The way of the Ju/‘hoansi life has changed dramatically in many ways throughout the years. However, it is still possible to reflect upon their original way of life and compare it with their present state of living. Most of the changes occurred due to environmental, economical, developmental, social and cultural changes. All of which play a vital role in determining a Ju’s way of life. Although the land of the Dobe and !Kangwa have developed and changed in recent years, there are still some remnants of how the environment used to be. A significant shift in social and cultural aspects of the Ju/‘hoansi life can be observed in the new environment. However, some important aspects of their culture and belief system are still reflected in their everyday lives. The biggest component which marked the shift in Ju/‘hoansi life would be the change from a hunter gatherer society to an agricultural society. The transition was not an easy one, as the unreliable rainfall and drastic seasonal changes made settling in one area a challenge. However, the Jus managed to raise livestock such as cattle and goats and grow ten different crops including tobacco, sorghum and maize.(Lee, 2003) Although these changes were beneficial as it increases the stability of the food supply in a community, it also restricted the mobility of the people. Farm life resulted in children having to start working at a young age and the subordination of women became more prevalent as they became housebound while their spouses left to seek job opportunities. Men started to leave home grounds to work at the mines to buy food and other goods. It was observed that these men incorporated the hxaro exchange system to the goods they bought, preserving traditional pra... ... middle of paper ... ...Nora Haenn and Richard R. Wilk (2006). The Environment in Anthropology: A Reader in Ecology, Culture and Sustainable Living. Robert Netting (1993). Chapter 2: Smallholders, Householders: Farm Families and the Ecology of Intensive, Sustainable Agriculture. Stanford University Press. New York and London, New York University Press. (pp. 10-13) Richard B. Lee (2003). The Dobe Ju/‘hoansi (3rd Edition). Case studies in cultural anthropology, USA, Wadsworth, Cengage Learning. Peaceful Societies: Alternatives to Violence and War. (Feb 9, 2012). Economic Stability for the Ju/‘hoansi. Retrieved from http://www.peacefulsocieties.org/NAR12/120209juho.html Anthropology and the Human Condition (Nov 10, 2010). Introduction to the Ju/‘hoansi’s Exchange System. Retrieved from http://sc2218.wetpaint.com/page/INTRODUCTION+TO+THE+JU%2F+'HOANSI+'S+EXCHANGE+SYSTEM
o Working for the Herero's gives a Ju a donkey to ride as well as an outfit. Wages are minimum but it offers a calf in the long run and ability to offer relatives hospitality.
OFFICIAL SITE OF THE CONFEDERATED TRIBES OF THE YAKAMA NATION. Confederated Tribes and Bands of the Yakama Nation, 2010. Web. 16 Dec. 2013.
Robbins, R. H. (2014). Cultural anthropology: a problem-based approach (Second Canadian ed.). Itasca: F.E. Peacock.
So now you have met the Kickapoo Traditional Tribe of Texas. You’ve learned about their lives, seen their journeys, and traveled with them from the past to the present. In all I hope this paper gives a greater understanding of the history and a look into another culture to broaden minds.
“The Sambia: Ritual, Sexuality, and Change in Papua New Guinea” is a book written by Gilbert Herdt. It is based on a case study Herdt did during the 1970’s of the culture of the Sambia people. His study took place in Eastern Highlands Province of Papua New Guinea. He didn’t know much about their language, however through out his time there he was able to learn their language and customs. As he settled into their village, he mostly slept in the clubhouse with the other Nilangu villagers; however, eventually they built a house for him to stay at. Herdt had a great interest in gaining new knowledge about the Sambia culture.
When researching Pueblo dwellings and the Anasazi people "Anasazi meaning ancient ones in the Navajo language"(Lynnd2012). Information retaining to the culture and how permanent dwellings did not start until the Anasazi started growing their food. Prior to agriculture, all food was product of hunting and gathering, this made moving across the country more frequent to be able to gather enough food. Once they started to farm and cultivate they stated building the first sets of housing which consisted of holes in the grounds and only later would they build on top of the holes with stone and mortar, this didn't happen till around 750AD and was a means for storage.
In the late nineteenth century the Ahtna tribe was attributed in total to be the largest tribe consisting of two thousand members (Hunt: 13). There were various clans throughout the region and during summer months when fish were plentiful regional clans would ban together. In the fall, again they might unit to go on caribou hunts, when the cooperation of all members was necessary to repair and man the caribou fence. Though in the winter months when the supporting wildlife could not support such vast numbers the Ahtna clan dismantled into several branches.
Watching the Amish riding their horse drawn carriages through Lancaster County, Pennsylvania, you catch a glimpse of how life would have been 150 years ago. The Amish, without their electricity, cars, and television appear to be a static culture, never changing. This, however, is just an illusion. In fact, the Amish are a dynamic culture which is, through market forces and other means, continually interacting with the enormously tempting culture of America. So, one might be led to wonder how a culture like the Amish, one that seems so anachronistic, has not only survived but has grown and flourished while surrounded by a culture that would seem to be so detrimental to its basic ideals. The Amish, through biological reproduction, resistance to outside culture, compromise, and a strong ethnic symbolism have managed to stave off a culture that waits to engulf them. Why study the Amish? One answer would be, of course, to learn about their seemingly pure cooperative society and value system (called Ordung). From this, one may hope to learn how to better America's problem of individualism and lack of moral or ethical beliefs. However, there is another reason to study the Amish. Because the Amish have remained such a large and distinct culture from our own, they provide an opportunity to study the effects of cultural transmission, resistance, and change, as well as the results of strong symbolism in maintaining ethnic and cultural isolation.
The Pueblo Indians religious history is different than the average Christian religion history. Their religious beliefs are based on the creation of life. The persons seen as the creators of life are the centrality and the basis of their religion. In the early 1900’s these Indians were looked upon in different lights. White man compared the Pueblo rituals and religious routines with his own. Pueblo religious beliefs, practices and social forms were criticized, scrutinized and misunderstood by white Christian American settlers. The major religious practice and worship of the Pueblo Indians involved ritual dances. White men attempted to stop these Puebloan ritualistic dances because they did not meet his own religious standards and this happened before the Indians had a chance to explain or define what their dances really stood for. Women played a significant role in Puebloan ritual dances and religious
Cultural Anthropology: The Human Challenge, 14th Edition William A. Havilland; Harald E. L. Prins; Bunny McBride; Dana Walrath Published by Wadsworth, Cengage Learning (2014)
The Makah were very creative and smart. They were successful in making clothing, and shelter. They were able to hunt and gather food for themselves. The Makah were able to make good medicine and very good wood work. There real name is Qwidicca-Atx which means people who live among seagulls. The Makah live on the northwest coast. This is on the Pacific Ocean. Let us see what the Makah did.
Schultz, Emily A. & Lavenda, Robert H. 2005, Cultural Anthropology, 6th edn, Oxford University Press, New York, Chapter 3: Fieldwork.
… The cultures of Zuni, Dobu.…differ from one another not only because one trait is present here and absent there…They differ still more because they are oriented as wholes in different directions. They are traveling along different roads in pursuit of different ends…(223).
...ve experienced the sometimes-difficult transition to a democracy; others are currently in that transition. For some countries this transition will take a matter of months, for others is can take years. Sustainable peace requires a reform of all agencies in any way connected to the government. One of the major areas is the Security Sector. The best way to affect sustainable peace through security sector reform is to allow the people to reform their own security sector. The key elements necessary for a successful reform of the security sector are a centralized democratic government willing to reform, the people’s support for a reform, strong leaders to push this reform through, the willingness to compromise, a striving for peaceful resolutions, and above all a strong want of Democracy. These elements result in the bringing the joys of freedom to the people. (1,500)
McGee, Jon R., and Richard L. Warms. Anthropological Theory: An Introductory History. 5th ed. New York: McGraw-Hill, 2012. Print.