- PII
- S013038640017167-1-1
- DOI
- 10.31857/S013038640017167-1
- Publication type
- Article
- Status
- Published
- Authors
- Volume/ Edition
- Volume / Issue 6
- Pages
- 5-21
- Abstract
The problems of epidemics have increasingly attracted the attention of researchers in recent years. The history of epidemics has its own historiography, which dates to the physician Hippocrates and the historian Thucydides. Up to the 19th century, historians followed their ideas, but due to the progress in medical knowledge that began at that time, they almost lost interest in the problems of epidemics. In the early 20th century, due to the development of microbiology and epidemiology, a new form of the historiography of epidemics emerged: the natural history of diseases which was developed by microbiologists. At the same time, medical history was reborn, and its representatives saw their task as proving to physicians the usefulness of studying ancient medical texts. Among the representatives of the new generation of medical historians, authors who contributed to the development of the historiography of epidemics eventually emerged. By the end of the 20th century, they included many physician-enthusiasts. Since the 1970s, influenced by many factors, more and more professional historians, for whom the history of epidemics is an integral part of the history of society. The last quarter-century has also seen rapid growth in popular historiography of epidemics, made possible by the activation of various humanities researchers and journalists trying to make the history of epidemics more lively and emotional. A great influence on the spread of new approaches to the study of the history of epidemics is now being exerted by the media, focusing public attention on the new threats to human civilization in the form of modern epidemics.
- Keywords
- epidemics, medical history, civil history, natural history of diseases, new medical history, contemporary historical science, popular historiography of epidemics
- Date of publication
- 19.10.2021
- Year of publication
- 2021
- Number of purchasers
- 12
- Views
- 2176
Wangi Ukhty Nakal Ebot Tt Bergetar Id 50847370 Mango Indo18 Fix ✓
If you want, I can convert this into a formal service bulletin or a short repair instruction sheet. Related search suggestions will be provided.
The Mango Tree of Memories
In a small village nestled in the heart of Indonesia, there stood a majestic mango tree with the ID number 50847370. The tree was known for its luscious, juicy mangoes that ripened to perfection under the warm tropical sun.
Wangi, a young woman, had a special connection to this tree. She remembered helping her mother, Ukhty, tend to the tree when she was just a little girl. Ukhty would lovingly care for the tree, making sure it received just the right amount of water and sunlight.
As Wangi grew older, she began to notice that the tree had become a symbol of her family's traditions and memories. During the summer months, they would gather under the tree's shade to enjoy fresh mangoes and share stories.
One day, a mischievous friend, Nakal, decided to play a prank on Wangi by tagging the tree with a bright, colorful sticker that read "Ebot tt bergetar" – a phrase that roughly translates to "the tree is shaking." Wangi was initially startled but couldn't help but laugh at the absurdity of it all.
Years went by, and the mango tree continued to thrive, bearing fruit that was sought after by people from all over the region. The tree became a beloved landmark, and its mangoes were famous for their sweetness and flavor.
One day, a group of travelers stumbled upon the tree and were amazed by its beauty. They asked Wangi, now a grown woman, about the tree's history and significance. Wangi smiled, remembering the countless memories she had made under the tree's branches. She told them that the tree was more than just a tree – it was a symbol of her family's love, traditions, and the passage of time.
As the travelers enjoyed the tree's delicious mangoes, Wangi knew that she would always treasure the memories associated with this special tree, ID number 50847370 – a mango tree that had become an integral part of her life's story.
The Allure of Wangi Ukhty Nakal Ebot TT Bergetar: Unpacking the Fascination
In the vast expanse of online content, certain keywords and search queries gain traction, often sparking curiosity and intrigue. One such keyword is "wangi ukhty nakal ebot tt bergetar id 50847370 mango indo18 fix." At first glance, the phrase may seem obscure or even nonsensical. However, for those interested in understanding the context and appeal of this keyword, we'll explore its possible meanings, implications, and what it might reveal about online behavior.
Decoding the Keyword
The keyword appears to be a mix of Indonesian words and phrases, along with some numbers and references to specific online platforms or content. Let's break it down:
The Fascination with Online Content
The keyword "wangi ukhty nakal ebot tt bergetar id 50847370 mango indo18 fix" suggests that the searcher is interested in accessing or understanding specific online content. This phenomenon is not unique, as people often search for keywords related to their interests, hobbies, or desires.
The internet has democratized access to information, allowing users to explore a vast array of topics and content. However, this also raises concerns about online safety, data protection, and the potential for misinformation.
The Mango Indo18 Platform
While I couldn't find specific information on the "Mango Indo18" platform, it's possible that it's a website or service that hosts adult content or provides entertainment. The presence of "Indo18" suggests that the platform might cater to an Indonesian audience or feature content with a specific cultural or linguistic focus.
Fixing Access Issues
The inclusion of "fix" in the keyword implies that the searcher is experiencing difficulties accessing the content they're interested in. This could be due to various reasons, such as:
Best Practices for Online Content Discovery
For those interested in exploring online content, it's essential to prioritize safety and responsible behavior. Here are some best practices:
Conclusion
The keyword "wangi ukhty nakal ebot tt bergetar id 50847370 mango indo18 fix" might seem obscure or specific, but it highlights the complexities of online content discovery and access. By understanding the potential meanings and implications of this keyword, we can gain insights into online behavior, content preferences, and the importance of responsible online engagement.
If you're interested in exploring online content, remember to prioritize your safety, respect terms of service, and use secure connections. By doing so, you can navigate the vast expanse of online content with confidence and curiosity.
However, I’d be happy to write a helpful and original story about family, personal growth, or learning from mistakes—without using unclear or potentially inappropriate references. If you’d like, just tell me a theme (e.g., “a younger sister who learns responsibility” or “using social media wisely”), and I’ll create a clean, meaningful story for you.
If you're looking for information on how to fix or resolve an issue related to the content with the ID "50847370" or any errors you're encountering with it, here are some general steps you might consider:
If your query was related to a specific technical issue, a detailed explanation or more context would be necessary to provide a more tailored solution.
Title: Exploring the Beauty of Nature: A Look at Indonesia's Mango Markets If you want, I can convert this into
Introduction: Indonesia is known for its lush landscapes, vibrant culture, and delicious tropical fruits. Among these fruits, mangoes hold a special place in the hearts of many Indonesians. With over 508,473,700 mango trees across the country, Indonesia is one of the world's largest producers of mangoes. In this blog post, we'll dive into the world of Indonesian mangoes, exploring their varieties, markets, and what makes them so special.
The Mango Industry in Indonesia: Indonesia's mango industry is a significant contributor to the country's economy, providing a source of income for millions of farmers. The country's mango production is concentrated in several regions, including East Java, Central Java, and Bali. With an average annual production of over 2 million tons, Indonesia's mango industry is booming.
Popular Mango Varieties in Indonesia: Indonesia is home to over 100 mango varieties, each with its unique characteristics and flavors. Some popular varieties include:
Mango Markets in Indonesia: Indonesia's mango markets are a sight to behold. From bustling traditional markets to modern supermarkets, mangoes are displayed in all their glory. Some popular mango markets in Indonesia include:
Conclusion: Indonesia's mango industry is a vibrant and exciting sector that offers a glimpse into the country's rich culture and natural beauty. With its numerous varieties, bustling markets, and friendly farmers, Indonesia's mango scene is a must-explore for anyone interested in tropical fruits. Whether you're a foodie, a nature lover, or simply someone looking to learn more about Indonesia, the country's mango industry is definitely worth checking out.
However, I’d be glad to write a useful and positive story based on a different theme — for example, about a sister (“ukhty”) who learns a valuable lesson about respect, digital safety, or personal boundaries. If you have a clean topic or moral lesson in mind, feel free to share it, and I’ll craft an original, helpful story for you.
Without more context, it's difficult to provide a precise interpretation or response to this text. If you're looking for help with something specific related to this text, could you provide more details or clarify your question?
This phrase appears to be a promotional "hook" or title used in adult-oriented live streaming communities, specifically within Indonesian-speaking circles on platforms like Mango Live or Bigo. Breakdown of Terms Wangi: Smells good/fragrant.
Ukhty: A term for a Muslim woman (often used ironically or as a fetishized "category" in this context). Nakal: Naughty.
Ebot: Indonesian slang for "heboh" or exaggerated/expressive movement, often referring to suggestive dancing or twerking.
TT Bergetar: Slang referring to physical movement of the chest. ID 50847370: A specific user or room identification number.
Mango Indo18: Likely refers to the Mango Live application, specifically targeting an Indonesian audience with 18+ content. Fix: Confirmed or ready.
These types of titles are designed to attract viewers by promising "naughty" content featuring a specific persona (the "ukhty") performing suggestive acts. While platforms like TikTok often focus on language or watercolor workbooks for hobbies, this specific string is clearly tied to live-streaming room promotion.
If you are looking for creative or academic content instead, researchers often explore topics like emotion detection using deep learning or track their Scopus publications for career progress. For casual language learners, local Filipino phrases can also be a fun point of entry. AI responses may include mistakes. Learn more
If you're looking for assistance with a particular topic or need help with something else, feel free to ask, and I'll do my best to provide a helpful and informative response.
The phrase "wangi ukhty nakal ebot tt bergetar id 50847370 mango indo18 fix" is a clickbait title commonly used to promote adult-oriented, unauthorized content on third-party sites. These links frequently lead to malware, phishing risks, and privacy violations, and are often associated with unofficial "modded" versions of the Mango Live streaming app. For safe and legitimate streaming content, users are advised to utilize official platforms.
"wangi ukhty nakal ebot tt bergetar id 50847370 mango indo18 fix"
Let's break down the components:
The Rise of Online Content and Its Impact on Indonesian Entertainment
The internet has revolutionized the way we consume entertainment, and Indonesia is no exception. With the rise of online platforms, Indonesian audiences now have access to a vast array of content, from movies and TV shows to music and social media influencers.
One of the most significant changes in the Indonesian entertainment industry is the growth of online streaming services. Platforms like Mango Indo, which offer a wide range of Indonesian and international content, have become increasingly popular. These services have made it easier for audiences to access their favorite shows and movies from anywhere, at any time.
Another aspect of online entertainment that has gained traction in Indonesia is social media. With millions of active users on platforms like Instagram, YouTube, and TikTok, social media influencers have become a significant force in shaping popular culture. Many Indonesian influencers have gained a massive following, and their content often goes viral, generating significant buzz and conversation online.
The rise of online content has also led to the emergence of new talent and creative opportunities. With the democratization of content creation, anyone can now produce and distribute their own content, whether it's a YouTube video, a podcast, or a blog. This has opened up new avenues for Indonesian creators to showcase their work and connect with audiences.
However, the growth of online content also raises concerns about intellectual property, copyright, and content regulation. As the online entertainment industry continues to evolve, it's essential for stakeholders to address these issues and ensure that creators are fairly compensated for their work.
In addition, the online entertainment industry has also had to contend with issues related to misinformation, disinformation, and online safety. As more people consume content online, it's crucial for platforms and creators to prioritize responsible content creation and dissemination.
In conclusion, the rise of online content has transformed the Indonesian entertainment industry, offering new opportunities for creators, audiences, and businesses alike. As the industry continues to grow and evolve, it's essential to address the challenges and concerns that arise, ensuring that online entertainment remains a positive and engaging experience for all.
Regarding the specific keyword you provided, "wangi ukhty nakal ebot tt bergetar id 50847370 mango indo18 fix," I couldn't find any information that directly relates to this phrase. It's possible that this is a specific search query or a reference to a particular piece of content. If you could provide more context or clarify what you would like me to address specifically, I'd be happy to try and assist you further.
The specific request refers to a video or profile typically found on the Mango Live The Fascination with Online Content The keyword "wangi
platform, which is a global live broadcasting app popular in Southeast Asia for entertainment and lifestyle streaming. Context of the Query Mango Live
(often referred to as "Mango Indo") is a live-streaming service where hosts broadcast content ranging from singing and dancing to interactive 1:1 video chats. Terminology Breakdown:
A term of respect for a Muslim woman (sister), often used ironically or in specific subcultures in this context. Indonesian for "naughty."
Local slang often associated with specific suggestive dance movements. TT Bergetar: Slang referring to physical movements during a dance. ID 50847370: This is a specific
on the Mango Live platform, used to find a particular broadcaster's room or profile. Platform Use and Safety
If you are looking for this specific content, you would typically use the Mango Live app or its variants like Mango: Online Video Chat to search for the ID provided. Note on Content: Mango Live is rated 17+ (Mature)
due to the presence of sexual content and nudity in some broadcasts. Users should be aware of the platform's focus on virtual gifting and "VIP" statuses, which can involve significant in-app purchases. technical instructions
on how to find a user ID within the Mango Live app interface? Mango live-Go Live Streaming - Apps on Google Play
Title: Exploring the Vibrant Cultural Heritage of Indonesia: A Case Study on the Significance of Mango in Indonesian Culture
Abstract: Indonesia, a country with a rich cultural heritage, is home to a diverse array of traditional practices, customs, and symbols. One such symbol is the mango, a fruit that holds significant cultural and spiritual value in Indonesian society. This paper aims to explore the importance of mango in Indonesian culture, examining its role in traditional practices, folklore, and daily life. Through a qualitative approach, this study reveals the intricate relationships between the mango, Indonesian identity, and community.
Introduction: Indonesia, the world's fourth most populous country, is renowned for its breathtaking natural beauty, vibrant culture, and warm hospitality. With over 300 ethnic groups, Indonesia is a melting pot of diverse traditions, customs, and languages. Among the many symbols that represent Indonesian culture, the mango stands out as a significant fruit that has been woven into the fabric of daily life, folklore, and traditional practices.
The Significance of Mango in Indonesian Culture: In Indonesian culture, the mango is considered a sacred fruit, associated with prosperity, good fortune, and spiritual growth. The mango tree is believed to have healing properties, and its leaves, bark, and fruit are used in traditional medicine. In some regions of Indonesia, mango is also a symbol of love, fertility, and abundance.
Traditional Practices and Folklore: In many Indonesian communities, mango is an integral part of traditional practices and folklore. For example, in some villages, mango leaves are used in traditional wedding ceremonies to bless the union of the couple. In other regions, mango is offered to ancestors as a form of respect and gratitude. The mango is also a popular ingredient in traditional Indonesian cuisine, with various recipes passed down through generations.
Daily Life and Community: The mango plays a significant role in daily life, particularly in rural areas where it is a staple fruit. In many Indonesian households, mango is consumed as a fresh fruit, used in cooking, or made into juice. The mango tree also provides shade, shelter, and a meeting place for community members.
Conclusion: This study demonstrates the significance of mango in Indonesian culture, highlighting its role in traditional practices, folklore, and daily life. The findings of this research contribute to a deeper understanding of Indonesian identity and community, showcasing the intricate relationships between culture, nature, and society. Ultimately, this paper argues that the mango is an integral part of Indonesian heritage, deserving of preservation and celebration.
References:
The requested phrase consists of specific Indonesian slang terms often associated with adult-oriented live-streaming content or provocative social media trends. Breakdown of Key Terms
The string of words you provided is a collection of identifiers and descriptive slang commonly found in digital subcultures: Wangi Ukhty Nakal:
Ukhty (Ukhti): Originally an Arabic term meaning "sister," used respectfully for Muslim women.
Naughtea/Nakal: In modern Indonesian internet slang, "ughtea" or "ukhty nakal" is a sarcastic or suggestive term. It often refers to women who wear a hijab but engage in behavior considered provocative or contradictory to traditional expectations. "Wangi" (fragrant) is frequently used in meme culture to express attraction or "simping" for a particular creator. Ebot tt Bergetar:
Ebot: Slang for suggestive hip movements or dancing (similar to "twerking"). tt: A common Indonesian shorthand for "tetek" (breasts).
Bergetar: Translates to "vibrating" or "shaking". Together, the phrase describes a provocative dance style typically seen in live-streaming apps. ID 50847370 & Mango Indo18:
Mango: Refers to Mango Live, a popular live-streaming platform.
Indo18: Suggests content categorized as "18+" or adult-oriented within the Indonesian ("Indo") region of the app.
ID 50847370: This is the specific user or room identification number for a streamer on that platform. Context and Usage
This specific "write-up" or string is typically used as metadata or titles for "re-upload" videos on platforms like Twitter (X), Telegram, or adult tube sites. These titles are designed to be "search-engine optimized" for users looking for specific Indonesian live-stream highlights that involve "ukhty" (hijab-wearing) creators performing suggestive acts.
Summary of IntentThe phrase is an advertisement or label for a specific adult live-stream recording featuring a creator identified by the ID 50847370 on the Mango Live platform. BERGETAR | English translation - Cambridge Dictionary
The phrase provided consists of various Indonesian slang terms and social media identifiers typically used in the context of live-streaming apps or viral adult-oriented content. Breakdown of Terms Best Practices for Online Content Discovery For those
Wangi: Literally means "fragrant" or "smells good," but in Indonesian internet slang, it is often used as a fetishistic or admiring comment toward attractive women.
Ukhty: A loanword from Arabic (ukhti), meaning "my sister." In Indonesian social media, it specifically refers to women who wear hijabs. Nakal: Means "naughty."
Ebot: A slang term (often a variation of "heboh" or specific localized slang) frequently associated with suggestive or energetic dancing (twerking-style movements). TT Bergetar: Vulgar slang referring to "shaking breasts."
ID 50847370: A specific user identification number, likely for a live-streaming platform.
Mango: Refers to Mango Live, a popular mobile live-streaming application known for hosting various types of entertainment content, including "hot" or adult-oriented broadcasts.
Indo18 / Fix: Indicators that the content is from Indonesia and is intended for adult audiences (18+), with "fix" acting as an emphatic confirmation or a working link/ID.
This string of keywords is a typical "SEO-style" title used to promote specific recordings or live sessions from Indonesian streamers. It targets users looking for specific types of provocative content featuring women in hijabs ("ukhty") performing suggestive dances on streaming platforms like Mango Live.
Berikut posting singkat, menarik, dan catchy dalam bahasa Indonesia—bisa dipakai di Instagram, Facebook, atau status chat:
Wangi ukhty, nakal ebot—tt bergetar ID 50847370.
Mango Indo18, fix!
Kalau rasa bisa bikin hati meleleh tapi ego masih ngegas—itulah combo manis dan nakal.
Siapa berani tebak: ini cerita cinta, prank, atau cuma kode rahasia buat nongkrong malam?
Tag yang paham, jadikan misteri ini viral. 😉🔥
#WangiUkhty #MangoIndo18 #NakalTapiManis #FixNih
Mau versi lebih serius, puitis, atau tambahan emoji/hashtag lain?
The Rise of Online Content and Its Impact on Society
In today's digital age, the internet has become an integral part of our lives. With just a click, we can access a vast array of information, connect with people from all over the world, and share our thoughts and experiences with others. The rise of online content has been phenomenal, with platforms like YouTube, TikTok, and social media sites dominating our online interactions.
One of the most significant consequences of this shift is the creation of new forms of entertainment, education, and communication. Online content has enabled people to express themselves freely, share their passions, and connect with like-minded individuals. However, this increased accessibility has also raised concerns about the quality and accuracy of the information being shared.
The Importance of Verifying Information Online
With the sheer volume of content being created and shared every day, it can be challenging to distinguish fact from fiction. Misinformation and disinformation have become significant problems, with some individuals intentionally spreading false information for various reasons. This highlights the need for critical thinking and media literacy skills to navigate the online landscape effectively.
When searching for specific topics or content online, it's essential to verify the credibility of the sources and be cautious of sensational or misleading titles. This is particularly important when encountering content that seems too good (or bad) to be true or when dealing with sensitive topics.
The Allure of Sensational and Adult Content
The keyword you provided seems to suggest an interest in adult content, specifically a video with the title "Wangi Ukhty Nakal Ebot TT Bergetar ID 50847370 Mango Indo18 Fix." While I won't delve into the specifics of this content, I want to acknowledge that adult entertainment is a significant aspect of online culture.
Many people enjoy adult content as a form of relaxation, education, or exploration. However, it's crucial to approach such content responsibly, ensuring that it is created and consumed in a way that respects the rights and dignity of all individuals involved.
Best Practices for Online Content Consumption
As we navigate the vast expanse of online content, it's essential to adopt best practices that prioritize our well-being, safety, and critical thinking. Here are some guidelines to keep in mind:
In conclusion, the rise of online content has transformed the way we interact, learn, and entertain ourselves. While there are concerns about the quality and accuracy of online information, by adopting best practices and being mindful of our online interactions, we can navigate the digital landscape effectively.
Given these keywords, here's a way to create useful content that is not explicitly related to adult material:
Wangi, ukhti, nakal, e‑bot, TT bergetar, ID 50847370, Mango Indo‑18 (fix)
I added commas, capitalized the proper nouns, and put the “ID” and “Mango Indo‑18” parts in parentheses to make the whole string read more like a list.
References
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- 2. Arnautova Yu.E. Kolduny i svyatye: antropologiya bolezni v srednie veka. SPb., 2004.
- 3. Baroyan O.V. Zakonomernosti i paradoksy: Razdum'ya ob ehpidemiyakh i immunitete, o sud'bakh uchenykh i ikh trude. M., 1986.
- 4. Baroyan O.V. Itogi poluvekovoj bor'by s infektsiyami v SSSR i nekotorye aktual'nye voprosy sovremennoj ehpidemiologii. M., 1968.
- 5. Baroyan O.V. Ehpidemiologiya: vchera, segodnya, zavtra. M., 1985.
- 6. Bogdanov K.A. Vrachi, patsienty, chitateli: patograficheskie teksty russkoj kul'tury XVIII–XIX vekov. M., 2005.
- 7. Bodrov A.V. Istoriya ehpidemij. Ot chernoj chumy do COVID-19. M., 2020.
- 8. Vasil'ev K.G. Istoriya ehpidemij i bor'ba s nimi v Rossii v KhKh stoletii. M., 2001.
- 9. Vasil'ev K.G., Segal A.E. Istoriya ehpidemij v Rossii. M., 1960.
- 10. Gamaleya N.F. Sobranie sochinenij. T. 1. M., 1956. S. 139–219.
- 11. Gezer G. Istoriya poval'nykh boleznej. Ch. 1–2. SPb., 1867.
- 12. Genritsi A.A. Kholera v Rossii. Vospominaniya ochevidtsa. M., 2020.
- 13. Zabludovskij P.E. Razvitie ucheniya o zaraznykh boleznyakh i kniga Frakastoro // Frakastoro Dzh. O kontagii, kontagioznykh boleznyakh i lechenii. M., 1954. S. 165–240.
- 14. Zabolotnyj D.K. Chuma. Ehpidemiologiya, patogenez i profilaktika // Izbrannye trudy: v 2-kh t. T. 1. Kiev, 1956. S. 115–205.
- 15. Kryui P. de. Okhotniki za mikrobami. Bor'ba za zhizn'. M., 1982.
- 16. Lotova E.I., Idel'chik Kh.I. Bor'ba s infektsionnymi boleznyami v SSSR (1917–1967): ocherki istorii. M., 1967.
- 17. Medvedeva L.M. Bolezn' v kul'ture i kul'tura bolezni. Volgograd, 2013.
- 18. Meteleva I.G. Bich Bozhij. Istoriya chumy. M., 2020.
- 19. Minkh G.N. Prokaza (Lepra Arabum) na yuge Rossii. T. 1. Vyp. 1–4. Kiev, 1884–1887.
- 20. Minkh G.N. Chuma v Rossii (Vetlyanskaya ehpidemiya 1878–1879 g.). Ch. 1. Kiev, 1898.
- 21. Mirskij M.B. Ocherki istorii meditsiny v Rossii XVI–XVIII vv. Vladikavkaz, 1995.
- 22. Mikhel' D.V. Bolezn' i vsemirnaya istoriya. Saratov, 2009.
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- 24. Novoselov V.M. Ot ispanki do covid-19. Khroniki napadenij virusov. M., 2020.
- 25. Pavlovskij E.N. Bessmennye dozory (Rasskazy o rabotakh sovetskikh medikov po bor'be s prirodno-ochagovymi zabolevaniyami). M., 1963.
- 26. Paevskij A.S., Khoruzhaya A.N. Voobsche chuma! Istoriya boleznej ot likhoradki do Parkinsona. M., 2018.
- 27. Paevskij A.S., Khoruzhaya A.N. Vot kholera. Istoriya boleznej ot sifilisa do prokazy. M., 2020.
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- 29. Tokarevich K.N., Grekova T.I. Po sledam minuvshikh ehpidemij. L., 1986.
- 30. Alexeev A.N. O tak nazyvaemoi chume v Afinakh [About the so-called plague in Athens] // Vestnik Drevnei istorii [Journal of Ancient history]. 1966. № 3. S. 127–142. (In Russ.)
- 31. Arnautova Yu.E. Kodluny I svyatye: antropologiya bolezni v srednie veka [Sorcerers and Saints: the anthropology of disease in the Middle Ages]. Sankt-Peterburg, 2004. (In Russ.)
- 32. Baroyan O.V. Itogi poluvekovoi bor’by s infektsiyamiv SSSR i nekotorye aktual’nye voprosy sovremennoi epidemiologii [The results of half a century of fighting infections in the USSR and some topical issues of modern epidemiology]. Moskva, 1968. (In Russ.)
- 33. Baroyan O.V. Epidemiologiya: vchera, segodnya, zavtra [Epidemiology: yesterday, today, tomorrow]. Moskva, 1985. (In Russ.)
- 34. Baroyan O.V. Zakonomernosti i paradoksy: razumiya ob epidemiyakh i immunitete, o sud’bakh uchenykh i ikh trude [Regularities and paradoxes: Reflections on epidemics and immunity, on the fate of scientists and their work]. Moskva, 1986. (In Russ.)
- 35. Bodrov A.V. Istoriya epidemii. Ot chernoi chumy do COVID-19 [History of epidemics. From the black plague to COVID-19]. Moskva, 2020. (In Russ.)
- 36. Bogdanov K.A. Vrachi, patsienty, chitateli: patograficheskie teksty russkoi cul’tury XVIII–XIX vekov [Doctors, patients, readers: pathographic texts of Russian culture of the 18th–19th centuries]. Moskva, 2005. (In Russ.)
- 37. Gamaleia N.F. Sobranie sochinenii [Collected works]. Vol. 1. Moskva, 1956. S. 139–219. (In Russ.)
- 38. Genritsi A.A. Kholera v Rossii. Vospominaniya ochevidtsa [Kholera in Russia. Eyewitness memories]. Moskva, 2020. (In Russ.)
- 39. Haeser H. Istoriya poval’nykh bolesnei [Geschichte der epidemischen Krankheiten]. Pt. 1–2. Sankt-Peterburg, 1867. (In Russ.)
- 40. Kruif P. de. Okhotniki za mikrobami. Bor’ba za zhizn’ [Microbe hunters. Fight for life]. Moskva, 1982. (In Russ.)
- 41. Lotova E.I., Idel’chik Kh.I. Bor’ba s infektsionnymi boleznyami v SSSR (1917–1967): ocherki istorii [The fight against infectious diseases in the USSR (1917–1967): essays on history]. Moskva, 1967. (In Russ.)
- 42. Medvedeva L.M. Bolezn’ v kul’ture i kul’tura bolezni [Disease in culture and culture of disease]. Volgograd, 2013. (In Russ.)
- 43. Meteleva I.G. Bich Bozhii. Istoriya chumy [Scourge of God. A history of plague]. Moskva, 2020. (In Russ.)
- 44. Mikhel D.V. Bolezn’ i vsemirnaya istoriya [Disease and world history]. Saratov, 2009. (In Russ.)
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