Ethnographic Study In Social Work

After my kôhkom (Grandmother) passed away, my Dad shaved his head. He did not practice braiding, or have long hair. However, he proceeded to keep his head bare, to express his mourning to his mother. To my knowledge, he never did such a thing in mourning others, and he kept his head hairless for over the course of a few years. The message he had sent, was so profoundly connected into my heritage more than I knew at that point. My sister and I would giggle, and crack bald jokes at him and continued to dismiss the root of our culture in his actions. My dad would say “he beat mother nature to the punch,” to lighten the mood. It wasn’t until my realization of the importance of the braid, and courage built in each strand of long hair for our peoples. It was because it was his mother, the one who gave him life. The women who carried and raised 13 children, and lead the message of accepting others through adopting into the family; a lesson her children would carry on. It is because of this catalyst event that my mind has wandered into why women were proceeded to be an incredibly strong symbol, for my family. What I would, and have found is that the center

Moreover, it is an ethnographic study of female spiritual eminence. By recalling personal, familial experiences, researching spiritual and cultural events, ceremonies and reviewing oral legends, I hope to achieve a display of indigenous intangible gender norms through past observations and library research. For privacy and courtesy of my family, no interviews were conducted. The reasoning behind the first-person point of view is because I wanted to exhibit one person’s own experience with learning their heritage. Rarely such a significant realization of self is documented through an ethnographic study. Moving forward, indigenous feminism is built upon the origin and Creator of Cree