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West african culture and traditions
West african culture and traditions
Features of African tradition
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In the issue of January 1980, the article “Berber Brides Fair," by Carla Hunt puts forth some of the arguments portrayed by Lutz and Collins’ analysis of National Geographic Magazine. In their analysis, they show how in a way National Geographic is biased because it portrays a view of third world cultures as interesting but also as something Westerners could never imagine actually living through. The interesting key points in their photographs are idealizing but only in a way to interest the readers and capture their attention. Therefore I do agree with Lutz and Collins analysis, because to me National Geographic does seem very biased and unreliable.
In the article, women are shown to be the center of attention, but not as a dominant role.
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Everything presented in the pictures seems to show a sense of kinship and respect for one another. The men at the wedding ritual seem to be very supportive of each other. It also seems to paint the pretty side of the picture but not the effects, in the article we briefly learn about how common it is for divorce for the Berbers, but never do we get an explanation of the reasons why the divorces occur. Indeed National Geographic idealizes people and shows all the happy parts of their culture rituals but never the downfalls. It is also shown that the social context presented in the article is very simple, they have camels and tents where tradesmen gather during the festival grounds to sell their products. Indeed we are unaware if the Berbers have actual homes or stores made of stone or wood rather than tents, because the way National Geographic depicts their living ways are very simple and close related to nature. Since it is the only way to portray other cultures around the world, National Geographic seems to only show the positive things, the things Westerners would be interested in. The idea of the magazine seems more of a self popular interest rather than an interest in captivating the truth of cultures. I agree with Lutz and Collins statement, “it presents an idealized and exotic world free of pain or conflict, a world stumbling or marching to on the path to modernity.” It is very clear that in order to actually learn about a culture we have to actually go live and be present in the moment; we cannot always believe what we
All the way through Migdim's incident with arranged marriages, we can understand the old customs that has to do with marriage. It is obvious that, although women were believed to be obedient, they were capable to effectively convince men. Yet, today there seems to be a sign toward polygamous marriages that are eventu...
Underneath the tale of Segu is the hushed and disloyal question few people tend to voice: how did they lose the rights to use the land and resources of an entire continent? This novel explains that it was not just Europe’s greed and Christianity pretense that led to the fall of Africa. It shows that Islam was a major force that endangered Segu as well. However, aside from the tragedy’s that were outlined, there lies a captivating story about culture, spirituality, and diversity.
The place of women in Saudi society is determined by a deeply conservative culture, vindicated by a narrow interpretation of religion, and enforced by law. That place it would appear is at home, subservient to and legally dependant on their male guardian. Saudi society suffers from pervasive segregation along gender lines and women's freedom of movement is impeded, forcing them to rely on male chaperons.
The harem has been a huge representation of Islamic culture especially when it came to dynasties and empires. Although they no longer exist, harems played a huge role in succession and the continuation of a family. The western notion of a harem has been negative and often viewed them as brothels but they played a part in family and political life. Elizabeth Fernea and her husband spent two years living with an Iraqi family and during this time, Fernea was able to understand the ways of Iraqi women that lived in the harem. It was a tough and learning experience, but Fernea was able to adjust to the customs and traditions that were presented in front of her to gain a better understanding of who these women were and what they represented.
It revolves around the issues of gender oppression, sexual assault, and importance of social status. Alifa Rifaat manages to express her opinions towards these themes by writing about a typical Egyptian marriage. She puts in focus the strong influence that a patriarchal society has. She also manages to prove how important social status is in society. The uses of literally elements such as theme and irony help express this view. It shows that in a typical Egyptian society women are commonly oppressed by all males in society
In the Middle East it was male-dominant, male’s had all the control in the family. Women’s rule in life was to give birth too many children to continue the family blood line and take care of them, while the men go to work and come home find something for them prepared to eat. Men were the head of the house, whatever they said, had to be obeyed. Women were limited in their rights, even in marriage they weren’t asked for their opinion, “Would you like to marry this guy?” But rather they were forced by their family members to participate in arranged marriages. In this story we see that the slave woman had no rights, this woman obeyed them without saying a word. In addition, to this she was a slave, and slaves had no rights when it came to their master’s commands. She didn’t have a choice but rather obeyed what the master said even if she didn’t agree. Women were mistreated sometimes by men. "Bring the mule’s nose-bag along with you," he added to the groom; "she has not finished her feed, I think; when we get to the palace, put the bag on her again—she can eat the rest of her fodder while I am with the caliph. “Hear and obey," said the groom "(Portland, Maine: Wheelwright, 1955, p 310-313). One can see in this quote that they placed a bag over the girl and limited to when should she eat. The woman was treated as if she was a toy, played with for a while and then placed to the side when they were
In a democratic government in which citizens have the privilege to take part in the public arena, women must automatically be included in that Privilege (Salhi, 2004, p.27). However, in many democratic states women do not have their full citizenship. This article explores the struggles that females faced after the national liberation ended, which was in 1962. The Algerian family code pronounces females to be minors under law, and characterizes them as visible just as daughters, mothers, or wives. The Algerian women rebelled during the national liberation battle based on two fronts: it was a rebellion the colonial encounter on Algeria by France, and against the prohibitive states of mind of customary Algerian culture (Salhi, 2004, p.28). Due to the women active amid in the war their status reformed the division of labor amongst men and women. In addition, this challenged the force of patriarchy debilitating to disintegrate its power and benefits. The women rejected their expected roles and took wide roles in the public. Their work was fundamental to the struggle for national freedom and, in this manner, just as essential to their own freedom. Yet Algerian women are currently caught between the direct of a notorious Family Code, which became 1984, and the harshness of Islamic fundamentalists. Due to
The role of culture in society is defined by the values, beliefs, norms and practices of each ethnic group. The following paragraphs relate the inspirational story of young women who became an entrepreneur after her family was separated when the Taliban took over Afghanistan in times of war. The story of the book "The Dressmaker of Khair Khana" by Gayle Tzemach Lemmon represents the six phenomena 's of the Giger and Davidhizar Transcultural Assessment Model. Furthermore, the model focuses on the six cultural phenomena 's: communication, space, social organization, time, environmental control and biological variations. The book, along with the six phenomena 's contain similarities such as the cultural and
People being generalized based on limited and inaccurate information by sources as television, cartoons or even comic books (Tripod). This is a definition that seems to go against many public standards. The above words are the exact definition of stereotypes. Stereotypes as understood from the definition, goes mostly hand in hand with media -- only not the regular meaning of the innocent media we know. Media propaganda is the other form of media that is rather described as media manipulation. In this paper, the following will be discussed: first, how stereotypes of ethnic groups function in propaganda, why does it function so well, and finally, the consequences of these stereotypes on the life of Egyptians in particular in society. A fair examination will be conducted on this example of stereotypes through clarification examples and research results from researches conducted from reliable sources. The real association between Egyptians’ stereotypes and propaganda discussed in this paper shall magnify the association of stereotypes and propaganda in general.
The Women of the Middle East have played substantial roles for their corresponding countries since the advent of colonialism in the region. Middle Eastern women have worked in all types of fields including medicine, education, agriculture, government, private sector, and even defense. They have kept roofs over their family’s heads while their husbands were away in wars, or even in foreign countries to work in jobs that they could not find in their own countries. The roles of women in the countries of Yemen and Oman are no exception, but while they still find ways to contribute to their country, they care constantly stereotyped, discriminated, and ridiculed by men who are known and unknown to them. This paper will discuss the individual contributions of the women living in Yemen and Oman, and will discuss in further state laws and cultural norms that are affecting the women living in these countries today.
This implies that still, the Muslim societies, women are regarded as home keepers while men are provided with the opportunity to work (Clevard, 2006). In the western societies this is not the case, after the industrial revolution in the 1920s women of today have sought a significant place in the workforce. Women voice in the Muslim society is still unheard. This is because their culture confines them not to be heard, but only the male figure is supposed to dominate all the voices (Cavendish, 2010). In contrast to this, the western societies, many women have had their voices high up, and are still being heard and therefore has enhanced a great impact on today’s
With these culturally constructed gender roles, however, comes gender stratification. In the United States, for example, women are generally free to do as they please as it is becoming less the social norm to participate in traditional gender roles, though there is still a double standard in society and the workplace. Even the act of marriage itself has rituals that assign specific gender roles, including the bridge being ‘given away’ to her husband, and her being expected to take his last name. This also continues into marriage, where the wife is traditionally assigned to the home, and in charge of doing the cooking and caring for the children. In other countries, such as India and Saudi Arabia, however, women are discriminated against by the government, which aids in the maintenance of strict gender roles in society. Using the...
They felt as if the word “woman” is not a general term and has more than one meaning. There are different types of womanhood, sex slaves, trans-women, middle class white women, etc. Lindsay West goes on into another rant to explain that women do not exist to pleasure men. Basically, women do not have to look a certain way or conform themselves into the mold that men think they should be. If a woman wants to cut her hair, she can! If a woman is fat or skinny, short or tall, she is still beautiful! If a woman wants to have hair on her body, men should not shame her for that. Bottom line is, how a woman look is not any of a man’s business. This speaks to women who want to feel empowered! Women hate to feel body shamed, or feel like they have to look good for a man! Many women would look at this part of West’s article and agree with
...rticle written by Margaretha Geertsema. The articles by Aubrey and Tiggman talk about the objectification of women and its effect on the psyche of women, however the articles by Desmond, Danlewicz, Geertsema deal with the women and their lack of representation in the news media. Also, if they are represented in the media, it is usually related to health and human issues.
The American Anthropological Association 's (AAA) aim is to offer guidelines and promote education and discussion. American anthropologists do this often by speaking and interacting with individuals living and experiencing the culture. Truly understanding, learning, and becoming accustomed to a new cultural environment takes a significantly long period of time, perhaps even years of exposure to the culture in order to truly understand traditions, morals, and customs. For instance in the Shostak`s study on the !Kung people, it was important for the researchers to say words correctly, at appropriate times, and in a culturally accepted manner, in addition, in order to interview individuals, specifically women, the anthropologist would ask one to “enter work” with her and they would talk for an hour or a day, or over a long period of time, perhaps two weeks. When studying another culture, American anthropologists include host country colleagues in their research planning and when requesting funding, establish true collaborative relationships, include host country colleagues in dissemination, including publication, and they also ensure that something is given back to the host. When studying other countries, the process is done carefully and thoughtfully, in order to end the study with new information on a culture and to establish new connections