Gisaro Ceremony Among Kaluli Society

Throughout history, religions have diverse impacts on humanity. As a part of society, people have lots of types of relationships with each other. As the most popular ideology in ancient world, religions lead not only how people think about the physical nature. They have also affected to how people relate to each other through different rituals and rules. The hunka ceremony of Lakota is one of the rituals, which builds a special kind of relationship between some people who were in the ceremony. So how hunka affect to people who participated it? How is the ceremony similar from the sacrament of marriage and some other ceremony?

(Bowers, A.W., 1992) The village members that planned on searching out their enemies could be seen giving feasts to the older men for advice, checking their riding equipment and ceremonial bundles. Warfare was highly encouraged within the tribes and males hoped to show publicly their military accomplishments. The members of the tribe that were asked to remain in the village to help protect women, children and the elderly were praised just as high as if they returned to the village victories from

tribal members profess their dedication to their traditions and beliefs. "The feast of the New Yam

The `savage' people have a ritual of their own which has multi-purposes. The details of the ceremony involve a `sacrifice' where a boy gets whipped until he collapses in order to "please Pookong and Jesus." (117) Similar to the `civilized' society, this ceremony shows how the people of this society value community and stability. The boy getting whipped is willing to get beaten for the good of the people so that the land would be blessed

Burying individuals have impacted the people of ancient Hawaiians greatly. As in other cultures, recognizing a deceased person played a key role in the ancient society, whether it was a strong leader or a stranger. This was no different for the Hawaiians, as death was a matter not taken lightly. Even though emotion is common while observing burial, native Hawaiian had taken it to another level. “Relatives or close ones to the deceased person would tear away hair, knock out teeth with a stone, scar their skin, or even cut off an ear, especially if the high chief had passed” (Fullard-Leo). However, Hawaiians also saw a significance when a relative had been

"Body Ritual Among the Nacirema" is significant as it establishes the issue of representation in ethnography. The purpose of the article is to raise the question of how can we study a different culture from the outside and how can we understand our own culture from within. Culture can be defined in many ways, Tylor (1871) stated that culture is; “…that complex whole which includes knowledge, belief, art, morals, law, custom and any other capabilities and habits acquired by man as a member of society.” Therefore, the article presents the topic of cultural relativism, arguing that there is no impartial viewpoint from which to assess cultures, that every culture should be interpreted and understood from the

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).

In most ancient civilisations, dance was an important component in temple rites. In ancient Egypt, priest and priestesses would perform stately movements mimicking significant events that had occurred, such as war and famine. Bangarra Dance Theatre’s 2008 original production of Mathinna evokes the calamity, confusion and prejudice experienced by the members of the Stolen Generation. The performance is inspired by the true story of a young Aboriginal girls’ journey between the traditional lives of her ancestors to her western colonial adoption. In response to Bangarra’s production, Dance Critic Neville Wright composed that “Mathinna is a powerful dance work that I believe should be seen by audiences across Australia. It successfully educates and informs modern audiences about the hardships and horror that the Aboriginal people endured during what was a very shameful period of Australian history”. The following report will investigate the validly of this quote by evaluating three separate sections of the performance.

“Even thought the black box lost its meaning they still remembered to use stones”(Griffin8). The villagers remembered the negative and not the positive in the ritual. The villagers don't think about others just themselves. Griffins statements can be used to state my claim about cruelty behavior. Their main arguments can be used in my essay towards authority and violence. Griffins article talks about how the villagers are being brought down by Old Man Warner and continues the tradition and converting it to violence. Instead of standing up to Warner and protesting that is not right to treat human beings as a form of assumption in sacrifice in order for crop growth to

This ritual unlike the savage reservation is more pleasure based and Different from the Savage Reservation citizens of Brave New World are offered a stable and community

Souls, spirits, and their purpose regarding humans and life influences different Hmong cultural traditions, such as the Seed Ceremony, the String-Tying ritual, and a Hmong funeral (PBS:1). Each tradition involves souls and their connections to the human body, which establishes the importance of souls in the Hmong culture as they are a continuing theme and belief in many traditions and rituals (PBS:1). The Hmong and this connections to the soul is an example of habitus, unconscious actions and activities individuals in a group do often. The people are believing in spirits and their connection to souls. It is an unconscious and unquestionable belief shared by the Hmong people; therefore, categorizing the active thought and belief in spirits as habitus. Considering the Hmong’s viewpoint on souls in traditional rituals as habitus is critical to understand because it establishes that these views are common and important to the Hmong, thus establishing this view as an ordinary detail of their life. Spirits and their healing powers have a much greater value in Hmong culture over other healing methods, such as western medicine. Due to their large faith and belief in healing with spirits, other practices are not taken as seriously, as evident by Lia’s parents and not following the medication’s directions. There was a language and cultural barrier that also influenced their

The author’s purpose in writing this article was not to show the “Nacirema” as an example of how extreme human behavior can become, but how an outside perspective can affect your perception of an alien culture. If one were to look at the “Nacirema’s” cultural behaviors regarding physical appearance and health without any insight or knowledge of the specific beliefs or values of that culture, they might seem bizarre and even incomprehensible. By showing behaviors and “rituals” performed by this unknown tribe, Miner allowed others to see that the way studies were representing distinctive cultures was narrowminded and defective. Without the proper comprehension of the basis of any society, huge cultural misunderstandings could occur. Of

In the novel, Ceremony, Leslie Marmon Silko writes about an Indian veteran and his struggle to deal with the stresses of war. Early in the novel Silko reveals some of the rituals that the Laguna Indians perform. One of these traditions is the ritual they go through after they have hunted in order to show their appreciation for the animal, in this case a deer. Some of the other Laguna traditions include the rain dances they perform during a draught and various other ceremonies. After returning from the war a traditional medicine man, Ku’oosh attempts to cure Tayo of his war-sickness but fails because his warrior ceremony is outdated. Therefore he refers him to another medicine man, Betonie, who may be more able to

Perhaps two to three times a year at most, members of a neighboring long house appear to spend time with the members of the other longhouse before returning by night to perform what the Kaluli people hold as the cultural and emotional highpoint of the year. The Gisaro ceremony tells a story of lost loved ones; it brings to the forefront of the mind the pain and anguish of nostalgic recollections of the past and what is longed for once more. The dancers arrive by night dressed in the most ornate of dress, like that of the Kalo birds with feathers and body paints constructed from ingredients from around the rainforest to perform the ceremony aimed at eliciting emotional and angered response from members of their neighboring longhouse. They sing out as though they were loved ones lost, taking on the identity of these loved ones reincarnated in the Kalo bird after which they are dressed. As they perform, the members of the group who have experienced the loss grow largely emotional and angry, taking out their anger by plunging torches into the shoulders of the dancers to get back at them for causing such heartache. Though the fired torches pierce their skin, the dancers do not react and continue their performance long into the night – often for hours at a time. The following day, almost as a peace offering or an apology for causing so much pain in the heart of their neighbors, these performers return to deliver food to them and no animosity is held. Though an incredibly painful

One can understand how traditions are easily lost through the handing down of information, beliefs, and customs by word of mouth or by example from one generation to another. Traditions that lose their meaning due to human forgetfulness can cause dreadful consequences to occur. Although "the villagers had forgotten the ritual and lost the original box, they still remembered to use stones" to kill the forgetful woman.