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Influence of globalization on culture
Globalization And Culture
Globalization changing cultures
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The people of Mauritius and a people from the Andaman Islands known as the Jarawa are two examples of native non-Western cultures that have been impacted by globalization. The Jarawa, being resident to the Andaman Islands, have a long history of faltering due to globalization. This isolated group of people are a specimen of ancient and unadulterated genetics. They are vulnerable to sea-bound and sea related disasters that have disrupted their numbers, their way of life, and survival.
The Jarawa were an isolated but self sufficient culture that survived on the Andaman Islands for millennium and generations. The Jarawa are one of the two only known tribes that have not learned how to produce fire. The Jarawa, being resident to the Andaman Islands, found themselves inhabiting a highly useful and strategic in terms of seafaring and points of empire. The British founded a penal colony at Port Blair in 1858, with disastrous consequences for the indigenous population, whose numbers declined rapidly because of disease and social disruption (Endicott et al 2003).
Currently the Andaman Islands is a relatively well-known regional tourist attraction and safeguarded national treasure of India. The Jarawa people are struggling to preserve their livelihood and continue their traditions. At the same time the Jarawa and their neighbors are beginning to understand the needs and benefits of the Island becoming a tourist attraction and the inevitable nature of this occurrence. The Jarawa people and the Andaman Islands represent a treasure trove of anthropological, linguistic, and ecological specimens and research. The result is that at a particular point of time in human history, genetic and linguistic parallels may not match (Abbi 2009). The Jara...
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...ted ill effects. The Jarawa people of the Andaman Islands can be seen as an asset of the island and indispensable to the island's identity and heritage. As the island increases in its strategic importance and as a venue of tourist attractions and excursions it is likely that the island will find itself home to many auxiliary and support functions as well as properties to tourism and extended exploration. It is being anticipated that developing tourism at a massive scale would by default generate employment, which is the need of the hour (Reddy 2007).
The Jarawa's documentation and history points to the resilience and uniqueness of the people and their island. They are worthy to be approached in the strongest confidence with the latest preventative measures in reducing the tribe's susceptibility to disease and the sensitive nature of the island's fragile ecosystem.
Along with encapsulating the culture in her writing, she also documented the effect and growth of globalization. The original goal of Ward was to examine the language, norms, values, and attitudes of this group to obtain survey results related to Pohnpeians’ low blood pressure. Not only did she successfully study her original goals, she also made conclusions about effects of recent colonization on a marine tropical island. Ward delivers a strong foundation from which present-day anthropologists can follow in their
The books author, James (Sákéj) Youngblood Henderson came to write this book as a result of living with his wife, Marie Battiste (a celebrated Mi’kmaw scholar and educator) in her Mi’kmaq community of Eskasoni (10). It was the community of Eskasoni that compelled Henderson to compile their histories in a form that would not disrupt the Mi’kmaq worldviews, culture and spirituality they represent but as well easily conveyable to non-Aboriginal peoples.
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.
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
When the Europeans first migrated to America, they didn’t know much about the ancestral background of the different types of the Indian tribes that were settled in Virginia and along the East Coast. Many of the Indian tribes became hostile towards the colonist because the colonists were interfering with their way of life. This lead the natives to attempt to destroy the frontier settlements. Many forts in this area were erected to protect the settlers and their families. One the historical land...
The English took their land and disrupted their traditional systems of trade and agriculture. As a result, the power of native religious leaders was corrupted. The Indians we...
Cultural Anthropology: The Human Challenge, 14th Edition William A. Havilland; Harald E. L. Prins; Bunny McBride; Dana Walrath Published by Wadsworth, Cengage Learning (2014)
Throughout time the local tribe built and developed a home for themselves and by 1975 crops were developed. The constant issue to survive from passing diseased became in issue.
Cruikshank, Julie 1990 Getting the Words Right: Perspectives on Naming and Places in Athapaskan Oral History. Artic Anthropology 27: 52-65.
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
Bulliet, Richard W. Earth and Its Peoples: a Global History. 5th ed. Vol. 1. Boston, MA: Wadsworth Cengage Learning, 2011. Print.
Nanda, S and Warms, R.L. (2011). Cultural Anthropology, Tenth Edition. Belmont, California: Wadsworth, Cengage Learning. ISBN – 13:978-0-495-81083-4.
Peoples, James, and Garrick Bailey. Humanity: An Introduction to Cultural Anthropology. 9th ed. Belmont, CA: Wadsworth/Thomson Learning, 2003. Print.
In the introduction to “The Pure Products Go Crazy,” James Clifford offers a poem by William Carlos Williams about a housekeeper of his named Elsie. This girl is of mixed blood, with a divided common ancestry, and no real collective roots to trace. Williams begins to make the observation that this is the direction that the world is moving in, as Clifford puts it—“an inevitable momentum.” Clifford believes in that, “in an interconnected world, one is always to varying degrees, ‘inauthentic.’” In making this statement, Clifford is perhaps only partially accurate. In the western hemisphere, where Williams was located, perhaps it can be said directly that the influence of modern society has attributed to the lack of general ancestry, as one culture after another has blended with the next. Perhaps it can be said as well that, as Clifford puts it, “there seem no distant places left on the planet where the presence of ‘modern’ products, media, and power cannot be felt” (Clifford, 14). The intention of this paper is to contend first that there is essentially such a thing as “pure” culture, and contrary to Clifford’s belief, that there are “pure” unblended cultures that remain (while not altogether untouched by foreign influence), natural within themselves. It will be argued as well that the influence of modern society does not necessarily lead to a loss of cultural soundness itself, but rather that a presence of certain cultural practices within the respective cultures has attributed to the lasting “purity” of certain cultures. In this case, we will be discussing the cultures that exist in Haiti and Bali.
According to the ‘World Tourism Organization’ (UNWTO), the tourism industry is one of the fastest growing sectors in the world, as it is estimated that by the year 2020, 7.8 billion people (roughly a quarter of the world’s population) will embark on a foreign trip (Bennett & Gebhardt 15). The Caribbean is said to be the most economically dependent on this industry, as the ‘Caribbean Tourism Organisation’ states that the industry forms the “economic backbone of most countries in the Region”(“Caribbean Tourism Industry” 1). The implications for tourism’s affect on the region have arisen and have prompted further research into this matter. Since the 1970’s, research regarding tourism in the Caribbean has attempted to determine the social, cultural, environmental, and economic impacts of tourism. Much of the research has found that there are in fact many negative adverse effects, and Jackson’s article asserts that, “Governments often commit money and other resources to support the growth and development of tourism and often turn a blind eye to its negative impacts” (574).