The worrying conundrum here is the sense in which these various forces operate against other “forces” that are deplored as now one or more alternative models of “order”. These other models are then formulated in the form of a sense of “disorder” by not conforming to the preferred form of order that attempts to impose on them – whether it is claimed that they have been “legitimately” defined nationally or internationally. As a strange addition to these high-profile manifestations of “homophobia,” it is curious to note the recognition of a “homophonic” phenomenon – famous as the “tradition and order” pronunciation of “law and order.” As Janet Holmes (An Introduction to Sociolinguistics, 2001) has noted, in radio and television, Lore and Order replaces Law and Order in the discourse of all advertisers (p. 342). Related homophonic arguments have been made about a possible confusing “terrorists” and “terrarists” (War against Terra, 2002; Tom Engelhardt, Terracide and the Terrarists: destroy the planet for record profits, Transcend Media Service, May 27, 2013). A brief overview might accept that the current use of “law”, “order”, “violence” and “tradition” in relation to conflict may well be considered relatively undeveloped and immature for the future – characterized by cycles of circular argumentation, blame and blame in a culture of vicious circles (Dysfunctional Cycles and Spirals: web resources on “breaking the cycle”, 2002). As a result, the approach to physics can be considered completely detached from the reality of experience. However, both areas can lend themselves to a fruitful confrontation. There is a certain similarity in the sense that there are political aspirations to varying degrees and styles of order is easily obscured. The confrontation between the growth-obsessed “capitalist” mainstream and various “alternatives” could be fruitfully examined from this perspective, as discussed separately (All Blacks de Davos vs All Greens of Porto Alegre: Reraming global strategic discord through polyphony? 2007). The musical metaphor is consistent with Henry David Thoreau`s oft-quoted saying: Together, they imply the need for a more radical consideration of how “law,” “order,” “violence,” and “tradition” appear, support, and embody. Douglas Hofstadter`s arguments in favor of self-reference are particularly relevant to the degree of cognitive mirror in taking into account such possibilities (I Am a Strange Loop, 2007), as discussed separately (Sustaining a Community of Strange Loops: comprehension and engagement through aesthetic ring transformation, 2010). This is particularly relevant to any speculative process by which the future order is imagined and contemplated (Conscious Self-reflexive Global Initiatives: Renaissance zones, complex adaptive systems, and third order organizations, 2007).
Jane Caputi. The New Founding Fathers: The Tradition and Temptation of the Serial Killer in Contemporary Culture. Journal of American Culture, 13, 1990, 3, pp. 1-12 [abstract] Tikanga, or social tradition within Maori culture, can be described as codes of conduct for living and interacting with others. Tikanga is usually based on experiences and learnings that have been passed down from generation to generation and are also deeply rooted in logic and common sense. Although the concepts of tikanga are constant, their practice can vary between iwi and hapū. For example, the way one hapū welcomes and greets manuhiri (visitors) may differ from how another hapū welcomes its manuhiri. However, both will ensure that they fulfill their manaakitanga (hospitality) responsibility to welcome and care for their visitors. Ongoing conflicts may well be better framed by recognizing the role of “tribal tradition” (or “religious tradition”) in inspiring and empowering them in different ways – each trying to maintain and defend the “tradition” as it conceives it, especially out of respect for its tradition. The argument also applies to groups that advocate “alternatives” (Green lore now treated as gospel, CathNews, January 22, 2007). Understood in this way, concern about endangered forms of order could be expressed, as could concern about endangered languages and species. What “force” should be considered appropriate to ensure their “safety”? Especially since the cultural associations of the mental landscapes distinguished above from Magoroh Maruyama make it clear, they are distributed differently by a world civilization.
This recognition is a theme of the work of Geert Hofstede (Culture`s Consequences: international differences in work-related values, 1984). The prejudices distinguished by W. T. Jones (see above) indicate the presence of all in all cultures, to whatever extent. What has been explored less systematically are the interfaces and transformation between forms of order – as metaphorically suggested by the relationship between different forms of water, with which most are familiar through weather and cuisine. All these allusions imply a sense of “domination of tradition”, however frowned upon that may be. This underscores the importance of recognizing the strategic coherence offered by “tribal history” – which Western coalitions desperately face in arenas like Afghanistan. The failure of many Western countries to effectively address gang traditions in their own disadvantaged communities underscores the challenge (Teenagers ruled by vicious gang lore, London Evening Standard, 25 April 2002). The Thai term for the rule of law is “Luck Nititham,” which implies a legal imperative based on a sense of justice and virtue – a term not easy to understand in a concrete sense. So there is a kind of mythification of the concept as the pivot of our society, when in reality it is imbued with general misunderstanding rather than understanding.
This mythification dilutes the effect of the concept of the rule of law, precisely because the distance between people and the concept itself is often extreme – and this gap leads to what can be called the rule of tradition. [emphasis added] Some people and places are still Tapu, but for others, their Tapu status might be shorter. For example, a Rangatira (chef or chief) is always Tapu and there are aspects of tradition that determine the daily interactions with the chief. Similarly, Tohunga Whakairo (sculpture experts) are extremely tapu due to the nature of their work. They should not be approached when the sculpture and food cannot be eaten near the sculptures. The practical reasons are that the Tohunga Whakairo focuses on the work and ensures that no mistakes are made when carving. In addition to Tohunga Whakairo as Tapu are also the materials they work with; Waste, such as chips, is not thrown away or used in fires. It should be noted that in New Zealand, the Maori King movement of the 1850s sought to establish a monarchy aimed at achieving unity among all regions of the islands, thereby weakening the British potential to “divide and rule”. This was seen as a step towards establishing Maori tradition and order. At the heart of this tradition and the order it has produced in Maori culture is the Polynesian understanding of Tapu – one of the strongest strengths of Maori life and Maori spirituality.
It can be interpreted as “sacred”, as a “spiritual restriction” or an “implicit prohibition” – that is, with rules and prohibitions, therefore “taboo”. The media report daily on the encounters between different forces that usually clash with extreme violence. Without being contradicted, reference is made to the actions of “law enforcement agencies”. Little attention is paid to the possibility that these – under the guise of simplistic principle – could be used to suppress alternative interpretations of “order”, or any impression that they might require protection of “security forces” of some kind. This understanding may well be shaped by a sense of traditional values and traditions. This pattern has manifested itself, for example, in the confrontation between Western forces and Afghanistan`s tribal cultures. Introduction Varieties of order as a mutually difficult arrangement Varieties of law as a mutually contestable arrangement Psychosocial implications: “disorder” or “other drummer” Lore vs.