Journal articles: 'May's law'

1

Norris, Pippa. "May's Law of Curvilinear Disparity Revisited." Party Politics 1, no. 1 (January 1995): 29–47. http://dx.doi.org/10.1177/1354068895001001002.

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Linek, Lukáš, and Pat Lyons. "Representative versus Responsible Government and May's Law: The Case of the Czech Christian Democratic Party." Czech Sociological Review 47, no. 6 (December 1, 2011): 1151–90. http://dx.doi.org/10.13060/00380288.2011.47.6.03.

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Spencer, H. L. "Pearl: 'God's Law' and 'Man's Law'." Review of English Studies 59, no. 240 (October 4, 2007): 317–41. http://dx.doi.org/10.1093/res/hgn002.

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Benavides Castillo, Antonio. "Las cresterías mayas." Estudios de Cultura Maya 57 (January 27, 2021): 31–54. http://dx.doi.org/10.19130/iifl.ecm.57.2021.18652.

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Pre-Hispanic Maya architecture had different features that highlighted its visual impact. Among them were the battlements, like those registered in the Puuc region, but also present at the Chenes area, Edzna, or Chichen Itza. Another relevant top ending was the roofcomb, whose origins belong to the first centuries of our era and are associated with the Peten architecture. These elements were decorated with stucco images and evolved for many centuries through the Postclassic period. Considering their composition, they can be classified in four different formats, whose iconography included rulers, deities and symbolic motives.

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Wang, Shing-Yi. "Marriage Networks, Nepotism, and Labor Market Outcomes in China." American Economic Journal: Applied Economics 5, no. 3 (July 1, 2013): 91–112. http://dx.doi.org/10.1257/app.5.3.91.

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This paper considers the role of marriage in improving labor market outcomes through the expansion of an individual's networks. I focus on the impact of the relationship with the father-in-law on a young man's career using panel data from China. The identification strategy isolates the network effects related to a man's father-in-law by examining the post-marriage death of a father-in-law. The estimates suggest that the loss of the father-in-law translates into a decrease in a man's earnings of 7 percent. (JEL D85, J12, J31, O15, P23, P36, Z13)

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Schoenfeld, C. G. "Crime, Punishment, and the Criminal Law: A Psychoanalytic Summary and Analysis." Journal of Psychiatry & Law 21, no. 3 (September 1993): 337–61. http://dx.doi.org/10.1177/009318539302100304.

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This article seeks to summarize certain basic conclusions reached during a 30-year attempt to apply psychoanalytic psychology to crime, punishment, and the criminal law. Psychoanalytically derived discoveries about man's instinctual aggressiveness, and innate ways of trying to control it, are presented first. Then the conclusion is advanced that a main function of law is to help to remedy man's inability to control his aggression sufficiently so as to make life in civilized societies possible. An extended historical discussion of the development of the common law and the criminal law follows, leading to the conclusion that the criminal law seeks both to block and to express man's aggressive urgencies. Then, in a psychoanalytically oriented section devoted to criminals and criminality, the conclusion is emphasized that the criminal law's ultimate purpose has been not so much to counter successfully the threats posed by those who break the law, but rather to meet the emotional needs of the law-abiding members of society.

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Sutton, Imre. "Indian Land, White Man's Law: Southern California Revisited." American Indian Culture and Research Journal 18, no. 3 (January 1, 1994): 265–70. http://dx.doi.org/10.17953/aicr.18.3.q556271740726142.

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8

Schurman, Susan J. "Invited reaction: Comments on lau and may's study." Human Resource Development Quarterly 9, no. 3 (1998): 227–33. http://dx.doi.org/10.1002/hrdq.3920090303.

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Robledo Hernández, Gabriela. "Cruzando fronteras. De las comunidades corporadas cerradas a las comunidades transfronterizas de los indígenas chiapanecos." LiminaR Estudios Sociales y Humanísticos 10, no. 1 (January 1, 2012): 104–21. http://dx.doi.org/10.29043/liminar.v10i1.40.

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El artículo analiza el proceso de transformación social de los pueblos mayas del altiplano chiapaneco en los últimos cincuenta años, a partir del concepto de comunidades transfronterizas. Se destacan tres tipos de cruces de fronteras: las fronteras simbólicas que llevaron a la implantación del protestantismo en las comunidades mayas de la zona, la migración masiva del campo a la ciudad de los campesinos mayas alteños y, por último, la migración a los Estados Unidos que, a partir de la década de los 90, empezó a extenderse entre los pueblos de la región.

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Prole, Dragan. "Existing outside of the law: Kafka's philosophy of law." Glasnik Advokatske komore Vojvodine 92, no. 4 (2020): 572–87. http://dx.doi.org/10.5937/gakv92-29050.

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Variations of the idea that regardless of how bad things are in the world of man, man's tendency to protect himself by creating illusionary presentations about it is worse, exist in many places in Kafka's works. If the origin of the leading among the fatal illusions of the present is connected to the need for security, safe haven, protection - the same need that laid the foundation for the necessity to introduce laws and develop a legal system - then important pages of Kafka's literature can be read in light of a type of negative anthropology. Its premises seem as if to testify to the betrayed human urge to protect every individual via courts and laws. The author pays special attention to the question of what it means to be outside of the law, stressing that the man from the country who remains before the law metaphorically represents Jewish refugees from Galicia who remained before the gates of Prague in 1914.

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Vincent, Quentin, Florence Vanrietvelde, and Marguerite Vignon. "Médecine en Inde rurale : l'exemple du Saint Mary's Hospital." Laennec 56, no. 1 (2008): 53. http://dx.doi.org/10.3917/lae.081.0053.

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ROBCIS, CAMILLE. "MAY ’68 AND THE ETHICAL TURN IN FRENCH THOUGHT." Modern Intellectual History 11, no. 1 (March 5, 2014): 267–77. http://dx.doi.org/10.1017/s1479244313000437.

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It has become somewhat of a cliché to refer to May 1968 in France as an “interpretation in search of an event.” As many critics have pointed out, this designation fails to account for the real significance of the “events,” for the fact that May ’68 was one of the largest mass movement in French history—numerically, geographically, and sociologically—and one of the most acute political crises in postwar France. Yet, to refer to May ’68 as an interpretation does capture the extent to which the historiography of May ’68 has appeared, almost from the beginning, indistinguishable from its history, or, as Kristin Ross has put it, the extent to which May ’68 cannot be considered separately from its memory. At the risk of reducing some of these rich historiographical debates, we could say that, broadly speaking, two main issues have divided historians, philosophers, political theorists, and sociologists over the past forty years. The first has to do with the scope of the events, the degree to which the student leaders, the workers on strike, or the cultural legacy “mattered” more, or whether any of it mattered at all. The second line of contention has centered on the legacy of May ’68. According to some, May ’68 represented the acceleration of capitalism and modernization and it inaugurated an era of individualism and/or narcissism and political disengagement. In the eyes of these critics, ’68 was thus ultimately a conservative, or at least a libertarian, revolution. According to others, this was instead a truly radical period—socially, culturally, and politically—and this radicalism began to run out of steam towards the late 1970s. Instead of revolution, many intellectuals who had participated in May ’68 began to talk about ethics, morality, human rights, and the rule of law. Not surprisingly, commentators have once again differed on their reading of this “turn,” either condemning it or celebrating it, depending on their political bent. This “condemning” position has been articulated particularly forcefully by Kristin Ross in her excellent May ’68 and Its Afterlives. According to Ross, the “turn to ethics” marked a conscious “retreat from politics . . . that distorted not only May's ideology but much of its memory as well.” Ross's book is thus devoted to the analysis of this political radicalism—a radicalism that she situates in the union of intellectual contestation and workers’ struggle around what she calls “a polemics of equality”—and to the critique of its betrayal after 1976. On the other side of the spectrum, historians such as Tony Judt and Sunil Khilnani have praised this “ethical turn” as the moment in which French intellectuals were finally able to exorcise the (communist) revolutionary ideal that had haunted them throughout the twentieth century and to embrace liberalism.

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13

Sawyer, Claudia. "Mayas in the Marketplace: Tourism, Globalization, and Cultural Identity (review)." Journal of Latin American Geography 4, no. 2 (2005): 111–13. http://dx.doi.org/10.1353/lag.2005.0046.

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14

Uniacke, S. "Was Mary's Death Murder?" Medical Law Review 9, no. 3 (September 1, 2001): 208–20. http://dx.doi.org/10.1093/medlaw/9.3.208.

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15

Sevel, Michael. "What the Sovereign Can’t Do." Hobbes Studies 27, no. 2 (September 8, 2014): 191–98. http://dx.doi.org/10.1163/18750257-02702009.

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One of the central claims of Larry May’s Limiting Leviathan (Oxford University Press, 2013) is that Hobbes’s theory of law is best understood as a kind of “procedural natural law” theory akin to the one developed by Lon Fuller in the mid-twentieth century. May’s interpretation of Hobbes suggests at least two different views of the role of equity as a constraint on legal validity; neither of them bears any important affinities with Fuller’s theory. May however makes a stronger case that Hobbes and Fuller share broadly similar views about how and why citizens have an obligation to obey the law; the affinities between the two are therefore found in their theories of political obligation rather than in their theories of law.

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Phillips, Oliver. "Zimbabwean Law and the Production of a White Man's Disease." Social & Legal Studies 6, no. 4 (December 1997): 471–91. http://dx.doi.org/10.1177/096466399700600402.

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17

Pérez Ruiz, Maya Lorena. "Las muchachas mayas de Yaxcabá, Yucatán." LiminaR Estudios Sociales y Humanísticos 15, no. 1 (January 1, 2017): 58–81. http://dx.doi.org/10.29043/liminar.v15i1.495.

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El tema de este artículo es el significado de ser mujer y ser joven en la cultura maya de Yucatán, México. Se presentan testimonios de muchachas de bachillerato del pueblo de Yaxcabá con el objetivo de conocer lo que para ellas significa ser mujer joven. Sus percepciones y sus proyectos de futuro se enmarcan en un campo de conflicto, en el que existe un enfrentamiento entre jóvenes y adultos para mantener o transformar los significados y las prácticas de ser joven.

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18

Dahl, Gudrun. "Wildflowers, Nationalism and the Swedish Law of Commons." Worldviews: Global Religions, Culture, and Ecology 2, no. 3 (1998): 281–302. http://dx.doi.org/10.1163/156853598x00262.

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AbstractIn post-war Sweden, overt demonstrations of political nationalism have been considered bad taste. In middle-class culture, the construction and emotional charging of Swedishness have instead taken place in terms of an idiom of love for nature. Conceptions of freedom and equality are by this idiom tied up with symbolic references to childhood and to the flora of forests and meadows. The Swedish 'Every Man's Law' regulating access to flowers and berries and mobility in the natural landscape in this context comes to stand as a central national symbol.

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19

O'Brien, Gary. "Beauchesne's Rules and Forms of the House of Commons of CanadaAlistair Fraser, W. F. Dawson and John A. Holtby, eds. 6th ed.; Toronto: Carswell Company Limited, 1989, pp. xxvii, 451 - Erskine May's Treatise on the Law, Privileges, Proceedings and Usage of ParliamentC. J. Boulton, ed. 21st ed.; London: Butterworths, 1989, pp. 1079,." Canadian Journal of Political Science 23, no. 4 (December 1990): 789–90. http://dx.doi.org/10.1017/s000842390002093x.

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20

Seidler, Ayelet. "The Law of Levirate and Forced Marriage—Widow vs. Levir in Deuteronomy 25.5–10." Journal for the Study of the Old Testament 42, no. 4 (June 2018): 435–56. http://dx.doi.org/10.1177/0309089216692180.

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The law of levirate marriage (Deut. 25.5–10) requires the levir to marry his sister-in-law, while at the same time allowing him to be released from this obligation. This article argues that these inherent contradictory trends relate to the fact that the law forces the levir to marry a woman whom he did not choose. This coercion runs counter to the biblical laws of marriage, which predicate marriage and divorce on the man's will. Through a close reading of the law this article seeks to demonstrate the tension reflected between two contradictory values: that of raising up the name of the deceased, on one hand, and a man's right to choose the woman he wishes, on the other. It appears that due to the levir's aversion towards the widow the legislator allows this to prevail over the moral obligation, but does not forgo expressing disapproval of this decision.

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Enker, Arnold N. "IN RE A: SEVERING THE CONJOINED TWINS IN JEWISH LAW." Journal of Law and Religion 29, no. 2 (May 20, 2014): 276–300. http://dx.doi.org/10.1017/jlr.2014.8.

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AbstractIn re A was decided by the English courts in 2000. Twin girls, named Jodie and Mary for purposes of the decision, were born joined together at their lower extremities. Jodie's heart and lungs were more or less healthy. But Mary's were insufficiently developed and could not provide her with the flow of blood and oxygen needed to survive. However, the girls shared a single circulatory system so that Jodie's heart pumped blood that flowed through both their bodies. In this manner, Jodie's heart and lungs kept Mary alive. According to the doctors, this situation could continue for a period of three to six months, or a bit longer, at the most. As the girls grew, Jodie would be unable to provide sufficient blood and oxygen to support both Mary and herself. Both would die. The doctors recommended surgical separation of the two girls. Mary would necessarily die “within minutes,” being cut off from her source of sustenance. Jodie would have a good chance of surviving. The legal issue presented was whether the doctors may perform the surgery that would cause Mary's death. At issue were questions concerning the scope of self-defense and necessity. In the course of the Court's opinions, brief reference was made to Jewish law. This article considers the Jewish law sources that bear on these issues.

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Tiesler, Vera, and Alfonso Lacadena García-Gallo. "De cabezas y lenguas en los reinos mayas. Cambios "versus" permanencia durante y tras el colapso." Revista Española de Antropología Americana 49, Especial (July 5, 2019): 157–81. http://dx.doi.org/10.5209/reaa.64965.

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Las modificaciones cefálicas artificiales en infantes estuvieron a cargo de las mujeres y fueron algunas de las prácticas más difundidas entre los mayas prehispánicos, con resultados tan diversos como visibles en los semblantes de los mayas del periodo Clásico. En este artículo se exploran sus significaciones identitarias, potencialmente étnicas, a través de los territorios mayas y más allá. Para este fin hemos revisado la cartografía de los vestigios humanos mayas, sus retratos y las inscripciones, los cuales en parte siguen la distribución de su habla en territorios políticos cambiantes y cada vez más divididos. Nuestras indagaciones trazan similitudes entre lenguas y formas cefálicas que a su vez dejan entrever antagonismos. Las diferencias se vuelven especialmente patentes entre los hablantes del ch’olano occidental, con sus testas alargadas e inclinadas, y aquellos de habla tzeltalana, zoque y k’iche’, quienes solían lucir una cabeza corta y ancha.

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23

Curran, Eleanor. "Comments on Larry May’s Limiting Leviathan, Hobbes on Law and International Affairs." Hobbes Studies 27, no. 2 (September 8, 2014): 178–84. http://dx.doi.org/10.1163/18750257-02702003.

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Larry May makes some important arguments about Hobbes on law and particularly about the significance of the notion of equity for Hobbes, both as a moral law and as a (possibly limiting) requirement of a sovereign’s lawmaking authority. I am generally supportive of May’s project while remaining sceptical about the conclusion that a self-restraining sovereign is a genuinely limited sovereign.

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Thaler, Mathias. "Neo-Grotian predicaments: On Larry May’s theory of international criminal law." Journal of International Political Theory 10, no. 3 (September 4, 2014): 345–60. http://dx.doi.org/10.1177/1755088214539418.

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Nurul Hakim. "KRITIK IDEOLOGIS PEMIKIRAN SUNNAH MUHAMMAD SYAHRUR." Tadris : Jurnal Penelitian dan Pemikiran Pendidikan Islam 8, no. 2 (October 24, 2019): 51–84. http://dx.doi.org/10.51675/jt.v8i2.6.

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Muh}ammad Syah}ru>r holds that everything that has been done by the Prophet in the 7th century in the Arabian peninsula is just the first—law—form to run—Shari'a—Islam, which is based to a particular historical setting. And this is not the legal form of a sole-law must be obeyed, and also not final. This view indicates that the sunnah that has been run by the Prophet only be ijtiha>diy. Therefore, the decision of the Prophet only be "temporary". The results of this study is the first, the nature of the sunnah according to Syah}ru>r: a) All the words and deeds of the Prophet is not a revelation. b) In the collection and codifying the hadith (sunnah), there is a chaos factor. c) the sunnah of the Prophet is the method of ijtihad in Arab societies in 7th century that bound by time and space. d) Muslims are only obliged to obey the sunnah risa>lah is the obedience connected. While sunnah risa>lah is the obedience disconnected and sunnah nubuwwah shall not be obeyed. e) The Prophet is not the ma's}u>m in all cases. Ma's}u>m prophets only consists of two things; 1) The Prophet awake from a mistake in conveying al-Z|ikr al-H}aki>m as revealed to him in the wording and meaning all at once, just as he received it from God in the form of words and speech. And the Prophet was maintained in its task of conveying risa>lah to humans. Second, the Prophet awake into illicit acts and do not exceed the limits of Allah. Second, thinking sunnah Syah}ru>r in the frame of ideological criticism is: a) The concept of thinking sunnah Syah}ru>r many uses scientific historical method (al-manhaj al-ta>ri>kh al-'ilmiy). b) All the words and deeds of the Prophet was a revelation. From this reason, the Prophet is the ma's}u>m. And because the Prophet is the ma's}u>m, then Muslims must comply sunnah in all kinds of all time. c) does not prohibit the companions of the Prophet to write his words (hadith).

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Partida Taizán, Armando. "Del rito-fiesta dionisiaco a las Vaquerías mayas de Raquel Araujo." Fuentes Humanísticas 30, no. 56 (June 30, 2018): 17–33. http://dx.doi.org/10.24275/uam/azc/dcsh/fh/2018v30n56/partida.

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27

Vinogradov, Igor. "El aspecto progresivo en las lenguas mayas." Anales de Antropología 47, no. 2 (November 2013): 127–54. http://dx.doi.org/10.1016/s0185-1225(13)71021-x.

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28

Temngah, Joseph N. "Customary Law, Women's Rights and Traditional Courts in Cameroon." Revue générale de droit 27, no. 3 (March 23, 2016): 349–56. http://dx.doi.org/10.7202/1035782ar.

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This article highlights the controversy over Women's Rights in Cameroon given that women are regarded as a man's property under customary law. The article points out the position of women's rights under statutory law. It compares both rules without settling for either of them. Both rules are sources of Cameroonian law and are administered concurrently by the courts. Again, this article shows the awareness women have demonstrated by challenging the customary law position which considers a woman as an object. Finally, the article settles for the codification of laws notwithstanding the difficulties involved in this exercise, especially in a bi-jural state like Cameroon.

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29

Fuentes Belgrave, Laura. "Poesía de mujeres mayas." ÍSTMICA Revista de la Facultad de Filosofía y Letras 1, no. 23 (March 13, 2019): 95. http://dx.doi.org/10.15359/istmica.23.8.

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Consuelo Meza y Aída Toledo son dos reconocidas investigadoras y especialistas en la literatura escrita por mujeres, quienes, en su obra publicada en México, La escritura de poetas mayas contemporáneas producida desde excéntricos espacios identitarios (Universidad Autónoma de Aguascalientes, 2015), han apostado por visibilizar la poesía de las mujeres mayas de Guatemala. Esta obra contribuye al diálogo intercultural, así como a la encarnación -más allá del papel-, de los discursos sobre descolonización, empoderamiento e igualdad de género, tan invocados en la actualidad y tan poco materializados en la práctica. Si bien, en el libro se realiza un estado de la cuestión de 29 autoras y un análisis de la obra de 12 de ellas, en este espacio solamente se reproduce una pequeña selección que incluye a algunas de las primeras escritoras mayas, cuya poesía todavía vibra en las letras centroamericanas, pues como afirma en su capítulo primero el Popol Vuh: “Ta xpe k´ut u tzij waral”, es decir, “llegó aquí entonces la palabra…”

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Esquit Choy, Edgar Arturo. "Los mayas en la Revolución de 1944 en Guatemala." Tensões Mundiais 15, no. 28 (August 26, 2019): 103–28. http://dx.doi.org/10.33956/tensoesmundiais.v15i28.1320.

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Resumen Las transformaciones políticas y económicas que introdujo la Revolución de 1944 en Guatemala también tocaron a las comunidades mayas. Las trayectorias de éstas, de la misma forma, plantearon desafíos a dicha Revolución. El encuentro entre el gobierno revolucionario y las comunidades que buscaban abrirse un espacio político de autodeterminación fue un momento que posibilitó la lucha pero también reprodujo estilos coloniales de dominación sobre los mismos mayas.

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Irlenbusch, Bernd. "Relying on a man's word?" International Review of Law and Economics 24, no. 3 (September 2004): 299–332. http://dx.doi.org/10.1016/j.irle.2004.10.005.

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Konig, David Thomas, and Yasuhide Kawashima. "Puritan Justice and the Indian: White Man's Law in Massachusetts, 1630-1763." William and Mary Quarterly 45, no. 2 (April 1988): 366. http://dx.doi.org/10.2307/1922338.

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Miles, George, and Yasuhide Kawashima. "Puritan Justice and the Indian: White Man's Law in Massachusetts, 1630-1763." Western Historical Quarterly 19, no. 2 (May 1988): 214. http://dx.doi.org/10.2307/968407.

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34

Salisbury, Neal, and Yasuhide Kawashima. "Puritan Justice and the Indian: White Man's Law in Massachusetts, 1630-1763." American Historical Review 92, no. 5 (December 1987): 1270. http://dx.doi.org/10.2307/1868624.

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35

Bragdon, Kathleen, and Yasuhide Kawashima. "Puritan Justice and the Indian: White Man's Law in Massachusetts, 1630-1763." New England Quarterly 60, no. 3 (September 1987): 492. http://dx.doi.org/10.2307/365029.

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36

Richter, Daniel K., and Yasuhid Kawashima. "Puritan Justice and the Indian: White Man's Law in Massachusetts, 1630-1763." Journal of American History 74, no. 2 (September 1987): 495. http://dx.doi.org/10.2307/1900049.

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37

Grumet, Robert S., and Yasuhide Kawashima. "Puritan Justice and the Indian: White Man's Law in Massachusetts, 1630-1763." Ethnohistory 34, no. 4 (1987): 402. http://dx.doi.org/10.2307/482820.

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38

de Ville, Jacques. "The Moral Law: Derrida reading Kant." Derrida Today 12, no. 1 (May 2019): 1–19. http://dx.doi.org/10.3366/drt.2019.0194.

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This essay shows how Derrida, in a variety of texts, engages directly or indirectly with the Kantian moral law, which rests on the assumption of man's autonomy vis-à-vis his natural inclinations. In the background of this analysis is Derrida's engagement with Freud, the latter having argued that the Kantian moral law is located in, and can be equated with, the superego. Derrida challenges Freud's assignation of the moral law (solely) to the superego, and suggests that what appears to Kant as the moral law and to Freud as the demands of the superego, already involve a limitation of a much more radical demand on the self: that of absolute sacrifice, and which one can understand with reference to Freud's death drive. This demand can be referred to as the law of law, that is, the law which makes of the moral law a law. Within this broader framework, the essay explores in detail Derrida's reading of Kant's notion of respect that is owed to the moral law, the notion of duty, and the formulation of the categorical imperative by Kant in terms of an ‘as if’.

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Arlow, Ruth, and Will Adam. "Re St Mary's Churchyard, Goring-by-Sea." Ecclesiastical Law Journal 11, no. 3 (August 6, 2009): 366. http://dx.doi.org/10.1017/s0956618x09990287.

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40

Buenrostro Alba, Manuel. "Religión, fiestas y centros ceremoniales mayas de la Cruz Parlante." LiminaR Estudios Sociales y Humanísticos 13, no. 2 (June 29, 2015): 110–21. http://dx.doi.org/10.29043/liminar.v13i2.396.

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En el trabajo se describe el principal santo de los mayas de Quintana Roo, la Cruz Parlante, así como los centros ceremoniales y las fiestas tradicionales relacionadas con esta advocación. Se incluyen datos etnográficos que describen el contexto en el que se centra el estudio. La Cruz Parlante permite a los mayas de Quintana Roo seguir existiendo y los protege, pero para ello debe estar custodiada por los propios mayas.

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Marken, Damien Bernard, Matthew C. Ricker, Alexander Rivas, and Erika Maxson. "El urbanismo de baja densidad en las Tierras Bajas Mayas: El caso de El Perú-Waka’, Petén, Guatemala." Estudios de Cultura Maya 54 (July 26, 2019): 11. http://dx.doi.org/10.19130/iifl.ecm.2019.54.970.

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Como ejemplos clave del urbanismo en el Nuevo Mundo indígena, las ciudades mayas son temas de gran trascendencia antropológica. A pesar de su importancia comparativa, durante gran parte del siglo veinte los centros mayas del Clásico (ca. 250-950 d.C.) han sido vistos como “no-ciudades”, capitales de entidades complejas, pero marcadas por la ausencia de una densidad característica de lugares puramente urbanos. Fletcher propuso que el urbanismo maya corresponde a un tipo urbano que denomina “urbanismo agrario de baja-densidad”; aunque, como todas las categorías tipológicas, también tiene debilidades. Este artículo presenta los resultados de más de diez años de investigación de la ciudad maya clásica de El Perú-Waka’, en Guatemala, con el fin de evaluar el modelo de Fletcher en el área maya. Los datos procedentes de Waka’ sugieren que, a pesar de que en general el modelo de Fletcher es ampliamente aplicable a las Tierras Bajas, es necesario volver a examinar diversos supuestos sobre las ciudades mayas.

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Andzel-O'Shanahan, Edyta. "Shifting perspectives. Representations of the Maya in modern Mexican and Guatemalan narrative." Kamchatka. Revista de análisis cultural., no. 15 (July 31, 2020): 419. http://dx.doi.org/10.7203/kam.15.15038.

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El objetivo del presente artículo es un acercamiento diacrónico a la representación de los mayas en función de las principales tendencias literarias de los siglos XX y XXI en México y Guatemala. Partiendo de la narrativa indigenista, a través del híbrido género testimonial, hasta la literatura maya, el artículo demuestra la presencia de los mayas en el discurso literario, en el que se observan cambios importantes en la voz narrativa, perspectiva y agencia. Representados inicialmente por la paternalista narrativa indigenista, los mayas gradualmente van recuperando su propia expresión literaria, libre de la mediación no indígena. La narrativa, con su habilidad de cuestionar los paradigmas establecidos, se convierte en un lugar de resistencia y de la práctica descolonizadora. Dado la extensión del tema a debatir, se analizarán sólo las novelas más representativas o novelizadoras escritas por los autores mayas y no indígenas. El análisis se centrará principalmente en los elementos discursivos de la voz y la perspectiva narrativas.

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Bíró, Péter, and Eduardo Pérez de Heredia. "LA ORGANIZACIÓN POLÍTICA Y EL PAISAJE DE CHICHÉN ITZÁ, YUCATÁN, MÉXICO, EN EL PERÍODO CLÁSICO TERMINAL (830-930 dC)." Latin American Antiquity 29, no. 2 (March 21, 2018): 207–21. http://dx.doi.org/10.1017/laq.2017.85.

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Este artículo examina la organización política de la ciudad prehispánica de Chichén Itzá, Yucatán, México, durante el reinado de K'ak' Upakal K'inich K'awil en la segunda mitad del siglo IX dC. Las interpretaciones políticas y territoriales que presentamos se basan en un entramado cronológico en el que entendemos los sectores del Chichén Itzá “Maya” y el Chichén Itzá “Tolteca” como dos periodos diferentes y secuenciales. Examinamos los cambios que aparecen en el período Clásico terminal, tales como las nuevas características no Mayas, el uso de glifos y nombres de origen foráneo, así como dioses de las Tierras Altas de México y nuevos tipos de edificios. En esta contribución también mostramos cómo el sistema interno de organización social cambió de un modelo de monarquía de un rey absoluto, identificado con la divinidad, a un tipo de gobierno más estructurado e incluyente, con mayor poder de la nobleza. Finalmente, proponemos un patrón de asentamiento que refleja esta nueva organización sociopolítica.

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Hudson, Barbara. "Beyond white man's justice." Theoretical Criminology 10, no. 1 (February 2006): 29–47. http://dx.doi.org/10.1177/1362480606059981.

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This article proposes three principles which justice should incorporate if it is to move beyond the closures and exclusions of white man's justice. After a brief review of feminist and critical race theory literature that establishes the white, male character of justice in modern liberal societies, the principles of discursiveness, relationalism and reflectiveness are explained and discussed. Their implications for restorative justice are discussed. Oppression and inequality are suggested as concepts that can guide the operation, context and limits of discursiveness, relationalism and reflectiveness. In the final section, the problem of relativism against universalism is discussed, and its relevance to the development of restorative justice suggested.

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Sheseña Hernández, Alejandro. "Observaciones sobre toponimias mayas tseltales." Anales de Antropología 55, no. 2 (July 31, 2021): 81. http://dx.doi.org/10.22201/iia.24486221e.2021.76338.

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<p>En el artículo se estudia un grupo específico de toponimias mayas tseltales del estado de Chiapas a partir de un expediente agrario de 1976. A la par de su reconstrucción, traducción y análisis lingüístico, estas toponimias también son analizadas en función de los aspectos geográficos, históricos y culturales que contienen. Gracias a la riqueza de la información contenida en el expediente, y a partir de la idea de que las toponimias operan en calidad de medios utilizados por las comunidades para apropiarse de los espacios con los que se identifican, en el artículo se presta especial atención en la manera concreta en la que estos procesos tienen lugar entre los tseltales.</p>

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Page Pliego, Jaime Tomás. "Refresco y diabetes entre los mayas de Tenejapa, San Cristóbal de Las Casas y Chamula, Chiapas." LiminaR Estudios Sociales y Humanísticos 11, no. 1 (January 1, 2013): 154–67. http://dx.doi.org/10.29043/liminar.v11i1.102.

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Este trabajo aborda factores asociados a la importancia Del consumo de refresco, específicamente de Coca-Cola, entre los mayas que habitan en las cabeceras municipales de Tenejapa, Chamula y San Cristóbal de Las Casas, Chiapas, en la obesidad y la diabetes. Los datos de campo arrojan cómo la situación de un número considerable de diabéticos y sus familiares sin antecedentes previos de diabetes se vincula a un intenso consumo de refresco previo a la aparición de la sintomatología. Se revisan las representaciones que los mayas construyen en torno a dicha problemática.

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González, Alma Amalia, and Fanny López. "RESEÑA A LAS GRANDES SEQUÍAS MAYAS. AGUA, VIDA Y MUERTE. RICHARDSON B. GILL." Revista Pueblos y fronteras digital 4, no. 8 (December 1, 2009): 287. http://dx.doi.org/10.22201/cimsur.18704115e.2009.8.179.

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Braciszewski, Jordan M. "Book Review: A Man's Recovery From Traumatic Childhood Abuse: The Insiders." Criminal Justice Review 29, no. 1 (May 2004): 256–57. http://dx.doi.org/10.1177/073401680402900138.

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GORDON, ROBERT. "The White Man's Burden: Ersatz Customary Law and internal pacification in South Africa." Journal of Historical Sociology 2, no. 1 (March 1989): 41–65. http://dx.doi.org/10.1111/j.1467-6443.1989.tb00131.x.

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Brazier, Rodney. "Who Owns State Papers?" Cambridge Law Journal 55, no. 1 (March 1996): 65–88. http://dx.doi.org/10.1017/s0008197300097749.

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The sale by the Churchill trustees of Sir Winston Churchill's pre-1945 personal papers to Churchill College, Cambridge early in 1995 caused much controversy. Over £12 million, generated by the National Lottery, was used by the National Heritage Memorial Fund to make the purchase, producing the jibe that the Trust's beneficiaries (notably the great man's grandson, Winston Churchill, MP) had won the Lottery without having to buy a ticket. This little drama brought into focus a number of constitutional questions about state papers.

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Journal articles on the topic 'May's law'

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