Influence Of The Maasai Tribe In Africa

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

The Makah tribe is a native American tribe who lived in Olympic Peninsula in Washington State for centuries. Makah people tended to descend their culture to one another and ran on their traditions through generations. Makah tribe practiced whale hunting in the past as one of their historical traditions when they were given permission after Treaty of Neah. The Makah harvested whale for provisions and countries-exporting values. But most people think it 's demoralizing to kill a pure, innocent mammal like whale. As an outsider, we can’t go to conclusion and say their tradition is inhumane and needs to be stopped. If we put ourselves in their shoes, we could probably learn the truth behind the whaling process and decipher all the

7. The Age of Exploration had a long-lasting effect on Africa and the Americas. Europeans were initially interested in finding alternate trade routes to Asia because the Ottoman Empire had monopolized the routes that had been used in the past. The Americas were discovered on accident, but shortly afterwards Europeans began to colonize the continent. As a result, Native Americans suffered as well as Africans who were later exploited during the Atlantic slave trade.

From the 1500s to the 1700s, African blacks, mainly from the area of West Africa (today's Senegal, Guinea, Sierra Leone, Gambia, Liberia, Ivory Coast, Ghana, Dahomey, Togo, Nigeria, Cameroon, and Gabon) were shipped as slaves to North America, Brazil, and the West Indies. For them, local and tribal differences, and even varying cultural backgrounds, soon melded into one common concern for the suffering they all endured. Music, songs, and dances as well as remembered traditional food, helped not only to uplift them but also quite unintentionally added immeasurably to the culture around them. In the approximately 300 years that blacks have made their homes in North America, the West Indies, and Brazil, their highly honed art

Throughout history, Africa has been subjugated to multiple waves of its that clash at its innate sense of oneness. No more had one wave caused as much damage, than that of the disaster of the Trans Atlantic trade of Africans. This disaster has been unequivocally understood as one of the worst acts against humanity in recorded history. One of the many scholars that have come to study the traumas left behind by this episode in history, has been Mama Marimba Ani. Marimba Ani coined the term Maafa to encapsulate this field of interest. Maafa is the Kswahili (Swahili) word for disaster. In studying the Maafa, a focus is concentrated on the effects that the European ideal of capitalism has had directly on Africa as a continent, but also gives attention to the factors that led to this ideal just like how any analysis of history looks at the cause and effect of an event.

Settled in Kenya and Tanzania, the Maasai enjoy a simple life with an abundance of culture. With roots in pastoralism, the Maasai live an intriguing life with traditions unlike any in the world. Language, marriage, societal statuses, the economy, religion, and health are fundamental in appreciating all that the Maasai have to offer. The warriors of the savannas’ red clothing signify power, and with that comes a powerful amount of knowledge that is still being learned.

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

I believe that the Makah Indians should be granted the wavier to continue to hunt whales. Particularly, since the U.S Government signed the Neah Bay Treaty in 1855 with the Makah people, stating that it was OK for the Makah Indians to continue to hunt for fish, seals, whales, in exchange for 500 acre of their ancestral land. I feel it is only fair for the U.S government to keep their word and continue to let them hunt. In addition, the Gray Whale population has risen tremendously since 1926 and hunting 5 whales per year will not cause anymore damage. It is also very apparent that the Makah people care about the whales and don't view them as just an animal to kill because they volunteered to momentarily end their whale hunting in order to save the species when the whale species nearly went extinct. In conclusion, no part of the whale is wasted, the Makah people find uses for all parts of the whale.

The Makah tribe is a very interesting tribe. They hunted, farmed, and enjoyed life! Even though a lot of times they didn’t want to work they did for their people in their tribe.

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

The Nature of Ronald CoaseDecember 29, 2014The Ideas That Shaped AfricaJanuary 7, 2015 As protests in Ferguson and elsewhere have brought police militarization to the forefront of public debate, some voices suggest that reigning in police militarization requires stricter gun control laws. For example, Matthew Yglesias argues at Vox that “when civilians are well-armed, police have to be as well.” Yglesias claims, “The officer always has to worry that if he doesn’t reach for and use his own gun, the suspect will.” He further contends that the disproportionate rate at which blacks are shot by police means “Young black men pay the price for gun rights.” While “officer safety” is the common refrain used to justify police violence and police militarization,

The Maasai are a pastoralist tribe living in Kenya and Northern Tanzania. Much of their land falls within the Great Rift Valley. The main source of their livelihood remains livestock, consisting of cattle, sheep, and goats. Traditionally, Maasai do not feed on game meat as this is associated with the hunters-gathers (Dorobo people). They have relied on their livestock, mainly cows, for most of their nutritional needs. Milk, meat, and blood constitute the basic components of the Maasai diet.

Deep in the Mukogodo forest located in west central Kenya is where you will find the last of the Mukogodo people. Throughout history there have been significant changes for the Mukogodo people as they try to transition their culture and ethnicity to be Maasai. Before the transition in the early 1920’s to Maasai, Mukogodos were foraging, bee keeping people with their language, Yaaku, and lived in rock caves. Now they are pastoralists who speak only Maa, and no longer live in caves. Sadly even after all the changes they have made, Mukogodos are still not accepted as Maasai and are viewed as the bottom rung of the regional hierarchy.