971 resultados para Manuscripts, Maya.


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En este artículo nos aproximamos al estudio de los testimonios de la Comunidad Maya Ixil en el marco del proceso judicial llevado en contra del ex dictador Efraín Ríos Montt acusado por genocidio en el 2013. abordaremos los relatos desde dos dimensiones: La primera, corresponde a las cuestiones jurídicas que buscan comprobar los hechos durante el periodo que se juzga. La segunda, trata de la dimensión emocional que da cuenta de las crisis, conflictos y elaboraciones del pasado traumático en el presente

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A large part of the pre-Columbian Maya book known as the Dresden Codex is concerned with an exploration of commensurate relationships among celestial cycles and their relationship to other, nonastronomical cycles of cultural interest. As has long been known, pages 43b–45b of the Codex are concerned with the synodic cycle of Mars. New work reported here with another part of the Codex, a complex table on pages 69–74, reveals a concern on the part of the ancient Maya astronomers with the sidereal motion of Mars as well as with its synodic cycle. Two kinds of empiric sidereal intervals of Mars were used, a long one (702 days) that included a retrograde loop and a short one that did not. The use of these intervals, which is indicated by the documents in the Dresden Codex, permitted the tracking of Mars across the zodiac and the relating of its movements to the terrestrial seasons and to the 260-day sacred calendar. While Kepler solved the sidereal problem of Mars by proposing an elliptical heliocentric orbit, anonymous but equally ingenious Maya astronomers discovered a pair of time cycles that not only accurately described the planet's motion, but also related it to other cosmic and terrestrial concerns.

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The new direction in Maya archaeology is toward achieving a greater understanding of people and their roles and their relations in the past. To answer emerging humanistic questions about ancient people's lives Mayanists are increasingly making use of new and existing scientific methods from archaeology and other disciplines. Maya archaeology is bridging the divide between the humanities and sciences to answer questions about ancient people previously considered beyond the realm of archaeological knowledge.

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The scholarship on illuminated initials is substantial, yet there is a significant absence of information when discussing the initials found in music manuscripts specifically. In this paper, I endeavor to supplement the current scholarship by focusing my research on music manuscripts produced in Italy between 1250 and 1500 A.D. in order to provide examples of the relationships between image, music, and text in the context of use. I use mainly iconographic research methods, though a considerable amount of background information is reliant on the research of other authors in the field of medieval philosophy and theology. Through my research I have concluded that the use of illuminated initials in medieval Italian music manuscripts enhances the function of the manuscript by providing another layer of understanding which audience members could use to aid them in their meditation, prayer, and in the performance of the music.

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This leather-bound volume contains ten handwritten Hebrew texts presumably compiled by Judah Monis in the early 18th century. The pieces range from three to 150 pages on different sized leaves and appear to be in multiple hands. The last page of the volume has the struck-through inscription, "Judah Monis' Book" and accompanies a 44-page text. The texts are unattributed and undated, but have been identified as transcriptions of cabalistic writings and include a short biography of Isaac Luria (1533-1572) and extracts from the work of Luria, Hayyim ben Joseph Vital, Jacob ben Hayyim Zemah, Abraham ben Isaac of Granada, and Naphtali Bachrach. The transcriptions appear to be unattributed and undated.

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Mode of access: Internet.

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"Coordinación alfabética de la colección de voces de la lengua maya, compuesta por varios autores, hallada en el archivo de libros bautismales del pueblo de Ticul en el año de 1836, copiada en dicho año por Juan Pío Pérez y arreglada en 1847 por el mismo": p. [123-289]