October 7, 2014
General Purpose: To inform the class about the Maasai.
Specific Purpose: To teach the audience certain aspects of the Maasai such as their culture, food, living conditions, and language.
A. Attention Gainer: Mika: “Mambo rafiki! Maji maju?” Kelsey: “Ah poa, asante sana dada!” Mika: “Karibu sana.”
B. Reason to Listen: This is an example of a simple conversation between the Maasai, a unique African tribe whose culture is starting to diminish. According to Rogei, The language and cultural practices of the Maasai are threatened (Rogei, 2012).
C. Speaker Credibility: In addition to researching scholarly articles, Mika has traveled to Africa and seen the Maasai …show more content…
Prior to circumcision, Maasai males are still considered a “boy” rather than a “man,” and they barely have any rights of personal independence. After this period, boys may last 7-8 years living together in different settlements far away from their family homesteads grazing livestock, until they become “elders” and are allowed to marry.
TRANSITION STATEMENT: Maasai not only have specific stages of maturing into adulthood, but also follow a certain way of their living arrangements.
B. Main Point # 2: The Maasai have a very unique and simple way of living.
1. (Sub-Point # 1): According to Coast, the Maasai live in enkangs which are like small residential living communities composed of several small houses (Coast, 2002). The traditional Maasai houses that make up these enkangs are commonly referred to as enkaji, These houses are made from a combination of animal feces and mud that are put together into a wooden framework so they harden into a sturdy concrete material. Once a woman is married it becomes her responsibility to build and maintain an enkaji for her and her family to live in. According to Rukwaro & Mukono, “a man would compose a household with a wife, or wives and children” (Rukwaro & Mukono, 2001, p.84). Since in the Maasai culture a man has multiple wives, he typically rotates living with each wife in her enkaji while the wives and their children stay put.
2. (Sub-Point # 2): These enkangs are arranged in a circular
In the Ibo tribe, women and children were seen as inferior compared to men in the eyes of society. Women have weddings arranged by their parents. After getting married, the women are considered to be the property of the husband. The main purpose of women in the Ibo society was staying home and taking care of the home and children. It was very important for a woman to give birth to a child, preferably a boy so that
For the purpose of this project, our group has decided to focus on Native American culture and their non-verbal communication patterns. We chose to focus on Native American culture due to their unique methods of communication. What makes this culture so distinct is the way in which they encompass their values into their communication methods. Their communication methods are unlike most cultures and are even utilized within Western culture in modern day.
Likewise, Silko uses examples to further her explanation of the culture of the Pueblo Indians. Unlike those who are in the audience, the Pueblo
Transition: I’ve told you about some attractions and the malls, Finally, I’m going to tell you about the hotels in Dubai and also some major possible future hotel projects.
What are the different gender relations within the Navajo tribe? The Navajo people have different marriage traditions, customs, and labor within the male and female people of the tribe. The Navajo people lives by a matrilineal system. This is where women own livestock and land. Once married, a Navajo man would move to live with his bride in her home, along with her mother, and his wife’s clan. Daughters or if there were no daughters, other closely related females are traditionally the ones who received the inheritance of their property. The property could be that of a dwelling, or livestock. The children are "born to" and belong to the mother's clan, and are "born for" the father's clan. The clan system is exogamous. This means that the people must date and marry people who are outside of their own clans.
Aboriginal relationships are governed by a complex and intricate system of rules, known as “the classificatory system of kinship, and is essential to physical, psychological and emotional survival in traditional Aboriginal society” (Fryer-Smith, 2008, p. 47). It organizes social and economic relationships, all of which are of “vital importance” in Aboriginal societies (Edwards, 1998, p. 85).
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
Approximately 2000 years ago Tibeto-Burman ancestors of existing Mosuo culture devised a family and kinship system that is not based on marriage. They have no husbands and wives. Instead of marrying and sharing family life with spouses, adult Musuo children remain in their extended, multigenerational household with their mother and their blood relatives. The elder female("Ah mi") is the head of the house. "Ah mi" makes all the household and economic decisions
Bonnie L Hewlett who interviews Aka and Ngandu compares different aspect of life of the women forger and farmer societies. Their life style and cultural practices of the two groups are livng in a similar ecology differs dramatically in some respects. It’s interesting how the two groups are socially and economically interdependent; their live are intertwin in complex alliance of lifelong friendship (at times) and clan membership, exchange and dependency. It is difficult, if not impossible to speak of one without speaking of other.
2. According to the Reproductive Rights Blog, the $114.5 million teen pregnancy prevention project signed into law by President Obama in December 2009 establishes a major turning point in U.S. sex education policy, according to a new analysis published in the Winter 2010 issue of the Guttmacher Policy Review. The project replaces many of the most firm and ineffective abstinence-only programs, which by law were required to have nonmarital abstinence promotion as their “exclusive purpose” and were prohibited from discussing the benefits of contraception.
“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.
Kinship becomes important to the Mbuti when selecting a spouse. Kinship recognition is only important when choosing a wife or husband. No person is allowed to marry kin on their mother's or father's side of the family. Unlike, western societies, there are no formal ritual for marriage or divorce. People are considered married once the couple moves in together. They believe marrying outside their age