The Dangers Of Cockfighting In Bali

For centuries India, due to its rich history, has been one of the biggest hubs of witchcraft. One of the common practices in Indian witchcraft to protect oneself from demons, evils spirits and the one likes involves a special food that is cooked by means of fire in which certain types of birds nested. This food is considered to drive demonic spirits away

Although the Kayapo and rubber trappers in the Seringal Bom Futuro area exhibit similarities in their struggle for status, they are ethnically and cultural divided. Unlike the Kayapo, rubber tappers are not united by their ethnical background but rather a way of survival. As a tribe of indigenous people, the Kayapo live in “large autonomous villages scattered on both sides of the Xingu River” (Turner 140). Surrounded by tropical rainforest and grassland,

Anthropology is defined as the study of human societies and cultures and their development through time. This is shown through Clifford Geertz essay “Deep Play: Notes on the Balinese Cockfight”. In his essay, he attempts to give insights on the Balinese culture and mainly focusing on the significance of Balinese cockfights within the Balinese culture. Throughout this paper, first, I will briefly summarize Geertz’s essay, then, I will discuss his use of ethnographic fieldwork and ethnocentrism in Bali and how it led him to the discovery of the Balinese culture. Finally, I will discuss cockfights and their meaning and significance within the Balinese culture.

Millions of people worldwide take part as spectators to the sport of prize fighting: better known as boxing. In a 1962 essay entitled “Who Killed Benny Paret?” the author, Norman Cousins, writes about the dangers that come with the sport of boxing. He especially talks about a match that resulted in the death of a boxer named Benny Paret. Cousins argues that boxing is just a show of violence and that boxers put themselves in the ring just for the simple purpose of entertaining a crowd. Even though investigations reflect the role of the referee, Paret’s manager, and the doctor’s examinations as the main cause of Paret’s death, Cousins blames Paret’s death on the people that attends boxing matches to see a man get hurt or knockout because he

The `savage' people have a ritual of their own which has multi-purposes. The details of the ceremony involve a `sacrifice' where a boy gets whipped until he collapses in order to "please Pookong and Jesus." (117) Similar to the `civilized' society, this ceremony shows how the people of this society value community and stability. The boy getting whipped is willing to get beaten for the good of the people so that the land would be blessed

The, “Sorrow of the Lonely and the Burning of the Dancers”, is a ethnography written by anthropologist Edward Schieffelin, derived from his fieldwork with the Kaluli people of Papua New Guinea. The main focus of the book of the book is how many of the fundamental notions that are implicit in Kaluli culture are found in the Gisaro ceremony, which Schieffelin uses as, “a lens through which to view some of the fundamental issues of Kaluli life and society” (p1).

It may not seem like it, but there are quite a few similarities between the Baliness cock-fight and hockey in Canada. The cockfight is a major sporting event in the Baliness community and hockey is a major sport for Canadians. In both, the objective is to win. In the Baliness society a person can’t bet against a cock from the family, or village, but can bet against an enemy. One should not be betting against you own hometown team in hockey. 2 roosters have sharp metal spurs on their legs, are to fight until the death. Men surround them shouting for their favorites, placing wagers. Cock has a double meaning of rooster, and male penis. There are the same jokes in America. The baliness word for cock, has other meanings of hero, warrior, and champion. They are held in arenas, the winner gets to take the loser home to eat. A man will never bet against a family or friend. He will place bets against an enemy. Cocks usually fight against out of town. The owners of cocks are leaders in communities. There was rarely a profit made, it is about status. Cocks represent men and owners. The fate of the cock is the fate of the owner. Hockey and cock-fighting are both spectating sports, where we pick a side. There are similar

He describes the beauty of the Masin’s environment including spectacular beaches, sea, and rainforest. Chapter one highlights subsequent chapters; for example, Chapter 6, which explores the Maisin’s efforts to conserve the rainforests and beauty that surrounds them. The first edition of this book ended with the 2002 campaign in which Maisin’s prevented logging on their lands. This current version extends to on-going threats of logging, mining and climate change. Barker’s fieldwork spans three decades and depicts what he learned about Maisin culture, values, spiritual ways and transitions over time. A brief history (p.23-30), covers events before and after independence of Papua New Guinea in 1975.

The flock gets sight of a spot of blood on some chicken and they all go to peckin’ at it, see, till they rip the chicken to shreds, blood and bones and feathers. But usually a couple of the flock gets spotted in the fracas, then it’s their turn. And a

Perhaps two to three times a year at most, members of a neighboring long house appear to spend time with the members of the other longhouse before returning by night to perform what the Kaluli people hold as the cultural and emotional highpoint of the year. The Gisaro ceremony tells a story of lost loved ones; it brings to the forefront of the mind the pain and anguish of nostalgic recollections of the past and what is longed for once more. The dancers arrive by night dressed in the most ornate of dress, like that of the Kalo birds with feathers and body paints constructed from ingredients from around the rainforest to perform the ceremony aimed at eliciting emotional and angered response from members of their neighboring longhouse. They sing out as though they were loved ones lost, taking on the identity of these loved ones reincarnated in the Kalo bird after which they are dressed. As they perform, the members of the group who have experienced the loss grow largely emotional and angry, taking out their anger by plunging torches into the shoulders of the dancers to get back at them for causing such heartache. Though the fired torches pierce their skin, the dancers do not react and continue their performance long into the night – often for hours at a time. The following day, almost as a peace offering or an apology for causing so much pain in the heart of their neighbors, these performers return to deliver food to them and no animosity is held. Though an incredibly painful

“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.

What is the origin of bullfighting in Spain? According to Martin Seufert's book La Corrida de Toros The Tradition of Bullfighting in Spain, there are "several" hypotheses that attempt to explain how bullfighting began in Spain. One of those hypotheses is that the tradition of the "corrida" has roots in the Middle Ages; it was a form of Roman entertainment, Seufert explains on page 4 of his book (Seufert, 2011, p. 4). It is possible that bullfighting evolved from "the sacrifice of animals in religious festivities," Seufert explains, or perhaps it was created by the Moors.

Taking risks to prove one’s religious faith has played a prominent role in many cultures. One such risky ritual is snake handling - which involves actual handling of snakes that can injure and even kill during such rituals. Two cultures that still follow these religious traditions are the Manasa sects in India and the snake handlers of Appalachia in North America. Although these two cultures are separated by time, geography, and belief, they share a common practice of snake-handling. In both of these religious traditions, the practitioners experience the divine force within them – and actually handle a poisonous snake, allowing the snake to bite or risk of getting bitten. Though the concept of handling snakes during the ceremony is common,

Cockfighting is a local sport popular in the Philippines and is also said to have originated in the Philippines.According to Animal fighting: …, “Cock fighting is like dog fighting; Two roosters fight to the death in a pit, from which they can’t escape”. Thou others mainly cock fighters, supporters, gamblers and practitioners may only view this as a sport a hobby or a way to gain more money it is without a doubt a form of animal cruelty because of it is unjustified act of letting game cocks slaughter each other all for the sake of sport and entertainment. This causes the cock to be bred for the sole purpose of competition. According to Animal fighting:…, “Tortured to make them more aggressive the birds are bred to fight they peck and scratch

Geertz recognised that he and his wife were outsiders to the rest of the Balinese people until they ran away from the authorities at the cockfight. The cockfight therefore forms the turning point in Geertz’s research as thereafter he was welcomed by the Balinese people because they saw him running away as a form of solidarity with the Balinese people. This event formed the beginning of Geertz’s actual participant observation of cockfights and his fascination with the connection between cockfights and the Balinese village society. Geertz’s in-depth description of cockfighting and all that comes with it gives insight into the amount of field research he did. From the gambling aspect to the structured rules we get a clear idea of extensive research done.