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Reflection paper regarding in the indigenous people
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The indigenous culture of primitive people and their habitats are at the edge of extinction. Although globalisation has initiated numerous opportunities for millions of people around the world, Social anthropologists have analysed the effects of indigenous cultures from the wider context of globalisation. In this essay I will examine development and modrenisation from the perspective of indigenous people and why development should take their culture seriously.
‘Development’ and anthropology are locked in an uneasy relationship ‘development’ has a background in early anthropological theories of social evolutionism. Anthropology has criticises the ‘one fits all’ approach to the ‘modernising’ of these ‘backward societies’. The political history of indigenous societies are viewed as ‘underdeveloped’ rather than ‘undeveloped’ and understanding this relationally tends to move with the intellect trends of the time, in which social trends move to shifts in globalisation, Sarmiento Barletti (2014).
Development must take cultural specificity in to account, this is because our plant is made up of various ways of being human and varying ways of wellbeing. It is inherent to think the way we do and the distinction here obviously is what is common sense to ‘us’ is not common sense to the Ashaninak people. This leads to the idea that the earth is not a commodity but a social agent, a network of sociality where indigenous groups interact with sociality, Sarmiento Barletti (2014). Lewis Henry Morgan (1877) divides the social evolution of humans in to 3 basic stages, each stage was distinguished by a technological development. An each stage had a correlate in patterns of subsistence foe example marriage, family, and political organization. Morgan...
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...www.ilo.org/indigenous/conventions/no169 http://www.thebrokeronline.eu/en/articles/Beyond-2015 United Nations. 2009. ‘Chapter I: Poverty and Well Being’, in State of the World’s Indigenous People http://www.survivalinternational.org/galleries/ashaninka http://www.theatlantic.com/infocus/2011/12/the-ashaninka-a-threatened-way-of-life/100208 http://www.rainforestfoundationuk.org/Declaration_CARE_ENGLISH Crook, T. 2007. ‘«If you don’t believe our story, at least give us half of the money»:
PLoS One. 2008 Aug 13;3(8):e2932. doi: 10.1371/journal.pone.0002932.
Oil and gas projects in the Western Amazon: threats to wilderness, biodiversity, and indigenous peoples.
Finer M, Jenkins CN, Pimm SL, Keane B, Ross C published in mid-August by researchers at Duke University in North Carolina and the U.S.-based non-governmental organisations Save America’s Forests and Land Is 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
Jared Diamond, author of the Pulitzer Prize Winning, National Best Selling book Guns, Germs and Steel, summarizes his book by saying the following: "History followed different courses for different peoples because of differences among peoples' environments, not because of biological differences among peoples themselves." Guns, Germs and Steel is historical literature that documents Jared Diamond's views on how the world as we know it developed. However, is his thesis that environmental factors contribute so greatly to the development of society and culture valid? Traditions & Encounters: A Brief Global History is the textbook used for this class and it poses several different accounts of how society and culture developed that differ from Diamond's claims. However, neither Diamond nor Traditions are incorrect. Each poses varying, yet true, accounts of the same historical events. Each text chose to analyze history in a different manner. Not without flaws, Jared Diamond makes many claims throughout his work, and provides numerous examples and evidence to support his theories. In this essay, I will summarize Jared Diamond's accounts of world history and evolution of culture, and compare and contrast it with what I have learned using the textbook for this class.
The rapid spread of globalization has increased economic and social benefits for the United States in the diversification of products for trade, yet Pinchbeck points out its dangers. (Claim). Pinchbeck illustrates the negative impact of globalization with multiple references that include the Amazonian rainforest’s “systematic destruction” and the disappearance of “vast treasures of botanical knowledge and linguistic and spiritual traditions” (148, 163). (Evidence) Abundant research readily discusses the devastating impacts of globalization. (Warrant). Deforestation of the Amazonian rainforest has serious implications beyond the local disruption of the natural food chain network as it contributes to soil erosion, species extinction, air pollution, and climate change (Wright, LaRocca & DeJongh; Hahn et al.; Medvigy et al.). Globalization accelerates the loss of languages al...
However, in Western government, “native peoples are in the way because they are thought to undermine the state- whichever state they find themselves in- because of their struggle to maintain their own ways of life” (Wolfe, “Tribes”). Because they present economic challenges to land use and resource exploitation, indigenous peoples share sufferings under political oppression, deracination and racism and are, as in the case of Australian Aborigines, the “poorest of the poor.” Destroyed by a “rhetoric of hate,” genocide and mass murder are the tools of nation states to control the unwanted obstacles in economic development (Niezen 55).
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
Joseph-Marie Degerando was a revolutionary, French philosopher who transcribed one of the original guidelines for the study of anthropology in the year 1800 titled, I: Societe des Observateurs de l’Homme in French, and translated into English as, The Observations of Savage Peoples. According to the author of the introduction and translator of his work into English, F. C. T. Moore, Degerando’s guidelines were a “capital work of anthropology” (Moore, U of CA Press. p. 2). Whether Degerando provided the most accurate guidelines for the study of humans is argued; however, his work was certainly influential as it served as a foundation for the science of anthropology. In fact, Moore declares there are consistent similarities between the anthropological recommendations of Degerando and those practiced by modern day anthropologists (Moore, U of CA Press. p. 4-5).
Indigenous people around the world have been affected by colonization, Christianization, and the advancement of technologies and development more than any other group. This has caused untold harm as Native peoples have suffered staggering rates of poverty, violence, and suicide. The Native people have not given up. Many indigenous people from tribes around the world are standing up and saying “no more”. They are reclaiming their heritage, their language, traditions, and spirituality and sharing it with the world to encourage a healthier, more balanced way of being.
Schultz, Emily A. & Lavenda, Robert H. 2005, Cultural Anthropology, 6th edn, Oxford University Press, New York, Chapter 3: Fieldwork.
Indigenous people have identified themselves with country; they believe that they and the land are “one”, and that it is lived in and lived with. Indigenous people personify country as if it were a person, as something that connects itself to the land, people and earth, being able to give and receive life (Bird Rose, D. 1996). Country is sacred and interconnected within the indigenous community,
Nanda, S and Warms, R.L. (2011). Cultural Anthropology, Tenth Edition. Belmont, California: Wadsworth, Cengage Learning. ISBN – 13:978-0-495-81083-4.
With globalization and colonization taking over almost the entire known world, native tribes who are indigenous to their lands are losing control of the lands that their people have lived in for ages to the hands of foreign colonizers who claim the land as their own. Now, indigenous people all around the world are struggling to reclaim the lands and rights that were taken away from them through non-violent social relations with national governments and large corporations. Anthropologists have recorded how indigenous people across the globe attempt to create relations with national governments to reclaim rights and lands that they once had before the colonization of their ancestral homeland.
Pre-dating to the early 15th century, when contact with European settlers was originally established, Indigenous peoples have been required to succumb to settler – colonization in an attempt to be integrated into mainstream culture. The initial purpose of colonialism was to be used as a tool to gain access to resources not otherwise available. As colonialism evolved, it has become a method by which foreign populations move into unfamiliar territories, and attempt to remove the colonized group from the currently occupied space.
The Amazon Rainforest is the world's largest tropical rainforest that we have today on our planet. It covers a wide range expanding almost entirely across from East to West of South America. It is most famous for its broad biodiversity and includes the famous Amazon River that is home to rare and diverse species. Today, the Amazon Rainforest is under threat of complete deforestation and has greatly lost more than half of its tropical rainforest due to cattle ranching, soy bean farming, sugar cane plantations, palm oil and biofuel agriculture. The indigenous people are doing their best to fight against the government to protect their land and conserve the rainforest but without capital finance, it is seeming to be an impossible project.
Boas, F. (1930). Anthropology. In, Seligman, E. R. A. ed., Encyclopaedia of Social Sciences. Macmillan: New York.
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