Calendars of Mesoamerican civilisations are subjected to what is categorised as “ritual practices of time”. This book is a comparative explication of rituals of time of four calendars: the Long Count calendar, the 260-day calendar, the 365-day calendar and the 52-years calendar. Building upon a comparative analytical model, the book contributes new theoretical insights about ritual practices and temporal philosophies. This comprehensive investigation analyses how ritual practices are represented and conceptualised in intellectual systems and societies. The temporal ritual practices are systematically analysed in relation to calendar organisation and structure, arithmetic, cosmogony and chronometry, spatial-temporality (cosmology), natural world, eschatology, sociology, politics, and ontology. It is argued that the 260-day calendar has a particular symbolic importance in Mesoamerican temporal philosophies and practices.
There has not been conducted much research in religious studies and (linguistic) anthropology analysing Protestant missionary linguistic translations. Contemporary Protestant missionary linguists employ grammars, dictionaries, literacy campaigns, and translations of the Bible (in particular the New Testament) in order to convert local cultures. The North American institutions SIL and Wycliffe Bible Translators (WBT) are one of the greatest scientific-evangelical missionary enterprises in the world. The ultimate objective is to translate the Bible to every language. The author has undertaken systematic research, employing comparative linguistic methodology and field interviews, for a history-of-ideas/religions and epistemologies explication of translated SIL missionary linguistic New Testaments and its premeditated impact upon religions, languages, sociopolitical institutions, and cultures. In addition to taking into account the history of missionary linguistics in America and theological principles of SIL/WBT, the author has examined the intended cultural transformative effects of Bible translations upon cognitive and linguistic systems. A theoretical analytic model of conversion and translation has been put forward for comparative research of religion, ideology, and knowledge systems.
Calendars of Mesoamerican civilisations are subjected to what is categorised as “ritual practices of time”. This book is a comparative explication of rituals of time of four calendars: the Long Count calendar, the 260-day calendar, the 365-day calendar and the 52-years calendar. Building upon a comparative analytical model, the book contributes new theoretical insights about ritual practices and temporal philosophies. This comprehensive investigation analyses how ritual practices are represented and conceptualised in intellectual systems and societies. The temporal ritual practices are systematically analysed in relation to calendar organisation and structure, arithmetic, cosmogony and chronometry, spatial-temporality (cosmology), natural world, eschatology, sociology, politics, and ontology. It is argued that the 260-day calendar has a particular symbolic importance in Mesoamerican temporal philosophies and practices.
There has not been conducted much research in religious studies and (linguistic) anthropology analysing Protestant missionary linguistic translations. Contemporary Protestant missionary linguists employ grammars, dictionaries, literacy campaigns, and translations of the Bible (in particular the New Testament) in order to convert local cultures. The North American institutions SIL and Wycliffe Bible Translators (WBT) are one of the greatest scientific-evangelical missionary enterprises in the world. The ultimate objective is to translate the Bible to every language. The author has undertaken systematic research, employing comparative linguistic methodology and field interviews, for a history-of-ideas/religions and epistemologies explication of translated SIL missionary linguistic New Testaments and its premeditated impact upon religions, languages, sociopolitical institutions, and cultures. In addition to taking into account the history of missionary linguistics in America and theological principles of SIL/WBT, the author has examined the intended cultural transformative effects of Bible translations upon cognitive and linguistic systems. A theoretical analytic model of conversion and translation has been put forward for comparative research of religion, ideology, and knowledge systems.
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