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Diversity in native american culture
Essay on indian cultural diversity
Essay on indian cultural diversity
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Customs Of Amerindians
Taino
The Taino loved dancing and singing and used the same word for both arieto. They danced and sang to the music of drums, reed pipes and wooden gongs at festivities such as the naming of a baby, the wedding of cacique or the inauguration of a new cacique.
Another Taino custom is the flattening of foreheads of newborns. The Taino saw it as a sign of beauty. The newborns heads were bound between two boards to flatten the forehead a few days after the child was born.
The Taino played a game called batos, which was played on a marked field with two teams trying to hit the ball with their hips, knees, heads, elbows and shoulders into their opponent’s goal line, was another custom.
Kalinago
At a son’s birth there was a special ceremony during which the father was cut with agouti teeth and expected to bear the pain without flinching so that his son would grow up to be brave. The boy was periodically rubbed with the fat of slaughtered Tainos so that he might absorb their courage and then he underwent the initiation ceremony, which changed him from a boy to a man, and a warrior. Now he had a new name and was a true Carib.
Another custom was the Kalinago used to decorate their bodies with a dye called roucou. This was made from vegetable dye and oil, which the Kalinagos felt toughened their skins and protected against insect bites.
Another custom was the Kalinagos entertained many guests and when the guests had eaten their fill they were entertained with singing and dancing to the music of drums, reed pipes and whistles. The guests were welcome to stay as long as they liked and when at last they decided to leave they were given gifts and asked to stay longer.
Maya
Maya were broad headed and as soon as a baby was born, squeezing it gently between two boards flattened its head. This gave them a noble air and their heads were then better adapted to carry loads. The Maya were also cross-eyed. This was regarded as a special mark of beauty and distinction. Mothers would hang a ball in front of their children so that they would focus on it and therefore develop cross-eyes.
Pages one to sixty- nine in Indian From The Inside: Native American Philosophy and Cultural Renewal by Dennis McPherson and J. Douglas Rabb, provides the beginning of an in-depth analysis of Native American cultural philosophy. It also states the ways in which western perspective has played a role in our understanding of Native American culture and similarities between Western culture and Native American culture. The section of reading can be divided into three lenses. The first section focus is on the theoretical understanding of self in respect to the space around us. The second section provides a historical background into the relationship between Native Americans and British colonial power. The last section focus is on the affiliation of otherworldliness that exist between
Their Sundance ceremony surrounds the story of the tai-me, “The Kiowas were hungry and there was no food. There was a man who heard his children cry from hunger, and he went out to look for food. He walked four days and became weak. On the fourth day he came to a great canyon. Suddenly there was thunder and lightning. A voice spoke to him and said, ‘Why are you following me? What do you want?’ The man was afraid. The thing standing before him had the feet of a deer, and its body was covered in feathers. The man answered that the Kiowas were hungry. ‘Take me with you,’ the voice said, ‘and I will give you whatever you want.’ From that day Tai-me has belonged to the Kiowas”(36). This story is used to tell how the tai-me came to be a part of the Kiowa tribe and why they worship it as a part of the sun dance ceremony. Momaday describes that the “great central figure of the kado, or sun dance, ceremony is the taime”(37). It was a small image representation of the tai-me on a dark-green stone. As a symbolic part of this ceremony, it is kept preserved in a rawhide box of which it is never exposed to be viewed other than during this
Peña, Manuel H. "Ritual Structure in a Chicano Dance." University of Texas Press: Latin American Music Review Spring- Summer 1980 1.1 (1980): 47-73. Print.
There are a number of activities that take place during the ceremony and each part has its own purpose and significance. As a whole, the procession takes place over a course of four days and within a decent amount of time of the first menstruation. However, in the event of the child being away at boarding school they will go home immediately or if this is not an option then the ceremony must be postponed. The ordering of events take place over the course of the four days directly relate to the myth of the origins of Kinaalda. For instance, in Marie Shirley’s Kinaalda the order and the events that take place resemble closely the events that took place during the mythical origin story. For Shirley’s own ceremony the events that take place include: hair-combing, dressing, molding, race one and race two, nighttime activities, and several others. To prepare for the events that will take place, the people involved do things such as shelling corn and cleaning the hogan. On the first day of the ceremony the girls involved have their hair combed to make the girl resemble Changing Woman and are dressed in their ceremonial clothing, which include adornments of silver and turquoise. When wearing the jewelry some feel that this is a testament of her future. If she wears large amounts of jewels then this will mean she will have a rich life full of success. Usually after the dressing is the lifting of the people. This is something that Changing Woman did during her own ceremony, as a way to thank the people for their gifts (Wheelwright, 1942). They are then to lay on their stomach to begin the process of the molding; this relates to the first girl’s kinaalda myth in which “she was molded and pressed so she would have a good figure” (T...
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 area of Sonqo.
The Folklorico group presentation I was honored to observed was the “Grupo Folklorico Juventud” from North Salinas High School. I decided to attend to this presentation because I use to be part of this Folklorico group. I also enjoy watching the dances for the reason that I believe they are beyond beautiful. It is amazing how a simple dance could transmit so much information while representing a region from Mexico. From my observation experienced, I noticed every region has different movements and customs for a reason. While observing the presentation I noticed most women used long skirts to create different shapes. They usually create the eight shape, half a circle or an entire circle which is created when the dancer does an entire spin while holding and moving their skirt. The skirt is also moved in different levels, such as high, medium, and low. The two levels that are used in most of the dances is the high and the medium level. While dancing the men and women usually do the same steps and movements. All the dances include “zapateados” which are known as foot dances or stomps. The “zapateados” are usually done with different parts of the feet such as the toe, heel and the sole of the feet. The dances include “zapateados” with different sections of the feet because every part creates a different sound. Most of the dances also include jumps and turns. It is extremely important for the
The Tainos were very superstitious and religious people; this is none more evident in their crafting of Cemis. Cemis were stones cut in the shapes of various animals and people that the Taino believed warded off evil spirit from their crops and brought them good luck. These stones were believed to house gods!
A brief description of the Pueblo Indian culture and religion are needed to get a full understanding of why their dances were misinterpreted by white settlers and why the Indians were judged and treated in such an unjust way. Pueblo Indians lived in Arizona and New Mexico and had a very different culture religiously than the white man. White religious history shows us that women were not seen, in European and new American culture, as not being significant to religious practices. In the Pueblo religion, however the woman was regarded in a different light. They rarely practiced in religious rituals but were the center of their people’s religion. Pueblos had rituals that were performed exclusively by men, and there, these men imitated women’s reproductive pow...
I hope that as time passes, the culture associated with this ritual will be happily remembered through stories and pictures, but I understand why the small villages and the people who live their still feel the need to reach back to their heritage and commemorate their past.
“The Sun Dance was the most spectacular and important religious ceremony of the Plains Indians of 19th-century North America” (Lawrence 1). The Sun Dance became a time of renewal and thanksgiving for Native Americans. Everyone had a role to play either in the preparation leading up to the dance, or within the dance itself. The entire tribe was expected to attend the ceremony. There were also some social aspects to the dance, such as powwow dancing in the afternoon and evening.
BYU Studies 38.4 (1999): 43-64. Print. The. Sharer, Robert. A. The Ancient Maya.
In traditional Pomo Society, decorated baskets were produced for life events literally from the cradle to the grave. Using individual development over time as your framework, identify some of the occasions for making and giving these baskets across the life cycle. Include both common uses and uses more specific to chiefs and leaders.
Growing up I was the only one in my family with an olive skin tone who didn’t burn in the sun. Everyone always told me that I inherited my grandfather’s Cherokee Indian features. He never talked about his culture, so I have never associated myself with being Native American. Each Native American tribe has unique cultural beliefs and traditions that are passed down from generation to generation through storytelling. In my family, those traditions ended when my grandfather passed away. As an increasingly diverse country, it is important for nurses and health care providers to deliver culturally competent care. The purpose of this paper is to discuss Native American’s cultural beliefs related to end of life care and how health care providers can
Indigenous Knowledge (IK) can be broadly defined as the knowledge and skills that an indigenous (local) community accumulates over generations of living in a particular environment. IK is unique to given cultures, localities and societies and is acquired through daily experience. It is embedded in community practices, institutions, relationships and rituals. Because IK is based on, and is deeply embedded in local experience and historic reality, it is therefore unique to that specific culture; it also plays an important role in defining the identity of the community. Similarly, since IK has developed over the centuries of experimentation on how to adapt to local conditions. That is Indigenous ways of knowing informs their ways of being. Accordingly IK is integrated and driven from multiple sources; traditional teachings, empirical observations and revelations handed down generations. Under IK, language, gestures and cultural codes are in harmony. Similarly, language, symbols and family structure are interrelated. For example, First Nation had a
Observation is a main source of knowledge capturing technique in mask carving. Sons observed their father from early childhood. Their socialization process was characterized based on the observations of the family who were into mask carving throughout the life time. Sons observed how their father selected an appropriate Kaduru tree to get wood for the mask and father