Monique and the Mango Rains is a book that details the experiences that Kris Holloway went through when she went to Mali and meat Monique. In this essay I will analyze some of the things that she went through while there from a cultural realistic perspective. Cultural Relativism is the comprehension and understanding of a particular group’s beliefs and practices from that particular culture’s perspective. Some of things that I will analyze are the economic factors that result in not having adequate resources, the social structure of families in Mali including the sizes of families, and the Healthcare that which plays a critical role in how people live. “Do you think I get paid for the work I do? No, no. Monique works for the family, so the …show more content…
Most of the time the husband did not do the household work and, so it was all left to one person. “With the dugutigi’s eventual permission, Monique took her first vacation-… As a woman and good cook, Monique would still be expected to work at her uncle’s…” (162) Vacations were atypical especially for women to leave because they were depended on so much. Monique did go on one and as a result someone stepped in for her and did her household duties while she was gone, yet she was still expected to do things while away. Many days were long for the women as they were expected to do so many of the domestic duties that no one else would do. “Le gars was out with someone else again… Like he has done before…” (106) Marriages did not always work out for people in Mali. The husbands would many times have numerous wives and grow a large family after having numerous babies. The village of Nampossela was not the wealthiest by any means and so they had to figure out ways to support themselves. By having numerous offspring there would hopefully a big enough family to where they would have the human resources to work in agriculture and support themselves. There was also the fact that there was a very high rate of infant mortality so the more kids you had the more likely you would have some grow up and survive through their early
Bulletin of the School of Oriental and African Studies. No. 3 (1965): 524-540. http://www.jstor.org/stable/612097 (accessed December 1, 2013).
Selection of Book: There were numerous purposes and objectives as to why I chose to read this particular anthropology manuscript of all the various other options available. For one, I selected this book initially due to the title of the book. “Dancing Skeleton” was the portion of the title that primarily stuck out to me, and made me imagine African children – who we see on commercials all the time in third world countries, which tend to look malnourished all throughout their adolescents – dancing around with skin-wrapped skeletal bones. Personally, for me, seeing children suffering from malnourishment and starvation must be one of the most unbearably agonizing pains a child can go through, not to mention the suffering of a mother having to watching her child gradually starve to death. I was additionally very much interested in understanding precisely what other individuals in different parts of the world and specifically Mali, are lacking that is affecting their health and well-being so noticeably. Furthermore, I was especially interested is reading informal stories and accounts through the eyes of the author about conducting specified field research on infant feeding and the importance of children
The women were in charge of the house and sometimes the field. The women also had to cook and skin the animals. The men were in charge of hunting and fishing for food. The hardest responsibility was making war and protecting the village.
In the book “Sacred Rice” author and anthropologist Joanna Davidson delves into the life of Jola farmers in west Africa and explores how rice plays an important role in their lives. She uses storytelling, often personal in nature to demonstrate how rice plays a vital part not only in the gastronomical aspect in the lives of people in north-western Guinea-Bissau but also in their social, cultural, economic, religious and political aspects.
There were many cultural beliefs and practices that changed the outcome of Abina’s life including liberalism, industrialism, imperialism, colonialism, nationalism, slavery, and gender discriminations. Through the Western influences that the British brought to Africa, not only did Abina’s life change but the positive and negative effects influenced everyone in her village.
Is a person’s beliefs and morality predetermined and rigidly adhered to by the culture they exist within, or are these fluid elements that can be shaped by one’s own being? Arthur Miller’s fictional adaptation of the Salem witch trials of 1692, The Crucible, highlights the theory of cultural relativity. Cultural relativism is the theory that customs, beliefs, and morality are constructed in relation to the culture from which they are derived. Miller explores both the pertinacity and adaptability of cultural relativity using characterisation, specifically through the development of the text’s protagonist, John Proctor, and antagonist, Abigail Williams. Miller utilises The Crucible’s omnipresent relevance to represent the significant role culture
Typically, women grew up helping around the house until they were married off to a suitable husband. Fathers paid a suitable dowry, large, at once, and with land for the more wealthy families, and broken apart over time for poorer families. Martin Guerre’s wife Bertrande De Rols dowry was generous and came with land, since her family was of a higher
Sundiata developed into a great leader of Mali through hardships, religion, and core/tributary/periphery relationships of states. The djeli who transmitted this information to the translators, is also a manifestation of an institution important in Sundiata’s epic, because without djelis these stories would be lost forever. Sundiata learned about the formation, running and maintenance of African states through interactions with the communities he was introduced to.
Holloway’s experiences in Mali regarding childbirth and the difficulties of women shed light on the topic of ethical and moral issues in other countries. Prior to reading Holloway’s “Monique and the Mango Rains”, I had only heard about FGM and poverty in Mali. Transforming data and numbers into descriptions of people, Holloway reveals the faces and voices of the people of Mali.
The book Monique and the Mango Rains is written on the backdrop of one of the poorest countries in the world where people are uneducated but they have their own culture and customs which they follow ardently. However the practices somehow match with the current world of hypocrite people but unknowingly they are present in the small village Nampossela of Mali where author interacted with Monique the central character of the
The Nacirema article can be applied to both ethnocentrism and cultural relativism. There are obvious differences between the Nacirema culture and our culture. The Nacirema performed a mouth-rite ritual because they had a horror and fascination with the mouth, in this ritual they would place hog hairs in the mouth along with magical powders. Ethnocentric individuals would judge this ritual because it seems bizarre to them as it is not part of their culture. Individuals who believed in cultural relativism would view he ritual of the mouth as a standard of its the Nacirema culture, and that this ritual is performed because of their belief that a strong relationship exists between oral and moral characteristics.
The woman was raised to be a great spouse, to play maternal acts, to be able to care for her spouse, to be devoted, to be proper, and to assist him with money and watch over her kids and care for the home through selling, retailing, and planting. The female was made to be industrious from her dad 's home so it would be beneficial in her spouse 's home (Oluwagbemi-Jacob 227). Women have several different roles throughout the house and on the land. The females had several more jobs than the male does. Oluwagbemi-Jacob stated “The females make the fire, do the cooking, and serve the meals etc… The females would sweep the kitchen and the rooms of the family houses…
Khapoya, Vincent B. The African Experience: An Introduction. 4th ed. Upper Saddle River, NJ: Prentice Hall, 1998. Print.
Nearly all of mankind, at one point or another, spends a lot of time focusing on the question of how one can live a good human life. This question is approached in various ways and a variety of perspectives rise as a result. There are various ways to actually seek the necessary elements of a good human life. Some seek it through the reading of classic, contemporary, theological and philosophical texts while others seek it through experiences and lessons passed down from generations. As a result of this, beliefs on what is morally right and wrong, and if they have some impact on human flourishing, are quite debatable and subjective to ones own perspective. This makes determining morally significant practices or activities actually very difficult.
Ethnocentrism and cultural relativism are two contrasting terms that are displayed by different people all over the world. Simply put, ethnocentrism is defined as “judging other groups from the perspective of one’s own cultural point of view.” Cultural relativism, on the other hand, is defined as “the view that all beliefs are equally valid and that truth itself is relative, depending on the situation, environment, and individual.” Each of these ideas has found its way into the minds of people worldwide. The difficult part is attempting to understand why an individual portrays one or the other. It is a question that anthropologists have been asking themselves for years.