Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Mbuti Pygmies
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Mbuti Pygmies
The Mbuti Pygmies in the Ituri Forest The Mbuti Pygmies in the Ituri forest in central Africa are foragers who use a combination of foraging, net hunters, and archers. Their kinship, social organization, and gender relations make them a unique band. Even though they live in the rainforest of equatorial Africa with hardly any possessions, they are happy, peaceful people. The pygmies are small people who are typically less than five feet tall. The Mbuti have lived in the Ituri forest for many thousands of years. They live among the tall, green trees of the rain forest with its thick underbrush. The trees provide protection from several elements that may cause terminal illnesses. “The Mbuti’s main health hazard is respiratory problems—the humidity averages about 95% throughout the year. Torrential rains fall almost every afternoon. (Turnbull, 1985) They possess the bare minimum essentials for survival. The Mbuti hunt and gather in the northeastern corner of the great equatorial rainforest of central Africa. The canopy is about 150 feet above the forest floor, shutting out all direct sunlight except where rivers cut through the forest, where there are salt licks or where immigrant village farmers have cut their plantations. Under the canopy, as a result, the temperature barely fluctuates and is always comfortable, dropping as low as 70 degrees at night, seldom rising above 80 degrees during the day. (Turnbull, 1985) Their food consists of “elephant, hippopotamus, buffalo, okapi, bongo, bush pig, yellow-backed duiker, chimpanzee, baboon, Perter’s duiker, Gabon duiker, black-fronted duiker, chevrotain, mangabey, red colobus, Abyssinian colobus, Angolan colobus, blue duiker, blue monkey, red-tailed monkey, Bate’s pygmy antelope, mo... ... middle of paper ... ... and social organization. American Anthropologist, 89(4), 896-913. Retrieved from http://www.jstor.org/stable/677863 Nowak, B., & Laird, P. (2010). Cultural anthropology. (Chapter 3 Band societies, section 3.8 Rituals and Religion, Case Study 3.5 the Mbuti Molimo Ritual, para. 1). San Diego, CA: Bridgepoint Education, Inc. Retrieved from https://content.ashford.edu/books/AUANT101.10.2/sections/ch00 Roscoe, P. (1993, March). The net and the bow in the ituri. American Anthropologist, 95(1), 153-154. Retrieved from http://www.jstor.org/stable/681184 Roue, M. (1998, January). An economy of sharing: there is no place for selfish individualism in nomadic hunter-gatherer societies. UNESCO Courier, R2 (RN A20355193) (3), 23. Retrieved from http://infotrac-college.cengage.com/itw/infomark/333/797/166533649w16/purl=rc1_WAD_0_A20355193&dyn=9!xrn_2_0_A20355193?sw_aep=olr_wad
In his book “Cattle Brings Us to Our Enemies”, McCabe does a 16-year stint in East Africa, specifically in Northern Kenya, doing research on the Turkana. He does this through STEP, the South Turkana Ecosystem Project. In “Cattle Bring Us to Our Enemies”, McCabe follows four families through his years in Kenya and notes how they live in a very demanding environment. He uses ecological data to analyze how and why the Turkana people make decisions about their everyday life. McCabe focuses on four main areas of study: how the Turkana survive and adapt to a stressful environment by nomadic pastoralism, how the techniques used to extract resources and manage livestock modify the environment, the effects of the environmental and cultural practices have on
One of the most interesting indigenous groups in the world is the Batek of Malaysia, this is a group of people that live in the oldest rain forest of peninsular Malaysia. Orang ASli means “Original people” in the native Malay Language, and they truly are the original people of the land. Being a nomadic group of hunters and gatherers, means that they are at the mercy of the land and the elements for survival. Batek beliefs note that, the rainforest was created by “superhuman” beings for the Batek to use and will destroy the world and everything on it if the Batek were ever to leave the rainforest ( K.M. Endcott 1979a; Lye 2004). The Batek believe that the “superhuman” beings created the forest for the Batek to harvest, build houses in, and provide also to decorations for their ceremonial rituals.
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.
Wade Davis’ article, Among the Waorani, provides much of the content brought to light in Nomads of the Rainforest. His article delves deeper into their culture and motivations allowing one to more fully understand their beliefs, relationships, and savagery. Both the documentary and article attempt to create a picture of their close-knit relationships and their desire f...
Throughout ancient history, many indigenous tribes and cultures have shown a common trait of being hunter/gatherer societies, relying solely on what nature had to offer. The geographical location influenced all aspects of tribal life including, spirituality, healing philosophy and healing practices. Despite vast differences in the geographical location, reports show various similarities relating to the spirituality, healing philosophy and healing practices of indigenous tribal cultures.
The Forest People, by Colin Turnbull, was written in 1961. It follows his accounts among the BaMbuti Pygmies in the rainforest of the Belgian Congo (now known as the Ituri forest in northeastern Zaire). This was said to be the last group of pygmies. These people are one of the few hunter-gatherer groups left of their kind. The book was written while Turnbull spent three years with the group of Pygmies in the late 1950s.
My name is Eric Dunning and this is my proposal to go and study the Yanomamo tribe in the rain forests of Brazil. I have compiled a historical outline of the Yanomamo tribe and some of their religion and culture, ranging from marital status to the type of food they eat. I have chosen this tribe because according to many anthropologists the Yanomamo are perhaps the last culture to have come in contact with the modern world.
Rituals are held as a very important part of any society, including ours. They go back to ancient times, or can be as simple as maintaining one’s hygiene. Non-western societies have rituals that may seem very foreign to us, but they have been engrained in their communities and are essential to their social structure. This interpretation will focus on the Great Pilgrimage, a ritual performed by Quechuan communities. We will be looking specifically at a community in the Sonqo area.
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
Anthropologists must be sure that we outline what, precisely, we mean by hunting, whether the focus is on a technique, prey size, or a suite of behaviors that the society itself considers hunting. Hunting can refer to a broad range of actions, very roughly equivalent to “procuring meat resources”, but it is often preferable to examine more specific hunting behaviors, and we must be sure to fully explain which behaviors, precisely, we are studying. Explanations for the sexual division of labor suffer when there is not a clear definition of hunting and gathering. The lack of adequate definitions hides important exceptions and limitations to what has been proposed. We cannot begin to make sense of the numerous theories about the sexual division of labor without understanding what, precisely, we are talking about. The following are prevalent theories regarding this division, with some of their weaknesses
Desjarlais, R., & Throop, C. J. (2011). Phenomenological approaches in anthropology. Annual Review of Anthropology, 40, 87-102. doi: 10.1146/annurev-anthro-092010-153345.
Editor footnote number 9, Joseph Epes Brown, The Sacred Pipe Black Elk’s Account of the Seven Rites of the Oglala Sioux, (Norman: University of Oklahoma Press, 1989), 6.
Schultz, Emily A. & Lavenda, Robert H. 2005, Cultural Anthropology, 6th edn, Oxford University Press, New York, Chapter 3: Fieldwork.
They are outcasts…Their way is not our way. They are without leaders. They have no remembrance…We of the jungle have no dealings with them. We do not drink where the monkeys drink; we do not go where the monkeys go; we do not hunt where they hunt; we do not die where they die. (Kipling 30)