Three Different Tribes, And Cultures In Early Africa

E.E Evans-Pritchard once said, “I have often been asked whether, when I was among the Azande, I got to accept their ideas about witchcraft. I suppose you can say I accepted them. I had no choice. In my own culture, I rejected Azande notions of witchcraft. In their culture, I accepted them. In a kind of way, I believed them.” In the documentary Sir Edward Evans-Pritchard: Strange Beliefs, the research of British social anthropologist E.E. Evans-Pritchard on the Zande tribe of central Africa and the Nuer tribe of Sudan is highlighted. As a good anthropologist should, Evans-Pritchard immersed himself in his fieldwork and attempted to look at foreign cultural values from the perspective of the culture he was observing.

Traditional religions in ancient Mali were polytheistic, they did not believe in one single supreme being, and the believed in animism. They believed that all plants, animals and objects had spirits. “Spirits of the land” were also a big part of the ancient civilization’s beliefs and they were taught to ensure the success of their crops. They had no sacred texts to support their beliefs but they thought that the spiritual world and the physical world were connected.

In order to follow the transition of power and privilege in West Africa as it relates to the social phenomenon of family life, spirituality, economy and politics, it is imperative to do so in reference to time and events. In pre-colonial West Africa, women were at the forefront of all domestic affairs. The reason for this being that women were given jobs socially constructed to fit the mainstream idea that women could not carry out other certain strenuous duties such as hunting and fighting because of their biological build. In essence, while men carried out these physical tasks, women indulged in subtitle duties such as farming, sewing, religious guides etc. these duties, seemingly inconsequential as they were, played a major part in the development of primitive West African communities. A closer view into some of their practices would disclose why.

“Remotely Global: Village Modernity in West Africa” by Charles Piot is a book based on the lives of the people of the remote village called Kabre located in Northern Togo. The author discusses the “vernacular modernity” of the people of Kabre village that has been influenced by a long tradition of encounters with outsiders that included the colonialists. The author provides an in-depth analysis with ethnographic details about the Kabre people as the author discusses a wide range of their culture and history that included houses and the structure of homestead, gender ideology, ritual like initiations, exchange system, and social relations (Piot 178).

The Cherokee and the West African are different. The Cherokee and West African have different things that existed before the earth. They also have a lot of things similar that existed before the earth.

Every culture has their own set of traditions, beliefs and traditions. For this report, there will be a discussion about the Dobe Ju/’hoansi located in the Kalahari Desert. Then there will be a comparison between the Ju/’hoansi and the Maasai tribe from the southern Kenya and northern Tanzania. There will be an exploration regarding their cultural domains, belief systems, politics and kingship. Each of these tribes have a developed sort of principles from which they live their daily lives within their cultures. Between these two cultures, there is only very little in common. They differ in the areas of marriage practices, social influences, as well as their views on sexuality and religious beliefs.

Drums have always had a significant role in culture. The drum serves as the pulse of many nations and peoples and has historically had a dominant role in many of the rituals and ceremonies of the African, Latin American, and American Indian cultures.

Africa has very diverse customs. The tuareg women are key people in their culture and don't wear rags to cover their heads. The people where veils to cover their faces from sand also spirits. The women can own camels and other important livestocks. The matrilineal descent determines where the people are socially. The zulu are mighty warriors and believe in men running miles in perfect condition. The family farms are placed in a compound formation. The zulu believe in a strong leadership. The zulu also believe in leadership through family. The baka believe in that the rainforest are their parents. The baka also believe that the rainforest food and shelter them. The baka women usually stay build while the men hunt for food and collect.

This ethnography studies a group of indigenous peoples in the Southern region of Africa in the Kalahari Desert, where the ‘Kung San foragers live. Anthropologist Richard B. Lee, centers his studies on a specific group called the Ju/’Hoansi who live in this desert in an area known as the Dobe. By the 1970’s the Dobe Ju/’Hoansi had become the last remaining group of foragers in the world and an exquisite example of a hunter gatherer society. With his book, Lee continues to document these people’s social structure, beliefs, and rituals as anthropologists have done before him. Lee Begins by describing his extensive journey of getting to the Dobe region in detail. From his first interest

In the diet quality, once the meat included which will increase the score, the molar area will be smaller. Because the primates who only eat fruit and leaves have greater molar areas and chewing, plants are more complicated than eating meat, which we, humans do.

The Massai and The Nuer are two ethnic groups that are known for utilizing pastoralism as their primary food procurement strategy. However, due to the harsh weather conditions that continually plague the African continent at various times during the year, the Maasai and the Nuer must occasionally rely on other methods in which to obtain food in order to feed their families. In Nuer society, horticulture is favored after pastoralism, and in recent years, the Maasai have even taken to using horticulture to grow crops. This was not an easy transition for a group that has only ever had to rely on their cattle and livestock for their food. It was abundantly clear, however, that the Maasai could not rely solely on pastoralism as an adaptive strategy for survival. After numerous discussions with informants from both groups, it is extremely clear how valuable cattle are to both societies and how they feature in almost every aspect of their lives. Cattle not only provide the groups with a variety of essential food products, they are also extremely valuable both religiously and economically.

Some of the first humans originated in Africa. Although there are some very impressive cities in Africa, it is an area of the world which is less developed, and has far more poverty when compared to the rest of the world. Some of the causes for this may be because of bad geographic luck, people were racist towards them, and imperialization.

The journey of these legends began in Africa, long before the slave trade. The Congolese believed in a hierarchy of gods. At the top was the creator of all, Nzambi. Believed to be the provider for his children, he brought power to their “sacred medicines” (Raboteau, A.J. 1980). As a large portion of West Africans, including the Congolese, were transported along the slave trade ships, their beliefs and culture traveled with them.

Religion in Africa is complexed and it is known for its influence in culture, fine art, and philosophy. With these influences, we comprehend the reasoning and importance of African convictions. Anthropologist and archaeologist Pierre de Maret’s discussion in the book “Religion in Africa: Experience and Expression” portrays four types of pre-historic evidence of traditional African religions; Monuments, Burial Ritual, Sculptures, and Rock Art. These evidences have been preserved long enough under stifling environments to affirm the ancient religious practices, and out of various artifacts, one vital pre-historic traditional of African religion is a stela known as the Shabaka Stone. The Shabaka Stone is significant since it provides a perception

In “Using “Tribe” and “Tribalism”: to Misunderstand African Societies,” David Wiley discussed the problems using the words “tribe” and “tribalism” to classify African societies. Wiley argued throughout his article the problems of creating “ethnic” labels among African societies. Various African groups of people are different in their culture, ideas, customs, practices, and dialect. However, many African societies were classified and labeled as “tribes” rather than being understood differently. Each African society had and has today its own unique customs and practices. These customs and practices were seen abstract and obscure to many social scientists and scientists of the 19th century. During this time we see the rise of evolutionary