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Report on cultural diversity
An article on the impact of cultural diversity
Report on cultural diversity
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The Trobrianders of Papua Guinea have a free love community and an easy-going approach to many cultural views. The Trobrianders have a matrilineal culture rather than a matriarchal, tracking their lineage through their mother’s side. Subsistence includes yams and banana leaves as well as pigs and fish. Conflicts are settled by playing cricket and women are allowed to partake. The culture also shows females having dominance over men. The Trobriander islands are located on the eastern coast of New Guinea consisting of four islands, which is part of the Kula Ring. Most of the population resides in Kiriwina, it is home to 12,000 indigenous people. Kiriwina is home to the indigenous people called the Trobrianders. Living in a western society there are any differences between cultures to which I have noticed. We have a society that is male dominant and it has consistently been that way. Western society also has a value of money, power, and status. This leaves western society strict on how one my portray them self. The Trobrianders have had influences from other cultures that they have begun to take hold of such as instruments but have continued to hold true to their beliefs. I want to study how gender affects the different aspects of The Trobrianders’ culture; to include marriage, infidelity, virginity, and gender roles. The Trobrianders …show more content…
show a unique view on marriage where you can be married but also have other sexual partners; however adultery such as an affair is a crime. Women are given dominance and can have as many sexual partners as they want. Western society has put behavioral constraints or unspoken rules on sex. Trobriander teens are allowed to have sex since virginity doesn’t have a value there. They have huts called the bukumatula where extramarital encounters may take place. This is so interesting to think of how western society is so different on our views of sex and marriage. We don’t believe in having other sexual partners other than our spouse. I want to study why they have such a lenient view on sex. Could this temperate view on sex be a result of female dominance? This is why we must study how gender effects the rest of a cultures values. Western society has come from a line of male dominance and rules about when you can be married, when to have sex, why virginity s a virtue. I want to learn how they truly view sex and marriage. This is important to answer and learn these cultural aspects of The Trobrianders because they have turned out to be a very even-tempered group. The only war consisting of a game of cricket. Western civilization could learn from them to not put so much pressure on virginity, sex, and marriage. The children are taught at a young age about safe sex in the Trobriander clans and have more knowledge at an earlier age about sex and have less sexual partners. It is important to learn the views of other cultures because it may allow other cultures to reevaluate their cultural views. Cultures change and adapt so some of the trobriander views on sex may be beneficial for people to learn. It is enlightening to see that one culture could be so strung up on hiding sex and keeping ones virginity until marriage, and the other doesn’t even define virginity as anything. The Trobrianders are an incredibly interesting culture to study, which is why I want to live among them to study their world. I want to learn about their expressive culture, including death and religion. Death is more important than birth. Babies are not believed to be born because of intercourse, it is magic. Western society uses science to know exactly what happens to our bodies biologically. This is interesting because how would western society make sense of birth or death if there wasn’t science telling us so. In every culture people have values and beliefs based on their own knowledge. I want to study and understand where the Trobrianders rooted their beliefs and values. I want to learn how they became to be The Trobrianders of Papua New Guinea. By living amongst their customs, ceremonies, and interacting with locals I will be able to receive answers on these questions. I would like to interview females of different age groups, mothers, new mothers, young wives and old wives. Since it is a culture more dominated by females I want to know their beliefs based on each stage of life. Also men will be interviewed in different developments of life to consider the other gender. I will take part in ceremonies as well as observes how their society interacts with one another on a daily. I will ask The Trobrianders questions pertaining to their culture. To be able to communicate I will need a native speaker to translate, which will of course require funding. As well as Interacting and communicating with the natives I will also prepare myself before travel to Papua New Guinea by reading books such as, “The Sexual Life of Savages in North-Western Melanesia”, anthropologist Bronislaw Malinowski wrote this book covering the courtship and marriage rituals of Trobriand Islanders. Living as they live is the most important way of learning a culture so having a home or hut to myself or with a family would be essential to my understanding of the culture. This will help me learn customs from early dusk. Also photos of events to look over and analyze will be beneficial to y learning of their culture. Photographs of ritual or ceremonial outfits, daily outfits, playing cricket, or photos of interactions between others are examples of what can be used to learn. How I intend to get there and where I will get my funding will take time and searching as well as being accepted for funding. I would like to stay in The Trobriander islands for a year, which will end up being a total cost of 20,000 – 30,000 United States Dollars. Traveling to this area is a bit of a struggle as well since less airlines now travel to this location so multiple trips will have to be booked in order to get there, thus making it a costly trip. Hotel stays and Taxi stays may be around three to four hundred dollars a night including food. Flights alone will end up being around 3000 dollars for a round trip. Also I will need payment for a translator once I get there. The requirements to travel to and live in this country for a year are a research visa, which I will obtain from The New Guinea embassy. Requirements also includes a valid passport, also forms including health records and possible shot records need to be sent to the embassy. Letters of recommendation are necessary for funding and for the embassy to allow you a research visa to stay for the extended period of time. I will need funding for my supplies to bring such as food that can travel; rice, and canned goods. I also will be bringing at least four pairs of athletic shoes considering the wear and tear, a few t-shirts and pant, this includes shorts, I also will be bringing long sleeved shirts in case of cold days. One great thing to pack that I read about will be a shower bag that I can fill and re-use to keep good hygiene. A toothbrush would be essential and hair brush. Six pairs of rubber and wood sandals as well as brimmed hats and sun glasses to protect my scalp and eyes from the hot sun. Basically for clothing I will bring the necessities for a year. Supplies for research include, pens, notebooks, clip boards, typing and carbon paper, envelopes batteries, stamps, flash lights, microcomputers, etc. Medical needs will consist of a packed aid bag. Being that I studied medicine in the military I have knowledge on what to use and how to use it already so I will not have to take the time to learn before I go. I will pack Ace bandages, gauze, medical tape, Advil, Benadryl, Ice packs (cool once cracked), an Epi-pen, mole skin for blisters, alcohol pads and ointment. To keep me from pain and illness I can take medications such as penicillin, tetracycline, codeine, malaria suppressants. A basic necessity to any international travel is to carry currency for taxis or food. It will be a costly venture to hike all of my supplies into the village. To obtain funding for this trip after being accepted by The Institute of Papua New Guinea, for research study, will be from the National Science Association for Cultural Anthropology. Contact information: (202)-357-7804. The amount needed will be closer to 30,000 dollars so I expect the funding to take time. Once I receive actually funding I can then set up my documents for travel, purchase my supplies, receive medical care necessary for the Papua New Guinea Embassy for entrance into the country, vaccinations, medical kits, currency, and do research beforehand for this trip. I anticipate a waiting time six months to a year before arriving to my destination. A years’ time is necessary to study The Trobrianders because we will have to hike into the village and I will need to set up my living quarters and get acquainted with the locals before I can really dive into their culture, values, and beliefs. To embark on this journey will be a journey to enlightenment.
The work to get to this country will be worth all the effort. I will learn and live how I’ve never lived before. I will experience what many have not. I will be able to share my knowledge of The Trobriander culture with my own culture and others around the world. The experience will teach me how I may research another culture. Maybe I will learn by trial and error the best ways to study a new culture. The experience to research a culture completely new will change my thoughts on culture. My anthropological research will present me with a whole new view and meaning of
culture.
In the films Paradise Bent, Muxes–Authentic, Intrepid Seekers of Danger and the Gender and Sexuality section of Explorations in Cultural Anthropology explore the identification of gender and sexuality (Croall and Altmann 2000)(Islas 2006)(Boyd and Lassiter 2011). The introduction to gender and sexuaity in the book Explorations in Cultural Anthropology, Boyd and Lassiter (2011) discuss how once a baby is born, they are being socialized “into one of the two ‘appropriate’ roles- male or female” (Boyd and Lassiter 2011: 218). The baby is expected to meet the expectations he/she is born into (Boyd and Lassiter 2011). For example, in the films, it is greatly commented by the muxes and fa’afafines that they didn’t follow the gender ideologies, the
1) Describe the nadle in the Navajo society of Native Americans or the hijra in India. How do these so-called “third genders” challenge our traditional notions of sex and gender?
To begin, I think it is important to analyze the difference between “sex” and “gender”. Up until researching for this paper, I though that the two terms were interchangeable in meaning, rather, they are separate ideas that are connected. According to Mary K. Whelan, a Doctor of Anthropology focusing on gender studies, sex and gender are different. She states, “Western conflation of sex and gender can lead to the impression that biology, and not culture, is responsible for defining gender roles. This is clearly not the case.”. She continues with, “Gender, like kinship, does have a biological referent, but beyond a universal recognition of male and female "packages," different cultures have chosen to associate very different behaviors, interactions, and statuses with men and women. Gender categories are arbitrary constructions of culture, and consequently, gender-appropriate behaviors vary widely from culture to culture.” (23). Gender roles are completely defined by the culture each person lives in. While some may think that another culture is sexist, or dem...
They are a culture of hunting and gathering. The men are warriors that help to defend the tribe from other tribes, hunt for meat, and attack opposing tribes. The women stay home and cook, raise the children. Many people stay in the shibono, or community complex. The children are raised for a rough life, to be warriors. They learn that every injury suffered must be repaid. Men are the powerful gender, with all the rights. The relationships created by having in-laws are the basis for their power. If a favor is granted, it must be returned. A person is always supposed to be loyal to their family connections.
There are many different cultures and groups of people that we don’t know anything about. There are a lot of people in the world trying to close that gap. People like Catherine J. Allen, author of The Hold Life Has and Napoleon A. Chagnon, author of Yanomamo. In each of their respective books, they brought us closer to societies I had never heard of until now. We learned about the different aspects of the lives of the Sonqo (Allen) and the Yanomamo (Chagnon). They brought us insight on certain things like gender differences, family relationships and how where they live affects their lives. In this following essay, I’ll be discussing gender differences in both the Sonqo and Yanomamo societies as well as how each tribe uses kinship, reciprocity
In the article “An Anthropological Look at Human Sexuality” the authors, Patrick Gray and Linda Wolfe speak about how societies look at human sexuality. The core concept of anthology is the idea of culture, the systems of attitudes, beliefs, and behaviors people acquire as a member of society. The authors give an in depth analysis on how human sexuality is looked at in all different situations.
There is one day out of the year when you see sights of couples everywhere: Valentine’s Day. You see individuals out in stores buying roses, large teddy bears and grabbing the last remaining chocolate candy boxes that are left on the shelves. But if you are imagining a man and a woman as the couple you’re visioning, you are in for a surprise. A man and a woman isn’t the only way to go through life as how a couple should look. In fact, it is estimated over 100,000 monogamous people in the Unites States are performing polygamy secretly with their partner’s full permission. These popular nonmonogamous relationships do not match to the cultural norm of a loving couple in love for life. One of the most difficult aspects of multiculturalism is the determination to adapt to some cultural groups’ needs involving certain traditional practices that might clash with the ideas of multiculturalism and self-governing civil rights. Normally, many of these exercises have religious roots, but these are not limited. Some important cases are certain rights of opening exercises: spiritual and religious. For most of the cases, a smaller group’s traditional exercises are against the norms of a typical society but also organize a substantial aspect of the way of life for that certain culture. Some samples of polygamy in Islam, female circumcision in Eastern Africa nations, or Ta-moko, as referred to as tattooing of the face, in the culture of Maori. The most crucial topic around these established practices in the multiculturalism debate is the idea of agreement. Yet, not all exercises are achieved with the agreement of the subjects. Some cultures and historic periods are seen to embrace polyamory, while other cul...
...socially directed hormonal instructions which specify that females will want to have children and will therefore find themselves relatively helpless and dependent on males for support and protection. The schema claims that males are innately aggressive and competitive and therefore will dominate over females. The social hegemony of this ideology ensures that we are all raised to practice gender roles which will confirm this vision of the nature of the sexes. Fortunately, our training to gender roles is neither complete nor uniform. As a result, it is possible to point to multitudinous exceptions to, and variations on, these themes. Biological evidence is equivocal about the source of gender roles; psychological androgyny is a widely accepted concept. It seems most likely that gender roles are the result of systematic power imbalances based on gender discrimination.9
Sex builds an important foundation for making choices, authority over assets, separation of work, valuing men/women connections in terms of gender roles in authority sharing and connection to evolution assets (Oluwagbemi-Jacob 224). Gender roles as shown are decided by many different things in the tribe. Gender plays a big role in the Igbo tribe. Oluwagbemi-Jacob says men and women gender parts are decided by the society because sexuality means opposite things. Being harsher to females, than to males is authority for sexuality. The females were supposed to be very proper and real and more attention was put on the female 's virginity. The gender roles are determined by the sexuality and manliness and feminism of the individual. This shows how some of the roles are chosen for the males and females. Males and females who were talented in the center of their manliness and feminism appropriately were acclaimed. Fortunate females got to take over men 's roles in the tribe. Something that has made an acceleration to several arguments is gender communication (Oluwagbemi-Jacob 225). The gender
Anthropological studies of kinship and marriage can also provide an understanding that within any society marriage and the family will change over time.
Both Brodkin and Blackwood talk about the way women are perceived by society in their article. Black wood talk about how in Indonesia, women are primarily responsible for their children and their family’s health, care and education while Brodkin discusses how women were less reliable, and more exploitable, which caused them to become lower ranking to and dependent on men. After reading Tombois in West Sumatra: Constructing Masculinity and erotic desire and Searching for “Voices”: Feminism, Anthropology, and the Global Debates over Female Genital Operations, all I could think about was cultural relativism and the quote by Franz Boas that I read in my sociology course “civilization is not something absolute, but…is relative, and…our ideas and conceptions are true only so far as our civilizations goes.”
Paleolithic age presents the era when key human adaptations evolved in response to a variety of environmental changes experienced at the time. This period of human evolution coincided with change within the surrounding of man. Such included cooling, drying and unpredictable climatic patterns over the time. This increased amount of variability in environmental conditions raised the level of uncertainty and instability in their respective terms of survival, necessitated the man to adopt new habits to increase adaptability to the new and changing surroundings. The evolved structures and behaviors led to specialization to enable coping with changing and unpredictable conditions.
Gender can be identified as the subset of anthropology and was in earlier times grounded as the supposed biological differences and the “latter” of cultural structures monitored, executed, and comprehended in any given society (Oxford Index, 2012). Throughout the 20th century and the growth of sociocultural anthropology, the meaning and significance of gender transformed. Early ethnographic studies illustrated how gender was parallel to family and kinship, with very little recognition of women and family problems. Even with early female advocates in the field, gender as a particular theoretical interest did not submerge until the late 1970s and throughout the 1980s. It wasn’t until then that women were no longer seen as a classification of culture and society separate from the normally functioning world.
Anthropologists have examined our assumptions about the ‘natural’ roles of men and women in society through investigating the past and present. This is important as the core of anthropology is the ability to understand and use our knowledge of not only the past, but also the present to question societal norms (Blasco, 2010). Gender roles, society’s image of expected roles and attitudes a particular gender should possess, continue to be of great interest to anthropological studies. These expectations result in many gender stereotypes and create a stigmatized definition of what it means to be a man or a women (Blasco, 2010). The purpose of this paper is to conduct a gender analysis of