Relevant bibliographies by topics / Gond

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Gond'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 January 2023

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Journal articles on the topic "Gond"

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Panwar, Apeksha, and Archana Rani. "CONTEMPORARY LANDSCAPE IN TRADITIONAL GOND ART." International Journal of Research -GRANTHAALAYAH 9, no. 1 (February 2, 2021): 169–75. http://dx.doi.org/10.29121/granthaalayah.v9.i1.2021.3047.

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English: Indian Folk art mainly depicts social and cultural aspects of trible society. Gond Painting is developed by Gond Community which is a large trible community in India and hence named after the same. “This art is quite famous in central India. Traditionally Gond Art were painted on walls and floors during weddings and on auspicious occasions. With time the art witnessed developments and now it is seen on textile, canvas, clothes, articles and valuable artifacts. Last decade witnessed a boom in the popularity of Gond Art. Jangan Singh Shyam who is called the father of Gond Art is one such artist who introduced Gond art at world platform. The presented research paper highlights the initial and contemporary changes which were introduced by Jangan Singh and his descendants Mayank Shyam (Son) and Japani Shyam (Daughter) and famous gond artist Vanket Raman Singh Shyam in their Gond Paintings under the effects of the surroundings with Time. Hindi: भारतीय लोक कलाएँ मुख्यतः आदिवासी समाज के सामाजिक और सांस्कृतिक स्वरूप को दर्शाती है। गोंड चित्रकला भारत के विशाल जनजातीय गोंड समुदाय द्वारा विकसित की गयी है। अतः इस कला को यह नाम गोंड जनजाति से मिला। यह कला मध्य भारत की एक विख्यात कला है। अपने परम्परागत रूप में गोंड चित्र दीवारों और धरातल पर शादी-विवाह और अन्य शुभ अवसरों पर सृजित किये जाते थे। अब समय के साथ उनके माध्यम में परिवर्तन दिखाई देने लगा और ये कैनवास, पेपर, कपड़े, उपयोगी एवं सजावटी वस्तुओं पर भी बनायी जाने लगी है। पिछले एक दशक में इस कला को अत्यधिक प्रसिद्धि प्राप्त हुई है। गोंड कला के पितामह कहे जाने वाले जनगण सिंह श्याम एक ऐसे पहले कलाकार है जिन्होनेगोंड कला को विश्व स्तर पर परिचित कराया। प्रस्तुत शोध पत्र में गोंड कला के प्रणेता श्री जनगण सिंह श्याम और उनकी कला की संरक्षक पीढी पुत्र मयंक श्याम व पुत्री जापानी श्याम तथा प्रसिद्ध चित्रकार वेंकेटरमन सिंह श्याम के चित्रों में पारम्परिक और समसामयिक परिवेश के अनुरूप आये बदलाव के संदर्भ से प्रस्तुत करने का प्रयास किया है।
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Sanyal, Srabani, and Ram yash. "Livelihood sources of Gond Tribes: A study of village Mangalnaar, Bhairamgarh block, Chhattisgarh." National Geographical Journal of India 66, no. 2 (June 30, 2020): 174–85. http://dx.doi.org/10.48008/ngji.1739.

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India has the largest concentration of tribal population of the world with 8.6 per cent population (2011). Gond is the largest tribe in India and most of its concentration is in Madhya Pradesh, Maharashtra, Chhattisgarh, Odisha, Telangana and Jharkhand. As most of the population of Chhattisgarh are tribes (30.6 per cent, 2011), popularly called a tribal state. Gond tribes are mostly concentrated in the southern part of the Bastar region, in seven districts and village Mangalnaar comes under district Bijapur. The Gond tribes are known as Maria and Muriya in Bastar region. Majority of the population of Mangalnaar village are Gonds followed by Yadav. Some of the Gond families have got converted to Christian. The study is based on personal observations, interviews and collecting information about livelihood sources of Gond community, how much they collect and earn from it. Most of them are dependent on traditional sources of livelihood like forest and forest-based products
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Talluru, Vinay. "GOND FESTIVAL; THE RITUAL THEATRE." International Journal of Advanced Research 6, no. 11 (October 31, 2018): 480–84. http://dx.doi.org/10.21474/ijar01/8020.

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Tewari, Laxmi G., and Jan Van Alphen. "Inde Centrale: Traditions Musicales des Gond." Yearbook for Traditional Music 24 (1992): 182. http://dx.doi.org/10.2307/768503.

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Knight, Roderic, and Jan Van Alphen. "Inde centrale: traditions musicales des Gond." Cahiers de musiques traditionnelles 5 (1992): 309. http://dx.doi.org/10.2307/40240146.

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Roche, David, and Jan Van Alphen. "Inde Centrale: Traditions musicales des Gond." Ethnomusicology 36, no. 3 (1992): 440. http://dx.doi.org/10.2307/851882.

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Koreti, Shamrao. "Socio-Cultural History of the Gond Tribes of Middle India." International Journal of Social Science and Humanity 6, no. 4 (April 2016): 288–92. http://dx.doi.org/10.7763/ijssh.2016.v6.659.

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Bharadwaj, Kumkum, and Anu Ukande. "COLORS IN GOND TRIBAL ART: AN INTERPRETATION AND CRITICAL EVALUATION OF COLORS IN GOND PAINTINGS OF MADHYA PRADESH." International Journal of Research -GRANTHAALAYAH 2, no. 3SE (December 31, 2014): 1–5. http://dx.doi.org/10.29121/granthaalayah.v2.i3se.2014.3514.

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Fork-art forms have the great social mission of creating cultural identity. The integrity of individuals and equipping them to meet social challenges are a part of this. In Madhya Pradesh- the heart of India lies the oldest found art heritage in the world. Gond Tribal paintings ofMadhya Pradesh have gained worldwide recognition in recent years. The Gond tribe, one of the largest Tribal communities of central India resides in Madhya Pradesh and Chhattisgarh. Over the past decades it has been observed that tribal people are being assimilated with the rest of the population and this process has been a continuous one. With the process of integration arise challenges of retaining, preserving and promoting the cultural elements of the tribes which may face the threat of extinction. This paper attempts to analyze the changes in Gond art brought about by their gradual assimilation into mainstream arts, and the future approaches to colors.
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Gurav, Nishanth S., Abdul Kareem, Sangeeta Srivastava, and N. Dhatchanamoorthy. "Studies on ethno-medicinal plants used by the Gond tribes of Bilaspur district from Chhattisgarh, India." International Journal of Current Research in Biosciences and Plant Biology 8, no. 10 (October 6, 2021): 42–47. http://dx.doi.org/10.20546/ijcrbp.2021.810.008.

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The ethnobotanical study was carried out among the ethnic group (Gond tribe) in Bilaspur district from Chhattisgarh. A field survey of the study area was carried out during 2009 to 2008 document the medicinal use of plants occurring in the area by Gond tribe. Traditional uses of 54 plant species belonging to 40 families are described. The documented ethnomedicinal plants are mostly used to cure skin diseases, asthma, diarrhea, joint pain, cough, wounds, piles, urinary troubles, swelling and as an eye drop.
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Dr. V. S. Irpate, Dr V. S. Irpate. "Marriage System of Madia Gond Tribe in Bhamragad Maharashtra, India : A Sociological Study." International Journal of Scientific Research 2, no. 10 (June 1, 2012): 1–2. http://dx.doi.org/10.15373/22778179/oct2013/133.

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Dissertations / Theses on the topic "Gond"

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Damien, Thibaud. "Comportement hydrodynamique des Marais de Saint-Gond (Marne, France)." Thesis, Reims, 2019. http://www.theses.fr/2019REIML004/document.

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L’objectif de la thèse, réalisée dans le cadre du programme HYDRES (2014-2018), est de comprendre les différents modes d’alimentation en eaux des Marais de Saint-Gond, vaste zone humide de 2 500 hectares (Marne, Grand-Est), et d’identifier comment les écoulements se répartissent au sein du bassin-versant. Ces travaux permettront également de comprendre comment les Marais de Saint-Gond s’inscrivent au sein de l’interfluve Marne/Aube. Le croisement d’approches géomorphologiques (cartographie et profils de terrasses alluviales, profils des remplissages alluviaux…) et hydrologiques (analyses hydrologiques aux stations, mesures sérielles de débits et de paramètres physico-chimique, spatialisation des rendements hydrologiques…) met en valeur des conditions d’écoulement hétérogènes au sein de l’interfluve, paradoxalement homogène climatiquement et géologiquement. Une étude des remplissages associée à une étude paléo-environnementale permet quant à elle de retracer la géométrie des remplissages mais également l’évolution de la zone humide sur les 15 000 dernières années. Enfin, l’étude diachronique permet de comprendre l’évolution des Marais de Saint-Gond sur les 200 dernières années et de mettre en évidence les raisons pour lesquelles la superficie de la zone humide diminue au fil des années
The purpose of the thesis, carried out under the HYDRES program (2014-2018) is to understand the different water supply modes of the Marais de Saint-Gond, a vast 2,500 hectare wetland (Marne, Grand-Est), and identify how flows are distributed within the watershed. This work will also make it possible to understand how the Marais de Saint-Gond fit into interfluve Marne/Aube. The crossing of geomorphological approaches (mapping and profiles of alluvial terraces, alluvial filling profiles…) and hydrological (hydrological analyses at stations, serial measurements of flow rates and physico-chemical parameters, spatialization of hydrological yields…) highlights heterogeneous flow conditions into interfluve Marne/Aube, paradoxically homogeneous climatically and geologically. A filling study combined with a paleo-environmental study allows us to trace not only the filling geometry but also the evolution of the wetland over the past 15,000 years. Finally, the diachronic study makes it possible to understand the evolution of the Marais de Saint-Gond over the last 200 years and to highlight the reasons why the area of the wetland decreases over the years
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Guidolin, Monica. "Ethnographies et ethnohistoires des dynamiques identitaires et rituelles en Inde Centrale (Madhya Pradesh) : les interactions des Gond et des Pardhan avec le milieu hindou." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0095.

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Le Madhya Pradesh offre un cas d’étude particulier, tant par la présence numérique descommunautés classées comme tribales (ādivāsī) que par le panorama culturel et social danslequel elles agissent, enrichissant le tissu des traditions différentes qui habitent cette ceinture du pays. Le témoignage d’une telle fécondité culturelle encadre le scénario socioanthropologique, ainsi que la vivacité historique qui, depuis des siècles, caractérise cette «Terre du Milieu ». L’approche comparative adoptée autour de la ritualité funéraire chez certains groups de Pardhan du Madhya Pradesh oriental a permis le développement de l’enquête dans une alternance continue et stimulante entre le savoir ancien de la tradition et culture royales gond (Rāja Gond) ‒ dont les Pardhan sont les premiers témoins et dépositaires ‒ et le niveau de pénétration de l’hindouisation conçue et qui va modifier les expériences de la dévotion et les pratiques du deuil. Sous cet aspect, la progression de l’enquête a suivi une évolution que nous définirions circulaire : du contexte urbain de Bhopal à celui rural des villages d’origine des districts de Mandlā et Dindori, le cadre ethnologique qui en est dérivé n’a pu se soustraire à la relation entre ces deux implantations. C’est à partir de la « culture funéraire» que nous avons commencé à appliquer notre regard sur les implications sociales mises en action pendant ce«perfectionnement » (saṃskāra) terminal. L’analyse des interrelations Gond-Pardhan dansl’Inde centrale nous a fourni l’occasion pour reconstituer un imaginaire culturel partagé, qui encore résiste, et entamer ainsi une réflexion sur d’autres aspects apparemment moinsévidents : les relations de parenté et de lignage face aux processus de migration etd’urbanisation, ou les changements et les interactions entre les catégories de « tradition » et « modernité », les discours sur l’identité indienne/hindoue et le concept d’indigénéité. Nos terrains se sont enrichis d’un travail comparatif nécessaire, où le dialogue entre les lieux impliqués a tracé des coordonnées significatives dans la lecture de la ritualité funéraire, actualisant la thématique du pluralisme social, celle de la cohabitation avec les formes régionales de ce qui est considéré, dans l’Inde d’aujourd’hui, comme l’hindouisme classique. Des conceptions cosmogoniques et thanatologiques des Pardhan, notre enquête s’étend au rapport caste-tribu dans le contraste de milieux urbain-rural et du concept de «glocalisation » avec les redistributions qu’il pilote
Madhya Pradesh is a singular case, both because of the high number of inhabitants belongingto communities classified as tribal (ādivāsī), and because of the cultural and social variety present and which enriches the fabric of the different traditions occupying this part of the country. What remains of this great cultural fecundity, along with the historical intensity with which this “Middle Land” has been shot through for centuries, both provide a favorable setting for the socio-anthropological scenario. The comparative approach to funerary rituality amongst some Pardhan groups of Eastern Madhya Pradesh has made it possible to pursue the study by constantly switching, in a very stimulating way, between classical knowledge of royal Gond tradition and culture (Rāja Gond) on the one hand ‒ of which the Pardhan are the main witnesses and bearers — and, on the other hand, the level of penetration of Hinduization which will modify the experiences of devotion and the practices of mourning. In this respect, the study developed in a way that would be qualify as circular: from the urban context of Bhopal to the rural context of the home villages in the Mandlā and Dindori districts, the ethnological framework that has been derived was forced to come to terms with the relationship between these two sites. It is from the “funerary culture” that this research started to examine the implications of the social as it is implemented during this final “refinement” (saṃskāra). The analysis of Gond-Pardhan interrelationships in central India provided us with the opportunity to find a shared cultural imaginary, which still resists, and for embarking on a reflection on other aspects which are apparently less obvious : the impact of the migration and urbanization processes on kinship and clan relations, or the changes to and interactions between the categories of “tradition” and “modernity”, the discourses on Indian/Hindu identity and the concept of indigeneity. Our field survey was enhanced by necessary comparative work, in which the dialogue between the places involved traced out significant coordinates in the reading of funerary rituality, by actualizing the theme of social pluralism, that of cohabitationbetween regional forms of what is considered, in today’s India, as classical Hinduism. From the cosmogonic and thanatological conceptions of the Pardhan, our study intersects with thetheme of caste-tribe relation in the contrast of urban-rural environments, as well as with the concept of “glocalization” and the re-distributions that it directs
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Gresham, Thomas. "Good and Gone." VCU Scholars Compass, 2015. http://scholarscompass.vcu.edu/etd/3763.

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Good and Gone is a novel that explores the immediate aftermath of a broken marriage from the perspectives of the newly fractured couple and their teenage son. The characters contend with the reality of the separation -- and the ways their lives remain irrevocably tangled -- against the backdrop of the cutthroat worlds of high finance and youth baseball.
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Johansson, Emelie. "Up against Good, Evil, Destiny, and God himself." Thesis, Högskolan Dalarna, Bildproduktion, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:du-27069.

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Syftet med denna uppsats är att undersöka hur religiösa teman manifesterar sig i TV-serien Supernatural (2005 ff.), och i vad mån dessa teman motsvarar en "banal religion". Fyra scener ur serien har analyserats med avseende på dess tematik och estetik för att fastställa hur Supernatural har anpassat berättelsen om Kain och Abel samt skapelseberättelsen till en modern miljö med övernaturliga inslag. Studien påvisar att serien använder sig av religiösa berättelser för att skapa narrativ som inte behöver beaktas som religiöst av åskådaren. Supernatural har hämtat fragment från bibliska berättelser och anpassat tematiken till seriens handling och genre men en viss symbolik finns fortfarande kvar och på sätt kan dess tematik och estetik kopplas till en banal religion.
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Warm, Julie J. Day Nancy E. "From good to gold: predicting nonprofit engagement in entrepreneurial activity /." Diss., UMK access, 2004.

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Thesis (Ph. D.)--Henry W. Bloch School of Business and Public Administration. University of Missouri--Kansas City, 2004.
"A dissertation in public affairs and administration and education." Advisor: Nancy Day. Typescript. Vita. Title from "catalog record" of the print edition Description based on contents viewed Feb. 28, 2006. Includes bibliographical references (leaves 107-113). Online version of the print edition.
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Taylor, Michael C. Hinson Glenn. "God almighty, it's a good feeling lowriding as experience /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2009. http://dc.lib.unc.edu/u?/etd,2178.

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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2009.
Title from electronic title page (viewed Jun. 26, 2009). "... in partial fulfillment of the requirements for the degree of Master of Arts in the Curriculum in Folklore." Discipline: Folklore; Department/School: Folklore.
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Broo, Måns. "As good as God : the guru in Gaudīya vaisnavism /." Åbo : Åbo akademis forlag, 2003. http://catalogue.bnf.fr/ark:/12148/cb390708933.

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Bartlett, Samuel Andrew. "God, Gold, or Glory: Norman Piety and the First Crusade." UNF Digital Commons, 2008. http://digitalcommons.unf.edu/etd/119.

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Recent trends in crusade historiography depict the Frankish participants of the First Crusade as acting out of piety, while their Norman counterparts remain as impious opportunists. This thesis challenges this prevailing point of view, arguing that the Norman crusaders met the same standard of piety as the Franks. To support my theory, I looked at four different facets on the question of Norman piety, dividing them up into chapters of my thesis. In the first chapter, there is a brief discussion of the current portrayal of the Normans in modem crusade historiography. In the next chapter, I established what piety meant and how it was demonstrated by Christians of the 11th and 12th centuries. This includes an examination of relevant monastic charters, which provide evidence that the Normans had strong ties to the Papacy prior to the expedition to the East. The third chapter is a short summary about the developments leading to the First Crusade, and the standard of piety set by Pope Urban II. In the fourth chapter I examine the chronicles of the First Crusade and their characterization of the crusaders, both Norman and Frank, to see if the crusaders met the pontiff's standard. I conclude that the primary accounts depict the Normans as no different from their Frankish co-religionists, with both groups acting out of piety as well as ambition. The actions of a Norman knight, Bohemond, and a Frankish crusader, Raymond of Toulouse, exemplify this fact. The comparison of these two, as well as the rest of the crusade leaders, demonstrate that the Norman crusaders were driven by a complex and sometimes conflicting mix of pious and secular motivations, no different from their Frankish counterparts. The armies of soldiers fighting in the First Crusade in response to Pope Urban II's call to retake Jerusalem were composed of a variety of cultural groups from Western Europe. The argument over what motivated these men to become armed pilgrims, to travel long distances to strange lands, to fight and most likely die, began with the accounts of the eyewitnesses and continues to the present day. Early on the distinction was made between the pious Franks and the materialist Normans. Some Medieval chroniclers portrayed the Norman crusaders as interested only in amassing land and power, rather than fulfilling their religious vow. Even in recent historiography, the traditional interpretation of the Norman role in the First Crusade is not one of piety, but rather of opportunism - to use the conflict as a springboard for expansion into Byzantine and Muslim lands. This depiction is in stark contrast to the ongoing reexamination of the Frankish crusaders, who some crusade historians see as having a deep religious motivation. The Normans remain as the standard bearer of the pre-revisionist interpretation of crusader motives - for gold and glory, but not for God. However, examination of the evidence does not bear this distinction out. Instead of greed, a pattern of pious acts emerges performed by the families of the prominent Norman crusaders or in the case of Bohemond of Taranto, the crusaders themselves. The Normans who took up the cause for crusade were as conventionally pious as the Franks and other Europeans, exposing the falsehood of their historical portrayal as impious opportunists.
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Armes, Travis Michael. "Sub Petro excavating the good news of the Kingdom of God /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p062-0310.

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Stowell, Emilie. "And God saw that it was good an environmentalist approach to dominion /." Diss., Connect to the thesis, 2004. http://hdl.handle.net/10066/762.

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Books on the topic "Gond"

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V. N. V. K. Sastry. Between Gond rebellions. [Hyderabad?, India]: V.N.V.K. Sastry, 1989.

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Fábián, László. A gond embere: Létváz. Veszprém: Művészetek Háza, 2002.

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Signature: Patterns in Gond art. Chennai: Tara Books, 2010.

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Gond és remény: Nagybefűzött noteszlapok. Marosvásárhely: Mentor, 2009.

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The Gond kingdom of Deogarh. New Delhi: Manak Publications, 2011.

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Nagy, Pál. Gond és remény: Nagybefűzött noteszlapok. Marosvásárhely: Mentor, 2009.

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Gallery, Art Alive, ed. Jangarh kalam: Contemporary art of the adivasis. New Delhi: Art Alive Gallery, 2010.

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Vājapeyī, Udayana. Jangarh kalam: Contemporary art of the adivasis. New Delhi: Art Alive Gallery, 2010.

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Pāṭhaka, Śobhanātha. Goṇḍa janajāti. Naī Dillī: Prakāśana Vibhāga, Sūcanā aura Prasāraṇa Mantrālaya, Bhārata Sarakāra, 1999.

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K, Mohan Rao, Chandra Raju K, and Tribal Cultural Research and Training Institute., eds. The Koyas of Andhra Pradesh. Hyderabad: Tribal Cultural Research & Training Institute, Tribal Welfare Dept., [Govt. of Andhra Pradesh], 2008.

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Book chapters on the topic "Gond"

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Fürer-Haimendorf, Christoph Von, and Elizabeth Von Fürer-Haimendorf. "Farming—The Basis of Gond Economy." In The Gonds of Andhra Pradesh, 394–425. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003245209-17.

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Annas, George J. "Good as Gold." In Judging Medicine, 325–33. Totowa, NJ: Humana Press, 1988. http://dx.doi.org/10.1007/978-1-4612-4592-6_49.

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Seed, David. "Good as Gold." In The Fiction of Joseph Heller: Againts the Grain, 129–57. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-20007-8_6.

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Hughes, Jane Elizabeth. "Greed gone good." In Greed Gone Good, 38–58. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003099376-4.

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Hibbard, Bill. "Good God, Bad God." In Super-Intelligent Machines, 113–31. Boston, MA: Springer US, 2002. http://dx.doi.org/10.1007/978-1-4615-0759-8_8.

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Hughes, Jane Elizabeth. "Gender-smart investing." In Greed Gone Good, 150–76. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003099376-10.

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Hughes, Jane Elizabeth. "Sustainable banking." In Greed Gone Good, 134–49. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003099376-9.

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Hughes, Jane Elizabeth. "The way forward." In Greed Gone Good, 177–81. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003099376-11.

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Hughes, Jane Elizabeth. ". …And impact bonds." In Greed Gone Good, 112–33. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003099376-8.

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Hughes, Jane Elizabeth. "Microfinance." In Greed Gone Good, 78–95. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003099376-6.

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Conference papers on the topic "Gond"

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Arur, Sidharth, and Theodor Wyeld. "Exploring the Central India Art of the Gond People: Contemporary Materials and Cultural Significance." In 2016 20th International Conference Information Visualisation (IV). IEEE, 2016. http://dx.doi.org/10.1109/iv.2016.80.

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Caulfield, H. John. "Holographic brain: a good analogy gone bad." In AeroSense 2002, edited by H. John Caulfield. SPIE, 2002. http://dx.doi.org/10.1117/12.474950.

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Yung, Chuck, and Travis Griffith. "Core loss testing: A good procedure gone astray?" In 2009 IEEE Petroleum and Chemical Industry Technical Conference (PCIC 2009). IEEE, 2009. http://dx.doi.org/10.1109/pcicon.2009.5297160.

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Pickering, G. J., E. J. Glemser, R. Hallett, D. Inglis, W. McFadden-Smith, and K. Ker. "Good bugs gone bad: Coccinellidae, sustainability and wine." In Sustainability Today. Southampton, UK: WIT Press, 2011. http://dx.doi.org/10.2495/st110221.

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Möbius, Wiebke. "Localization techniques in biomedical electron microscopy: good as gold." In European Microscopy Congress 2020. Royal Microscopical Society, 2021. http://dx.doi.org/10.22443/rms.emc2020.306.

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Král, Martin, and Anna Olszanska. "Investing in Gold: Good or Bad Choice? 20-Year History." In Hradec Economic Days 2020, edited by Petra Maresova, Pavel Jedlicka, Krzysztof Firlej, and Ivan Soukal. University of Hradec Kralove, 2020. http://dx.doi.org/10.36689/uhk/hed/2020-01-044.

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Appelt, Bernd K., William T. Chen, Andy Tseng, and Yi-Shao Lai. "Fine pitch Cu wire bonding — As good as gold." In 2010 IEEE CPMT Symposium Japan (Formerly VLSI Packaging Workshop of Japan). IEEE, 2010. http://dx.doi.org/10.1109/cpmtsympj.2010.5679677.

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Kovář, Vojtěch, Miloš Jakubíček, and Aleš Horák. "On Evaluation of Natural Language Processing Tasks - Is Gold Standard Evaluation Methodology a Good Solution?" In 8th International Conference on Agents and Artificial Intelligence. SCITEPRESS - Science and and Technology Publications, 2016. http://dx.doi.org/10.5220/0005824805400545.

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Treuting, Jennifer. "Good is good." In ACM SIGGRAPH 2006 Computer animation festival. New York, New York, USA: ACM Press, 2006. http://dx.doi.org/10.1145/1179196.1179231.

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Gräve, Jan-Frederik, and Annika Greff. "Good KPI, Good Influencer?" In SMSociety '18: International Conference on Social Media and Society. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3217804.3217931.

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Reports on the topic "Gond"

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Bordo, Michael, John Landon Lane, and Angela Redish. Good versus Bad Deflation: Lessons from the Gold Standard Era. Cambridge, MA: National Bureau of Economic Research, February 2004. http://dx.doi.org/10.3386/w10329.

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Bordo, Michael. The Gold Standard as a `Good Housekeeping Seal of Approval'. Cambridge, MA: National Bureau of Economic Research, November 1995. http://dx.doi.org/10.3386/w5340.

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Bordo, Michael, and Michael Edelstein. Was Adherence to the Gold Standard a "Good Housekeeping Seal of Approval" During the Interwar Period? Cambridge, MA: National Bureau of Economic Research, June 1999. http://dx.doi.org/10.3386/w7186.

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Gosselin, P., and B. Dubé. Gold deposits and gold districts of Canada. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2005. http://dx.doi.org/10.4095/220378.

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Poulsen, K. H. Lode gold. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1995. http://dx.doi.org/10.4095/207998.

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Dawson, K. M. Skarn gold. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1995. http://dx.doi.org/10.4095/208020.

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Fyon, A. Lode Gold. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1991. http://dx.doi.org/10.4095/132300.

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Barro, Robert, and Sanjay Misra. Gold Returns. Cambridge, MA: National Bureau of Economic Research, February 2013. http://dx.doi.org/10.3386/w18759.

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Gosselin, P., and B. Dubé. Gold deposits and gold districts of the world. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2005. http://dx.doi.org/10.4095/220377.

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Santi, Peter A. Good Operating Practices. Office of Scientific and Technical Information (OSTI), May 2014. http://dx.doi.org/10.2172/1132533.

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