Identity is “a person’s sense of self and relations with others” (Miller, Van Esterik, & Van Esterik. 2010. p.148). Margaret Mead’s study of gender identity development between three geographically similar but culturally different tribes “indicated that gender [identity] is culturally defined and constructed” (Miller et al. 2010. p.149). Identity is formed by culture through the mechanisms of enculturation and rites of passage. This paper will discuss, in general, how culture is essential in forming identity through the mechanisms of formal and informal enculturation and rites of passage among the Xavanti, the Makuna and North Americans.
Enculturation, “the process of transmitting culture to infants and other new members of society” (Miller et al. 2010. p.148), can occur through formal and informal learning. Typically informal enculturation begins in the home, learning about kin and how to behave towards them (Miller et al. 2010. p.202). Play is another way children are enculturated as they mimic older children and adults, learning the cultural roles and relationships in their culture. Among the Makuna, a child assists his father in making masks for a Spirit dance (Millenium ep……) and might pretend he is the one wearing it, among the Xavanti the boys play with each other (Millenium ep……) and in North America children play with toy kitchens and guns.
North American culture is unique among the three cultures discussed in that there are more influences of enculturation. The Makuna and Xavanti children have limited exposure to cultures outside of their own village, their kin and the village are often the sole source of their enculturation. North Americans, however, are inundated with different cultures and ideas from a very...
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...erwoven and culture is vital to the development of identity. Formal and informal enculturation and rites of passage are universal, as demonstrated by the three very different cultures of the Makuna, the Xavanti and the North Americans. It is through these cultural mechanisms of enculturation and rites of passage that identities are formed and knowledge is passed on.
Works Cited
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Miller, B. D., & P. Van Esterik, & J. Van Esterik. (2010). Cultural Anthropology. (4th Canadian ed). Toronto: Pearson Education Canada Inc.
Robbins, R. H. (2014). Cultural anthropology: a problem-based approach (Second Canadian ed.). Itasca: F.E. Peacock.
By analyzing the Kawaiisu, a Great Basin Native tribe, I want to explore cultural wonders and observe their society as I compare an aspect of interest with that of another culture in the world, the Chuuk. Comparing different societies of the world will allow me to successfully learn about the Kawaiisu people in a more detailed and open minded manner. Populations all around the world throughout time have had different views and traditions of beliefs. Through this project, I hope to unravel and gain an understanding of different perspectives and ways of life.
Underhill, R., Chona, M. (1936). The Autobiography of a Papago Woman, Memoirs of the American Anthropological Association, No. 46, Menasha, Wisconsin: Krause Reprint Co.
The participants for the study must identify as an American Indian adult living or lived in urbans areas and have a strong positive cultural identity. They were also asked 2 questions regarding their culture identity.
Rather, identity is a complex concept, the product of a myriad of individual factors. In order to be able to better conceptualize the intricate process by which Native American identity is formed, Tom Holm created the Peoplehood Matrix. According to this diagram, identity is based on four large categories: language, sacred history, place/territory, and ceremonial cycle. Native identity is not based on any one of these factors by itself; rather, identity is formed through the interaction and combination of all
Robbins Burling, David F. Armstrong, Ben G. Blount, Catherine A. Callaghan, Mary Lecron Foster, Barbara J. King, Sue Taylor Parker, Osamu Sakura, William C. Stokoe, Ron Wallace, Joel Wallman, A. Whiten, Sherman Wilcox and Thomas Wynn. Current Anthropology, Vol. 34, No. 1 (Feb., 1993), pp. 25-53
Americans carried out several assimilation techniques that forced Native Americans to change their entire belief system, culture, and customs. Assimilation, is ...
American Sociological Review, 3, 672-682. "Native American Youth 101." Aspen Institue. Aspen Institues, 24 July 11. Web.
Desjarlais, R., & Throop, C. J. (2011). Phenomenological approaches in anthropology. Annual Review of Anthropology, 40, 87-102. doi: 10.1146/annurev-anthro-092010-153345.
Identity is defined as being oneself and not acting or being something else. The identity that one forms throughout their life time is a slow and tedious process, each and every event in one’s life whether it’s larger or small scale has an effect on developing ones overall identity. In the play Only Drunks and Children Tell the Truth by Drew Hayden Taylor, Janice it caught between two identities and struggles to find a happy medium. Being adopted into a white family at a young age, Janice has become accustom to many of the white traditions and ways. Janice’s native family has recently gotten in touch with her and has put a great deal of pressure on her to regain some of the native culture she was born into. With pressure building Janice begins to question her identity and begins to show signs that she wants nothing to do with her native roots. Drew Hayden Taylor does an excellent job in this play showing how stereotypes and pre-conceived notions affect ones identity and their relationships within society. Each character within the play shows how their identity has been shaped through the relationships they have acquired throughout their lives; Tonto’s identity is heavily influenced by his father and best friend Rodney, Barb is influenced by the customs and traditional ways of her mother, and Janice after being adopted at a young age has formed an identity revolving around that of her adopted parents but she faces a great deal of pressure from her native birth family.
For the first two weeks of my class, I had no idea where I was headed in terms of my learning experience but I soon found out. During the first week we had to define “indigenous identity” which by the way was a foreign language to me. After I determined the meaning of it (because there were so many choices) I settled on the meaning “that what connects a person or people by their culture, race, beliefs and way of life”. I never considered or included myself a part of that definition because I thought it only pertained to people of other nations or countries. Eventually my thoughts and understanding changed. As I stated before my reading “Thinking Like an Anthropologist” Chapter Five, “What was This Practice or Idea Like in the past - The Temporal Question (2008, Omohundro, J.T. ), will be an excellent and informative guide for my research (in which it was). Also having to use Syncretism as a tool allowed me the opportunity to not only research the past but present rituals, beliefs, etc. of African Americans and how much they have changed over the years. Looking through this research as a critic allowed me to broaden my horizons not only about my culture but other cultures that are included in this identity. We were first introduced to two articles: The “Gebusi” and “Body Ritual of the Nacerima”. And I thought their rituals and beliefs were somewhat extreme, but then I realized if they looked at our society and our practices, they could consider the same thing about us. Having said that I decided that as an African-American woman, I was prepared to take that journey into the unknown, to investigate my culture, our accomplishments, and therefore have the ability to share my findings and observations with others. Week after week we w...
People have been living in America for countless years, even before Europeans had discovered and populated it. These people, named Native Americans or American Indians, have a unique and singular culture and lifestyle unlike any other. Native Americans were divided into several groups or tribes. Each one tribe developed an own language, housing, clothing, and other cultural aspects. As we take a look into their society’s customs we can learn additional information about the lives of these indigenous people of the United States.
Ruth Benedict’s anthropological book, Patterns of Culture explores the dualism of culture and personality. Benedict studies different cultures such as the Zuni tribe and the Dobu Indians. Each culture she finds is so different and distinctive in relation to the norm of our society. Each difference is what makes it unique. Benedict compares the likenesses of culture and individuality, “A culture, like an individual, is a more or less consistent pattern of thought or action” (46), but note, they are not the same by use of the word, “like.” Benedict is saying that figuratively, cultures are like personalities. Culture and individuality are intertwined and dependent upon each other for survival.
Ember, Carol R., Melvin Ember, and Peter N. Peregrine. Anthropology. Thirteenth ed. Boston, MA: Prentice Hall, 2011. Print.
My culture identity, as I know it as is African American. My culture can be seen in food, literature, religion, language, the community, family structure, the individual, music, dance, art, and could be summed up as the symbolic level. Symbolic, because faith plays a major role in our daily lives through song, prayer, praise and worship. When I’m happy I rely on my faith, same as when I’m sad, for I know things will get better as they have before.