For the Maya, the landscape in which they live, the k’aax (forest), has a moral ecology. It is the place where they feel “at home in the world,” where they are situated in an everyday engagement with their environment. It is also where their history, identity, spiritual beliefs, communion with other species, and ulti-mately their survival are rooted. The ethnic boundary that t…
Currently, complexity is derived from reports provided by the controllers andpilots involved in the incidents, from which the mid-air collision risk is estimated.These incidents are extremely rare events, which make them infeasible to deriveany reliable statistics. Furthermore, not all incidents are reported, making it diffi-cult to infer how many true incidents have really occurred. Finally, t…
The title of our book pays homage to a classic anthropological monograph: Time and the Other by Johannes Fabian (1983). That critical work – unfortunately lit-tle used in studies of the ancient or indigenous Americas – examined the way in which the dominant party in an intercultural encounter tends to situate (to construct and to interpret) ‘the Other’, i.e. colonised or otherwise margi…
These observations by François-Xavier Fauvelle appear in the introduction to his history of medieval Africa, The Golden Rhinoceros. He notes that one of the challenges of writing such a history is the lack of any such continuity of memory among many of the great cities of sub-Saharan Africa in the period. An example of this is the extraordinary remains of the city known as Great Zim…