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More handpicked essays just for you.
How language influences the way we perceive the world
How language influences the way we perceive the world
How does language relate to world view
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In “An American Indian Model of the Universe,” Whorf uses the Hopi culture as an example to demonstrate that perception is determined by language. According to Whorf, speakers of Hopi and non-speakers of Hopi can never perceive the universe the same way.
Whorf believes that the Hopi culture “has no general notion or intuition of time”(370), referring to the absence of the word “time” in the Hopi language as well as the past, present, and future tenses in the Hopi grammar. He describes the Hopi grammar as having only the “manifested” and the “manifesting”(372), which roughly translates to the known and the unknown respectively. Something manifested or objective can include a past event, something that is occurring right now, as well as anything that can be grasped by the physical senses. Conversely, the subjective or the manifesting covers not only the future but also anything that is abstract or inaccessible to the physical senses, such as “mentality, intellection, and emotion”(372). Anything subjective in the Hopi language is associated with the verb “tunátya”(374), or hope. According to Whorf, “the word is really a term which crystallizes the Hopi philosophy of the universe”(374). It contains the combined idea of “‘thought,’ ‘desire,’ and ‘cause,’”(374) but is at the same time associated with inanimate objects and involuntary actions; “the Hopi see [hope] in the growing of plants, the forming of clouds and their condensation in rain… and in all human hoping, wishing, striving, and taking thought: and as most especially concentrated in prayer”(374).
While it is true that “the Hopi language has no word quite equivalent to our ‘time,’”(375) the essence of time remains despite their not having a word to define it. If told by an elder to keep a fire going, a Hopi fireguard observing a fire pit can mentally grasp the urgency of the fire needing more wood by taking note of the color of the embers. A cowboy with a pocket watch observing from a distant hill may notice the young Hopi getting up to replenish the pit with firewood every forty-five minutes. But the fireguard does not think in terms of seconds, minutes, or hours. He is merely using his observation of the embers to gauge time the same way the cowboy tells time looking at his watch. By reading the color of the sky, or the position of the sun, a Hopi walking in the desert will most likely know how fast he would have to walk in order to get to a certain location before dark.
One of the things I found was The clothes worn by the men included loincloths or short kilts which were made from a long rectangular piece of animal skin or cloth which was worn between the legs and tucked over a belt. The men started to wear cotton shirts and shorts, and a headband They wore moccasins made of soft leather. The type of clothes worn by the women of the Hopi tribe were cotton dresses called mantas which were fastened at a woman's right shoulder, leaving her left shoulder bare. Early women’s clothes included a dark blue woollen blanket that was fastened above the right shoulder and tied with a belt at the waist. When Hopi girls reach womanhood, their hair was dressed in two large whorls at the side of the head in a squash blossom.
The concept of a dual division of time and space between the upper world of the living and the lower world of the dead. This is expressed in the description of the sun's journey on its daily rounds. The Pueblo believe that the sun has two entrances, variously referred to as houses, homes or kivas, situated at each extremity of its course. In the morning the sun is supposed to emerge from its eastern house, and in the evening it is said to descend into its western home. During the night the sun must travel underground from west to east in order to be ready to arise at its accustomed place the next day. Hence day and night are reversed in the upper and lower worlds ... (Titiev 1944).
According to tribal legend, “when the life force of the universe first called into earth, the ancient forebears of the Quapaw people were adrift in the froth of the sea. In time, they say, the breath of the sky set them ashore on the glistening coast.” Tradition, as well as historical and archeological evidence says that these tribes of people were wandering the Ohio Valley well before the 15th century. The Quapaw Tribe of Indians, also known as the O-Gah-Pah, or several other translations of the word which in general terms means “downstream people” or the “ones from downstream”, along with their Dhegiha Sioux kinsmen (the Osage, Ponca, Kansa, and Omaha) attained a cultural level of excellence that was only surpassed by the tribes in central Mexico and Peru. The Quapaw Tribe of Indians, history, culture, values, strength, and perseverance have allowed them to stay united as a tribe and sets them apart from other Indian tribes, although they deserve a better fate (Baird “The Quapaw People” 2).
Scientists have recently discovered links to the Kiowa and Aztec religions. For example both tribes worshiped a stone image, Taimay, and both tribes followed a pictographic calendar. The language that the Kiowa spoke can be traced back to the Uto-Aztecan language like Latin and English. The Kiowa languages also have connections to the Bannocks, Comanche’s, Paragons, Paiutes, Pima, Shoshones, and Utes. The Kiowa and Aztec preformed many dances of praise including the Sun Dance. However, the Kiowa also had many unique dances including the Scalp, Corning, Feather, and Ghost praising nature and life. Each dance was preformed to celebrate different achievements. For example, the scalp dance was preformed when men returned ...
Duane Champagne in Social Change and Cultural Continuity Among Native Nations explains that there has never been one definitive world view that comprises any one Native American culture, as there is no such thing as one “Native community” (2007:10). However, there are certain commonalities in the ways of seeing and experiencing the world that many Native communities and their religions seem to share.
One friend kills another. Speeches are presented. A war breaks out. This is the story of Julius Caesar, the emperor of Rome who was killed by Brutus and a group of conspirators. Many argue that Brutus was a patriot, and many argue that he was a betrayer. People argue that he was a betrayer because he betrayed Caesar’s trust and gave a speech against him. However, when you think of Caesar’s personality, arrogant and slightly reckless, he could’ve made bad decisions and caused Rome a great deal of trouble. Brutus was a patriot to Rome since he did what was best for the country and even took his own life instead of running away. He put his own feelings aside to do what was right.
Hesiod’s Theogony and the Babylonian Enuma Elish are both myths that begin as creation myths, explaining how the universe and, later on, humans came to be. These types of myths exist in every culture and, while the account of creation in Hesiod’s Theogony and the Enuma Elish share many similarities, the two myths differ in many ways as well. Both myths begin creation from where the universe is a formless state, from which the primordial gods emerge. The idea of the earth and sky beginning as one and then being separated is also expressed in both myths.
Ted Chiang’s “Story of Your Life” is a short science fiction story that explores the principals of linguistic relativity through in interesting relationship between aliens and humans that develops when aliens, known as Heptapods, appear on Earth. In the story Dr. Louise Banks, a linguist hired by the government to learn the Heptapods language, tells her unborn daughter what she has learned from the Heptapods as a result of learning their language. M. NourbeSe Philip’s poem “Discourse on the Logic of Language” also explores the topic of language and translations, as she refers to different languages as her “mother tongue” or “father tongue.” Although these two pieces of literature may not seem to have much in common both explore the topics of language and translation and connect those ideas to power and control.
The Hopi have a highly developed belief system which contains many gods and spirits. Ceremonies, rituals, dances, songs, and prayers are celebrated in year-round. The Hopi believed they were led to the arid southwestern region of America by their creator, because he knew they had the power to evoke rain with power and prayer. Consequently, the Hopi are connected to their land, its agricultural cycles and the constant quest for rainfall, in a religious way. The religious center of the community is the kiva, which is an underground room with a ladder protruding above the roof. The kiva is very important for several reasons. From the kiva, a connection is made with the center of the earth. Also, the kiva is symbolic for the emergence to this world. The room would represent the underworld and the ladder would represent the way to the upper world. In fact, a room is kept in the house to store ceremonial objects. A sacred ear of corn protects the room and symbolizes the ancestry of the family members. Kachinas are also a focal point of the religion. For a Hopi, they signify spirits of ancestors, dieties of the natural world, or intermediaries between man and gods. The Hopi believe that they are the earth's caretakers, and with the successful performance of their ceremonial cycle, the world will remain in balance, the gods will be happy and rain will come. Because they think of their crops as gifts, the Hopi Indians live in harmony with the environment.
...eir records by building structures that would observe the sun. the Bighorn Medicine Wheel in Wyoming dates to AD 1400 to 1700. Lines drawn between major markings on the wheel point to the location of solstice sunrises and sunsets and also toward the rising point of the three brightest stars that rise before the sun in the summer. About fifty medicine wheels have been discovered, several are thousands of years. Many of them have the same alignment as the Bighorn Medicine Wheel. In Chaco Canyon, New Mexico two spirals carved into the rock by the prehistoric Anasazi can be used as a calendar. A dagger of light penetrates the shadow of adjacent rocks. The dagger moves with the sun to different locations on the spiral.the full pattern also reflects the 18.6 year cycle of the moon as well as the yearly cycle of the sun. The ancient Native Americans were not sophisticated astronomers in the sense of coherent theory behind the movements of heavenly objects, their level of understanding of the time cycles of the sun, moon and planets was great. The methods for recording and keeping track of the seasonal movements was clever and displays a cultural richness that varies from tribe to tribe.
John McTaggart in his essay “Time” presents a radical argument that claims time is unreal. While the argument is interesting and has attracted much attention for his arguments, I remain unconvinced of the argument he makes. This paper will lay out McTaggart’s argument that time in unreal, critically analyze why I believe McTaggart’s argument fails and present an alternative idea about time, utilizing aspects of McTaggart’s argument.
In Sun Chief particularly the chapter called “the Making of a Man” we can see that food is very important spiritually to the Hopi people. In the Wowochim ceremony each boy is given their manhood name over a “mother-corn ear” (159). In each of a dozen or more ceremonies we see that certain practices such as the sprinkling of corn (159, 160, 162, etc.), or the eating of unsalted foods as a form of fasting (158, 161, 165, etc.), is a major theme. This notion of giving foods back to the Gods, likely stems from the location of the Hopi nation in the desert region of the American southwest. Because food is scarce here, the Hopi people look upon it as the chief gift of the Gods, and therefore the offering of food back to the Gods makes sense. It also makes sense that in certain times of exceptional spiritual devotion, the giving up of food would be necessary to show an intense piety and strength.
The Navajo take pride in their family life and the events that surround them. Their seclusion from society is the base of their customs and activities they treasure used to entertain their People. The Navajo culture is rich in past heritage, ceremonies, and rituals. In everything they do whether it be the birth of a child, planting crops, or healing the sick, some type of ritual is done. These rituals and ceremonies can last fro...
The Hopi Indians use art in their everyday life from woven rugs to clay pots. Art is a very important aspect of the tribe’s life and each piece is said to have a story behind it. The Hopi tribe even has dances said to bring luck and prosper to the community. They also have a very unique piece of art that ties directly to their religion, kachinas mask and dolls.
"Social Time: The Heartbeat of Culture", is an article for Robert Levine and Ellen Wolff, it extend readers with the authors’ viewpoints and research about ‘time-sense’ in different cultures. Robbert and Wolff emphasize that there is difference of ‘time-sense’ in two levels, which are inter cultural and cross cultural. When we move into a new culture, understanding the differences of ‘time sense’ might help us to set ourselves to new people and also new places. The author also describe how ‘time sense’ vary in different cultures is more explained by the author’s experience and research. Having lived in Brazil meaning "tomorrow" referring to that Brazilians usually defer whatever they need to do. To find out if "the ‘manha’ pattern oversimplified the real Anglo/Brazilian differences in visualization of time", Robert did the research to compare the ‘time sense’ between college students in Brazil and Fresno, California. The result showed that students from Brazil have more flexibility in ‘time sense’ than students from California, and that because Brazilian have different ideas of time...