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African culture flashcard
African culture flashcard
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In the Congo’s of Africa lives the Mbuti Pygmies. They are a foraging culture that depends on hunting and gathering for their survival, as well as the ability to trade with agricultural villages. Living in the rain forest gives way to temper changes as well as changes to the plant and animal surroundings. Adapting to these elements in key to surviving in here for a foraging society in with Mbuti has done very well. They never used more resources than needed for their own survival which is what we call a subsistence economy. Foraging communities are referred to as immediate return system meaning that consumption of food and other resources happens immediately. They keep very little surplus and no to little desire to store goods as if they need something they can go out and get it in their surroundings (Woodburn, 1988). Being a foraging society gives way to different ways they cope with relationships, politics, and social organizations. Having the ability to adapt to the surrounding environment is a big key in a foraging society due to how much the resources change as well as how the weather plays a role. The Mbuti practice a more primary generalized reciprocity where they exchange goods with people they know and trust. The Mbuti take care of the agriculture villages with meats and other goods while the agriculture villages exchange starch goods as well as hiring the Mbuti to do jobs that they are not familiar with. The roles of the men and woman in this culture are very little but both take an important part in how this band survives. As a foraging society, the division of labor distinct between the men and woman of Mbuti in regards to who does the hunting and who does gathering among them. The Mbuti use their spirituality to bless the land that they live on as it will continue providing for them. The Mbuti are influenced by their horticultural substance in different aspects of their lives from their relationships with each other to their political organization and to how their economy is influenced by their ability to hunt and gather their own resources.
Selection of Book: There were numerous purposes and objectives as to why I chose to read this particular anthropology manuscript of all the various other options available. For one, I selected this book initially due to the title of the book. “Dancing Skeleton” was the portion of the title that primarily stuck out to me, and made me imagine African children – who we see on commercials all the time in third world countries, which tend to look malnourished all throughout their adolescents – dancing around with skin-wrapped skeletal bones. Personally, for me, seeing children suffering from malnourishment and starvation must be one of the most unbearably agonizing pains a child can go through, not to mention the suffering of a mother having to watching her child gradually starve to death. I was additionally very much interested in understanding precisely what other individuals in different parts of the world and specifically Mali, are lacking that is affecting their health and well-being so noticeably. Furthermore, I was especially interested is reading informal stories and accounts through the eyes of the author about conducting specified field research on infant feeding and the importance of children
The women were in charge of the house and sometimes the field. The women also had to cook and skin the animals. The men were in charge of hunting and fishing for food. The hardest responsibility was making war and protecting the village.
During his research Barker utilizes a series of methods in his quest to understand these indigenous people, from this he was able to capture his readers and make them understand issues that surround not only people form third worlds; but how these people and their struggles are related to us. By using ethnographic methods, such as: interviews,participant observation, key consultants/informants,detailed note-taking/ census, and controlled historical comparisons. In these practices Barker came to understand the people and their culture, of which two things became a big subject in his book. The first being Tapa, “a type of fiber made from bark that the Maisin people use as a stable for cloths and other cloth related uses. Defining both gender roles and history; proving income and also a symbol of identity to the people” (Barker 5-6). And the other being their forest, of which logging firms the Maisin and Non Government Organizations (NGO’s), had various views, wants and uses for the land. Logging firms wished to clear the area to plant cash crops such as oil palms, while the NGO’s wanted the land to remain safe; all the while the Maisin people were caught in the middle by the want to preserve their ancestors lands and the desperate need to acquire cash. With these two topics highlighted throughout Barkers ethnography the reader begins is journey into understanding and obtaining questions surrounding globalization and undeveloped
Nourishment was also an essential part of their everyday life and just like in the Stone Age era, the natives were classified as hunter-gatherers. The hunting was mainly done by the men and the women would be in charge of the cooking and the collection of edible plants. However; these activities were not set in stone and sometimes men would do the cooking while women made the
Métis were important because they were skilled buffalo hunters so they could sell a lot of buffalo hides (“Métis and the Fur Trade” slide 4). “Trading companies would use the Métis for their knowledge of the fur trade or use them as employees (slide 2). They were also used for voyagers, hunters, employees, traders, and interpreters (slide 3). Woman played a role by trading while the husbands went out and got more fur (slide 2). Many woman would also make moccasins to sell or trade with the fur from rabbits, squirrels, and other smaller animals that they would hunt (Rahsai slide 4). If they didn't sell any items they would make furniture and clothes out of them (“The Métis” para
Marjorie Shostak, an anthropologist who had written this book had studies the !Kung tribe for two years. Shostak had spent the two years interviewing the women in the society. The !Kung tribe resided n the Dobe area of Northwest Botswana, that’s infused with a series of clicks, represented on paper by exclamation points and slashes. Shostak had studied that the people of the tribe relied mostly on nuts of the mongongo, which is from an indigenous tree that’s part of their diet.
The social and political organization of the Basseri and the Nuer are very much different. The Basseri’s social organization is based upon that of nuclear families; they are also neolocal, meaning that upon marriage a couple starts their own nuclear family in a new tent. After marriage, in order for the couple to begin a new household, the husband usually receives part of his father’s herd and at times, if not given any animals, the husband can work and receive animals as a payment. During the spring, the nomadic tribes can be supported in large numbers in a single camp; while during the winter, camps are setup in smaller groups. The Basseri reckon descent patrilineally where inheritance is usually from father to son. A woman bestows membership rights to her own tribe or her offspring. The Basseri consider themselves one unified tribe because they are all subsumed under the authority of a single leader, the chief of all the Basseri.
In addition to collecting a comprehensive genealogy, he attempts to learn some vast aspects of the Ya̧nomamö culture such as their social organization, kinship and relationship-building practices (such as sharing food), internal politics, marriage system, and settlement patterns among others. As Chagnon learned through his research, the Ya̧nomamö have a relatively simple way of life that some might describe as ‘primitive’ or ‘tribal.’ However, even this easy lifestyle holds a complex set of traditions and social nuances that are only peculiar to an outsider. Despite their traditional lifestyle, the Ya̧nomamö usually work three hours a day to earn a living that may sustain their families, perhaps due to a shift towards urban settings and the acquisition of material possessions in tribal societies. They tend to be self-sustaining and are somewhat of an agrarian culture that is largely dependent on farming plantains and hunting animals.
As stated before, Aboriginal women played an essential role not only as bed partners, but in the fur trade industry as well. Without the help of their intelligent skills and diligent hard work ,the fur trade would not be such a success. The fur traders of this time married Aboriginal women. These women put in tons, and tons of work at the posts. They often went with their husbands on fur-trading trips and acted as guides. They were far from lazy individuals. They worked with their husbands and men in general to maneuver the canoes and they also helped to carry the heavy loads a...
The tribe consists of about twenty to thirty people. If you are a man your day starts out by going to your tower, checking to see if the enemy is going to attack today then, signaling with smoke from a fire if it is ok for the others to start working in there gardens. While these men watch for their enemy, they will keep busy by weaving bands decorated with shells and fur for the decoration of the dead. Another job that men do is to break up the soil and help out with the gardening. The young men are also the front line in battle.
Peterson wrote this book to illustrate and inform others of how humans were killing and eating apes such as gorillas, chimpanzees, and bonobos for food in Central Africa. He further tries to understand what was happening in Central Africa by interviewing ape hunters. These interviews helped him realize that hunting was not about hunger, but a choice. Hunters working with snares in the Central African Republic, could make anywhere between $400 and $700 a year, which are comparable to the wages earned by the national parks guards (115). In other words, hunters were making a reasonable sum of money by hunting that they continued to do it. While traveling through Central Africa, Peterson also took the time to explore the meat markets and soon found that chimpanzee and gorilla meat were sold at higher prices than beef or pork, because they were considered luxury items. ...
Citizens in Africa have many different uses for this local resource."Poverty and a lack of alternative income- generating opportunities mean many farmers in Malawi have little choice but to harvest forest resources for food, firewood, medicine, building
One of the three main tribes, The Mbya, can be found in the northern area of East Paraguay. The Mbya identify with their peers, the same way as their ancestors used to, through the remembrance of the tambeao, which is a woven garment made by the ancestors; eating habits and linguistic expressions (www.socioambiental.org). Despite the various types of pressures that the Guarani have faced and suffered over the past couple of centuries, and with the separation of their villages, the Mbya began to see themselves as a different group from the rest of the Guarani (www.museobarbero.org). The Mbya have a good religious background, which allows them to see their peers as equals, and to fully respect the lands that surround them.
In the novel Things Fall Apart by Chinua Achebe, women of the Ibo tribe are terribly mistreated, and viewed as weak and receive little or no respect outside of their role as a mother. Tradition dictates their role in life. These women are courageous and obedient. These women are nurturers above all and they are everything but weak.
People that have lived on the lands also experience changes in both positive and negative ways just as primates do. For some groups of people living in close contact with primates, there may be few opportunities for them to make a living. Some people are reliant on extracting a material that is in the primate’s habitat, while others might be dependent on working for the logging industry. When primatological research gets approved for an area, land restrictions may also come along with it. For the protection of the primates for the research, certain activities could be prohibited from happening in said region. What happens to the local people when their source of income is taken away from them? One such example of a difficult problem a primatologist might be faced with in determining if their obligation lies with the well-being of the local people in the region or with the safety of the primates is illustrated in an article, “New Wine in New Bottles, Prospects and Pitfalls of Cultural Primatology” by W.C McGrew. McGrew describes a situation that was seen between six different populations across Africa (Bossou, Budongo, Gombe, Kibale Mahale and Taï) and the chimpanzees that occupied the same region as them. The chimpanzees here had a tendency to steal crops from the local farmers in this territory, which caused a strain on the farmers, as they were losing crops and money. As the raiding continued, the farmers grew less and less patient with the situation at hand, and some resulted in the use of violence towards the primates. When primatologist are faced with situations such as these, the debate of who has more of a right to the land, - the primates or the humans- takes shape when topics such as these come up. A primatologist might have much trouble in figuring out what truly is the best choice when determining what/who needs the most protection and help. A