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Cultural Anthropology Quizlet
Cultural Anthropology Quizlet
Cultural Anthropology Quizlet
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Anthropologists study the behavior of various cultures and societies and try to understand why they believe and practice certain rituals. In the article Body Ritual Among The Nacirema, by Horace Miner and published by The American Anthropologist, the author describes extreme examples of ritual activity that focus on the human body. The Nacirema believe that the body is ugly, diseased, debilitated and in need of help from their local medicine men, "holy-mouth-men", and "listener" witchdoctor. Even though some of the practices are barbaric, I can relate some of the rituals to our own modern society. Economics is a large part of the ritual process.
As a highly economic society, the Nacirema rely on gifts to pay for the services needed in their rituals. The household shrine can be simple or elaborate depending on the wealth of the family. It is not uncommon for wealthy homes to have multiple ritual centers. All ceremonies are private and secret. Each time a family member sees a medicine man and receives an order for a charm or potion, a gift must be paid. The charms accumulate in the families shrine box and are never discarded for fear they will no longer be protected. I see that the people of this culture work hard to earn their money and a substantial portion of it will be constantly paid to the medicine men. The concern with their body becomes an obsession and constant need for abuse. Their greatest horror comes from their mouth and its "supernatural influence on all social relationships".
It seems that the Nacirema have related the condition of their mouth to diseases of the teeth, gums, jaws, and social relations of friends and lovers. Oral and moral characteristics relate to both children and adults. I believe the private m...
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...g confession. Devils in a modern sense might be ones' psychosis or anxiety. Consequently, this part of the Nacirema body obsession seems less ritualistic.
In conclusion, the practices of the Nacirema seem barbaric and crude. In their self inflicted pain and torture by others, they continually seek to ritualize every body function.
The article does not mention if they are ever happy. As I read through the article for the third time I began to connect certain rituals of the Nacirema to what our local society might practice as well. It was interesting to see the two methods that might reach a common goal. For example, the hogs hair with magical powders and brushing with a toothbrush and toothpaste. If Nacirema rituals can heal and make people well, then the economics and effort is worth their discomfort. If it does not help, then it is just sadistic and degrading.
“…The search for holiness is dramatized by their willingness to suffer terrible pain from snake bite, or even death itself, to get the feeling of God in their lives” (Daugherty pg.82 Para 2). Many individuals seem to search for this meaning, largely due to the fact that most are economically disadvantaged, work in extremely dangerous conditions (miners), and usually uneducated because of their rural isolated backgrounds. In addition, all of the aforementioned characteristics gave cause to the proliferation and acceptance of this faith basis because it’s not a private matter and their strife/frustration with life unites them on common grounds in praise. Mainly, as stated in the article, their powerlessness is taken out of the equation when they’re together in church and filled with the Holy Spirit (Daugherty pg.83 para 2), and in a sense the worship itself is based off of its people gathering together to uphold and uplift each other with their faith. Moreover, beside their ritualistic snake handling, is their tendency to drink strychnine and lye. This ritualistic habit is more puzzling in my eyes, because they’re essentially drinking straight poison that should kill a
In Horace Miner’s article, “Body Ritual Among the Nacirema”, he talks about a tribe and describes their odd behavior. He tells about how the tribe performs these strange daily rituals and how their peculiarity is extreme, but in fact he is actually speaking of Americans as a whole (Miner). Miner uses this style of writing to more effectively prove his point: that Americans are ethnocentric.
There are many different cultures throughout the world. They each have their own distinct customs and beliefs relating to marriage, rites of passage, conflict resolutions, education etc... The most interesting aspect of each culture is how they incorporate their religious beliefs into the healthcare they receive. Some cultures are not affected by their religious beliefs when dealing with healthcare. They are not regulated in the terms of medical procedures and practices they can obtain from healthcare professionals. However, this is not true for every culture in this world. The Amish and Mennonite culture is depicted upon separating themselves from this world and living a plain life. These two cultures are heavily rooted in their religious beliefs and have tendencies not to stray away from those beliefs regardless of the possible benefits of modern technology. Amish and Mennonite culture may share some similarities, but they have some differences also. A culture’s religious beliefs will be the main determining factor in the healthcare they choose.
To understand the practice of human sacrifice one must look at the reasons why the culture did such practices. There are three main ways of examining a cultural practice from an anthropological perspective.
...uals, even if they don't agree with them. It really falls to nurses to address the situation properly, and effectively ensure that the cultural communication between the doctor and the patient does not break down. Nurses most of all have to communicate with patients in a healing way, even if they do not agree with mystical remedies because the nurse has to recognize that there is nonetheless a function that mystical ritual remedies do serve, even to western medicine: to comfort the patients and their families. Ancient rituals or customs, retained to some extent or respected by western caregivers, can serve to maintain a healing and positive attitude, and as a psycholgocial support which the nurse can provide through respect and symbolic use of non-western cultural myths as a psychological stimulant to assist the healing process and inspire the patient thereof.
In the US., the therapeutic group seldom has approaches to correspond with individuals of societies so drastically unique in relation to standard American society; even a great interpreter will think that it troublesome deciphering ideas between the two separate societies' reality ideas. American specialists, not at all like Hmong shamans, regularly physically touch and cut into the collections of their patients and utilize an assortment of capable medications and meds.
The author Horace Miner’s article “Body Ritual among the Nacirema” is a comment on the vanity that is present in the American culture. He focuses on a North American Group, which he considers Naciremas which is Americans backwards. Horace Miner demonstrates that attitudes or daily rituals have a convincing sway on numerous establishments in Nacirema society. The writer uses many metaphors to describe this vanity including his statement that “women” try to cover up their impurities by applying makeup in addition to getting surgeries and other things to fix what they think is wrong. However, in reality Miner uses this metaphor to show that the American culture is vain and always tries to fix its faults and mistakes. Basically, Miner uses the
The article equips the reader with the tools needed to better understand other cultures, in terms of their own beliefs and rituals. Miner’s original approach does create a certain level of confusion that forces the reader to critically evaluate his purpose. “Body Ritual among the Nacirema” by Horace Miner ultimately brings people together, by illuminating the eccentricities present in all
Medicine men utilize the use of herbs, ceremony, song, stories and prayer to treat each person individually. Medicine men’s healing beliefs advocates a personalized treatment plan for each individual’s unique health problems. Consequently The medicine man is unswervingly devoted to his calling for his entire life, both publicly and privately. Frequently he fasted and his thoughts would reflect upon the supernatural. Publicly his duties were numerous and onerous; dedicated children to the Great Spirit, carried out the setting up of the chief, conferred military honors on the warrior, held leadership positions for war, enforced orders, appointed officers for the buffalo hunts, and when planting the maize he decided on the time to plant.
In Benedicts point of view, rituals are driven by the need to have higher status, also from an inherent need for competition and superiority. While in Rappaport’s point of view in the context of the Tsembaga, materials are far more important than status, especially because they live in an egalitarian society.
“Body Art as Visual Language” by Enid Schildkrout talks about the different forms of body modifications, and their meanings within different cultures. For example, Schildkrout says “Head shaping may be a sign of high status in one culture and low status in another, but to a total outsider, these practices may appear to be simply mutilation.” In this quote, the author talks about how one body
On the topic of healing rituals, the Iroquois had an unconventional form of medicine. Though they were known to treat common sicknesses and injuries such as wounds and broken bones, they had an alternative method of treating more serious cases. This method involved ritual healers singing and beating of drums in order to cast away bad spirits. The Iroquois even had societies that were dedicated to treating a specific ailment through a specific ritual.
How is a normal ritual a basic necessary component of human cultural behavior, and how this normal cultural behavior can change into a disorder.
Certain religious groups reject westernized medicine, like the Amish. Yet, for the most part most religions allow their medicinal practices to work in tandem with westernized medicine. For example, First Nations people tend to have a very holistic view when it comes to their surroundings and medicine. Aboriginal traditional approaches to health and wellness include the use of sacred herbs like sage or tobacco and traditional healers/medicine (pg. 5, Singh, 2009). However, they will not reject help from professionally trained doctors and medical staff. Much like other religions, First Nations put a strong emphasis on family/community. Consensus or decision-making is fairly common for them. A practitioner or medical staff member must remember to respect ceremonial objects such as tobacco or traditional blankets, include immediate family members when making a treatment decision, and to accommodate spiritual practices. Normally, organ donation is accepted UNLESS the organ is being removed from someone who is not deceased. First Nations’ believe that their bo...
The word ordeal has been used several times when talking about initiation rituals and it is fitting to do so. Ordeal implies an extremely serious and severe situation of test or trail, which in its simplest description fits that of initiation rituals perfectly. In fact several anthropologists have used the word ordeal to describe the events of initiation rituals, while most do not limit their use of the word to only the experience of pain but rather the ritual in its entirety. When describing the Gisu circumcision rituals Suzette Heald brings to the reader’s attention clarity of the ordeal like nature of initiation rituals. Within the Gisu community this rite of passage for adolescent males is described as being a test of the individual (Heald 1982). The process is drawn out over several months of preparation, the earliest stage involving the preparation of costumes and dancing; this stage of the ritual is associated with “searching for imbalu” or in other words the gradual awaking of intent in the individual, boys have the opportunity to drop out at this stage without the consequences of societal disgrace (Heald 1982). The costume is especially significant as its purpose is to make the boys appear ‘wild’ (Heald 1982), and thus plays an important role in the liminal stage of the ritual (Morinis 1985). The liminal period is essential when it comes to the infliction and