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The sundial is an instrument used since ancient times to measure over time. It is known also as sundial . Uses the shadow cast by a gnomon or stilo on a surface with a scale to indicate the position of the Sun in the diurnal motion. responsible for developing science theories and gather knowledge about sundials is called gnomonic .

The Sumerians were the first to divide the year into 12 units, but the division of day into 24 hours, and the year in 365 days, we owe to the ancient Egyptians. The orientation of the pyramids were made with reference to the movement of the stars and the ziggurats of the Mesopotamians were constructions staggered where they could see the hours by counting the steps.

civilizations in ancient buildings were erected with a clear intention to measure and time management. In this photo of the Iberian Illeta Campello (Alicante) V century before C found a quadrangular building dedicated to worship. Its diagonal mark clearly the four cardinal points, which can make us think that it was known at this time the shadowplay that made the building and may be used to calculate and time management.

The remains of the activity by the inhabitants of this region speak of a society with a cultural and productive well-structured, with activity in the three sectors of production. This leads to the assumption that the need to organize time so thorough was a priority.

Greeks and Romans also used sundials. Pliny the Elder in his Natural History tells the story of the clock was built by Emperor Augustus in the Campus Martius taking advantage of an Egyptian obelisk. To know the history of this impressive sundial click the link above or below there.

http://www.arqweb.com/vitrum/horologium.asp

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The beheading of reason. Interview with Sergio González Rodríguez


The beheading of reason
Interview with Sergio González Rodríguez Mondragón

Ariel Ruiz

In recent years, with the war and of organized crime set off a wave of executions were often culminating in one of the most heinous acts can make a human being beheaded. This fact means a chilling message and a primitive ritual combine to give a stern warning from the social and political breakdown of the country.

If Bones in the Desert Sergio González Rodríguez told and made hypotheses about the murders of women in Ciudad Juárez, now takes the path of thinking about criminal acts in his latest book, Man without a head (Mexico, Anagram, 2009), which highlights the serious implications of such acts barbarians are to Mexican society. On this work the author talked about the following topics: political and religious symbolism surrounding the beheading, the forms of fear and ways to combat it, the social profile of the decapitadotes, the situation of the Mexican state and future of country.

González Rodríguez is one of the main narrators, essayists and critics of the Mexican today. He is the author of books like The Lower Depths (1988), The Centaur in the landscape (1992), a work which was a finalist Prize ex aequo Anagram Test; imperfect triangle (2003), The plan Schreber (2004), cosmic The gang (2005), and blood Sun (2006) and Flight (2008), among others. He won the National Cultural Journalism Prize Fernando Benitez in 1995. Has twice been a fellow of the Rockefeller Foundation and the National System of Creators of Art.

Ariel Ruiz (AR): Why publish a book like yours?

Sergio González Rodríguez (SGR): It has to do with a continuous analysis of the Mexican reality, what is usually taken as a matter of red note with emotional impact. These are issues related to violence immediately, but they are treated with in-depth analysis or historical context, almost apolitical. I believe that these issues must be addressed differently.

Hence the idea of \u200b\u200bposing in The headless man a reflection of contemporary violence and extreme applications, text, moreover, continues the work of Bones in the Desert, a book of the past seven years, when the killings investigated systematically against women on the border of Mexico and the United States.

AR: One of the issues that attracted me to his book is a mixture of such violent beheading stories with your family memories, many of them from disease, suffering, pain. How did this confusion?

SGR: I have the idea that books are the product of a specific observation, and formal treatment of the issues must also be different in each one of them. To Bones in the Desert did a very thorough investigation based on documents, testimony and data, and until the end of the book I appeared with my personal voice. For

this book I invested the proceedings: the personal voice comes from the beginning, because, in my opinion, is the most efficient way of bonding with readers looking for a joint reflection. From there the book was formally raised at three levels: that of chronic-report the facts, another essay analysis of cultural and political issues linked to extreme violence, and finally the personal voice that is my testimony how it changes one's person when you are experiencing this type of visual experiences with violence, daily closer to the events that touch us in everyday life.
why I put all this was important: to have an proximity to the reader.

AR: What is the general meaning ascribed to the beheading?

SGR: As I study, it is an act of enormous symbolic way, the criminal use of decapitation has intended the message of fear, widespread panic to all who can see a video on the Internet or photographs reproduced newspapers and magazines showing these facts.

The effect is to create a wave of fear among the public and, of course, also has specific target: police, officials and opponents of organized crime. I think it is an act which seeks to deprive a person of their human status, and present it as an object devoid of any respect or value.
When we observe an escalation of beheadings as we live months ago in Mexico, we are seeing a high-impact criminal strategy throughout society.

AR: In the book you mention in the media that serve as amplifiers of the scenes of humiliation and torture, which are presented as entertainment perpetrators. How should media deal with the issue of beheadings?

SGR: I think the media should present these facts in all their crudity, as it is part of the reality we live. Trying to hide it is a misconception, in my opinion -With the exception of minor children or evidencing these facts, which is a strictly legal matter. I think the media has to show this.

I have no idea they have to censor this type of content, on the contrary, we have to disclose them to become aware of the extreme seriousness of such incidents. Hiding is the denial of in-depth analysis of what is happening in terms of social, political and cultural life in Mexico, not to mention the financial aspect.

AR: You said that logic of fear has prevailed, and has had recent changes. In this sense, what are the new forms fear has become in modern societies?

SGR: I think, above all, fear is in reality and is inseparable from the human condition. But in contemporary times, fear is treated to eliminate the immediate life, you live in the fantasy world of safety. In fact, in societies with a situation of greater control over the risks of violence, this looks very clearly.

In the case of Mexico, we have a 99 percent impunity in crimes and the highest rates of violence ever seen in modern history. Thus, the fear is configured also as a means of political control to the extent that inhibits participation of individuals and society, which leads to indifference or paralysis, in which people prefer to forget the violence and fear to plunge itself into a state of neglect and termination of pain that has nothing to do with the reality we are watching.

Fear becomes also a political weapon, so you have to counter all these uses. We must recognize that the fear factor is part of the construction of our statute of civility, but it has to be, of course, subject to rules. We live in a state that presumes to be the right and there is none. We must understand that then the fear is becoming an emerging form of political control, and must fight.

AR: How is this possible?

SGR: First of all, with the most accurate knowledge of the surrounding reality, on the other hand, with the constant questioning of the official position on public safety issues and general matters of policy.

In Mexico we have inherited the idea of \u200b\u200bseven decades under an authoritarian presidential system and single party rule, an official version only and unquestionable. Today we are seeing that we have to question the official version thoroughly, at all levels.

need to improve our ways of participation and analysis, audit acts of the authorities, especially in the most extreme, such as strategic systems of public security, civil protection and health, for example, we saw collapse in recent months in extremely dramatic episodes, in which it was found that the authorities do not have the ability to respond to emergency situations. They have structured protocols, and only handle the reality from the media: they create expectations that are absolutely false, that lead to policy measures and actions that are quite disproportionate to the reality immediately, because they have no precise knowledge of the made to act. Everything is structured as a control policy risks.

not enough information because the intelligence of State does not work, because the institutions responsible for strategic areas are ineffective or inept, and then we have situations that truly transcend their setting. This leads to the situation becomes chaotic.

I think our obligation to counter all this fear is to know and question.

AR: In the book also you review concepts and facts from different cultures about the beheading, ranging from Christianity to Muslim terrorism, to the guillotine and the war in Vietnam. What it is manifested in the beheading?

SGR: I attribute a return of primitivism at the time of high technology development, back, across cultures and societies, customs and practices pre-modern, which are actions that do not go through contemporary scoring systems, and can be seen as instruments of an emerging form of participation in modern societies.

That's the common thread that I detected in the extreme violence of the fundamentalist Muslim or Mexican drug traffickers, who ideologically do not share the same assumptions, of course, and their actions are driven towards the same ends. But the links this back to the primitive and the use of technological development for the round.

AR: In another part of the book is a psychological description of those beheaded in Mexico. Could you give a social description of them?

SGR: In this regard there is no mystery: Mexico is full of cities full of people without work, who are displaced, they have no chance of personal development that are waiting for the chance of survival, and this makes for a huge potential number of common criminals and soldiers of organized crime.

There is no mystery in the field of beheaders: are people earning a wage that is embedded in a criminal structure that gives them protection, survival, group membership, benefits and professional development opportunities. There is no mystery about it, because Mexico is a company highly contrasted, with huge margins of poverty, we are talking about slightly less than half the Mexican population living in extreme poverty according to international studies. Therefore, there are many people who are likely to become soldiers of organized crime, and carry out, since it is a race that takes place through the use of violence, most abominable extreme acts that they may ask, with just to follow up the group or its structure.

AR: Comment you also the problem of justice into their own hands, and attributes it to the weakness of the state. What is the status of the Mexican state today, as well as social interaction?

SGR: Basically, when the State fails to meet the obligations, liabilities that sense of being, to that extent the field is open to any intrusion contrary to the rules and institutions. That's the problem, and in Mexico live a huge crisis of rule of law.

In my view, we are in a state of law, formally we can be, but the formalism in contemporary life increasingly further from the realities, and therefore we have two countries: one, which follows the rules and standards that claim to be state law and democracy, another is the reality, which contradicts the above, so that we have to confront institutional schizophrenia, but can not move forward until we recognize the enormous gap between our ideal desires, and the tangible realities, taunting you live in our country .

AR: There is also a remark about the religious aspect that adopt the activities of organized crime groups, especially the cult of Santa Muerte. In it you say: "The introduction of this cult is a hierarchical aspect criminal plan based on the shared secret." La Santa Muerte is a root criminal?

SGR: Basically the groups who take such beliefs have very specific purposes: territorial control, domination and exploitation. The idea is: the maximum profit possible. This moves all organized crime groups worldwide, from the Camorra and Sicilian Mafia, until Japanese Yakuza. All are based on those goals. So when one faces the phenomena from the viewpoint of these organizations means that are absolutely contrary to the statute that we respect in real life or live. In this measure back to both realities are continuously confronting everyday life.

I think the idea of \u200b\u200bthese groups is established in addition to these major objectives, specific mechanisms to achieve them, implying, of course, the paramilitary structures and beliefs or ideologies that are joining in a sort of fraternity that, in turn, binds to the criminal group. This is the most important, because it becomes an ideology, it becomes a faith and fanaticism.

The emergence of the belief in Santa Muerte began on the margins of Mexican society for thirty or forty years, and in fact probably plays beliefs-nineteenth century, whose origin has been traced, although currently the believers in this cult you attach to old Hispanic. This is called ideology, and this enables them advance their criminal endeavor. Therefore it is very important to study the phenomena which are given anecdotal treatment.

We have the idea that organized crime in Mexico is actually a lot of activities contrary to the law, but that can be addressed in the collective imagination as mere folklore, tales of color, humorous stories and trivialization of violence-as corridos. But all these are but cultural or subcultural derivations of those activities.

So do not move in the understanding of these phenomena if we leave them at the level of caricature, the folkloric, of what is funny. It is a matter of tremendous gravity to the coexistence collectively, and to be treated even at its lowest level.

AR: How do you define, in cultural and political terms, the beheading? The book mentions the introduction of terror, the rejection of both to life as the reason.

SGR: I would attribute to the metaphor that led me to put the title of the book, which is the loss of reason. It is the idea that the principle of destruction must reign, as well as the ongoing negativity all activities involving organized crime and common crime, which is an effect on the life and signifies the emergence of hidden deities such as Santa Death. This means the same thing: the idea that should succeed the destruction and death over the life principle.

I think the defense of life, the status of the person, respect for the weak, the defense of culture, respect for rules and fundamentals that we have established, is most important now. So we have to fight the idea of \u200b\u200bradical negativity that exists in these cults and rituals.

AR: At the end you make a memory of his childhood, "Pozo Melendez, a fault located in Guerrero, a crack that devours everything and considers destination for the headless man. Continuing the metaphor, "Mexico may be devoured by the Pozo Melendez?

SGR: I think the crack is eating and Mexico, it is sucking. Think, for example, the number of young people in cities across the country lack of prospects. The cracks are under your life, survival, and it's being swallowed by the day. No work, no urban infrastructure services are no future for them, much less for adults, Mexico, in a few years, it will be a society of old: for the forties or fifties, the country will be mainly a country of old people.

This is what I call "the crack" and not just in the sense of organized crime and common crime: on this principle are closed negative possibilities for personal development. It is now devouring all in Mexico, and we do not notice it, which is the most incredible, it is preferred to live in a state of lying in a misleading situation, supported by media that are emotional, sports, entertainment, creating a substance between anesthesia and amnesia for people and make them apart from the political leadership. It is a society that calls only for the ridiculous act of voting, which will have no effect on your life. This is unfortunate, that's the crack that is devouring the whole country.

From continue as is, Mexico is absolutely in danger of extinction, has no future unless we give you one. We Mexicans have a future if we find it.

For me it is a very difficult situation, and do not want to look at the situation as it is: very serious.