In the article, The People of the Lower Arafundi: Tropical Foragers of the New Guinea Rainforest,

The tribe lived in thatched houses before which were grass huts shaped like beehives. They had a communal way of life in their permanent habitations. When men went to hunt they build temporary shelters from buffalo hides. Before the modern times, the men dressed in breech clothes and occasionally putting on leather chaps to act as leg protection. Their hair was cut in traditional Mohawk or complete shaving of hair and wore single long tassel of hair on the top of the head. Women kept long hair styled in a bum or braid. They wore wrap around skirts and ponchos. In the modern times traditional dress and face paints are only reserved

Art was made by both men and women of the tribe. This was a time to get rid of used or worn items and new ones were put into use. They would make new pottery. After new items were made, the old items were burned at the town center.

"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.

The jobs of gathering and growing plants were doled out to the women.  They also

dedicated farm women. They took care of all of the food, clothing and just about anything else

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).

Sexual Division of Labor: Societies that relied primarily on hunting large animals, such as deer and buffalo, assigned that task to men, allotting food preparation and clothing production to women. Before such nomadic bands acquired horses from the

Like in most hunter-gatherer societies, The Mukogodo and Hadza both have a sexual division of labor, where the men and women often engage in different types of work. These two communities are similar in the fact that men are often the ones who are often spending more time foraging or gaining wealth and women often take care of the more domestic work and child rearing. For example, in both societies women are the ones who are fetching water and firewood for the home, and in the Mukogodo world it is common to see women carrying as many as thirty liters of water. Among the Mukogodo women spend 16% of their time taking care of domestic needs, while men only spend about 4%. However, Mukogodo men outweigh woman in earning wages, where they spend 11% of their time doing so. In both societies the women are the ones who do the processing and cooking of food. Another similarity in regards to labor, is that children from both societies start working and foraging from a young age. Among the Hadza, by the time children are 8 years old they go foraging with the women

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

They had ceremonies for several things. They have Midwinter ceremonies, Nature ceremonies, Maple sap ceremonies, Planting ceremonies, Bean ceremonies, Strawberry ceremonies, Green corn ceremonies, and Harvest ceremonies. Dances and songs are preformed counter clockwise. Some dances are preformed by men. Others are preformed by women. However both kept a beat played on drums and rattles. They like to have funny and fun ceremonies. The Onondaga tribe usually wears headdresses but women and men wear a type of skirt with sandals or slippers. The clothing they wear is specifically called The Gustoweh. The Gustoweh describes one nationality. The women and men would wear a type of pair of shoes that are like slippers with a flower on the front. They didn't wear long headdresses like the

The jungle by Upton Sinclair has made me realize how history shaped what america is today. It was in this book that raised the spotlight on many topics including: meat handling, minimum wage, workers compensation, sexual harassment, child labor and most importantly the right to express one's thoughts. Now we live in a country that not only honors our freedom but respects and looks over our health. The jungle takes place in the 1900s when over 9 million immigrants were flocking to America searching for what was known as the American dream. So was this particular lutheran family that came to America for just that. Not knowing that in the end they would be contributors of the awareness and importance of checking meat handlers.

“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.

The !Kung bushmen of the Kalahari Desert in Southern Africa are one of the few bands of hunter-gatherers left in the world. They survive by foraging for their meals while traveling, never settling in one specific area. Hunting and gathering was the primary mode of survival until about ten thousand years ago. Anthropologists have made assumptions about the hunting and gathering lifestyle of current populations because it seems like a precarious method of living. Moreover, the Kalahari area where the !Kung live in was perceived to be baron because it is a desert. However, a study done over a period of years beginning in 1960 led by Richard Lee disproved the common misconception of the life of these foragers, proving that they were not

It has been shown that most societies that depend on foragers and hunting rely on close family ties for survival. Kinship is important because of the lack of resources (Nowak, 2010). Mbuti is a tribe of foragers and hunters, living on the resources they extract from forest. The Mbuti live in an area with an abundance of resources and close ties are not needed. Mbuti is the aboriginal name of the tribe; however the tribe is divided into sub-group (Mbuti and Efe). The name of the tribe depends on the dialect spoken. The Mbuti predominately speak the language of the Bantu and the Efe dialect is of the Sudanic language. The two clans of pygmies share a tropical rainforest stretching into the northeast sector of the Congo. The “Forest” is the core of the Mbuti culture (Mosko, p. 898, para. 6, 1987 a).

Among the Mbuti, gathering as a mode of subsistence occupies a place of relatively little importance. But net hunting, in groups, takes up the greater portion of daily activity time. The Mbuti do not engage in much gathering of wild plants probably as a result of 400-500 years of contact with the agricultural Bantu. The Mbuti of today have little need to gather wild plants because they exchange game caught during their hunts for metal implements and agricultural produce [banana, cassava, sweet potato, rice, etc.]…The Mbuti divide into two groups; one is a group which uses bows, arrows, and spears as its basic method of hunting, and the second which uses nets. (Tanaka, 1978)