This article revisits ear ornament data from Tikal—both material and visual—to better understand the varied roles of ear ornamentation in ancient Maya society over time. The author discusses relevant terms and terminology, then emphasizes the social aspects of ear piercing and stretching as well as the place of ear ornaments in economic exchange. Ear ornamentation was a critical aspect of socialization for ancestral Mayas, but the extent of this practice was classed. Whereas the styles of nonelite ear ornaments were more resistant to change over time, the jade earflares of elites became more standardized in form while growing in complexity. With this standardization, jade earflares achieved a status close to currency, not just to be coveted or collected but also to be displayed on the body to the fullest extent possible. However, like many currencies, jade earflares were more complex than simple tokens of exchange. The symbolic dimensions that gave these objects meaning and economic value were integral to their power.

“Religious authority” remains a ubiquitous but controversial term of comparative analysis. In Islamic studies, authority is generally personified in the form of the ulama and most often viewed through Weber’s lens of charismatic, legal-rational, and traditional types of legitimate domination. Our particular interest, Twelver Shi‘i Islam, seems a paradigmatic case, where the relationship between “the Ayatollahs” and state power has dominated academic discussion since Khomeini. Through ethnography of a Shi‘i diaspora community in the UK, we argue for a radical shift in perspective: away from forms of clerical power and towards non-specialist uses of clerical authority as expert opinion. Far from such “epistemic” authority being opposed to ordinary agency, here they are inextricably linked. Inspirational work in the anthropology of Islam has understood ordinary Muslim experiences of authority in non-liberal ways, as (Foucauldian) ethical discipline and self-care. We maintain the need to transcend not only domination but discipline too, refocusing the comparison between (Shi‘i) Islamic legal and liberal thought, in the form of Raz’s classic “service conception” of authority. Both stress the rationality of following authoritative opinion and its role as reason and justification for individual action. Our ethnography of ordinary practice then shows the sheer diversity of ways that such epistemic authority can be taken up, including, but not limited to, projects of personal piety and adversarial community politics. In our context, as surely also in others, domination and discipline should thus be seen as potential uses of “religious” epistemic authority, rather than as its privileged form.

Optical tracking systems typically trade off between astrometric precision and field of view. In this work, we showcase a networked approach to optical tracking using very wide field-of-view imagers that have relatively low astrometric precision on the scheduled OSIRIS-REx slingshot manoeuvre around Earth on 22 Sep 2017. As part of a trajectory designed to get OSIRIS-REx to NEO 101955 Bennu, this flyby event was viewed from 13 remote sensors spread across Australia and New Zealand to promote triangulatable observations. Each observatory in this portable network was constructed to be as lightweight and portable as possible, with hardware based off the successful design of the Desert Fireball Network. Over a 4-h collection window, we gathered 15 439 images of the night sky in the predicted direction of the OSIRIS-REx spacecraft. Using a specially developed streak detection and orbit determination data pipeline, we detected 2 090 line-of-sight observations. Our fitted orbit was determined to be within about 10 km of orbital telemetry along the observed 109 262 km length of OSIRIS-REx trajectory, and thus demonstrating the impressive capability of a networked approach to Space Surveillance and Tracking.