The Value Of Stilt Houses Built Over Water Pre 19th Century

"Children of the Forest" is a narrative written by Kevin Duffy. This book is a written testament of an anthropologist's everyday dealings with an African tribe by the name of the Mbuti Pygmies. My purpose in this paper is to inform the reader of Kevin Duffy's findings while in the Ituri rainforest. Kevin Duffy is one of the first and only scientists to have ever been in close contact with the Mbuti. If an Mbuti tribesman does not want to be found, they simply won't be. The forest in which the Mbuti reside in are simply too dense and dangerous for humans not familiar with the area to enter.

In early April of 1958 American Cultural anthropologist, Clifford Geertz and his wife decided to go to a small village in Bali with the intentions of studying Balinese culture. He begins his essay by discussing his first impressions on the Balinese’s attitudes towards outsiders. The Balinese typically treat those who are not part of their society by simply ignoring them. This mistreatment continued until 10 days after his arrival to Bali when an illegal cockfight they were attending was raided by police, and Geertz ran with the Balinese instead of going to the police. From that day forward they were accepted by the Balinese and no longer considered “invisible”. He continues to explain that only when they were accepted by the community, were they were finally able to learn and be aware about the importance of

There are many cultures throughout the world, and each has its’ own creation story, and many of them are very similar; however the creation stories of the First Nations’ People are some of the most magical. These stories not only tell how the world was created, but give a glimpse into who the Cherokee and Lakota were, and their views of the relationship between human beings and creation, and human beings and animals. The Cherokee and Lakota creation stories are similar in many ways, but each has

As anthropologist Bruce Knauft described, the Gebusi clan had words that described many different aspects, examples included oil the Gebusi word for tomorrow and yesterday and owa for grandparents and grandchildren, but the most defining one was kogwayay, a catchfall marker to describe all of their cultural distinction. Because of kogwayay’s branching terminology, kogwayay is also the Gebusi’s word for ethnicity, the identification with a cultural group because of shared values customs and beliefs, while inversely excluded from different groups. One aspect that contributes to the Gebusi’s sense of kogwayay is religion. Through Knauft’s book we see their religious ways introduced and watch them change and adapt with the dynamics of cultural change over time.

In American Indian life, they believe their life is interconnected with the world, nature, and other people. The idea of a peoplehood matrix runs deep in Indian culture, in this essay the Cherokee, which is the holistic view of sacred history, language, ceremony, and homeland together. This holistic model shapes the life of the American Indians and how their sense of being and relationship to their history is strong and extremely valuable to them. This essay will try to explain how each aspect of the peoplehood matrix is important and interconnected to each other and the life of the Native Americans.

These immigrants spilt into many tribes and developed many diverse religions, cultures, and ways of life.

While Barker focuses on clans in Papua New Guinea and Hedican on Scottish clans they both come to the same result, clans are hard to gain consistent information on and much of their histories are muddled, complicated, and contradictory specifically with the whom is related to who debacle and the ‘true’ back story/ symbols accompanying each clan. Both Authors also explore the kinship terms of Papua and how it differs from the Westerner way of labelling family members (cousin being the broadest Westerner term) compared to the flexible descent groups and hazy distinction that separates immediate and extended family in the villages of Papua New

This paper addresses the results of interviews, observations, and research of life in the Ottawa tribe, how they see themselves and others in society and in the tribe. I mainly focused on The Little River Band of Ottawa Indian tribe. I researched their languages, pecking order, and interviewed to discover the rituals, and traditions that they believe in. In this essay I revealed how they see themselves in society. How they see other people, how they see each other, what their values were, what a typical day was etc. I initially suspected that I would have got different responses from these questions but in reality the results in the questions were almost completely the same. I studied this topic because mostly all the people that are

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.

Western and Indigenous knowledge systems differ in values, habits of mind and practices; however, there has been productive cross-cultural collaboration that integrates global vision with social and cultural dimensions. Productive collaboration addresses past contradictions in the coevolution of society, science and environment. Ten Canoes is a cross-culturally collaborative film that was meant to portray the Yolngu community in its true representation in an attempt to bridge the black and white Australian cultural divide by sharing its traditions and values with a non-Indigenous audience. Important spiritual and cultural information is shared throughout the passage of the film that frames and contextualizes the cosmology of the Yolngu people (Clothier & Dudek, 2009: p. 85). Dutch-born director Rolf De Heer and Yolngu director Peter Djigirr consolidate to show modern audiences the “community’s cultural continuance and to connect between individuals and the community both past and present” (Clothier & Dudek, 2009: p. 86). Additionally, Ten Canoes is only spoken in the Yolngu’s Indigenous language. For Yolngu audiences, “the use of their own languages in Ten Canoes highlights the vibrancy of a continuing linguistic heritage” (Clothier & Dudek, 2009: p. 87). Simultaneously, audiences that cannot understand the language of the Yolngu people read subtitles that create a critical intimacy to engage in “passion and reason while seeking understanding” (Clothier & Dudek, 2009: p.

“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.

Jared Diamond is a professor of Geography at UCLA and a world traveler. He believes that in the past 13,000 years of human history, agriculture has lead humans to conquer, develop and prosper and therefore cause the rise of civilizations. In 1972 he was in New Guinea when he met a local named Yali who asked him a simple question that took years for Diamond to answer. Yali said “Why is it that you white people developed so much cargo [goods] and brought it to New Guinea, but we black people had little cargo of our own”. [Work cited 7] Diamond was profoundly puzzled and couldn’t answer right away. In fact it took him many years to come up with what he thinks is the right answer. ‘Yali’s question’ plays a central role in Professor Diamond’s enquiry into ‘a short history of everybody for the last 13,000 years’, leading him into a wide-ranging discussion of the history of human evolution and diversity through a study of migration, socio-economic and cultural adaptation to environmental conditions, and technological diffusion. (Diamond, Guns, Germs and Steel, p. 22-23)

Native Americans hold a type of esoteric concept that comes from their philosophy of preserving their environment as well as their kinship that ties them together (Access Genealogy, 2009). They not only have social ties, they are politically and religiously organized through their rituals, government, and other institutions (Access Genealogy, 2009). They work together to reside in a territorial area, and speak a common language (Access Genealogy, 2009). They are not characterized by any one certain structure (Access Genealogy, 2009). However, the society agrees on fundamental principles that bond together a certain social fabric (Access Genealogy, 2009). Different Native American tribes throughout the years have had different ideas, opinions, philosophies, which are not always predetermined by their past ancestors.

Fox, James J. 1993. “Inside Austronesian Houses: Perspectives on Domestic Designs for Living.” The Journal of Asian Studies 203-205.

The Jarawa tribe is indigenous to India’s Andaman Islands, with a small population that has declined greatly since their beginning; approximately 55,000 years ago. This group of around four hundred people has been struggling to remain clear of the outside attention and influence that has been harming its members. Despite orders from the Indian government meant to preserve and protect the Jarawa, they are still being exploited and treated extremely poorly. The best way to change this would be to integrate the Jarawa tribe, to prevent another extinction.