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En estos tiempos de hipercomunicación bastaría la invitación de enviar a un amigo cualquiera de los textos que consideres interesantes algo redundante: demasiada comunicación, demasiados textos y , en general, demasiado de todo.
Es posible que estemos de acuerdo... pero cuando encuentras algo interesante en cualquier sitio, la red, la calle, tu casa, o un lugar escondido y remoto, compartirlo no sólo es un acto (acción, hecho) de amistad o altruismo, también es una manera de ahorrar tiempo a los demás (y de que te lo ahorren a ti (si eres afortunado) a costa del tiempo que tu has podido derrochar (emplear) y el gustazo de mostrar que estuviste ahí (o donde fuera ) un poco antes (el tiempo ya no es más el que era).
Comparte con tus conocidos aquello que encuentras, es evolución.
TABOO & COSMOS
18-03-10 Pop Occulture  

 

Have been thinking a lot about this lately, though I've not yet been able to formulate it into a proper article: the notion of the cosmos. Not, that is, the 'universe' as most people use it, but as in the system of society, the notion of 'order' which we've developed around us via cultural practices, etc.

Found this the other day via the China vs. Google fight:

We need to preserve our nation's interest, our people's interest, we cannot be relaxed with any information that will cause harm to the stability of our society, to our system, and to the health of our under-age young people," he said.

It's not that I'm pro-censorship or necessarily pro-China, but this is a highly-compressed explanation of what a cosmos is. Its the way things are, the way they've been, the way we intend to keep them. It's why we have the symbolic-ritual office of the Police: not for justice, but to maintain and enforce existing power relationships.

Enter the taboo. [See also kapu in Hawaiian and tapu in other Polynesian cultures] Rather than the go-to Wikipedia quote though, I'll pull from James Frazer who is a somewhat more eloquent source:

THUS in primitive society the rules of ceremonial purity observed by divine kings, chiefs, and priests agree in many respects with the rules observed by homicides, mourners, women in childbed, girls at puberty, hunters and fishermen, and so on. To us these various classes of persons appear to differ totally in character and condition; some of them we should call holy, others we might pronounce unclean and polluted. But the savage makes no such moral distinction between them; the conceptions of holiness and pollution are not yet differentiated in his mind. To him the common feature of all these persons is that they are dangerous and in danger, and the danger in which they stand and to which they expose others is what we should call spiritual or ghostly, and therefore imaginary. The danger, however, is not less real because it is imaginary; imagination acts upon man as really as does gravitation, and may kill him as certainly as a dose of prussic acid. To seclude these persons from the rest of the world so that the dreaded spiritual danger shall neither reach them nor spread from them, is the object of the taboos which they have to observe. These taboos act, so to say, as electrical insulators to preserve the spiritual force with which these persons are charged from suffering or inflicting harm by contact with the outer world.

And one final quote relating to a time period in Hawaiian history called 'Ai Noa:

The ?Ai Noa (Hawaiian: literally free eating)[1], was a period of taboo-breaking which convulsed the Hawaiian Islands in 1819. Women were allowed to eat forbidden food and to eat with men; the priests were no longer to offer human sacrifices; the many prohibitions surrounding the high chiefs were relaxed.

Kamehameha I, the conqueror of the islands, had just died; his son Liholiho succeeded him (and was later known as King Kamehameha II). He came to power amid scenes of grief and licence.

The usual strict rules of the Hawaiian religion and social system, known as kapu, were in abeyance during the usual mourning period. Women ate pork and bananas; people had sexual intercourse with whomever they pleased; routine life was completely overthrown. When a new high chief came to power, he usually re-imposed the kapu.




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