More Than Smoke and Mirrors

Maya E Groups ◽  
2017 ◽  
Author(s):  
Anne S. Dowd
Keyword(s):  
Social Organization ◽  
Temporal Variability ◽  
Relative Proportion ◽  
Classic Period ◽  
Religious Institutions ◽  
Room Size ◽  
Size Number ◽  
Relationship Of ◽  
The Relationship ◽  
Calendar Dates

The relationship of social organization to architectural standardization in Maya cities sheds light on urban planning and political structure–specifically changes in cultural complexity. What does variability in standardized E Group architecture tell us about diversity in Maya society, especially insofar as it concerns religion? Temporal variability in archaeoastronomical alignment patterning shows shifts from earlier Preclassic (1000 BCE-250 CE) horizon-based solar solstice/equinox calendar dates to Classic Period (250-950 CE) examples emphasizing zenith passage, possibly based on interaction with people from Teotihuacán. Data from temples and specialized architecture associated with E Groups have the potential to show how sites differed from one another regionally in the way religious institutions formed around calendar keeping and solar celebration. Trends in the construction of E Group complexes though time and across space are related to the tempo and mode of internal cultural developments, such as emerging bureaucracies, hallmarks of complexity related to occupational specialization. Building elaboration in religious precincts, such as increasing temple room size, number, and relative proportion relates to the expansion or contraction of priesthoods responsible for the seasonal festivals and other public (investiture) or private (prophecy) ceremonies in Maya centers.

People with Cloth: Mesoamerican Economic Change from the Perspective of Cotton in South-Central Veracruz

1998 ◽  
Vol 9 (1) ◽  
pp. 7-36 ◽  
Author(s):  
Barbara L. Stark ◽  
Lynette Heller ◽  
Michael A. Ohnersorgen
Keyword(s):  
Political Economy ◽  
Historical Data ◽  
Classic Period ◽  
The Political ◽  
Postclassic Period ◽  
Textile Production ◽  
South Central ◽  
Preclassic Period ◽  
Relationship Of ◽  
The Relationship

We examine the ways that textile production, exchange, and consumption were integrated into the political economy of the Gulf lowlands, Mexico, over the course of two millennia. Archaeological, botanical, and historical data concerning cotton textile production reveal that changes in the industry resulted from alterations in the cotton plant, shifts in the local political economy, and changes in the relationship of the Gulf lowlands to other key regions of Mesoamerica. Initially, textiles did not figure prominently in social displays, and there is little archaeological evidence for spinning of cotton thread. Subsequently, textile production may have been stimulated by elite substitution of locally crafted items for increasingly scarce exotic imports toward the end of Olmec times in the Preclassic period. The political and cultural stature of the Gulf lowlands increased during the Classic period in conjunction with a greater emphasis on cotton processing and use of textiles. During the Postclassic period, ruralization of once-key localities and possible conversion of the western lower Papaloapan Basin to a tributary status correlated with changes in the attributes of whorls and in representations of textiles.

scholarly journals The 2001 Southam Lecture: Reflections on Harold Innis's "Minerva's Owl"

2001 ◽  
Vol 26 (3) ◽  
Author(s):  
James R. Taylor
Keyword(s):  
Social Organization ◽  
Time Scale ◽  
Organizational Dynamics ◽  
Standard Theory ◽  
Current Trends ◽  
Rational Organization ◽  
Relationship Of ◽  
The Relationship

Abstract: The thinking of Harold Innis on the relationship of communication to the rise and fall of historical forms of social organization has been little exploited in the context of contemporary organizational dynamics. In this essay, I use Innis' distinction between the vernacular and writing as an explanatory device to examine current trends in organization. Many of the patterns Innis pointed to can equally be found in the formation and disappearance of large organizations in our time, even though the time scale is radically compressed compared to his historical analyses. In one respect, however, a new pattern is emerging in the postmodern organization, where the "vernacular" is that of the writers, not the written, with paradoxical implications for the standard theory of rational organization, enunciated by Weber and others. Résumé: La pensée d'Harold Innis sur le rapport de la communication à la montée et la baisse de formes historiques d'organisation sociale n'a pas beaucoup été exploitée dans le contexte de dynamiques organisationnelles contemporaines. Dans cet article, j'utilise la distinction d'Innis entre « vernaculaire » et « écriture » pour expliquer des tendances courantes en organisation. En effet, on peut retrouver, dans la formation et la disparition de grandes organisations aujourd'hui, plusieurs des tendances qu'Innis a repérées, quoique leur durée est comprimée de manière radicale par rapport aux analyses historiques d'Innis. À un égard, cependant, une nouvelle tendance est en train d'émerger dans l'organisation postmoderne, où le « vernaculaire » est l'apanage de ceux qui écrivent plutôt que de l'écriture en soi, ce qui a une portée paradoxale sur la théorie conventionnelle de l'organisation rationnelle telle qu'énoncée par Weber et d'autres.

Avatar of power: Southern Kuba masquerade figures in a funerary context

Africa ◽  
1987 ◽  
Vol 57 (1) ◽  
pp. 75-97 ◽  
Author(s):  
David A. Binkley
Keyword(s):  
Social Organization ◽  
Everyday Life ◽  
South Central ◽  
The One ◽  
Opening Paragraph ◽  
Relationship Of ◽  
The Relationship ◽  
Power And Authority

Opening ParagraphThe relationship of masquerade performance to social organization and to the differentiation of traditional power and authority in everyday life is scarcely noted in the literature on African ritual. And yet research among two Kuba-related groups (Northern Kete and Southern Bushoong) in south-central Zaire indicate an enduring relationship, such that we can better understand the one by examining the others. The appearance of masquerade figures during initiation rituals both reinforces and validates distinctions of power in Kuba culture. Furthermore, funerals for initiated men in conjunction with masquerade performance provide a setting in which some of the activities relating to these distinctions of power are acted out.

Methodological Factors Affecting Interpersonal Distance in Dyads

1977 ◽  
Vol 44 (3) ◽  
pp. 903-906 ◽  
Author(s):  
R. Steven Schiavo ◽  
Allen Schiffenbauer ◽  
Jean Roberts
Keyword(s):  
Factorial Design ◽  
Perceived Control ◽  
Personal Space ◽  
Interpersonal Distance ◽  
Factors Affecting ◽  
Room Size ◽  
The Subject ◽  
Relationship Of ◽  
The Relationship ◽  
Small Room

Two variables based on methodological variations in personal space research were examined. Predictions of their effects on interpersonal distances were made based on Evans and Howard's hypothesis (1973) that personal space is related to stress. Smaller interpersonal distances were expected when the subject approached a target rather than vice versa and when the approach occurred in a small room rather than a large one. Thirty-two female subjects were tested in a 2 × 2 factorial design; approach was a repeated factor. The first hypothesis was supported. Although the effects of room size were in the predicted direction, they were not significant. Theoretical implications were also discussed including the relationship of perceived control to interpersonal distance.

scholarly journals Os Kaingang de Cândido de Abreu: Práticas (materiais e simbólicas) tradicionais e relação com o território

GeoTextos ◽  
2019 ◽  
Vol 15 (2) ◽  
Author(s):  
Juliano Strachulski ◽  
Jorge No Kaya Alves
Keyword(s):  
Social Organization ◽  
Strong Relationship ◽  
Traditional Practices ◽  
Subsistence Agriculture ◽  
Everyday Experiences ◽  
Relationship Of ◽  
The Relationship ◽  
Symbolic Practices

Esse artigo busca compreender a relação dos Kaingang e suas práticas (materiais e simbólicas) tradicionais com o território, na Terra Indígena Faxinal (TIF), Cândido de Abreu-PR. O território, a terra (Gâ), Kaingang é o espaço das vivências cotidianas, no qual há forte relação dos indivíduos com os meios de sobrevivência, mas também onde são narrados os mitos e as lendas sobre os seres sobrenaturais e onde se assentam as bases de sua organização social. Local em que estão enterrados os seus falecidos e os seus umbigos. Suas práticas tradicionais são guiadas por um elo com o território, estando vivas não só na memória, como no cotidiano, orientando a vida dos Kaingang na relação com este território, com destaque para aquelas práticas de subsistência (agricultura, pesca e caça), medicinais (saberes práticos e simbólicos), religiosas, dentre outras. Abstract THE KAINGANG OF CÂNDIDO DE ABREU: TRADITIONAL (MATERIAL AND SYMBOLIC) PRACTICES AND RELATIONSHIP WITH TERRITORY This article aims to understand the relationship of the Kaingang and their traditional (material and symbolic) practices with the territory, in Terra Indígena Faxinal (TIF), Cândido de Abreu-PR. The territory, the land (Gâ), Kaingang is space of everyday experiences, in which is a strong relationship of individuals with the means of survival, but also where myths and legends about supernatural beings are narrated and where settle down the foundations of their social organization. Local where his deceased’s and their navels are buried. Its traditional practices are guided by a link with territory, being alive not only in memory, but in everyday, guiding lives of the Kaingang in the relationship with this territory, with highlight those subsistence (agriculture, fishing and hunting), medicinal (practical and symbolic knowledge), religious, among others.

Culturally Reflexive Stewardship

2018 ◽  
Author(s):  
Robert H. Winthrop
Keyword(s):  
Social Identity ◽  
Social Organization ◽  
Cultural Knowledge ◽  
The Other ◽  
Way Of Life ◽  
Ethical Imperative ◽  
Intellectual Content ◽  
Key Characteristics ◽  
Relationship Of ◽  
The Relationship

This article is concerned with caring for place, the interweaving of community, landscape, and culture. Culturally reflexive stewardship (crs) involves actions to sustain a way of life, motivated by a shared appreciation of place, landscape, and region, and expressed through practices that transmit cultural knowledge and affirm a social identity. The article first contrasts two resource regimes, one based on a logic of tradeoffs and markets, the other on a logic of stewardship. Second, it presents the key characteristics of crs, emphasizing the linkage of intellectual content (local knowledge) with an ethical imperative based in the symbolic qualities of place. Finally, the article explores the relationship of stewardship to social organization, and offers examples of crs in three modes, termed “living in place,” “conservation and recovery,” and “polarization and protest.”

scholarly journals DISCOURSE AGONALITY AND RESOURCES OF ITS REALIZATION

2016 ◽  
pp. 66-71
Author(s):  
O. Kochubeynyk
Keyword(s):  
Social Organization ◽  
Lived Experience ◽  
Social Life ◽  
Language Change ◽  
Social Institutions ◽  
Symbolic Violence ◽  
Contest Competition ◽  
The Social ◽  
Relationship Of ◽  
The Relationship

The article problematize the relationship of discourse to inequality, exclusion, subjugation, dominance and privilege. The linkages between discourse, modes of social organization, lived experience and strategies of resistance is discussed. Discourse is understood as both an expression and a mechanism of power, by which means particular social realities are conceived, made manifest, legitimated, naturalized, challenged, resisted and reimagined. The term discourse has also been used to designate particular ‘modes of talking’ associated with particular social institutions and reproduced by them. It means that social institutions produce specific ways or modes of talking about certain areas of social life, which are related to the place and nature of that institution. The main attention in the article is paid to illuminating the generative power of discourse in constructing, sustaining and challenging inequitable modes of social organization. The author has proposed a model that accounts for the two ways in which power is present in discourse and thus in society - a model which might be used as a basis for the development of a framework for discourse analysis as well as for the conceptualization of social change and its relation to language change. The author has used the notion of agon to explain some processes which occurred in constructing of social reality. Agon comes from the Greek word agōn, which is translated with a number of meanings, among them «contest,» «competition at games,» and «gathering». Agonality (agon) is declared as main specialty of discourse. It is proposed to see in the agonality the striving of discourse to its own self-assertion, which is manifested in the clash of forces, which potentially lies in social inter-relations. The author also considers the category of «symbolic violence» as a function of the power, the ability to impose values and recognize their legitimacy. In the social system of symbolic violence is implemented through the discursive implications and is carried out in two ways - through the textual and non-textual resources.

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