Cultural construction is one of the key values in the study of Anthropology for several reasons. According to Peoples and Bailey in our Humanity book, Anthropology not only helps us understand the biological, technological, and cultural development of humanity but it’s also intended to teach us the importance of understanding and appreciating cultural diversity. By definition, “Cultural constructions are arbitrary in that they are created and maintained by each culture, cultural constructions are not fixed forever rather they are dynamic and change over time. (McGraw-Hill) In other words it would be impossible to gain an understanding for Anthropology without cultural construction since it’s purpose is to illustrate the birth, change, and differences of ideas and values within individual cultures.
Examples of cultural constructions can be seen throughout history in several forms such as gender, relationships, and marriage. “Cultural construction of gender emphasizes that different cultures have distinctive ideas about males and females and use these ideas to define manhood/masculinity and womanhood/femininity.” (Humanity, 239) In many cultures gender roles are a great way to gain an understanding of just how different the construction of gender can be amongst individual cultures. The video The Women’s Kingdom provides an example of an uncommon gender role, which is seen in the Wujiao Village where the Mosuo women are the last matriarchy in the country and have been around for over one thousand years. Unlike other rural Chinese villages where many girls are degraded and abandoned at birth, Mosuo woman are proud and run the households where the men simply assist in what they need. The view of gender as a cultural construct ...
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...not only would we not have an understanding or respect for different cultures, but we would never be able to fully appreciate let alone understand the origin or meaning behind our own cultural constructions that surround us in our every day lives.
Works Cited
Peoples, James, and Garrick Bailey. Humanity: An Introduction to Cultural Anthropology. 9th ed. Belmont, CA: Wadsworth/Thomson Learning, 2003. Print.
Nanda, Serena. Neither Man nor Woman: The Hijras of India. 2nd ed. Belmont, CA: Wadsworth Pub., 1990. Print.
Zhou, Xiaoli. "The Women's Kingdom." Vimeo. German Camera Productions, n.d. Web. 09 Dec. 2013.
Jahn, Beate. The Cultural Construction of International Relations: The Invention of the State of Nature. Houndmills, Basingstoke, Hampshire: Palgrave, 2000. Print.
McGraw, and Hill. "FAQ." Cultural Anthropology | . N.p., n.d. Web. 08 Dec. 2013
Cultural Anthropology: The Human Challenge, 14th Edition William A. Havilland; Harald E. L. Prins; Bunny McBride; Dana Walrath Published by Wadsworth, Cengage Learning (2014)
Robbins, R. H. (2014). Cultural anthropology: a problem-based approach (Second Canadian ed.). Itasca: F.E. Peacock.
Robbins Burling, David F. Armstrong, Ben G. Blount, Catherine A. Callaghan, Mary Lecron Foster, Barbara J. King, Sue Taylor Parker, Osamu Sakura, William C. Stokoe, Ron Wallace, Joel Wallman, A. Whiten, Sherman Wilcox and Thomas Wynn. Current Anthropology, Vol. 34, No. 1 (Feb., 1993), pp. 25-53
In a village left behind as the rest of the China is progressing, the fate of women remains in the hands of men. Old customs and traditions reign supreme, not because it is believed such ways of life are best, but rather because they have worked for many years despite harsh conditions. In response to Brother Gu’s suggestion of joining communist South China’s progress, Cuiqiao’s widower father put it best: “Farmer’s have their own rules.”
Although there have been women in China that have held positions of power and even lead in prominent positions, the history of the Chinese civilization has been one of male dominance. “Unfortunately, no level of leadership, education or social prominence for women has changed the patriarchal nature of traditional Chinese society (Perry 279).” Women in Chinese society are still considered to be a possession of the man or are looked upon as servants. Because they are seen in this manner, except for a few, women have not been able to contribute spiritually, politically or scientifically to Chinese society. It is to say almost for certain that women being constrained in this manner has prevented China from advancing to its full potential. The morale of a suppressive society is not one that encourages imagination, exploration or advancement. Although the Chinese in general are an efficient people, they have not continued their at one time rapid advances in technology. This is partly due to the fact that women have so often been kept to the side and unable to be involved in the same aspect as men are. Some may argue that the women influence in the home as a caregiver would have somewhat of an impact on their value and importance. However, in Chinese and many other societies, “homemaker” is thought to be the only role for women and not considered to be one of great value. It is not surprising that after thousands of years, the transformation of the Chinese society still reflects the patriarchal history of traditional China and the defining characteristics that define women in a submissive role to men. This paper will examine the attitudes and feelings toward women, give examples of women in leadership positions throughout the history of China, discuss their inability to bring forth change to the patriarchal society and the modern day status of women.
The book “Neither Man nor Women” is an ethnography about the Hijras of India published in 1990. Serena Nanda, author of the book, is a professor of Anthropology in City University of New York. When beginning her fieldwork in the study of the Hijras, she only had brief information about the Hijras since there was not much written about them before. Nanda knew she would encounter conflict in communicating with the Indian community and that she would need translators. In the city she settled in, Bastipore, which is located in south central India, there were three spoken languages. She states in the introduction that the translation process was “time consuming, but [she] felt it was necessary to make sure that [she] had correctly understood the subtleties and complexities in such conversations and to increase the reliability of [her] data” (xix). I can understand why it was so imperative to have a translator, especially because she wanted to provide readers with valid information of such unique group of people. Her organization of the book contained chapters with different informative topics about the Hijras. A few of the different sections consisted of: defining Hijras, an overview of the roles they played in society, description of their rituals and spirituality, the operation process, work, personal interviews of individual Hijras. The way she selected to organize the book is acceptable and easy to follow through. As a result of Nanda’s fieldwork, she was able to accumulate comprehension of the Hijras of India and give readers a glimpse of their lifestyle in great detail.
Schultz, Emily A. & Lavenda, Robert H. 2005, Cultural Anthropology, 6th edn, Oxford University Press, New York, Chapter 3: Fieldwork.
Nanda, S and Warms, R.L. (2011). Cultural Anthropology, Tenth Edition. Belmont, California: Wadsworth, Cengage Learning. ISBN – 13:978-0-495-81083-4.
Kingston uses the story of her aunt to show the gender roles in China. Women had to take and respect gender roles that they were given. Women roles they had to follow were getting married, obey men, be a mother, and provide food. Women had to get married. Kingston states, “When the family found a young man in the next village to be her husband…she would be the first wife, an advantage secure now” (623). This quote shows how women had to get married, which is a role women in China had to follow. Moreover, marriage is a very important step in women lives. The marriage of a couple in the village where Kingston’s aunt lived was very important because any thing an individual would do would affect the village and create social disorder. Men dominated women physically and mentally. In paragraph eighteen, “they both gav...
Park, M.A. (2008). Introducing anthropology: An integrated approach, with PowerWeb, 4th Edition. New York: McGraw-Hill. ISBN 978–0-07-340525-4
Schultz, E.A. & Lavenda, R.H. Cultural Anthropology: A Perspective on the Human Condition, Sixth Edition, Oxford University Press, Oxford, 2005.
Welsch, Robert L, and Kirk M Endicott. “Should Cultural Anthropology Model itself on the Natural Science.” Taking sides clashing views on controversial issues in cultural anthropology. N.p.: n.p., n.d. N. pag. Print.
Culture is an important concept in anthropology. Culture is defined as, "sets of learned behavior and ideas that human beings acquire as members of society. Human beings use culture to adapt to and transform the world in which they live." (LS:512). Culture has been used in anthropology to understand human difference, but within this understanding there have been benefits and drawbacks to the ideas of culture. Finally, the study of language and humans as symbol using creatures helps us have perspectives on different parts of the world. All anthropologists share a certain reliance on culture to have a starting point in understanding human experience as a whole.
Cultural anthropology known as the comparative study of human societies and cultures and their development. Cultural anthropology is also known as the study of human cultures, their beliefs, practices, values, ideas, technologies, economies and other domains of social and cognitive organization. Cultural anthropology studies how human cultures are shaped or shape the world around them and it focus a lot on the differences between every person. Human societies has been culturally involved throughout generations because of human development and advanced. The goal of a cultural anthropology is to teach us about another culture by collecting data about how the world economy and political practices effect the new culture that is being studied. However, cultural anthropology has gave us a understanding of world affairs and world problems, the way to interpret the meaning of social actions by putting them in as much context as possible, and a deeper insight of humankind-at all times, in all places and of yourself as part of a culture.
“It takes time to adjust to a new cultural system and learn new things” (Lake 97). Everyone’s culture is not the exact same, some people do things completely different than others depending on where they are from and their environment. Because of that it will take some time to learn another person’s culture. Another way culture can guide a person is not by recognizing that someone else’s culture is different from one. “He is not culturally ‘disadvantaged’ but he is culturally ‘different’” (Lake 97). By not noticing that someone else’s culture is not like another’s, people can commonly make mistakes for labeling the person. Once a person gets a label they will feel a certain way which is not okay, they will know for sure that they are different before they even figure it out