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Culture influences on adolescents
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Margaret Mead, an anthropologist, strive to take a holistic approach to study humanity (Zunner-Keating), had visited the native village in Samoa, a south sea island, in 1928. Mead used the vivid language and thick description to describe the Samoan girls’ life from childhood to adolescent. She lived in the native family to observe their lifestyle, and to learn their language and traditional cultures. Mead compared and contrasted the differences between The holistic approach sees human behavior as a complex set of interacting behaviors and ideas. Samoan and Americans. She especially pointed out the conflict and distress among the Samoan adolescent girls. “The holistic approach sees human behavior as a complex set of interacting behaviors …show more content…
“I gathered many detailed facts about these girls, the size of their families, the position and wealth of their parents, the number of their brothers and sisters, the amount of sex experience which they had had” (Mead 10). In Samoa, the babies live were so different than ours. They crawled on the soil floor; their mothers feed them milk and papaya, coconut, and sugar cane juices (Mead 21). When girls reached age 5, they had the responsibility to help their mothers to take care of their little sisters and brothers while their parents go fishing. They learned how to make mats, planting, harvesting, preparation of food, and to get the coconuts from the coconut trees (Mead 228). When they reached age16 or 17, they will get married. They dancing, singing, and play games in their leisure times. Their lives were quite simple compare to Americans. They had less conflict during their adolescent age. But American girls have better life and educations than Samoan girls. “Adolescence represented no period of crisis or stress, but was instead an orderly developing of a set of slowly maturing interests and activities. The girls' minds were perplexed by no conflicts, troubled by no philosophical queries, beset by no remote ambitions.” (Mead
Examination of the female experience within indigenous culture advanced the previous perceptions of the native culture experience in different ways. This book's nineteen parts to a great extent comprise of stories from Pretty-Shield's
The first three chapters focus on women in agriculture and reproduction and in the process unveils how the “internalization of prescribed gender traits colored people’s reactions to the world around them (p. 25).” Unger spends a great deal of time discussing how Native Americans and enslaved Africans used reproduction as a means of resistance and autonomy in their status. Unger does not shy away from practices that uncomfortable like abortion and infanticide. Unger notes the practice of “prolonged lactation, Native American women, like their European counterparts, also practiced infanticide and abortion (25).” She discusses these topics with unbiased language and does so without using any judgmental tone or justification for such practices. Reproduction is discussed in terms of its effects on the
In her book, The House of Lim, author Margery Wolf observes the Lims, a large Chinese family living in a small village in Taiwan in the early 1960s (Wolf iv). She utilizes her book to portray the Lim family through multiple generations. She provides audiences with a firsthand account of the family life and structure within this specific region and offers information on various customs that the Lims and other families participate in. She particularly mentions and explains the marriage customs that are the norm within the society. Through Wolf’s ethnography it can be argued that parents should not dec5pide whom their children marry. This argument is obvious through the decline in marriage to simpua, or little girls taken in and raised as future daughter-in-laws, and the influence parents have over their children (Freedman xi).
In addition to collecting a comprehensive genealogy, he attempts to learn some vast aspects of the Ya̧nomamö culture such as their social organization, kinship and relationship-building practices (such as sharing food), internal politics, marriage system, and settlement patterns among others. As Chagnon learned through his research, the Ya̧nomamö have a relatively simple way of life that some might describe as ‘primitive’ or ‘tribal.’ However, even this easy lifestyle holds a complex set of traditions and social nuances that are only peculiar to an outsider. Despite their traditional lifestyle, the Ya̧nomamö usually work three hours a day to earn a living that may sustain their families, perhaps due to a shift towards urban settings and the acquisition of material possessions in tribal societies. They tend to be self-sustaining and are somewhat of an agrarian culture that is largely dependent on farming plantains and hunting animals.
Underhill, R., Chona, M. (1936). The Autobiography of a Papago Woman, Memoirs of the American Anthropological Association, No. 46, Menasha, Wisconsin: Krause Reprint Co.
In the books Where the Girls are and Coming of Age in Mississippi, the authors portray how they questioned their place within the American society, and how they found their voice to seek opportunities for themselves and others. The childhoods of Douglas and Moody are major factors in these women’s lives and character development. It is through these experiences that they formed their views of the world and learned to understand the world’s view of women. Douglas and Moody had very different experiences for they grew up in different decades, social and economic classes, and races. It is these differences that cause them to have different reactions. Susan Douglass in Where the Girls are and Anne Moody in Coming of Age in Mississippi have different critiques of American society and solutions, because of the differences of what they were exposed to.
It is not surprising why these white women are fighting for their rights to be equal to men if their culture discourages their role as women. On the other hand, the dine culture is making celebrations for those young girls who have just grown up. Tohe said about her experience becoming an adult “When Changing Woman reached puberty she underwent a four-day coming-of-age ceremony that is still practiced among traditional families… The initiate participates in an event that celebrates her transformation from girl to woman.”(2). They celebrate this changing as a whole tribe to help young girls understand how to deal with all the new changes that happening to them. They support each other through this process to value each member of the tribe or as Tohe said, “Throughout this ceremony, my body was acknowledged, celebrated, and made ready for the role of a mature woman. Reaching puberty was not a shameful, dirty, and dreadful experience. Celebrating puberty with the Kinaalda ceremony ushers the young woman into a society that values her.”(3). Within the dine culture, the ceremony that celebrates the transformation from a girl to a woman is called Kinaalda. The second element for the absence of the word feminism in the dine culture is the culture education when reaching
Kuttner also agrees, “a lot of ugly realities were concealed by “traditional values”; the legal and economic emancipation of women was long overdue, and the task now is to reconcile gender equality with the healthy raising of the next generation.” (124). Before the 1890s, females had no other options but to live with their parents before marriage and with their husband after marriage. They couldn’t work and if they did, their wages were way lower than men.
In the short story “Girl” by Jamaica Kincaid is a story that everyone can related to. The story is about a mother telling her daughter what to do, what not to do and how to do things. Kind of like society or parents or a friends of what to do. There has also been always been expectations of what to do and how to do things in life regards of gender, nationality or religion. The male has he’s duties and the female has different duties. However, in the typical society today, a person is supposed to graduate from high school and go straight in to an Ivy League university, to get a degree in a field of study that makes lot of money. While working a person must save money for that dream big house with the white picket fence. At the same time, you have to look for that perfect spouse so you can have the big beautiful dream wedding. After the wedding it’s the romantic honeymoon to Bora Bora. After a couple years the baby comes, and you are a happy family. Typically, that is what parents teach their children of what is what is expected of them.
... drives. There are boys in the mountain villages of the Dominican Republic that lack testosterone and “are usually raised as ‘conditional’ girls” (681). Once these boys reach puberty, “the family shifts the child over from daughter to son. The dresses are thrown out. He begins to wear male clothes and starts dating girls” (681). These boys, also known as “guevedoces,” show biological features that produce in later stages of life rather than birth which determines gender role. My female cousin, who was raised by a single father, grew up acting and playing like a boy. She was very aggressive when she was younger but as she grew older, society and human nature has changed her. She is not only influenced by our culture to act in a feminine, lady-like way, but she is now an adult that wants to have a family and become a mother in order to produce off-springs and survive.
Low, Bobbi S. (2005). "Women's lives there, here, then, now: a review of women's ecological and demographic constraints cross-culturally". Evolution and Human Behaviour 26 (2005) pp. 64-87.
Imagine a society where all are people are treated as equals. Gender no longer is an expectation, it is meaningless. How you live your life makes you unique and is honored by the society. In "Yellow Woman and a Beauty of the Spirit, “Leslie Marmon Silko opens the reader's mind to how living under freedom and acceptance is the Laguna way. The Laguna way is all about making everyone feel like they are a part of the team. This society is welcoming and supportive to all human beings. The passage explores different approaches made by the Pueblo people (the Laguna way) vs. the style of the Western world. Silko uses the old Pueblo world to reflect an angle of vision, ethos, and pathos when contrasting these two societies.
Margaret Mead is one of the most influential anthropologists to modern society due to her anthropological research and her outspoken demeanor on any topic. Mead’s research was groundbreaking in an era where places like Samoa were still seen as the paradise away from the civilized world. Her efforts to transform the unknown societies of the Samoans into visual imagery for the Western world were successful and resulted in the book, Coming of Age in Samoa: A Psychological Study of Primitive Youth for Western Civilization, originally published in 1928. This book made the exotic and misunderstood cultures of the Samoans tangible for the general population. Mead’s special effort to debunk the myth of unavoidable childish adolescence was paramount in her work in Samoa, specifically adolescent females. Margaret Mead established in her work, Coming of Age in Samoa, that adolescence does not need to be the unwieldy and uncomfortable period in life that Western culture portrayed as “stormily” (Mead 5).
Ruth Benedict’s anthropological book, Patterns of Culture explores the dualism of culture and personality. Benedict studies different cultures such as the Zuni tribe and the Dobu Indians. Each culture she finds is so different and distinctive in relation to the norm of our society. Each difference is what makes it unique. Benedict compares the likenesses of culture and individuality, “A culture, like an individual, is a more or less consistent pattern of thought or action” (46), but note, they are not the same by use of the word, “like.” Benedict is saying that figuratively, cultures are like personalities. Culture and individuality are intertwined and dependent upon each other for survival.
"Sula Theme of Gender." Shmoop.com. Shmoop University, Inc., 11 Nov. 2008. Web. 06 Nov. 2015.