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The development of society. The Maya state in the Pre-Classic period (1800 BC – 200 AD)

100%
Rusek M. H.
Analecta Archaeologica Ressoviensia
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2014
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vol. 9
327–381
EN
The idea of a mutual relationship between an individual and the society to which this individual belongs emerged relatively early in the history of human thought. To fully understand how Maya statehood formed during the Pre-Classic period it is worth analysing sociological and anthropological theories referring to the concept of society. This is why the author tries to introduce the reader to the crucial notions and theories associated with the appearance of the first proto-state centres in the first part of my paper. The second part addresses the development and evolution of social and political structures in the Maya state directly. For a better perspective, the author has also decided to briefly present the fully developed social structure which is characteristic of the late Pre-Classic period and the classic Maya culture, which is a direct descendant of the earlier structures.
2
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Div a zázrak v mayských poutích do Esquipulas

75%
Kapusta J.
Historická sociologie (Historical Sociology)
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2013
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vol. 1
75-88
EN
The study deals with pilgrimages to Esquipulas, Guatemala, and patterns of miracle in terms of their perception by the pilgrims reaching this prominent religious hub of Central America. Two key pilgrimage discourses are distinguished: traditional Maya pilgrimage, based on regular, calendar customs, and conventional Catholic pilgrimage, founded on occasional journeys to fulfil a vow. The Western understanding of miracle as a transgression of "natural laws" or "common course of nature" is relativized and contested arguing that the ethnographic evidence of Esquipulas shows not only different, but also opposite conceptions. Then, the study presents a spectrum of miracle ideas drawing from the Maya as well as European - the case of Lourdes is exemplary here - traditions in terms of the degree of their uncommonness. It is concluded that anthropology has to comprehend miracles as marvels in its cultural context; nevertheless, there is a widespread idea among many cultures that miracle is something wonderful, related to the awareness of non-obviousness of certain things and phenomena. Miracles find its content and meaning within particular cosmology, but, anchored in the psychological characteristics of the astonishment and the difference between usual and unusual or ordinary and extraordinary, they refer to features of human mind in a more general way.
3
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The 2012 phenomenon in South-West France

75%
Campion-Vincent V.
Studia Ethnologica Pragensia
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2018
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issue 2
33-53
EN
The 2012 phenomenon is discussed, especially its development in The Two Rennes and Bugarach Area in South-West France. First the ideas and beliefs of the “alternative seekers” and the growth of an expectation of spiritual renewal on 21st December 2012 are presented; together with the transformation of this expectation into the prediction of a total disaster and especially the treatment of this prediction as an “entertaining” subject in the mainstream. Later the cluster of myths and beliefs that has grown since the 1950s around Rennes-le-Château and inspired the Da Vinci Code (2003) is discussed, together with the growth of personal development workshops linked to the sacralized Pic of Bugarach nearby, that have brought an exceptional concentration of alternative seekers in this area. Finally, the article presents the situation’s evolution in the last days of 2012 in Bugarach, marked by the mobilization of the authorities, a massive presence of the media and the almost total absence of the expected “visionaries”. Prospective remarks will be presented to conclude.
4
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Multiculturalism Reconsidered. Bilingual Education in Guatemala

75%
Drozdowicz J.
Kultura-Społeczeństwo-Edukacja
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2015
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vol. 7
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issue 1
21-34
EN
The modern Maya movement is an example of a new sort of indigenous cultural activism. The long lasting struggle for indigenous rights had finally led to the renegotiation of the social, legal and political order in countries like Guatemala and Mexico. Today we witness a vibrant indigenous activism in many fields, like education for example. This paper deals with the issue of multicultural education in the mentioned countries, but also it presents critical problems of a wider process – i.e. regaining cultural freedom after 500 years of marginalization.
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