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Impact of religion in human society
Impact of religion in human society
How does religion influence our everyday lives
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In his book “Cattle Brings Us to Our Enemies”, McCabe does a 16-year stint in East Africa, specifically in Northern Kenya, doing research on the Turkana. He does this through STEP, the South Turkana Ecosystem Project. In “Cattle Bring Us to Our Enemies”, McCabe follows four families through his years in Kenya and notes how they live in a very demanding environment. He uses ecological data to analyze how and why the Turkana people make decisions about their everyday life. McCabe focuses on four main areas of study: how the Turkana survive and adapt to a stressful environment by nomadic pastoralism, how the techniques used to extract resources and manage livestock modify the environment, the effects of the environmental and cultural practices have on …show more content…
Hodgson has been working in Tanzania for 20 years, since 1985. She first worked in the Catholic Diocese of Arusha in the Arusha Diocese Development Office and later taught at Oldonyo Sambu Junior Seminary. She worked with Maasai in a religious context and so was led to her research. She wrote her book “The Church of Women” after noticing the gendered differences in evangelization. In her book Hodgson first addresses the history of Maasai religious practices. Women were imperative to most religious ritual and even nonritual practices. Their God was often referred to with female pronouns, though a certain level of gender fluidness was apparent. She then chronicles the history of the Congregation of the Holy Spirit, or Spiritans, in Tanzania. She interviews three American missionaries who worked with the Maasai in three different time periods. With the interviews Hodgson comprises the history of the approaches taken to evangelize the Maasai. She uses the next two chapters to compare men and women’s responses to the missionaries, following three communities. She ends the book with an exploration of this new Maasai Catholicism, a mix of Maasai and Catholic ritual and spiritual practices the Maasai have
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.
It might be easy to think of more miserable people than the unnamed group of people at this point of time in history, but surely their misery is certainly their undesirable kind. Brutality, distrust Horror is dispersed in the air, men breathe it in and die of it. The life of every man hung on a thin thread and the hope of being alive was tainted with convincing uncertainty. Trust and reliance sporadically gave way for mistrust and suspicion. It was certainly a world of no man’s life.
During his research Barker utilizes a series of methods in his quest to understand these indigenous people, from this he was able to capture his readers and make them understand issues that surround not only people form third worlds; but how these people and their struggles are related to us. By using ethnographic methods, such as: interviews,participant observation, key consultants/informants,detailed note-taking/ census, and controlled historical comparisons. In these practices Barker came to understand the people and their culture, of which two things became a big subject in his book. The first being Tapa, “a type of fiber made from bark that the Maisin people use as a stable for cloths and other cloth related uses. Defining both gender roles and history; proving income and also a symbol of identity to the people” (Barker 5-6). And the other being their forest, of which logging firms the Maisin and Non Government Organizations (NGO’s), had various views, wants and uses for the land. Logging firms wished to clear the area to plant cash crops such as oil palms, while the NGO’s wanted the land to remain safe; all the while the Maisin people were caught in the middle by the want to preserve their ancestors lands and the desperate need to acquire cash. With these two topics highlighted throughout Barkers ethnography the reader begins is journey into understanding and obtaining questions surrounding globalization and undeveloped
There are many cultures throughout the world, which may be far apart and yet still have similarities. Two of those such cultures, the Basseri, that live in Iran, and the Nuer, whom live in Sudan, have their differences, but also have some similarities. Many of the differences and similarities come from their subsistence strategies and the social and political organization of their societies. With the regions of the world, both the Basseri and the Nuer live in, they’ve had to adapt to the environment they live in along with the limitations imposed by that environment.
The Diné have been a pastoral people for the last three centuries. The main animals they care for are horses, cattle and sheep. Sheep, being the most influential animal group they raise and care for due to their role in Diné economy, kinship, and community. The history of pastoralism revolves around central concepts of animals, lands and journeys. The Diné people consider their entire history just a ...
Colonist believed that Maasai did not deserve these herds of cattle or live on land that they did not know how to use. Igoe explains how the Maasai control their resources and how they understand their environment. “Because Africans did not appreciate the beauty of nature, the therefore had no right to be in that nature. Nature was therefore set aside for the enjoyment of Europeans.” (Igoe 2004: 71) This idea is discussed thoroughly in the book Fortress Conse...
...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.
This is a gripping novel about the problem of European colonialism in Africa. The story relates the cultural collision that occurs when Christian English missionaries arrive among the Ibos of Nigeria, bringing along their European ways of life and religion.
The Cattle Boom was also present in Wyoming, especially after cattle ranchers discovered that cattle could survive winters in Wyoming. Cheyenne, Wyoming had an estimated number of 60,000 cattle grazing within 100 miles of the town in 1871 (Western). As demand for beef continued to grow and the U.S. government continued to buy cattle to feed the Indian tribes they had displaced, wealth and cattle in Wyoming also continued to grow (Western). There were more than 476,000 reported heads of cattle in Wyoming in 1882, which usually meant there was closer to a million on the range. T.A. Larson, a Wyoming historian, estimated 1.5 million cattle in the state in 1886. It was reported that there was not a blade of grass within
In the first chapter of the book Cows, Pigs, Wars, and Witches by Marvin Harris, the author talks about the interesting culture and the attitude of the Hindu people’s love and passion for cows. Harris describes that the Hindu culture is made up of traditions that have been passed down from historical traditions, which consists of superstitions and opposing views. In the first chapter, Harris talks about a certain culture riddle of “cow love”, specifically the Hindus love for the cow. Their love implies the conservation of cows: not killing them for food. This is something that most outsiders don’t understand. It is made obvious that the Western people disagree with Hindu’s
Lech, F. (2008). African girls, ninteeth-century mission education and the patriarchal imperative. Taylor and Francis.
Kristof’s article touches on the rhetorical appeals, such as ethos. Kristof shows how the missionaries feel obligated to help the poor, unfortunate people of Africa. Ethical standards are set by the missionaries and their work to help save people, while spreading their religion. The Catholic missionaries work hard, because they believe the people are "n...
The Maasai live throughout north central Tanzania and southern Kenya. Kenya Maasailand is presently located near the coast in the Narok and Kajiado districts. The territory in 1981 measured approximately 39,476 square kilometers. Details on the environment in this area are necessary in order to understand the Maasai people who depend upon it for their survival. The region is typical of arid and semi-arid lands. The Maasailand area has an extremely low amount of surface water, and shallow alkaline soils which proves to be a difficult problem for their cattle-raising practices, and the main reason why they have adapted pastoralism rather than agriculture. The amount of rainfall varies greatly (usually less than 500 mm a year) , with occasional violent storms erupting. The location of the rain may be very specific, effecting a very small area without touching a nearby location. The amount of rainfall fluctuates every year and droughts are frequent. The Maasai have adapted to their living co...
Domesticated Cattle belong to the family Bovidae and sub family Bovinae, which appeared in the Miocene approximately 20 million years ago. There are more than 800 different cattle breeds recognized worldwide. Cattle are considered the most important and significant domesticated economic animal (Loftus et al. 1994). In addition to milk, cattle contribute other important commodities including meat, hides, traction and dung. The taurine and zebu cattle were probably domesticated and kept around for easy access to food, including meat, milk & their products and for their use as load-bearers and plows. The many archaeological records for domestication of wild forms of cattle (Bos primigenius) indicated that the process
Kaduna: Baraka Press, 2004. Magesa, Laurenti. A. African Religion: The Moral Tradition of Abundant Life. Nairobi: Pauline Pub., Africa, 1998. Mbiti, John S. Introduction to African Religion.