The Conscience of the Eye: The Design and Social Life of by Richard Sennett

By Richard Sennett

From the meeting halls of Athens to the Turkish baths of recent York's reduce East aspect, from eighteenth-century English gardens to the housing tasks of Harlem—a research of the actual cloth of the town as a reflect of Western society and tradition.

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This tradition is still an everyday living experience and memory to the Mong elders. 3 Mong Society and Sociocultural Settings Mong society centers around a kinship system and operates through communal lifestyles. The Mong people establish strong alliances within the foundation of clan organizations. Clans function to unite, organize, support, and govern family and social positions. In this context, religious doctrine plays a very important role in balancing people’s selves with nature both physically and mentally.

If a Mong person is sick then possibly his/her spirit was being disturbed by the evil spirits living on the dead side (dlaab saab). A ritual must be performed to keep the evil spirits away from bothering this person’s spirit. We learned all these ritualistic chants, songs, and secret language by heart. We can perform anytime when someone asks us at any ceremony. There are so many chants and di›erent ceremonies. We have wedding chants, funeral chants, soul honoring chants, soul calling chants, household chants, shaman chants, healing chants, etc.

Ong (¡982) states that oral tradition has no such thing as residue or deposit like written words. According to Ong’s argument, a written tradition cannot be achieved without oral tradition. Ong (¡977) asserts, “the first age of writing is the age of scribes, writers of more or less orally conceived discourse” (p. 282). According to research and the Mong legends, the Mong believe strongly in their oral tradition and culture values. They do whatever they can to protect this culture. This is one reason why the Chinese and Mong have had a long history of conflict.

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