Relevant bibliographies by topics / Ritun

Academic literature on the topic 'Ritun'

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Published: 27 July 2024
Last updated: 28 July 2024

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Journal articles on the topic "Ritun"

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Árnason, Hróbjartur. "Ritun nýrrar stefnu um nám og kennslu við Menntavísindasvið Háskóla Íslands." Tímarit kennslumiðstöðvar Háskóla Íslands 7, no. 1 (May 14, 2019): 38. http://dx.doi.org/10.33112//tk.7.1.17.

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Árnason, Hróbjartur. "Ritun nýrrar stefnu um nám og kennslu við Menntavísindasvið Háskóla Íslands." Tímarit kennslumiðstöðvar Háskóla Íslands 7, no. 1 (May 14, 2019): 38. http://dx.doi.org/10.33112/tk.7.1.17.

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Wuriani, Wuriani, Dinarwulan Puspita, Usman Usman, Cau Kim Jiu, Kharisma P, Gusti Jhoni P, Wening Cory, and Rahmawati Rahmawati. "SOSIALISASI PENERAPAN STREACHING KAKI PADA PASIEN DIABETES MILITUS GUNA MENCEGAH INJURY DI DESA SUNGAI AMBANGAH KALIMANTAN BARAT." Jurnal Pengabdian Masyarakat Bumi Raflesia 5, no. 1 (April 26, 2022): 757–60. http://dx.doi.org/10.36085/jpmbr.v5i1.2071.

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Diabetes Melitus adalah penyakit kelebihan kadar gula darah di dalam tubuh sehingga terjadi peningkatan kadar gula darah akibat kekurangan insulin. Ulkus kaki diabetes merupakan komplikasi yang berkaitan dengan morbiditas akibat dari komplikasi mikro dan makrovaskuler karena Diabetes Militus. Salah satu pencegahan luka kaki adalah dengan melakukan senam kaki atau streaching yang dapat dilakukan dimana saja dan kapan saja tanpa alat tambahan secara ritun. Di Puskesmas Pembantu Desa Sungai Ambangah, ada 126 penderita Diabetes Militus, yang belum mendapatkan informasi tentang streaching pada kaki. Peserta yang hadir pada tahap pertama pelaksanaan pada hari Rabu tanggal 10 Maret 2021 berjumlah 40 orang dengan hasil pre tes 92% belum mengetahui stretching pada kaki  dan post test 100 % mengerti dan mampu melaksanakan streaching pada kaki. Pelaksanaan sesuai dengan protocol kesehatan, karena masih dalam masa Pandemic Covid-19
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Boháč, Vojtech. "Der Ritus der Priesterweihe nach dem Archijeratikon von Prešov." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 1 (April 1, 2010): 44–51. http://dx.doi.org/10.2478/v10154-010-0005-7.

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Der Ritus der Priesterweihe nach dem Archijeratikon von Prešov Der Artikel behandelt den Ritus der Priesterweihe in der Eparchie Prešov nach der Ordnung der zwei Archijeratika, die in der Geschichte der Eparchie benutzt wurden. Der erste Archijeratikon wurde 1740 in Zamošt' herausgegeben, der zweite Archijeratikon wurde 1973 vom Römischen apostolischen Stuhl herausgegeben. Durch den Vergleich der Riten der Priesterweihe in beiden Archijeratika wird eine Kontinuität der Riten sehr deutlich, die sich nur wenig Unterscheiden.
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Jóhannesdóttir, Sigurbjörg. "„Mér finnst að kennarar ættu að nota Turnitin Feedback Studio til að hjálpa nemendum við að bæta ritun sína.“." Tímarit kennslumiðstöðvar Háskóla Íslands 7, no. 1 (May 14, 2019): 58–59. http://dx.doi.org/10.33112/tk.7.1.28.

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Novotná, Marie. "Adaptation of foreign words into Czech: the case of Icelandic proper names." Orð og tunga 18 (June 1, 2016): 111–29. http://dx.doi.org/10.33112/ordogtunga.18.7.

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Í greininni er veitt yfirlit yfir sögu tékkneskrar tungu og tékkneskrar málstýringar. Áhersla er lögð á að rekja sögu þess hvernig erlend orð, bæði tökuorð og sérnöfn, skila sér í tékkneskum textum. Málgerð tékknesku, sem er mikið beygingamál, veldur því að almennt er vandkvæðum bundið að laga tökuorð að málinu, óháð málstefnu. Skipulögð málstýring í tékknesku er tiltölulega umfangsmikil og mikil áhersla er lögð á staðlaða stafsetningu. Alla 20. öldina komu út Tékkneskar réttritunarreglur (Pravidla českého pravopisu) og þar var fjallað var um ritun tökuorða og einnig erlendra sérnafna og örnefna. Það er í því samhengi sem niðurstöður rannsókna minna, á sögu þess hvernig farið er með íslensk nöfn í tékknesku, eru kynntar. Nú er að verða almennt viðtekið í þýðingum úr norrænu (forníslensku) yfir á tékknesku að upprunalegum myndum sé haldið og að tékkneskar beygingar bætist við stofna hinna norrænu orða, þ.e. án nefnifallsendinga þeirra. Í þýðingum á íslenskum nútímabókmenntum yfir á tékknesku er aftur á móti ekki að sjá neina viðleitni til þess að samræma meðferð sérnafna. Eigi að síður má greina í þeim ákveðna sameiginlega þætti, þar á meðal að sleppa nefnifallsendingum nafna í karlkyni þar sem þau koma fyrir í aukaföllum í tékknesku þýðingunum en halda þeim hins vegar þar sem þau koma fyrir í nefnifalli í tékkneskunni.
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Vinod Bajiya, Pramod Kumar Mishra, and Brahmanand Sharma. "An analytical study on Sharad Ritucharya." Journal of Ayurveda and Integrated Medical Sciences 9, no. 2 (April 10, 2024): 122–28. http://dx.doi.org/10.21760/jaims.9.2.19.

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The newly emerging diseases and diminishing immunity have made humans to seriously think about their health. Lifestyle modulation and adaptation according to climate is the need of hour. The glorious Ayurveda has its principal focus of conserving health and prevention of disease before their occurrence.[1] Aacharya’s have described Dincharya (daily regimen) and Ritucharya (seasonal regimen). One can cherish good health by following proper Ritucharya, described in classical texts of Ayurveda. The living beings especially humans are hugely affected by the change in climate. The features of all the Ritus, dietary and habitual modulation according to changing Ritu has been widely explained in the foremost texts of Ayurveda. Here, the Sharad Ritu which is one of the Ritu’s of Dakshinayan is overviewed so as to present the dietary and behavioural regimen in this season. The Sharad Ritu marks the transition from summers to winters. The hot sun rays in Sharad Ritu exaggerate the Pitta Dosha which is already accumulated in body in the Varsha Ritu. So dietary and habitual modifications which are Pitta Shamak in nature should be followed in Sharad Ritu along with the Shodhan procedures like Virechan and Raktamokshan.
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Kachhawaha, Shilpa, Rajesh Kumar Sharma, and Dinesh Chandra Sharma. "ROLE OF HEMANT RITU (EARLY WINTER) FOR MAINTEINANCE AND ENHANCEMENT OF BALA (STRENGTH)." April 2021 9, no. 4 (April 15, 2021): 829–32. http://dx.doi.org/10.46607/iamj2309042021.

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Seasons (Ritus) are the inherent global earth clock and the rhythm of the world. As per Ayurveda year is divided into six seasons, in which three season Shishira, Vasanta and Greeshma are known as Aadanakala . Other three seasons Varsha, Sharad and Hemanta are said to be Visargakala. In Visarga kala, as the Sun is located in southwards position, its heat reduces or slows down due to the effect of time and its position with respect to the Earth, wind, cloud and rain. The power of the Moon is predominant. Rainwater decreases the heating effect of nature. All of these lead to the predominance of non- dryunctuous, amla (sour), lavana (salty), and madhura (sweet) rasa respectively and step by step rise of body strength in human beings during these three seasons. Out of all the Ritus, Hemanta Ritu is a unique Ritu in terms of having uttam bala. Falling in Dakshinayana, moon is very powerful than sun, Madhur rasa is predominant in this Ritu, so the strength (Bala) of person enhances during this period. This article focuses to disclose thorough review of literature of Hemant ritucharya and its implication towards maintenance and enhancement of Uttam Bala. In Ayurveda oja, veerya, prana, kapha etc terms are considered as synonyms of Bala. Besides prakruti(genetic), sara(physiological) and aahar(diet), kala (season) is one of the prime factors to govern the Bala of the person. Bala stands for the strength of the body in terms of physical, mental, immunological and resistance to the body, the word Bala is being used in different contexts to denote various aspects accordingly. Keywords: Visarga kala, Hemant ritu, Bala
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Ashok, Bingi, Mallya Suma, Bhat Sudhakara, and CV Lacitha. "Experimental evaluation on analgesic activity of Erandamoola (Ricinus communis) collected in three different seasons wsr to Dravya Samgrahana Kaala." Journal of Phytopharmacology 11, no. 3 (June 25, 2022): 164–66. http://dx.doi.org/10.31254/phyto.2022.11306.

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About: Dravya samgrahana kaala is an important scientific documentation mentioned in Ayurveda where there will be change in activity and phytochemical profile of plants in different seasons. Erandamoola (Ricinus communis) is an important medicinal plant where roots are particularly indicated as analgesic. As per Dravya samgrahana vidhi roots are to be collected in Hemanth-Shishira or Greeshma rutu or Pravarat rutu. Hence with this background study has been planned to evaluate analgesic activity of the Erandamoola (Ricinus cumunis) collected in Greeshma (EMG) and Pravrutritu (EMP) and Shishiraritu (EMS) using Eddy’s Hot plate method, in swiss albino mice. Materials and Methods: Roots of matured plant will be collected in three different seasons, shade dried, powdered and used for the study. Swiss Albino mice were randomly grouped into 3 groups of six animals each. Group I served as control, Group II serve as standard with administration of Tramadol whereas Group III (EMG), Group IV (EMP) and Group V (EMS) serve as the test group with administration of 200 mg/kg body weight (Erandmoola collected in Greeshma (EMG), Pravrut ritu (EMP) and Shishira ritu (EMS) respectively. Results: Erandamoola collected in greeshma and pravrut ritus show almost similar pain threshold with a slight increase in values than drug collected in greeshma ritu. Conclusion: Thus Erandamoola (Ricinus communis) can be efficiently used as an analgesic, simulatneously season or Samgrahana kaala is having a definite role on drug activity.
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Pastuszko, Marian. "Szafarz święceń (kanony 1012-1023)." Prawo Kanoniczne 43, no. 3-4 (December 10, 2000): 117–251. http://dx.doi.org/10.21697/pk.2000.43.3-4.05.

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Dissertatio haec proemio, parte principali et conclusione constat. In proemio canones 1012-1023 Codicis Iuris Canonici Joannis Pauli II argumentum huius dissertaculae esse, dicitur. Pars principalis opusculi in septem particulas subdividitur, nempe: Episcopus consecratus est minister sacrae ordinationis (can 1012); In episcopum ordinare licet solummodo cum mandato pontificio (can. 1013); Episcopum consecrant consecrator principalis et saltem duo consecrantes (can. 1014); Diaconum et presbyterum ordinat episcopus proprius vel alius episcopus cum litteris dimissorialibus episcopi proprii (can. 1015); Episcopus proprius eorum qui clero saeculari se adscribi intendunt, est episcopus dioecesis in qua promovendus habet domicilium, aut dioecesis cui promovendus sese devovere intendit. Quod attinet ad ordinationem presbyteralem diaconorum, est episcopus dioecesis, cui diaconus est incardinatus (can. 1016); Episcopus intra propriam dioecesim ordines conferre potest. Extra propriam dioecesim ordines non confert nisi cum licentia episcopi dioecesani (can 1017). Iuxta can. 1018 §1 pro saecularibus litteras dimissoriales dare possunt: 7.1. episcopus proprius, de quo in can. 1016; 7.2. administrator apostolicus; 7.3. vicarius et praefectus apostolicus; 7.4. administrator dioecesanus, de consensu collegii consultorum; 7.5. pro-vicarius et proprefectus apostolicus de consensu consilii, de quo in can. 495 §2: Pro membris instituti religiosi clericalis iuris pontificii aut societatis vitae apostolicae iuris pontificii perpetuo et definitive instituto aut societati adscriptis, litteras dimissorias ad diaconatum et presbyteratum confert superior maior. Idem va­ let pro praelaturis personalibus, quae ab Apostolica Sede eriguntur, quarum praelatus membra incardinat et ad ordines promovet (cf can. 295 §1). Et etiam pro institutis saecularibus iuris pontificii, quae ad normam can. 266 §3 suos sodales in­ stituto incardinat (cf can. 715 §2). Ceteris superioribus concessa indulta revocata sunt. Hac de causa superiores maiores cuiusvis instituti aut societatis litteras dimissoriales concedere non possunt, quia ordinatio eorum subditorum iure clericorum saecularium regitur (can. 1019 §2). Litterae dimissoriae ne concedantur, nisi habitis antea omnibus testimoniis et documentis, quae ad normam canonum 1050 et 1051 exiguntur (can. 1020). Litterae dimissoriae mitti possunt ad quemlibet episcopum communionem cum Sede Apostolica habentem. Episcopus ritus latini ordinare potest subditum eiusdem ritus, non vero ritus orientalis vel ritus diversi a ritu episcopi ordinantis (can. 1021). Episcopus ordinans certior fieri debet de germana litterarum fide, antequam ad ordinationem procedat (can. 1022). Iuxta can. 1023 litterae dimissoriae ab ipso auctore aut ab eius successore circumscribi limitibus quoad tempus, locum aut alia adiuncta, aut revocari possunt, sed semel concessae non extinguuntur, resoluto iure concedentis. In conclusione exponitur opinio, iuxta quam presbyteri possunt ordinare presbyterum solummodo obtento mandato pontificio.
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Dissertations / Theses on the topic "Ritun"

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Volkland, Frauke. "Konfession und Selbstverständnis : reformierte Rituale in der gemischtkonfessionellen Kleinstadt Bischofszell im 17. Jahrhundert /." Göttingen : Vandenhoeck & Ruprecht, 2005. http://www.h-net.org/review/hrev-a0f3j0-aa.

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Tóth, Franz. "Der himmlische Kult : Wirklichkeitskonstruktion und Sinnbildung in der Johannesoffenbarung /." Leipzig : Evang. Verl.-Anst, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2825493&prov=M&dok_var=1&dok_ext=htm.

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Univ., Diss. u.d.T.: Tóth, Franz: Kult als Wirklichkeitskonstruktion--Halle-Wittenberg, 2005, motiv- und religionsgeschichtliche Untersuchungen zur Kultsprache und zum Kultkonzept in der Johannesoffenbarung.
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Fois, Luca <1985&gt. ""Risun" di Suwa Tetsushi, proposta di traduzione." Master's Degree Thesis, Università Ca' Foscari Venezia, 2013. http://hdl.handle.net/10579/2345.

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Si tratta della traduzione del libro "Risun", di Suwa Tetsushi, premio Akutagawa 2007. Questa sua seconda opera ha avuto un grande successo di critica e ha sollevato numerosi dibattiti sull'andamento della letteratura contemporanea giapponese. Segue una critica del testo, con un saggio sulle tendenze della letteratura contemporanea giapponese.
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Tóth, Franz. "Der himmlische Kult Wirklichkeitskonstruktion und Sinnbildung in der Johannesoffenbarung." Leipzig Evang. Verl.-Anst, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2825493&prov=M&dok_var=1&dok_ext=htm.

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Bruinhorst, Gerard van de. "'Raise your voices and kill your animals' Islamic discourses on the Idd el-Hajj and sacrifices in Tanga (Tanzania) : authoritative texts, ritual practices and social identities /." Leiden : Amsterdam : ISIM ; Amsterdam University Press, 2007. http://hdl.handle.net/1887/12442.

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Fernández, Prat Marta. "Els ritus de pas a la República Democràtica Alemanya." Doctoral thesis, Universitat Autònoma de Barcelona, 2002. http://hdl.handle.net/10803/5114.

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La present investigació fa una anàlisi, fonamentalment descriptiva, de la forma com el govern de la República Democràtica Alemanya (RDA) va introduir i estendre quatre rituals comunistes: la Namensweihe (acollida d'un nadó a la societat), la Jugendweihe ("ritual d'iniciació" de la joventut envers la comunitat del socialisme real existent), el casament (unió davant la societat de dues persones a fi de configurar una nova família -cèl·lula bàsica de la societat) i les exèquies (comiat, per defunció, d'una persona de la comunitat).
Es mostra com la presència d'aquests rituals comunistes implica, més o menys explícitament segons el moment històric, una confrontació amb la institució que fins aquell moment havia monopolitzat els corresponents rituals i, consegüentment, la visió del món que calia tenir, compartir i transmetre. L'Estat de la RDA, s'ajuda dels rituals, per introduir als seus ciutadans tot un nou sistema político-econòmico-social, és a dir, una cosmovisió. Per aconseguir-ho, el Partit havia de realitzar dues tasques: d'una banda, deslegitimar qualsevol altra cosmovisió i, en conseqüència, qualsevol altra institució que es presentés com a dotadora de sentit. D'altra banda, havia de buscar els propis mecanismes de legitimació tenint en compte que, com més acceptat i interioritzat és un sistema de valors i la institució que els sosté, menys necessitat té aquesta d'usar el poder de la força física coercitiva.
La tesi dedica més atenció a un dels quatre rituals, concretament el de la Jugendweihe, perquè fou aquell que més esforços va costar al Règim, el que més rius de tinta havia fet córrer i el que, no sense motius, més resistència havia desencadenat en algunes capes de la població. La Jugendweihe implicava una elevada dosi d'adoctrinament dirigit a uns ciutadans de tendra edat i que, per tant, eren més receptius a qualsevol sistema d'idees i valors que se'ls fes arribar. Era un ritual, a més, que no durava un dia, sinó tot un curs acadèmic. Les sessions de preparació d'aquest no només anaven destinades a exposar el funcionament de la cerimònia i el "nou estatus" moral i legal que adquiria l'individu al dia de la celebració, sinó també a adoctrinar als joves en la Weltanschauung del marxisme-leninisme passat pel sedàs del SED (Partit Únic).
This is basically a piece of descriptive research on how the German
Democratic Republic (GDR) Regim, introduced and spread four communist
rituals: the Namensweihe (the welcoming of a baby to society), the
Jugendweihe (the union of two people before the society in order to
start a new family -basic cell of the society) and the funeral rites
(the farewell -passing away- of somebody of the community).
The present research shows how the presence of those communist rituals
imply -depending on the historical events- a confrontation with the
institution which, so far, had monopolized (until the birth of the GDR)
the rituals and, consequently, the vision of the world that everybody
had to have, share and transmit. The State used these rituals to
introduce their citizens to a completely new political, economical and
social system, also a cosmovision. In order to attain it, the Socialist
Party had to perform different missions: on the one hand , they had to
desligitimize any other cosmovision, that is, any other institution that
could pretend to have the real or the only sense of life. On the other
hand, it had to look for its own legitimate mechanisms. As far as this
latter idea is concerned, the Party could not ignore that the more
accepted and assumed a system of values and an institution is, the less
need does this institution have to use the power of coercitive force.
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Wiig-Sandberg, Unni. "Den nödvändiga riten? Om upplevelser av kvalitet i begravningsgudstjänsten." Licentiate thesis, Uppsala universitet, Teologiska institutionen, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-232635.

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What function can collective rites fill for both individual and society in late modern Sweden?How do the processes of individualisation and relativisation influence people’s relationships tothe life interpreting rite? This study aims above all to complement existing research with knowledgeabout how the closest relatives experience a funeral service. What is a funeral service andunder what conditions does the Church of Sweden hold a mandate to function as a steward ofritual in the proximity of death? We live in a society which is borne, to some extent, by anotherlogic than that which sustained agricultural and industrial societies. This influences theways in which we think about God, which in turn influences the ways in which we expressourselves ritually. With a starting point in Danièle Hervieu-Léger’s theory of religion ascollective memory, as well as the concept of ritual as action, a discussion on the role andconditions of ritual in Swedish society is conducted as an introduction. Following this backgroundsketch the results of a qualitative interview study of around 20 widows and widowers,who have been interviewed about their experiences of a funeral service, are presented. Inorder to be able to understand the rite of passage and its altered capacity in a late modernsociety, the concept of liminality is discussed. With the help of these concepts a theoreticaldiscussion around the interviewees’ experience of the funeral service is held. Finally with astarting point in these widowers’ and widows’ experiences and in relation to the theoreticalbackground seven central quality factors are formulated in relation to Church of Swedenfuneral services.
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Chabros, Krystyna. "Beckoning fortune a study of the Mongol dalalya ritual /." Wiesbaden : Otto Harassowitz, 1992. http://catalog.hathitrust.org/api/volumes/oclc/27715445.html.

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Meyer, Christian. "Ritendiskussionen am Hof der nördlichen Song-Dynastie (1034 - 1093) zwischen Ritengelehrsamkeit, Machtkampf und intellektuellen Bewegungen." Nettetal Steyler Verl, 2003. http://d-nb.info/987457977/04.

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Chorinsky, Michaela. "Les enfants de Dieu rituelle Performanz, Schamanismus und Besessenheit in der Pfingstbewegung der südfranzösischen Gitans /." Tübingen : Universität Tubingen [Host], 2003. http://w210.ub.uni-tuebingen.de/dbt/volltexte/2006/2218/pdf/Dissertation.pdf.

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Books on the topic "Ritun"

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Arnalds, Ásdís. Ritun handa framhaldsskólum. Reykjavík: JPV, 2007.

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Murray, Florence J. Ritun tu Korea: Murray sunkyosaui uiryo syunkyo yiyagi. Seoul: Daehan Kidokkyosuhoe, 2005.

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Su'ud, Abu. Ritus-ritus kebatinan. Surakarta: Universitas Muhammadiyah Surakarta, 2001.

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Heitz, Markus. Ritus. 2nd ed. München, Germany: Knaur Taschenbuch, 2019.

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Patel, Manilal H. Saatmee ritu. Ahmedabad: Chandramauli Prakashan, 1988.

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1965-, Wessely Christian, and Larcher Gerhard 1946-, eds. Ritus, Kult, Virtualität. Regensburg: Verlag F. Pustet, 2000.

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Vries, Simon Philip de. Jüdische Riten und Symbole. 6th ed. Wiesbaden, Germany: Fourier Verlag, 1990.

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Suartaya, Kadek. Pentas seni ritus Bali. Denpasar: Arti Foundation, 2007.

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1923-, Koentjaraningrat, ed. Ritus peralihan di Indonesia. Jakarta: Balai Pustaka, 1985.

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Suharto, Ben. Tayub: Pertunjukan & ritus kesuburan. Bandung, Indonesia: Masyarakat Seni Pertunjukan Indonesia, 1999.

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Book chapters on the topic "Ritun"

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zur Wiesch, Jochen Schulz. "Riten." In Wörterbuch der Mikropolitik, 231–32. Wiesbaden: VS Verlag für Sozialwissenschaften, 1998. http://dx.doi.org/10.1007/978-3-663-11890-9_99.

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Grohs, Gerhard. "Ritus." In Grundbegriffe der Soziologie, 251–52. Wiesbaden: VS Verlag für Sozialwissenschaften, 1992. http://dx.doi.org/10.1007/978-3-663-14856-2_95.

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Köpping, Klaus-Peter. "„Schmutzige Riten“?" In Heidelberger Jahrbücher, 293–314. Berlin, Heidelberg: Springer Berlin Heidelberg, 1999. http://dx.doi.org/10.1007/978-3-642-60249-8_10.

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Rahkila, P., P. A. Butler, H. Kankaanpää, T. Enqvist, P. T. Greenlees, R. D. Herzberg, R. D. Humphreys, et al. "SACRED @ RITU." In Exotic Nuclei and Atomic Masses, 493. Berlin, Heidelberg: Springer Berlin Heidelberg, 2003. http://dx.doi.org/10.1007/978-3-642-55560-2_181.

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Zulauf, Silvia. "Riten und Zeremonien." In Unternehmen und Mythos, 71–73. Wiesbaden: Gabler, 2009. http://dx.doi.org/10.1007/978-3-8349-8788-4_12.

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Zulauf, Silvia. "Riten und Zeremonien." In Unternehmen und Mythos, 55–57. Wiesbaden: Gabler Verlag, 1994. http://dx.doi.org/10.1007/978-3-322-94413-9_10.

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Stanford, Peter. "Riten und Rituale." In 50 Schlüsselideen Religion, 24–27. Heidelberg: Spektrum Akademischer Verlag, 2011. http://dx.doi.org/10.1007/978-3-8274-2639-0_7.

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Schreiber, M., J. Lischek, S. I. Simon, and H. P. Hümmer. "Circumcision: Ritus und Recht." In Zurück in die Zukunft, 415. Berlin, Heidelberg: Springer Berlin Heidelberg, 2003. http://dx.doi.org/10.1007/978-3-642-55611-1_236.

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Kreuser, Gabriele. "Religiöse Riten und Reinheitsgebote." In Der Schlüssel zum indischen Markt, 113–14. Wiesbaden: Gabler Verlag, 2002. http://dx.doi.org/10.1007/978-3-322-86704-9_9.

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Zitko, Hans. "Der Ritus der Wiederholung." In Dasselbe noch einmal: Die Ästhetik der Wiederholung, 159–83. Wiesbaden: VS Verlag für Sozialwissenschaften, 1998. http://dx.doi.org/10.1007/978-3-322-93549-6_9.

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Conference papers on the topic "Ritun"

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Kettunen, H. "Proton decay studies at the gas-filled separator RITU." In PROTON-EMITTING NUCLEI: Second International Symposium PROCON 2003. AIP, 2003. http://dx.doi.org/10.1063/1.1615154.

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Kryukov, P. G. "Possibility of Experimental Studies of Nonlinear Quantum Electrodynamics Effects Using High Power Ultrashort Laser Pulses." In International Conference on Ultrafast Phenomena. Washington, D.C.: Optica Publishing Group, 1992. http://dx.doi.org/10.1364/up.1992.tua3.

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Abstract:
Investigation of interaction of electrons and γ-quanta with very strong electromagnetic fields having the strength about Fo = m2c3 /eħ = 1.32×1016V/cm (characteristic QED field strength) is of principal interest for fundamental physics. Such a field performs the work equal to the electron rest energy (mc2) at its Compton wavelength (ħ/mc). Therefore one may think that intrinsic properties of an electron would be manifested due to action the field ~FO on parts of an elementary charge. If such a field is produced with a laser then frequency and wavelength must have values ω ~mc2/ħ and λ h/mc in the rest frame of the electron i.e. defined by fundamental constants and electron mass. The behavior of electrons and photons in very strong electromagnetic fields has not been investigated experimentally. That is way so important to examine experimentally relatively simple situations compatible with detailed quantum electrodynamic interpretation But there is no possibility to obtain directly such a field in laboratory conditions. Although in nature such extremely strong fields can be found in the vicinity of neutron stars (pulsars) and " black holes". Some processes of nonlinear QED have been elaborated by Ritus and Nikishov[1] in FIAN. As a result of their work an idea has arised to achieve field ~Fo in the rest frame of an electron by bringing a high-energy electron (50-GeV) or photon beam (40-GeV) into collision with a high-intensity laser beam[2]. Then fields strengths of ~1011V/cm which achieve by now [3,4] would be transform with Lorentz factor γ = 105-106 i.e. achieve required values. Now there are four the electron accelerators having available parameters. These are HERA (DESY, Hamburg), TRISTAN (Tsukuba, Japan), LEP (CERN), SLC (Stanford, USA).
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