DOCSLIB.ORG

Lessons from the Ontology of Complete Interconnectedness For

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Lessons from the Ontology of Complete Interconnectedness For © COPYRIGHT by Tamara Ann Trownsell 2013 ALL RIGHTS RESERVED To Jade Samay, my inspiration, my mirror. ROBUST RELATIONALITY: LESSONS FROM THE ONTOLOGY OF COMPLETE INTERCONNECTEDNESS FOR THE FIELD OF INTERNATIONAL RELATIONS BY Tamara Ann Trownsell ABSTRACT Rather than taking the generally assumed parameters and tenets of the field of International Relations and of knowledge production for granted, this dissertation examines these assumptions in light of a contrasting mirror to gauge the likelihood of being able to generate knowledge that can respond to the concerns of this field, diminish the likelihood of war, and augment the chances for peace. The final conclusion is that the methodological approaches currently engaged within this field will not be able to respond in any significant way to the field’s goals due to the ‘eternally’ privileged thrust toward imbalance afforded through the separation-based ontological lens generally shared and employed to constitute the time- spacescape of Western-style academia. I show this through an elaborate contrast between the fruits afforded through the ontology of separation against those generated through an ontology of complete interconnectedness. For this contrast I draw on certain key principles of Andean philosophy as one particular collective manifestation of the lens of complete interconnectedness. For these principles to serve as an appropriate contrast, however, their common (re- )interpretations as found within both chronicles of the conquest and contemporary anthropological works must be thoroughly re-expanded through a lens of complete interconnectedness due to the reductionist effects of the lens of separation that was employed to document them. Once we get a glimpse of the more robust picture generated through this lens and its implications, we are then able to discern how even the relational methodological ii approaches applied within the field of IR and in academia more broadly still adhere to certain separation-based parameters that preclude them from accessing, and therefore being able to use, the full implications of robust monism, which include being able to ontologically privilege balance as well as explaining how we are compelled to fall into the vicious cycles of epistemic violence, of resorting to a teleological framework for engaging reality, and expressing ourselves in terms of domination and submission. iii ACKNOWLEDGMENTS A la Mamita, la Pachamama: Gracias por acompañarme, por permitirme crecer contigo, sentirte, estar consciente de tu presencia constante, de nuestra relación íntegra y recíproca. Gracias por rodearme de bienestar, salud y los cuatro elementos y gracias por permitirme fluir contigo. Mamita, mamita, que me aterrices, que me tengas tiernamente en tu seno para que pueda alinearme con el latido de tu corazón. A la Mama Killa: Gracias por despertarme en tantos sentidos y por ayudarme a alinearme contigo para entender el Sumak Kawsay y el Llaki Kawsay. To the ‘ayllu’ of Ecuador who, in their many ‘run-ins’ with me have shown me graciousness, patience and just what I needed at each moment to begin to understand their reality: Thank you for being willing to interact with me as a pivotal mirror of contrast. Thank you for holding onto enough of your roots so that even I could get a glimpse of the critical importance of your ‘ancestral’ wisdom. Thank you for allowing yourself to be vulnerable enough to show me how you re-hash old wounds, the complexities engendered from the colonial encounter, your ‘chuchaki colonial.’ Most importantly, thank you for allowing me to see how I play a role in this reproduction and how I do the same to myself. In response I hope that this work may help heal some of these continually re-produced wounds and inculcate a pride in the deep, thick richness you have to offer the world. To Patrick Thaddeus Jackson: You shook the ‘foundations’ of my dualist world with the help of your compañeros Wittgenstein, Nietzsche, Foucault, Shotter, Bakhtin and Weber among others. You forced me to stretch my mind like no one else, and then when the dust settled you prodded me to throw out the ladder that you proposed. While through most of my ‘field journey’ I did not realize that this product was to be the end result, in hindsight I realize that the prostheses that you ‘shewed’ me plus the ‘serendipitous’ life/field events that happened since iv together gave me the ability to throw out many ladders, including the idea of the ladder itself. As I prepare to ‘fly,’ it is with love, gratitude and honor that I present you with this work. To David Blaney and Carole Gallaher: Thank you for being so supportive and willing to engage with this project and with me during my long preparation phase. To Kiran Pervez: Thank you for sincerely engaging the conversation that led me to formulate the question that gave form this work. To Naeem Inayatullah and David Blaney: Our conversation on ‘discursive ghosts’ helped me move into the subtleties included herein. May their whisperings be recognized, honored and respected in the always-emergent-yet-anchored nature of reality. To my biological family: Thank you for co-creating with me, for being patient and for helping me to put all that I write to the test. To my ‘spiritual family’—René, Carlitos, Rita, Nita, Mónica, Andrés, Cuni, Star-Bresette, Francisco, ShaNoan, Chuck, Silvina and María Elena: Thank you so much for helping me to see myself. To Rita Cook: Thank you for helping me to get to a place where I could achieve my goal and speak my truth. To Tricia Spence: You have demonstrated an ‘astronomical’ level of courage by being willing to face life head-on and to put these ideas to the test in the face of personal contrast. Thank you for being such a model of courage. To all of the ‘angels’ who have cared for and nurtured my child and my ‘self’: Thank you for bearing that weight so that this project could come to fruition. To Mauricio Pino and others: Thank you for taking over my classes so that I could focus on my dissertation. To Lucas Achig and Cecilia Balarezo: In addition to providing me with a great place to live, I thank you for our conversations that helped me realize some of the most pressing concerns contained herein. To Ray Leki: May this be a testament of how right you were about my character. To James Hogan and Michel Menou: You have been inspiring life mentors for me. v To the institutions that have embraced and supported me—American University, Centro de Estudios Interamericanos (CEDEI), Universidad del Azuay, Rice University, National Student Leadership Conference, Fordham University, P.E.O International, the Inter-American Foundation and the Thomas J. Watson Foundation: Thank you for allowing me the space to ‘think differently’ and to ‘be different’ and for giving me the chance to prod and contemplate the ‘edges’ of reality. To Andrea Paredes-Herrera and the Distance Learning and Inter-Library Loans department at the American University Library: Realizing this work overseas would not have been possible without your speedy and accurate support. Finally and most importantly I would like to acknowledge all those sources whose subtle messages find no place for proper expression in the Western-style academic citation method. To All Our Relations, to the Seven Directions, to the Four Elements, a mis Abuelitos, to the always patient, always forgiving Spirits in our midst, to Hummingbird, Snake, Killilliku, Hawk, Eagle, Dragonfly, Spider, Dog, Cat and Pegasus, to the sacred sites of Shabalula, Chobshi, the Mandango, Guagua Zhumi, Monjas Waico and Pumapungo, to the Moon and the Sun, to the Mountains and the Ocean, to the Rivers, Rain and Clouds, to the Plants that have accompanied me, to the Tobacco Spirit, to Music: Thank you for being my equals, for infusing me with your energy, for being willing to work with me, support me and teach me so much, for prodding me to listen, for pointing out the beauty of life, and for forcing me to reconcile with my own imbalances. May this whole work be a tribute with much gratitude to your constant support and devotion. vi TABLE OF CONTENTS ABSTRACT .................................................................................................................................... ii ACKNOWLEDGMENTS ............................................................................................................. iv LIST OF TABLES ......................................................................................................................... xi LIST OF ILLUSTRATIONS ........................................................................................................ xii CHAPTER 1 INTRODUCTION ....................................................................................... 1 IR in a Fishbowl ...................................................................................................... 2 Time-spacescapes ................................................................................................... 7 The Western-style Time-spacescape of Separation .................................. 11 The Western-style Academic Time-spacescape ....................................... 12 The Andean-style Time-spacescape of Complete Interconnectedness .................................................................................... 16 The Main Point ..................................................................................................... 20 PART I ONTOLOGICAL DISJUNCTURES ‘IN THE FIELD’ ................................................ 24 CHAPTER
Load more

Recommended publications
  • Viracocha 1 Viracocha
    ווירָאקוצֱ'ה http://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=37&ved=0COYCEBYwJA&url=http %3A%2F%2Fxa.yimg.com%2Fkq%2Fgroups%2F35127479%2F1278251593%2Fname%2F14_Ollantaytam bo_South_Peru.ppsx&ei=TZQaVK- 1HpavyASW14IY&usg=AFQjCNEHlXgmJslFl2wTClYsRMKzECmYCQ&sig2=rgfzPgv5EqG-IYhL5ZNvDA ויראקוצ'ה http://klasky-csupo.livejournal.com/354414.html https://he.wikipedia.org/wiki/%D7%A7%D7%95%D7%9F_%D7%98%D7%99%D7%A7%D7%99 ווירקוצ'ה فيراكوتشا http://www.startimes.com/?t=20560975 Viracocha 1 Viracocha Viracocha Great creator god in Inca mythology Offspring (according to some legends) Inti, Killa, Pachamama This article is about the Andean deity. For other uses, see Wiraqucha (disambiguation). Viracocha is the great creator god in the pre-Inca and Inca mythology in the Andes region of South America. Full name and some spelling alternatives are Wiracocha, Apu Qun Tiqsi Wiraqutra, and Con-Tici (also spelled Kon-Tiki) Viracocha. Viracocha was one of the most important deities in the Inca pantheon and seen as the creator of all things, or the substance from which all things are created, and intimately associated with the sea.[1] Viracocha created the universe, sun, moon, and stars, time (by commanding the sun to move over the sky) and civilization itself. Viracocha was worshipped as god of the sun and of storms. He was represented as wearing the sun for a crown, with thunderbolts in his hands, and tears descending from his eyes as rain. Cosmogony according to Spanish accounts According to a myth recorded by Juan de Betanzos,[2] Viracocha rose from Lake Titicaca (or sometimes the cave of Paqariq Tampu) during the time of darkness to bring forth light.
    [Show full text]
  • Inca Statehood on the Huchuy Qosqo Roads Advisor
    Silva Collins, Gabriel 2019 Anthropology Thesis Title: Making the Mountains: Inca Statehood on the Huchuy Qosqo Roads Advisor: Antonia Foias Advisor is Co-author: None of the above Second Advisor: Released: release now Authenticated User Access: No Contains Copyrighted Material: No MAKING THE MOUNTAINS: Inca Statehood on the Huchuy Qosqo Roads by GABRIEL SILVA COLLINS Antonia Foias, Advisor A thesis submitted in partial fulfillment of the requirements for the Degree of Bachelor of Arts with Honors in Anthropology WILLIAMS COLLEGE Williamstown, Massachusetts May 19, 2019 Introduction Peru is famous for its Pre-Hispanic archaeological sites: places like Machu Picchu, the Nazca lines, and the city of Chan Chan. Ranging from the earliest cities in the Americas to Inca metropolises, millennia of urban human history along the Andes have left large and striking sites scattered across the country. But cities and monuments do not exist in solitude. Peru’s ancient sites are connected by a vast circulatory system of roads that connected every corner of the country, and thousands of square miles beyond its current borders. The Inca road system, or Qhapaq Ñan, is particularly famous; thousands of miles of trails linked the empire from modern- day Colombia to central Chile, crossing some of the world’s tallest mountain ranges and driest deserts. The Inca state recognized the importance of its road system, and dotted the trails with rest stops, granaries, and religious shrines. Inca roads even served directly religious purposes in pilgrimages and a system of ritual pathways that divided the empire (Ogburn 2010). This project contributes to scholarly knowledge about the Inca and Pre-Hispanic Andean civilizations by studying the roads which stitched together the Inca state.
    [Show full text]
  • WD LIST 3D Ed
    Glossary of Terminology of the Shamanic & Ceremonial Traditions of the Inca Medicine Lineage as Practiced in the United States Third Edition Word List [Terms in bold type are to designate named links for my own use in creating a fourth edition.] Copyright © 2014 by Patt O’Neill. ALL RIGHTS RESERVED.
    [Show full text]
  • Mujeres Peruanas. El Otro Lado De La Historia Primera Edición, Octubre 1985 Segunda Edición, Marzo 1986 Tercera Edición, Agosto 1995
    SARA BEATRIZ GUARDIA MUJERES PERUANAS EL OTRO LADO DE LA HISTORIA LIBRERÍA EDITORIAL “MINERVA” MIRAFLORES Lima, Perú, 2002 Mujeres Peruanas. El otro lado de la historia Primera Edición, octubre 1985 Segunda Edición, marzo 1986 Tercera Edición, agosto 1995 Cuarta Edición, noviembre 2002 © Sara Beatriz Guardia ISBN 9972-9264-2-7 Hecho el Depósito Legal Nº 1501412002-4623 A mi hijo César Ernesto Moncloa Índice Prólogo: Michelle Perrot 11 I La mujer en las culturas del Antiguo Perú ¿Débiles e indefensas desde siempre? 15 La Venus de Frías 22 En las Tumbas Reales 26 La sacerdotisa de San José de Moro 29 Una deidad protectora del maíz 32 II La mujer en el Imperio de los Incas Mama Wako: hermosísima y deshonesta 41 La Coya, reina hija de la Luna 47 Sacerdotisas del Sol y tejedoras del Imperio 56 Las mujeres del pueblo 59 La diosa, madre universal 64 Engendrado por el Sol y una mujer salvaje 69 III La conquista: ¿Un drama sólo de hombres? La violencia, factor sustancial e intrínseco de la conquista 75 Señor Manco Inca: si ella es para mí, déseme luego, porque ya no lo puedo sufrir 80 La conversión de los infieles 83 IV Mujer: Sociedad y Cultura en el Perú Virreinal ¿Una educación para las mujeres? 91 Despertar de la vida intelectual en la segunda mitad del siglo XVIII 95 La familia colonial 100 V La lucha por la Independencia Resistencia y defensa 105 La sublevación de Tupac Amaru y Micaela Bastidas 107 Las cartas de la revolución 113 La derrota 120 Cacicas y caudillas 125 La independencia 126 VI Las ilustradas de la República La educación de
    [Show full text]
  • Moon Mythology Suggested Lesson Plan
    Moon mythology Suggested lesson plan From the beginning of human existence, people have looked at the sky tried to create order in the stars. Some cultures constructed images of deities and animals from among the stars and told stories through these constellations. The largest celestial body in our night sky is the moon, and because of its prominence many cultures assigned special importance and god-like powers to it. The moon was an early system for tracking time by the lunar month. From childhood story book rhymes to professional scientists, the Moon plays an important part of defining who we are and where we are in the universe. Indeed Armstrong took ‘one small step,’ yet fulfilling the fantasies of millions of people throughout the years, it was a ‘giant leap for mankind.’ This lesson is intended to be used as an in classroom activity that will coincide with the Aurora History Museum’s exhibit for the moon landing’s 50th anniversary. (March 12th2019-July 21st 2019). This lesson is written to third grade standards, but could easily be adapted to younger or older students. Third Grade Colorado Standard: Reading, Writing and Communicating Standard 1.2.a-Students can report on a topic, tell a story, or recount an experience with appropriate facts and relevant, descriptive details, speaking clearly and at an understandable pace. Standard 2.1.a.iii-Students can use key ideas and details to recount stories, including fables, folktales, and myths from diverse cultures; determine the central message, lesson, or moral and explain how it is conveyed through key details in the text.
    [Show full text]
  • Street Fighter: the Storytelling Game!
    The Temple of Mama Killa A Dungeon Crawl adventure for Street Fighter: the Storytelling Game! This is an adventure for 2 to 4 fighters of rank 1, taking “BZZZT BZZT! The ringing of the cell phone interrupts your your team of street fighters on an unexpected expedition in the concentration during the training session. You may want to Peruvian jungle! The information contained below is intended finish your reps, but the insistent vibration of the device reveals for the Storyteller - so if you intend to participate in the session that someone really wants to talk to you. Taking the as a player, we recommend that you stop reading to avoid opportunity to catch your breath, you take off your training disclosures about the plot. gloves and check the illuminated screen while taking a well- deserved sip of water. What draws attention is a text notification, which shows the message from an unknown sender. She says: PART 1 - THE CALL OF THE “Hi, how are you? I'm in town on business and I took the opportunity to observe some athletes from the local circuit. My scouts spoke highly of you, and I think we could work together. WILD How about a big fight at the feet of the Statue of Liberty? Meet me tomorrow and we'll discuss that possibility. I'll be waiting for Read the following excerpt aloud to the players. you at 9am at the Milton Hotel, in downtown. XOXO! AmbrósiaD’Angelo ” Written by: Ingo Muller Revised by: Matthew Meade Edition: Eric “Musashi” Souza Reproduction without written permission from the publisher is Layout: Eric “Musashi” Souza strictly prohibited, except for the purpose of review.
    [Show full text]
  • Andean Mesas and Cosmologies* Douglas Sharon
    Andean Mesas and Cosmologies* Douglas Sharon Reviews Mesas For the Ecuadorian highlands, one oF the earliest Abstract sources For mesas is Elsie Parsons (1945) who worked in the town oF Peguche in the Imbabura *A prior version oF this paper, Focused on mesas, is Valley. Here mesas included at a bare minimum a to be published in Boletín Chileno de Arte cross, shells, quartz crystals, remedies, and stones, Precolombino. I wish to expresss my gratitude to the the latter given to the healer by the mountain spirits editors For permission to include that article in the or duendes. (Throughout the Andes mesa ritruals present paper. invoke mountain spirits, also known as apus, aukis, wamanis, and achachilas to promote therarpy.) The purpose oF the present paper is to Focus on Later work in the same valley (Peguche) was aspects of Andean culture, mesas or shamans’ conducted by Vicente Mena. Here the healer altars, demonstrating how, in ritual contexts, they (Yachag Taita), who was predestined For this highly efFectively express grass-roots cosmological respected proFession divined and cured by talking to principles. the mountain spirits. Mena described an initiation ceremony For the healer’s successor (Mapa The baseline For this approach was provided by Shitador) which included twenty-four kinds of food, Sharon's (1976) survey oF the anthropological sugar-cane alcohol, cigarettes, and a whip. Rituals literature on Latin American mesas and his for curing sorcery added two dolls, representing the suggestion that they oFten Function as projections oF victim and his enemy, candles, and a palmwood indigenous cosmologies (Sharon 1978, 183-196).
    [Show full text]
  • Mujeres Peruanas El Otro Lado De La Historia
    SARA BEATRIZ GUARDIA MUJERES PERUANAS EL OTRO LADO DE LA HISTORIA QUINTA EDICIÓN LIMA, PERÚ, 2013 Mujeres Peruanas. El otro lado de la historia Primera edición, octubre 1985 Segunda edición, marzo 1986 Tercera edición, agosto 1995 Cuarta edición, noviembre 2002 Lima: 2013. Quinta Edición AUTOR - EDITOR © Sara Beatriz Guardia Malecón Castilla 106, Barranco. Lima, Perú. Impresión: Forma e Imagen de Billy Victor Odiaga Franco RUC : 10082705355 Av. Arequipa 4558, Miraflores. Lima, Perú. Hecho el Depósito Legal en la Biblioteca Nacional del Perú No. 2013-11577. ISBN: 978-612-46498-0-6 Queda totalmente prohibida la reproducción y/o transmisión parcial o total de este libro, por procedimientos mecánicos o electrónicos incluyendo fotocopia, grabación magnética, óptica o cualesquiera otros procedimientos de acuerdo a la legislación vigente. A mi padre, César Guardia Mayorga que me otorgó el paraíso de los libros desde la infancia. A mi madre, Manuela Aguirre Dongo que hizo que todo fuera posible. A César Moncloa Guardia agradecida por el privilegio de ser su madre. Índice Presentación 9 I La mujer en las culturas del Antiguo Perú 13 ¿Débiles e indefensas desde siempre? 13 La mujer en las culturas preincaicas. 17 Cultura Chavín. 19 La Dama de Pacopampa. 20 Cultura Paracas. 21 La Venus de Frías. 21 En las Tumbas Reales. 23 La señora de Cao. 26 La sacerdotisa de San José de Moro. 27 La Venus de Nazca. 29 Cultura Tiahuanaco. 30 Imperio Wari. 31 Sacerdotisa de Chornancap. 32 Estados Regionales. 33 Culturas Chancay, Chincha, Chachapoyas. 34 II La mujer en el Imperio de los Incas 37 Imperio del Tawantinsuyo.
    [Show full text]
  • An Assessment of the Applicability of Space Syntax Analysis to Ritual and Domestic Architecture at Ancient Tiwanaku, Bolivia
    Analyzing the Invisible: An assessment of the applicability of space syntax analysis to ritual and domestic architecture at ancient Tiwanaku, Bolivia Giles Spence Morrow Department of Anthropology McGill University, Montreal A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Master of Arts. Copyright © by Giles Spence Morrow 2009 All rights reserved Library and Archives Bibliothèque et Canada Archives Canada Published Heritage Direction du Branch Patrimoine de l’édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A 0N4 Ottawa ON K1A 0N4 Canada Canada Your file Votre référence ISBN: 978-0-494-61632-1 Our file Notre référence ISBN: 978-0-494-61632-1 NOTICE: AVIS: The author has granted a non- L’auteur a accordé une licence non exclusive exclusive license allowing Library and permettant à la Bibliothèque et Archives Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l’Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans le loan, distribute and sell theses monde, à des fins commerciales ou autres, sur worldwide, for commercial or non- support microforme, papier, électronique et/ou commercial purposes, in microform, autres formats. paper, electronic and/or any other formats. The author retains copyright L’auteur conserve la propriété du droit d’auteur ownership and moral rights in this et des droits moraux qui protège cette thèse. Ni thesis. Neither the thesis nor la thèse ni des extraits substantiels de celle-ci substantial extracts from it may be ne doivent être imprimés ou autrement printed or otherwise reproduced reproduits sans son autorisation.
    [Show full text]
  • Las Fábulas Y Los Ritos De Los Incas: Un Estudio Comparado Sobre La Religión Andina En El Texto De Cristóbal De Molina Y Otras Crónicas Peruanas
    ABSTRACT During his tenure, Viceroy Francisco de Toledo implemented the administrative reform of Spain’s South American territories (1569-1581). In the restructuring process, Toledo carried out a series of inspection tours that gathered historical “evidence” of the Inca’s tyranny. As a consequence, canonical texts about the history of Peru were written, depicting the myths and rituals of the Incas from a Toledan perspective, which remain influential today. Nevertheless, La Relación de las fábulas y ritos de los Incas (c. 1575), by the Spanish priest Cristóbal de Molina, departs from standard portrayals of the Incas. This thesis documents the ways in which Molina’s work interprets Inca sacred history as compatible with Christian religion. My dissertation, las fábulas y los ritos de los Incas: un estudio comparado sobre la religión andina en el texto de Cristóbal de Molina y otras crónicas peruanas. consists of four chapters. The first chapter is a survey of sixteenth-century Peruvian historiography and the place of Molina’s work in relation to other Inca histories of the time. The second chapter analyses Molina’s depiction of Incan oral histories in contrast with contemporary Spanish accounts. The third chapter examines Molina’s representation of Inca ceremonies and rituals, and their implications for the Christian indoctrination of indigenous peoples. The fourth chapter explores the prominence of female religious specialists, priestesses, and deities in Molina’s rendering of pre-Hispanic cult worship. Copyright © 2020 by Liliana McGuffin-Naranjo All rights reserved Agradecimientos Quiero reconocer y expresar mi agradecimiento a mi director de tesis John Charles, por su valioso apoyo, su cuidadosa lectura y su dedicación a este proyecto.
    [Show full text]
  • 188. Araua Munduko Mitologiako Zenbait Izen Eta Ekialdeko Erlijio-Sineskeren Arloko Zenbait Pertsona-Izen
    188. araua Munduko mitologiako zenbait izen eta Ekialdeko erlijio-sineskeren arloko zenbait pertsona-izen (Euskaltzaindiak 2017ko abenduaren 22an onartua, Bilbon) Zenbait arautan landu dira orain arte munduko zenbait tokitako izen mitologikoak: 82. arauan, Antzinateko Grezia eta Erromako izen mitologikoak; 175. arauan, Sumer, Akad, Asiria eta Babiloniako izen mitologikoak; 176. arauan, Antzinateko Egiptoko izen mitologikoak; eta 181. arauan, literatura arturikoan ageri diren pertsonaia mitologiko nagusiak. Oraingo arau honek munduko gainerako tokietako mitologiaz dihardu. Lau multzotan landu da: Ameriketako mitologia, Europako mitologia, Asiako mitologia eta mitologia islamikoa. Bestalde, Ekialdeko erlijio-sineskeren arloko bost pertsona-izen ezagunen izenak ematen dira. 1 Ameriketako mitologia 2 Europako mitologia 3 Asiako mitologia 4 Mitologia islamikoa 5 Ekialdeko erlijio-sineskeren arloko zenbait pertsona-izen 1 1 Ameriketako mitologia Zibilizazio eta kultura ugari dira eta izan dira Ameriketan, baina, oro har, arlo espezializatuen eremutik kanpo, ez dira oso ezagunak. Eta horregatik beragatik, kultura eta zibilizazio horietako izen mitologikoen grafia, oro har, ez da aldatzen hizkuntza batetik bestera. Tokian tokiko kolonizatzaileek erabilitako grafiaz zabaldu dira gainerako hizkuntzetara, baina zilegi da, era berean, tokian tokiko jatorrizko hizkuntzen grafia erabiltzea. Hona hemen zenbait adibide: 1.1 Mitologia inka Euskara Gaztelania Frantsesa Ingelesa Inti Inti Inti Inti Mama Cocha / kitxuaz idatzia: Mama Mama Cocha / Mama Cocha
    [Show full text]
  • Contents Preface 2 Introduction 3 1. Why the New Concept of World History Is Needed? 3 2
    Contents Preface 2 Introduction 3 1. Why the new concept of world history is needed? 3 2. Base, axis and top of the social pyramid. 4 3. Why the history of civilization? 4 4. The problem of formations 7 5. The begin of civilization, its chronology and periodization; the time difference between Old and New World 9 6. Is civilization inevitable? What is history- progress or regress? 13 7. Civilization and pre-civilization 15 a) "Pre-civilization" in Egypt 15 b) "Pre-civilization" on the Near East 17 c) "Pre-civilization" in Mesoamerica 21 d) "Pre-civilizations“ of Southern America and the "Inca empire" 22 Early archaic (proto-antiquity) 30 I period (Old World-3050-2800 BCE, New World-50 BCE-200 CE) 30 8. Mythical and real history of Egypt in Early Kingdom 30 9. Protoliterary period in Sumer 36 10. Elam in the end of the IV- begin of III mill. BCE 40 11. Protoindian civilization 41 12. Maya and civilization of Teotihuakan in I period 43 Consclusion to the I period 45 II period (Old World-2800-2550 BCE, New World-200-450) 48 13. Egypt in the time of III and IV dynasties (2778-2563 BCE). 48 14. Sumer and Elam on the I and II stage of Early Dynastic period (2750-2500) 53 15. Maya and Teotihuakan in 200-450 CE. 56 Conclusion to the II period. 57 III period of early archaic (Old World-2550-2300 BCE, New World-450-700 CE) 59 16. Egypt in the time of V-VI dynasties (2563-2263 гг.
    [Show full text]