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 Time Ritual Practice of Time as an Analytic Theoretical Concept Comparative Methodology of a History of Religions Explication of Ritual Practice of Time The Organisation and Structure of (Ritual) Calendar Time Cosmogony and Ritual Practice of Time Cosmology (Space) and Ritual Practice of Time Eschatology and Ritual Practice of Time Sociology and Politics and Ritual Practice of Time The Religious Quality and Order of Ritual Practice of Time The Ritual Symbolic Temporal Importance of the 260-day Calendar Note on Correlation and Orthography THE RITUAL PRACTICE OF TIME OF THE LONG COUNT CALENDAR OF THE CLASSIC MAYA CIVILISATION The Ritual Sequential (Interval) Structure of the Long Count calendar Methodology of Analysing the Ritual Practice of Time of the Long Count calendar Cosmogonies and the Ritual Practice of Time and Space Methodology of Recognising a Cosmogony The Reconstructed Account(s) of classic Maya Creation Stories The Erection and Binding or Wrapping of Three Stones (Tun) (Quirigua)The Bathing (Yataj) of the Paddler Gods at Naj Ho’Ajaw The Action of the Seven (K2796) and Eleven Gods (K7750) (Naranjo region)The Heterogeneous classic Maya Cosmogonies The Temporal Philosophy of World Ages In Mesoamerican Cosmogonies The Cosmogonic World Age Model of the Postclassic Aztecs The Cosmogonic World Age Model of the Postclassic Yucatec Maya The Cosmogonic World Age Model of the classic Maya The “Enigma of Anteriority” and of Origin: Continuation of Linear Time Spatial-Temporal Creation Stories and the Ritual Practice of Time A Local Creation Story from the Naranjo Region about Space and Time A Local Creation Story from Quirigua about Time but not Space (i.e.A Quirigua Account about Polycentric Foundation The Ritual Practice of Time as a Symbolic Ceremonial of the Cosmogony The (Creator) Deities Observing Ritual Practice of Time Impersonation of Supernatural Beings in the Ritual Practice of Time The Creation Date Connected with Later “Period-Ending Dates” and Rituals A Symbolic Synchronisation between “Period-Ending Dates” and Ritual Practices of the Contemporary Long Count with Previous Long Count Computations Ritual Techniques of Time A 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 Time A Completion, Half-Diminishing and Increasing or Ordering of Time Tzutz: A Termination of Time Tz’ak: An Increasing or Ordering of Time The Symbolic-Ritual Language of the Completion and Inauguration of Time The Linear and Cyclical Structure and Character of Calendar Time Eschatological Philosophy of the Ritual Practice of Time of the Long Count calendar Narrative Time in the Classic Inscriptions Retrospective and Future “Period-Endings” and the Ritual Practice of Time Retrospective Ritual Practices of Time “Period-Ending Dates” and Ritual Practice of Time of the Future The Narrative of the Past, Present and Future “Period-Endings”The Politics and Social Ritual Practice of Time The Politics of the Ritual Practice of Time Sacred Rule within the Concept of Linear and Cyclical Time Ritual Practice of Time Incorporated in the Story of the Ruler and of the Dynasty The Biography of the Individual Lord Connected to Ritual Practice of Time Recordings of “Period-Endings” by Members of the Dynastic Genealogy A Ritual-Symbolic Management of Time Temporal Titles of the Lord The Winikhaab Title The 3-11-pih/pik (bak’tun) Title Tan-Lam as Part of a Royal Title The Ceremonial Stone Monuments and the Ajaw as a Symbolic Temporal Being The Ajaw as a Temporal Being A Political Manifestation of the Ritual Practice of Time The Rituals of Time of and the Symbolism of the Dynastic Founders of Teotihuacan Inter-City Celebrations of Ritual Practices of Time The Theatre City-State: The Ritual Practice of Time as a Powerful Political Drama The Media and the Message of the Temporal Ritual Practice The Sociology of the Ritual Practice of Time Ritual Practice of Time by Male and Female Religious Specialists The Temporal Ritual Practice by Male Religious Specialists Aristocratic Ritual Practice of Time Women as Religious Specialists of Ritual Practice of Time The Philosophy and Religious Ritual Practices of Linear Divine Time Time of the Long Count calendar Conceived as a “Burden”Agency of Deified (Sacred) Calendar Time The Ritual Practice of Structuring Divine Linear Time and the Symbolic Temporal Status of the 260-day Calendar Order (Structure) Versus Disorder (.Anti-Structure): A Ritual Organising of Interval Deified Linear Time The Ritual Temporal Symbolism of the Ajaw Station of the 260-day Calendar THE RITUAL PRACTICE OF TIME OF THE 260-DAY CALENDAR AND THE 365-DAY CALENDAR OF THE POSTCLASSIC YUCATEC CIVILISATION THE RITUAL PRACTICE OF TIME OF THE 260-DAY CALENDAR OF THE POSTCLASSIC YUCATEC CIVILISATION: THE BURNER CEREMONIES OF QUADRIPARTITE 65-DAY INTERVALS Interval Rituals of the 260-day Calendar In Mesoamerica Sources and Research History The 260-day Calendar of Mesoamerica The Quadripartite Ritual Sequential Interval (65-days) Structure of a Cycle of 260-days The Starting and Termination Date of the 260-day Calendar Cosmogony and the Ritual Practice of Time A Spatial-Temporal (Quadripartite) Ritual A Symbolic Agricultural Temporal Ritual The Ritual Practice of the Quadripartite Interval Sequence of the Four Burner Periods (65-days) of 260-days THE RITUAL PRACTICE OF TIME OF THE 365-DAY CALENDAR OF THE POSTCLASSIC YUCATEC CIVILISATION The Cyclic Calendar Ending and Calendar Inaugurating Ritual Sources and Research History The Postclassic Codices Spanish Ethnographer Missionaries of the 16th and 17th Centuries The Postclassic Yucatec New Year Ceremony as a Rite de Passage The Inter-connected Structural Sequence of a Rite de Passage The Ritual Sequence of the Postclassic Yucatec New Year Festival The Preliminary Termination Rite: The Sabacil Than Ceremony of Paax, K’ayab and Kumk’u The Transition or Liminal Rite: The Year Bearer Ceremonies of Wayeb Rites of Incorporation and Renewing: The Renovation Ceremonies of Pohp The Ritual Structure of the Mesoamerican and the European Catholic Liturgical 365-day Calendar An Interval Ritual: A Ritual Transition from Xul to Yaxk’in and Mol within the Postclassic Yucatec 365-day Calendar Cosmogony and the Ritual Practice of Time and Space A Spatial-Temporal Ritual The Politics and Social Ritual Practice of Time The Transfer of a Cargo of a Religious-Political Office in a Spatial-Temporal Order The Year Bearer: A Deified Burden of Time of the Cyclic 365-day Calendar The Postclassic Yucatec New Year Festival as an Agricultural Ritual Order (Structure) Versus Disorder (.Anti-Structure): A Ritual Structuring of Cyclical Agricultural Time THE RITUAL PRACTICE OF TIME OF THE 52-YEAR CALENDAR OF THE POSTCLASSIC AZTEC CIVILISATION The Cyclic 52-Year Calendar and the Aztec 52-Year Calendar Ritual of 1507 AD (Ome Acatl, 2 Reed)Sources and Brief Research History The Calendar Ending and Calendar Inaugurating Postclassic Aztec 52-year Ritual as a Rite de Passage The Preliminary Termination Rites The Transition or Liminal Rites (Nemontemi) in Nuhuatl Rites of Incorporation, Renovation and Renewal Cosmogony and the Ritual Practice of Time A Spatial-Temporal Ritual Eschatology and the Ritual Practice of Time Eschatological Philosophy of the Postclassic Aztecs Eschatological Interpretations by Spanish Ethnographer Missionaries and Folio 42R of Codex Telleriano-Remensis The Apocalypse of the Fifth and Present World Age (Sun): Nahui Ollin The 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 AD The Hypothesis of a Calendar Reform of 1246 AD -1247 AD The Hypothesis of a Calendar Reform of 1350 AD -1351 AD The Hypothesis of a Calendar Reform of 1454 AD -1455 AD The Hypothesis of a Calendar Reform of 1506 AD -1507 AD The Calendar Reform of the 52-year Calendar Ritual: A Religious-Political Manipulation of Eschatological Time The Politics and Social Ritual Practice of Time The Sociology of the Ritual Practice of Time The Ritual Witnesses, Participants and Performers of the 52-year Calendar Ritual A Symbolic Hierarchical Ritual The Politics of the Ritual Practice of Time Political-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 Provinces The 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 Tlatoani The New Fire Ceremony of the 52-Year Calendar Ritual Integrated in the Biography of the Tlatoani The New Fire Ceremony of the 52-year Calendar Ritual Integrated in the Historiography of the Aztec Nation Order (Structure) Versus Disorder (.Anti-Structure): A Ritual Structuring of Historical-Political Time A COMPARATIVE ANALYSIS OF RITUAL PRACTICES OF TIME The Heterogenous Data The Structure of Time: Interval and Calendar Ending/ Calendar Inaugurating Rituals Calendar Ending / Calendar Inaugurating Rituals of the 260-day Calendar, the 365-day Calendar and the 52-year Calendar The Structure of the Ritual Temporal Practice Cosmogony and the Ritual Practice of Time The Spatial-Temporal Ritual Practice Eschatology and the Ritual Practice of Time The Sociology of the Ritual Practice of Time The Politics of the Ritual Practice of Time The Cultural Ritual Practice of Time of Various Calendars The Ritual Practices of the 365-day Calendar (Xihuitl) of the Postclassic Aztecs: The New Year Ritual and the Four Year Ritual of Izcalli The Ritual Practice of the Long Count and the Short Count Calendar of Postclassic Yucatan An Ordering and Structuring of Deified Calendar Time in Polymorphous, Poly-semantic and Poly-functional Ritual Practices The Symbolic-Temporal Principle of the 260-day Calendar In Mesoamerican Religion(s)BIBLIOGRAPHY