Making Tamales: A Holiday Tradition | NYT Cooking<br /> New York Times Cooking

what poetry here in indigenous culture

Timur was a great commander but also a patron of art and architecture (see interactions with Ibn Khaldun)

reply to @DrMaddy101 and jsnyrty3917 at #

I would recommend caution here as Scheper approaches the subject like a cult, which it patently is not. He also has the tendency to gatekeep, gaslight others, and create a toxic environment. He's selling you something, and he's being rude about it at the same time. Even though he attempts to maintain something closely akin to Luhmann's practice, his poorly edited book distinctly suggests some very non-Luhmann-esque practices. The zettelkasten tradition is much richer and deeper than the surface level discussion of Luhmann. Using him as your only model is perforce going to be tremendously limiting. You'll find additional excellent (and even some more productive) examplars hiding in the works of Aristotle, Cicero, Quintilian, Seneca, Boethius, Thomas Aquinas, Desiderius Erasmus, Rodolphus Agricola, Philip Melancthon, Konrad Gessner, John Locke, Carl Linnaeus, Thomas Harrison, Vincentius Placcius, Gottfried Wilhelm Leibniz, S. D. Goitein, Gotthard Deutsch, Beatrice Webb, Sir James Murray, Marcel Mauss, Claude Lévi-Strauss, Mortimer J. Adler, Niklas Luhmann, Roland Barthes, Umberto Eco, Jacques Barzun, Vladimir Nabokov, George Carlin, Twyla Tharp, Gertrud Bauer, and even Eminem. We really need to put an end to the "Cult of Luhmann" philosophy which is going around.

Luhmann indicates that there are different methods for keeping note collections and specifically mentions categorizing things by topics first. It's only after this that he mentions his own "open" system as being a possible or successful one.

This section makes me question whether or not the editors of this work were aware of the zettelkasten tradition?!?

• Comment
• Means lumps the entire European academic tradition as complicit in promoting the wrong worldview laying the ground for my modernity's destruction of nature and civilization
  • Isaac Newton
  • Rene Descartes
  • John Locke
  • Adam Smith
  • Georg Hegel
  • Karl Marx

Charles is obviously a family name (Charles Musgrove, Mary's husband; Charles Musgrove, Mary's son; Charles Hayter and one can presume Charles Musgrove senior, Mary's father in law). Names were often reused - Austen makes fun of it in the first chapter "all the Marys and Elizabeths".

This sounds so important! There is a family rumour/myth/tradition that Austen had intended to title this book The Elliot's, an interesting choice as this is almost chronicling the downfall of a once great family.

Being bound in the shackles of prior traditions and even one's own work can be stifling for future creativity and the expansion of our imaginations.

Link to the scientific revolution thesis of Thomas Kuhn.

What is the value of reformulating texts and ideas into one's own words rather than excerpting them?

In the commonplace tradition, learners were suggested to excerpt knowledge and place it into their commonplace books. Luhmann (2000, 154f) and Ahrens (2017, 85) suggest that instead of excerpting that one practice a form of progressive summarization of texts into their own words as a means to learn and expand ones' frames of reference and knowledge.

How can these modern translations and related translations be compared and contrasted to the original passage of the stories in their original bardic traditions?

Cross reference the orality work of Milman Parry, et al.

Can we, like Shepherds, tell a merry Tale? Stephen Duck, The Thresher's Tale (poem)

There's a link here to shepherds and a bardic tradition. In some sense, shepherds have lots of time to kill during the day and thus potentially tell stories. But they're also moving around their environment which also makes it easier for them to have used songline-like methods for attaching their memories to their environment.

How far back might this tradition go in our literate culture?

I also wonder at the influence of time on oral traditions as the result of this. Lynne Kelly describes calendrical devices in a variety of indigenous settings in Knowledge and Power in Prehistoric Societies for potential use in annual spaced repetition. What about the spaced repetition within daily cycles of regular work as described in this paper with respect to shepherds, fishing communities, and crofting?

The daily cycle of life may have been a part of the spaced repetition for memory.

How might we show this?

A quick example that comes to mind is the French children's song Alouette, Gentille Alouette which details how one kills, cleans, and dresses a chicken for cooking.

<small><cite class='h-cite via'>ᔥ <span class='p-author h-card'>Christopher R. Rogers</span> in (71) “You Can Still Fight”: The Black Radical Tradition, Healing, and Literacies - YouTube (<time class='dt-published'>06/23/2021 21:27:53</time>)</cite></small>

Understanding the Outrage Over Altering Holiday Celebrations Despite COVID-19 Risks—By Daniel H. Stein & Juliana Schroeder Behavioral Scientist. (2020, November 23). Behavioral Scientist. https://behavioralscientist.org/understanding-the-outrage-over-altering-holiday-celebrations-despite-covid-19/

“It’s in the genes”: New Orleans culture marches on despite the pandemic. (2020, June 26). History. https://www.nationalgeographic.com/history/2020/06/new-orleans-culture-marches-on-despite-pandemic/

Romeo, N. (n.d.). What Can America Learn from Europe About Regulating Big Tech? The New Yorker. Retrieved August 19, 2020, from https://www.newyorker.com/tech/annals-of-technology/what-can-america-learn-from-europe-about-regulating-big-tech

Atlani-Duault, L., Chauvin, F., Yazdanpanah, Y., Lina, B., Benamouzig, D., Bouadma, L., Druais, P. L., Hoang, A., Grard, M.-A., Malvy, D., & Delfraissy, J.-F. (2020). France’s COVID-19 response: Balancing conflicting public health traditions. The Lancet, 0(0). https://doi.org/10.1016/S0140-6736(20)31599-3

https://commstudies.utexas.edu/research/rhetorical-tradition

The tradition of a daughter being married well off, is such an event that Sir Williams came over to the Bennets just to declare the news. This is significant because according to Sparacus Educational, there was "the idea was that upper and middle class women had to stay dependent on a man: first as a daughter and later as a wife". Sir William Lucas is now free from the burden of providing for Charlotte, and has passed on the responsibility of caring for her to Mr. Collins. His excitement of the engagement isn't to boast getting rid of her, however, but his relief that his daughter will be sheltered and taken cared of when he's dead and no longer can (especially since Charlotte was already growing old and not described as pretty, which made people assume her fate was doomed).

This can be considered to be quite an insulting progression of thoughts. The founders classify the indigenous populations as barbaric and wretched, deeming their conservative methods and practices preposterous. This leads me to question how much the founders valued respecting others' cultures and traditions; it seems as if they jump to conclusions without properly understanding or appreciating the indigenous population as a collective society.

It's also quite ironic that the founders ridicule the indigenous populations for respecting and looking to their fathers for advice and knowledge, yet, expect future members of the University of Virginia community to consult this document for guidance.

I think this section is interesting in merging tradition and change. She celebrates language as offering the potential for liberation from a tradition of silence, but language is also a means of preserving her cultural heritage, such as the traditional figure of the nahual. This interest in both change and preserving tradition seems to result from the intersections of her sexuality, gender and ethnicity. There's a similar interest in tradition and change in Nervous Conditions, so I wonder if this is a common theme in postcolonial literature and theory. I don't think we've seen this shared interest in tradition and change in our previous readings.

This is an interesting moment as we think the rhetorical tradition as a series of annotations, and as we recognize our own historical embeddedness.

Regardless of the fact that other space is available, they chose to occupy an area of the bar that has some sort of significance to them personally or with the crowd they typically go to the bar with

Example that challenging tradition can be a good thing