A Snapshot Of The Village Life During Bronze Age Vietnam

In this section, I will analyze the culture of the Kumeyaay people taking into regard the artifacts available in the museum. To begin with, the bow and arrows could have been used for two main reasons. The first is for hunting wild game. Wild game was a source of food to many ancient communities around the world. On one of the printouts in the museum, I read that the Kumeyaay used to hunt along the coast as well as in the inland and rabbit was their main source of meat. The arrows were made from cane and straightened in soap stone.

The shaman wears a fabric veil while a trance state is being reached. The mask not only blocks out reality, but additionally cover from evil spirits. Restricted in which a shaman returns the soul to the body is through a string-tying custom. Different colours such as white, red, blue strings are fixed to protect individuals from spirits in the form of illness. These strings signify the binding up and holding in place of the life-souls. When Paja and his wife became sick, their relative performed a healing ceremony for them (McSilver & Siegel, 2001). During this ceremony, strings are tied around their wrists to restore their souls to their bodies. The Hmong culture has a lot of traditional activities they perform. During funeral rituals of the Thaos' relative, Uncle Por, relatives give up a chicken for Uncle Por to bear on his excursion to discover his ancestors. Shamans endeavor to mend illnesses through sacrifice to the spirits, for example, with animals. Hmong trust that the souls of creatures and people are firmly connected. They give up a cow to call Paja's soul home, a pig to assuage the mother's soul, and they tie strings around their wrists to keep their souls bound to Earth. In Hmong culture, the souls of conciliatory animals are joined with human souls, in this way, a shaman uses a animals spirit to protect the patient's soul. (McSilver & Siegel, 2001). The Hmong individuals trust

During this time people think that tradition has always been a trait of people stuck in the past, never up to date with what was the style at the time. In The Jade Peony, Wayson Choy writes about, Grandmama, Sek-Lung’s grandma and the effect her traditionalism had on Sek-Lung after her death.

In comparing The Tibetan Mandala and the Navajo Sand painting the sand drawings are from different cultures, yet their purpose is the same. A better understanding and appreciation comes with looking at these works.

By erecting alters in homes and placing shrines in fields and along trails, they try to drive away the evil spirits that infect their people. If a treatment from a Shaman does not work, the people do not blame the shaman. Instead, they see that the evil spirits could not be driven from the person’s body. Symbols and patterns were decorating on the clothing that the Hmong women made from hemp. These patterns and symbols were created from dyes that came from vegetables and were used to drive away evil spirits and attract friendly ones.

The Umuofia's principle in blending the instruments implies their dynamic culture. In specifically, the community ceremonies on battles and warriors where

In Chapter 2 of Ancestral Lines, Barker explores many concepts relating to the Maisins methodology of subsistence. Barker outlines three main methodologies that the Maisin use to sustain their lifestyle: horticulture, reciprocal relationships and trade. The major items needed for the Maisin to subsist include food,Tapa cloth and a social system (Barker 2016; ). When discussing the concept of horticulture and its importance Barker specifically references the garden as a means of not only providing food for families but also determining gender roles, connecting with ancestors, developing morals and establishing a political identity (Barker 2016; ). The concept of the garden liases with his exploration of the role of different reciprocal relationships

According to Kashima (2010), defining what culture means is a difficult task. Culture can be considered the individual differences of identity. Culture is established by numerous things such as ideology and beliefs. While categories of culture are not limited to only country, a common classification of culture is that of different countries. Vietnam’s culture is diverse, influences from many countries have played a role in shaping Vietnam’s culture. Years of Chinese rule, French imperialism, social conflicts and war have given Vietnamese culture a unique richness of language, music and history.

Souls, spirits, and their purpose regarding humans and life influences different Hmong cultural traditions, such as the Seed Ceremony, the String-Tying ritual, and a Hmong funeral (PBS:1). Each tradition involves souls and their connections to the human body, which establishes the importance of souls in the Hmong culture as they are a continuing theme and belief in many traditions and rituals (PBS:1). The Hmong and this connections to the soul is an example of habitus, unconscious actions and activities individuals in a group do often. The people are believing in spirits and their connection to souls. It is an unconscious and unquestionable belief shared by the Hmong people; therefore, categorizing the active thought and belief in spirits as habitus. Considering the Hmong’s viewpoint on souls in traditional rituals as habitus is critical to understand because it establishes that these views are common and important to the Hmong, thus establishing this view as an ordinary detail of their life. Spirits and their healing powers have a much greater value in Hmong culture over other healing methods, such as western medicine. Due to their large faith and belief in healing with spirits, other practices are not taken as seriously, as evident by Lia’s parents and not following the medication’s directions. There was a language and cultural barrier that also influenced their

Due to their living conditions, the culture and society of the Hmong and can be compared to that of an agrarian culture and agrarian society (Turner 1984). For example, the Hmong has always turned to agriculture wherever they lived as a prime source to obtain food and as an opportunity to earn an income whether it be selling or trading their crops. Even today, where some of the Hmong’s living in the United States could still be found farming and selling crops at local farmers markets as their primary source of

In the novel “The Spirit Catches You and You Fall Down” it shows a lot of the superstition that they believe in the Hmong cultural. It talks a lot how they believe when a women gives birth to a baby they have to put their placenta under the bed if it was a girl and if it was a boy they would bury it in a great honor like in the middle of the resident the gradient of man will guard the house. “If it was a boy, his placenta was buried in a place of greater honor, near the base of the houses.” This is what the Hmong cultural believe in, when where voodoo science didn’t really believe in superstition but with playing with

These dolls were designed to be the physical representation of the various Gods. Many Katchina artists would create their pieces, according to their own preference of God and styles. They were made by men that would use specific lumber to carve one doll at a time. Dedicating a lot of time to details of the dolls. The Hopi Indians believed that their dolls had spirits that would protect and guide them. They believed that their ancestors would provide them with great fortune such as health, rain and ect. Their society believed in the reincarnation of their loved ones in inanimate objects. “It was commonly said that the Hopi are an extremely practical people who use every possible tool to survive in their inhospitable semiarid environment. Common also is the idea that the Hopi are extraordinarily spiritual since much of their time is devoted to ritual activities.” In other words, Loftin’s asserts that the Hopi Indians were highly practical and ceremonious. Which meant that these tribes devoted most of their day worshipping Gods and working on their crop. The Hopi tribes believed that each part of their life’s were interconnected with one another and the spirits. The Katchina dolls played a big role of being the visual representation of their spiritual ancestors. “When the Hopi’s carved wood, they were not simply performing a technical act. Certainly, they are doing that, carving a

Ng, C. (2010). Symbols of Affinity: Ceremonial Costumes in a Minangkabau Village. The Heritage Journal, 5, 26-55.

On Key Symbols Author(s): Sherry B. Ortner Reviewed work(s): Source: American Anthropologist, New Series, Vol. 75, No. 5 (Oct., 1973), pp. 1338-1346 Published by: Wiley-Blackwell on behalf of the American Anthropological Association Stable URL: http://www.jstor.org/stable/674036 . Accessed: 05/09/2012 09:42

In the essay the discussion will be based on the social groups of the upper class and the lower class in the city of Hanoi in Vietnam and how the social groups have different meanings and values to the urban places.in the last thirty years Hanoi has developed from one of the poorest county in Asia and is now thriving amongst the richest countries and the population has grown dramatically ‘overnight expansion of the city’s population from approximately 3.5 to 6.23 million inhabitants’ (Turner and Schoenberger 2012). The developement and upscale has left many major impacts on the country and its society especially the poor. we see that many of the poor have lost part of their livelihoods and have suffered through the changes