Malinoski's Argonauts

The articles range from claims for “bio-anthropology” to Mead protagonist who dispute the claims suggested by Freeman. Moreover, Caton’s work is a source for all publications relating to the Samoa controversy and the issues that were raised in anthropology as a result of it. Furthermore, Caton’s work provides a guideline for understanding the various works produced by scholars because of the controversy, and the impact these works as well as the primary works of Mead and Freeman had on anthropology, other disciplines, and public opinion.

Caleb L. Fry and Lauren T. Rios Department of Anthropology Lake Tahoe Community College One College Drive South Lake Tahoe, California 96150 USA Faculty Advisor: Daryl G. Frazetti Abstract

Popular culture has shaped our understanding and perception of Native American culture. From Disney to literature has given the picture of the “blood thirsty savage” of the beginning colonialism in the new world to the “Noble Savage,” a trait painted by non-native the West (Landsman and Lewis 184) and this has influenced many non native perceptions. What many outsiders do not see is the struggle Native American have on day to day bases. Each generation of Native American is on a struggle to keep their traditions alive, but to function in school and ultimately graduate.

Homelessness has been a consistent concern since the colonization of the United States and the separation from England. However, despite the desire for new beginnings once arriving in the States, old circumstances remained and an adoption of previous solutions was implemented. The term used for those homeless has transitioned throughout the decades; however, the beginning expression used was vagrants (Levinson & Ross, 2007). This term was given due to the connotation of being “…wanderers without a home, but also likely to participate in criminal activity” (Levinson & Ross, p. 1, 2007). Though this terminology is not as prevalent today, the negative association between homelessness and crime still exists.

Since the arrival of the Europeans in 1492 the Native American has systematically been dehumanized, decivilized and redefined into terms that typify a subordinate or minority role, restricted life opportunities persist today as a result.

Homelessness tends to be associated with images of people who sleep in the streets, parks, subways, and sidewalks; who lack shelter of any kind, and are transient throughout the year, moving from place to place. The homeless are sometimes considered as undeserving of support; they are frequently stigmatized as being mentally ill, out of control, and are viewed by some as personally responsible for their situation (Phelan, Link, Moore & Stueve, 1997).

Marginalization refers to the exclusion of others (Neufeldt et. al., 1998, p. 479). In this context, marginalization refers to the detachment of Native Americans from mainstream America. To not abide by the rules of “the white man” has forced most Native Americans to permanently reside on reservations, or land where those who have tribal affiliation are able to practice tribal traditions (Perry, 2002, p 233). Living on reservations is very oppressive and not as favorable as it may sound. This is because reservations are not as rich in resources as other area of the U.S. Consequently, Native Americans do not have as many pathways to success as groups that reside in more suburban areas in the world. This lack of opportunities has contributed to the powerlessness of many Native Americans.

A homeless person is an individual without a permanent, stable housing situation who either spends his or her nights on the streets or in temporary facilities, such as shelters and abandoned buildings. Throughout history, society has been “holding the poor, rape or incest victims, minorities, or the handicapped responsible for their misfortunes” (Zur). Society has been blaming the homeless for being in the position they are in. However, upon closer inspection, it must be noted that “children under the age of 18 accounts for 39% of the homeless population…battered women who live in poverty are often forced to choose between abusive relationships and homelessness…[and] 40% of homeless men have served in the armed forces” (Who Is Homeless?). It is clear that those who are homeless are not

Indigenous people are constantly put into categories by the North American government without the White Canadians and Americans realizing it. Thomas King has a particular notion that as a society there are three classifications that an Indigenous person can fall under; Dead, Live, or Legal Indian. King uses the term Indian which some may seem as offensive although King proclaims: “Terminology is always a rascal” and that there will never be a correct term to use, he suggests using the term that people call themselves. Considering King’s quote this paper will mainly include the terms Indian and Indigenous when referring to Native Americans. Thomas King explains a Dead Indian as the North American indigenous cliché of beaded, shirts, fringed deerskin dresses, loincloths, and moccasins. With this description, Dead Indians are those who are noticeably Indigenous due to their clothing that is typically only worn for ceremonies or dances. Live Indians are the forgotten about because they happened to be forced into a reservation, dispersed in the rural areas, and cityscapes of North America whereas King suggests where they were supposed to die out. King suggests that Live Indians are the Indigenous people who are living in North America currently. Live Indians are biological Indians, but due to the white society’s perception of the Indigenous People Live Indians are not “real” Indians. Lastly, Legal Indians are also Live Indians, but only the ones who are recognized by the

Through the years minority groups have long endured repression, poverty, and discrimination. A prime example of such a group is the Native Americans. They had their own land and fundamental way of life stripped from them almost unceasingly for decades. Although they were the real “natives” of the land, they were driven off by the government and coerced to assimilate to the white man’s way. Unfortunately, the persecution of the Natives was primarily based on the prevalent greed for money and power. This past impeded the Native American’s preservation of their culture as many were obviated of the right to speak the native language and dress in traditional clothing. Because of this cultural expulsion, among other

The issue of homelessness has been called as one that is "highly ambiguous and intangible" (Neale, 1997, p.7). Wright defines the homeless a "diverse, heterogeneous lot. No single catch phrase or easy myth can possibly describe them all" (p.46)

To start off,Jason, the leader of the Argonauts had to retrieve the golden fleece to claim his right as king. Doc Hendley, a bartender who started a fundraiser to help people in need of water. Both of them are heroes,but what is a hero? What qualities or characteristics does a hero have? Today I’m going to write to you about how different these hero’s are. Let us begin.

Malinowski’s study of the Trobriand islanders set the tone for a new method of study through his solidification of the functionalist perspective. By throwing off the convention that forms of religion, governments, and economies progress towards a “modern” or evolutionarily advanced system, Malinowski was able to demonstrate the possibility of a different means of social cohesion existing in the modern world.

The focus of anthropology can also been seen to have evolved in terms of the premises upon which Malinowski based his anticipated outcomes of research when compared to those of modern ethnographers. The primary purpose of anthropological research identified by Malinowski was that of understanding tribal life objectively and scientifically, in terms of systems of ‘social machinery’ and presenting this for consumption to a Western audience (Malinowski, 1922, p. 109; McGee & Warms, 2008). This raises two issues apparent in modern anthropology. First, the relevance, usefulness and problematic nature of a purely objective paradigm within anthropology; and second, the motivations underlying anthropological research and

"Culture is not an exotic notion studied by a select group of anthropologists in the