Culture Change And The Massai

The Mahele had social impacts on Native Hawaiians which is stated in the Letters of Distress that “Kane’ohe have withheld the firewood and la’i and the timber for houses”. Without the firewood they can’t cook anything or stay warm. In result of no firewood “the children are eating

The Ashanti people live in central Ghana in western Africa approximately 300km. away from the coast. This is a major ethnic group of the Akans in Ghana, colonized by British until 1957. To this particular group, the family and the mother’s clan are most important. A child is said to inherit the father’s soul or spirit (ntoro) and from the mother a child receives flesh and blood (mogya). Instrument such as talking

Maasai have a relatively complex culture and traditions. In fact, for many years they were

Chickasaw tribe has a rich tradition steeped in the arts, housing, food , language and society

During this time if the makaainana wanted to legally own the land they had been occupying for generations, they had to register claims. Only a few of the makaainana submitted their claims and fewer were even awarded lands. Less than one percent of the land were awarded to the people whom had actually worked the land. The total of the lands which were awarded to them was 28,658 acres (Andrade 84).

Stories that have been passed on for decades by Indigenous people have many cultural values and meanings that can help teach and guide others. In his book Earth Elder Stories: The Pinayzitt Path, Alexander Wolfe’s includes three stories “The Sound of Dancing,” “The Orphan Children,” and “Grandfather Buffalo,” that reveal important Anishinaabe cultural values. In the story “The Sound of Dance,” the value of family sacrifice is shown as a strong Anishinaabe cultural value. In the story “The Orphan Children,” Wolfe expresses the importance of orally transmitted knowledge as a core Anishinaabe cultural value. Then in “Grandfather Bear,” the keeper of knowledge emphasizes the importance of the connection to the past, especially within family relations in Anishinaabe culture. There are many cultural values that can be found in these three stories told my Alexander Wolfe. Family sacrifice is one of many values shown throughout these stories, specifically in the story “The Sound of Dancing”.

With globalization and colonization taking over almost the entire known world, native tribes who are indigenous to their lands are losing control of the lands that their people have lived in for ages to the hands of foreign colonizers who claim the land as their own. Now, indigenous people all around the world are struggling to reclaim the lands and rights that were taken away from them through non-violent social relations with national governments and large corporations. Anthropologists have recorded how indigenous people across the globe attempt to create relations with national governments to reclaim rights and lands that they once had before the colonization of their ancestral homeland.

In tribal Africa, the most important aspect of life and survival was the family. Unlike the

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

Commonly referred to as Bushmen by the general public and thought of as being harsh wild people that live in the “unlivable” Kalahari Desert. The Ju /’hoansi tribe native to the southern African desert, located along the border of Namibia and Botswana, have been misunderstood and stereotyped for a long time. This is until a man by the name of Richard B. Lee came along and wrote an ethnography about the local systems of the Ju and completely changed how an outsider might view this rural tribe, along with being a fine example of proper long-term field research in social anthropology. This highly regarded book on the Ju /’hoansi is titled “The Dobe Ju /’hoansi.” Although Lee states in the

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

Regarding culture the way Indian tribes keep their heritage alive was through stories and song. The elders in the tribe

The Arikara Tribe A rich cultural history of a proud tribe is slowly slipping away and disappearing. As many years ago a tribe took a chance and stood up for what they believed was right and paid a severe price for their ideals. As they were forced off of their land and onto reservations like many Native American tribes. However, there are still a few fighting to keep their culture and history alive and well.

The belief in kinship with creation is widely supported within most indigenous religions. In this way of thinking, there is more importance placed on the concept of “we” than there is on the concept of “I”. Here, the family or village is where strong emphasis lies. In many indigenous traditions, developing and maintaining a respectful relationship with spiritual energy is paramount. This concept doesn’t only apply to humans, but also, in many cases to the immediate natural environment as well. The oneness of the body and the land is vital. Many think of themselves as mere ‘caretakers’ of the earth, and nothing more, who has a duty to nurture and preserve it for future generations. Certain animals are seen as spiritual conduits, just as certain trees are seen to impart herbal healing secrets.

The Mbuti people are known as foragers because their main source of survival lies on hunting and gathering as they move from one place to another. They originated from a region in Africa called Congo. The Mbuti people even with their fairly decent population prefer to be grouped into smaller groups or bands which are mostly made up of close relatives. They live in the rainforests of central Africa, where they have lived popularly for more than 6000 years now.