Analyzing Drum Creation Within The Basongye Bala Tribe Of Lupupa Ngye

Although the Kayapo and rubber trappers in the Seringal Bom Futuro area exhibit similarities in their struggle for status, they are ethnically and cultural divided. Unlike the Kayapo, rubber tappers are not united by their ethnical background but rather a way of survival. As a tribe of indigenous people, the Kayapo live in “large autonomous villages scattered on both sides of the Xingu River” (Turner 140). Surrounded by tropical rainforest and grassland,

"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.

Anthropology is defined as the study of human societies and cultures and their development through time. This is shown through Clifford Geertz essay “Deep Play: Notes on the Balinese Cockfight”. In his essay, he attempts to give insights on the Balinese culture and mainly focusing on the significance of Balinese cockfights within the Balinese culture. Throughout this paper, first, I will briefly summarize Geertz’s essay, then, I will discuss his use of ethnographic fieldwork and ethnocentrism in Bali and how it led him to the discovery of the Balinese culture. Finally, I will discuss cockfights and their meaning and significance within the Balinese culture.

In the beginning, many native americans were killed, while Omaamikwe was guided by a spirit. Protecting Omaamikwe was the spirit’s task and succeeded. Then, after some time a drum came to Omaamikwe which was the big drum. Omaamikwe was instructed on all the songs and eventually the big drum society was formed. Today the big drum is a powwow drum which is very social to the people. The drum’s purpose is to bring people together at a powwow. Which is a gathering of people to celebrate their heritage. The arrival of the drum allowed people to communicate with spirits and was vital to their own spirituality. Such vitals were pleasure, healing, hunting, war, and ceremony to ensure the spirits were with them. A sound of thunder comes from the drum

On a “Trip to Congo” Sir Richard F. Burton writes a story during his exploration to the Yellalla or Cataracts of the Congo leaving some detail insights of the customs and behavior of the African communities. He only gives his point of view from an imperialist position and sometimes denigrates and diminishes the people and their culture. Even though Burton had a translator throughout his trip the language barrier prohibits interaction with the communities and the ability to empathize with the natives. Interaction and understanding is the key to appreciate their behaviors, instead Burton

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).

Throughout history, many different cultures illustrate their history and their beliefs through various artistic objects that they create. These artifacts allow historians to better gage their lifestyle, their beliefs, and how their society operated. One example of this is the “Drum Beater” sculpting created by Karoo Ashevak that is especially famous for its illustrations of the shamans and the spirits. In this research paper, Karoo Ashevak’s “drum beater” will be dissected and analysed; from the Inuit culture itself, to the physical features of the sculpting, as well as the significance and symbolism of the sculpting as it relates to the Inuit culture.

“Remotely Global: Village Modernity in West Africa” by Charles Piot is a book based on the lives of the people of the remote village called Kabre located in Northern Togo. The author discusses the “vernacular modernity” of the people of Kabre village that has been influenced by a long tradition of encounters with outsiders that included the colonialists. The author provides an in-depth analysis with ethnographic details about the Kabre people as the author discusses a wide range of their culture and history that included houses and the structure of homestead, gender ideology, ritual like initiations, exchange system, and social relations (Piot 178).

While reading both ethnographies “The Hadza: Hunter-Gather of Tanzania” and “From Mukogodo to Maasai” it is easy to spot out differences and similarities between both these simple, yet complex, societies. People tend to believe that indigenous populations are always very similar, as I once did, but I would say while reading these ethnographies I found more differences between these communities and cultures than I did similarities. For my essay I am going to compare both the Mukogodo’s culture and life before and after the transition to Maasai to the life and culture of that of the Hadza. I am going to focus specifically on the similarities and differences between labor and labor

1909, over one hundred years ago, was the death of King Leopold of Belgium the sole owner of the Congo. Even years after he has left this earth and is no longer in the reign, the long-lasting effects he has had on the people and the land has forever changed the Congo. The memories left behind from the atrocities that occurred and the diminished resources due to extreme exploitation has prompted the author Adam Hochschild to write the novel, King Leopold’s Ghost. Using an Afrocentric point of view Hochschild describes how the events that took place under Leopold’s orders were acts of true terror and inhumanity.

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

While in Barbados, Ligon writes about cultural adaptations which are evident between the European and African inhabitants. Ligon knew a slave named “Macow”, he entered Ligon’s house only to find Ligon playing a musical instrument (called the “Theorbo”) and singing a song to it. Macow waited, watched, and listened attentively to these noises the Theorbo created. What caught Macow’s interest was the fact that the Theorbo made different pitches in sounds. All Macow knew was the drum, and how it was only capable of making a single tone. Ligon stumbled across Macow a couple days after this had happened. He noticed that Macow had a large piece of timber in which he was trying to duplicate the sound of the Theorbo. What Ligon points out in this story is the fact that some of the African slaves (or servants) actually have the potential to learn the Arts. Macow adapted to Ligon’s cultural practices and tried to duplicate them with this act.

When you surf the internet to look for the new about Central African Republic you hear stories about terror, civil war, rebels, murder, bloodshed etc. But what are the other aspects of life in the region that no news reporter wants to cover? A trip to the Center of the African rain forests reveals what happens and has been happening for very many years to the region’s residents. In Listen Here is a Story, Bonnie L Hewlett deals with different aspects of women’s lives of the Aka (Foragers) and Ngandu (Farmers) in this part of Central African Republic mainly, and reveals the political, social, cultural, Ideology in life of these people. There are some studies where people are travelling to explore the subjective experience of women’s in small societies, and this book is one of them.

“Ancestral lines” by John Barker is a book about the anthropologist’s experience in the Uiaku village located in Papua New Guinea. In the first chapter, Barker tells his readers briefly about him and his education, his and his wife’s experience with the Maisin community, and talks in great detail about the Maisin and their culture in the Uiaku village.

Work songs were another influential form of musical expression in the lives of slaves, and these songs were sung by a field of hands in order to coordinate and pace their work, and slave owners expected their slaves to sing. In fact, many slave-masters discovered that drums could be used as a secret means of communication. Many of the slave owners were concerned that this secret means of communication could eventually lead to a slave uprising. As a result, drums were banned, but the enslaved Africans substituted “hand clapping” in the place of drums in order to reproduce the complex rhythms of African drumming.