Joshua Jacobson grows up in a small college town in Ohio. Everyone has dreams, and he is no exception. Joshua knows he wants to help people, but he doesnt know how. He goes through the normal motions of life, attending high school and then college, meeting the girl of his dreams, and marrying her. Still, he dreams of helping others. Joshua has faith and prays, sharing his concerns and his questions with God. He wonders where he fits in the grand scheme of things. Eventually, he gets his answer, and he pursues his purpose with passion. There are bumps along the way, because even in the midst of joy, tragedy can rear its ugly head. Although he faces trials, Joshuas dream grows beyond anything he ever imagined. He becomes a loved the highly respected member of his community and even earns notice from other communities. There are difficulties, but Joshua knows his Lord. His Lord is a loving God, and as Joshua pursues his life purpose, he finds success in a divine plan.
In Maya Political Science: Time, Astronomy, and the Cosmos, Prudence M. Rice proposed a new model of Maya political organization in which geopolitical seats of power rotated according to a 256-year calendar cycle known as the May. This fundamental connection between timekeeping and Maya political organization sparked Rice's interest in the origins of the two major calendars used by the ancient lowland Maya, one 260 days long, and the other having 365 days. In Maya Calendar Origins, she presents a provocative new thesis about the origins and development of the calendrical system. Integrating data from anthropology, archaeology, art history, astronomy, ethnohistory, myth, and linguistics, Rice argues that the Maya calendars developed about a millennium earlier than commonly thought, around 1200 BC, as an outgrowth of observations of the natural phenomena that scheduled the movements of late Archaic hunter-gatherer-collectors throughout what became Mesoamerica. She asserts that an understanding of the cycles of weather and celestial movements became the basis of power for early rulers, who could thereby claim "control" over supernatural cosmic forces. Rice shows how time became materialized—transformed into status objects such as monuments that encoded calendrical or temporal concerns—as well as politicized, becoming the foundation for societal order, political legitimization, and wealth. Rice's research also sheds new light on the origins of the Popol Vuh, which, Rice believes, encodes the history of the development of the Mesoamerican calendars. She also explores the connections between the Maya and early Olmec and Izapan cultures in the Isthmian region, who shared with the Maya the cosmovision and ideology incorporated into the calendrical systems.
The Plant Contract argues that visual and performance art can help change our perception of the vegetal world, and can return us to nature and thought. Via an investigation into the wasteland, robotany, feminist plants, and nature rights, this phytology-love story investigates how contemporary art is mediating the effects of plant-blindness, caused by human disassociation from the natural world. It is also a gesture of respect for the genius of vegetal life, where new science proves plants can learn, communicate, remember, make decisions, and associate. Art is a litmus test for how climate change affects human perception. This book responds to that test by expressing plant-philosophy to a wider public, through an interrogation of plant-art.
How did the ancient Maya rule their world? Despite more than a century of archaeological investigation and glyphic decipherment, the nature of Maya political organization and political geography has remained an open question. Many debates have raged over models of centralization versus decentralization, superordinate and subordinate status—with far-flung analogies to emerging states in Europe, Asia, and Africa. But Prudence Rice asserts that neither the model of two giant "superpowers" nor that which postulates scores of small, weakly independent polities fits the accumulating body of material and cultural evidence. In this groundbreaking book, Rice builds a new model of Classic lowland Maya (AD 179-948) political organization and political geography. Using the method of direct historical analogy, she integrates ethnohistoric and ethnographic knowledge of the Colonial-period and modern Maya with archaeological, epigraphic, and iconographic data from the ancient Maya. On this basis of cultural continuity, she constructs a convincing case that the fundamental ordering principles of Classic Maya geopolitical organization were the calendar (specifically a 256-year cycle of time known as the may) and the concept of quadripartition, or the division of the cosmos into four cardinal directions. Rice also examines this new model of geopolitical organization in the Preclassic and Postclassic periods and demonstrates that it offers fresh insights into the nature of rulership, ballgame ritual, and warfare among the Classic lowland Maya.
The town of Cotati, once the Coast Miwok village of Kot'ati, was by 1850 a 17,000-acre diamond-shaped ranch set in the center of Sonoma County's golden fields. Dr. Thomas Stokes Page and his heirs ran that ranch until the 1890s, when they laid out a town and a distinctive hexagonal plaza with streets named after Dr. Page's sons. That wheel-like plaza earned centrally located Cotati the title, "Hub of Sonoma County." For many years Cotati was the gathering place for hundreds of hardworking chicken ranchers, who bought up small farms in the surrounding countryside, but it was transformed in the 1970s into a hippie haven fed by nearby Sonoma State University. Old chicken houses then became student housing and the Plaza hub that was the setting for traditional community festivals became a vibrating stage for dancing and demonstrations. Cotati's famous downtown nightclub, the Inn of the Beginning, was the proving ground for many now-famous musicians, including John Lee Hooker, Huey Lewis, Vince Guaraldi, Roseanne Cash, and Kate Wolf.
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