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The goal of the anthropologist is to come to understand the beliefs and behaviours of the cultures around them, without judgement. When one scrutinizes Western rituals, we often have difficulty seeing the strangeness of our own culture. To understand those around us, we must first be able to understand ourselves. In this paper, I will attempt to critically summarize and analyze Horace Miner’s “Body Ritual among the Nacirema”. In “Body Ritual among the Nacirema”, Horace Miner (1956) revisits the rituals of a North American group, the Nacirema, as first described by Professor Linton in the early 1900s. Miner depicts these people as quite vain; obsessive over money, appearance and health. While the economic status of a Nacirema individual is extremely important, nothing compares to the significance of the rituals of the body. These rituals tend to involve various steps that allow the Nacirema people to present themselves to the world in their fittest, most beautiful form. The majority of these rituals are performed by the individual in their own home, in extreme privacy. The body is viewed as a disgusting vessel, in need of constant upkeep to be presentable to others. The Nacirema home contains one or more ‘shrines’, devoted to transforming the body into the definition of health and beauty. The main purpose of the shrine is to hold charms and magical potions, bought from …show more content…
The article equips the reader with the tools needed to better understand other cultures, in terms of their own beliefs and rituals. Miner’s original approach does create a certain level of confusion that forces the reader to critically evaluate his purpose. “Body Ritual among the Nacirema” by Horace Miner ultimately brings people together, by illuminating the eccentricities present in all
Further, prayer and medicine interplay to paint a classical image of the Native’s creed, yet, for many obsolete or preposterous existences of the shaman. To re-install beliefs present in the world for thousands of years, but have been disappearing, writers such as Neidhardt introduce the element of the
“Body Ritual among the Nacirema” by Horace Miner was a very interesting read. It took me a while to actually, fully understand the meaning of the article. The first time that I read through the article I was dumbfounded on how strange the rituals described in the article were. I genuinely thought that the author was describing a very primitive culture found in a remote area of the Americas and did not have the slightest clue that the author was talking about the American culture found in the United States. Originally, the article made me wonder how, in such an advanced world, there could still be such a primitive culture as the one described in the article. The article “Body Ritual among the Nacirema” by Horace Miner opened my eyes to how another person may look at the American culture and how strange it may seem to them.
A central part of the libation “the outpouring of liquids.was one of the most common sacral acts during prehistoric times and especially in the civilizations of the Bronze age”. Burkett, 71, a.d., a.d. ‘pour’ is employed in Latin, Greek, and Old Indic not only for the pouring out of liquids, but also in speech, particularly that concerned with sacrifices in Indic.and elevated passages of poetry in Greek,”. Therefore, by putting the two developments together, a fuller understanding of libations is gained. An understanding of Aeschylus possessed. In Greek works, “the term indicates ‘to pour a libation’ on the occasion of some particularly difficult situation as a way to invite the support of the gods to protect someone”.
Human needs are similar- health, physical appearance, human body and economic resources to meet these needs. Nacirema culture bears some semblance to more civilized culture. While reading this article it seems most of the practices are similar with modern culture. A major difference is the magic, ritual and the crude method of doing things. One of the cultural practices that stood out for me is the “holy-mouth-men” ritual, which seems like what a dentist will do. I also find interesting the diagnostic ability of the diviner.
Rituals are held as a very important part of any society, including ours. They go back to ancient times, or can be as simple as maintaining one’s hygiene. Non-western societies have rituals that may seem very foreign to us, but they have been engrained in their communities and are essential to their social structure. This interpretation will focus on the Great Pilgrimage, a ritual performed by Quechuan communities. We will be looking specifically at a community in the Sonqo area.
“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.
One of Magliocco's main arguments is that these Neo-Pagan cults all have roots in both anthropology and folklore in their early development. Magliocco offers a detailed historical analysis and examines influences found all the way back to classical traditions. She concludes this analysis by bringing her reader back to the contemporary and offers us insight into how both the fields of anthropology and folklore have helped shape Neo-Paganism into what it has become today.
In reading one, Body Rituals Among the Nacirema, since this is my second time reading this article this year I have a clear understanding of what the Nacirema tribe believes to be deviant and how they seek to get the deviance out of their daily lives. This community believes that their bodies are deviant, hence men and women would visit a godly like medicine man to perform what we would consider as deviant medical
The Shaman in Transformation Pose, as described in Kent Reilly’s article is a piece that is pivotal in the understanding of the role of the supernatural world within Olmec rulership. Reilly sees a connection between the iconographic features of the figure of the Shaman and spirituality. In a larger sense, this supernatural ability is meant to be seen as power. In his essay, Riley presents other figures with similar poses or materials as evidence for his thesis. He elaborates on the outline of the “bufo marinus” (9) on the top of the head of the figure as a possible connection to what he calls “shamanistic” qualities in the figure.
Horace Miner’s article, “Body Ritual Among the Nacirema”, talks about the extraordinary customs that individuals in this particular “tribe” perform. The principal thing that is seen is "Nacirema" and how it is depicted all through the article as a tribe, yet in the wake of perusing the story it turns out to be clear that it is the American individuals that are being examined. Regardless of the possibility that the title isn't a definite indication that it is American in reverse, there are pointers in the story that uncover the subject that is being talked about. As stated in the article, “The magical beliefs and practices of the Nacirema present such unusual aspects that it seems desirable to describe them as an example of the extremes to which
These practices can be questionable and somewhat gory but to the Nacirema they are custom principles to living what they perceive as a perfect life. The nacirema practiced an infamous mouth-rite ritual which to american’s, was viewed as controversial . The mouth-rite ritual consisted of the Nacirema shoving hog hairs into their mouths along with magical powders and moving them in a brush like motion (Miner504) . The Nacirema believed that if the mouth-rite ritual was not performed their teeth would simply fall out (Miner504). Needless to say these rituals are performed because in the perception of the nacirema they are essential for living the perfect
2) There are many rituals carried out by the Indigenous people but in particular there is one called
Lehmann A. C. & Myers J. E. Magic, Witchcraft and Religion – An Anthropological Study of the Supernatural (Fourth Edition) (Mayfield Publishing Company, 1997). Miner, H. Body Ritual Among the Nacirema. American Anthropologist 58 (1956). Tambiah, S. J. & Co., Ltd. Magic, Science, Religion and the scope of Rationality (Cambridge University Press, 1990). Taylor, C. Rationality.
The word ordeal has been used several times when talking about initiation rituals and it is fitting to do so. Ordeal implies an extremely serious and severe situation of test or trail, which in its simplest description fits that of initiation rituals perfectly. In fact several anthropologists have used the word ordeal to describe the events of initiation rituals, while most do not limit their use of the word to only the experience of pain but rather the ritual in its entirety. When describing the Gisu circumcision rituals Suzette Heald brings to the reader’s attention clarity of the ordeal like nature of initiation rituals. Within the Gisu community this rite of passage for adolescent males is described as being a test of the individual (Heald 1982). The process is drawn out over several months of preparation, the earliest stage involving the preparation of costumes and dancing; this stage of the ritual is associated with “searching for imbalu” or in other words the gradual awaking of intent in the individual, boys have the opportunity to drop out at this stage without the consequences of societal disgrace (Heald 1982). The costume is especially significant as its purpose is to make the boys appear ‘wild’ (Heald 1982), and thus plays an important role in the liminal stage of the ritual (Morinis 1985). The liminal period is essential when it comes to the infliction and
III. Smithson, Jayne. “Magic, Witchcraft, and Religion.” Class lectures. Anthropology 120. Diablo Valley College, San Ramon 2004.