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McCauley, Bernadette. "“Their Lives are Little Known”: Nuns and American Reform." Prospects 29 (October 2005): 219–29. http://dx.doi.org/10.1017/s0361233300001745.
It is rare to see a Roman Catholic nun in a habit today, but old-fashioned nuns in full dress uniform are the darlings of the novelty business. The windup doll called nunzilla (she generates sparks), the puppet nun who boxes, and Christopher Durang's Sister Mary Ignatius, who explained it all, are just a few examples of nuns in contemporary popular culture. Like most other images of nuns, each of these, to different extents, perpetuates a stereotype of women who never think for themselves, are out of touch with the real world, and are petty and downright nasty. Is this just silly stuff or does it tap into something deeper in American culture? Certainly the fascination with nuns is nothing new. Americans have often expressed strong opinions about nuns, sometimes favorable but more often not.
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Heirman, Ann. "Fifth Century Chinese Nuns: An Exemplary Case." Buddhist Studies Review 27, no. 1 (September 7, 2010): 61–76. http://dx.doi.org/10.1558/bsrv.v27i1.61.
According to tradition, the first Buddhist nun, Mah?praj?pat?, accepted eight fundamental rules as a condition for her ordination. One of these rules says that a full ordination ceremony, for a nun, must be carried out in both orders: first in the nuns’ order, and then in the monks’ order. Both orders need to be represented by a quorum of legal witnesses. It implies that in the absence of such a quorum, an ordination cannot be legally held, in vinaya terms. This was a major problem in fifth century China, when, as a result of a wave of vinaya translations, monastics became aware of many detailed legal issues, including the rule on a dual ordination for nuns. Since the first Buddhist nuns in China were ordained in the presence of monks only, doubt was raised on the validity of the Chinese nuns’ lineage. The discussion came to an end, however, when in ca. 433 a so-called ‘second ordination ceremony’ could be held, now in the presence of a sufficient number of Sinhalese nun witnesses. Today, a similar issue is raised again, since in two of the three active Buddhist ordination traditions, nuns arguably cannot be legally ordained due to the absence of a nuns’ order of that particular tradition to provide a legal quorum of witnesses. In the present-day debates on the possible (re-)introduction of a nuns’ lineage in both these traditions, the historic case of the fifth century Chinese nuns is often referred to. The present article examines firstly in which ways technical issues discussed fifteen centuries ago lingered on among the most prominent Chinese vinaya masters, and secondly how these same issues still fuel and influence present-day discussions.
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Kertzer, David I. "Nuns." Anthropology Now 4, no. 1 (April 2012): 73–78. http://dx.doi.org/10.1080/19492901.2012.11728352.
Stefaniak, Piotr. "Zarys dziejów klasztoru św. Michała Archanioła mniszek dominikańskich w Kamieńcu Podolskim (1708–1866)." Rocznik Przemyski. Literatura i Język 58, no. 2 (26) (December 30, 2022): 51–92. http://dx.doi.org/10.4467/24497363rplj.22.003.17068.
The outline of the history of St Michael the Archangel’s Monastery of Dominican nuns in Kamianets Podilskyi (1708–1866) The Dominican monastery in Kamianets Podilskyi was the last pre-partition foundation on Polish land established by the nuns of the Order of Preachers. Józef Mocarski, provincial prior of the Dominican Ruthenian province, in 1708 founded the monastery for the nuns of his order in the recently recovered from the Turks (on the strength of the Treaty of Karlowitz) Kamianets Podilskyi. It was the easternmost Catholic monastery. It included nuns only of noble Polish origin; they were daughters of Podolia noblemen. In 1721 the process of setting up the monastery was completed and it was also then that a small convent church was consecrated, whose patron became St Michael the Archangel (patron of Ruthenia and the Dominican Ruthenian province). The Dominican nuns from Kamianets led contemplative life in strict enclosure. The monastery did well until the decline of the Commonwealth of Poland. In 1787 the monastery was threatened with closing as part of the plans to modernize the Kamianets fortress, which was to be strengthened with the buildings of city convents. Eventually, the nuns were not displaced, as the reorganization plans were not carried out. In 1793 Kamianets Podilskyi was taken over by Russians and the partition period started. Although the monastery was wealthy, the Dominican nuns started to struggle with various problems. A crisis of vocations appeared, which in 1822 was overcome through bringing three nuns from the monastery in Novogrudok, but in 1833 the situation repeated itself. However, a monastery school was set up, which gave the nuns some financial support. In 1839 the last vestition of two nuns took place, and in 1842 on the strength of a tsar’s decree the novitiate was closed, which was an indication of the monastery’s near demise. The monastery obtained a long-range status and existed until the closure of the Kamianets diocese in 1866. Then eight Dominican nuns were sent to the Carmelite nuns of old observance in Dubno, where there was a long-range monastery. That status was lost in 1890 and then the nuns residing there were relocated to the Benedictine nuns monastery in Sandomierz. It was then that three years later the last Dominican nun from Kamianets, Joanna Austutowiczówna, died, closing the history of her convent.
Beribe, Yulia E. M., Juliana Marlin Y. Benu, and Indra Yohanes Kiling. "Meaning of the Mission to Serve Children with Special Needs by Nuns: A Narrative Review." Journal of Health and Behavioral Science 3, no. 1 (March 1, 2021): 94–106. http://dx.doi.org/10.35508/jhbs.v3i1.3745.
This narrative review aims to discuss theories related to how nuns perceive meaning of their mission to serve children with special needs. Nun is a woman who offers herself and her life to God through the utterance of a promise/vows to carry out her mission through the ministry received from a tarekat / congregation in accordance with spirituality and the statutes of religious life. One of the nuns' missions is to serve children with special needs who have abnormalities or deviations from normal conditions in their growth and development, both psychologically, physically, socially, and emotionally, which hinder activities and interactions. Nuns serve children with special needs by seeking, nurturing, caring for, educating and living together, caring for, and meeting all the needs of children with special needs who are served as in the life of a family. Nuns interpret the duty of service to children with special needs in two complete dimensions, namely the vertical and horizontal dimensions. In addition, nuns interpret this service as a life calling from God so that it becomes a motivation for them to carry out their service duties and bring happiness.
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Wang, Ching-ning. "Living Vinaya in the United States: Emerging Female Monastic Sanghas in the West." Religions 10, no. 4 (April 4, 2019): 248. http://dx.doi.org/10.3390/rel10040248.
From late January to early February 2018, the first Vinaya course in the Tibetan tradition offered in the United States to train Western nuns was held in Sravasti Abbey. Vinaya masters and senior nuns from Taiwan were invited to teach the Dharmaguptaka Vinaya, which has the longest lasting bhikṣuṇī (fully ordained nun) sangha lineage in the world. During this course, almost 60 nuns from five continents, representing three different traditional backgrounds lived and studied together. Using my ethnographic work to explore this Vinaya training event, I analyze the perceived needs that have spurred Western Buddhist practitioners to form a bhikṣuṇī sangha. I show how the event demonstrates the solid transmission of an Asian Vinaya lineage to the West. I also parallel this Vinaya training event in the West to the formation of the bhikṣuṇī sangha in China in the 4th and 5th centuries, suggesting that for Buddhism in a new land, there will be much more cooperation and sharing among Buddhist nuns from different Buddhist traditions than there are among monastics in Asia where different Buddhist traditions and schools have been well-established for centuries. This Vinaya training event points to the development of the bhikṣuṇī sangha in the West being neither traditionalist nor modernist, since nuns both respect lineages from Asia, and reforms the gender hierarchy practiced in Asian Buddhism. Nuns from different traditions cooperate with each other in order to allow Buddhism to flourish in the West.
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Mort, Joel. "Sexism vs. Superhuman Agency in the Theravada Buddhist Ritual System." Method & Theory in the Study of Religion 17, no. 2 (2005): 134–48. http://dx.doi.org/10.1163/1570068054305574.
AbstractThere are currently no fully ordained nuns in the Theravada Buddhist system. The doctrinal reason is because ordination ritual guidelines require the presence of senior nuns (of which, due to the dissolution of the nun orders, there are none) at a female's ordination. A more critical reason offered by feminists is that sexism (textual, traditional, and institutional) maintains the status quo. We argue that the Ritual Form Hypothesis of McCauley and Lawson (2002) best explains the continued lack of nun ordinations by making claims about cognitive constraints on ritual efficacy. Furthermore we predict that the institutional prevention of full nun ordinations will persist unless a new superhuman agent (i.e. a new Buddha) emerges with a new doctrine or unless Buddhists discover a different teaching that stipulates new conditions for ordination. Both are unlikely, however, given Theravada's theological conservatism.
Cheng, Wei-Yi. "Buddhist nuns in Sri Lanka and Taiwan." Thesis, SOAS, University of London, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.411794.
Van, Hyning Victoria. "Cloistered voices : English nuns in exile, 1550-1800." Thesis, University of Sheffield, 2014. http://etheses.whiterose.ac.uk/6308/.
This thesis uproots the long-standing assumption that English Catholic nuns living in exile between 1550 and 1800 produced little or no literature, or at least none worth reading. All twenty-four English exilic convents enabled literary production by nuns and their confessors. This work focuses on St Monica's, founded in Louvain in 1609, and the English Convent of Nazareth, founded by St Monica's nuns in Bruges in 1629: both houses produced a vibrant body of literature that is exceptional as well as indicative of broader English convent culture. This thesis extends the bounds of what has been written about convent literature by examining the ways in which nuns used and subverted chronicle, epistolary and autobiographical genres to achieve complex self-expression. It makes extensive use of archival material and offers new and original contributions to the field of early modern literature by identifying hitherto anonymous writers and exploring the significance of little-known convent texts; analyzing self-writing, chorography and biography by anonymous authors (Chapters 1 and 2); reappraising the epistolary discourse of a relatively well known author-nun (Chapter 3); exploring the Augustinian self-fashioning of a Catholic convert (Chapter 4), and finally, by demonstrating how a nun could use chronicles, letters and governance manuals as tools for reform and to accrete and solidify her own power (Chapter 5). Taken together, the authors and texts examined here open a window onto the richness of convent authorship at St Monica's and Nazareth and suggest ways in which literature from other monastic communities might be approached. Questions posed by Fran Dolan (2003) and Sylvia Evangelisti (2007) in their work on early modern Catholic women writers and nuns have served as a useful starting point: why (to paraphrase) did these women write in the ways they did?
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Dansereau, Noëlla. "La correspondance de Marie de l'Incarnation, un contexte, une personnalité, et un discours de persuasion." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ57856.pdf.
Henley, Carmen Ortiz. "The Women of Little Gidding: The First Anglican Nuns." Diss., The University of Arizona, 2012. http://hdl.handle.net/10150/223380.
This dissertation examines the lives and material production of the early modern women known as the Nuns of Little Gidding, Mary Collett Ferrar (1603-1680) and Anna Collett (1605-1639). The religious community at Little Gidding, Huntingsonshire (now Cambridgeshire), founded in 1626 by Mary Woodnoth Ferrar and her son Nicholas, housed forty-some members of the extended Ferrar, Collet, and Mapletoft family and their retainers. They devoted their lives to prayer, Bible study and memorization, contemplation, acts of charity, and the production of several unique Bible concordances or harmonies (as well as some Bible histories) of which fifteen are extant. Women were central to the spiritual life of the community, in particular, Mary and Anna who took vows of chastity. They were also the primary creators of the concordances, a task that entailed cutting up printed Bibles, reorganizing the text according to a complex scheme devised by Nicholas Ferrar. The resulting harmonized Gospel suppressed the discrepancies and differences in the four canonical accounts and produced a single, seamless narrative that preserved every detail of the originals. Close study of the relationship between image and text in the Gospel harmonies shows that the women sometimes chose particular images not to illustrate but rather to undermine the authority of the biblical narrative. Images might restore women to an account that minimizes, trivializes, or elides their importance in the life of Jesus. Thus, while their explicit task was to harmonize the Gospel accounts, the women were surreptitiously "deconstructing" them to reveal their discord.
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Tho, Annhaug. "Selected translations and analysis of 'Further biographies of nuns' /." Oslo : Department of Culture Studies and Oriental Languages, Universitetet i Oslo, 2008. http://www.duo.uio.no/publ/IKOS/2008/75053/a.tho.xFurtherxbiographiesxofxnunsx.pdf.
Dillinger, Kathryn. "Protestant Nuns as Depictions of Piety in Lutheran Funeral Sermons." TopSCHOLAR®, 2011. http://digitalcommons.wku.edu/theses/1130.
Protestant nuns, Stiftsdamen, fulfilled a unique role in early modern Lutheran society. This papers focuses on the implied social roles and expected virtues of Protestant nuns [Stiftsdamen] in the works of male Lutheran pastors who supported Protestant theological positions that promoted marriage as the proper place for women, and yet who also praised unmarried female monastics in funeral sermons [Leichenpredigten]. Lutheran pastors wrote funeral sermons for both Stiftsdamen and married women, funeral sermons display similarities or differences between what virtues, characteristics, and displays of piety for women. A comparison will also be made between funeral sermons for Stiftsdamen and those written for Catholic nuns by Catholic clergy. Convent necrologies, written by Catholic abbesses will also be used to compare what virtues were expected of female religious. Also included is an examination of nuns’ writings about theology, their doctrinal reasons for remaining Catholic, leaving the cloister, and adapting their convent life to fit Lutheran teachings.
Damenstiften preserved access for women to positions of authority and self empowerment. These women were, however, different from earlier female religious communities and from Catholic nuns living in other Lutheran areas. Protestant Stiftsdamen had more contact with outside society than cloistered Catholic nuns due to the desire of Lutherans to incorporate these women into their communities. An analysis of the perception of Stiftsdamen by Lutheran pastors and the nuns' consciousness of their own position, duties, and piety is the cornerstone of this new research on gender and religion in early modern Germany. The perpetuation of Protestant convents into the seventeenth century is only briefly documented by historians who focus instead on the religious experience of women in Germany during and directly following the Reformation. Catholic examples of female piety will contribute to the understanding of female religious and their role in society at large. In conclusion, this research displays how Stiftsdamen were praised for the same virtues as early modern married Protestant women and Catholic nuns in funeral sermons, but were not specifically praised as female religious by male Lutheran pastors.
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Owens, Sarah Elizabeth. "Subversive obedience: Confessional letters by eighteenth century Mexican colonial nuns." Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/284123.
Eighteenth century colonial Mexico hosted a wide number of religious women who put quill to parchment and wrote spiritual letters to their confessors. These texts display impressive subversive rhetorical strategies, five of which are the focal point of this dissertation. The three nuns studied in this dissertation are Sor Maria Coleta de San Jose (?-1775), Sor Sebastiana de la Santisima Trinidad (1709-1757) and Sor Maria Anna de San Ignacio (1695-1756). Chapter one examines the spiritual and literary European foremothers of eighteenth century colonial religious women. This chapter examines the life and letters of Radegund (518-587), Hildegard of Bingen (1098-1179), Catherine of Siena (1347?-1380), and Saint Teresa of Avila (1515-1582). Their writings all demonstrate early signs of subversive rhetoric that can be detected centuries later in the nuns' letters examined in this study. The second chapter is divided into two sections. The first part provides an overview of colonial Mexico with a particular emphasis on Mexican nuns and their letters. The second half of the chapter carves out a viable discursive space for nuns' spiritual letters. This section revises and reinterprets the colonial literary canon from a variety of theoretical perspectives including feminist theory and cultural studies. The last three chapters are each dedicated to one of the three Mexican nuns mentioned above. Their letters are analyzed according to the following rhetorical strategies: (1) the rhetoric of humility, (2) the description of penance, (3) the description of fasting, (4) the retelling of visions with Christ, and (5) the retelling of visions with Saint Teresa or the Virgin Mary. In conclusion, due to their precarious situation as religious women under the ever vigilant eye of a patriarchal and misogynist society, these nuns opted to incorporate these strategies within their spiritual letters. Sor Coleta, Sor Sebastiana and Sor Maria Anna deliberately placed subversive rhetorical strategies within their letters in order to express otherwise controversial or questionable ideas.
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Ma, XiaoLu. "The Last Foreign Nuns in China Screenplay: An Exegesis to ‘The Last Foreign Nuns in China’ Screenplay: the Significance of Lost History, Docudrama and Co-production." Thesis, Griffith University, 2012. http://hdl.handle.net/10072/366574.
This is an exegesis of the docudrama screenplay of The Last Foreign Nuns in China. It introduces the historical background of this screenplay, emphasises the significance of docudrama and analyses the pros and cons of film co-production. With the exception of the introduction and the conclusion, there are three parts to this exegesis.
Part one, Chapter 2 focuses on the literature and history review. It examines the history and literature of the Catholic Church in China and the background of the incidents. It not only highlights the relationship between the Chinese government and foreign missionaries, but also provides a historical context in which to observe the development of attitudes towards foreign missionaries in China. Three historical moments have been included: missionaries and the new technology - the Golden Age of Christianity and the Chinese Rites Controversy; the Church’s development after the Opium Wars and ‘rice bowl’ Christians.
These historical moments, as well as the historical figures, have been chosen carefully in order to summarise the positive and negative social impacts on various aspects of Chinese history. The screenplay gives the audience a brief but comprehensive understanding of the performance of the Catholic Church in ancient and contemporary history. Thesis (PhD Doctorate) Doctor of Philosophy (PhD) School of Humanities Arts, Education and Law Full Text
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Lee, Nicolette. "Tōkeiji's business : the agency of nuns in the early modern period." Thesis, University of British Columbia, 2013. http://hdl.handle.net/2429/44899.
This thesis explores the agency of nuns at elite convents by focusing on how they successfully acted within the constraints of social regulations during the early modern period. I use agency as a tool to examine issues of representation and authority of the nuns in response to arguments that stress nuns are marginalized in the broader study of Japanese Buddhism. This thesis explores that the study of nuns is not about uncovering marginalized representations, but evaluating the agency and authority of nuns as relative to their contemporaries, such as other monks and public authorities. I primarily focus on Tōkeiji, the famous divorce temple (enkiridera 縁切寺), supplemented by examples from imperial convents (bikuni gosho 比丘尼御所) of the early modern period. Chapter 1 focuses on divorce as a pivotal issue to discuss agency, representation, and authority of the wife who requested divorce and of the abbess who guaranteed the divorce by temple code law. Chapter 2 reexamines the theoretical and actual the power relations within the personnel structure especially in regard to the temple hierarchy. Chapter 3 reviews the significant connection between financial management and influential familial patrons. Chapter 4 explores the multifaceted nature of the temple. I reach the conclusion that a different perspective on approaching the study of nuns at elite convents enables us to move away from the repetitive debate on whether nuns are considered independent. Instead, the approach to assess how the nuns used their resources in their network as ritual specialists, politicians, and businesspeople presents a comprehensive examination of an Edo period nun.
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Trzebiatowska, Marta Krystyna. "Gender, religion and identity : Catholic nuns in twenty-first century Poland." Thesis, University of Exeter, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.445444.
(Dharmsāla, India) Bod-kyi Bud-med Lhan-tshogs. Tibetan nuns: The status of exiled Tibetan nuns in India. Dharamsala: Tibetan Women's Association, 2009.
Mortimer, Geoff. "Three Nuns’ Accounts." In Eyewitness Accounts of the Thirty Years War 1618–48, 96–111. London: Palgrave Macmillan UK, 2002. http://dx.doi.org/10.1057/9780230512214_8.
Jacobson, Wendy S. "The Nuns' House." In The Companion to ‘The Mystery of Edwin Drood’, 49–60. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003161219-3.
Childs, Geoff, and Namgyal Choedup. "Becoming Nuns." In From a Trickle to a Torrent, 89–99. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520299511.003.0006.
Chapter 6 begins with the life story of a village-based nun to demonstrate how a woman’s path to religious attainment can be strewn with obstacles rooted in gender roles and ideologies. The chapter then explores the motives parents have for making their daughters nuns, the advantages young women perceive in pursuing a religious vocation, and gendered notions of virtue that affect life opportunities for nuns. The main theme of the chapter centers on how the modernizing of Buddhist institutions and educational migration are transforming the nun’s role from a servant in her parents’ village household to a disciple of the Buddha’s teachings who resides in an urban institution.
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Freeman, Elizabeth. "Nuns." In The Cambridge Companion to the Cistercian Order, 100–111. Cambridge University Press, 2012. http://dx.doi.org/10.1017/cco9780511735899.011.
Imai, H., W. F. Wong, and K. F. Loe. "Advances in Computing Techniques." In JSPS-NUS Seminar. WORLD SCIENTIFIC, 1996. http://dx.doi.org/10.1142/9789814531634.
Prottoy, Saif UN Noor, Damien Saucez, and Walid Dabbous. "NUTS." In SOSR '19: Symposium on SDN Research. New York, NY, USA: ACM, 2019. http://dx.doi.org/10.1145/3314148.3318051.
Ji, Chueng-Ryong, and Dong-Pil Min. "QCD, Lightcone Physics and Hadron Phenomenology." In NuSS'97 Tenth Nuclear Summer School and Symposium. WORLD SCIENTIFIC, 1998. http://dx.doi.org/10.1142/9789814528832.
Wagner, Jason. "Soup to nuts." In the 32nd annual ACM SIGUCCS conference. New York, New York, USA: ACM Press, 2004. http://dx.doi.org/10.1145/1027802.1027863.
Chaudhry, A., W. Lau-Swisher, W. Nasser, and M. A. Vollenweider. "Cancer Gone "Nuts"." In American Thoracic Society 2019 International Conference, May 17-22, 2019 - Dallas, TX. American Thoracic Society, 2019. http://dx.doi.org/10.1164/ajrccm-conference.2019.199.1_meetingabstracts.a3168.
Frey, Tim, and Marius Gelhausen. "Strawberries are nuts." In Proceeding of the 4th international workshop. New York, New York, USA: ACM Press, 2011. http://dx.doi.org/10.1145/1984642.1984652.
Krein, Andreas. "Nuts & bolts." In the 29th International Conference. New York, New York, USA: ACM Press, 2002. http://dx.doi.org/10.1145/2931127.2931282.
Jensen, Kasper Løvborg, Gary Marsden, Edward Cutrell, Matt Jones, and Ann Morrison. "NUIs for new worlds." In the 2012 ACM annual conference extended abstracts. New York, New York, USA: ACM Press, 2012. http://dx.doi.org/10.1145/2212776.2212719.
Cambridge, Danielle. "No time for nuts." In ACM SIGGRAPH 2007 computer animation festival. New York, New York, USA: ACM Press, 2007. http://dx.doi.org/10.1145/1281740.1281830.
Cai, Jun Fu, Wee Sun Lee, and Yee Whye Teh. "NUS-ML." In the 4th International Workshop. Morristown, NJ, USA: Association for Computational Linguistics, 2007. http://dx.doi.org/10.3115/1621474.1621527.
Seneviratne, Kalinga. Exploring the role of Buddhist monks’ and nuns’ engagement in community development as catalysts for social change and sustainable development in Lao People’s Democratic Republic: A case study of the Buddhism for Development Project at Ban Bungsanthueng, Nongbok District, Khammouane Province, by Toung Eh Synuanchanh. Unitec ePress, November 2018. http://dx.doi.org/10.34074/thes.revw4499.
The topic of this research report is an important one in the context of Asia’s rapid economic development in recent years, and the need to rethink development policy and especially methodologies of development communications, so the mistakes of the past will not be replicated. Thus, the study is an important initiative at this period of time. The research takes as a case study the Buddhism for Development Project (BDP) implemented at Ban Bungsanthueng village in the Khammouane Province by its Buddhist Volunteer Spirit for Community network (BVSC network). The fieldwork took place at the BDP’s training centre in Vientiane and the Buddhist initiatives at Ban Bungsanthueng. The research demonstrates how the BDP and its network apply participatory approaches through interpersonal communication, such as sermon delivery, Dhamma (Buddhist teachings) talk, and daily interaction with villagers and project members.
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Mongelli, Francesco. Video-assisted Nuss bar insertion to stabilize a flail chest. Science Repository OU, March 2019. http://dx.doi.org/10.31487/j.jsr.2019.01.02.
VAN KATWIJK, C. Unistrut plan in metal channel including nuts, straps and clamps. Office of Scientific and Technical Information (OSTI), September 2000. http://dx.doi.org/10.2172/804793.
Sanders, Eulanda A., and Chanmi G. Hwang. That’s Just Nuts! George Washington Carver: Textile Dye & Pigment Chemist. Ames: Iowa State University, Digital Repository, 2014. http://dx.doi.org/10.31274/itaa_proceedings-180814-1119.
Sokolski, Henry D., and Thomas Riisager. Beyond Nunn-Lugar: Curbing the Next Wave of Weapons Proliferation Threat from Russia. Fort Belvoir, VA: Defense Technical Information Center, April 2002. http://dx.doi.org/10.21236/ada401464.
Barnes, Teresa. A nun's life : Barking Abbey in the late-medieval and early modern periods. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.948.
Kistner-Thomas, Erica. Recent Trends in Climate/Weather Impacts on Midwestern Fruit and Vegetable Production. USDA Midwest Climate Hub, November 2018. http://dx.doi.org/10.32747/2018.6893747.ch.
While the Midwest is famous for being the world’s leader in corn and soybean production, this region is also home to a variety of high value specialty crops. Specialty crops include fruits and vegetables, tree nuts, dried fruits, and nursery crops including floriculture.
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Heuckeroth, Otto H. A Process-Oriented Nuts and Bolts Tutorial for Implementing Manpower and Personnel Integration (MANPRINT) Evaluations. Fort Belvoir, VA: Defense Technical Information Center, November 2008. http://dx.doi.org/10.21236/ada497534.
Diehl, Richard P., Brandon R. Gould, and Tzee-Nan K. Lo. Root Causes of Nunn-McCurdy Breaches - A Survey of PARCA Root Causes Analyses, 2010-2011. Fort Belvoir, VA: Defense Technical Information Center, August 2012. http://dx.doi.org/10.21236/ada590811.
