The Origin Of The Peoples Of Tanzania And Kenya

One of the most important myths of the Huichols Indians is about the creation of the world. These types of myths are categorized as origin myths which “are typically the most sacred of a culture’s myths and provide the foundation upon which other myths are built” (Lindell “Professor’s Notes 4” 2). The article “Journey of Grandmother Rain” by Jack Eidt tells the story about the first humans, the creation of the land, and the creation of the sun. From a structuralist perspective, the binary opposition that shapes the worldview of the Huichol Indians is apparent in this origin myth. According to Eidt, in the Huichol origin myth the first human, named Watacame, and his black female dog, Tziku Mayuri, had to “withstand five days of monsoons, wind, waves, flooding and storming” (Eidt). After Watacame had successfully survived the storm, the Goddess Takutzi Nakawe (Grandmother Rain)

The East African Swahili city-states were autonomous and did not have to report to a central power. However, they were three things that linked the city-states that made them a common culture:

In the book “The Dobe Ju/’hoansi”, the author Richard B. Lee, an anthropologist, provides a detailed look into the lives of the South African tribe known as the Dobe Ju/’hoansi. Lee did a great job capturing one of the only societies that live a way of life very similar to our ancestors. I believe each and every reader will take from this book that living this way was not easy and will be grateful for all that we are blessed from in our western societies. Throughout his time with one of the only foraging societies that still exist today Lee takes us on a journey through the Dobe Ju/’hoansi traditional way of life. With this rare lifestyle may question their way of life and its sustainability. When reflecting back on this great read we can grasp their impact on their environment and how globalization can impact the Dobe Ju/’hoansi way of life.

The Mohawk Indians thought that the Sat-kon-se-ri-io or the spirit known as “Good Spirit”, created people and animals. The Africans believed that Unkulunkulu was the earliest man to subsist. They said he came from the beds of reeds from the ground and brought along the plants and animals with him. An African Creation Tale suggests all living creatures came from the earth’s bed. Their culture seems to be naturalistic; they might have been farmers and herders because of their credence in everything sprouting from the ground. Although both Native Americans and Africans conjectures were relatively different, they did share one comparison. They both were monotheistic believing in one higher power assisting in the birth of mankind.

Maasai have a relatively complex culture and traditions. In fact, for many years they were

Under the British Empire, Kenya was affected negatively, because it had a large impact on its and culture. In Document 5, it shows individuals who lead Kenya, including the first president of Kenya, Jomo Kenyatta and Tom Mboya, Independence activist wearing suits similar to clothings that Europeans wore. It made Kenyans feel that what they were wearing was unfashionable and bizarre so they changed how they dressed. Colonization had a huge impact on Kenya’s culture. European Colonization influenced Kenya negatively different way, by making people convert their religion.

The Maasai believe in one supreme being, Enkai, who gave the Maasai all of the cattle in the world (“Maasai Religion”). There are also other minor gods and goddesses in the Maasai religion (“Maasai”). When a man is born, Enkai gives him a protecting spirit to help him ward off demons (Finke). Music is an important aspect to the Maasai, and is based off call and response technique. Music usually takes palces during important ceremonies, such as circumcisions and marriage. Another component of arts in the Maasai culture is there use of beads and such to make jewelry. When it comes to illness, doctors are far from many Maasai, and must Maasai attempt to heal themselves with herbal remedies. There are many diseases common in Maasailand: HIV, cholera, malaria, tuberculosis, and more (“Maasai”). While there may be many diseases that the Maasai are susceptible to, they are still

While reading both ethnographies “The Hadza: Hunter-Gather of Tanzania” and “From Mukogodo to Maasai” it is easy to spot out differences and similarities between both these simple, yet complex, societies. People tend to believe that indigenous populations are always very similar, as I once did, but I would say while reading these ethnographies I found more differences between these communities and cultures than I did similarities. For my essay I am going to compare both the Mukogodo’s culture and life before and after the transition to Maasai to the life and culture of that of the Hadza. I am going to focus specifically on the similarities and differences between labor and labor

Commonly referred to as Bushmen by the general public and thought of as being harsh wild people that live in the “unlivable” Kalahari Desert. The Ju /’hoansi tribe native to the southern African desert, located along the border of Namibia and Botswana, have been misunderstood and stereotyped for a long time. This is until a man by the name of Richard B. Lee came along and wrote an ethnography about the local systems of the Ju and completely changed how an outsider might view this rural tribe, along with being a fine example of proper long-term field research in social anthropology. This highly regarded book on the Ju /’hoansi is titled “The Dobe Ju /’hoansi.” Although Lee states in the

`In the early 1800s these villages that the Makah people lived in was home to between two and four thousand people who were part of the Makah tribe. For their clothing men didn’t

o     They grow crops and have herds yet are all based on kinship and are don't have developed markets or governments.

The Nature of Ronald CoaseDecember 29, 2014The Ideas That Shaped AfricaJanuary 7, 2015 As protests in Ferguson and elsewhere have brought police militarization to the forefront of public debate, some voices suggest that reigning in police militarization requires stricter gun control laws. For example, Matthew Yglesias argues at Vox that “when civilians are well-armed, police have to be as well.” Yglesias claims, “The officer always has to worry that if he doesn’t reach for and use his own gun, the suspect will.” He further contends that the disproportionate rate at which blacks are shot by police means “Young black men pay the price for gun rights.” While “officer safety” is the common refrain used to justify police violence and police militarization,

The motifs found in the creation myths are undoubtedly different from those found in any other type of myth. Contrary to popular belief, the purpose of the creation myths is much greater than a primitive attempt to explain the mysteries of creation. Behind each creation myth is a vast variety of symbolism along with a number of motives which are often shared between cultures, despite vast geographical differences. My intention here is not only to discuss the purpose of the creation myths, but also to compare and contrast common themes which can be found in three selected works. These being, an Eskimo creation myth, the Ongwe creation myth and the Navajo creation myth.

The original religion of the Mapuche consisted of four "creation" gods: The old God, Wife of the old God, a Young God, and the Wife of the Young God. They believed in the supernatural, omens, and the afterlife. Horses were often eaten because the meat was said to be strong and would promote strength. If and important tribal member died, his horse was sacrificed because they believed the person needed the source of nourishment in the afterlife.

In his work, The Nuer, E. E. Evans-Pritchard presents findings from his field research among the Nuer people of the Sudan in Africa. From the onset, it is clear that cows are regarded as being of extreme importance in Nuer society. The Nuer are a pastoral society, highly dependent upon their environment. The only labor in which the Nuer delight, Evans-Pritchard suggests, is the care of cows. Most social activities revolve around cattle, and he urges any research of the Nuer be focused on how cows relate to society. Names of individuals are often derived from cows, such as one's favorite cow, or the cow he or she happens to milk. The games children play are primarily cow-themed,