Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Human emotions and the effects of them
Human emotions and the effects of them
Human emotions and the effects of them
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Human emotions and the effects of them
Sharing in the Kung Culture Sharing Plays a big role in the Kung culture, and is essential for their survival. If the hunter of the family gets sick or injured and can't hunt, other hunters will share their food with them and their families. Sharing has it's rewards and, also provides a sort of insurance policy for them and their families. The Kung have no refrigeration system in order to keep food fresh for any period of time. Thus they have no way of stock piling for those unfortunate times when the hunter of the family gets sick or injured. That is why it is important for them to depend on each other for help. In these times of need other hunters from the tribe will donate part of their kill to the helpless family. This sets a pattern of sharing for the whole tribe. A sort of "if you scratch my back, I'll scratch yours" type of mentality. As with any other group of people there're are individuals who chose not to scratch any backs. The hunters that don't share with the needy will never be considered to be a husband or a quality hunting partner. Also it won't be likely for the individual to receive help in his own time of need. You could see how this could hinder one's survival. However the charitable, get a sort of praise from the tribes people, and will be looked upon to be husbands and hunting partners. Because they helped when they could, they can expect to be helped should tragedy strike. Generosity is clearly the more attractive option as a way of continuing one's existence. I have explained sharing in the Kung society on a microscopic level. In order to understand how sharing is functional on a macroscopic level you have to understand the purpose of the Kung people. The kung don't strive for financial gain or leadership within the tribe, because such animal doesn't exist. They simply strive for survival and the most efficient method of such task is to implement a level of teamwork. Without teamwork and sharing, life in the desert would become almost impossible. The people who couldn't hunt for themselves would starve to death. It would only be a matter of time before the healthy get sick or injured and need some offerings.
In addition, Social structure was another important factor pertaining to each tribe, Quapaw society was arranged by inherited statuses and relations that were acquired by marriage. Each person in the tribe belonged to a group of descent they received from their father’s side. People were divided into two groups sky and earth people, this also determined who a person could marry.
For example, When one of Nisa’s husbands died, she was pressured into marrying a man who worked in the villages because this was the only way to ensure her financial stability. She married this man, Besa, even though neither she, nor her parents approved, and she was in love with someone else. When women stopped providing most of the food for their families, they lost their economic independence. When Nisa’s daughter, Nai, was killed by her husband, the headman appointed to lead the bush tribes did nothing but call Nai’s husband “foolish” and he told him to bring Nisa five goats in compensation. If the headman had not existed, then the !Kung could have exacted their own justice on Nai’s husband by beating or killing him, instead of letting him go free, only having to give five goats in exchange for taking a woman’s life. If Nisa’s stories are true, then there is evidence to suggest that the women in !Kung society are losing some of the high status they enjoyed before their society was forced to
They believed in sharing what they have, especially any hunting or fishing gains, to others in the village to include the elders. Their worldview consists of principles, or ideals that made sense of the world around them. This view of the world enabled them to make artifacts (tools for hunting and fishing, clothing, and shoes to name a very few) that were apt for their world. Everything that they made was sufficient, efficient, renewable, natural, eco-friendly, and compatible to their worldview. This was done as to not offend the animals or harm the landscape.
Reading the autobiography of Chief Black Hawk made me realize how giving the Sac tribe actually was compared to as they call it the whites. The Sac Tribe was based on peace and spiritual lifestyle. They were not all for themselves none of them were. If someone they knew didn’t have what they needed but they did, they wouldn’t hesitate to share. That is how all communities should be but unfortunately we aren’t all as giving as the Sac. They were such good people, which make me wonder why the whites were so devious towards them. They could trick them into agreeing to something without even knowing it. The Sacs had great crops so no one in their village went hungry and they made sure of it. All of them hunted even the women which gave them plenty of meat, fruits, and vegetables until the next time to hunt. This village was full of very happy people. They had everything they needed to survive and they were all so close, and they all helped each other out and had each other’s backs at the end of the day. If I had to choose a tribe to be in I would go to the Sac tribe just from reading this autobiography.
Ceremonies in the Iu-Mein culture are part of our lives. They are done as often as they are needed, but at least once a year. There are different kinds of ceremonies done for healing when someone is sick, for good luck for the year, weddings, and for death. Iu-Mein's believe in both good and bad spirits. Whenever someone is sick, we believe it is due to a hungry spirit. Our ceremony with the pig or chicken is meant to please the spirit by feeding them, paying them by burning paper "money," and by giving them water. There are all kinds of spirits that can touch a person to make them sick, like parents, grandparents, or any relatives who have passed away.
Hunting, which was the primal source of food, goes far beyond satisfying the physical body. Therefore societies, such as the Eskimo, handle every aspect of their food in a `special' and symbolic way. This is what Gill was explaining and the ceremonies, as well as, the way of life in regards to the food are evidence of this.
Much of !Kung life consists of caring for one another and there is a strong effort put forth to keep everyone relatively on the same status level. A great example of this exists in the traditions of hunting. When a man returns to the village after killing a large animal, there is a certain role-playing he is expected to participate in. As people approach him about what happened, he pretends that nothing worth mentioning took place. This signifies to the rest of the !Kung that the hunt was a success as they continue to inquire for further detail. The successful hunter continues to tell his story, however, if he appears to be too proud the people will not hesitate to make jokes as a means of humbling him. The credit for the hunt invariably goes to the one who made the arrow (which, although rare, can be a woman as well as a man) and it is his (or her) duty to divide the meat fairly between everyone in the village. One way or another, either directly or indirectly, everyone will be given a part of the animal.
The Hmong people, an Asian ethnic group from the mountainous regions of China, Vietnam and Laos, greatly value their culture and traditions. The film “The Split Horn: Life of a Hmong Shaman in America” documents the seventeen year journey of the Hmong Shaman, Paja Thao and his family from the mountains of Laos to the heartland of America. This film shows the struggle of Paja Thao to maintain their 5000 year-old shamanic traditions as his children embrace the American culture. Moreover, the film shows that one of the major problems refugees like Paja Thao and his family face upon their arrival to the United States is conflict with the American medical system. Despite the dominant biomedical model of health, the film “The Split Horn” shows that
The Amish community, Charlotte North Carolina, and the community in the novel “The Giver” are all places that have a successful society in which many people live or choose to live in. All of these communities have “pros” and “cons” that interest people or turn people away from living in the community. Despite the fact that many people think that living in an Amish community would not be something they were willing to do, there must be some pros of living there or no one would be living in an Amish community. In the Amish community, there is no violence (25 Things), you are very close to your family and there is a very strong religion that comes with being Amish (Conway, Tracy Lynn).The Amish people also never have to buy food or clothing for themselves or their families (Conway, Tracy Lynn).Even though this might seem intriguing there are many cons that come with being Amish and living in an Amish community.
The Hmong Culture of South Asia is a very interesting ethnic group. Between 300,000 to 600,000 Hmong live in Southeast Asian countries, such as Vietnam, Laos, Thailand, and Myanmar. About 8 million more live in the southern provinces of China. Since the Vietnam War ended in 1975, Hmong refugees from Southeast Asia have settled in Australia, France, Canada, and the United States. The largest Hmong refugee community lives in the United States with a population of about 110,000. The U.S. Department of state has tried to spread Hmong refugees out across the country to reduce the impact on any one region. Because Hmong families tend to be large in numbers, the community grows rapidly.
One reason for the lack of communication and cooperation between different groups of Native Americans was the instituted political system. The Indian political system was broken up into three main levels. These “three levels of social connections” (5) were clans, villages and tribes. Clans were led by their eldest members, villages were ran by sachems who referred to the counsel of elders and communal approval and tribes were headed by one or more sachems who were advised by clan and village members in order to act according to community compromise. In the Native American political system men and women were both permitted to serve as sachems and provide political guidance on important communal issues. Although this system tended to promote unity within individual ...
“Life is a series of natural and spontaneous changes. Don't resist them - that only creates sorrow. Let reality be reality. Let things flow naturally forward in whatever way they like” (Lau Tzu). Born into a life of noodles and relaxation Po, a chubby panda, always wanted to be a Kung Fu master. Out of nowhere an opportunity arises to have his dream become reality. Po, like any normal panda snatches up this once in a lifetime opportunity and runs with it. But when the going gets tough, he doesn’t know if this is the life he was meant to live. While the film was meant for enjoyment, DreamWorks has incorporated clear examples of the three major Chinese Schools of Thought: Confucianism, Taoism, and Buddhism.
They had to be able to move around with the weather and animals. They didn’t necessarily “own” anything to themselves, they would share almost everything. When it came to distributing food they were very particular about how they distributed it. They made sure that everyone got the same amount, nowadays how much you get depends on how much you contribute to society. Usually today a person with more education gets more money, hunter gatherers got the same amount where they earned it or not. We are told that more is always better than whereas hunter gatherers always had very little technology, but they lived happy egalitarian
Commensality can be defined as the notion of eating with others. It is the act of two or more people consuming a meal together (Pearsall J 1999). The purpose of commensality is much more than that of allowing survival. It pushes beyond this and becomes a practice of socialisation. Anthropologist Martin Sahlins suggested that not only does it provide opportunities for people to integrate socially, but that it can be the starting factor and maintaining factor in which enables relationships to form and develop. For example, he found that at the beginning of relationship formation commensality tends to involve the sharing of drinks and snacks. As relationships develop the meals become more complex. He claimed that the traditional cooked dinner of meats and vegetables is one mainly shared among families and rarely with friends (Lupton 1996). This suggests that commensality is often used as an expression of closeness and the extent of such closeness can be discovered by looking at ...
Lingenfelter, S.. (1985). [Review of A Critique of the Study of Kinship]. American Ethnologist, 12(2), 372–374. Retrieved from http://www.jstor.org/stable/644228