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Journal articles on the topic 'Navajo philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Webster, Anthony K. "From Hóyéé to Hajinei." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 16, no. 4 (December 1, 2006): 535–49. http://dx.doi.org/10.1075/prag.16.4.06web.

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This paper examines the use of co-switching in Navajo written poetry. I look specifically at the use of code-switching from English dominant poems to Navajo. I outline three general semantic domains that are most commonly code-switched from English to Navajo: 1) emotions; 2) mythic characters; and 3) traditional place-names. I suggest that this has to do with a general linguistic ideology that understands these domains as incommensurate with English. I argue that such code-switches are “emblematic identity displays.” I conclude by discussing the relationship between “folk” orthographies and “standard” orthographies. I argue that an over-reliance on “the standard” and a diminishing of “folk” orthographies limits the potential for creativity and subtly undermines notions of incommensurability when Navajo poets are limited to “the standard”, a standard that many Navajos do not know.

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2

Bańka, Ewelina. "Restoring the Self in the Language of Beauty and Balance: Esther Belin’s Of Cartography." Roczniki Humanistyczne 69, no. 11 (December 8, 2021): 7–19. http://dx.doi.org/10.18290/rh216911-1.

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The article analyzes the collection of poetry, Of Cartography, by Navajo poet and visual artist Esther G. Belin. In the collection, the poet explores the concepts of home and the self, merging her urban experience with traditional Navajo teachings. Written in a mixture of English and Navajo, the collection abounds in experimental poems with structure directly referring to the Navajo view of the cosmic reality. Grounded both in the Navajo philosophy of Beauty and Balance and modern, urban experience, Belin’s story can be interpreted as a healing rite that aims at restoring hózhǫ́: an ideal Navajo way of life which centers on the spiritual, physical, emotional, and psychological well-being of an individual and his/her community.

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3

Webster, Anthony K. "“Plaza ‘góó and before he can respond…”." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 18, no. 3 (September 1, 2008): 511–41. http://dx.doi.org/10.1075/prag.18.3.08web.

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This article suggests that much of the use of the Navajo language in contemporary Navajo written poetry, especially English dominant poetry, serves as an icon of proper Navajo usage. It is a purist view of the Navajo language. Navajo poetry is implicated, even if tacitly, in a discourse of linguistic purism that is tied to an oppositional linguistic ideology that sees Navajo and English as discrete and distinct “objects.” Navajo poetry erases the contemporary sociolinguistic diversity - including bilingual Navajo - on the Navajo Nation. And in so doing, it closes off parts of Navajo sociolinguistic realities and in its stead creates an imagined Navajo language community.

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4

Raitt, Thomas M. "The Ritual Meaning of Corn Pollen Among the Navajo Indians." Religious Studies 23, no. 4 (December 1987): 523–30. http://dx.doi.org/10.1017/s0034412500019090.

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Navajo religious rituals are so multifaceted that one has trouble perceiving any centre of gravity. The inevitable question is: What are the sources of unity behind the diversity of the chant system? Let us see what evidence there is among the Navajo that all religions tend to seek some point of contact with the divine.

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5

Griffin-Pierce, Trudy. "Cosmological Order As a Model For Navajo Philosophy." American Indian Culture and Research Journal 12, no. 4 (January 1, 1988): 1–15. http://dx.doi.org/10.17953/aicr.12.4.3878868746263207.

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6

Frisbie, Charlotte J., and John R. Farella. "The Main Stalk: A Synthesis of Navajo Philosophy." Man 21, no. 2 (June 1986): 364. http://dx.doi.org/10.2307/2803186.

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7

Field, Margaret. "Increments in Navajo conversation." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 17, no. 4 (December 1, 2007): 637–46. http://dx.doi.org/10.1075/prag.17.4.07fie.

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This paper examines the use of increments (Schegloff 1996, Ford et al. 2002) in naturally occurring Navajo discourse (conversation.) Navajo is a polysynthetic verb-final language belonging to the Athabascan family, spoken in the American Southwest. It finds that Navajo increments, specifically “glue-ons” (Couper-Kuhlen & Ono this volume) appear in the form of temporal or locative adverbial phrases as well as unattached NPs, as is the case in English and other languages. However, Navajo increments do not appear to serve two functions suggested by Ford et al.(2002) for increments in English: “pursuing uptake” in the case of lack of recipiency, and the indexing of a “stance display” toward the speaker’s own previous utterance. This is not surprising given other cultural differences in Athabaskan interaction which revolve around a value on individual autonomy, with important consequences for language use.

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8

Webster, Anthony K. "“So it's got three meanings dil dil:” Seductive ideophony and the sounds of Navajo poetry." Canadian Journal of Linguistics/Revue canadienne de linguistique 62, no. 2 (March 6, 2017): 173–95. http://dx.doi.org/10.1017/cnj.2017.11.

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AbstractThis article engages questions about translation, phonological iconicity, and seductive ideophony. I begin by discussing the work of Paul Friedrich as it relates to questions of linguistic relativity and poetics and the qualities of music and myth that constitute poetry. I then present a poem written in Navajo by Rex Lee Jim and four translations of the poem. Three are from Navajo consultants and one of those translations will be, from a certain perspective, rather surprising. Namely, why does one consultant translate this poem as if it is composed of ideophones? The fourth translation is mine. I then work through the morphology of the poem in Navajo, saying something more about the translators and the process of translation. I then provide a transcript of a conversation I had with Blackhorse Mitchell about this poem. I use this to take up questions of phonological iconicity (punning) and the seductive quality of ideophony (the pole of music). I also place this poem within a context of the stick game in Navajo philosophy (the pole of myth). This leads, in the conclusion, to reflections about linguistic relativity, misunderstandings, sound, and poetics.

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9

Taylor, James Stacey. "Autonomy and Informed Consent on the Navajo Reservation." Journal of Social Philosophy 35, no. 4 (December 2004): 506–16. http://dx.doi.org/10.1111/j.1467-9833.2004.00250.x.

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10

Wall, Barbara E. "Navajo Conceptions of Justice in the Peacemaker Court." Journal of Social Philosophy 32, no. 4 (November 2001): 532–46. http://dx.doi.org/10.1111/0047-2786.00113.

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11

Peterson, Leighton C., and Anthony K. Webster. "Speech play and language ideologies in Navajo terminology development." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 23, no. 1 (March 1, 2013): 93–116. http://dx.doi.org/10.1075/prag.23.1.05pet.

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In this article we combine a concern with speech play and language ideologies to investigate contemporary Navajo terminology development. This article presents some recent cases of lexical elaboration in context, and argues that neologisms in Navajo are often fleeting, shifting, or humorous practices that reflect and recreate individual agency, intimate grammars, and local language ideologies. They also reflect an unexpected continuity in what is considered to be a context of rapid language shift. Such practices are one form of resistance to English and should be seen as a sociocultural, rather than purely referential, phenomenon.

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12

McAllester, David P. ": The Main Stalk: A Synthesis of Navajo Philosophy . John R. Farella." American Anthropologist 88, no. 4 (December 1986): 979. http://dx.doi.org/10.1525/aa.1986.88.4.02a00380.

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13

Haskie, Miranda. "Teaching Sociology at a Tribal College: Navajo Philosophy as a Pedagogy." American Sociologist 44, no. 4 (December 2013): 378–84. http://dx.doi.org/10.1007/s12108-013-9188-3.

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14

Kahn-John (Diné), Michelle, and Mary Koithan. "Living in Health, Harmony, and Beauty: The Diné (Navajo) Hózhó Wellness Philosophy." Global Advances in Health and Medicine 4, no. 3 (May 2015): 24–30. http://dx.doi.org/10.7453/gahmj.2015.044.

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15

Cooper, Guy H. "Persistence and change in Navajo Indian religion." Religion Today 5, no. 1-2 (January 1988): 16–17. http://dx.doi.org/10.1080/13537908808580624.

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16

Bannan, Helen M., Wolfgang Lindig, Barbara Fritzemeier, James Hulbert, and Helga Teiwes. "Navajo: Tradition and Change in the Southwest." Journal of American History 81, no. 4 (March 1995): 1851. http://dx.doi.org/10.2307/2081872.

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17

Quintero, Gilbert A. "Gender, Discord, and Illness: Navajo Philosophy and Healing in the Native American Church." Journal of Anthropological Research 51, no. 1 (April 1995): 69–89. http://dx.doi.org/10.1086/jar.51.1.3630373.

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18

Joe, Jennie, Katherine Spencer Halpern, and Susan Brown McGreevy. "Washington Matthews: Studies of Navajo Culture, 1880-1894." Journal of American History 85, no. 2 (September 1998): 722. http://dx.doi.org/10.2307/2567861.

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19

Bahr, Donald, Rik Pinxten, Ingrid van Dooren, and Frank Harvey. "The Anthropology of Space: Explorations into the Natural Philosophy and Semantics of the Navajo." Language 61, no. 1 (March 1985): 198. http://dx.doi.org/10.2307/413431.

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20

Garner, Holly, Mary Alice Bruce, and John Stellern. "The Goal Wheel: Adapting Navajo Philosophy and the Medicine Wheel to Work With Adolescents." Journal for Specialists in Group Work 36, no. 1 (January 20, 2011): 62–77. http://dx.doi.org/10.1080/01933922.2010.537735.

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21

Lamphere, Louise, Rik Pinxten, Ingrid van Dooren, and Frank Harvey. "The Anthropology of Space: Exploration into the Natural Philosophy and Semantics of the Navajo." American Indian Quarterly 9, no. 1 (1985): 99. http://dx.doi.org/10.2307/1184668.

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22

Castile, George Pierre, and Wade Davies. "Healing Ways: Navajo Health Care in the Twentieth Century." Journal of American History 89, no. 2 (September 2002): 680. http://dx.doi.org/10.2307/3092270.

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23

Meredith, Howard, and Kathleen P. Chamberlain. "Under Sacred Ground: A History of Navajo Oil, 1922-1982." Journal of American History 89, no. 2 (September 2002): 679. http://dx.doi.org/10.2307/3092269.

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24

Baird, W. David, and Robert A. Trennert. "White Man's Medicine: Government Doctors and the Navajo, 1863-1955." Journal of American History 86, no. 4 (March 2000): 1799. http://dx.doi.org/10.2307/2567654.

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25

Schneider, Gregory W., and Mark J. DeHaven. "Revisiting the Navajo Way: Lessons for Contemporary Healing." Perspectives in Biology and Medicine 46, no. 3 (2003): 413–27. http://dx.doi.org/10.1353/pbm.2003.0044.

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26

Thompson, Gerald, and William Haas Moore. "Chiefs, Agents, & Soldiers: Conflict on the Navajo Frontier, 1868-1882." Journal of American History 82, no. 2 (September 1995): 755. http://dx.doi.org/10.2307/2082295.

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27

Parman, D. L. "Working the Navajo Way: Labor and Culture in the Twentieth Century." Journal of American History 93, no. 2 (September 1, 2006): 606. http://dx.doi.org/10.2307/4486377.

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28

Bannan, Helen M., and Carolyn Niethammer. "I'll Go and Do More: Annie Dodge Wauneka, Navajo Leader and Activist." Journal of American History 89, no. 1 (June 2002): 319. http://dx.doi.org/10.2307/2700934.

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29

Pedersen, Mette J., and Christine B. Vining. "Early Intervention Services With American Indian Tribes in New Mexico." Perspectives on Communication Disorders and Sciences in Culturally and Linguistically Diverse (CLD) Populations 16, no. 3 (October 2009): 86–94. http://dx.doi.org/10.1044/cds16.3.86.

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Abstract Typical approaches to early intervention services, as carried out in many parts of the United States, may not be practical or successful with traditional American Indian families and communities. New Mexico, home to 22 tribes (19 pueblos, Navajo, and 2 Apache tribes) with eight indigenous languages, has worked through its Part C Family Infant Toddler (FIT) Program to support services for all communities in ways that meet community and cultural norms. This has led to examination of service delivery approaches, community based services guided by local American Indian leadership, and scrutiny of early assessment and evaluation in a culturally appropriate manner, compatible with state and federal regulation. This overview of the early intervention system, its challenges and opportunities, shares features of early intervention programs serving New Mexico tribes, and speech-language services in the context of family-centered philosophy, and culturally competent service delivery.

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30

Jacobsen, Kristina, and Kerry F. Thompson. "“The right to lead”: Navajo language, dis‐citizenship, and Diné presidential politics." Journal of Sociolinguistics 24, no. 1 (October 3, 2019): 35–54. http://dx.doi.org/10.1111/josl.12380.

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31

Brugge, David M., and Emily Benedek. "The Wind Won't Know Me: A History of the Navajo-Hopi Land Dispute." Journal of American History 80, no. 4 (March 1994): 1547. http://dx.doi.org/10.2307/2080748.

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32

Keovorabouth, Souksavanh Tom. "Reaching Back to Traditional Teachings: Diné Knowledge and Gender Politics." Genealogy 5, no. 4 (October 29, 2021): 95. http://dx.doi.org/10.3390/genealogy5040095.

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As Diné, we must understand the traditional teachings that were once in place through oral traditions and teachings. There are many troubles Diné (Navajo) women and Nadleeh (Two-Spirit) people face from outside the community, but due to western influence, we endure the same effects from within our own Nation. Through this paper, I aim to propose resolutions to move our Nation in the right direction for social change and build a community of acceptance by reaching back to traditional teaching philosophies without the influence of cis-heteronormative patriarchal structures. I argue that adoptions of these western institutions have severe effects on Diné women and Nadleeh (Two-Spirit) livelihood and well-being. In this paper, I examine three areas of Diné philosophy and cosmology: (1) the central role of K’é (family) and the matrilineal clanship, (2) Diné women and Nadleeh voices in our creation stories, and (3) Hozhó, the beauty way, to understand the masculine and feminine energies of Diné cosmology in order to address the importance of women and Nadleeh on Dinétah.

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33

Frank, Daniel Z., Elliot P. Douglas, Darryl N. Williams, and Carl D. Crane. "Investigating Culturally-Contextualized Making with the Navajo Nation: Broadening the Normative Making Mentality." Engineering Studies 12, no. 3 (September 1, 2020): 177–94. http://dx.doi.org/10.1080/19378629.2020.1821694.

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34

Castillo, Edward D. "White Man's Medicine: The Navajo and Government Doctors, 1863-1955. Robert A. Trennert." Isis 90, no. 4 (December 1999): 848–49. http://dx.doi.org/10.1086/384588.

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35

Quinn, Eileen Moore. "Breathing Life into Language:Duchas/Taa Koo Dine: A Trilingual Poetry Collection in Navajo, Irish and English." Anthropology Humanism 26, no. 2 (December 2001): 208–11. http://dx.doi.org/10.1525/ahu.2001.26.2.208.

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36

Stollman, Jennifer A. "America's Financial Future, Civic Engagement." PS: Political Science & Politics 43, no. 02 (April 2010): 343–46. http://dx.doi.org/10.1017/s1049096510000259.

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Institutions of higher learning reflect the philosophies, environments, and resources of their location. Fort Lewis College sits in the San Juan Mountains, a part of the Rocky Mountain chain in southwest Colorado. Throughout its history, the College has successfully transformed itself to suit the needs of its students. Flexibility is demonstrated in frequent changes in focus, curriculum, student population, and programming. Founded as an agricultural high school in 1911, the College transitioned to a two-year college in 1927, implemented an agricultural and mechanic two-year degree program in 1933, assumed junior college status in 1948, and finally, in 1962, became a baccalaureate degree–granting institution that centered its educational objectives around a liberal arts philosophy. Additionally, the College's diverse faculty and student population impact the curriculum and programs. Students of differing classes, ethnicities, regions, and faith traditions share intellectual and physical space. Presently, the student population is just under four thousand, and there are approximately two hundred tenure or tenure-track faculty. Eighteen percent of the student population is native, representing over 125 different nations, but principally the Navajo nation. These statistics require the College to adjust its curricular objectives to suit the intellectual levels and goals of its students.

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37

Deuschle, Kurt, and John Adair. "AN INTERDISCIPLINARY APPROACH TO PUBLIC HEALTH ON THE NAVAJO INDIAN RESERVATION: MEDICAL AND ANTHROPOLOGICAL ASPECTS*." Annals of the New York Academy of Sciences 84, no. 17 (December 15, 2006): 887–905. http://dx.doi.org/10.1111/j.1749-6632.1960.tb39122.x.

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38

McCarty, Teresa L., Sheilah E. Nicholas, Kari A. B. Chew, Natalie G. Diaz, Wesley Y. Leonard, and Louellyn White. "Hear Our Languages, Hear Our Voices: Storywork as Theory and Praxis in Indigenous-Language Reclamation." Daedalus 147, no. 2 (March 2018): 160–72. http://dx.doi.org/10.1162/daed_a_00499.

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Storywork provides an epistemic, pedagogical, and methodological lens through which to examine Indigenous language reclamation in practice. We theorize the meaning of language reclamation in diverse Indigenous communities based on firsthand narratives of Chickasaw, Mojave, Miami, Hopi, Mohawk, Navajo, and Native Hawaiian language reclamation. Language reclamation is not about preserving the abstract entity “language,” but is rather about voice, which encapsulates personal and communal agency and the expression of Indigenous identities, belonging, and responsibility to self and community. Storywork – firsthand narratives through which language reclamation is simultaneously described and practiced – shows that language reclamation simultaneously refuses the dispossession of Indigenous ways of knowing and refuses past, present, and future generations in projects of cultural continuance. Centering Indigenous experiences sheds light on Indigenous community concerns and offers larger lessons on the role of language in well-being, sustainable diversity, and social justice.

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39

Bülgözdi, Imola. "A Quest for the “Missing People”: Posthuman Affect in Where the Water Tastes Like Wine." Hungarian Journal of English and American Studies 29, no. 2 (November 1, 2023): 343–62. http://dx.doi.org/10.30608/hjeas/2023/29/2/7.

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Abstract The narrative-adventure game, Where the Water Tastes Like Wine (2018) is “a bleak American folk tale about traveling, sharing stories, and surviving manifest destiny,” whose objective is to introduce the player to voices formerly overshadowed or muted by the mainstream myth of the American dream. Players are tasked to find “the greatest stories,” that is “the ones people will tell you about their own lives,” meeting marginalized characters, like the migrant Mexican worker or the Navajo woman, as well as well-known figures of resistance, like Beat author Neal Cassady. Relying on Aubrey Anable’s definition of video games as affective systems, the article demonstrates that the player’s non-linear, rhizomic wandering results in a more accurate, affective cartography of the USA and provides the opportunity to tap into the experience of becoming posthuman via a marginalized avatar. Where the Water Tastes Like Wine thus aligns with the objectives of Rosi Braidotti’s critical posthumanism: it facilitates a different, more democratic future achieved by actualizing as political subjects of knowledge the “missing people,” who did not qualify as fully human according to the humanist idea of “man.” (IB)

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40

Stoller, Paul. "Representing Religion in The Postmodern Age: Bororo Cosmology, Natural Symbolism and Shamanism ; The Main Stalk: A Synthesis of Navajo Philosophy ; Images of Man: Studies in Religion and Anthropology." Anthropology Humanism Quarterly 11, no. 2 (May 1986): 41–42. http://dx.doi.org/10.1525/ahu.1986.11.2.41.

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41

Perkins, Ellavina. "Rik PINXTEN, Ingred VON DOOREN, and Frank HARVEY, The Anthropology of Space: Explorations into the Natural Philosophy and Semantics of the Navajo, Philadelphia: University of Pennsylvania Press, 1983. 240 pages, US $32.50 (cloth)." BOOK REVIEWS / COMPTES RENDUS 6, no. 1 (June 29, 2021): 82. http://dx.doi.org/10.7202/1078456ar.

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42

Kurczewski, Jacek Maria. "DILEMMAS OF RE-NATIVIZATION OF INDIGENOUS LAW." Studia Iuridica, no. 96 (July 7, 2023): 146–207. http://dx.doi.org/10.31338/2544-3135.si.2023-96.10.

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The author in this study tests the applicability of basic categories of Leon Petrażycki’s (1865–1931) socio-psychological theory of law, pointing at ambiguity of the concept of ‘indigenous law’, ‘natives’ law’ and ‘customary law’. First, however, the right to one’s own law is followed through the history of colonization. It is essential for the plight of the indigenous people that already in 1537 Popes recognized that ‘original inhabitants’ had ‘rights’ and thus ‘legitimate claims’. If, on the one hand, there are ‘rights’ and ‘rightful claims’ then, on the other, there are duties that include not only the negative refraining from appropriation but also the positive duty to protect in exchange for the impairing the indigenous sovereignty. But whenever the nexus iuris is recognized, i.e. the link of correlative rights and duties, there is a law (Petrażycki) and ‘inherent – even if impaired, or as some say, abused – sovereignty of the indigenous people’ (Justice Marshall). The pluralist notion of ‘law’, the distinction between the ‘normative positive’ reference and the ‘normative intuition’ and the distinction between the ‘normative’ and the ‘factual’ should allow one to organize systematically the multiple issues that one encounters when approaching the area of ‘indigenous law’. From discussion of the official nonindigenous indigenous law exemplified by the federal Native American law of the United States the paper moves on to discuss the Navajo case of the official tribal law. It comes out that the native procedures and law are full of religious meaning so the ‘cultural’ sovereignty is much more fundamental and value-loaded than the secular philosophy of human rights incommensurable with the right to one’s own law. This is not considered when borrowing from native law into secular Western law (Greenland’s Criminal Code; mediation procedures in North America). The meaning of cultural sovereignty is the right to develop one’s law so that it fits one’s needs and aims. But the full success story is when the antithesis of the ‘indigenous’ and ‘dominant’ law is settled through the feedback from the former to the latter, like when the law – not only of a country but also on the global level – becomes syncretic and embraces deeper universalization of the human rights.

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43

Picard, M. "Remembering First Oil in Nevada." Earth Sciences History 28, no. 2 (November 5, 2009): 161–74. http://dx.doi.org/10.17704/eshi.28.2.3568120856325474.

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In June 1954 Nevada became the twenty-ninth oil-producing state in the United States (Picard 1955). Interestingly, production was from volcanic rocks from the open-hole interval 6,450 to 6,730 ft (1,966 to 2,051 m) in the Oligocene Garrett Ranch volcanics, an unexpected reservoir in the kind of rocks rarely productive anywhere in the world. The pour-point (65-80° F) and gravity (26-29° API) of the crude were high, similar to oils found in the Eocene Green River Formation of the Uinta Basin, northeast Utah. Cumulative production in the field through September 1978 was 3.3 million barrels of oil. An early estimate of ultimate primary reserves was four million barrels of oil (Bortz and Murray, 1979). The trap is a faulted truncated wedge of Oligocene and Cretaceous-Eocene rocks with a top seal of impermeable valley fill, a bottom seal of Paleozoic rocks, and an east-side seal formed by a basin boundary fault and impermeable Paleozoic rocks. The new field in Railroad Valley of east-central Nevada, finally totaling fourteen producing wells, was called Eagle Springs after the locality and the name of the discovery well drilled by the Shell Oil Company. Twenty-two years after the Eagle Springs discovery a larger oil field, Trap Spring, was discovered by Northwest Exploration Company less than ten miles west of Eagle Springs, in Tertiary ash-flow tuffs. Two hundred dry holes had been drilled in Nevada between the two discoveries. In 1982, six years after the Trap Spring discovery, Amoco Production Company drilled the first well outside of Railroad Valley at Blackburn field on the east side of Pine Valley in Eureka County. Blackburn, a structural trap above a Tertiary low-angle extensional fault, produces from Devonian reservoirs. In 1983, Northwest Production brought in the Grant Canyon field about 10 mi (6 km) south of Eagle Springs. The oil reservoir of Devonian carbonates there is entrapped in a ‘buried-hill’. The discovery in 2004 of the Covenant field in Central Utah, because of similarities to large oil fields in the thrust belt of Wyoming and Utah and some resemblance to the Nevada fields of the Great Basin, ignited a frenzy of leasing which still goes on when land is available. Located along the thrust-belt (hingeline), Covenant produces oil from the Jurassic Navajo Sandstone that apparently originated in the Paleozoic.

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44

Plouviez, David. "Enjeux et modalités de la sous-traitance des navires de guerre français sous l’Ancien Régime." Revue de Synthèse 140, no. 1-2 (December 10, 2019): 203–38. http://dx.doi.org/10.1163/19552343-14000008.

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Résumé Le processus de navalisation qui débute au XVIIe siècle contraint les États européens à rassembler des budgets conséquents, à construire des infrastructures portuaires, à organiser des réseaux d’approvisionnement et à disposer d’une main-d’œuvre nombreuse et qualifiée. Néanmoins, aucune puissance ne parvient à assumer seule la construction et l’entretien de se flotte de guerre et le recours à la sous-traitance auprès d’entrepreneurs est récurrent. À partir de l’exploitation d’un échantillon de marchés de construction, cet article a pour objectif de dessiner les contours de la sous-traitance navale en France sous l’Ancien Régime. Il s’agit de contextualiser ce phénomène tant au niveau européen que dans le cadre de la politique navale fran-çaise, ainsi que d’envisager les objets techniques réalisés et les acteurs responsables.

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45

Moore, Margaret. "Occupancy rights: life planners and the Navajos." Critical Review of International Social and Political Philosophy 23, no. 6 (July 23, 2020): 757–64. http://dx.doi.org/10.1080/13698230.2020.1797388.

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46

Kent, Susan, Garrick Bailey, and Roberta Glenn Bailey. "A History of the Navajos: The Reservation Years." Journal of American History 74, no. 2 (September 1987): 510. http://dx.doi.org/10.2307/1900067.

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Zingano, Marco. "L’autre bataille : l’histoire de l’interprétation de la thèse aristotelicienne sur les futurs contingents." Revue de philosophie ancienne Tome XLI, no. 1 (December 5, 2023): 57–80. http://dx.doi.org/10.3917/rpha.411.0057.

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Cet article examine les deux thèses attribuées à Aristote depuis l’Antiquité à propos de la bataille navale dans le De interpretatione 9 : soit Aristote a résolu le problème du déterminisme dans ce chapitre en restreignant l’application du principe de bivalence, soit il a rejeté le déterminisme, en qualifiant la vérité ou la fausseté des propositions concernant les futurs contingents comme vérité ou fausseté indéfinies . On dit que la première est la réponse aristotélicienne traditionnelle , tandis que la seconde est parfois désignée comme l’autre solution . Cependant, quand on revisite nos principales sources sur cette question, la première réponse semble être la branche d’un dilemme dans lequel les Stoïciens ont poussé les Péripatéticiens, et ne peut pas en tant que telle figurer comme une solution au problème du déterminisme, tandis que la seconde est la solution que les Péripatéticiens ont trouvée comme solution au dilemme auquel ils étaient confrontés, et donc correspond premièrement au défi stoïcien et seulement secondairement au texte aristotélicien.

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Sánchez Ron, José M. "Tomás Navarro Tomás y los orígenes de la fonética experimental en la JAE." Asclepio 59, no. 2 (December 30, 2007): 63–86. http://dx.doi.org/10.3989/asclepio.2007.v59.i2.232.

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Coleman, Michael C., and Norman J. Bender. ""New Hope for the Indians": The Grant Peace Policy and the Navajos in the 1870s." Journal of American History 77, no. 3 (December 1990): 1044. http://dx.doi.org/10.2307/2079077.

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Cases Martínez, Víctor. "caso Damiens y la desacralización de la monarquía francesa." Studia Historica: Historia Moderna 43, no. 2 (December 31, 2021): 339–68. http://dx.doi.org/10.14201/shhmo2021432339368.

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En 1757 Robert-François Damiens hirió de un navajazo a Luis XV. Las autoridades y la prensa presentaron el atentado como un suceso extraordinario perpetrado por un fanático, que nada tenía que ver con las tensiones que sacudían el país. Sin embargo, la lectura oficial del acontecimiento no silenció los numerosos malos discursos que aplaudían la osadía del frustrado regicida. El fallido magnicidio puede ser inscrito en una historia de larga duración que muestra cómo algunas de las opciones estratégicas de las autoridades del Antiguo Régimen fueron minando paulatinamente su poderío, como el traslado de Luis XIV a Versalles o la política antijansenista de la Corona. La desacralización de la monarquía posibilitó la aparición de una nueva elite intelectual, los philosophes, quienes se postularon como los abande- rados de la emergente opinión pública, que a su juicio convenía distinguir de la «estúpida y miserable» opinión popular, a la que pertenecía Damiens

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