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Zulu tribe customs and traditions
Modern native american cultural differences
Modern native american cultural differences
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The Zulu Culture
The Zulu tribe has many unique customs and traditions including arts and medicine. The Zulu cultural heritage is well known for their strong warriors and military systems. The Zulu people mainly lives in the South African province called KwaZulu-Natal (Sithole and Beierle). They are apart of an ethnic group in South Africa called the Nguni, and speak a language called isiZulu (Sithole and Beierle). The battle between the Zulu tribe and British is an important event in their history that made a big impact on how their land was divided (Zulu). The Zulu tribe is deeply rooted in history with many events that have made them into what they are today.
Zulu people live in urban and rural environments. In the rural area of KwaZulu-Natal, the houses are made out of mud or concrete and grass with flat tops as roofs (Sithole and Beierle). The family traditions in the Zulu tribe have been the same for years. The women are expected to bring up the children and they are expected to be subservient to their husbands (Zulu Culture). The traditional customs of boys in the Zulu trib...
The Makah were very creative and smart. They were successful in making clothing, and shelter. They were able to hunt and gather food for themselves. The Makah were able to make good medicine and very good wood work. There real name is Qwidicca-Atx which means people who live among seagulls. The Makah live on the northwest coast. This is on the Pacific Ocean. Let us see what the Makah did.
In the Maasai society, genital cutting is a rite of passage from childhood to adulthood, and both men and women go through the process of circumcision. As society ages, opinions on cultural norms change. This is true for the Maasai society, where the views on female circumcision have and are changing. Female circumcision is classified into three categories, and defined by the World Health Organization, Type I is the removal of the foreskin on the vagina, Type II is the removal of the clitoris, and Type III is the removal of all external genitalia with the stitching or narrowing of the vaginal opening (“New Study”). Traditionally in the Maasai society, women underwent Type II or Type III circumcision. Written in 1988, “The Initiation of a Maasai Warrior,” by Tepilit Ole Saitoi, and is an autobiographical story of Saitoti’s circumcision in his initiation to a warrior. Though his story mainly focuses on the male circumcision part of the Maasai society, women’s circumcision and other basic traditions are discussed. Throughout the short story, the topic of circumcision and the rite of passage, both long- standing traditions in the Maasai society, are central themes.
“Rituals and Traditions; It Takes a Tribe,” written by David Berreby and “Indians: Textualism, Morality, and the Problem of History” written by Jane Tompkins, both exemplify a typical controversial topic in the United States of America today. The US prides there self on the basis of freedom, and how Americans are made up of individuals with backgrounds from all around the world. Many consider the US to be a “melting pot”, a society where cultures are just blended together and not recognized fully on their own, where as others consider the US to be a “salad bowl”, where people of international cultures hold fast to their traditions and practices and coexist with the cultures around them. Both authors of the readings propose that generally speaking,
“The Sambia: Ritual, Sexuality, and Change in Papua New Guinea” is a book written by Gilbert Herdt. It is based on a case study Herdt did during the 1970’s of the culture of the Sambia people. His study took place in Eastern Highlands Province of Papua New Guinea. He didn’t know much about their language, however through out his time there he was able to learn their language and customs. As he settled into their village, he mostly slept in the clubhouse with the other Nilangu villagers; however, eventually they built a house for him to stay at. Herdt had a great interest in gaining new knowledge about the Sambia culture.
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
Of Water and the Spirit is more than simply an account of Malidoma's life and initiation, it is a detailed description of the worldview of a Dagara man, who is forcibly subjected to traditional Western thought for fifteen years and then returns to his home physically, at first, but spiritually only once he goes through initiation, or what the Dagara call the Baar. Malidoma's recount of his story, being very similar to the storytelling of an African Griot, uses amazing imagery that allows the listener to sincerely experience his thoughts and actions and the things he sees, hears, and feels throughout his early life up to now.
Kwanzaa was first celebrated in 1966 by Dr. Maulana Karenga, his family and Friends. Dr. Karenga, a professor of African-American History at CSU, Long Beach, was effected by the Watts Riots of the summer of 1965. He felt that African-Americans had lost touch with their African heritage. He began to study ways that they could help themselves and each other. Dr. Karenga wanted to unify his people and instill a pride in their joint culture. He felt that there should be a special time of the year set aside to reflect upon and reaffirm the black community. He studied the harvest and "first fruit" celebrations on many African tribes, and although they all celebrated differently there were similarities in many ways. These similarities are some of what Dr. Karenga incorporated into the celebration of Kwanzaa. Even the name for this celebration was taken from Swahili, which is a nontribal language spoken in many parts of Africa. Kwanza in Swahili (AKA Kiswahili) means "the first" or "the first fruits of the harvest". Dr. Karenga added the final "a" to distinguish the holiday from the Swahili word.
It is quite ironic that Malidoma’s name so accurately depicts the life mission to which he so persistently tries to accomplish. Indeed, the magnificence behind Of Water and the Spirit lies in Malidoma’s approach in trying to "befriend a stranger" and educate rather than defame the Western world. The vividness and conviction to which he explains his grandfather’s life and the events in his initiation, which seem whimsical to any Westerner, definitely remind one that Malidoma’s tribe belongs to a world so remarkably different to the West. He also makes it apparent that the Westerner can only learn from his tribe, whose customs are equal in validity to that of the West.
Experiencing new worlds and encountering new dilemmas, magic, wisdom, truth: all of these elements characterizes the context of the book Of Water and Spirit by Malidona Patrice Some. Here, magic and everyday life come to an affinity, and respect and rituals are necessary tools to survive. The author portrays the Dagara culture in a very specific way. This culture makes no differentiation between what is natural, or "normal", and what is supernatural, or magical. Ancestors compound the core of communities and individuals. These higher beings are present in ordinary life activities and actions. They constitute the connection between this world and another.
The way of the Ju/‘hoansi life has changed dramatically in many ways throughout the years. However, it is still possible to reflect upon their original way of life and compare it with their present state of living. Most of the changes occurred due to environmental, economical, developmental, social and cultural changes. All of which play a vital role in determining a Ju’s way of life. Although the land of the Dobe and !Kangwa have developed and changed in recent years, there are still some remnants of how the environment used to be. A significant shift in social and cultural aspects of the Ju/‘hoansi life can be observed in the new environment. However, some important aspects of their culture and belief system are still reflected in their everyday lives.
In sub-Saharan Africa, thousands of languages, cultures, and geographical regions helped influence our African society. The ways in which we produce our artwork, spiritual ideals, and ritual performances are organic and raw. From the tropical regions of Congo and Ghana, to the arid regions of Mali; I pass through the global gateway into a domain where the Western world lost its roots and artistic imagination and grandeur. Africa appeals most to me for its ability to create a realm where the living, dead, and artistic ideals come into a single unit of tranquil philosophy.
The Maasai People from Kenya represent a pastoral society. They rely on the taming and herding of livestock as a means for survival. Those responsible for herding livestock are the Maasai warriors and boys, especially during drought season. They had cattle, goats and sheep as their livestock. I did notice a social transformation in their society. Each individual has their job to complete daily. For example, the women formed the houses, milked the cattle, cooked for the family and supplied them with water. The men made the fence around the Kraal and secured the society and the boys were responsible for herding livestock. These multiple duties, commanded by the elderly, eventually started emerging to new and different customs such as trading with local groups. This was
What is religion? According to (Muzorewa), “Religion is a set of beliefs in a higher being, God, or Gods or higher principle.” All religions come with characteristics such as a set of doctrines, rituals to celebrate certain occasions, sacred literature, and concern for life-after death. African Traditional Religion, or ATR for short, is the world’s oldest religion. African Traditional Religion originated on the continent of Africa because Africa was the only location for human beings to live comfortably during that era. African Traditional Religion has approximately one hundred million supporters. The phrase ‘traditional’ stems from the word “tradition” which is simply defined as long established or “doing” (Muzorewa). Judaism is one of the
Ethnicity plays a large role in South Africa’s culture. Ethnic identity, refers to the participation in a certain cultural group. It is defined by shared cultural practices, such as holidays, language, and customs. People from South Africa can share the same nationality but have different ethnic groups. Ethnic groups may be either a minority or a majority in a population such as black and white in South Africa, but cultural diversity is a referral to human qualities which are different from our own and those of groups that one may belong. The diversity of culture in South Africa reflects the many dimensions including but not limited to: ethnicity, traditions, customs, beliefs
On the second documentary on the Kingdoms of Africa, historian Gus Cacely-Hayford makes his way to the southern part of Africa to learn about the fierce kingdom of the Zulu Nation. He starts by saying that on January 22nd, 1879, 200 British troops were defeated by the Zulus as he was expressing how influential the Zulu nation was as they were one of the most powerful kingdoms in Africa. In the 1700’s, there was once a cattle farmer that had a vision on how to unite the neighboring chiefdoms and transformed it into a great empire, and his name was Shaka.