Doing Fieldwork Among The Yanoomamo Analysis

While the Yanomamo travel for several weeks when the jungle fruits and vegetables are ripe, they are a tribal society settled in villages, which break into small groups to go off on collecting expeditions. During such expeditions, game such as wild pigs, large and small birds, monkeys, deer, rodents, and anteaters, are hunted. The bulk of the Yanomamo food, more than eighty percent, is grown in

Shaki, or Napoleon A. Chagnon’s 15 month enculturation with the Yanomamo tribe, Bisaasi-teri is characterized by fear, discomfort, loneliness, nosiness, and invaluable experiences through relationships and modesty about human culture. Chagnon documents the experience through the struggle and discovery surrounding his proposed research, as his lifestyle gradually comes in sync with the natural functions of his community. Much of his focus and time was consumed by identification of genealogical records, and the establishment of informants and methods of trustworthy divulgence. Marriage, sex, and often resulting violence are the foremost driving forces within Yanomamo, and everything that we

Chagnon felt that the most important aspect of his research in Bisaasi-teri was to collect genealogical information and organize the marriages and relations between the villagers. This turned out to be his most difficult task, but nonetheless the most useful. He tells in the very beginning of the ethnography that the Yanomamo are considered a very “primitive” societal organization of human beings. The most obvious sign of primitive human life is simply the way the dress. In addition, their fickle nature, lack of industry, methods of hunting and gathering, and political organization, contribute to their primitive nature.

In Patrick Tierney’s article “The Fierce Anthropologist,” he discussed the faults that are, or may be, present in Napoleon Chagnon’s anthropological research of the Yanamamo, or “The Fierce People,” as Chagnon has referred to them in his best-selling book on the people.

Pederson (7) explains that there are stages of culture shock, which he identifies as the honeymoon, negotiation, adjustment, and adaptation. In the honeymoon phase, a person is likely to get excited about being in a new place, meeting new people, tasting new foods, and acquiring new habits. However, as time passes by, they get into a phase of negotiation, where the differences between the culture one is used to and the one they find themselves in start to become apparent. Feelings of anxiety, anger, and frustrations start to take shape as unfavorable events perceived as strange come in the way of the person 's life, especially if a person does not feel accepted in the new culture (Mukherjee 273). Loneliness may set in, and the urge to go back to the familiar culture strongly comes into play. However, as time goes by, adjustment sets in, usually within six to twelve months, and one gets accustomed to the culture and also comes up with a routine. By this phase, one knows what is expected of them, and life once again becomes ‘normal.’

Sabina Lohr is the author of, “Day in the life of Tiwi Island’s Aboriginals.” It’s a short article written to describe the life of Tiwi’s aboriginals and how they have adapted to modern times. Sabine Lohr explains her experience with the people and how they managed to retain and practice their culture and how they have adjusted to modern times. Stephen Wallace is the author of, “In Ecuador’s Amazon, a small tribe lives under a dark, oily shadow.” This article is about a trip Stephen Wallace took to the Amazonian forest to visit the indigenous tribe, the Achuar Indians. Once there, he experienced what they do from day to day and learned a bit about their culture. His main reason for staying, was to learn about how the outside world affected this tribe and was it in a negative way.

Studying abroad will provide me the unique experience of learning a language from the perspective of one of the many cultures that employs it. Nuances that are difficult to convey in a classroom will, hopefully, come to my attention naturally. We see similar methods of immersion learning everywhere. For example, if one wants to develop a rudimentary level of understanding of the culture surrounding a type of music, they can start by looking up the music and listening to

The curiosity of what people would be like without western influences pulled Nepolean Chagnon in, leading him to the Yanomamo, a tribe in the Amazon who has only recently come in contact with some western culture because of church ministries. The ministries showed up only a few years before Chagnon, meaning that the majority of the Yanomamo have had very little influence from them. Chagnon’s goal was to record all aspects of the Yanomamo’s life, everything from their individual interactions to the social politics between the villages. Although it takes time to gather all the data and verify that it is in fact true, Chagnon started to notice patterns of violence throughout the Yanomamo culture.

Anthropologists in order to learn about one culture have to physically enter that society and live for years to learn their culture very well that called fieldwork. During field work there are challenges that are caused by extraordinary experiences that researchers do not expect and that would be culture shock. Napolean Chagnon was one the anthropologists that went to Yanomamo villages in order to learn their culture. He reported challenges that he has faced to at the beginning of his arrival that he never expect. When Chagnon first met the Yanomamo became shocked that dozen Yanomamo looking at them, fully naked, sweaty, and with mouth full of tobacco that were place between lower teeth and lips. Also their face was covered by green strands

Today we live in a globalized world, the world is interlinked on so many social, political, and economic levels that everyone’s culture has somewhat bled into each other’s. So it is extremely rare for anthropologist to find tribes like the Yanomami. “The Yanomami are a tribe of roughly twenty thousand Amazonian Indians living in 200 to 250 villages along the border between Venezuela and Brazil.” (Borofsky, R., & Albert, B. 2005). The Yanomami have been studied by anthropologist since the 1950’s and are said to be important to anthropologist because of the unique lifestyle they live mostly unpolluted by the western world (Tiffany,S., Adams, K., 2002). When people are as isolated as the Yanomami, it gives anthropologist an amazing opportunity to study the unique development of a society. A product of society is social construction, a social construct is basically a set of rules that a society establishes for themselves over time, the members of that society may follow those rules but the rules aren’t inherent. The world that we know and the most rules that we follow are socially constructed. One of the biggest social constructions is gender, gender is a social construct that can seep into every area of life, this paper will explore the Yanomamis childrearing, politics and religion through the lens of gender. While the Yanomami live very unique lives that we can and should learn so much from, today the Yanomamis way of life is under threat.

The Yąnomamö are a group of Indians that live in a tropical rain forest in Southern Venezuela and part of northern Brazil, isolated from other human life. They do not bathe regularly, nor do they wear clothing, except for a few cotton strings on around body parts. Their warfare with neighbors shaped Yąnomamö politics Their daily life revolves around gardening, hunting, gathering, visiting, and producing the few material possessions they own. In their tribe they can earn a 'living' with about three hours' of work per day. Most of what they eat is what is grown in their gardens (mostly plantains), and a variety of meat from game animals (hunted daily by the men). They live in very open spaces, so privacy is very rare. Villages are either

One of the most obvious difficulties for an international student is culture shock. Culture shock is the result of moving from an environment that is familiar to one that is not. Adjusting to new food, people, environment and

Cold Water, directed by Noriko Ogami is a documentary from 1986 about cross-cultural adaptation and culture shock. It is about diving into a new culture and having it feel, as one foreign student puts it, like a “plunge into cold water.” Twelve Boston University foreign students express their perceptions of their experiences in the U.S. as each of them (plus one American student and three specialists) is interviewed about living and studying in a new culture. Initial focus is on the arrival and immediate post-arrival period and the culture shock which, for most of the interviewees, follows on its heels. It becomes clear that central to the problems encountered

Yanomami live in isolated areas to avoid conflict. They're more of horticulture tribe, but has things similarly in common with the hunter and gatherers. According to Yanomami Challenges in the Rainforest Article there are 22,500 Yanomami members who live in about 250 villages located in Brazil and Venezuela. Outsiders seem not to have respect for their land. There are some types of gold mining going on ruining their chance of traveling on drenched days. This is more of a horticulture group, which slash and burn taken what seems to be valuable for survival and move. Yanomami became more familiar with the European by participating in the slave trades. The cultural ecology article discuss how they shave hidden trails that they take in the forest

In 1974, the Yanomamo Indians of Venezuela and Brazil, presently have 15,000 people scattered in villages in the Tropical forest. The past 100 years they expanded in all directions and it is still going on today, continuing process of micro-political evolution. This led to “linguistic demographic and organizational differences” in the large chunks of villages that contain the entire tribe. The Shamatory population block is typical in the South West. Their original villages grew to 150 people and phisioned to produce two new villages that entered into wars with each other, moving further and further apart, penetrating new lands. They grew, phisioned and entered into wars among themselves and their neighbors. In 1974 there were