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1
James, N. „Maya milestone“. Antiquity 85, Nr. 327 (Februar 2011): 281–83. http://dx.doi.org/10.1017/s0003598x00067624.
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Fiery pool: the Maya and the mythic sea is a travelling exhibition of nearly 100 finds that, together, imply a specific concept of the environment, physical and spiritual, for the Maya of Mesoamerica. As usual, the majority are from ‘public’ contexts, more or less aristocratic; but the exhibition generalises about Maya culture. Most of the exhibits are of the Classic period (c. AD 250–900), predominantly Late Classic, but there are some earlier pieces and several of the Postclassic (to the Spanish Conquest). Some are well known and there are striking new finds too. Curated by Daniel Finamore & Stephen Houston, Fiery pool draws from more than 40 collections in the USA, Mexico, Central America and further afield. It was shown at the Peabody Essex Museum, in Salem, Massachusetts, in 2010, and the Kimbell Art Museum, Fort Worth, Texas, in 2010–11. It is now in Missouri, at the St Louis Art Museum, where its tour finishes on 8 May 2011.
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Ouellet-Plamondon, Claudiane, Pilar Aranda, Aurélie Favier, Guillaume Habert, Henri van Damme und Eduardo Ruiz-Hitzky. „The Maya blue nanostructured material concept applied to colouring geopolymers“. RSC Advances 5, Nr. 120 (2015): 98834–41. http://dx.doi.org/10.1039/c5ra14076e.
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Maya blue is an ancient nanostructured pigment. The novelty of our approach is to functionalize geopolymers with a sepiolite-based hybrid organic–inorganic nanocomposite, inspired from Maya blue. The colored cold ceramic is acid- and UV-resistant.
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Филиппов, С. В., und S. V. Filippov. „Maya-K-PDB Software for the Three-Dimensional Modeling and Visualization of the Conformational Dynamics of Biomacromolecules“. Mathematical Biology and Bioinformatics 10, Nr. 1 (29.06.2015): 260–82. http://dx.doi.org/10.17537/2015.10.260.
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The concept of "active" molecular models was proposed. The Maya-K-PDB software for the creation of active molecular models in the 3D Maya environment was developed. The Maya-K-PDB provides various opportunities for dynamic visualization and modeling of conformational changes of biological macromolecules. Also many complicated processes on molecular level can be presented. The article describes the Maya-K-PDB user interface and illustrates basic examples of software implementation.
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Grecco Pacheco, Daniel. „The concept of wrapping and its ontological character among the Maya“. Estudios Latinoamericanos 41 (08.02.2022): 47–65. http://dx.doi.org/10.36447/estudios2021.v41.art3.
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A textile with its threads, its weft, and warp, for the western ontology, is a simple utilitarian object or a body adornment. This study will discuss the wrapping among the Maya, starting from concepts present in ancient and contemporary Maya thought to identify the ontological character of some ceremonial textiles present in these societies. Based on an approach proposed by the ontological archaeology, I will discuss the conceptual proximity between the terms pix (to wrap, to cover) and pixan (soul, or something that is received from the other world), to think of the wrap as an element of articulation between the two ontological spaces, allowing the presence of beings and entities of the cosmos in Maya cities of the Classic and contemporary periods.
By generating the materialization and performance of these beings, wraps create relational fields that activate these entities temporarily in ordinary space, establishing effective contact with the Maya cosmos. A brief analysis of these Textile Beings present during the Classic Period will be discussed as a case study, in order to consider such a conceptual proposal.
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Smith, Michael E. „Did the Maya Build Architectural Cosmograms?“ Latin American Antiquity 16, Nr. 2 (Juni 2005): 217–24. http://dx.doi.org/10.2307/30042813.
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AbstractI criticize recent applications of the “cosmogram” concept to ancient Maya architecture and cities. Although cosmograms—graphic representations of aspects of the cosmos—are known from Late Postclassic and early colonial Aztec and Maya sources, there is no textual suggestion that buildings or cities were viewed as cosmograms. Numerous authors, however, assert confidently that architectural cosmograms abounded in Classic Maya cities. I examine known cosmograms, describe recent studies of architectural cosmograms, and discuss problems that occur when highly speculative interpretations are phrased as confident empirical findings.
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Nurrachman, Dian, und Sri Rosyana Ratnaningsih. „THE ENLIGHTENING MADNESS: NUKILA AMAL’S CALA IBI AS A METAFICTION THROUGH LACANIAN PSYCHOANALYSIS“. Jurnal Pembelajaran Sastra 4, Nr. 01 (21.12.2023): 25–32. http://dx.doi.org/10.51543/hiskimalang.v4i01.58.
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The similarities of literature and human unconsciousness has been proved by many analysis or interpretation over several literary works. Nowadays, a psychoanalysis over literary works is in great popularity. Even more so for the literary works which is kind of difficult to understand. Cala Ibi is a novel with form of lyrical poetry. It has a consciousness as a metafictional to represent its narration. With such a complicated development from the character, Maya, Cala Ibi represents the concept of the mirror stage. As the representation of Lacan’s conception, Cala Ibi presented a reading problem for the reader. Therefore, the reader should read Cala Ibi in the light of psychoanalysis. This paper attempt to show the main problem that caused Cala Ibi difficult to read. The aim of this paper also to explain how Lacan’s conception represented in the form of lyrical poetry. The result of the paper shows that lyrical poetry is an apt form to present the character as a chain of signification that lead the reader to know the main idea of the novel. The development of its complicated narrative has shown the reader that Cala Ibi has no beginning or end. Thus, it is a symbolization of the infinity which reflected in Maya and Maia. On the other hands, the concept of mirror stage has formed intersubjectivity as Maya identify herself to Maia and vice versa.
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Hamann, Agnieszka. „The concept of space in Classic Mayan“. Estudios Latinoamericanos 40 (01.10.2021): 33–59. http://dx.doi.org/10.36447/estudios2020.v40.art2.
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The ancient Maya civilization left us a significant corpus of glyphic inscriptions, a large portion of which consists of historical records, meticulously dating events and time elapsed between them – births, accessions and deaths of rulers, wars, ceremonies, visits and family relationships between royal dynasties, etc. (see Martin and Grube 2008). Time being such a prominent topic, the texts contain a number of time-related terms, including (1) event-based expressions (ti ik’ k’in ‘at black day / at dusk / at night’; i pas ‘then at dawn’; si[h]yajiiy ‘(X years) after s/he was born’), (2) conceptualizations which are potentially and likely spatial in nature as they appear both in locative expressions and temporal adverbials (preposition ti ‘in/on/at/with/as; the verb uht ‘to happen’ and deictic verb hul ‘to arrive’; tu paat + date ‘on the back of / after), and finally, (3) non-spatial metaphorical conceptualizations, such as reification and personification of the units of time. Sweetser and Gaby (2017, 626) notice that “crosslinguistically, the single primary historical source for temporal vocabulary is spatial vocabulary” and it is an overwhelming tendency observed in numerous languages around the world. Levinson and Wilkins (2006c, 6) also pose an interesting question how much spatial information is coded in language and how much is inferred from context and our knowledge of the world around us. The concept of space being so basic and significant, surprisingly little has been published on how space was conceptualized in Maya texts of the Classic Period (250-950 CE). Thus, this paper investigates how the domain of space is coded in Classic Mayan, a grapholect recorded in Maya glyphic inscriptions, how the language expresses relationships of containment, contiguity and adjacency, the manner and path of motion events, as well as available frames of reference to locate objects which are separated in space.
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Rice, Prudence M. „Time, Power, and the Maya“. Latin American Antiquity 19, Nr. 3 (September 2008): 275–98. http://dx.doi.org/10.1017/s1045663500007951.
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Time is an abstract concept that has been examined relatively less by Americanist archaeologists as compared to Europeanists. The lack of consideration of time is particularly curious among Mayanists, because the Classic Maya assiduously recorded events in the lives of rulers and their kingdoms according to time's passage in multiple, precisely calibrated calendars. This essay examines some of the ways in which time has been conceptualized, and its political and economic roles explored, by anthropologists, sociologists, historians, and others. I apply these findings to the evolution of calendars in Mesoamerica and their function in underwriting early leadership positions, such as that of shamans or “daykeepers.” I explore the role of time in structuring late (Postclassic) Maya geopolitical organization and the possibility that such principles also guided that of the Classic Maya. Time, calendars, and particularly the movements of the sun came to be viewed as being “controlled” by Maya sacred kings, aided by their retinue of daykeepers/calendar priests. This awesome cosmopolitical power led to the identification of the king with the sun and his legitimization through control of the means of social and cosmic reproduction.
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Jeong, Ok Hee. „Reflections on Maya Deren's Forgotten Film“. Congress on Research in Dance Conference Proceedings 40, S1 (2008): 124–28. http://dx.doi.org/10.1017/s2049125500000601.
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American avant-garde filmmaker Maya Deren is highly acclaimed as one of the pioneers of film dance, but her final film The Very Eye of Night (1952–55, released 1959) is largely neglected in the dance field. In that silenced, marginalized cases shed light on the discursive contour of the field, I examine not only Deren's intention of the film but also assumptions and rationales upon which scholars and critics ignored the film. I argue that the medium-specific and modernist concept of dance film, which Deren herself initially introduced into the field, contributes to the film's ignorance in dance scholarship. Also, the use of ballet is another impeding factor as its anti-gravitational quality and classical implication do not befit textual and sociocultural expectations of dance scholars for Deren's film.
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Christenson, Allen J. „The Sacred Tree of the Ancient Maya“. Journal of Book of Mormon Studies (1992-2007) 6, Nr. 1 (01.04.1997): 1–23. http://dx.doi.org/10.2307/44759810.
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Abstract Sacred trees, representing the power of life to grow from the underworld realm of the dead, are a common motif in the art and literature of the ancient Maya of Mesoamerica. Such trees are similar in concept to the tree of life described in the Book of Mormon, as well as to the mythic traditions of many other contemporary world cultures. Hieroglyphic inscriptions and sixteenth-century highland Maya texts describe a great world tree that was erected at the dawn of the present age to stand as the axis point of the cosmos. In its fruit-laden form, it personified the god of creation who fathered the progenitors of the Maya royal dynasty.
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Contini-Morava, Ellen, und Eve Danziger. „Challenging ‘definite article’ as a comparative concept: The case of Mopan Maya“. Language Sciences 91 (Mai 2022): 101461. http://dx.doi.org/10.1016/j.langsci.2022.101461.
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Deptała, Natalia. „THE CONCEPT OF DELINQUENCY IN MESOAMERICA: FOCUS ON THE AZTECS AND THE MAYA“. Studia Iuridica, Nr. 96 (07.07.2023): 99–115. http://dx.doi.org/10.31338/2544-3135.si.2023-96.7.
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This paper focuses on the concept of delinquency in addition to prevention and suppression methods and the idea of guilt in pre-Columbian Mesoamerica, while treating its inhabitants as highly-developed indigenous peoples. The first section of the study examines the ideas of law and justice in terms of the particular policies that shape people’s way of life in every society. The premise for addressing law in this manner is that one can only comprehend it via ongoing experience. The main focus of this paper is placed on the earlier timeline, when two crucial civilisations existed in Mesoamerica. Both the Maya and the Aztecs built vast, densely inhabited, and extremely efficient empires. However, even a large human society cannot function without order and there is no order without law. Committing a crime or a tort is incompatible with the desirable values and norms that govern the society and causes harm and hazard. Taking into consideration also the detrimental consequences of a forbidden act, the psychological determination of the delinquent and his or her personal attitude towards the act, the concepts of guilt and shame cultures should be brought to attention. From a historical point of view, a delinquent’s feeling of guilt was given consideration during criminal trials in Europe as early as in the Middle Ages, while in Mesoamerica this concept had already existed. Furthermore, some of pre-Columbian Mesoamericans distinguished between intentional and accidental acts, which had an impact of final judgments.
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Ardren, Traci, und David R. Hixson. „The Unusual Sculptures of Telantunich, Yucatán: Phalli and the Concept of Masculinity among the Ancient Maya“. Cambridge Archaeological Journal 16, Nr. 1 (26.01.2006): 7–25. http://dx.doi.org/10.1017/s0959774306000011.
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Recently discovered sculpture fragments from the area surrounding the important but little-studied site of Telantunich confirm a regional tradition of human portraiture quite distinct from the better-known canon of Maya stelae. Comparative material presented here shows connections between this tradition and a regional emphasis on depictions of masculine sexuality, especially depictions of human phalli. The authors present an analysis of this corpus that confirms that such depictions both reflect Classic Maya conceptions of masculinity and were deployed to convey and reify such conceptions within society.
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McNeill, Sheila A. „The Mayan Zeros“. Mathematics Teacher 94, Nr. 7 (Oktober 2001): 590–92. http://dx.doi.org/10.5951/mt.94.7.0590.
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Calĺ, Luis, Rita M. Palacios und Paul M. Worley. „Q'ojom: Sonidos en el Popol Wuj“. Revista de Estudios Hispánicos 57, Nr. 3 (Oktober 2023): 379–402. http://dx.doi.org/10.1353/rvs.2023.a924205.
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Abstract: This paper engages a Maya sonorous concept known as "q'ojom" as a means of understanding the role of sound in the K'iche' Maya Popol Wuj. While the notion that the Popol Wuj and similar texts are performative in nature has been widely recognized and well-studied, we argue that an analysis of the text grounded in q'ojom enables us to better grasp how such a performance may have been carried out, as well as how sound itself is integral at different moments in the text. As this article is also a collaboration among Maya and non-Maya scholars, we also hope that it plays a small role in furthering efforts to develop and hone new forms of scholarship and relations in the hemisphere.
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Ambawade, Miss Rameshwari Jayshing. „Shobha De’s Second Thought: The Cultural and Psychological Conflicts“. Journal of Language and Linguistics in Society, Nr. 21 (08.01.2022): 9–12. http://dx.doi.org/10.55529/jlls.21.9.12.
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Shobha De is mostly discuss the psychological aspects in her every novel. She represent her woman character as rebellious and to awareness about her self-exploitation. Second Thought presents the agony and social pressure with cultural customs which followed by woman like Maya and her arid life issues emerging after marriage. The Novelist has taken mostly married women and capsulated the protagonist Maya. Maya, a married woman having the problems with related marriage and reflects her matrimony relationship. The present paper discusses the exploitation of woman Maya by her husband later uprising issues creates loneliness, alienation, emptiness of life. . She has been victimized by cultural, social and psychological point of view in the concept of ideal Indian woman. This novel is reflects for woman and cultural norms, social belief, cultural diversity, unequal distribution of gender, discrimination, the remarks of traditional mother in law in Indian society. It is custom of married to holding hand of her husband and his mother. Present paper focuses of the problem of married woman and her relationship with her husband .her ambition, feeling, and need as a human being. Novelist wants to focuses this through these points. 1. Indian concept of Marriage. 2. Causes of extra-marital affaires. 3. Psychoanalysis study of woman 4. Her revolts against system
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Kapusta, Jan. „Maya Intimacy with the Mountains: Pilgrimage, Sacrifice and Existential Economy“. Journal of Ethnology and Folkloristics 10, Nr. 1 (01.06.2016): 25–41. http://dx.doi.org/10.1515/jef-2016-0002.
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AbstractIn this paper, I present two very different and yet very similar ethnographic examples of mountain-related pilgrimage and sacrifice ritual performed by the present-day highland Maya. The question I ask is why the sense of sacredness, animation and power of the mountains endures among the traditionalist as well as Pentecostal Maya in spite of the extensive transformations of the world today. In so doing, I examine the native concept of the mountain not merely as a social or cultural representation, but as an expression of everyday lived experiences and existential relationships between people and the physical and spiritual world they inhabit. Finally, I argue that the experience of interaction, communication and intimacy between the Maya and their mountain deities can be best defined as a dynamic participation in the course of the world – an existential economy of ‘working the world’.
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Boccara, Michel. „Au pays des Mayas métis“. Anthropologie et Sociétés 38, Nr. 2 (21.07.2014): 109–30. http://dx.doi.org/10.7202/1026167ar.
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Les Mayas du Yucatán s’appellent et sont appelés « Métis », cas unique en Amérique latine. Une étude historique est faite des raisons de cette appellation et des noms disponibles pour les « vrais » métis ainsi que les autres noms désignant les Yucatèques. Le concept de xaak’ (variante xak’, xa’ak’), dont un des sens est « métis » en maya yucatèque mais qui signifie aussi mélange, et en particulier mélange de graines et mélange d’épices, est ensuite analysé à des fins comparatives. Il est mis en rapport avec la mythologie yucatèque ; puis sont étudiées les relations entre l’identité maya yucatèque et l’identité métisse. En conclusion, la lutte politique des Yucatèques d’aujourd’hui est envisagée en s’appuyant sur le concept de métissage en français et en yucatèque.
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I.N.M. Sudana, K. Suma und I.W. Subagia. „PENGEMBANGAN LABORATORIUM MAYA INTERAKTIF TERINTEGRASI LMS PLATFORM MOODLE PADA PEMBELAJARAN FISIKA SMA“. Jurnal Pendidikan dan Pembelajaran IPA Indonesia 12, Nr. 3 (31.12.2022): 112–21. http://dx.doi.org/10.23887/jppii.v12i3.54499.
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Penelitian ini bertujuan menghasilkan produk laboratorium maya terintegrasi LMS MOODLE pada pembelajaran fisika yang valid, praktis, dan efektif untuk meningkatkan hasil belajar siswa kelas XI SMA. Jenis penelitian ini adalah penelitian pengembangan (Research and Development) mengadopsi model pengembangan Luther, meliputi tahap 1) concept, 2) design, 3) material collecting, 4) assembly, 5) testing, dan 6) distribution. Teknik pengumpulan data melaui pemberian angket validasi, angket kepraktisan dan tes hasil belajar fisika. Uji efektivitas produk menggunakan rancangan One Group Pretest-Posttest Design. Data hasil penelitian di analisis dengan validasi Gregory, N-gain score ternormalisasi dan analisis skor rata-rata. Hasil uji validitas produk menunjukkan bahwa (1) Laboratorium maya sangat valid dari segi materi (KVG = 0,88), media ( 96,12) dan bahasa ( 97,67); (2) laboratorium maya sangat praktis dari praktisi guru (97,57) dan (2) uji coba perorangan siswa (95,37) serta kelompok (91,22); (3) laboratorium maya efektif meningkatkan hasil belajar fisika dengan kriteria sedang (<g> = 0,66). Berdasarkan hasil penelitian, dapat disimpulkan bahwa produk memperoleh penilaian valid, efektif dan praktis.
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Muhlisian, Asep Achmad, und Dian Rizky Azhari. „Dominasi Kuasa Wacana Terhadap Eksistensi Crossplayer di Ruang Privat-Publik Dunia Maya“. IZUMI 11, Nr. 2 (27.10.2022): 91–103. http://dx.doi.org/10.14710/izumi.11.2.91-103.
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This study discusses the dominance of the power on the existence of crossplayer in the private-public space of cyberspace. The subjects of this study were four respondents consisting of 2 female to male (F2M) crossplayers and 2 male to female (M2F) crossplayers. This study uses a critical discourse analysis approach to reveal cultural phenomena using Sartre's concept of Being and Foucault's concept of the power of discourse. The results of this study indicate that crossplay in Indonesia is not an easy thing to do. The rejection from the community is quite large because of the negative stigma for cross-dressed people. Crossplay actors have to disguise their identities on social media and operate clandestinely, as a form of their negotiation against the power of the majority discourse who rejects their existence. They also form a community so that they still have a place to actualize their hobby. The creation of a community is also a protective area for various crossplay activities from the power of the majority discourse. Their activities on social media are still carried out in these conditioned public spaces, because the followers are people who like Japanese culture who support crossplay discourse.
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Hewitt, Erika A. „WHAT'S IN A NAME“. Ancient Mesoamerica 10, Nr. 2 (Juli 1999): 251–62. http://dx.doi.org/10.1017/s0956536199102025.
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Three Maya women served as documented rulers during the Classic period. The expressions of their names and titles, unlike those of all of their contemporaries, share a unique syntactic variation throughout Mayan hieroglyphic inscriptions: their systematic lack of feminine prefixes. In addition to this variation, the bestowing of the na bate warrior title upon other exceptionally prominent Maya women suggests that women of extraordinary status in Classic-period Maya society were “masculinized,” or granted male attributes, in order to accommodate their sharing of status or occupancy of roles that were traditionally masculine. Since some male rulers were similarly portrayed with certain feminine traits, it is suggested that the Classic Maya concept of gender was based on a complementary, or balanced, relationship of masculine and feminine. The projection of one gender's traits onto individuals of another sex indicates that gender was not polar but rather inclusive and reciprocal, such that characteristics could be adopted and utilized by members of both sexes in order to make them suitable for specific roles.
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Jakhrani, Muhammad Haroon. „THE IDEA OF BLACK FEMINISM IN MAYA ANGELOU’S POEM ‘‘STILL I RISE’’“. INTERNATIONAL JOURNAL OF HUMANITIES, SOCIAL SCIENCES AND BUSINESS (INJOSS) 2, Nr. 3 (24.07.2023): 337–46. http://dx.doi.org/10.54443/injoss.v2i3.60.
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This research investigates the idea of black feminism in Maya Angelou's poem "Still T Rise". the researcherused library research to analyse the issues and used black feminism and the ideas of metaphor,simile, symbol, repetition, and tone to analyse the concept of black feminism. The analysis'sfindings indicate that there is conflict between black women and white people, and that blackwomen would do anything to escape the oppression of both black and white people.
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Tokovinine, Alexandre. „“IT IS HIS IMAGE WITH PULQUE”: DRINKS, GIFTS, AND POLITICAL NETWORKING IN CLASSIC MAYA TEXTS AND IMAGES“. Ancient Mesoamerica 27, Nr. 1 (2016): 13–29. http://dx.doi.org/10.1017/s0956536116000043.
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AbstractDespite a widespread notion that feasting played a major role in the workings of Classic Maya polities, the very concept of feasting in the context of its textual and visual representations remains poorly defined and understood. The present paper reviews the ancient narratives in order to present a more nuanced interpretation of the consumption and display of exquisite food and drinks at the courts of Maya lords and nobles. It also considers some tangible evidence of the sociopolitical networks created through feasting by looking at the spatial distributions of signed serving vessels which changed hands as gifts.
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Blackmore, Chelsea. „Ritual among the Masses: Deconstructing Identity and Class in an Ancient Maya Neighborhood“. Latin American Antiquity 22, Nr. 2 (Juni 2011): 159–77. http://dx.doi.org/10.7183/1045-6635.22.2.159.
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AbstractEquating a single cultural group to a classificatory scheme has implications for not only how archaeologists develop the concept of cultural identity but how we investigate and theorize about internal social dynamics within that same society. For the ancient Maya, social organization remains largely understood as a two-class system—that of commoner and elite. While these categories reflect the extreme ends of known social strata, they inadequately characterize the reality of day-to-day interactions. This has led to tacit assumptions that commoners did not participate in or comprehend the political and social complexity of the world around them. This paper examines how occupants of a Late Classic Maya neighborhood employed ritual and public practices as a means of social differentiation. Excavations at the Northeast Group, part of the ancient Maya site of Chan, Belize, identified considerable diversity between households, suggesting that occupants shaped status and identity through the control and centralization of ritual. Understanding how people distinguished themselves within the context of a neighborhood provides direct evidence of class complexity, challenging traditional models of commoner behavior and more importantly the role they played in ancient Maya society as a whole.
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Siswadi, Gede Agus. „Studi Komparasi Konsep Tuhan dalam Mistisisme Jawa dan Advaita Vedanta Adi Śańkarācārya“. Sphatika: Jurnal Teologi 13, Nr. 1 (01.03.2022): 1–13. http://dx.doi.org/10.25078/sphatika.v13i1.1114.
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Mysticism gives a different nuance in defining the concept of God. Because this is related to the individual experience of those who reach the mystical consciousness, awareness of God in mysticism cannot be reached by reason or empirically but through the way of the senses in mind. This article attempts to explain the concept of God in Javanese mysticism and Advaita Vedanta Adi Śańkarācārya. The method used in this research is (library research). The results of this study are 1) the concept of God in Javanese mysticism (Sangkan Paraning Dumadi) and Advaita Vedanta (Brahman as the highest and absolute reality) is monistic theism, namely understanding God as one (transcendent monotheism). 2). In the view of Javanese mysticism, the universe is sourced from God and will return to God, while in Advaita Vedanta, apart from Brahman as an absolute reality, everything else, including nature, is an illusion of Maya. 3). To achieve God's consciousness, Javanese mysticism emphasizes doing Heneng, Hening, Henong, and Catur Lampah Laku, with the spiritual path to reach Manunggaling Kawula Gusti. Whereas in Advaita Vedanta, the union between Atman and Brahman can be achieved by removing the veils of Maya and avidya (ignorance).
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Beliaev, Dmitri D. „TRIBUTARY MODE OF PRODUCTION IN MESOAMERICA IN MEXICAN HISTORIOGRAPHY OF THE SECOND HALF OF THE 20TH CENTURY“. RSUH/RGGU Bulletin. Series Political Sciences. History. International Relations, Nr. 3 (2021): 52–67. http://dx.doi.org/10.28995/2073-6339-2021-3-52-67.
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The article considers the history of the concept of the tributary mode of production in the Mexican historiography between the 1960s and the 1980s. This concept was elaborated by Ion Banu and Samir Amin as an al- ternative to the traditional “Asiatic mode of production”. It entered Mexican historiography in the late 1960s as a result of the spread of Neomarxist ideas. In the mid-1970s various scholars, including Alberto Ruz in the Maya studies and Roger Bartra and Pedro Carrasco in the Aztec studies, became interested in the concept of tributary mode of production to explain the socio-economic nature of Mesoamerican state. Analysis of the ideas of Alberto Ruz (1906– 1979) shows that his interest in tributary mode of production was the result of a search for new theoretical and methodological base and interpretation of the new materials. The problematics of the socio-economic characteristics of the Ancient Maya society became essential for Ruz in the last years of his life. His ideas could develop into an original theoretical model, which would become the basis for the consolidation of Mesoamerican studies in Mexico into a unified school. However, his death and the absence of a comparable figure among the next generation resulted in a denouement of the concept of tributary mode of production during the next decade.
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Kholil, Moch Kholil, und Rafika Akhsani. „PENGEMBANGAN DINO PARK 3D BERBASIS VIRTUAL REALITY MENGGUNAKAN GOOGLE VR SDK“. Jurnal Informatika Polinema 6, Nr. 4 (31.08.2020): 47–54. http://dx.doi.org/10.33795/jip.v6i4.352.
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Virtual Reality adalah sebuah teknologi yang membuat pengguna atau user dapat berinteraksi dengan lingkungan yang ada dalam dunia maya dan disimulasikan menggunaan komputer, sehingga pengguna merasa berada di dalam lingkungan tersebut. Pemanfaatan Virtual Reality juga sangat membantu dalam bidang pendidikan dan pariwisata. Sebagai salah satu bentuk pemanfaatannya adalah menyajikan pengenalan Dinosaurus dalam bentuk 3D, sehingga pengguna dapat mengenal berbagai macam Dinosaurus dan berinteraksi dengan lingkungan di dunia maya.
Metode pengembangan VRDino Park 3D menggunakan Multimedia Development Life Cycle (MDLC) framework dengan implementasi model prototype yang terdiri dari 6 (enam) tahapan mulai dari Concept sampai dengan Distribution dimana masing-masing tahapan menghasilkan luaran untuk digunakan pada tahap selanjutnya.
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Arnauld, M. Charlotte, Dominique Michelet und Philippe Nondédéo. „LIVING TOGETHER IN RÍO BEC HOUSES: CORESIDENCE, RANK, AND ALLIANCE“. Ancient Mesoamerica 24, Nr. 2 (2013): 469–93. http://dx.doi.org/10.1017/s0956536114000029.
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AbstractIn an attempt to interpret Classic Maya elite and commoner residential patterns beyond usual assumptions about filiation, family cycle, and household economic adaptation, we explore the specific ways people were “living together,” in the sense of the coresidence concept, in Maya societies conceived of as ranked societies, or “house societies,” as created by Claude Lévi-Strauss. Beyond kinship and economic organization, residential patterns can be understood as part of long-term strategies designed by inhabitants to integrate their social unit into the politico-religious city. The residential system of the Río Bec zone, where a major research project was carried out from 2002 to 2010, offers a series of well-defined architectural solutions, some of them common to most central lowlands cities, while others are innovative as forerunners of the northern lowlands large multiroom palaces. This paper analyzes Late and Terminal Classic period Río Bec domestic architecture in order to outline the material correlates of coresidence, growth, ranking, and alliance within and between Classic Maya social groupings.
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Harrison-Buck, Eleanor, und Timothy W. Pugh. „BOUNDARY THINGS IN THE EASTERN MAYA LOWLANDS: NEGOTIATING ALLIED RELATIONS FROM TERMINAL CLASSIC TO POSTCLASSIC TIMES“. Ancient Mesoamerica 31, Nr. 3 (2020): 507–25. http://dx.doi.org/10.1017/s0956536120000334.
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AbstractIn this study, we offer a relational approach to theorizing boundaries for the Maya, adapting Mills’ (2018) concept of “boundary objects” as a means of understanding how people and things bridge or cross boundaries and were critical for developing and maintaining allied relations. We trace a network of sites on both sides of the Guatemala–Belize border dating to the Terminal Classic and Postclassic, which are generally characterized as times of increased conflict, movement and migration of people, and disruption in dynastic succession with an emphasis on shared governance. We examine the introduction of northern-style traits in the eastern Maya lowlands during the Terminal Classic and Postclassic periods, including circular and colonnaded buildings and distinctive portable goods such as molded-carved ceramics, phallic and turtle effigies, and other material forms. We suggest that during fractious periods in Maya history, northern traits were implicated in boundary crossing negotiations and entangled relations, which included marriage alliances with “foreigners” as a means of elite legitimation.
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Vapnarsky, Valentina, Edilberto Ucan Ek', Douglas Medin, Elizabeth Lynch, Scott Atran und Paulo Sousa. „Folkbiology doesn't Come from Folkpsychology: Evidence from Yukatek Maya in Cross-Cultural Perspective“. Journal of Cognition and Culture 1, Nr. 1 (2001): 3–42. http://dx.doi.org/10.1163/156853701300063561.
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AbstractNearly all psychological research on basic cognitive processes of category formation and reasoning uses sample populations associated with large research institutions in technologically-advanced societies. Lopsided attention to a select participant pool risks biasing interpretation, no matter how large the sample or how statistically reliable the results. The experiments in this article address this limitation. Earlier research with urban-USA children suggests that biological concepts are (1) thoroughly enmeshed with their notions of naive psychology, and (2) strikingly human-centered. Thus, if children are to develop a causally appropriate model of biology, in which humans are seen as simply one animal among many, they must undergo fundamental conceptual change. Such change supposedly occurs between 7 and 10 years of age, when the human-centered view is discarded. The experiments reported here with Yukatek Maya speakers challenge the empirical generality and theoretical importance of these claims. Part 1 shows that young Maya children do not anthropocentrically interpret the biological world. The anthropocentric bias of American children appears to owe to a lack of cultural familiarity with non-human biological kinds, not to initial causal understanding of folkbiology as such. Part 2 shows that by age of 4-5 (the earliest age tested in this regard) Yukatek Maya children employ a concept of innate species potential or underlying essence much as urban American children seem to, namely, as an inferential framework for understanding the affiliation of an organism to a biological species, and for projecting known and unknown biological properties to organisms in the face of uncertainty. Together, these experiments indicate that folkpsychology cannot be the initial source of folkbiology. They also underscore the possibility of a species-wide and domain-specific basis for acquiring knowledge about the living world that is constrained and modified but not caused or created by prior non-biological thinking and subsequent cultural experience.
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Damas, Ana Rafaela. „Black Women’s Journey in America and the Need for Intersectionality A Comparative Reading of Maya Angelou’s “Still I Rise”, Lucille Clifton’s “won’t you celebrate with me” and June Jordan’s “Poem About My Rights”“. Via Panoramica: Revista de Estudos Anglo-Americanos 12, Nr. 1 (2023): 103–13. http://dx.doi.org/10.21747/2182-9934/via12_1a8.
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Through a comparative reading of Maya Angelou’s “Still I Rise”, Lucille Clifton’s “won’t you celebrate with me” and June Jordan’s “Poem About My Rights”, this essay aims to analyse the black women’s journey in America, by consideringtheir identity and the adversitiesthey facedduring their path under the light of Kimberlé Crenshaw’s concept of “intersectionality”.
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Aveni, Anthony. „Time, Number, and History in the Maya World“. KronoScope 1, Nr. 1 (2001): 29–61. http://dx.doi.org/10.1163/156852401760060919.
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AbstractWhat better way to understand ourselves than to compare our habits, our customs, our behavior with those of another? This is the goal of anthropology: to comprehend our own culture by reflecting it from the mirror of otherness. When most effective its results can be unsettling. Consider the possibility of discovering other ways of knowing that challenge our own - that can even cause us to doubt whether the knowledge we hold dear really constitutes the whole of the matter. When it comes to the study of time there are few cultures, past or present, worth reflecting upon that match the ancient Maya of Yucatan. They have been characterized in their classical (AD 200-900) heyday as a people preoccupied with time, obsessed by time; they were worshipers of time: "The great theme of Maya civilization is the passage of time . . ." (Thompson 1954, p. 13). "The central importance of the calendar . . . and the central importance of religion to everything else conspire to make the history of [their] calendar something of a key to the general cultural history of the region." (Edmonson 1988, p. 4). "Nothing in man's life would be set apart as being unrelated to the realm of the destinies of time" (Leon Portilla 1989, p. 222). The study of Maya time offers us the added bonus that since all pre-Columbian cultures were hermetically sealed by two oceans from outside influence prior to Hispanic contact, whatever we may glean concerning the perception of time from its artifacts offers us the unique opportunity to seek cultural universals and to address specifically whether diverse civilizations might develop similar practices and ideas in their encounters with the problem of time. This essay examines the connections between time and history,with special emphasis upon the unusual role played by the concept of number, in the ancient Maya world.The resources for such a study are many and varied. I begin with a discussion of the content of the monumental inscriptions.A major focus of Mayanists since great advances in decoding the Maya script were made in the 1970's, most texts are carved on impressive stone stelae erected about the Maya ruins, well remembered by visitors to Tikal, Copan and Calakmul. I then move on to the esoteric world of the sacred books.Though scarcely a handful of them remain, they hold the keys to the deepest understanding of what time meant to the elite daykeepers who devised them. Along the way we supplement our understanding of these texts by referring to colonial period documents and ethnological studies of contemporary cultures descended from the ancient Maya. Here we discover a remarkable continuity of culture, which greatly illuminates our understanding of the Maya past.
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Estrada-Belli, Francisco, Alexandre Tokovinine, Jennifer M. Foley, Heather Hurst, Gene A. Ware, David Stuart und Nikolai Grube. „A Maya Palace at Holmul, Peten, Guatemala and the Teotihuacan “Entrada”: Evidence from Murals 7 and 9“. Latin American Antiquity 20, Nr. 1 (März 2009): 228–59. http://dx.doi.org/10.1017/s1045663500002595.
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AbstractExcavations at La Sufricaya, a minor ritual group in the outskirts of the Lowland Maya city of Holmul, have documented two mural paintings inside an elite building of Early Classic date (A.D. 300–A.D. 600). One of the paintings is mythological in nature (Mural 9). The second bears an inscription with references to calendrical and historical events. It commemorates a notorious arrival date at Tikal on 11 Eb 15 Mak (January 16, A.D. 378) on its first anniversary. The architecture and artifacts associated with the murals combine Maya and Teotihuacan decorative motifs, and offer several parallels with Tikal assemblages. The iconography, epigraphy, and archaeological associations of these murals are discussed in relation to the function of the palace complex. This important new evidence contributes to an understanding of which role relations with Teotihuacan may have played in regional politics in the Maya Lowlands during the Early Classic period from the point of view of a smaller site. The interpretations presented here focus on the concept of political intervention of Tikal in the affairs of secondary and tertiary sites.
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Halim D, R. M. Nasrul, und Deka Widi Putra. „PENGEMBANGAN ANIMASI 3D VENTILATOR PADA STEQHOQ ROBOTIKA INDONESIA“. MULTINETICS 9, Nr. 2 (22.01.2024): 153–64. http://dx.doi.org/10.32722/multinetics.v9i2.6032.
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PT. Stechoq Robotika Indonesia adalah perusahaan yang bergerak di bidang sistem cerdas dan rekayasa manufaktur baik software maupun hardware. Seiring dengan berkembangnya teknologi dan semakin meningkatnya kebutuhan akan sistem berbasis teknologi, maka Stechoq memfokuskan pengembangan produk nya dengan sistem informasi yang berbentuk multimedia. Dikarenakan pasien covid-19 dengan status pdp (pasien dalam pengawasan) berat biasanya tidak dapat bernafas dengn normal, maka diperlukan alat ventilator untuk bernafas. Akibat dari banyaknya pasien sehingga di perlukan juga alat ventilator, sedangkan alat tersebut jumlah masih sangat terbatas dikarenakan keterbatasan alat itu maka itu dilakukannya pengembangan. Makan perlu dibuat video animasi 3D ini untuk mengedukasi masyarakat agar lebih berhati hati terhadap bahayanya virus covid-19. Animasi dibuat dengan menggunakan metode multimedia development life cycle MDLC. Metode MDLC memiliki enam tahap yaitu, konsep (concept), perancangan (design), pengumpulan bahan (material collecting), pembuatan (assembly), pengujian (testing), dan distribusi (distribution). Keenam tahap tersebut dapat membantu selama proses pembuatan video pengembangan animasi 3d ventilator. pembuatan video ini menggunakan softwer autodesk maya.
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Porath, Nathan. „Maya (Image) in Indigenous Riau World-view: A Forgotten Concept of Malayan Animist Thought and Ritual Practice“. Journal of the Malaysian Branch of the Royal Asiatic Society 88, Nr. 2 (2015): 3–23. http://dx.doi.org/10.1353/ras.2015.0022.
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Ma, Lingyao. „The Overlap of Confusion: Self and Dreams in Maya Deren’s Experimental Film“. Scientific and Social Research 4, Nr. 2 (18.02.2022): 139–43. http://dx.doi.org/10.26689/ssr.v4i2.3620.
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“Meshes of the Afternoon” was directed by Maya Deren and Alexander Hammid. The experimental expressions in the film, such as the continuous repetition of dreams, shaking scenes, dancing movements, no audio-visual language, and so on, have formally shattered the establishment of the traditional film language system. It broke through traditional narrative thinking and logical thinking as well as took its own perception as the only clue of the film, the overlap between dream and reality, as well as the relationship between subconsciousness and sex, especially the layers of metaphor for reality from the feminist perspective, so as to explore the possibility of experimental film expressions being completely independent from mainstream films. In today’s digital film era, reviewing the past images is not only to return to important historical nodes, but also to retrospectively sort out, reflect, and think forward about the significance of the concept and practice of current experimental films.
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Boyatzis, Chris J. „Let the Caged Bird Sing: Using Literature to Teach Developmental Psychology“. Teaching of Psychology 19, Nr. 4 (Dezember 1992): 221–22. http://dx.doi.org/10.1207/s15328023top1904_5.
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Reading lists of developmental psychology courses are replete with scientific theory and research. Narrative material from literature can supplement this theory and research by elucidating psychological concepts with real-life examples, while deepening students' appreciation for the complexity and diversity of development. In several courses I have used Maya Angelou's (1969) I Know Why the Caged Bird Sings, which is highly effective at illustrating many child development topics: development of self-concept and self-esteem, ego resilience, industry versus inferiority, effects of abuse, parenting styles, sibling and friendship relations, gender issues, cognitive development, puberty, and identity formation in adolescence. Students react very positively to the book and to a paper in which they analyze Angelou's development using theory and research from the course.
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Quintana Samayoa, Oscar Antonio. „Ciudades mayas en el norte de Petén, Guatemala: cuatro conjuntos palaciegos“. Estudios de Cultura Maya 58 (27.06.2021): 85–115. http://dx.doi.org/10.19130/iifl.ecm.2021.58.23863.
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Special features in the urban structure of the Central Maya Lowlands are the palace complexes. They function as a symbolic scheme that represents the center of the city and the power of its rulers. In other contributions, the author has studied the urban composition of various Maya cities in Northern Petén. On this occasion, the study of two elements is deepened: first, the palace complexes, and second, the plaza that precedes them. We compare these elements in four cities with similar characteristics of chronology and cultural region: the Central Acropolis of Tikal, and the palace complexes of Nakum, San Clemente and La Blanca. In the analysis of these relationships we consider, in addition to the concept of the initial study, other methodological aspects that help us to identify and typify a building pattern for the palace complexes in Northern Petén, Guatemala.
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Borge Janetti, Gabriela. „Intercultural translation and indigenous articulation in higher education“. Translation Spaces 6, Nr. 2 (04.12.2017): 230–50. http://dx.doi.org/10.1075/ts.6.2.03bor.
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Abstract Intercultural translation is a salient feature of communicative interactions in multilingual institutional spaces. This article draws on a concept of intercultural translation that functions as a linguistically radical strategy through which other ways of knowing and being are introduced, with particular emphasis on institutions, multilingualism, and less-translated languages. It describes the modes in which indigenous actors used intercultural translation to modify Mexico’s institutional tutoring program in higher education. It focuses on the selective appropriation of words and meanings, the standardization of concepts, and the configuring of an intercultural frame of reference, whereby members of an intercultural Mexican university introduced the Yucatec Maya word iknal as a hybrid educational system. In sum, the article posits intercultural translation as a critical communicative practice ubiquitous to the dynamics of language in socio-cultural spaces.
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Nurbaita, Nurbaita, T. Sy Eiva Fathda, Nurjayadi Nurjayadi und Yoyon Efendi. „Implementasi Augmented Reality (AR) Pada Pengenalan Masjid Agung Islamic Center Berbasis Android“. CSRID (Computer Science Research and Its Development Journal) 13, Nr. 3 (02.11.2021): 180. http://dx.doi.org/10.22303/csrid.13.3.2021.180-191.
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<em>Masjid Agung Islamic center merupakan salah satu masjid yang terbesar di Rokan Hulu. Pembangunan-nya digagas oleh Bupati Rokan Hulu Drs. H. Achmad, M. Si, dan menjadi ikon Kabupaten Rokan Hulu. Meskipun perkembangannya mulai menjamah ke berbagai aspek bidang namun perkembangan dibidang promosi jasa atau barang masih belum maksimal. Penelitian ini bertujuan untuk merancang dan menerapkan aplikasi pengenalan Masjid Agung Islamic Center berbasis android Menggunakan teknologi Augmented Reality sebagai media promosi. Augmented Reality (AR) adalah teknologi yang menggabungkan benda maya baik itu berupa dua dimensi ataupun tiga dimensi ke dalam sebuah lingkungan nyata, dan lalu memproyeksikan benda-benda maya tersebut ke dalam waktu nyata. Pembuatan AR pada Masjid Agung Islamic Center menggunakan metode Multimedia Development Life Cycle (MDLC), jenis AR yang digunakan markerless AR yang meliputi Concept, Design, Material Collecting, Assembly, Testing, dan Distribution. Hasil penelitian adalah aplikasi pengenalan Masjid Agung Islamic Center berbasis android ini dapat menjadi media untuk memperkenalkan masjid agung Islamic center</em>
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Kettunen, Harri. „De rerum natura: On the Nature of Existence and the Existence of Nature in the mundo maya and Beyond“. Estudios Latinoamericanos 41 (08.02.2022): 85–104. http://dx.doi.org/10.36447/estudios2021.v41.art5.
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word for ‘nature.’ Th e lack of such terminology stems from the fact that the division between the human realm and the environment we live in has not been (historically or culturally) as separated as it is in the modern world. However, while there are no traditional words for ‘nature’ in Mayan languages, some of the languages use descriptive terms or neologisms that are oft en translated as ‘nature’ in dictionaries and other linguistic sources. The focus of this article is to understand the concept of nature in the Maya worldview based primarily on linguistic sources.
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Fatimah, Dini Destiani Siti, Ayu Latifah und Hani Haniyah. „Implementasi Augmented Reality Sebagai Media Pembelajaran Kata Benda Bahasa Arab pada Siswa Sekolah Dasar Islam Terpadu“. Jurnal Algoritma 19, Nr. 2 (30.11.2022): 781–89. http://dx.doi.org/10.33364/algoritma/v.19-2.1209.
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Pesatnya perkembangan teknologi hingga detik ini membawa perkembangan serta kemajuan positif bagi dunia pendidikan dengan terciptanya berbagai media pembelajaran. Media pembelajaran yang beragam dan bisa dipakai dalam berbagai macam ilmu, salah satunya dalam ilmu bahasa. Ilmu bahasa dalam dunia pendidikan menjadi salah satu mata pelajaran yang penting, salah satunya mata pelajaran Bahasa Indonesia. Selain itu, ada beberapa bahasa lainnya yang wajib untuk dipelajari, salah satunya Bahasa Arab.Indonesia adalah salah satu Negara dengan jumlah muslim terbanyak di dunia, dan Bahasa Arab menjadi salah satu kurikulum pelajaran yang penting di bidang pendidikan Islam, seperti Pondok Pesantren atau sekolah berbasis Islam. Teknologi Augmented Reality merupakan teknologi yang mengambil dua aspek yaitu dunia nyata dan dunia maya, salah satu teknologi yang digunakan dalam AR ini adalah kamera disertai dengan penggunaan metode Multimedia Development Life Cycle terdiri dari enam tahap, yaitu Concept, Design, Material Collecting, Assembly, Testing, Distribution. Serta, dengan menggunakan beberapa alat dan bahan berupa Hardware ASUS A456U dan Samsung J6+ dengan software yang digunakan Unity. Dalam hal ini, pemanfaatan media pembelajaran dengan teknologi digital AR dibuat untuk para pelajar Sekolah Dasar Islam Terpadu, dimana di dalamnya terdapat mata pelajaran bahasa arab sebagai bahasa yang wajib dipelajari dan diketahui dalam proses KBM.
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Neyah V, Ruth, und Vijayakumar M. „Singing the Power of Black Motherhood in the Autobiographies of Maya Angelou“. World Journal of English Language 13, Nr. 6 (11.07.2023): 544. http://dx.doi.org/10.5430/wjel.v13n6p544.
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In order to define Black motherhood, this research will explore mother-child interactions, alternative mother figures, altering marital balances, and women-men relationships. In addition to expressing her African American perspective, Angelou reflected it in the personalities, songs, and events she utilized in her autobiographies. Her autobiographies are extremely true to reality since she covers historical political happenings and well-known figures from actual life. The bonds that unite women of all eras, from all ethnicities, and from all countries are bridged by commonalities of joy and agony, adversity and despair, as well as ascent and descent, all of which revolve around the specification and design of motherhood. According to Maya Angelou, black mothers are wary, worried, and preoccupied with their kids in her concept of being a black mother, she adds that being single means that her lover has rejected her. Motherhood has endured as an idea and peculiarity that has moved from African communities to “modern” African American familial and societal formations, serving as a stark example of empowerment for women who have resisted the onrush of male supremacy in every aspect of their personal and societal reality. Traditional and intellectual discourse show that matrilineal conceptions of motherhood have persisted, whether by choice, by need, or by threat. She claims that white people who do not consider her hold all positions of authority in the outside world. This paper renders a perspective on the overall typical “motherhood format” of the blacks which serve as their strength altogether in the autobiographies of Maya Angelou.
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Chiarini, Alessandra. „“Feeling-Images”“. Feminist Media Histories 2, Nr. 3 (2016): 90–101. http://dx.doi.org/10.1525/fmh.2016.2.3.90.
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This essay investigates the ways in which Barbara Hammer’s film Nitrate Kisses (1992) traces stories about homosexuality throughout the twentieth century. Inspired both by the concept of “vertical cinema,” as theorized by Maya Deren, and by the historical-philosophical reflections of Michel Foucault and Walter Benjamin, Hammer realizes a montage process in Nitrate Kisses that resurrects a forgotten historical memory through the juxtaposition of archival materials and original images. It is a memory that is reappropriated through the film as an experiential, tactile, and emotional moment.
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Hunter-Pazzara, Brandon. „“12th Street is Dead”: Techno-Heritage and Neoliberal Contestation in the Maya Riviera“. Social Sciences 8, Nr. 8 (20.08.2019): 242. http://dx.doi.org/10.3390/socsci8080242.
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In 2017, the Beats Per Minute (BPM) electronic music festival was banned from Playa del Carmen following a horrific shooting that left five dead and fifteen injured. The city’s response was to crack down on electronic music, arguing the scene posed a unique danger to the safety of the city and that electronic music was not part of Playa’s cultural identity. Those in the scene argued something else was underway, suggesting that the scene was being pushed out of the city to make room for higher end, luxury tourism development. The ousting of electronic music from the city raised important questions about the city’s cultural identity and the direction of tourism development the city would take. This essay takes a critical look at these events, tracing the way Playa’s particular electronic music scene grew to global notoriety as both a cause and consequence of the Maya Riviera’s impressive tourism expansion over the last two decades and how those in the scene believed themselves to be an essential part of the city’s heritage. The city government’s decision to oust BPM reveals how struggles over cultural heritage are at the very heart of how urban space is organized in tourism zones. Using the concept of “contestation”, this ethnographic account demonstrates how disputes over heritage and culture frame important questions of neoliberal, political-economy and can lead to counterintuitive outcomes.
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Schwarz, Kevin R. „Architecture, Materialization and the Duality of Structure: a Maya Case Study of Structurally Shaped Innovation“. Cambridge Archaeological Journal 23, Nr. 2 (22.05.2013): 307–32. http://dx.doi.org/10.1017/s0959774313000267.
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This article addresses the problem of structural determinism in archaeological explanations of material culture change, specifically architecture. A discussion of Giddens' structuration theory emphasizes the duality of structure. The concept is updated by drawing on Gell's theory of agency in art and recent ideas on play, innovation, freedom and consensus prevalent in anthropology and archaeology. This approach shows that material culture is changed through structurally shaped innovation, such that agency is distributed across time, among groups regionally and among elites and commoners. The theoretical exposition develops a case study including discussion of an architectural grammar, ethnohistoric analogy and activity-area studies involving ceramic incense burners. The case study is the Classic–Postclassic transition (ad 750–1200) among the Maya of Petén, Guatemala. While earlier explanations of architectural change in this region focused on an in-migration event, the current investigation posits a Postclassic reconfiguration of Maya architecture, specifically changes in ‘C’-shaped stone benches, based on structurally shaped innovation and a distributed view of agency. The benches served as stages for more heterarchical ritual performances with the incense burners as opposed to the hierarchical ritual performances common in the Classic period. This account overcomes structural determinism by allowing for diversity and cultural specificity in our views of agency.
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Kelvin, Kelvin, und Surya Tjahyadi. „Perancangan Video Tutorial Gerakan 3D Teknik Taekwondo“. Jurnal Ilmu Komputer dan Bisnis 13, Nr. 1 (01.05.2022): 115–27. http://dx.doi.org/10.47927/jikb.v13i1.281.
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Penelitian ini bertujuan untuk memberikan pembelajaran mengenai teknik dasar taekwondo yang dirancang dalam animasi 3 dimensi. Penelitian ini dilakukan dengan menggunakan metode MDLC (Multimedia Development Life Cycle) dimana terdapat 6 tahap yakni: Concept, Design, Obtaining Content Material, Assembly, Testing dan Distribution. Animasi 3D olahraga taekwondo pada penelitian ini menggunakan tools Autodesk Maya. Hasil video dari penelitian ini diedit dengan bantuan aplikasi Adobe Premiere Pro. Hasil penelitian menunjukkan sebuah video animasi 3D mengenai tutorial gerakan teknik taekwondo yang dapat dijadikan sebagai bahan pembelajaran bagi para peminat olahraga taekwondo, khususnya yang ingin mendalami gerakan teknik-teknik taekwondo.
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College of Person Centered Medicine, International. „2014 Buenos Aires Declaration on Humanism and Science in Latin America for Person Centered Medicine“. International Journal of Person Centered Medicine 4, Nr. 4 (20.05.2015): 217–18. http://dx.doi.org/10.5750/ijpcm.v4i4.504.
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Pre-Colombian medicine, initially identified in La Venta or Monte Alban as Mesoamerican civilized centers, like the Maya, Azteca and Inca cultures, was expressed within their cosmology in a religious-magical context in which the state of health or illness were strictly related to conditions of balance or imbalance. Their concept of health relies on a fundamental balance among the physical, social and religious dimensions of the person. Moderation in diet, exercise and behavior was considered essential for a healthy life. Prehispanic American medicine vision was holistic and integrative in context and in beliefs and was consistent with concepts of medicine and health in the earliest Asian and Hellenic civilizations, all of them fundamental roots of a medicine centered in the totality of the person. These historic notions are reflected in the comprehensive definition of health inscribed in the Constitution of the World Health Organization which refers to a dynamic state of complete physical, mental and social well-being and not merely the absence of disease.
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Beliaev, Dmitri. „KARL A. WITTFOGEL AND THE FORMATION OF THE CONCEPT OF HYDRAULIC STATE IN MESOAMERICA“. RSUH/RGGU Bulletin. Series Political Sciences. History. International Relations, Nr. 4 (2020): 144–55. http://dx.doi.org/10.28995/2073-6339-2020-4-144-155.
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The article describes the evolution of the ideas about the of social and economic nature and political structure of pre-Columbian societies of Mesoamerica of the founder of the theory of “hydraulic society” Karl Wittfogel (1896–1988). An analysis of Wittfogel’s early publications shows that he initially attributed Mesoamerica to the type of oriental “feudal” societies that did not develop a despotic-type state. The change of this position was connected to the contacts with the Mesoamericanists like Paul Kirchhoff and Pedro Carrasco and cooperation with Julian Steward. Wittfogel’s theoretical ideas had an important impact on the position of Angel Palerm, who formulated his own concept of the emergence of urban civilization in Mesoamerica. The work of Palerm and Pedro Armillas, in their turn, contributed to the final formulation of Wittfogel’s views of the pre-Hispanic history. In “Oriental Despotism” (1957), Wittfogel suggested that civilization in Mesoamerica was based on hydraulic system and separated two regional variants. The first, defined as semi-complex (“loose”) hydraulic society (subtype L2), includes the states of Central Mexico (Aztec and Texcoco). The second called “marginal hydraulic societies substantial hydraulic elements” (subtype M1) was represented by the lowland Maya.
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Arifuddin, Muhamad, und Mustagfirin Mustagfirin. „Visualisasi 3D Interaktif Masjid Agung Demak“. Jurnal Informatika dan Rekayasa Perangkat Lunak 4, Nr. 1 (31.03.2022): 61. http://dx.doi.org/10.36499/jinrpl.v4i1.5916.
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Masjid Agung Demak merupakan salah satu masjid tertua di Indonesia. Masjid ini memiliki nilai historis yang sangat penting bagi perkembangan Islam di tanah air. Tidak jarang di kalangan masyarakat umum banyak yang belum mengetahui tentang bangunan Masjid Agung Demak itu sendiri. Maka dari itu pengenalan kepada masyarakat umum tentang bangunan Masjid Agung Demak dapat menjadi alternatif pembelajaran yang efisien. Semakin pesatnya perkembangan zaman, penyampaian informasi juga dapat memanfaatkan sebuah teknologi, yaitu teknologi Virtual Reality. Virtual Reality atau Realitas Maya adalah teknologi yang dibuat sehingga pengguna dapat berinteraksi dengan suatu lingkungan yang disimulasikan oleh komputer (computer-simulated environment). Teknologi virtual reality dapat diterapkan sebagai media pengenalan bangunan Masjid Agung Demak, dari kasus tersebut penulis tertarik untuk melakukan penelitian dengan membuat aplikasi menggunakan metode pengembangan perangkat lunak yang tersusun dari concept, design, material collecting, assembly, testing, dan distribution. Aplikasi ini dibangun dengan menggunakan Unity 3D dengan memanfaatkan package Google VR. Untuk pembuatan objek 3D menggunakan software SketchUp. Penelitian ini menghasilkan objek 3D Masjid Agung Demak yang di sajikan dengan teknology virtual reality yang berjalan pada sistem operasi android.