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Social rituals and sacred objects
Religious traditions
Religious traditions
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“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. His study primarily focuses on their views of sexuality and rituals. He came to discover the initiation of Sambia boys, which was also known as male insemination. Male insemination was essentially a ritual they did to symbolize the transition of boyhood to manhood. This process involved the transition of an older male’s semen being inserted into a younger male. Semen to the male culture of Sambia was very important because it stimulates the growth of masculine char...
This book differs from most ethnographies in that it was not authored by an anthropologist. Fernea originally set out to accompany her husband as he completed research for his doctorate in social anthropology from the University Chicago. Henceforth, Fernea did not enter the field with any specific goals, hypotheses, or particular interests. In many ways, Guests of the Sheik reads as a personal narrative, describing Ferneas struggles integrating into a society that has vastly different expectations and guidelines for women. Fernea recalls the culture shock she first experienced as well as her eagerness to overcome it. Her goals were mainly of a human nature: she wanted to feel a sense of belonging, to have friends, and to establish a life in El Nahra. The first part of Guests of the Sheik largely mimics Fernea's own journey to feeling accepted as it introduces readers to the various groups of women who soon become Fernea's close friends and confidants, most importantly Laila, who will later introduce many aspects of Muslim culture to Fernea. Throughout the book, each chapter emphasizes a different aspect of life as Fernea discovers it, or details an important event. As such, readers experience Ramadan and Eid, two staples of the Muslim culture, Weddings and marriage arrangements, discussions of monogamy and polygamy, the Pilgrimage to Karbala, and many other customs
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 film Ongka’s Big Moka is about a Big Man named Ongka of the Kawelka tribe in Papua New Guinea. Being the Big Man of the tribe Ongka reasures his status by arranging a Moka ceremony. In this film we see the process of a Moka that takes up to 5 years of preparation. We follow Ongka’s struggles and successes of accumulating the number of pigs in preparation for the ceremony. The film allows us to understand the motives and functions of a Moka, provides topics that have been discussed in class, and relate this culture to a similar institution within the United States.
The book Monique and the Mango Rains is written on the backdrop of one of the poorest countries in the world where people are uneducated but they have their own culture and customs which they follow ardently. However the practices somehow match with the current world of hypocrite people but unknowingly they are present in the small village Nampossela of Mali where author interacted with Monique the central character of the
His text offers philosophical and cultural meaning that is completely original. Certain beliefs are threaded through out the content of the
The purpose of this paper is to provide anthropological perspectives on female circumcision. But first, it will summarize Althaus’ article “Female Circumcision: Rite of Passage or Violation of Rights?”. This summary will include the main arguments presented in the piece. Next, this paper examines this cultural practice through critical cultural relativism. Power dynamics are examined in this section as well. Once this is done, this piece then incorporates a cultural constructionis analysis of this widely practiced cultural phenomena.
Being a culture under pressure from both sides of the contact zone, there needs to be passion and emotion or else the culture might disappear into history. Anzaldua’s text makes great use of passion and emotion while merging the ideas of multiple cultures together through the tough experiences in her life. Autoethnographic texts give perspective to outsiders on how a culture functions from the inside point of view. Anzaldua’s “How to Tame a Wild Tongue” excellently portrays her culture’s plight and creates a fiery passionate entrance for her culture in their uprising through the contact zone.
In the paper “Body Rituals Among the Nacrima,” written by Horace Miner, we learn of the unique cultural practices of the Nacrima – a North American group. The group has complicated social institutions, hierarchies and cultural practices much like other societies in the world but the practices of this particular group are unique. However, once the reader critically analyzes the passage, they realize that Miner is actually describing the American culture and he does so from the lens of an outsider and demonstrates how strange societies are to an outsider looking in.
The Return to Laughter is a fictionalized account by Elenore Smith Bowen about her experiences with the Tiv culture in Africa. It describes her struggles to learn and understand the local culture and beliefs, and juxtaposes her own conflicts, morals and beliefs. Bowen engages in what anthropologists termed participant-observation. The anthropologist made a few mistakes that provided revelations about herself and the Tiv people. Language difficulties provide the greatest barrier: as when the researcher is trying to understand the context of the conversation, while still struggling with the intricacy of a difficult language. Secondly, like most anthropologists Bowen knew that social relationships are a research requirement: informants are needed, yet she quickly realized that identification with one family, status or group in the society could hinder other critical relationships. These lessons are among a few that the anthropologist seeks to overcome. This essay will discuss that culture and language are dependent on each other and how forming social relationships can propel research and reveal insightful knowledge into a culture, while possibly hindering other useful information.
The goal of the anthropologist is to come to understand the beliefs and behaviours of the cultures around them, without judgement. When one scrutinizes Western rituals, we often have difficulty seeing the strangeness of our own culture. To understand those around us, we must first be able to understand ourselves. In this paper, I will attempt to critically summarize and analyze Horace Miner’s “Body Ritual among the Nacirema”.
The men who mostly practice polygyny are the healers of the tribe. Sex among this tribe has very little privacy and begins at a young age of 7-9. They had a natural and self-conscious attitude towards sex and their usual goal of intercourse is orgasm for both
Roy A. Rappaport and Ruth Benedict both held very strong opinions regarding the subject of culture and ritual. They lived in slightly different overlapping historical time periods, Benedict being influenced by WWII in the 18th century and Rappaport growing up during the Great Depression in the early 19th century. Influences of Franz Boas carried through the theories of both of these anthropologists. Although Benedict never succeeded in conducting her own fieldwork, she wrote ethnographies based on fieldwork done by Boas, this particular case focusing on the Kwakiutl of the Northwestern Coast of America. The focus of Rappaport’s fieldwork in this context is the Tsembaga of New Guinea. Benedict displays a more idealistic view of culture and ritual as opposed to Rappaport’s exceedingly materialistic perspective.
In Ashanti tribe, family and the mother’s side are most important to this particular group. This tribe believe that child often inherit their father’s soul while flesh and blood is received from the mother. “Instrument such as talking drums are used for learning the Ashanti language and spreading news and used in ceremonies. This instrument is very important to the Ashanti and there are very important rituals involved in them”. (Vollbrecht, Judith A., 1979).
… 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).
In “Magic and Joy: Traditional Aboriginal Views of Human Sexuality” by David Newhouse, after formulating a survey in the University of Toronto, “57 per cent of the sample described sex as ‘magical’”, some even thought of it as “spiritual” (Newhouse, 434), which was surprising as it is not exactly viewed that way in Western civilization. Sexuality is portrayed as freeing and a blessing for Aboriginal peoples