The Tswana People Essay

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 Ashanti people live in central Ghana in western Africa approximately 300km. away from the coast. This is a major ethnic group of the Akans in Ghana, colonized by British until 1957. To this particular group, the family and the mother’s clan are most important. A child is said to inherit the father’s soul or spirit (ntoro) and from the mother a child receives flesh and blood (mogya). Instrument such as talking

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

The Kamilaroi nation’s kinship is based a lot around totems, that link between the spiritual world, creation and the living world (“A Nations Identity Totems”, n.d; para 1). Totems are a system that looks at the community, how people work as a team, and the value of individual skill. (Totems, 2016). In a way totems provide people with a sense of belonging in relationships between a person and group. In Kamilaroi, totems allow individuals to understand their connection to the scared land. (“A nations Identity Totems, n.d; para 2)

The kinship system is a defining feature of Aboriginal social organisation and family relationships1. This ‘kinship’ system establishes how all members of a community are related and what their position is2.It is a complex system that determines how people relate to each other, and what their roles, responsibilities and obligations in relation to one another are. It also plays an important role in ceremonies and relationships to the land. As such, the kinship system dictates who can marry who, ceremonial relationships, funeral roles and how kinfolk should behave towards one another1.

In tribal Africa, the most important aspect of life and survival was the family. Unlike the

Africa, a majestic country, with abundance of natural resources and have one of the most advanced civilization that took place along the Nile river from 3,000BCE, was a peaceful continent. Thousands of tribes in Africa developed their own rich and distinctive languages, cultures, and religions from one another. Among all the tribes, “Zulu” was the most well-known tribe consisting 22% of the 45 million South Africans, formally established in the early 19th century in KwaZulu-Natal province, which is along the Indian Ocean; northeastern part of current Africa. Just like all the tribes, Zulu always thanked the mother nature and treated their environment with mindful care and dignity. The subtropical climate and fertile plains of KwaZulu-Natal province enabled Zulu members to cultivate bountiful crops and fruits. Every year, they celebrated numerous traditional festivals, but far most interesting one

For this paper I chose along with the ethnography of !Nisa, to write about the Family, Marriage and Kinship ties of Indian culture specifically of the village of Ratakote as told in Conformity and Conflict.

The cultures of each of the many ethnic groups in Africa surround their family, art, music and through some oral literature. There are also very interesting traditions that make Africa’s culture stand out and make it unique in many ways. The following three African traditions are very interesting and fascinating to learn about and can be thought to be very weird as well. The first of the many celebrations and traditions they have is a celebration ceremony known as the “Khweta Ceremony”. In the Khweta Ceremony, the point of it is to prove the manhood of a young boy, by the boy showing endurance and strength. This Khweta Ceremony is practiced in several regions throughout the continent Africa. In the second tradition, the African people have is what they call “Spitting Your Blessings,” this tradition is when members of the village spit as a way of a blessing for what they have or get. And finally, the third cultural tradition is when they get married, each wife has their own house that she and her child live in, the child never lives with the father. Throughout the rest of their culture, the people in the continent only speak a related language to the others but has a different dialect and practice a lot of valuable religious customs and have specific dwellings. The majority of the people living in Africa are indigenous to their region. The indigenous people believe that an aboriginal person's

The Mapuche culture is patrilineal and patrilocal, meaning that everything is passed on by the father’s lineage and when a couple marries they move into the groom’s kin group. Men are the ones that hold all of the power a women is less and sometimes even consider as just the incubator, which bears children and have many children to make the family big. In this

Leadership was base on the size of the family. In the tradition wedding beliefs of the Gbandi people like other tribe of Liberia the man is allow to marry as many wives as he can. General governance of the house hold involves male control in theory , but practical day to day domestic management is allocated to the woman.

In simple terms, the Diaspora as a concept, describes groups of people who currently live or reside outside the original homelands. We will approach the Diaspora from the lenses of migration; that the migration of people through out of the African continent has different points of origin, different patterns and results in different identity formations. Yet, all of these patterns of dispersion and germination/ assimilation represent formations of the Diaspora. My paper will focus on the complexities of the question of whether or not Africans in the Diaspora should return to Africa. This will be focused through the lenses of the different phases in the Diaspora.

Now, there are several salient points that can be made about Symoné’s comments. Symoné’s concern with her inability to accurately trace her African roots is reminiscent of the Pan-Africanist point of view. In this interview, Raven is privileging the Pan- African point of view, deciding that her blackness cannot be validated unless she can show a clear connection to Africa. The Pan-Africanist point of view came about during the time of 18th century slave revolts and continued throughout the 19th century abolitionist movements and the rise of new antisystemic movements in the 1960s (Lao-Montes 311).

Have you ever wondered how it would feel to be considered inferior because of your race? The people of South Africa had to endure racial inferiority during the era of apartheid. The apartheid laws the government of South Africa made led to an unequal lifestyle for the blacks and produced opposition.

History is subjective because it is a subject that is based on a person’s knowledge and opinions. While some events have obvious causes, other events must be analyzed to find their true impetus. One complicated era from history that has a debatable cause is Apartheid. While some historians cite complex causes for Apartheid, most people in the general public simply believe racism was the root of the institution. While racism did factor into later practices of Apartheid, racism was merely a byproduct of the social and cultural effects of the institution. When evidence is examined, the real cause of Apartheid becomes obvious. This era of South African history was not simply based on social practices such as racism; Apartheid was rooted