3.6.3 Conversational "talanoa" method Conversational "sautalaga" method permits the indigenous to unreservedly communicate, their way of life, their social method for living and doing things, their state of mind and spiritual upbringing. Ansel Adams elucidates it obviously in his quote, "No man has the right to dictate what other men should perceive, create or produce, but all should be encouraged to reveal themselves, their perceptions and emotions, and to build confidence in the creative spirit". It is more orally and an interactive conversation as Vaoleti (2006) describes it as a "personal encounter where people story their issues, their realities and aspirations" (Vaioleti, 2006). This permitted the full interest of the indigenous populace …show more content…
With permission sought, greetings or "fakatalofaaga " is culturally appropriate to initiate the formal interaction between the researcher and the participant. This was carried out with honour and respect to establish a relationship between the participant and the researcher. Once a common ground is sought, the "sautalaga" environment becomes more comfortable and a more flexible way of conversation. Establishment of a relationship often links with the identification of any family ties or any other cultural common grounds. This often kick starts the "sautalaga" and gaining the confidence of the participant in releasing …show more content…
In a conventional Tuvaluan setting, ladies or young ladies are denied to wear shorts or improper dressing rather fitting clothing is constantly prescribed. Additionally, when drawing nearer indigenous individuals the medium of conversation used should always be the native language and it was observed at all times and all documented used to prompt the "sautalaga" session were deciphered or localised. Koya (2010) spot solid accentuation on the use of appropriate language to maintain a comfortable connection and a free flow in either formal or casual discussions between the researcher and the participant. Nabobo-Baba (2008) likewise focused on the criticalness of language in understanding, evaluating and verifying indigenous ideas. Exchange of gifts is often a traditional protocol that implies thankfulness for the assistance rendered by all means. In traditional settings, often endowments are of customary artifiacts acquainted to government authorities or any assistance got by the communities such as mats, fans and so forth. For the purpose of the study, the researcher also observed the above tradition however endowments were sulu presented to all the local member in the "sautalaga" as a token of gratefulness for their significant data shared and their time. State cultural manner in Tuvalu- to be
It is interesting for Lisa Kanae to use three different voices in her book, Sista Tongue. The structure of Sista Tongue is different from standard books as if to make her words flow and become active. Her message still holds truth in today’s society. In many homes, younger generations face the inadequacy of being unable to understand their mother tongues while their parents struggle with learning English. Code-switching is natural for bilingual people and those that speak to other sub-cultures. Lisa Kanae’s different voices are similar to
Along with encapsulating the culture in her writing, she also documented the effect and growth of globalization. The original goal of Ward was to examine the language, norms, values, and attitudes of this group to obtain survey results related to Pohnpeians’ low blood pressure. Not only did she successfully study her original goals, she also made conclusions about effects of recent colonization on a marine tropical island. Ward delivers a strong foundation from which present-day anthropologists can follow in their
As a long-term resident and self- proclaimed “avid tourist of the island”, Mooney has had the opportunity to observe the regional dialects first-hand. This exposure reinforces the credibility of her ethos.
“The Contact Zone”, is defined by Mary Louis Pratt as “the space in which transculturation takes place – where two different cultures meet and inform each other, often in highly asymmetrical ways.” Pratt describes what she calls ‘contact zones’ and elaborates on the pros and cons of these cultural interactions. She sees the contact zone as a place that allows people to exchange cultural ideas and break down the dividing cultural borders. When a contact zone is started, people are able to interact on new levels gaining a new perspective because they are able to collaborate with people from foreign cultures. If you are always with people of the same culture as you, you become used to hearing everything from the same perspective. With a new perspective, you can see your culture from a different point of view and reanalyze the logic behind your cultural traditions. Every ethnic/ religious/ regional/ cultural group has its high and low points, and it is just as important to learn about the low points as it is to learn about the highs. Gloria Anzaldua’s essay, “how to tame a wild tongue”, focuses on the ideas of losing an accent or native language to conform to the dominant culture.
The Return to Laughter is a fictionalized account by Elenore Smith Bowen about her experiences with the Tiv culture in Africa. It describes her struggles to learn and understand the local culture and beliefs, and juxtaposes her own conflicts, morals and beliefs. Bowen engages in what anthropologists termed participant-observation. The anthropologist made a few mistakes that provided revelations about herself and the Tiv people. Language difficulties provide the greatest barrier: as when the researcher is trying to understand the context of the conversation, while still struggling with the intricacy of a difficult language. Secondly, like most anthropologists Bowen knew that social relationships are a research requirement: informants are needed, yet she quickly realized that identification with one family, status or group in the society could hinder other critical relationships. These lessons are among a few that the anthropologist seeks to overcome. This essay will discuss that culture and language are dependent on each other and how forming social relationships can propel research and reveal insightful knowledge into a culture, while possibly hindering other useful information.
Tan, Amy. “Mother Tongue." 50 Essays: A Portable Anthology. 4th Edition. Ed. Samuel Cohen. Boston/New York: Bedford/St. Martins, 2011. 417-23. Print.
Some cultural differences may not seem as if they could act as a barrier but within countries language can make or break a relationship. In Mali where all of Katherine Dettwyler’s research takes place language is quite an important thing to them. The people of Mali instantly believe that any toubabou, white person, only knows how to speak in English which quickly surprised them when discovering the Dettwyler in fact can speak Bambara, their native language. Being able to speak their language made it easier ...
• AW’s work is deeply rooted in oral tradition; in the passing on of stories from generation to generation in the language of the people. To AW the language had a great importance. She uses the “Slave language”, which by others is seen as “not correct language”, but this is because of the effect she wants the reader to understand.
Nanda, S and Warms, R.L. (2011). Cultural Anthropology, Tenth Edition. Belmont, California: Wadsworth, Cengage Learning. ISBN – 13:978-0-495-81083-4.
What is more, Garneau structures his deductive discussion in a way that moves his reader from abstract ideas (his art) to tangible suggestion for healing the traumas inflicted on First Nations people in residential school. He suggests that the space of healing is bridged by means of "conciliation," rather than "reconciliation" (35), in the form of readdressing the past though art and oral communication. Garneau's pragmatic approach to addressing the travesties of residential school and the colonialist takeover of land and culture loops back to his introduction, where he devises a space within his paper that embodies Indigeneity; it feels as though his paper is being spoken directly to an audience, which makes sense, given the history of oral communication within First nations cultures. As an example of this direct address, he uses the word "folks" frequently throughout his argument to refer to FMI peoples, which creates a sense of conversation. Finally, Garneau underpins his argument by analysing the ways in which cultural spaces are encountered, in the best-case scenario, if one is looking through a colonialist
The loss of cultural diversity with the loss of language is evident in this statement from a Nisga man from western Canada, “The Nisga 'a language is very important to talk about — you cannot really, cannot use the English language 'cause meanings disappear in English language. Not like when we use our own Nisga 'a language; meanings come out crystal clear when you are speaking [Nisga]" (Brody 171). This quote embodies the loss of cultural complexity that comes with the loss of language contributing to global homogenization.
The Study of Ethnomusicology - Thirty-one Issues and Concepts [Book] / auth. Nettl Bruno. - Champaign : University of Illinois Press, 2005.
The Toraja’s people pertain to ethnic groups and reside in the mountainous region of South Sulawesi, Indonesia. Torajans have certain series of unique rites, which they perform on some one’s funeral. They have pledged allegiance to their ethnological rituals and ceremonies and they feel that it’s their prestigious pride to complete ceremonials with their heart and soul. Torajans have quite astonishing and surprising customs so that people come to attend death feast from around its neighbor villages, and even tourists also prefer to visit.
Nonverbal communication surrounds us all the time. “Nonverbal communication is all aspects of communication other than words” (Wood, 2016, p. 135). It is not communication with words, but we use nonverbal communication when we talk. We use nonverbal communication without even realizing it in every facet of our lives. This type of communication can be challenging depending on someone’s culture. Something that means one thing in America, can mean something totally different in another country. It is important to know this so that you don’t offend someone from another culture (Wood, 2016, p. 149).
Music should at least start either in Kindergarten or 1st grade because it helps students build literacy as stated in the Kodaly Method. The Kodaly Method, named after the Hungarian composer Zoltan Kodaly, teaches students to become literate musicians, mainly through singing, learning folk songs, and how to do solfege. Kodaly also believes that every person owns an instrument, which is the voice. The Kodaly Method is the excellently sequenced curriculum for learning pitches, rhythm, meters, and form, taught in three stages: preparation, presentation, and practice.