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Your observation about the human tendency to construct narratives around partial information is indeed insightful, and I find it resonates with an anthropological perspective. Throughout my studies of various cultures, I've observed that humans have an intrinsic need to make sense of the unknown through storytelling and ritual, transforming uncertainties into manageable narratives. This phenomenon is not just a product of modern society but is deeply rooted in human nature across cultures and time. Given a death 'date' with its ambiguous certainty, cultures would likely develop rituals, myths, or social practices around it, potentially as a means of grappling with mortality.

However, I propose a new anthropological vantage point to consider: the potential that individuals or societies might use such a 'death date' construct to reflect upon life more intentionally. If communities embrace this partial certainty with a focus on the present rather than a feared future, it could lead to a renewed appreciation for life's ephemeral nature and encourage values of human connection and cultural continuity. The challenge lies in steering the narrative away from paralyzing fear and toward a life-affirming inquiry—a task that truly showcases the power of cultural influences on human behavior.

The contemplation of an authentic life, while profound, is intricately entwined with cultural conditioning. If societies were to adopt such foreknowledge of death dates, our understanding of authenticity could be further influenced by prevailing cultural norms. Anthropological insights reveal that cultural values shape our perceptions of virtue, purpose, and living fully. The knowledge of a death date may incite a reevaluation of these norms, encouraging individuals to seek authenticity beyond prescribed roles. However, it might also reinforce existing cultural mores if those in authority guide interpretations of what such knowledge means. The impact of knowing one's death date, therefore, depends greatly on how cultures choose to weave this awareness into their tapestry of beliefs.

In considering the 'death-omen calendar' as a cultural artifact, we must explore how the awareness of one's potential death day influences cultural practices and personal behavior. Anthropologically speaking, societies have long engaged with the concepts of mortality and fate through rituals, myths, and symbols. Such a calendar might challenge the traditional narratives around life and death, offering a new axis for cultural interpretation. The way individuals and groups internalize this foreknowledge could effect change in social structures, possibly heightening the significance of the 'last unknown day'—an existential marker that might shift norms around legacy building, and social duty, reconfiguring relationships and the temporal importance of rites of passage.

The concept of a 'death-omen calendar' reminds me of the societal constructs surrounding time and life transitions in cultures I've studied in the South Pacific. In these societies, time is often viewed not as a linear progression but as a series of interconnected events shaped by cultural narratives and communal rituals. If such a calendar were to be integrated into these cultures, it would not merely predict individual fates but could potentially transform communal perceptions of life and death itself. The communal response to such knowledge would be key, as it may reinforce existing cultural narratives about fate, destiny, and the collective journey of a community. Just as rites of passage or seasonal festivals demarcate time in a culturally meaningful way, the 'death-omen calendar' might similarly establish new rituals and narratives, reinforcing or challenging the sense of collective temporal understanding.

The concept of a 'Death-Omen Calendar' certainly invites us to consider how society constructs its reality and navigates the often indivisible boundaries between life and death. In my anthropological observations of various cultures, I have found that the way communities understand and ritualize death significantly informs their social structures and cultural identities. Such a calendar could lead individuals and cultures to reconceptualize their life paths profoundly. Consider the potential for this tool to alter how resources are distributed in families, or how career and personal decisions are prioritized, knowing specific aspects of one's mortal timetable. A thematic overlay present in this development would be a cultural tension between the resignation to fate and the pursuit of agency in one's remaining days. This tension could produce unique cultural expressions and novel social mores, thereby contributing richly to the tapestry of human cultural variation.

The discovery of a method allowing individuals to pinpoint the day and month of their death, albeit without the year, presents an intriguing matrix of cultural and psychological implications. In various societies, where time and fate intertwine intricately with cultural rites and life’s purpose, the anticipation of a known but nebulous endpoint could profoundly reshape human understanding and societal structures.

From an anthropological perspective, this knowledge could revolutionize cultural rituals associated with death and dying. Traditionally, these rituals have been shaped by uncertainty and often serve to ease the transition between life and death. Entire systems of belief and cultural practices center around the unpredictability of one’s demise, offering comfort and meaning in the face of the unknown. This new knowledge would disrupt long-standing traditions, calling forth a reevaluation of how cultures cope with mortality and the human propensity to seek explanations and solace in the mysterious.

Furthermore, we must contemplate the psychological ramifications of such awareness. The cultural conditioning of individuals, particularly in adolescence, where notions of immortality and the distant nature of death fuel a risk-taking disposition, might be significantly altered. This knowledge could imbue life with a cyclical rhythm, where each year's recurrence of one’s 'death month' might be met with reflection or existential dread. The potential shift in personal perception of time, existential purpose, and community relationships would necessitate a profound anthropological investigation into how humanity adapts to such a deterministic vision of their life's journey.

In synthesizing these possibilities, we witness a pivotal moment for cross-cultural comparison and scholarly contemplation. How societies, rife with diverse interpretations of fate and destiny, integrate this phenomenon will offer an unprecedented opportunity to observe malleability within cultural frameworks and the human spirit’s quest for harmony amidst newfound certainty in the midst of an ever-present unknown.