Marjorie Shostak

Marjorie Lee Browne was born on September 9, 1914 in Memphis, Tennessee. She was the daughter of Mary Taylor Lee and Lawrence Johnson Lee. Marjorie childhood was very rough, her mother passed when she was two . Right after Marjorie mother passed her father was soonly remarried to his new wife Lottie Lee so Lottie helped raise Marjorie. Her father was a railway postal clerk, and stepmother Lottie lee, a school teacher. Growing up Marjorie up into segregation so she went to a private high school called LeMoyne high school. Even through these times Marjorie parents pushed her to better and to not worry about going to a all black school.

The lack of respect given to the indigenous women in the European families is the main difference between the two family structures. Within indigenous families, everyone lived together and respected each other. In European families, the indigenous women were not consulted on family decisions regarding their children. In Mistress Madeleine, Madeleine is not respected when her “husband” brings back a legal European wife. Madeleine maintains her independence when her

She is significant in Chinese history because of her writings and teachings of the “Admonitions for Women” using a Confucian approach to define appropriate behavior (Gregory p. 123).

Although this course is about global women’s movements, the overall argument in which I intend on taking for the purpose of this book review is that besides women, First Nations men are also victims of oppression. In addition to oppression, first nations are often stereotyped by society. Rice’s book does a good job on reflecting this idea once again, through the use of first person point of view stories. It allows the reader to really understand how these stereotypes affect the everyday lives of First Nations people. Before getting into how stereotyping affects the lives of these people, we will begin with looking into oppression and how it relates to the textbook.

In her novel, Bad Indians: A Tribal Memoir, Deborah A. Miranda theorizes that the underlying patronage of her father’s violent behavior arises from the original acts of violence carried out by the Spanish Catholic Church during the era of missionization in California. The structure of her novel plays an essential role in the development of her theory, and allows her to further generalize it to encompass the entire human population. “In this beautiful and devastating book, part tribal history, part lyric and intimate memoir, Deborah A. Miranda tells stories of her Ohlone Costanoan Esselen family as well as the experience of California Indians as a whole through oral histories, newspaper clippings, anthropological recordings, personal reflections, and poems.” Patching together every individual source to create the story of a culture as a whole, Miranda facilitates the task of conceptualizing how Societal Process Theory could play into the domestic violence she experiences growing up as the daughter of a California Indian.

Although, a woman provides nearly 60-80 percent of the food her contribution is not taken very seriously. The !Kung society expresses just how much more they appreciate the Men coming back with food by dancing and going into trance like states, whereas, when the women come back with food, the village expresses their adulation by greeting them. Women only get large responses when they bring back honey.

8. In what different ways did Japanese and Korean women experience the pressures of Confucian orthodoxy?

1. How does Lee assess the day-to-day quality of !Kung life when they lived as foragers? How does this view compare with that held by many anthropologists in the early 1960’s?

A warrior is recognized as sonmeone who battles for his/her beliefs. Even after receiving mortal wounds many times, such a person never leaves the battlefield. However, the inspiring and metaphorical idea of a warrior can certainly extend beyond the actual battlefield, and into the universal battle of living life. A woman must face this world like a warrior. She must endure the pain of a past that oppressed her, the adversity of a present that is only beginning to understand her, and a future that will continuously test her. From the beginning of time, Native American women have been a driving force in their cultures, retaining their immense strength throughout

“Nisa: The Life and Words of a !Kung Woman,” written by Marjorie Shostak; is a culturally shocking and extremely touching book about a woman who had gone through many struggles and horrific tragedies in her life. This book also emphasizes the perspective of most of the women in the society. There are many striking issues in this book that the people of the !Kung tribe go through. Marjorie Shostak, an anthropologist, has written this book and studied the !Kung tribe for two years. Shostak had spent her two years interviewing the women in the society. She was very eager to learn more about how women’s roles differed from our own here in the United States. She knew that the !Kung were one of the

She also talks about the Native feminist ethics, which brings understanding of the cultural perspectives of leadership under the spotlight. In this respect, I think understanding of Native women’s traditional gender functions, roles and responsibilities is crucial in perceiving Indigenous feminism. This is because I think in many tribal societies such as the Pashtun tribal societies in the northwestern FATA (Federally Administered Tribal Areas) perceive gender roles and responsibilities as complementary. The FATA areas and the colonial government system were creation of the British colonizers. This example is very much relevant to the case of Native societies that were/are colonized in North America because the British colonial rulers applied the similar methods to control and regulate Pashtun tribes in the FATA areas. In comparison to the CFR Courts to implement the Code of Indian Offences in Canada, the colonizers introduced and enforced the FCR (Frontier Crimes Regulations) in the FATA areas on the Pakistani side of the border between Afghanistan and Pakistan. In this colonial structure, the Political Agent system implemented the FCR in which, for example, because of one tribal individual the entire tribe was punished. Unfortunately, the FCR is still very much alive and is being used the way many colonial laws are currently implemented in Canada and

Maxine Kingston in “The Women Warrior” presents a traditional Chinese society that anticipates women not to decide what is best for them all by themselves. Kingston creates a woman who goes beyond this ritual culture constraint and who take up

Feminsist research is explained to have three underlying principles which include “capturing women’s experiences, striving to improve the lives of women, and reconceptualising power so that the participant and the researcher are on the same plane” (Mason, 1997, p.22). I found that these principles strongly reflected my goals for this research. I chose to utilize Moustaka’s (1994) transcendental phenomonelogical approach as it provided a way in which I could support and define the experiences of women instead of interpreting them. Creswell explains that this approach is “focused less on the interpretations of the researcher and more on a description of the of the experiences of particiapnts” (date, p.80). Another factor that lead to my chose of the methodology of feminist phenomenology was that I wanted to utilize one that connected to my own personal, professional and cultural values and would allow me to conduct research that was woman and participant centered. I also wanted an approach that would be more compatible when conducting research with Indigenous

In early Buddhist traditions, men and women had no equal opportunities for the spiritual journey. Mostly the renounced women are under the monks and had to do their duties and obey their rules. “Maechi Wabi’s difficulties when she simply wanted to go forth as a maechi make perfect sense as one of the results of the ongoing problems related to Buddhism which, like most of the world’s religions, has deeply ingrained patterns of sexism that daily affect the religious lives of both women and men. Thai women seeking to focus their lives on religion are in an entirely different situation than Thai men seeking to do the same” (Brown, 24). The author points out that the women in Thailand face such difficulties like no free education when following a spiritual journey whereas men are encouraged to take the path by providing them with services like a place to live and free education, and also one is considered as a reputed person in the society. The author accounts that less girls or women take the extra mile along the spiritual journey when compared to men and the women who do gain little or no family support and recognition (Brown, 25). Also Brown states that the maechi have no advantage over many opportunities and services such as no free medical treatments or cheap rates, no free bus rides and no reserved seats, and in the case of work, no excuses for absences. This shows the true sexism that was there in

After all of this, it is also important to note that the tone of the story seems to be almost bittersweet. In my opinion, it gives off the impression that losing one’s innocence is both heartbreaking, but necessary and good for the soul. One example that clearly expresses this is the following passage: “It was a very hot day and the smell in the market, with its piles of raw flesh and wilting flowers, was like the mingled sweetness and corruption she had smelled that other day in the empty cemetery at home…” What is so important is the contrast between adjectives; sweetness versus corruption. Later on we see this again when she thinks upon how the “dreadful vision faded.” We clearly see that this was a difficult memory, but also one from the past that led her to her present beliefs and person. We are also given a vivid impression of the exact moment her youthful transformation took place. “She was quietly and terribly agitated, standing again with her rifle under her arm, looking down at the bloody heap.” The wording here completely suggests both responsibility and remorse for the present situation, even though she simply went along with it. This also shows the tremendous change that she underwent after having found