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Human adaptations
Human adaptations
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The two human adaptive strategies I chose to focus on are pastoralism and hunting and gathering. Specifically, I will be looking at the case studies of the pastoral society Maasai and the hunter-gatherer society Nuu-Chah-Nulth; who are also called the Nootka. The differences between the two are vast though there are similarities in how their strategies connect with the natural world. Furthermore, both strategies include complex cultural systems that are maintained though resource guided social organizations and the management their environment. The Nootka are the indigenous peoples of Vancouver Island on the Pacific Northwest coast; today the culture remains active though the assimilation of Anglo-Canadian culture has changed their …show more content…
Sutton and Anderson write, “…for all practical purposes, the Maasai do not hunt game for food, they look upon people who do with contempt” (268). Instead, products from domesticated cattle form the basis of life in this culture. The Maasai are milch pastoralists that use the products of live animals as their primary food source. In contrast, the Navajo society living in Arizona and New Mexico, are semisedentary pastoralist that rely heavily on animal meat as their main resource. The main cattle products used by the Maasai are milk, blood, horns, urine for medicinal purposes and dung as a fuel source (267). This system transforms the energy from the grassland environment into usable animal resources, which in turn better supports a larger population of people with a smaller number of cattle. In comparison, hunter-gatherer societies like the Nootka, had an abundant variety of resources that supported a smaller population. Apart from Massai’s use of cattle as a food resource, another important aspect of cattle is their social …show more content…
The techniques they used toward controlling their environment were passive and included burning the landscape in order to attract large game and to promote the growth edible plants like berries (183). In contrast, the Maasai society practice little environmental manipulation but also use controlled burning on their lands, although it is for the purpose of eliminating brush in order to encourage pasture grass growth. The three main resources they manage are animals, pastures and water. Water is a critical resource in the stability of their cattle populations resulting in water holes being created and managed by individual landowners. Although, the most intensively managed resource is their cattle. The main techniques used to manage cattle are selective breeding and castration. Controlling population of domesticated species is more prominent in pastoral societies like the Maasai, though the Nooka had developed a strategy in managing salmon populations during times when salmon migrations were low; they would monitor their populations and then artificially stock streams in times of decreased numbers (180). This type of management was important in keeping a stable system because salmon were the key resource to the Nooka
Dreaming of Sheep in Navajo Country gives readers a look into the federal government’s failed policy to preserve grazing lands by slaughtering hundreds of thousands of livestock with a particular focus on women. Centering around women because they are the primary owners and caretakers of livestock in Navajo reservations.
Quapaw, Osage, and Caddo have many similarities as well as differences. For example: their religion, food acquisition, food production, and social structure. In this essay, there will be comparisons between the tribes as well as distinctive differences in each tribe. In this paper, information about these tribes will be further explored.
Hämäläinen goes on to explain that his purpose is to trace and analyze the contradictions of the Plains Indians’ horse culture, rather than just condemning it as something baleful, which many historians tend to do. Hämäläinen also refutes the common eastern farmer-western nomad manner of analyzing Plains equestrianism, in which there is “a tendency to cast the villagers as cultural reactionaries who failed to embrace the liberating powers of equestrianism and, locked in space and time, were crushed by the double invasion of the aggressive nomads and the encroaching Americans,” (Hämäläinen, 2) and instead proposes that Plains horse culture is understood from a latitudinal --rather than longitudinal-- viewpoint, since horse culture spread from the south, northwards. It is also explained that the latitudinal spread of equestrianism gave rise to the creation of markedly diverse horse cultures, vary...
The most important food to the Navajo Indians was corn. The corn would come in many colors and could be eaten fresh, or dried and grounded. Many Navajo Indians would raise sheep for meat and wool. One of many favorite foods to the Navajo Indians was Mutton also known as meat for4m sheep....
The Cahuilla were a Native Southern Californian tribe that occupied the Riverside County, Higher Palomar Mountain Region and East Colorado Desert. The tribe was divided into two groups or moieties know as Wildcats or Coyotes. The Cahuilla lived in small clans that varied in population, and together all the separate clans made up a larger political group called a sib ”http://www.aguacaliente.org/content/History%20&%20Culture/.” The tribe was at first considered to be very simple and savage because they were never interacted with. As the Europeans and Spanish Missionaries considered the desert an inhospitable place that was better to avoid because of its lack of food resources. Little did those European and Spanish missionaries know that the land was ripe with food, only if you knew the land and the seasons. The Cahuilla were a very interesting tribe that cared and loved their land and in return the land would provide them with an abundance of food and resources. The Cahuilla had a very simple yet intricate life that involved a seasonal migration in order to gain access to different foods. They relied on different ways of acquiring food which involved both hunting and gathering.
The Unangan people lived in the Alaska region of North America and their culture is known as the Arctic culture. At the start of the late eighteen century, the Russian missionaries had come to covert the Unangan people to Christianity however, most of them had died from starvation, diseases or being killed by the Russians who first owned the land but later sold it to the United States. The Americans also made life very difficult for the Unangans by forcing them to assimilate the American culture.
As isolated herders the Himba are known as the “Lord’s of the last Frontier” (Michael Bollig, 2002). They were given this name by an anthropologist...
The Ba’aka peoples nomadic lifestyle is less damaging to the rainforest environment because it allows the group to move without over-exploiting the local game and forest resources. Most African forest people spend much of the year near a village where they trade bush meat and honey for manioc, produce, and other goods. In contrast when there was an allowance of poaching and removal of natural resources, the Ba’aka people ran low on the bushmeat and found the forest inhabitable due t...
Within the Maasai community the people are semi-nomadic pastoralist. Which means that the Maasai people engage in moving from one area to another. This is also known as transhumance. The people of Maasai move from one area to another according to the season. People of Maasai are originally from the Nile River. Many of the Maasai people either live in Kenya or Tanzania. The people within the Maasai society rely on moving to places that have proper seasons to help grow sufficient amounts of crop and their livestock to produce milk and have meat to eat when they need it.
About three years ago, I became interested in the indigenous people’s view of the conservation of natural resources when I saw a documentary which explored the indigenous people way of culture and beliefs. What I was fascinated about was when the presenter of the documentary discussed about the principle of hunting in indigenous tradition. Indigenous people set out to just like everybody else to look for food in order to provide for their family, when they kill an animal, they believe that the animal is given to them by the land. They do not believe that they kill the animal because of how skilled a hunter they were. In order to show their gratitude to the land, they make sure that they do not misuse the meat that they derive from such animal.
One of the most significant markings of the Hopi and Puebloan people was their ability to live and farm in such a waterless region. One of the techniques
The five main subsistence patterns are generalized foraging, specialized foraging, pastoralism, horticulture, and agriculture. It is possible to categorise people based on where and how they get their food. A generalized forager is someone who gets their food from a variety of plant and animal species that they collect themselves. Generalized foragers typically live in small groups (less than fifty) and are very mobile. Specialized foragers also eat a wide variety of plants and animals but have a primary dependence on one resource. Pastoralism is when a diet relies on herded animals such as cattle, sheep, goats, and pigs. Signs of pastoralism are a diet relying heavily on one or two animals. Horticulture is when plants are farmed using hand tools. Finally, agriculture involves intensive plant cultivation. Evidence of agriculture includes more
The survival of nomads is crucial however most nomads live in countries with the lack of resources which may cause some of nomads to suffer. A key essential the nomads need is to have a successful agriculture because it plays a large role in their lives. The first step that the nomads had to do is they would need to
Steward’s approach made it easier to delimit the field of study and produce a cause and effect relationship. “Steward delimited the field of human-environment interaction by emphasizing behavior, subsistence, and technology” (Moran, 2008). Those who now continue to use Steward’s methods tend to use it for researching pastoral groups, rural societies, preindustrial farmers, and especially hunter-gatherer groups, and in fact has led to a new understanding of
PASTORAL SOCIETIES are societies in which animals are domesticated and raised for food in pastures. Care of animals in the pastoral society still consumes a large portion of time for most of its members. Pastoral societies are also at risk of animal diseases or droughts. These societies do not have the technologies that post-industrial societies have to guard against food shortage. Pastoral society does not afford as much time for leisure as does the post-industrial society. This society does not have the technologies that post-industrial societies have to guard against food shortage. The pastorals are nomadic, and sometimes endure harsh and even dangerous environments in their journeys. Medical technology is also low, so physical pain and death are more common than in post-industrial society. Pastoral societies tended to develop in arid regions where there was insufficient rainfall to raise crops on the land. Pastoral societies were usually nomadic, moving on to a new area after the animals had exhausted the food supply in each pasture.