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Analysis of cannibalism
Analysis of cannibalism
Analysis of cannibalism
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This research paper will delve into the topic of cannibalism in native tribes of Brazil during the Portuguese colonization of the South American country. My research only the topic yielded very interesting results. Some scholars suggest that cannibalism (in the instances involving the Tupinamba tribe and their ritualistic practices) didn't even occur. This isn't to say, however, that cannibalism was completely nonexistent in Brazil, but arguing that it did not occur in the “savage” ways often described. I could easily sum up the accounts of various witnesses of cannibalism, but I will focus on the material that will mostly discuss the effect that cannibalism had on colonization in Brazil. One could claim that cannibalism was one of the most important aspects of colonization, "cannibalism provided perhaps the most potent weapon for European control. From the earliest voyages of Christopher Columbus, reports that American Indians practiced cannibalism provided the invaders with easy arguments to legitimize their conquest. The moral imperative to stamp out cannibalism could rebut any objections that might be raised about the brutalities of death, disease, misery, violence, and imprisonment that Europeans inflicted on native peoples.1 the argument could be made that historians most important tool in understanding the interactions through cannibalism is quite possibly Hans Staden. While this paper is not meant to dissect his claims nor is it solely about him, he is regarded as at least a semi-truthful primary source and is one of the very few, so his name will appear often. Hans Staden was often mentioned in our classroom discussions because his work on the subject of cannibalism is widely regarded as the only relia... ... middle of paper ... ... cannibalism will be left unanswered, but the effect of cannibalism in Brazil can still be felt to this day and it's importance in colonization is irrefutable. Works Cited Conklin, Beth. "CONSUMING IMAGES: REPRESENTAIONS OF CANNIBALISM ON THE AMOZONIAN FRONTIER." Anthropological Quarterly. 70. no. 2 (1997): 68-78. Martel, H.E. "Hans Staden's Captive Soul: Identity, Imperialism, and Rumors of Cannibalism in Sixteenth-Century Brazil." Journal of World History. 17. no. 1 (2006): 51-69. Forsyth, Donald. "THREE CHEERS FOR HANS STADEN: THE CASE FOR BRAZILIAN CANNIBALISM." Ethnohistory. 32. no. 1 (1985). Carroll, Patrick. Ethnic Transgression and Hybridity in Northeastern South America and the Caribbean. Albuquerque: University of New Mexico Press, 2005. Metcalf, Alida. Go-Betweens and the Colonization of Brazil. Austin: University of Texas Press, 2005.
Consuming Grief: Compassionate Cannibalism in an Amazonian Society is an interested and well written ethnography on the Wari’ people. Beth A. Conklin goes above and beyond her call and does the Wari’ people justice by explaining their side of the story to the world that turned a cold shoulder on them for their norms. Consuming Grief helps to open the eyes of its readers to differing cultures and not to judge them on first looks. Beth A. Conklin shows tolerance and acceptance towards the Wari’ norms even if she did not agree with them. Tolerance should be extended towards all cultures around the world, everyone has their own norms and styles and each should be accepted and viewed as if it was a norm in one’s own culture.
In Alastair Norcross’ paper, “Puppies, Pigs, and People: Eating Meat and Marginal Cases” he describes a situation in which a man, Fred, has lost his ability to enjoy the gustatory pleasure of chocolate due to a car accident. However, it is known that puppies under duress produce cocoamone, the hormone Fred needs in order to enjoy chocolate again. Since no one is in the cocoamone business, Fred sets up twenty six puppy cages, and mutilates them resulting in cocoamone production in the puppy’s brains. Each week he slaughters a dog and consumes the cocoamone. When he is caught, he explains to the judge and jury that his actions are no different from factory farming because he is torturing and killing puppies for gustatory pleasure similar to how factory farms torture and kill cows, chickens, etc. for other people’s gustatory pleasure. You, the reader are meant to think that this is unacceptable, and therefore, denounce factory farming. Although there are many valid objections to this argument, I am in agreement with Norcross and shall be supporting him in this paper. I think the two most practical objections are that (1) most consumers don’t know how the animals are treated whereas Fred clearly does, and (2) if Fred stops enjoying chocolate, no puppies will be tortured, but if a person becomes a vegetarian, no animals will be saved due to the small impact of one consumer. I shall explain the reasoning behind these objections and then present sound responses in line with Norcross’ thinking, thereby refuting the objections.
Smith, Helmut Walser. The Butcher’s Tale. New York & London: Norton W.W. Norton & Company. 2002.
In the written piece “Noble Savages” by John Hemming he give an historic account of different European adventures in the Brazilian mainland. He also tells some of the stories about the Brazilian people that were taken back to Europe about the savages’ way of life.
When describing native Brazilian people in his 1580 essay, “Of Cannibals,” Michel de Montaigne states, “Truly here are real savages by our standards; for either they must be thoroughly so, or we must be; there is an amazing distance between their character and ours” (158). Montaigne doesn’t always maintain this “amazing” distance, however, between savages and non-savages or between Brazilians and Europeans; he first portrays Brazilians as non-barbaric people who are not like Europeans, then as non-barbarians who best embody traditional European values, and finally as barbarians who are diametrically opposed to Europeans.
Since Michael Pollan received his Master’s Degree in English (“Michael Pollan: Biography”), he has written top shelf extraordinary books, some of which are New York Times Best Sellers: Food Rules: An Eater’s Manual, The Omnivore’s Dilemma: A History of Four Meals, and many others (“About Michael Pollan”). Michael’s writing has won awards such as the World Conservation Union Global Award and the Genesis Award from the American Humane Association for his writing on animal agriculture (“About Michael Pollan”); therefor is credible enough to be writing about food and animals because he has been awarded in this subject. Moreover, Pollan is named one of Time’...
As I have progressed through this class, my already strong interest in animal ethics has grown substantially. The animal narratives that we have read for this course and their discussion have prompted me to think more deeply about mankind’s treatment of our fellow animals, including how my actions impact Earth’s countless other creatures. It is all too easy to separate one’s ethical perspective and personal philosophy from one’s actions, and so after coming to the conclusion that meat was not something that was worth killing for to me, I became a vegetarian. The trigger for this change (one that I had attempted before, I might add) was in the many stories of animal narratives and their inseparable discussion of the morality in how we treat animals. I will discuss the messages and lessons that the readings have presented on animal ethics, particularly in The Island of Doctor Moreau, The Dead Body and the Living Brain, Rachel in Love, My Friend the Pig, and It Was a Different Day When They Killed the Pig. These stories are particularly relevant to the topic of animal ethics and what constitutes moral treatment of animals, each carrying important lessons on different facets the vast subject of animal ethics.
In Montaigne’s essay On the Cannibals, the critical analysis of European and Brazilian societies through the scope of the “other” establishes the distinction between the two worlds. However, the definitions of “self” and “other” quickly become blurred as Montaigne connected more synonymous aspects in governance and functioning of the two groups of people. By labeling the outsiders as the “self” and accepting their formalities as the norm, he undermines the Europeans as the “other” and uses the Barbarians to examine the civilized with an untainted perspective, enabling close scrutiny and analysis of both societies. It is through this definition that Montaigne is initially able to offer criticism of the ignorance of European arrogance and assumed superiority over the Barbarians. Montaigne concludes that the civilized and uncivilized both possess aspects that deviate from the idealized state of purity of Nature. The Europeans are far more corrupted but upon further introspection, the Cannibals are evolving towards the same nature of developing a more inorganic society. Therefore, the definition of the “self” offers a more profound understanding of the Barbarians and dismisses the importance of Montaigne’s society while stating the inevitability of transitioning to a more developed culture like the Europeans by the Barbarians.
Narrowly escaping the attack of the coast guard on the Vietnamese refugees, the refugees were stranded on an island and unable to escape starvation. Some of the survivors had to turn to “human flesh as a source of food” in order to avoid imminent death (par. 3). The limitation on food was the cause that led to the people participating in survival cannibalism. The effect was that “there was only one survivor” who was found (par. 4). When faced with death, people adopted unorthodox behaviors to increase their likelihood of existence. This example of cause and effect emphasized that cannibalism is not always a choice, but sometimes a necessity. Such a situation could theoretically happen to anyone, if placed under certain circumstances. Once having to put themselves into that place, people truly realize that cannibalism isn’t only a myth, but a possible survival
“I have from an early age abjured the use of meat, and the time will come when men such as I will look upon the murder of animals as they now look upon the murder of men.”( Leonardo da Vinci)
Is it morally permissible to eat meat? Much argument has arisen in the current society on whether it is morally permissible to eat meat. Many virtuous fruitarians and the other meat eating societies have been arguing about the ethics of eating meat (which results from killing animals). The important part of the dispute is based on the animal welfare, nutrition value from meat, convenience, and affordability of meat-based foods compared to vegetable-based foods and other factors like environmental moral code, culture, and religion. All these points are important in justifying whether humans are morally right when choosing to eat meat. This paper will argue that it is morally impermissible to eat meat by focusing on the treatment of animals, the environmental argument, animal rights, pain, morals, religion, and the law.
Spencer, Colin. The Heretic's Feast: A History of Vegetarianism. Hanover, NH: U of New England, 1996. Print.
In this paper I will look at the argument made by James Rachels in his paper, The Moral Argument for Vegetarianism supporting the view that humans should be vegetarians on moral grounds. I will first outline the basis of Rachels’ argument supporting vegetarianism and his moral objection to using animals as a food source and critique whether it is a good argument. Secondly, I will look at some critiques of this kind of moral argument presented by R. G. Frey in his article, Moral Vegetarianism and the Argument from Pain and Suffering. Finally, I will show why I support the argument made by Frey and why I feel it is the stronger of the two arguments and why I support it.
In the Brazilian Amazon, the young men of the Xicrin tribe observe a rite of passage to prove their manhood and gain the right to be called warriors. The young females take on the nurturing role. They help prepare the feast ...
Gonzalez, Julina Roel. ""The Philosophy of Food," Edited by David M. Kaplan." Ed. Michael Goldman. Teaching Philosophy 36.2 (2013): 181-82. Print.