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. The biggest component which marked the shift in Ju/‘hoansi life would be the change from a hunter gatherer society to an agricultural society. The transition was not an easy one, as the unreliable rainfall and drastic seasonal changes made settling in one area a challenge. However, the Jus managed to raise livestock such as cattle and goats and grow ten different crops including tobacco, sorghum and maize.(Lee, 2003) Although these changes were beneficial as it increases the stability of the food supply in a community, it also restricted the mobility of the people. Farm life resulted in children having to start working at a young age and the subordination of women became more prevalent as they became housebound while their spouses left to seek job opportunities. Men started to leave home grounds to work at the mines to buy food and other goods. It was observed that these men incorporated the hxaro exchange system to the goods they bought, preserving traditional pra... ... middle of paper ... ...Nora Haenn and Richard R. Wilk (2006). The Environment in Anthropology: A Reader in Ecology, Culture and Sustainable Living. Robert Netting (1993). Chapter 2: Smallholders, Householders: Farm Families and the Ecology of Intensive, Sustainable Agriculture. Stanford University Press. New York and London, New York University Press. (pp. 10-13) Richard B. Lee (2003). The Dobe Ju/‘hoansi (3rd Edition). Case studies in cultural anthropology, USA, Wadsworth, Cengage Learning. Peaceful Societies: Alternatives to Violence and War. (Feb 9, 2012). Economic Stability for the Ju/‘hoansi. Retrieved from http://www.peacefulsocieties.org/NAR12/120209juho.html Anthropology and the Human Condition (Nov 10, 2010). Introduction to the Ju/‘hoansi’s Exchange System. Retrieved from http://sc2218.wetpaint.com/page/INTRODUCTION+TO+THE+JU%2F+'HOANSI+'S+EXCHANGE+SYSTEM
o Working for the Herero's gives a Ju a donkey to ride as well as an outfit. Wages are minimum but it offers a calf in the long run and ability to offer relatives hospitality.
OFFICIAL SITE OF THE CONFEDERATED TRIBES OF THE YAKAMA NATION. Confederated Tribes and Bands of the Yakama Nation, 2010. Web. 16 Dec. 2013.
In John Barker’s Ancestral Lines, the author analyzes the Maisin people and their culture centered around customs passed from previous generations, as well as global issues that impact their way of living. As a result of Barker’s research, readers are able to understand how third world people can exist in an rapid increasing integrated system of globalization and relate it not only to their own society, but others like the Maisin; how a small group of indigenous people, who are accustomed to a modest regimen of labor, social exceptions, and traditions, can stand up to a hegemonic power and the changes that the world brings. During his time with these people the author was able to document many culture practices, while utilizing a variety of
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.
Cultural Anthropology: The Human Challenge, 14th Edition William A. Havilland; Harald E. L. Prins; Bunny McBride; Dana Walrath Published by Wadsworth, Cengage Learning (2014)
When researching Pueblo dwellings and the Anasazi people "Anasazi meaning ancient ones in the Navajo language"(Lynnd2012). Information retaining to the culture and how permanent dwellings did not start until the Anasazi started growing their food. Prior to agriculture, all food was product of hunting and gathering, this made moving across the country more frequent to be able to gather enough food. Once they started to farm and cultivate they stated building the first sets of housing which consisted of holes in the grounds and only later would they build on top of the holes with stone and mortar, this didn't happen till around 750AD and was a means for storage.
Robbins, R. H. (2014). Cultural anthropology: a problem-based approach (Second Canadian ed.). Itasca: F.E. Peacock.
The role of a kahuna in the Hawaiian culture takes on the responsibility of keeping a balance between the people and the nation. In doing so, they apply their field of expertise towards assisting the aliʻi and the makaʻāinana. In ancient Hawai’i, there were many different types of kāhuna that had a skill set that contributed or benefited the community. In this paper I will discuss the different ways a kahuna achieves this type of balance within the lāhui. These kuleana include advising the aliʻi to make pono decisions, guiding the makaʻāinana in their daily lives and practices, and taking care of the spiritual side of the Hawaiian culture and traditional practices of the people.
“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.
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
In the late nineteenth century the Ahtna tribe was attributed in total to be the largest tribe consisting of two thousand members (Hunt: 13). There were various clans throughout the region and during summer months when fish were plentiful regional clans would ban together. In the fall, again they might unit to go on caribou hunts, when the cooperation of all members was necessary to repair and man the caribou fence. Though in the winter months when the supporting wildlife could not support such vast numbers the Ahtna clan dismantled into several branches.
...ve experienced the sometimes-difficult transition to a democracy; others are currently in that transition. For some countries this transition will take a matter of months, for others is can take years. Sustainable peace requires a reform of all agencies in any way connected to the government. One of the major areas is the Security Sector. The best way to affect sustainable peace through security sector reform is to allow the people to reform their own security sector. The key elements necessary for a successful reform of the security sector are a centralized democratic government willing to reform, the people’s support for a reform, strong leaders to push this reform through, the willingness to compromise, a striving for peaceful resolutions, and above all a strong want of Democracy. These elements result in the bringing the joys of freedom to the people. (1,500)
Schultz, Emily A. & Lavenda, Robert H. 2005, Cultural Anthropology, 6th edn, Oxford University Press, New York, Chapter 3: Fieldwork.
McGee, Jon R., and Richard L. Warms. Anthropological Theory: An Introductory History. 5th ed. New York: McGraw-Hill, 2012. Print.
… The cultures of Zuni, Dobu.…differ from one another not only because one trait is present here and absent there…They differ still more because they are oriented as wholes in different directions. They are traveling along different roads in pursuit of different ends…(223).