as well. Here is a pi
cture offers a wide range of services and energetic materials research opportunities. Browse the services listed below to find out how of one such magical fortress or kalu drawn for some Colombian anthropologists in the la
te 1960s in color by Alfonso Diaz Granados, cacique segundo of a Cuna settlement in the north of Columbia in the Gulf of Uraba.In other such spirit-fortresses, such as the Kalu Tigun, the rhombo
id shapes in the u
pper part of the building are tables-the same sort of "tables" (vulvas) that appear in the creation of the world, reminding us that while Panama sky
scrapers as much as female
body parts may serve as the model, and in serving as such fulfill a deadly serious mandate of fidelity, nevertheless such fidelity has its tricks. Euclidean space is shattered, as is the logic of identity. Chapin represents a world
in which up is down
and down is up. He reports that his Cuna "specialists who separate the world above from the world below have also told me with equal convictio
DOT and UN Hazards Classification
n that these two regions are one and the same. As one informant put it, 'the two levels curve around the surface of the earth like pots. (83-84) And
unlike the levels-version of
mimesis Drop Test Structure ( and alterity, maps can be drawn and do in fact exist of these spirit-locations and their geography. In a footnote Chapin tell
Light Gas Gun Experiments
s us that "Kuna curing specialists memorize the location of spirit strongholds and whirlpools in their
Mine Detection Evaluation
immediate region so they will know precisely where the various disease-causing spirits live."(80) The illustration he presents is of interest. It's
not the sort of map you buy
at the gas stations in New Jersey. It's a series of stick figures moving from frame to frame as in a comic-book, z
ig-zagging left
to right and right to left up the page, each little frame depicting an encounter with salient features of the worl
RASS/SODAR Sounding Site
d therein. It's similar if not identical in form to the healers chants, as well as to the picture-writing of those chants-a philosophic orientation to representation which tak
es each particular as it co
mes, portraying it step by step but by no means "to scale," sometimes tiptoeing, sometimes in seven-league boots, depicting the spirit-helpers as persons walking in the midst of the world as well as how that world looks to those persons. Jumping Levels,
Rocket Engine Testing
The Rocket Test Site Facility has two engine test stands, one rated for 8,000 lbs. of thrust and the other for 80,000 lbs. of thrust.
Jumping B
odies A graphic illustration of this non-Euclidean landscape is provided by Chapin's caustic critique of Claude Levi-Strauss and of Henry Wassen for their assumptio
n about the literalnes
s of the woman's body referred to in the birthing song Muu-Igala, sung for a woman in obstructed birth and made famous by dint of Levi-Strauss's semio
tic analysis of i
t in his essay, "The Effectiveness of Symbols." While Levi-Strauss follows Wassen's commentary that the song depicts the healer and his figurine spirit-helpers struggling through the laboring
