Relevant bibliographies by topics / Khoe heritage

Academic literature on the topic 'Khoe heritage'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Khoe heritage"

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Biche-ool, T. N., and O. V. Kynyraa. "TERRITORIAL DIFFERENTIATION OF THE CULTURAL HERITAGE OF THE PEOPLES OF RUSSIA IN THE REPUBLIC OF TYVA." Geopolitics and Ecogeodynamics of regions 7 (17), no. 1 (2021): 73–81. http://dx.doi.org/10.37279/2309-7663-2021-7-1-73-81.

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The article describes the Republic of Tyva as a territory with unique objects of cultural heritage of the peoples of Russia. On 31.12.2020 G. the largest number of cultural heritage sites are situated in Bay-Tayginskiy, Kyzyl areas (150–166 PCs), the lowest in Tere-Khol (1 piece), which can become a brand. In the republic there is a problem of preservation of objects of cultural heritage — industrial development of mineral deposits. Currently, measures are being taken to preserve them.
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de Beer, Josef, and Ben-Erik van Wyk. "Doing an Ethnobotanical Survey in the Life Sciences Classroom." American Biology Teacher 73, no. 2 (February 1, 2011): 90–97. http://dx.doi.org/10.1525/abt.2011.73.2.7.

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On the basis of an ethnobotanical survey that we conducted on plant use by descendents of the Khoi-San people in the Northern Cape Province in South Africa, we introduce biology teachers to an adapted rapid-appraisal methodology that can be followed in the life sciences classroom. Such a project addresses a number of the content standards in the National Science Education Standards, such as science as a human endeavour, the nature of science, and the history of science. We also shed light on ethical considerations when engaging in an ethnobotanical survey, and address, among other issues, intellectual property rights. Examples are provided of how teachers in the United States can sensitize students to the rich ethnobotanical heritage of their country.
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Barnabas, Shanade Bianca, and Anna-Marie Jansen van Vuuren. "Tying a (rain)bow at the end: Controversial representations of Krotoa from text to film." Journal of African Cinemas 12, no. 1 (March 1, 2020): 31–45. http://dx.doi.org/10.1386/jac_00026_1.

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Krotoa-Eva, servant-cum-translator-cum-diplomat, instrumental in the dealings between the Dutch and the Khoi at the Cape in the 1600s, is a woman whose story has been (re)constructed countless times. Through sparse historical documentation, she has been described as a drunk, traitor, bad mother, thief, ungrateful primitive, shrewd mediator and most recently a heroic foremother of Afrikaans-speaking South Africans. This article tracks these representations, paying particular attention to the 2017 South African-made film Krotoa, and situates this latter representation within theoretical discussions of nationalism and cinema, women in the national heritage narrative and the historic film as a vehicle to express, in its own way, the emotions, trauma and systems of the past still relevant today. We argue that the filmmakers’ attempt to tell the story of Krotoa, while masterfully crafted, artful and poignant, succumbs in the end to a weak nation-building epilogue that does little justice to the nuances of power, oppression and perseverance foundational to Krotoa’s life story.
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Bosman, Nerina, and Jan Stander. "Vanden vos Reynaerde se transformasie tot Reinaard die Jakkals." Tydskrif vir Letterkunde 59, no. 3 (September 18, 2022): 148–64. http://dx.doi.org/10.17159/tl.v59i3.13286.

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The legacy of the Middle Dutch epic Vanden vos Reynaerde and the many ways in which we still see traces of Reynaert the fox and his companion, Iesegrim the wolf, in Afrikaans, are discussed in this article. The indestructible fox gets a second life under the Southern Cross, perhaps most notably in the many tales about Jackal and Wolf which are well known as part of a shared oral heritage by white and Khoi speakers of Afrikaans. Our focus is not these stories, however, but rather the following question: does the Reynaert of the epic indeed live on in Afrikaans literature? We argue that the epic itself and its literary heritage has not received as much attention as did the stories of the sly jackal and the gullible, even dim-witted, wolf. These extremely short stories do not exhibit the carefully planned structure, sharp social commentary and ruthless exposing of human weaknesses as does the epic. In our opinion, the only text in which the medieval epic itself functions as intertext, is in the brilliant adaptation by Eitemal. Eitemal created a story which is in many ways so different from the Dutch Reinaert, that it truly is a story written on African soil. In the Eitemal text, the sly fox becomes a typical Afrikaans crook—and what’s more, he is a villain who is not foreign to modern readers due to his essentially human character. In Reinaard die Jakkals the intrepid, extremely cruel but also clever fox lives on.
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Tran Thi Hai, Le, and Nhan Nguyen Thanh. "Innovative use of relics when teaching local History lessons at high schools in Thua Thien Hue province." Journal of Science Educational Science 66, no. 4 (September 2021): 14–26. http://dx.doi.org/10.18173/2354-1075.2021-0105.

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Relics are direct, original historical sources, not through a subjective lens. Therefore, they are the most objective and true compared to other types of documents. Especially at present, innovating history teaching methods must be student-centered and learning activities, increasing the use of local experiences and knowledge, taking advantage of and exploiting local learning resources. close cultural heritages, surrounding living environment, accessible to students. Therefore, innovating the method of using relics in teaching local history lessons at high schools in Thua Thien Hue province will help students more effectively exploit one of the local and precious historical sources. value to understand deeply and comprehensively about the local history, educate the qualities, especially the sense and actions to preserve and promote the values of the homeland's relics.
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Modouw, James, and Wigati Yektiningtyas. "Yung Robhoni : Tradisi Pembayaran Duka Setelah Kematian Dalam Masyarakat Sentani, Jayapura, Papua." Jurnal Penelitian Arkeologi Papua dan Papua Barat 13, no. 2 (November 30, 2021): 215–22. http://dx.doi.org/10.24832/papua.v13i2.309.

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Abstract: Sentani tribe in Jayapura, Papua is rich with cultural heritages. One of them is yung robhoni, i.e. traditional payment after somebody’s death. Commonly, in society yung robhoni is literally translated into “head payment”. This terminology raise controversion. Thus, besides as an attempt of clarification, this writing aims at exploring (1) What is yung robhoni?, (2) Why yung robhoni is needed?, dan (3) How is yung robhoni carried out?. Data were collected from some informants: tribal chiefs (ondofolo, khote, akhona) and Sentani elders in East, Central, and West Sentani via deep observations and interviews. By adopting socio-cultural approach, this writing found that yung robhoni is a medium to unite, harmonize, and improve the kinship relation as a form of love and respect based on the balance of right and obligation. Hopefully, through this writing the term of “yung robhoni” is not misunderstood and the harmony of social life by maintaining the social relation, respect and balancing the right and obligation may become the positive energy for Papuan people in general.
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Koryakina, A. F. "Analogies in Yakut Olonkho and Tuvan Epos: Plot-Compositional Structure, Motives (based on the Epics “Nyurgun Bootur the Swift” by G. K. Orosin and “Hunan-Kara” Changchi-Khoo Oorzhak)." Nauchnyi dialog, no. 5 (May 30, 2020): 303–19. http://dx.doi.org/10.24224/2227-1295-2020-5-303-319.

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The results of a comparative analysis of the texts of the Yakut and Tuvan epics in order to establish common features in the epic heritage of the Yakut and Tuvan peoples are presented in the article. The relevance of the study is due to the problem of searching for the genetic origins of the formation of the heroic epic in modern epiconception. The degree of knowledge of the problem, the style of performance of the epic in a comparative perspective are examined. Particular attention is paid to the analysis of the plot-compositional structure, plot-forming motifs. As a result of the study, data were revealed that testify to the undeniable occurrence of epic legends of the Yakut and Tuvan peoples at the interface of their historical and spiritual contacts in the Turkic-Mongolian world, about their common genetic origins. Analogies are found in the manner of performing the storytellers. The proximity of the plot-compositional structure was discovered: in both epic literary texts there are all elements of the plot composition, stable for the Turkic-Mongolian epics. It is established that in the studied works the themes of matchmaking of bogatyr-heroes and their heroic campaigns, battles with monsters in order to protect fellow tribesmen are in contact. Both epics contain ancient motifs: parents provide heroes with heroic armor and a horse; description of a horse-friend, heroism; matchmaking and marriage, etc.
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Yektiningtyas, Wigati, and Evalina Silalahi. "Fables as Media of Environmental Education for Sentani Children in Jayapura Regency, Papua." Celt: A Journal of Culture, English Language Teaching & Literature 20, no. 2 (December 30, 2020): 237. http://dx.doi.org/10.24167/celt.v20i2.2867.

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Abstract: Fable is one of Sentani verbal folklore that was passed down by parents to children to teach morals. One of them is about the importance of preserving environment. Nowadays, unfortunately, fable is not frequently told anymore. Children and even most Sentani people do not recognize it. From long observation, Sentani children do not pay attention much to the nature as well. Data of fables were obtained from some informants, i.e. tribal chiefs (ondofolo, khote) and elderly people in East Sentani (Ayapo, Waena, and Asei Island) and Central Sentani (Sentani and Ifale) in 2017-2018. By adopting socio-cultural approach, this paper aims to discuss about (1) the natural environment of Sentani people, (2) the use of fables in environmental education for children. This study found that (1) fable is creative and innovative materials in teaching children about environment: nature, fauna, and flora that can be done informally, nonformally, and formally, (2) children have emotional ties with the fables and want to learn more, and (3) it is an alternative way of revitalizing Sentani fables and disseminating the socio-cultural values embedded in them. This study is benefecial to motivate Sentani children to learn more about their ancestor’s heritages, love their environment, and be proud of their identity. Key words: fable, environment, Sentani folklore, revitalizationAbstrak: Fabel merupakan salah satu folklor verbal Sentani yang dahulu dituturkan secara oral dari para orang tua ke anak-anak untuk menyampaikan berbagai ajaran moral. Salah satunya adalah tentang pentingnya merawat lingkungan. Saat ini, fabel sudah jarang dituturkan lagi. Anak-anak bahkan sebagian orang Sentani tidak mengenalinya. Melalui pengamatan yang cukup lama, anak-anak Sentani kini tidak lagi memperhatikan lingkungan hidup mereka. Data fabel dikumpulkan dari para informan, yaitu para pemangku adat (ondofolo, khote) dan para tua-tua adat di Sentani Timur (Ayapo, Waena, dan Pulau Asei) dan Sentani Tengah (Sentani dan Ifale) pada 2017-2018. Dengan menggunakan pendekatan sosial-budaya, paper ini bertujuan untuk membahas (1) lingkungan alam masyarakat Sentani dan (2) penggunaan fabel dalam pendidikan lingkungan bagi anak-anak. Studi ini menemukan bahwa (1) fabel merupakan materi yang kreatif dan inovatif untuk mengajarkan anak-anak tentang lingkungan: alam, fauna, dan flora yang dapat dilakukan secara informal, nonformal, dan formal, (2) anak-anak mempunyai hubungan emosi dengan fabel yang dipelajarinya dan ingin belajar lebih banyak fabel, (3) penggunaan fabel sebagai pengajaran merupakan cara alternatif dalam merevitalisasi dan diseminasi fabel Sentani dan nilai sosial-budaya yang terdapat di dalamnya. Studi ini bermanfaat untuk memotivasi anak-anak Sentani untuk terus mempelajari dan mencintai pusaka budaya leluhur mereka, mencintai lingkungan hidup mereka, dan bangga akan indentitas mereka. Kata kunci: fabel, lingkungan, folklor Sentani, revitalisasi
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Cantwell, Cathy. "Re-presenting a Famous Revelation." Buddhist Studies Review 33, no. 1-2 (January 20, 2017): 181–202. http://dx.doi.org/10.1558/bsrv.31646.

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This article considers issues of authorship and textual development over the generations, focusing on the contributions of the erudite scholar/lama Dudjom Jigdral Yeshe Dorje (bdud ’joms ’jigs bral ye shes rdo rje, 1904–1987, hereafter, Dudjom Rinpoche), to the revelations of Bhutan’s national saint, Pema Lingpa (padma gling pa, 1450–1521), on the tantric deity Vajrak?laya. Dudjom Rinpoche compiled a number of ritual practice texts for this revelation cycle, also writing commentarial instructions on them. Here, two of his compilations are examined in detail, considering how they relate to the original revelation, what they add, and what they neglect, reflecting on what they might tell us about Tibetan approaches to continuing textual production in revelatory traditions. Much of Dudjom Rinpoche’s ‘Ultra Secret Razor Lifeforce’ Framework text for the Major Practice session (sgrub khog) reproduces virtually unchanged his earlier Framework text for the Dudjom tradition ‘Meteoric Iron Razor’, which itself draws on Guru Chöwang’s (chos dbang, 1212–1270) ‘Ultra Secret Razor’, as presented by Terdak Lingpa (gter bdag gling pa, 1646–1714), the founder of Mindroling Monastery in central Tibet. On the other hand, Dudjom Rinpoche’s main Ritual Manual (las byang) for Pema Lingpa’s cycle is more clearly rooted in the Pema Lingpa cycle, but there has been considerable re-working of the phrasing and even of some key visualisations. Some of the significant modifications were already present in an earlier Ritual Manual of the third Sungtrul (gsung sprul) or Pema Lingpa reincarnation, Tsultrim Dorje (tshul khrims rdo rje, 1598–1669), and Dudjom Rinpoche acknowledges this source. In assessing Dudjom Rinpoche’s two texts, various aspects of the productive process are highlighted, such as: the ‘blessings’ of a current generation high status lama connected with the tradition; the needs of the ritual community for familiar textual structures and liturgies; beautiful metrical verses for chanting; the integration of materials from the broader tantric heritage, but also the preservation of some highly individual elements of the revelation.
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Hang, Ngo Vu Thu. "Transformative Learning and some Suggestions on Applying it into Teaching and Learning Practices in Vietnam." VNU Journal of Science: Education Research 35, no. 1 (March 19, 2019). http://dx.doi.org/10.25073/2588-1159/vnuer.4219.

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This paper presents basic theoretical knowledge on a perspective of transformative learning. It focuses on the definition, principles, characteristics of transformative learning, and possiblities to apply it into teaching and learning practices in Vietnam. Alternatives to innovate traditional learning approaches towards a transformative learning approach are also proposed with suggestions on the application of open-ended learning tasks. To effectively apply the transformative learning perspective in schools, it needs more applied research in which integrated approaches and cooperations among researchers from various majors are emphasized. Keywords Transformative learning, integrated, teaching and learning, education References [1] Ngô Vũ Thu Hằng, Sự phát triển của quan điểm kiến tạo xã hội về giáo dục: Nhìn từ mối liên hệ với sự phát triển của khoa học thời kì Khai sáng ở châu Âu, Tạp chí Khoa học, Đại học Sư phạm Hà Nội (2018) 1-3.[2] C. Taylor, ST2EAM education in the Anthropocene: Countering the Dark Side of STEM. Presented at International Conference “The 5th International ASEAN Comparative Educational Research Network and The 1st International Annual Meeting on STEM Education, 14th – 15th Khon Kaen, Thailand, 2018.[3] United Nations. Transforming our world: the 2030 Agenda for sustainable development. Retrieved fromhttps://sustainabledevelopment.un.org/post2015/transformingourworld/publication/, 2015 (accessed…. Tháng năm).[4] Bộ GD và Đào tạo, Dự thảo Chương trình giáo dục phổ thông - Chương trình tổng thể, 2017.[5] N.V.T. Hằng, Meijer, M., Bulte, A. M. W., & Pilot, A. (2015). The implementation of a social constructivist approach in primary science education in Confucian heritage culture: the case of Vietnam. Cultural Studies of Science Education, 10(3), 2015, 665-693.DOI: 10.1007/s11422-014-9634-8.[6] Tran Thu Ha & Trudy Harpham (2005). Primary education in Vietnam: Extra classes and outcomes. International Education Journal, 6(5), 626-634. [7] Nguyen Quang Kinh, Nguyen Quoc Chi (2008). Education in Vietnam: Development history, challenges and solutions. In An African Exploration of the East Asian Education Experience, Edited by Birger Fredriksen and Tan Jee Peng, The World Bank, Washington, D. C.
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Dissertations / Theses on the topic "Khoe heritage"

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Hollmann, Jeremy Charles. "The cutting edge: Khoe-San rock-markings at the Gestoptefontein-Driekuil engraving complex, North West Province, South Africa." Thesis, University of the Western Cape, 2011. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_5857_1361366326.

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The study is about the rock engravings on the wonderstone hills just outside Ottosdal, North West province, about 70km northwest of Klerksdorp. Wonderstone is remarkable rock that is 
smooth, shiny and very easy to mark. The wonderstone occurs only on two adjacent farms, Gestoptefontein and Driekuil, and thus the rock art on the wonderstone outcrops is referred to as the Gestoptefontein- Driekuil complex (GDC). This rock art is now the only remaining trace of what must once have been a much larger complex of engravings. Sadly, much of the rock art has been destroyed in the course of mining activities, with very few records. The largest remaining outcrop is still threatened by potential mining activities. The study attempts to bring this disastrous and unacceptable situation to the attention of the public and the heritage authorities, who have so far failed to respond to applications to grant the sites protection. It therefore has two main aims: to 
locate and record as much of the rock art as possible and to understand the significance of the outcrops in the lives of the people who made them. Based on the rock art itself, as well as what little historical evidence is available, it is argued that the rock art was made by Khoe-San people during the performance of important ceremonies and other activities. The rock art has two main components: engravings of referential motifs and a gestural, or performative, element. The referential motifs depict a range of things: anthropomorphs and zoomorphs, decorative designs, items of clothing, as well as ornaments and decorations. The gestural markings were made by rubbing, cutting and hammering the soft wonderstone, probably in the course of a range of activities that people carried out on the outcrops. One of the main findings of the study is that the GDC was a place that was of particular significance to women. This is suggested by the large number of engravings of items that are closely associated with Khoe-San women &ndash
depictions of aprons, ornaments, and decorations. These play a prominent role in the initiation practices of many Khoe-San groups. Initiates emerging from ritual isolation after their first menstruation are given new clothes
they are also loaned ornaments and jewellery. This reincorporation into society as a &lsquo
new person&rsquo
has been described by some Khoe-San women as one of the high points of their lives. Oral traditions from the area indicate that the wonderstone outcrops were believed to have 
special properties
the study incorporates these traditions to argue that the wonderstone outcrops were associated with the presence of a great water snake that lay on the rocks and also lived in 
the pools of water in the nearby Driekuil Spruit. People therefore came to the outcrops to perform rites of reincorporation. One of these ceremonies may have been performing rites of association 
with the great snake
such practices may have included the use of rock dust as an ingredient for body paint.

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Cornelissen, Rozanne Leigh. "Digitisation and access to Archives: Case study of Sarah Baartman and Khoi San Collections." Master's thesis, Faculty of Humanities, 2018. http://hdl.handle.net/11427/30496.

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Digitisation is occurring all over the world today. So to bring it to South Africa is one step in changing people’s understandings of Africa, because the information would be accessible to the world and the rest of South Africa. There are many challenges that have been debated around digitisation in Africa such as technological challenges, international relations or external institutions, the creation of a new kind of archive and the various digitising projects that have occurred in Africa specifically for creating online libraries. This study’s focal point is on two collections that are housed at the University of the Western Cape Archive; The Sarah Baartman and Khoi San Collections. The documents with regards to Sarah Baartman are the books of her story and how she became famous, but there is more to the books that we see in the shops or hear of. The collection of documents hold valuable information about her return to her homeland and the research of her descent. The Sarah Baartman Collection consists of the documentation that helped with the return of her remains. The University of the Western Cape Khoi San Collection consists of documentation of the Khoi San Conference that was held in 1994, with regards to the notion of becoming an identity and to view the Khoi San as people and not as just objects of study. The documents are basically faxes and letters that were sent to a Professor Bredekamp at the University of the Western Cape who was a participant in the conference. The University of the Western Cape Khoi San Collection is different from the Bleek and Lloyd Collections in that it is not someone’s journal or research but peoples voices of protecting the Khoi San Heritage. The two collections were chosen due to the fact that there was a gap in how to digitise collections that belonged to indigenous people/ descendent communities within South Africa and how to access these collections. The key purpose of the study is to determine the implications that digitisation has on Public Access. The aims of the study were to investigate the factors that determined decisions about how to digitise an Archive and how does Access impact digitisation. The data for this study was collected by the help of Archivists. The subjects of this study were archivists with the respected expert knowledge in digitisation. A semi-structured questionnaire was emailed to six Archivists. Semi-structured interviews were conducted with the same six Archivists; the interviews were recorded on audiotape or hand written. On the basis of the results of this research it can be concluded that archives need to develop policies that incorporate consultations and take into consideration the descendent communities before the digitisation process occurs. There need to be cultural sensitivity towards collections of indigenous people which rarely occurs during digitisation. The recommendations that flowed from this study are: there needs to be further research in the curation of digital archives, needs to be more communication between archives and communities and digitisation policies need to be standardized.
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Books on the topic "Khoe heritage"

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The Penang 'Baba-Nyonya' heritage: Glimpses of a glorious past, Nyonya Gracie G.L. Khoo. Penang, Malaysia: Raymond Kwok, 2011.

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Madima. Ri Khou Dzedza (African Heritage). Maskew Miller Longman Pty.Ltd ,South Africa, 1998.

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Book chapters on the topic "Khoe heritage"

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Staphorst, Luan. "Owning the Body, Embodying the Owner: Complexity and Discourses of Rights, Citizenship and Heritage of Southern African Bushmen." In Rethinking Khoe and San Indigeneity, Language and Culture in Southern Africa, 109–26. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003317357-10.

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Boriani, Maurizio, and Mariacristina Giambruno. "Directory of Armenian and Assyrian Churches in the Villages of the Salmas and Khoy Counties." In Architectural Heritage in the Western Azerbaijan Province of Iran, 287–378. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83094-6_8.

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Boriani, Maurizio. "The Regions of Khoy and Salmas in the Travelogues of Western Travellers Between the Fifteenth and Nineteenth Centuries." In Architectural Heritage in the Western Azerbaijan Province of Iran, 143–228. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83094-6_5.

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Boriani, Maurizio, and Mariacristina Giambruno. "Christian Churches in Salmas, Khoy, and Urmia Counties. Conservation Problems and Enhancement Perspectives in the Cultural and Territorial Context of Western Azerbaijan." In Architectural Heritage in the Western Azerbaijan Province of Iran, 259–86. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83094-6_7.

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Conference papers on the topic "Khoe heritage"

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Minguzzi, Magda, Yolanda Hernandez Navarro, and Lucy Vosloo. "Traditional dwellings and techniques of the First Indigenous Peoples of South Africa in the Eastern Cape." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.15019.

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Vernacular indigenous dwellings of the Khoikhoi Peoples (First Indigenous Peoples of South Africa[1]) present in the Baviaans Kloof area in the Eastern Cape (South Africa) have been surveyed and are currently under study by the authors with the direct involvement of the community members. This research is of particular relevance because: it is conducted in a geographical area that is currently under-researched in respect to this particular theme; the dwellings are an exceptionally rare example of the use of Khoikhoi traditional techniques and materials; it was achieved with the direct engagement of the Indigenous community. The research collaboration applies a transdisciplinary approach and method – already in place with the NRF-CEP research by Dr Minguzzi – that employs a multi-layered methodology: practice-led research, community engagement/ community cultural development, influenced by narrative inquiry. In the age of globalization, it becomes necessary to study the origin and development of those buildings to understand their constructive process, the use of specific local materials as well as the consequences that the introduction of unsustainable colonial materials caused. This is an aspect that could be relevant for future reflection on how to preserve and promote the Indigenous cultural, social inclusion and sustainable built environment. The paper will define the state of the art and morphological, functional and technical analysis of contemporary Khoikhoi dwellings to identify the tangible and intangible cultural heritage and the influences of colonization on it. [1] The First Indigenous Peoples of South Africa are the San (hunter-gatherer) and Khoikhoi (herders). Two groups which, in precolonial times had overlapping subsistence patterns and use of the territory, and which, from the colonist arrival until the present, have been fighting for the recognition of their identity and heritage. In this regard see: Besten M. “We are the original inhabitant of this land: Khoe-San identity in post-apartheid South Africa”, in Adhaikari M. (2013), Burdened by Race: Coloured identities in southern Africa, UCT press, Cape Town.
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Al-Missned, Aisha, and Divakaran Liginlal. "Voices of Al-Khor a study in digital cultural heritage." In 2015 Digital Heritage. IEEE, 2015. http://dx.doi.org/10.1109/digitalheritage.2015.7419585.

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