“To be married is to be led” Through an arranged marriage, that the father
“To be married is to be led” Through an arranged marriage, that the father
As the book begins, Mariatu is a happy little girl growing up in Magborou, a village of 200 near Port Loko, Sierra Leone. The first chapter teaches the reader about life in extended families where children may grow up under the care of relatives, men may have two or more wives and several generations live and work together. Mariatu tells us about her friends, her attraction to a possible boyfriend, Musa, her hopes of going to school one day, and her scary dream of standing in palm oil, a signifier of bad things to come. We learn about village life from preparations for a funeral, rotating crops of cassava and rice, dances, secret societies, and a child's daily chores of carrying water and collecting firewood.…
Monique and the mango rains is a touching story about a peace corps volunteer and a Malian midwife. The story is set in the small village of Namposella and is narrated by the Peace Corps volunteer Kris Holloway. The book gives you an in depth perspective on the life of a woman in Mali and their culture as a whole. In this paper I will be discussing anthropological concepts including rite of passage, patriarchy, and religion and how they apply to Monique and the mango rains.…
Tokugawa era Japan was a very different period than those before it, instead of proving loyalty and honor on the battlefield it was drawn from more diplomatic situations. The Tokugawa period brought with it an era of lasting peace for nearly 250 years, and with it came different ways in which to occupy ones self. Many things in society changed including, the warring ways of the samurai where honor was drawn from the strength and skill turned into peaceful times when martial skill was practiced to maintain. However, besides the peaceful times many things remained the same about the Japanese social structure. Men and women still were very aware of honorable behavior, which held the basis for social culture. Although some similarities between the two were apparent, the more interesting seem to be the ways in which women were observed to display honorable behavior. The seemingly confined life of a women was very basic yet very strict in conduct. While men presented the strength of the household outside women held up the integrity of the house from within.…
Shaki, or Napoleon A. Chagnon’s 15 month enculturation with the Yanomamo tribe, Bisaasi-teri is characterized by fear, discomfort, loneliness, nosiness, and invaluable experiences through relationships and modesty about human culture. Chagnon documents the experience through the struggle and discovery surrounding his proposed research, as his lifestyle gradually comes in sync with the natural functions of his community. Much of his focus and time was consumed by identification of genealogical records, and the establishment of informants and methods of trustworthy divulgence. Marriage, sex, and often resulting violence are the foremost driving forces within Yanomamo, and everything that we consider part of daily routine is completely unknown and inconsequential to them. Traveling between neighboring tribes, he draws conclusions about intertribal relations, especially concerning marriage and raiding. Chagnon deals with cultural complexity that takes time to decipher, and in process, potential risk. Confronted with seemingly trivial situations, they often become unexpected phenomena and Chagnon’s adherence to documentation is amazing. He encounters personal epiphanies that I find intriguing, related to privacy and hygiene. This report becomes an inspiring document of an extreme anthropologic lifestyle as much as it is a cultural essay.…
The !Kung are hunter-gatherers of Southern Africa and the women play an essential role in the production of subsistence for their families. The woman actually contribute a greater proportion of the subsistence to their families directly than do the men who are the game hunters in the family. As Friedl describes in “Society and Sex Roles” (page 101) regardless of who produces food, the person who gives it to others creates the obligations and alliances that are at the center of all political relations.” The woman from birth are the gathers within the !Kung and Friedl believes that it is due to four inter-related factors as to why the woman are the foragers; the variability in the supply of game, the different skills required for hunting and gathering; the incompatibility between carrying burdens and hunting; and the small size of semi-nomadic foraging populations (page 102). !Kung women play a very vital role in the survival of their families through their gathering of subsistence and they are not simply laborers but they are owners and/or distributors of what they bring home. However, they remain to be the less powerful of the genders within their culture. The !Kung woman’s role is critical to the survival of their villages because when unsuccessful hunters come home without protein (game) it is the woman who will feed the men, children and the elderly within their village and because they strictly provide for their family as the foragers they are not, based on Friedl’s’ theories, the one who disperses food to others. Thus, !Kung women are not considered to be the person with seniority…
There are references to god as “Nursing Mother” in women’s songs, and she is called upon in ENKISHON…
In this article, Leslie Ito describes the experiences of Japanese American women during their time behind the barded wired fence and their movement from camps to colleges . The article argues that while living in the camps these Japanese American women sought out to earn an educational degree and become representatives for their Japanese American communities. NJASRC a non-governmental committee group created by member of the Japanese American community became the driving force behind the movement from camps to college. This opened up greater opportunities for Japanese American women, more than they could have ever imagined. It gave these women the opportunity to leave the camp and go to college to become ambassadors for their community…
According to Lindsey (2010), Patriarchy is perceived as the perpetuator of female subjugation and disadvantage within all societies (Institute of Economic Affairs, 2008). Globally, all social structures are male-dominated and uphold androcentric norms which favour men over women and define women’s oppression as being confined to unalterable biological determinants (Parpart, et al, 2008; Kishanger, 2007:3). This androcentric culture is particularly evident in the African history (Parpat et al, 2000). Women themselves deeply internalise and adhere to these norms and perceive themselves as being unsuitable for non-domestic roles. This explains the cross cultural perception that girls only end up in marriage and therefore any investments on them accrue to the benefits of their marital families upon marriage (Institute of Economic Affairs (IEA), 2008). Thus the historical and global evidence of…
The Nuer people are pastoral people who live on flood plains, they herd cattle’s and gather corn grain, and tobacco, and they also hunt for fish. The young men learn to care for the cattle while they are very young, this will be their life’s work so they must learn to do it well, when the plains flood the young men and women must take the cattle to a temporary camps where they take care of them and in the evenings the men smoke fresh tobacco they harvested and dance and sing behind their oxen to impress the women. The cattle being a very important part in these people’s lives are passed down from father to son, because only the men can have the cattle. These are patrilineal people so everything belongs to the father including the children. When a woman marries a man the man has to give the wife’s family a bride price of twenty-five cattle. These cattle play a vital role in these peoples lives; they never kill them unless it is for a sacrifice to god. An example of a sacrifice these people might make is, a mans daughter is sick and his son has died when he went off in the woods alone and he was not buried properly and the sons ghost has became a demon and went into the mother; the ghost of the boy will speak through his mother and wan an ox sacrifice and a bride, if they do not strike the ox in the heart the first time it is considered a very bad thing. They also sacrifice an ox…
When looking upon many other cultures and the affects globalization and commercialization has had on their lives, in comparison to Kuna men and women, we find there to be a generally beneficial outcome. Although in contrasting of gender, we find women to be doing exceptionally well with the connection to Mola making. From the commercialization of their hand crafted products we are able to see them becoming active in marketing, retaining control over land and economic resources, learning and developing business skills, as well as controlling income in the household.…
Amongst the Mundugumor, the opposite of the Arapesh holds true, where both the sexes follow the idea of the ‘masculine’ pattern. The women are as forceful and vigorous as the men, thus, they detest bearing and rearing children, and, the men in turn detest pregnancy amongst their wives. Both sexes are reared to be independent and hostile, and, the boys and the girls have similar personalities.…
Falling into the Lesbi World holds more relevance to the anthropology of gender than simply pointing out a flaw in another academic’s work. For Blackwood, this piece is also, to some extent, an extension of her work on the understanding of kinship amongst Minangkabau. In her previous work on the matrilineal nature of the Minangkabau, Blackwood established the importance of the mother-daughter relationship (2005, 12-3), so in this ethnography when she examines the relationship between tombois and their mothers, it begs questions of how mothers react to seemingly losing a “daughter.” Through describing the ways in which tombois are both treated as men—given some masculine chores, allowed out at night—and expected to maintain some aspects of…
Lutkehaus, Nancy C., and Paul B. Roscoe, eds. Gender Rituals: Female Initiation in Melanesia , 1995.…
The Masai society is strongly patriarchal, with a large majority of elder men and retired elders making decisions and choices for other members of the Masai society. Matters that may cause confrontation or problems within the group will be resolved by the paying of cattle, which is their main source of food. Most Masai are Christian or Muslim in faith and have beliefs such as divination, prophecy and shamanistic healing.…
Women are projected as sacrificing and subservient beings; that fall as a victim against the cruelties of feudal society. They are complete strangers to the composition of panchayat system and hardly ever make an impact on the panchayat decisions by the virtue of their powers of persuasion and influence. They receive punishment without even participating; the male members of their family symbolically represent their cases. Women are commoditized into instruments of executing ‘justice’ for violation of both the formal law and of culturally-rooted notions of morality. In tribal communities, a woman exercising her right to determine the course of her love life is viewed as anathema. And so, as long as women hand over the reins of their womanhood and sexuality to a male guardian and a broader community, no one gets killed. But when they choose to command it, they risk their…