū o Ahiteriria. Mā te mahere ka taea te āta whakaaro i ngā whakapapa tauoranga ki tētahi wāhi. Ka āta wānangahia, whakaarohia te wāhanga hinengaro o te wāhi, te kāinga me te taiao. Tērā pea ka hāngai ngā aroro whakaputahia mai ki ngā kaiwhakaora hinengaro e mahi ana i waenga i ngā nōhanga ahurei maha o Ahitereiria me Aotearoa.
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Sandle, Rod. "Extending What We Can Talk About." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 47–56. http://dx.doi.org/10.9791/ajpanz.2016.05.

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Spirit has often been separated from body and mind and treated as not amenable to scientific study. A big influence in this regard was Ludwig Wittgenstein who, in 1922, came to the conclusion that the language of science was not able to talk about the mystical, saying, “There is indeed the inexpressible. This shows itself; it is the mystical” (p. 90). With the development of the science of the human mind and human relationships, spirit is perhaps becoming more amenable again to study. Alexander Lowen (1988) brought the concept of “spirit” under scientific and therapeutic observation through the concept of bio-energy, working with the body as well as the mind. Donald Winnicott (1953, 1960), through the idea of transitional phenomena, placed the language of the mystical in a psychodynamic and scientific context. Alan Schore (2012) has provided a neurophysiological way of talking about how the unconscious process contributes to human development through relationship. Patanjali’s Yogasutra, compiled 2,000 years ago, covers similar ground in a way which remains useful and relevant and which helps in understanding the distinction between mind and body and spirit. Waitara Tēnā ia anei i te nuinga o te wā wehea ai te wairua mai i te tinana me te hinengaro, ā, meatia ai kāre e whaiwāhi hai kuapapa mātai hinengaro. I te tau 1922, ka puta te whakataunga a Ludwig Wittgenstein kāre e taea e te reo pūtaiao te kōrero mō te tūāhu, arā, ko tāna, ‘Āe ra hoki! Kāre he kupu hai whakaahua. Koianei tōna tohu atua’ (w. 90). Kua whaneke ake nei te taiao o te hinengaro me te whakawhanaungatanga, kua rata haere pea te wā wānanga wairua. Nā Alexander Lowen (1998) i mau te ariā ‘wairua’ ki raro i te tirohanga mātai hinengaro mātai haumanu mā te ariā pūngao koiora, mahiatahitia nei te tinana me te hinengaro. Nā Donald Winnicott (1953, 1960), i whakauru te reo ā-wairua ki roto i te horopaki mātauranga pūtaiao, whakahihiko hinengaro. Kua homai e Alan Schore he ara kōrerohanga mātai whaiaroaro mō te hatepenga mauri moe ki te whanaketanga o te tangata puta mai i te whakawhanaungatanga. He rite tonu te papa pōtaea e tā Patanjali Yogasutra, i whakaemihia rua mano tau ki muri, ā, e hāngai tonu ana e whai hua tonu ana hoki me te āwhina i te mātauranga whai haere i te rangatiratanga o te hinengaro te tinana me te wairua.
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10

De Leon, Jennifer. "My House Burned Down." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 1 (October 22, 2012): 73–85. http://dx.doi.org/10.9791/ajpanz.2012.08.

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This article, originally presented in the context of and following a dance performance, discusses how the author, also the choreographer/performer and a dance therapist, works with movement and meaning as part of the therapeutic journey. Following some discussion about dance, the language of dance, and dance therapy, the article presents the view that the concept of relinquishment, as represented by the title of the paper, is intrinsically linked to the concept of home, and that, without recognising the significance of relinquishment, we cannot fully know or understand the concept of “home”. Both the dance work, represented in pictures in the text, and the paper itself explicate this link between home and relinquishment: presenting the idea that by recognising and embracing relinquishment we come closer to knowing wholeness and wellness. The article also describes how the performed dance My House Burned Down can be interpreted as a therapeutic process and, as such, can be seen to move through struggle to a new perspective on presently held ideas about ‘home,’ ‘self’ and the capacity and potential of one’s self. Ko tēnei tuhinga, taketake ake i whakaatuhia i roto i te horopaki whakaari kanikani, ā, whai muri mai i matapakihia i pēhea tā te kaituhi, me te kaiwhakarite/kaikanikani me tētahi kaiwhakaora kaikanikani, whakamahi i ngā oreorehanga me ngā tikanga hai haerenga whakaora. I muri i tētahi matapakinga kanikani, ko te reo kanikani, me te whakaoranga kanikani, ka whakaatuhia e te tuhinga te aroro tuku, e ai ki tā te ingoa o te pepa, e mau pū ana ki te aroro mō kāinga , ā, inā kore e mōhio i te takenui o te tuku, kāre tātou e mōhio whānui, e mātau rānei ki te aroro o “kāinga”. Takirua ko te mahi kanikani whakaahuahia nei i roto i ngā whakaata kei roto i te kupu, me te tuhinga tonu e whakamārama ana i tē hononga o te kāinga me te tuku: he whakaaturanga i te ariā mā te kitenga, tauawhinga tukunga ka tata atu tātou ki te mōhiotanga o te kotahitanga me te oranga. Ka whakaahuahia anō hoki e te tuhinga me pēhea te whakaaritanga kanikani I Wera Taku Whare e taea ai te kī he takinga oranga ā, ka kitea te wheta ki tētahi tirohanga hou tae atu hoki te tētahi whakaarohanga hurihanga.
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Books on the topic "Taensa language"

1

Ku, Hyŏn-jŏng. Taehwa ŭi kipŏp. Sŏul-si: Hanʾguk Munhwasa, 1997.

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Tamnon chʻŏrhak kwa yulli isŏng: Ŭisa sotʻongjŏk taehwa wa kŭ silchʻŏn ŭl wihayŏ. Sŏul-si: Turi Midiŏ, 2002.

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Not Tana Baebol Translesen Projek. Naoa item Pol temete kem: Taetas. [Vanuatu]: Not Tanna Baebol Translesen Projek, 2003.

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Sejong Taewang ch'angje Hunmin Chŏngŭm chuyŏk Hyegak Chonja Sinmi Taesa. Sŏul T'ukpyŏlsi: Han'guk Sejong Hallimwŏn, 2008.

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Oegugin ŭl wihan Hanʼgugŏ suŏp taehwa punsŏk. Sŏul-si: Kʻŏmyunikʻeisyŏn Buksŭ, 2006.

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Sot'ong munhwa ŭi chihyŏng kwa chihyang: Sot'ong ŭl nannŭn taehwa, taehwa rŭl nannŭn munhwa rŭl wihayŏ. Sŏul: Taehwa Munhwa Ak'ademi, 2010.

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Hanʼgugŏ taehwa hwaje wa mal chʻarye chʻegye. Kyŏnggi-do Pʻaju-si: Chimmundang, 2008.

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Chŭn kŭl ŭl ssŭnŭn 34-kaji kisul: Kŭl ssŭgi wa ŭi chʻŏtpŏnchae taehwa. Sŏul-si: Pʻunggyŏng, 1995.

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Sŏng-gyu, Yun, ed. Nugu wado 15-pun isang taehwa ka kkŭniji annŭn 66-kaji point. Sŏul-si: Chisik Yŏhaeng, 2010.

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Chʻoe, Ŭn-gyŏng. English dialogue on things Korean = Yŏngŏ taehwa ro mandŭn Hanʾguk ŭi charang. Sŏul-si: Hanʾguk Munhwasa, 1998.

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