User:Bkwillwm/test

Talbot's Castle is a manor house in Trim, County Meath, Ireland. The building is usually said to have been built in 1415 by John Talbot.^[1] Talbot's coat of arms can be seen in the north wall of the west end of the building.^[2] The building is two stories built over a vaulted basement. The general floor plan measures 80 x 15 ft (internally). While often considered to be purpose built by Talbot as a manor house, the structure may have originally been the refectory for St. Mary's Abbey. The size, shape, and internal features of the building are more typical of a monastic building than a manor house.^[3] The east end of the building includes a niche that appears to have been used for a reader's desk similar to the area in nearby Newton Abbey from which scripture would be read to the monks during meals.^[4] One author considers it more likely that Talbot would be a patron of the abbey rather than a resident of a manor house built into an abbey structure. This is supported by the fact that the abbey achieved prominence with a series of miracles a few years before the building is thought to have been constructed.^[5]

In 1716, Stella (Swift's mistress) bought the abbey for 65 pounds from a John Blakeley.^[6] She either donated or gave it to Swift a year later.</ref> Swift used the building for the Diocesan school.^[7]

The current structure is manorial in appearance mostly due to renovations around 1909 by its then owner Archibald Montgomery who additions included an attic storey, a drawing room, and a dining room.^[8] The stone work in the basement is similar to that used in the Yellow Steeple.

Collective intentionality means more than cooperative behavior; it means shared beliefs, desires, and intentions.^[1] Collective intentionality occurs when an individual's actions only make sense in context of larger, collective goals.^[2] Searle rejects the idea that collective intentionality must either be reducible to the sum of individual parts or the result of a collective "super mind" shared by individuals.^[3] Searle argues that collective intentionality is produced by individual minds, but it is more than the sum of its parts. In social situations, individudal intentionality is only formed based on the collective intentionality. An individual may form the intention to protect the quarterback during an football game, but this intention is formed out of the collective intention of the team to complete a passing play.^[4]

Collective intentionality is essential for understanding "social facts."^[5] Searle uses "social fact" to refer to any fact involving collective intentionality.^[6] "Institutional facts" are a subclass of social facts involving human institutions.^[7]

Iroquois society always split into two. East/Sapling West(Flint) Leads to gendering production 120-121 Women field, all crop work. Men/forest, make all things involving trees. 121

At contact women supply 65% of food, men 35%.

2000 people in a village. 122

Forests and fields carefully managed. Hardly any famine. Europeans noticed food abundance. Greater crop yields at contact than europe at that time. 122

Women were keepers of land owned in common by clans 122

Fields were often several hundred acres. 123

Clan Mother's Council met every two years to redistribute land among the clans porportional to clan size. (They met annually for planning). Some land held in common which was farmed by all the village for festivals and councils. kěndiǔgwǎ'ge' hodi'yěn'tho' were collective lands. Clans would be warned then punished for miss using or neglecting land by Mother's Council who would redistribute land to other clan. 123

individuals would be warned then punished by having no share of harvest. Clanswomen strove for social prestige of doing work well, shirking rare.123

Work crews "Good RUle, they assist one another", organzied. Female appointed to direct management of clans. order crews around. field split in half.123

Agric not hard work. Only during summer, for 6 weeks by one accoount.123

3 sisters, 3-4 ft mound farming (called "sucking the teat of mother earth). Careful planting of each seed in spaced mounds. Corn on top of mound, bean placed to climb cornstalk. Beans sometimes placed around field on tree limb stakes to form a palisade. Squash planted in shade of corn and bean on sides of mounds. Tobacco sometimes scattered in between mounds for natural insectside. manure, fish, shell, fertilize. 3 sisters oldest corn, youngest squash. also grew watermelons, muskmelon, cucumber, potato, and sunflower. 124

natural fields of nuts berries frutis and roots. not planted but tended where found.124

annual crop rotation, beans where heavy corn growth before. rotate towns every 15-20 years new site along preexisting paths. 124

fall husking bee used to prep corn for winter storage. Braid husks. bachelors pitch in an Clan mothers look to see interaction.124-125

Harvest stored for lean times. Distributed based on need, not by clan or national affiliation. Silos were underground pits, bark lined, 5ft deep. Once filled, covered with bark and soil, prevent animal and human raiding. Only squash, beans, potato and dry fruit held in pit. Corn braided together was wrapped on rafters around longhouse or in corn crib. Corn buried during war. Euro invasion led to regular corn burying. Empty pits used for waste.125

Women make plant products. Weave hulling baskets, hominy, meal, ash sifters, planting baskets, other baskelts, husk bottles, hanging crades, futons, door mats, all pottery (earth, Earth Mother association).126

Homosexuals allowed to work in fields as women. 126

Men guard fields, warrior job. 126

Men clear forest 127.

Men farm tobacco in forest openings, tobacco associated with male spirituality. Imported from Canada mostly.127

Men burnt future fields to clear them for farming, swidden to clear undergrowth of forest. Men plant trees and orchards. When town-rotating, plant saplings 10ft apart in 2 parallel rows. 20 yrs later bent over to form longhouse rafters. 127

Hunt in winter 127 Hunt by clans paired with opposite sides. Maintain forests actively. Foster plants for prey game food to create certain spots likely for game. Often keep track of animals. Sometimes even hunt specific animal based on age and not mothers. Only take as much as known to be demanded. 128

“Hunting brides”, younger women assist men in managing caracses. Older women pick younger proxy wives for husband on their hunts.128

system of Indian trails, waterways. 128

Waterways prized as faster, easier than foot. Land for fording. Ways and trails clan specific. Right of way to clan of discoverer. Use of way granted to other clans by gifting, signify with symbolic “permission wampum.”129

Men make canoues, snowshoes, bowls, spots, paddles, mortars and pestles. Longhouses built by men, whole village 2-3 days. 129

Guests fed when entering a lodge, guests fed before hosts if little food. Children told of a bogey that got them if they ate too much.130

Women control food supply, game too. 130

Women cooked and processed food, drying foods. Women owned longhouses of their clan and all within131

Goods distributed among clan by gifting. 131

Only point of amassing stores was to fit for prestige. 131

Gifting done periodically, among clan, towns, and nations of iroqoius.131

Gifts among individuals and groups131

Gifts given to shaman as a gift to spirit world allowing balance for gifts from spirit world. 131

Shamans amassed gifts and redistributed them at festivals132

Gifting with foreign nations, pass gift trade prtacitce. Conch from gulf of mexico, tobacco from petuns in Canada, others gifting used mainly to cement alliance. 132

Europe radically alters systems 132-133.