Analysis Of The Poem ' Ancestral Lines ' By John Barker

The Trobriand Islands of Papua New Guinea have been a landmark of anthropological study since the early twentieth century. Anthropologists such as Bronislaw Malinowski and Annette Weiner have written extensive ethnographies detailing the patriarchal ruling structure and matrilineal descent style of Trobriand society. Different functionalist approaches to anthropology have attempted to give meaning to the complex Trobriand culture. Perhaps one of the greatest performances of Trobriand culture is in the case of death, which sets into motion a number of exchanges with layers of individual, social, and cultural meanings. By examining Trobriand death rituals and analyzing structural functionalism versus pure functionalism, a comprehensive understanding

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

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

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 opportunities for Blacks, and a strong desire for reinvention. Influenced by the plight of African Americans in both regions, Jean Toomer published Cane in 1923. Using a mixture of poems and short stories, Toomer focuses on the Southern and Northern narrative and ultimately addresses the reconciliation of the two regions within an individual. Many writers that participated in the Harlem Renaissance revered Toomer’s unique approach to the Great Migration. When speaking of Jean Toomer, William Braithwaite exclaimed, “[he] is a bright morning star of a new day of the race in literature” (ix). Though Toomer had a complex relationship with the notion of race and being categorized as a Negro writer, his work in Cane tells the heartbreaking reality of the violence, suffering and social experience of African Americans in the early 20th century. Toomer utilizes three stories, “Becky”, “Face” and “Cotton Song” to tell the story of a “white woman who had two Negro sons” (5). The continued references to religion, violence, nature and the unknown, mark Toomer’s attempt to tell the story of people who do not align with Southern societal norms during the early 20th

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.

Pacific Islanders’ way of life is determined by their outlook on life, a perspective influenced by how religion, the inhabited land, the sea and all that exists around them interconnect. Nature is seen as sacred. Living with it is a lifestyle in itself. Their stories and myths, their traditions and numerous ceremonies held at specific times, their language, the way they use natural resources,

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 attempt to bond with Perry again as he once did.

The 3 poems that will be discussed based off perseverance will be “The Lost Boys”,”Mother to son”, and “Nick Vujicic Life without Limits”. These 3 poems are showing perseverance based on the story. If you like given stories about perseverance these poems are a great source being shown. In the poem of “The Lost Boys” there was 2 boys growing up living a hard life.

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.

Anthropologists have the difficult task of delving into the complexities of human culture. An intrinsic element of every culture is worldview. A worldview is the manner in which a society or individual interprets the world. H. Richard Niebuhr in his book Christ and Culture wrote, “Everyone has some kind of philosophy, some general worldview, which to men of other views will seem mythological.” So how do anthropologists make sense of the worldviews that they study, if the worldviews of other cultures are so naturally foreign to us? The book Spirit of the Rainforest by Mark Ritchie depicts a conflict between opposing worldviews. On one side of the story are missionaries and anthropologists, who for the most part look at the world through the lens of science and on the other side is the narrator, Jungleman, and the Yanomamo culture with a strong bond to the supernatural. This paper will use examples from the book to show the conflicting interpretations in the two groups understanding of the world. It will also discuss the merits of synthesizing the differing worldviews and point out areas in which each of the worldviews will need to be changed in order to deal with the new information that they are exposed to in dealing with a new culture.

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

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