By Scott R. Hutson University of Kentucky
Dwelling, identification, and the Maya deals a brand new viewpoint at the historical Maya that emphasizes the significance of living as a social perform. opposite to modern notions of the self as person and self sustaining, the identities of the traditional Maya grew from their daily family and interactions with folks, the homes and temples they equipped, and the items they created, exchanged, loved, and left in the back of. utilizing excavations of old Chunchucmil as a case examine, it investigates how Maya personhood was once established and remodeled in and past the household sphere and examines the function of the prior within the creation of latest Maya identification.
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Extra resources for Dwelling, Identity, and the Maya: Relational Archaeology at Chunchucmil
Example text
The notion of constraint contrasts starkly with the model that Wittgenstein has inspired in the work of Bourdieu and Taylor, in which people come into dialogue with conventions and, in the process, gain an embodied, nondiscursive understanding of them. Coercion plays little role. In a relational approach, people embody social facts. In Durkheim’s approach, social facts 28 CHAPTER 2 are exterior to people and people have a discursively conscious understanding of them. Perhaps the major deficiency in Durkheim is the stubbornness of social facts.
If people are tangled up with objects and other people to such a degree that even pains are shared, how can we separate one subject from another? The case studies CONCEPTUAL FRAMEWORKS FOR RELATIONAL SUBJECTS 35 allow a consideration of the ways in which differences in subject positions come about. In particular, chapter 5 explores how objectified knowledge and inalienability bring about differences in subject positions. As mentioned in chapter 1, objectification describes the idea that our sense of who we are is reflected onto us from the things we create.
Yet the British often did not act in ways that were expected of divine strangers, resulting in unintended consequences such as the death of Captian Cook, but, more importantly, the transformation of the native Hawaiian system of tabu. Thus “in their practical projects and social arrangements, informed by the received meanings of persons and things, people submit their cultural categories to empirical risks” (Sahlins 1987:ix). In Hawaii, received meanings were put to risk in a rather exceptional situation: the arrival of Europeans.