City as Symbol in Aztec Thought: The Clues from the Codex Mendoza

'Parallel Worlds' - Clusters for a Theory of Concepts of Communications: Historical Intercultural and Cultural Comparative Studies of Perspectives of National and Transnational Conditions, Values, Concepts, and Terms of 'Communication' - 'Orality' - 'Literacy' - 'Rhetoric' - 'Media'

“…The courts and local uneducated folks in Europe spoke local languages. So Old Norse disappeared from England in the 11 th century serving before as the court and administrative language of Scandinavian rulers of England such as Canute (1016)(1017)(1018)(1019)(1020)(1021)(1022)(1023)(1024)(1025)(1026)(1027)(1028)(1029)(1030)(1031)(1032)(1033)(1034)(1035). Bilingual societies where Frankish and Gallo-Roman were spoken existed.…”

The Housing of the World: The Significance of Cosmographic Concepts for Habitation

“…Instead, these activities conform to certain ideas about order and orientation [Carrasco 1981;Meyer 1978;Kalland 1996;O'Brien 2002;Singh 2009;Vastokas 1969;Wheatley 1971]. This holds true for sacred landscapes, in which structures like those just mentioned are embedded and related to each other.…”

“…Therefore it is quite understandable why ancient cultures globally considered caves, non-domestic architecture (a temple, a tomb, and sepulchral monuments), dwellings (such as a tent, a hut, and a house), a village or a city, and finally the landscape or seascape as spatiotemporal replica of the cosmos, figuring certain cosmovisions in the human habitat [Barnatt 1998: 92-105;Barnatt und Edmonds 2002: 113;Bénisti 1960;Casey 1998;Carrasco 1981;Casajus 1981: 60;Egenter 1980Egenter , 1989Krupp 1983: 122-12;Krupp 1997;Ruggles 1999;Eisler 1910: 600-632;Frank 2001: 140-143;Griaule 1966: 40-56, 101-124;Hentze 1961;Hultkranz 1987: 285-290;Kalland 1996;McKhann 1992;W. Müller 1956: 139, 143-187, 261, 280-283, 296-318;W.…”

Calendars and Ecosystem Management: Some Observations

“…In an indigenous landscape, land use resulting in the formation of anthropogenic biomes is a temporal and spatial process that can be expressed and, in part, managed through fine-tuned calendrical systems. As Carrasco (1981) points out in reference to the codex Mendoza of the Aztecs BWe know from scholarship that the life of the society was likewise framed by intricate intermeshing calendrical systems.^While it is widely recognized that many collective actions of a society are dictated by its calendar, the significance of this phenomenon in indigenous ecosystem management is largely ignored. Prober et al's (2011) study of an aboriginal community in Australia, among few that deal with the role of indigenous calendars in ecology, describes an indigenous calendar that has the following three characteristics indispensable to indigenous ecosystem management: 1.…”