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Home arrow Religion arrow The Ritual Practice of Time: Philosophy and Sociopolitics of Mesoamerican Calendars

The Ritual Practice of Time: Philosophy and Sociopolitics of Mesoamerican Calendars


Mesoamerica and Ritual Calendars of TimeRitual Practice of Time as an Analytic Theoretical ConceptComparative Methodology of a History of Religions Explication of Ritual Practice of TimeThe Organisation and Structure of (Ritual) Calendar TimeCosmogony and Ritual Practice of TimeCosmology (Space) and Ritual Practice of TimeEschatology and Ritual Practice of TimeSociology and Politics and Ritual Practice of TimeThe Religious Quality and Order of Ritual Practice of TimeThe Ritual Symbolic Temporal Importance of the 260-day CalendarNote on Correlation and OrthographyTHE RITUAL PRACTICE OF TIME OF THE LONG COUNT CALENDAR OF THE CLASSIC MAYA CIVILISATIONThe Ritual Sequential (Interval) Structure of the Long Count calendarMethodology of Analysing the Ritual Practice of Time of the Long Count calendarCosmogonies and the Ritual Practice of Time and SpaceMethodology of Recognising a CosmogonyThe Reconstructed Account(s) of classic Maya Creation StoriesThe Erection and Binding or Wrapping of Three Stones (Tun) (Quirigua)The Bathing (Yataj) of the Paddler Gods at Naj Ho’AjawThe Action of the Seven (K2796) and Eleven Gods (K7750) (Naranjo region)The Heterogeneous classic Maya CosmogoniesThe Temporal Philosophy of World Ages In Mesoamerican CosmogoniesThe Cosmogonic World Age Model of the Postclassic AztecsThe Cosmogonic World Age Model of the Postclassic Yucatec MayaThe Cosmogonic World Age Model of the classic MayaThe “Enigma of Anteriority” and of Origin: Continuation of Linear TimeSpatial-Temporal Creation Stories and the Ritual Practice of TimeA Local Creation Story from the Naranjo Region about Space and TimeA Local Creation Story from Quirigua about Time but not Space (i.e.A Quirigua Account about Polycentric FoundationThe Ritual Practice of Time as a Symbolic Ceremonial of the CosmogonyThe (Creator) Deities Observing Ritual Practice of TimeImpersonation of Supernatural Beings in the Ritual Practice of TimeThe Creation Date Connected with Later “Period-Ending Dates” and RitualsA Symbolic Synchronisation between “Period-Ending Dates” and Ritual Practices of the Contemporary Long Count with Previous Long Count ComputationsRitual Techniques of TimeA Computation of Time by Erecting (Tz’ap & Wa’) and Seating (Chum) Stones (Tuno’b’)The Ceremonial Language of 13.0.0.0.0 and the Ritual Practice of Time Eschatology and the Ritual Practice of TimeA Completion, Half-Diminishing and Increasing or Ordering of TimeTzutz: A Termination of TimeTz’ak: An Increasing or Ordering of TimeThe Symbolic-Ritual Language of the Completion and Inauguration of TimeThe Linear and Cyclical Structure and Character of Calendar TimeEschatological Philosophy of the Ritual Practice of Time of the Long Count calendarNarrative Time in the Classic InscriptionsRetrospective and Future “Period-Endings” and the Ritual Practice of TimeRetrospective Ritual Practices of Time“Period-Ending Dates” and Ritual Practice of Time of the FutureThe Narrative of the Past, Present and Future “Period-Endings”The Politics and Social Ritual Practice of TimeThe Politics of the Ritual Practice of TimeSacred Rule within the Concept of Linear and Cyclical TimeRitual Practice of Time Incorporated in the Story of the Ruler and of the DynastyThe Biography of the Individual Lord Connected to Ritual Practice of TimeRecordings of “Period-Endings” by Members of the Dynastic GenealogyA Ritual-Symbolic Management of TimeTemporal Titles of the LordThe Winikhaab TitleThe 3-11-pih/pik (bak’tun) TitleTan-Lam as Part of a Royal TitleThe Ceremonial Stone Monuments and the Ajaw as a Symbolic Temporal BeingThe Ajaw as a Temporal BeingA Political Manifestation of the Ritual Practice of TimeThe Rituals of Time of and the Symbolism of the Dynastic Founders of TeotihuacanInter-City Celebrations of Ritual Practices of TimeThe Theatre City-State: The Ritual Practice of Time as a Powerful Political DramaThe Media and the Message of the Temporal Ritual PracticeThe Sociology of the Ritual Practice of TimeRitual Practice of Time by Male and Female Religious SpecialistsThe Temporal Ritual Practice by Male Religious SpecialistsAristocratic Ritual Practice of TimeWomen as Religious Specialists of Ritual Practice of TimeThe Philosophy and Religious Ritual Practices of Linear Divine TimeTime of the Long Count calendar Conceived as a “Burden”Agency of Deified (Sacred) Calendar TimeThe Ritual Practice of Structuring Divine Linear Time and the Symbolic Temporal Status of the 260-day CalendarOrder (Structure) Versus Disorder (.Anti-Structure): A Ritual Organising of Interval Deified Linear TimeThe Ritual Temporal Symbolism of the Ajaw Station of the 260-day CalendarTHE RITUAL PRACTICE OF TIME OF THE 260-DAY CALENDAR AND THE 365-DAY CALENDAR OF THE POSTCLASSIC YUCATEC CIVILISATIONTHE RITUAL PRACTICE OF TIME OF THE 260-DAY CALENDAR OF THE POSTCLASSIC YUCATEC CIVILISATION: THE BURNER CEREMONIES OF QUADRIPARTITE 65-DAY INTERVALSInterval Rituals of the 260-day Calendar In MesoamericaSources and Research HistoryThe 260-day Calendar of MesoamericaThe Quadripartite Ritual Sequential Interval (65-days) Structure of a Cycle of 260-daysThe Starting and Termination Date of the 260-day CalendarCosmogony and the Ritual Practice of TimeA Spatial-Temporal (Quadripartite) RitualA Symbolic Agricultural Temporal RitualThe Ritual Practice of the Quadripartite Interval Sequence of the Four Burner Periods (65-days) of 260-daysTHE RITUAL PRACTICE OF TIME OF THE 365-DAY CALENDAR OF THE POSTCLASSIC YUCATEC CIVILISATIONThe Cyclic Calendar Ending and Calendar Inaugurating RitualSources and Research HistoryThe Postclassic CodicesSpanish Ethnographer Missionaries of the 16th and 17th CenturiesThe Postclassic Yucatec New Year Ceremony as a Rite de PassageThe Inter-connected Structural Sequence of a Rite de PassageThe Ritual Sequence of the Postclassic Yucatec New Year FestivalThe Preliminary Termination Rite: The Sabacil Than Ceremony of Paax, K’ayab and Kumk’uThe Transition or Liminal Rite: The Year Bearer Ceremonies of WayebRites of Incorporation and Renewing: The Renovation Ceremonies of PohpThe Ritual Structure of the Mesoamerican and the European Catholic Liturgical 365-day CalendarAn Interval Ritual: A Ritual Transition from Xul to Yaxk’in and Mol within the Postclassic Yucatec 365-day CalendarCosmogony and the Ritual Practice of Time and SpaceA Spatial-Temporal RitualThe Politics and Social Ritual Practice of TimeThe Transfer of a Cargo of a Religious-Political Office in a Spatial-Temporal OrderThe Year Bearer: A Deified Burden of Time of the Cyclic 365-day CalendarThe Postclassic Yucatec New Year Festival as an Agricultural RitualOrder (Structure) Versus Disorder (.Anti-Structure): A Ritual Structuring of Cyclical Agricultural TimeTHE RITUAL PRACTICE OF TIME OF THE 52-YEAR CALENDAR OF THE POSTCLASSIC AZTEC CIVILISATIONThe Cyclic 52-Year Calendar and the Aztec 52-Year Calendar Ritual of 1507 AD (Ome Acatl, 2 Reed)Sources and Brief Research HistoryThe Calendar Ending and Calendar Inaugurating Postclassic Aztec 52-year Ritual as a Rite de PassageThe Preliminary Termination RitesThe Transition or Liminal Rites (Nemontemi) in NuhuatlRites of Incorporation, Renovation and RenewalCosmogony and the Ritual Practice of TimeA Spatial-Temporal RitualEschatology and the Ritual Practice of TimeEschatological Philosophy of the Postclassic AztecsEschatological Interpretations by Spanish Ethnographer Missionaries and Folio 42R of Codex Telleriano-RemensisThe Apocalypse of the Fifth and Present World Age (Sun): Nahui OllinThe Calendar Reform of the New Fire Ceremony: From Ce Tochtli (1 Rabbit) to Ome Acatl (2 Reed)The Hypothesis of a Calendar Reform of 1194 AD -1195 ADThe Hypothesis of a Calendar Reform of 1246 AD -1247 ADThe Hypothesis of a Calendar Reform of 1350 AD -1351 ADThe Hypothesis of a Calendar Reform of 1454 AD -1455 ADThe Hypothesis of a Calendar Reform of 1506 AD -1507 ADThe Calendar Reform of the 52-year Calendar Ritual: A Religious-Political Manipulation of Eschatological TimeThe Politics and Social Ritual Practice of TimeThe Sociology of the Ritual Practice of TimeThe Ritual Witnesses, Participants and Performers of the 52-year Calendar RitualA Symbolic Hierarchical RitualThe Politics of the Ritual Practice of TimePolitical-Ritual Space: The Symbolic Locations of the 52-year Calendar Ritual of 1507 AD (Ome Acatl)Centre Versus Periphery: The 52-year Calendar Ritual of the Imperial Aztec State and the ProvincesThe Symbolic-Ritual Status and Role of Tlatoani Motecuzoma [II] in the 52-year Calendar Ritual of 1507 AD (Ome Acatl, 2 Reed)The Integration of the 52-year Calendar Ritual within the Historiography of the Aztec State and the Biography of the TlatoaniThe New Fire Ceremony of the 52-Year Calendar Ritual Integrated in the Biography of the TlatoaniThe New Fire Ceremony of the 52-year Calendar Ritual Integrated in the Historiography of the Aztec NationOrder (Structure) Versus Disorder (.Anti-Structure): A Ritual Structuring of Historical-Political TimeA COMPARATIVE ANALYSIS OF RITUAL PRACTICES OF TIMEThe Heterogenous DataThe Structure of Time: Interval and Calendar Ending/ Calendar Inaugurating RitualsCalendar Ending / Calendar Inaugurating Rituals of the 260-day Calendar, the 365-day Calendar and the 52-year CalendarThe Structure of the Ritual Temporal PracticeCosmogony and the Ritual Practice of TimeThe Spatial-Temporal Ritual PracticeEschatology and the Ritual Practice of TimeThe Sociology of the Ritual Practice of TimeThe Politics of the Ritual Practice of TimeThe Cultural Ritual Practice of Time of Various CalendarsThe Ritual Practices of the 365-day Calendar (Xihuitl) of the Postclassic Aztecs: The New Year Ritual and the Four Year Ritual of IzcalliThe Ritual Practice of the Long Count and the Short Count Calendar of Postclassic YucatanAn Ordering and Structuring of Deified Calendar Time in Polymorphous, Poly-semantic and Poly-functional Ritual PracticesThe Symbolic-Temporal Principle of the 260-day Calendar In Mesoamerican Religion(s)BIBLIOGRAPHY
 
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