Can anyone live and survive alone? In an autobiographical story, “Initiated into an Iban Tribe of Headhunters,” by Douchan Gersi, he shares with his experiences in an Iban tribe. However, before becoming a part of the tribe, the author had to undergo through their initiation. Without knowing exactly the physical ordeal in store, he accepted because he “had been through worse” (Gersi 80). Overconfidence can kill and that is where the author found himself, alone in the forest. Gersi was forced to go out alone in the forest for three days and three nights with no supplies, weapons, or food as well as having to escape a group of young warriors as the last and final part of the tribe’s initiation. Fortunately, a woman offered Gersi a place to stay and food to eat until it was safe for him to return to the village. This shows how much any individual, like Gersi, had to rely and depend on others in order to live and survive the initiation. As kind and respectful Gersi was towards the Iban tribe’s culture and their women, he displayed a tremendous overconfidence when he accepted the initiation without knowing the ordeals he had to face. As Shakespeare said, "security Is mortals' chiefest enemy" (Shakespeare). A week later, Gersi’s first initiation began, and it was to “lie down naked in a four-foot-deep pit filled with giant carnivorous ants” (Gersi 81). Although this ordeal is not life-threatening, the …show more content…
insurmountable amount of pain is as bad as death itself. As an adolescent in Philippines, I recall getting bitten by a tiny red ant while sitting down under a mango tree. That event was the first time in my life where I have felt the most excruciating pain on my toe. The tiny red ant did not even ate my skin, rather it bit me and left a bump on my toe. When I saw a swarm of adult red ants coming towards me, I did not hesitate to run like there is no tomorrow. Going back to the story, Gersi had ants all over his body for several minutes. Additionally, those ants had to be an adult for them to be able to eat his flesh. Gersi knew that ordeal’s intention was “to test my courage and my will, to symbolically kill me by the pain in order for me to be reborn as a man of courage” (Gersi 81), however, no one can knows the pain unless one had experienced it themselves. The mere thought of hundreds or thousands of adult ants all over my body and face gives me chill. After completing Iban tribe’s first ordeal, there is no doubt that Gersi now feels reborn as a man of courage. As Gersi’s second and final ordeal, he was introduced to a game called "Hide and Go Seek Iban-style” (Gersi 82).
It was an arduous game where according to the story, “I had to run without any supplies, weapons, or food, and for three days and three nights escape a group of young warriors who would leave the village a few hours after my departure and try to find me. If I were caught, my head would be used in a ceremony. The Iban would have done so without hate. It was simply the rule of their life. Birth and death. A death that always endangers new life” (Gersi
82). This shows how risky and difficult it is to enter another world. Additionally, upon accomplishing this ordeal, Gersi would finally become a member of the Iban tribe. However, as much courage and will he showed in his first ordeal, he shrinks when his life is put on the line. Gersi even stated, “I would prefer staying longer with ants… I don’t want to die. For the first time realized the possibility of death- no longer in a romantic way, but rather at the hands of butchers.” (Gersi 82). This quote shows a flaw in Gersi’s character. If he is afraid of death, then he should have not attempted to join their clan. This is an example of Gersi’s anima archetype. According to Adamski, “The archetype of a woman in a man is called anima... Anima is thus a part of a woman in a man” (Adamski 565). His fear of death is what most would call a woman archetype inside a man. If he truly wanted to become a member of the Iban tribe, then he should have focused on the finish line instead of panicking. However, he let the chief and the headhunters to get in his head; instead of wasting his time and energy panicking he should have thought ahead and focused on food, water and hiding place for the next three days and three nights. Fortunately, one of Gersi’s pretty lovers called him to follow her in a lair, taboo for men, and where the tribe’s women go to hide during their menstruation. Those three days and three nights went fast as he mostly slept all day long. However, if it was not for the girl who saved Gersi, more than likely, he would have died. This shows how valuable our relationship are with people around in our surroundings. Everyone has flaws, and the people around us are there to fill our holes, thus we should value and cherish people in our lives. After returning to the village, Gersi is a headhunter at last. After two weeks, Gersi yearned for his own tribe and returned to his village, Sibu. This is also an example of self-archetype, “an ideal, which an individual is never able to reach, but toward which he or she directs all his or her life” (Adamski 565). Although Gersi became a headhunter, he realized that this lifestyle is not what he wanted. Or maybe he just misses his own home or his own civilization. Or maybe he feels like he cheated his initiation and feels like he does not belong as one of the headhunters. Moreover, returning home, he learned the importance of bonds with other people and where a simple act of kindness to others could get you. You never know who will come help you in your worst days, thus we should value our relationship with our friends, families, and people around us.
Modern day Native American are widely known as stewards of the environment who fight for conservation and environmental issues. The position of the many Native American as environmentalists and conservationists is justified based on the perception that before European colonists arrived in the Americas, Native Americans had little to no effect on their environment as they lived in harmony with nature. This idea is challenged by Shepard Krech III in his work, The Ecological Indian. In The Ecological Indian, Krech argues that this image of the noble savage was an invented tradition that began in the early 1970’s, and that attempts to humanize Native Americans by attempting to portray them as they really were. Krech’s arguments are criticized by Darren J Ranco who in his response, claims that Krech fails to analyze the current state of Native American affairs, falls into the ‘trap’ of invented tradition, and accuses Krech of diminishing the power and influence of Native Americans in politics. This essay examines both arguments, but ultimately finds Krech to be more convincing as Krech’s
Pages one to sixty- nine in Indian From The Inside: Native American Philosophy and Cultural Renewal by Dennis McPherson and J. Douglas Rabb, provides the beginning of an in-depth analysis of Native American cultural philosophy. It also states the ways in which western perspective has played a role in our understanding of Native American culture and similarities between Western culture and Native American culture. The section of reading can be divided into three lenses. The first section focus is on the theoretical understanding of self in respect to the space around us. The second section provides a historical background into the relationship between Native Americans and British colonial power. The last section focus is on the affiliation of otherworldliness that exist between
In his essay, “The Indians’ Old World,” Neal Salisbury examined a recent shift in the telling of Native American history in North America. Until recently, much of American history, as it pertains to Native Americans; either focused on the decimation of their societies or excluded them completely from the discussion (Salisbury 25). Salisbury also contends that American history did not simply begin with the arrival of Europeans. This event was an episode of a long path towards America’s development (Salisbury 25). In pre-colonial America, Native Americans were not primitive savages, rather a developing people that possessed extraordinary skill in agriculture, hunting, and building and exhibited elaborate cultural and religious structures.
But some of them, don't. Instead they alienate themselves from society further. “The Hunger Artist”, by Franz Kafka, and “The Secret Society Of The Starving”, by Mim Udovitch feature the few people that prefer to stay in isolation. They illustrate the true extent that many are willing to go to be alone. They supplement each other.
Sherman Alexie makes it clear in The Absolutely True Diary of a Part-Time Indian that Native Americans believe that they are in no control of their financial situation. As a result of believing this, Native Americans will not try to overcome being in poverty. This creates an infinite circle of impoverishment. The main character of the novel, Junior, makes the hardships of being in poverty clear in this statement:
What do the following words or phrases have in common: “the last departure,”, “final curtain,” “the end,” “darkness,” “eternal sleep”, “sweet release,” “afterlife,” and “passing over”? All, whether grim or optimistic, are synonymous with death. Death is a shared human experience. Regardless of age, gender, race, religion, health, wealth, or nationality, it is both an idea and an experience that every individual eventually must confront in the loss of others and finally face the reality of our own. Whether you first encounter it in the loss of a pet, a friend, a family member, a neighbor, a pop culture icon, or a valued community member, it can leave you feeling numb, empty, and shattered inside. But, the world keeps turning and life continues. The late Steve Jobs, CEO of Apple Computers and of Pixar Animation Studios, in his 2005 speech to the graduating class at Stanford, acknowledged death’s great power by calling it “the single best invention of Life” and “Life’s great change agent.” How, in all its finality and accompanying sadness, can death be good? As a destination, what does it have to teach us about the journey?
Nancy Ammerman writes Sacred Stories, Spiritual Tribes: Finding Religion in Everyday Life to convey her findings of studying spirituality and religion in the ordinary life of her sample population. The inspiration for this book came from previous data about Christians and the “Golden Rule,” the concept of treating everyone how you would like to be treated (3). In order to understand this concept better, Ammerman decided to study religion and spirituality in everyday life. Her population included 95 people from the Boston and Atlanta areas. These participants came from “Catholic, liberal Protestant, conservative Protestant, African American Protestant, Jewish”, Mormon, Wicca and Neopaganism as well as an internet chat group (11). Unaffiliated participants were also
In reading chapter 1, of the “Ethnic Myth”, by Stephen Steinberg, explains how the U.S. has a dominant society. In the U.S. class structures, unequal distributions of wealth, and political power vary between certain racial and ethnic groups. A main idea in this reading is ethnic pluralism which is defined as a particularly diverse racial or ethnic group that maintains their traditional culture within a broader more common civilization. Throughout history, race and ethnicity have caused conflict and the struggle of dominance over land. In reading chapter 2, of Drawing the Color Line, by Howard Zinn, explains how early in history inferior statuses of races which lead to mistreatment lead to racism. The very start of slavery began when african american slaves were brought to the north american colony called Jamestown.
Vast majority of Indian reservations are suffering from chronic poverty. According to American Indian Relief Council, the reservations have been cited as, “Comparable to Third World”, in terms of living conditions. In the novel written by Sherman Alexie, entitled, “The Absolutely True Diary of a Part-Time Indian”, the main character, a fourteen year old, Native American teenager, which belongs to the Spokane tribe named Junior; stated that, “Poverty does not give you strength or teach you lessons about perseverance. No, poverty only teaches you how to be poor.” This indicates that poverty can turn an individual to become a pessimist. On the contrary, poverty is not a destiny. Instead, it is a source of power, an encouragement that through hard work, patience and dedication, a person can succeed in every aspect of life.
The religion of the Ojibwe is centered on a belief of a single creating force but according the Minnesota Historical Society the religion also, “Incorporated a wide pantheon of spirits that played specific roles in the universe.” These different spirits took on different roles, some to protect the Ojibwe hunters, protection from illness and while in battle. Each person had a personal guardian spirit which was one of their most important. Their guardian spirit would come to them in a dream or vision and could be called on for protection and guidance. The tribe also had spiritual leaders, which were feared and respected because of their supernatural powers that could be used for good, or evil. Dreams were related to religion and spirit guides. Natives believed dreams carried great significance and that they would provide visions of their future and how to live their lives. The Ojibwe would go on annual fasts to renew the vision of their lives and reflect.
In her book American Indian Stories, Zitkala-Sa's central role as both an activist and writer surfaces, which uniquely combines autobiography and fiction and represents an attempt to merge cultural critique with aesthetic form, especially surrounding such fundamental matters as religion. In the tradition of sentimental, autobiographical fiction, this work addresses keen issues for American Indians' dilemmas with assimilation. In Parts IV and V of "School Days," for example, she vividly describes a little girl's nightmares of paleface devils and delineates her bitterness when her classmate died with an open Bible on her bed. In this groundbreaking scene, she inverts the allegation of Indian religion as superstition by labeling Christianity.
In old, but not so ancient times, native americans populated our land widely with different tribes diverged. One of the most widely known and popular tribes was named the Cherokee tribe and was formed as early as 1657. Their history is vast and deep, and today we will zone into four major points of their culture: their social organizations and political hierarchy, the tribe’s communication and language, a second form of communication in their arts and literature, and the Cherokee’s religion.
It was approaching dusk as the conspicuous line of dark vans entered the reservation. These vehicles served the purpose of furnishing transportation for about 30 members of a Cleveland area youth group, whose mission was “to bring good news to the badlands';. In short, the group was ministering to the Indian children of the Pine Ridge Reservation, which was in close vicinity to the natural wonder found in the foothills of “the badlands';. The trip became a tradition for my church and I traveled there on three separate occasions. Each year, the team received a welcoming that could be described as anything but inviting. In fact, the first year the trip fell on the Fourth of July and as we drove in, our vehicles were bombarded with fireworks. I could never really grasp why we were so despised. After all, our intentions were commendable. The matter became clearer after I read Zitkala-sa’s “American Indian Stories';. Within this text, a Native American expresses her beliefs that actions similar to ours serve merely in altering culture.
In American Indian Stories, University of Nebraska Press Lincoln and London edition, the author, Zitkala-Sa, tries to tell stories that depicted life growing up on a reservation. Her stories showed how Native Americans reacted to the white man’s ways of running the land and changing the life of Indians. “Zitkala-Sa was one of the early Indian writers to record tribal legends and tales from oral tradition” (back cover) is a great way to show that the author’s stories were based upon actual events in her life as a Dakota Sioux Indian. This essay will describe and analyze Native American life as described by Zitkala-Sa’s American Indian Stories, it will relate to Native Americans and their interactions with American societies, it will discuss the major themes of the book and why the author wrote it, it will describe Native American society, its values and its beliefs and how they changed and it will show how Native Americans views other non-Natives.
"…Races condemned to 100 years of solitude did not have a second opportunity on earth." These powerful last words of the novel One Hundred Years of Solitude ring true. The book demonstrates through many examples that human beings cannot exist in isolation. People must be interdependent in order for the race to survive.