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I. Introduction -- II. The Six Best Sources of Information -- 1. Introduction and Table of Contents -- 2. Text, Translation and Notes -- III. The Litany of The Resi Bhujangga -- 1. Introduction and Table of MSS used -- 2. Text, Translation and Notes -- IV. Kanda MPAT (The Four Elder Brothers/Sisters) -- Drawings -- 1. Introduction -- 2. Summary of Weck's main findings with balians, a–y -- 3. The Four and the others priests, z 1–11 -- 4. The Four in Recent Publications,1–7 -- V. Mainly on Panca-Kosika (The Five Seers) -- 1. Pañca-Kosika in the Writings from the Past -- 2. Pañca-Kosika in the texts and in the rituals of Bali's various priests, A–Y -- 3. The most recent Publications about the four, Z 1–4 -- 4. The seers Kosika, Garga, Métri, Pratanjala individually -- VI. Final Word -- Final Word -- Manuscripts Consulted.

A common thread linking micro- and macro cosmos is karma. Karma and death are intricately interwoven, since the preparation of the corpse during the funeral is the exit from this world and the entry to the next. It has been generally accepted that the corpse is highly polluting, but I will argue that the funeral is a purifying process, which prepares and presents the dead to the gods. If the descendants do not purify the deceased's flesh during the funeral, the dead will not attain a rebirth in accordance to his own karma, and the relatives' performances of the obsequies may diminish or limit his future incarnations. Hence, I will stress the actual funerals, the flesh as a biomoral substance, and why it is necessary to have a son to mourn the deceased. Karma is not only a personal residue or quality, but an inter-generational relation, which links and constitutes society and cosmos. The outcome of, and reason for, this relation, it will be argued, is soteriology for society in the form of life-giving water for all. Thus, my aim is to explore how and why cremation and karma constitute society and cosmos, and enable soteriology both for the deceased and descendants.DOI: 10.3126/dsaj.v1i0.287Dhaulagiri Vol.1 (2005) pp.164-175

From Cosmogony to Exorcism in. Javanese Genesis. Stephen C. Headley. New York: Oxford University Press, 2000. 250 pp.

A close reading of the cosmogony found in the preface to Ō no Yasumaro 太安萬侶's Kojiki 古事記 (Record of Ancient Matters, 712 CE) reveals the ways in which Japan's early Nara period elites appropriated aspects of China's Daoist traditions for their own literary, mythological, and political purposes. This debt to Daoism on the part of the oldest Shintō 神道 scripture, in turn, reveals the extent to which Daoist traditions were eclectically mined for content that early Japanese elites found useful, rather than transmitted as intact lineages. This also raises questions about whether and how "Daoism" has functioned as a systematic body of doctrines and practices, whether in China or overseas. The essay argues that Ō no Yasumaro's appropriation of the Daoist cosmogonic repertoire is consistent with Daoist traditions as they developed during China's Six Dynasties and Tang periods—that is, with Daoism as it existed contemporaneously with the early Nara period, when the Kojiki was compiled.

Polynesian epistemology and cosmogony dictate that all life and existence come from Pō, the generative, liminal darkness. Pō can be temporally expansive, producing a view of time that is spiral rather than linear. Within Pō, time and space are not necessarily discrete categories.In this dissertation, I argue that literary depictions of Pō can represent and articulate notions of political and cultural sovereignty throughout contemporary Polynesia. These forms of sovereignty are rooted in cosmogonic connections to darkness and land, which are manifested in the Indigenous body's mediation of the intertwined spiral of time and space. I contend that the boundless potential of Pō is reflected in the varied ways embodied cosmogony appears in contemporary Pacific literature, and the methods by which Native Pacific authors such as Albert Wendt, Patricia Grace, and Victoria Nalani Kneubuhl rework Anglophone literary traditions of the novel and the short story to advance Indigenous notions of the nation. These authors invoke Pō through parallel yet distinct uses of "form": first, in the exploration of how variously raced and gendered forms of the Indigenous body can affirm or contest the body politic; second, in the diverse articulations of space and time through the texts' formal construction and narratology. In these texts, Indigenous storytelling techniques—such as kākau (tattoo), fāgogo, whaikōrero, and oli—suggest how literary forms and representations of Pō can variously (re)turn to the post/settler/colonial nation and (re)tell Indigenous narratives. My analysis relies on orature but also centers the ways the Indigenous body has always functioned as a legible text and a tool for mediating epistemology. My theorization of Pō draws on bodily- and sensory-based Indigenous concepts and discourses, including makawalu, Mana Wahine, and vā. Overall, I investigate the literary intersections of cosmogony, body, and nation, to reveal how the Indigenous body's cosmogonic connections can overcome the traumatic construction of the post/settler/colonial nation as the primary marker of community. In its place, I offer a theory of embodied cosmogony that requires an Indigenous reading praxis, resulting in a new iteration of the Polynesian body as text and a necessary intervention in postcolonialism and broader literary criticisms.

AbstractThis essay applies Bourdieu's analysis of the formation of the 'scholastic habitus' in medieval times—elaborated in his 1967 afterword to his French translation of Erwin Panofsky's Gothic Architecture and Scholasticism—to the correspondence between indigenous mental categories and architectural innovation in the Bolivian 'rebel city' of El Alto. The principle of homology between mental categories and building layout (rooted in a shared habitus) can be used to interpret one of the most spectacular features of Bolivia's 'emerging architectures', known as chalets. The term chalet designates a hybrid structure consisting of a colorful and ornate penthouse and multi‐story dwelling erected on building rooftops. The chalets are architectural forms embedded within an economy of symbolic goods characterized by a 'dual truth': they are at once material and symbolic; they perform economic functions while seeking public visibility. The conspicuous lifestyle advertised by the construction of chalets can be understood by reference to the rising social power of the indigenous elites (cholos) dominating the thriving 'ethnic economy' of the city. The fraternities of El Alto emerge as the structural equivalent of the scholastic institution that Bourdieu associated with Gothic architecture: they are the site of production of a specific habitus, shared by native urban categories defined by similar residential locations, economic activities and forms of collective organization.

Inquiry into social and organizational life has been characterized predominantly by a structural-functionalist orientation, following the influence of sociologists such as Talcott Parsons. While this orientation has produced a great deal of knowledge and insight in the field of organizational theory, there are ways in which this orientation has led to unintentional consequences. The structural-functionalist orientation tends to generate a snapshot approach to research by focusing on the givenness of social structures and in so doing, adds to a sense of reification of organizational processes. Organizational life is a socially constructed reality. This is easily forgotten because by nature, social institutions begin to degenerate into recipe knowledge for its members, and original meanings and intentions that once guided social arrangements get lost. This paper proposes that we need a methodology which attempts to capture the historicity and continuity of organizational life, and the contingencies and decisions made through time. We need to pay attention to the human cosmogony, the human creation of the world through contingencies, accidents, and choices, to attempt to re-discover the original intentions and choices of predecessors. A brief review of historians and historical philosophers' views of methods for studying human action is investigated.