Analysis Of The Poem ' Ancestral Lines ' By John Barker

Mark Strand’s poem, “Poor North” depicts the life of a married couple facing countless struggles during a harsh winter. It tells of a man working in an unsuccessful store while his wife sits at home, wishing for her old life back. The way the wife copes with her sadness is both intriguing and perplexing. She misses her old life, even though it is described to have not been special; however, the wife may be a person who never feels satisfied or fulfilled by the external world due to internal conflict. Despite the wife’s obvious misery, she stays by her husband’s side and they stroll in the cold together, bracing the wind. As a means of escape from life, she peers into her past in order to find hope in the present.

Chapter one, “Fieldwork among the Maisin”, describes how anthropologist John Barker, author of Ancestral Lines, goes to Uiaku New Guinea to study the Maisin people. His specific goals were to study how a people can maintain a cultural identify in a modernizing world and how they can live without destroying their environment. Barker first arrived in New Guinea in 1982 where he examined “how the Maisin make a living, organize social interactions, conceptualize the spiritual world, and meet the opportunities and tragedies of life” (Barker 2016:2). He studied the tapa cloth, a fabric made from bark, that the Maisin use as a connection to their ancestral past and to help define their culture. Barker discovered that the Maisin have faith in traditional methods and do what they can to preserve that lifestyle. Barker‘s work went

Everyone inherits something during life, whether it be money from a recently deceased relative or physical features from parents. Throughout the poem “Heritage” by Linda Hogan, the narrator remembers all the traits and lessons that she has garnered from her kin. A superficial reader of the poem might assume that the narrator is simply reflecting on said traits and lessons, but in reality she is actually attempting to illuminate and reconcile the differences in her life.

"Children of the Forest" by Kevin Duffy "Children of the Forest" is a narrative written by Kevin Duffy. This book is a written testament of an anthropologist's everyday dealings with an African tribe by the name of the Mbuti Pygmies. My purpose in this paper is to inform the reader of Kevin Duffy's findings while in the Ituri rainforest. Kevin Duffy is one of the first and only scientists to have ever been in close contact with the Mbuti. If an Mbuti tribesman does not want to be found, they simply won't be. The forest in which the Mbuti reside in are simply too dense and dangerous for humans not familiar with the area to enter.

Providing therapy and societal acceptance of Isaaq’s again would help the healing process. By inserting Anthropologist into the lives and social networks of the Isaaq’s and Ogaden people we can better comprehend their relationships. The Anthropologist would use holism to create a complete understanding of how each group is still effected today. The information gained

Julissa Peguero Literature of the Harlem Renaissance Professor Miller December 15, 2014 The Intersections of Cane The Great Migration marked the mass exodus of African Americans from the rural south to the urban north. The migration was sparked by increased racial violence in the South, the promise of better economic

The Forest People, by Colin Turnbull, a British anthropologist, focuses on a tribe of pygmies, called the BaMbuti. The setting of The Forest People is the Ituri Forest, located in northwestern Belgian Congo. Throughout the five trips to the Ituri Forest, Colin Turnbull created The Forest People with his anthropological observations of the time he spent living among the villagers. One of the most fascinating aspects of Turnbull’s observations is based on the religion of the BaMbuti pygmies.

The, “Sorrow of the Lonely and the Burning of the Dancers”, is a ethnography written by anthropologist Edward Schieffelin, derived from his fieldwork with the Kaluli people of Papua New Guinea. The main focus of the book of the book is how many of the fundamental notions that are implicit in Kaluli culture are found in the Gisaro ceremony, which Schieffelin uses as, “a lens through which to view some of the fundamental issues of Kaluli life and society” (p1).

For the first two sentences, the speaker relies on memory to express remembrance and perhaps fondness in his tone. He attempts to recall Perry as he was, how he was perceived by those around him, not how he appears now as a ruthless killer. This was likely used in an

The book has been written when the anthropology field is undergoing critical technological advancement. It is aimed at reaching generations that are experiencing problems with self-identification, power and over-ambitious objectives. This post-modern anthropology insists that the outside is of importance just like the inside (Strathern 1988:65). The foreign culture in the report has been disregarded due to lack of proper authenticity and instead the ethnography front page space has been taken over by the backstage field workers and self-questioning commentary.

Critical Annotation of Watson Reading and Commentary Reading 5 Question One Assignment 2 Reading Watson, C.W. (Ed.). (1999).A diminishment: A death in the field (Kerinci, Indonesia). In Being there: Fieldwork in anthropology (pp. 141-163). London: Pluto Press.

Malinowski may have been the first to challenge how to study anthropology, but modernity and its need to create change, force social scientists to look outside the box and imagine how immense the word “culture” can be. Within Malinoski's Argonauts of the Western Pacific, he creates a bold, open-ended statement about anthropology that create subcategories; subcategories which span across any and all studies within it: “Imagine yourself (somewhere unfamiliar, in a foreign place, somewhere new)” (Malinowski 1922:4) – but one could argue that this quote encompasses all ethnographies, regardless of culture or background, and extends beyond the comprehension of the ancient and modern world, allowing anthropological analyses to branch off into many

Samoa, officially the Independent State of Samoa (In Samoan: Malo Sa'oloto Tuto'atasi o Sāmoa), previously known as Western Samoa is an Oceanian nation in the South Pacific Ocean entailing its two primary islands: Upolu and Savai’i. Polynesian explorers were said to have arrived on the island thousands of years ago, however its oldest known site of human occupation was the settlement of Mulifauna on the island of Upolu, which dates back to about 1000 BC. The Samoans have many imperative social and spiritual essentials that form their culture. The Purpose of this essay is to discover particularly the features of clothing, tattoos and warfare.

The Indonesian archipelago, in the middle of the rainforest contains a very isolated province south-east of Papua New Guinea. Inside the province lives the clan of Korowai, or ‘the treehouse people’. From the closest city, Jayapura, traveling to the clan requires a total of three days: by 1 Spirn, A. W.(1988b),

The Kaluli are a small clan of indigenous people who live in the rain forests in the Southern Highlands of the Great Papuan Plateau found in Papua New Guinea. The Kaluli people’s residency includes up to twenty longhouses each with about fifteen families in them, numbering roughly to about sixty to ninety people in each longhouse. The Kaluli culture does not involve any ranked social structure or individuals with hierarchical authority over others, however relies on strong egalitarian and equal values. The purpose of this of this paper is to highlight the Kaluli people’s identity, their unique upbringing and their struggles faced by missionization. This text will first identify how Kaluli children, both male and female are socialized and encultured in different ways through the mother enforcing certain traits, attitudes, behaviors, traditions and work ethics. Secondly this text will consider how missionization, i.e. the communication of other cultures and the indoctrination of Christianity by missionaries has disrupted the Kaluli’s sense of place. It will focus on the introduction of European-based time, the introduction and demise of some types of languages and the ownership of land and identity. Thirdly this paper will discuss how the enculturation of Kaluli children differs from more civilized enculturation of children and possible reasons for this