Mandan And Hidatsa Summary

The dust storms, the communal mess halls, and the open latrines are culturally insensitive examples of Japanese Americans at Manzanar. First, the living environment in the internment camps is harsh. Dust and sand cover the entire bare floor. They envelop the people’s entire mattress, clothes, furniture, and so on. The dust is so bad that Jeanne’s mother has to exclaim: “We can’t live like this. Animals live like this” (26). Next, with the birth of the communal mess halls, the internees stop eating as a family. Jeanne’s mother has to bring food to Granny in the barrack. Jeanne and her siblings begin eating with their friends, or they try other mess halls for better food. The Jeanne’s family “after three years of mess hall living, collapsed as an integrated unit” (37). Lastly, the foul latrines without partition make the living condition in the internment camps not only unclean, but lack of privacy at least a person should have. Like most of the people there, the using of latrines is a humiliation for Jeanne’s mother and she “just learned to endure: shikata ga nai, this cannot be helped” (33).

Jeanne experienced internal conflict following her release from Manzanar. She begins to feel the conflict of being both Japanese and American. Being in Manzanar helped Jeanne see her fellow Japanese differently than ever before. However, being isolated from her American’s she still hasn’t resolved her confusion in identifying as a Japanese American. After she leaves Manzanar, the shock of ethnic prejudice compels her to try to reclaim her American identity by fitting in, but her continual attempts to conform to white America’s definition of social achievement lead her to neglect the Japanese side of herself. The distance she puts between herself and her Japanese ancestry mirrors the unhealthy isolation from American culture that she experiences

She took on the life of a Comanche woman doing the hard work of setting up tepees and helping dry meat and hides. She also went on many buffalo hunts where she and many other women dried the meat and skins. Parker loved her husband and three children, two boys and one girl, her life in white civilization was forgotten as she now had deep admiration for her Indian life, and never wanted to leave. On one unfortunate day Parker and her daughter were captured and taken away to white settlements. She was given new clothes, a soft bed, and fed food that she sometimes rejected. Parker missed chewing on her carefully made pemmican and her soft antelope hide dress, and she couldn’t get used to the soft bed they had given her to sleep on. During her time in white settlement she was given news of both her husband and second son dieing which brought great sorrow upon her. Another great sorrow brought upon her was the death of her young daughter by a white man’s disease. Life to Cynthia Ann was worthless now that she had lost her beloved daughter. After her daughter's death Cynthia Ann moved to her brother-in-law's home where she died shortly after her arrival. Her first son had not yet forgotten about his beloved mother and went on a search for her. When he found her body he had it place in a new casket with his sister at her side where he was later buried beside them after his

Now that Jeanne and her family are out of Manzanar, she needs to try and live a somewhat normal life. She goes to regular school now and in the beginning she was very self conscious about it considering she was one of the only orientals. Jeanne tried to get involved in many school activities where she could feel a sense of belonging, but it wasn't until she was a part of color guard for the local boy scout band in one of the housing projects that she felt this way. Jeanne says “ This is exactly what I wanted. It also gave me the first sure sign of how certain intangible barriers might be crossed.” (pg.163) Also, Jeanne made one good friend Radine. Radine stuck up for her when people looked at her funny and called her names for being an oriental.

This article is to broaden the perspective of Hmong Americans. Gerontological nurses working in the Hmong community's to have a cross-cultural understanding to understand the cultural meaning and rituals process of Hmong Americans to build their practice. Viewing an isolated aspect of this process prevents an understanding of the complex belief system related to end-of-life rituals and their meaning of transcendence beyond the physical world. This lack of knowledge provides greater opportunity for violation of cultural protocols, potentially leading to detrimental spiritual consequences.

Thomas Jefferson has just expanded the United States territory immensely. This purchase is known as the Louisiana Purchase, which is arguably the best decision in US history. All the new land resulted in several unknown questions. Some of them were, “what does this land provide, what animals are out there, who can be found on this land?” To answer some of these mysterious questions Jefferson sent Meriwether Lewis and William Clark to explore the Louisiana Purchase. One of their stops on their journey was at what now is known as Fort Mandan, in Bismarck, North Dakota. Here is where Lewis and Clark’s relationship with the Mandan tribe was crucial because their next steps have never been explored by whites.

“The name Manzanar meant nothing to us when we left Boyle Heights. We didn’t know where it was or what is was. We went because the government ordered us to” (12-13). In the book, Farewell to Manzanar, this is the situation that Jeanne Wakatsuki and her family are thrown into during World War II. Her family is Japanese, meaning that her family and all other people of Japanese descent living in the United States were seen as enemies during that time. This was all because of the Japanese bombing Pearl Harbor on December 7, 1941. In 1942, the Japanese were forced to move away from their homes and into internment camps like Manzanar, but the internment of the Japanese-Americans was not only from war time panic. First, prejudice played a huge role in the Japanese-American Relocation because only the Japanese were relocated when the Germans and Italians were also their enemies. Second, a modern day connection with that time in American history is all the tensions today in the Middle East. Lastly, something like the Japanese-American relocation could happen today because of Donald Trump wanting to deport Mexicans that immigrated illegally.

1.The role of Native American grandmother can take on different definitions depending on the tribe and their culture. The “grandmother” can be several older fictive kin, or they can be older female relatives, or even simply older women in the tribe (Novak, 2012, p. 191). A grandmother is a respected role taking on the upbringing of their oldest or many grandchildren, additionally even fostering orphans or impoverished children (Weibel-Orlando, 1988, p. 163). This caregiving role eases the burden on younger women, allowing them to help financially or to carry out homemaking tasks. Although some grandparents may relish this role, some have it forced upon them to do unfortunate family circumstances of divorce, drug and alcohol abuse, and death (Novak, 2012, p. 191). According to Weibel-Orlando grandparental roles also play a vital role in the continuity of Native American cultural values, being a “cultural conservator”, and relaying a tribe’s history, rituals, and practices through oral storytelling (pp.250-251).

Three types of ritual activity inflected the relationship between gender and honor in different ways and involved different sets of participants. Honor was gendered in rites of passage rooted in kinship, specifically nuptial rites – events that helped anchor a family’s reputation in the

Tomorrow we celebrate the Day of the Dead--a ceremony where a society pays homage to those who have passed, and planted their seeds in the lives of others. Our ancestors influence us and the lessons they have passed down throughout generations; however, not all lessons were the same. All were influenced by their time period and personal sense of morality. That influence was then conveyed to their child--or whoever was willing to listen. These stories are what provided us with culture.

In this paper, we will discuss the different death rituals performed in different cultures. We view death rituals from Native Americans, Africans, those of the Chinese decent, and endocannibalism from the Fore tribe of Papua New Guinea. Death is universal to all people in every culture. Responses to how one deals with death and dying differ greatly. Death rituals are usually based on beliefs. This can come from religion, history, language, and art.

At some point in our lives, we all come to realize that death is a part of life. Cultural diversity provides a wide variety of lifestyles and traditions for each of the unique groups of people in our world. Within these different cultures, the rituals associated with death and burial can also be uniquely diverse. Many consider ritualistic traditions that differ from their own to be somewhat strange and often perceive them as unnatural. A prime example would be the burial rituals of the Native American people.

Every individual experiences the act of death, and most persons experience the death of someone they know of. Whether family, kin, or someone infamous, the living deal with the process of dying. Anthropology seeks to understand the universal process of death ritual and how different cultures deal with death differently. An anthropologist can extract social values of a given culture, past or present, from how death ceremony is practiced. Such values could be regarding political hierarchy or an individual’s status in a society, and about a culture’s spiritual or religious faith. By exploring death ceremony in ancient Egypt, contemporary Hindu death practice in India, and current North American funerary rites, it can be illustrated that

Cultural practices take a bit of dignity in the article during the ceremony of the burial. Every rite has to be passed after the death and before the burial of the Queen. In the burial rites, women are given the first opportunity to give respect to their fellow women through engaging in different activities at the time. Culture and norms play a significant role in this article, rites followed from one to other as the culture demands. For instance, the author states that the Mussulman rite demands that “a fire must be lighted Over against the corpse, and must be allowed to burn out before the corpse is removed” (P. 206). Most important is that the Indian or the Oude culture being demonstrated in every rite that was performed. Also, the culture and norms that this article explains majorly are the death rites of the Oude, especially in respect of a member of the royal

This quote, recorded by Richard Hartley Kennedy, a 19th century British surgeon living in British India exemplifies the almost macabre fascination with the Hindu rite of widow burning known as Sati that the Western World has developed over the course of the last several hundred years. Perhaps, this morbid obsession originated with the Western World seeing in Sati a Romeo and Juliette like expression of true love. Subsequently, the West’s fascination can perhaps be credited to the ensuing human rights controversy that this rite has generated over the course of the past two-hundred years. Regardless as to the reason of why the West has taken an interest in this rite, I will attempt in this paper to decipher and interpret this ritual mostly through the lens of a Western philosopher of religion, Mircea Eliade.