The Batek society is a part of the Orang Ashi occupying the areas in or close to the tropical forests of Peninsular Malaysia and account for a minute portion of the Malaysian population. (Wawrinec, 2010, pp. 96-97) The Batek people were studied by Karen and Kirk Endicott, who chronicled their observations during their time spent with them in The Headman was a Woman. This essay will discuss the ethics of the Batek people, in particular, their practice of cooperative autonomy and how this is expressed in childrearing practices. It will also discuss the leadership position of the headman and the marriage of the young couple featured in Endicotts’ book The Headman was a Woman.
The key values behind Batek ethics are understood by the Endicotts’
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Non-competitiveness is most obviously manifested in the directly contrary cooperative behaviors of the Batek. As the Endicotts’ noted “[c]hildren’s play was strikingly noncompetitive. Games did not have actual rules; children simply created and then repeated activity patterns as they went along. Play was not structured to produce teams of winners and losers” (Endicott & Endicott, 2014, p. 5). Sharing is a key element of cooperative autonomy. Skills, food and material goods, defending against threats and raising children are all shared which not only served an economic purpose but also according to Gray, enabled survival. (Gray, Play as a Foundation for Hunter-Gatherer Social Existence, 2009, p. 489). Sharing in hunter-gatherer groups like the Batek are referred to as ‘demand sharing’ and is considered a fundamental element of social life that should not be violated. (Gray, Play as a Foundation for Hunter-Gatherer Social Existence, 2009, p. 489). Sharing is the clearest expression of cooperation among the Batek people. Finally, non-violence is never acceptable but rather an action engaged in by others who do not belong to their people (Endicott & Endicott, 2008, p. 50). As with non-competitiveness, the principle of non-violence is established in children as a value early on and appeared to be maintained by the fear of divine …show more content…
She actively participated and engaged in discussions, possessed advice giving abilities, nurturing and accommodating personality (Endicott & Endicott, 2008, p. 6). More specifically, however, she was not only of high intelligence with expertise in the main areas of the group’s practices (Endicott & Endicott, 2008, p. 64). She also had good judgment, experience, and strong persuasion skills (Endicott K. , Property, Power and Conflict among the Batek of Malaysia, 1988, p. 123). In many ways, these qualities were akin to those of a skilled politician. Headmen within the society must be natural leaders to have influence within the community and are chosen from among men (Endicott K. , 1999, p. 301) but, in this case, stood out as a female who embodied the required qualities. This display of gender equality in Batek societies can also be seen to extend to the family
In the rough and tropical island of Papua New Guinea, lived an exceptional aggregation of individuals called, The Gebusi. In the 1980's, The Gebusi tribe was anything besides up to date and acculturated. The Gebusi had their own particular singular and special customs and conventions that they rehearsed and accompanied. The Gebusi tribe took part in custom homosexuality, divination or witchcraft was exceedingly respected and polished, and they partook in particular sister-trade relational unions. By 1998-99, The Gebusi tribe had made another lifestyle. The Gebusi had gotten accustomed with new social convictions, modernization due to “western ways” that had changed their lives until the end of time especially changing their ways and view on gender roles and sexuality.
Endicott, Kirk., Endicott, Karen 2008. The Headman was a Women. The Gender Egalitarian Batek of Malaysia. Retrieved from https://www.coursehero.com/textbooks/218028-The-Headman-Was-Woman
Since the beginning of time, mankind began to expand on traditions of life out of which family and societal life surfaced. These traditions of life have been passed down over generations and centuries. Some of these kin and their interdependent ways of life have been upheld among particular people, and are known to contain key pieces of some civilizations.
One of the first tasks that Raybeck takes on in the ethnography is documenting kinship. He later describes the usefulness of the genealogies he created, but the process of creating them was quite difficult. He says that the Kelantanese often use “Arabic naming conventions” (Raybeck, 1996, p.62), making a task that seems relatively simple, quite complex. Combine that with a high divorce rate and the number of relatives sky rockets. But through his interviews on kinship he discovered that most Kelantanese had a “detailed and accurate knowledge of very extensive kin networks” (Raybeck, 1996, p. 62). This helped him to make the discovery of the level of importance placed on family and village support. Raybeck credits much of his success to this ethnography to his key informants. One that he often praises is his neighbor Hussein. When Raybeck was first conducting his interviews he had to learn the difference in politeness in Kelantanese culture. Hussein had to subtly remind him that Raybeck (1996) must “behave like a hen, not a rooster” (p. 60). His key informant helped to set him on the right path to gaining the information for his research question, but also taught him a key aspect of culture that, until then, he was failing in as a participant
For at least three decades race, gender and biopower have all been linked together. The three terms used, are frameworks installed by governments to manage the population by categorizing, regulating and controlling its subjects. Race, gender and biopower are intertwined to illuminate the treatment of the minority for centuries. The mistreatment, discrimination and suffering experienced by the minorities throughout history is evident in the texts provided.
...tional obstacles to those faced by male counterparts. One common predicament, identified by the former Equal Opportunities Commission, is the requirement for women leaders to spend extra time and energy not just leading, but ‘proving’ that they can lead. Women leaders are penalized whether they confirm, or contradict a specific stereotype. A female leader can expect to be viewed as less competent when her behaviour is consistent with stereotypical ‘feminine’ behaviour, and as ‘un-feminine’, when her behaviour is inconsistent with stereotypes Ritvo et al (1995).
Ethics is the study of how people should live. people have different views and beliefs of how they're supposed to live their life. people from all over the world have different ethical beliefs and different ways to determine which beliefs are right and which are wrong. when you visit a different country, you notice things they are doing and those things might seem wrong to you and you would never consider doing what they have just done but in their society its normal and everyone does it. inside the margins of this paper I am going to analyze the top three models used to determine a morally significant being based on the criteria in your book. I will first define a moral agent and a morally significant being then take you through the steps to deciding what a significant being is and which criteria you would use for each.
Valerie has successfully portrayed the picture of change in gender role within the ethnic community. She has cited an example of Sansei. In the book, it is said that the older generation was purely patri...
My father and I don’t share the best relationship in the world in fact we barely talk at all. This bring to mind to a key concept raised in the literature by Barry S Hewett in his article The Cultural Nexus of The Aka Father- Infant Bonding. In which he discussed how close and intimate the fathers of the Aka tribe the southern Central Africa and the Northern Congo region. He contrasted the role the Aka fathers play with respect to American fathers (p 48). Whist studying the Aka people he observed that the Aka men spent a considerable amount of time with their children and invested a great deal into their lives and upbringing. The Aka tribe lives in a strong egalitarian society, where men, woman and children are all respected. Their main hunting technique is netting in which all members of the aforementioned groups are involved. In his observations Mr. Hewett observed that Aka fathers, held, played with and nurtured their children considerably more than American fathers (p 4...
What defines a good leader? Should determinates of an effective leader be based on one’s sex; or rather their overall ability to effectively attain group goals? For years’ research has been conducted to better understand the factors associated with individuals emerging as leaders in a group. The study, “Effects of Sex and Gender Role on Leader Emergence,” focuses on two of these factors; sex and gender role, to see if the held notion that men more often emerge as leaders than women in a group setting holds true (1335). First however, both sex and gender role must be defined to better understand their believed effects when it comes to leader emergence. In this case, “sex refers to the biological and anatomical differences between females and
Different anthropologists such as Nowak and Laird (2010), and Butler (2006), recommended that these residents of jungles contain an exclusive background; position, morals and everyday life is entirely through big adjustment. It can be said that the Mbuti people live in their own world. This paper will discuss the kinship system and the social organization of the culture as far as how they practice equal sharing of food after engaging in hunting and gathering. This paper will also discuss how the Mbuti culture uses gender relation to determine their hunting ages.
Since the beginning of time men have played the dominant role in nearly every culture around the world. If the men were not dominant, then the women and men in the culture were equal. Never has a culture been found where women have dominated. In “Society and Sex Roles” by Ernestine Friedl, Friedl supports the previous statement and suggests that “although the degree of masculine authority may vary from one group to the next, males always have more power” (261). Friedl discusses a variety of diverse conditions that determine different degrees of male dominance focusing mainly on the distribution of resources. In The Forest People by Colin Turnbull, Turnbull describes the culture of the BaMbuti while incorporating the evident sex roles among these “people of the forest”. I believe that the sex roles of the BaMbuti depicted by Turnbull definitely follow the pattern that is the basis of Freidl’s arguments about the conditions that determine variations of male dominance. Through examples of different accounts of sex roles of the BaMbuti and by direct quotations made by Turnbull as well as members of the BaMbuti tribe, I intend on describing exactly how the sex roles of the BaMbuti follow the patterns discussed by Freidl. I also aim to depict how although women are a vital part of the BaMbuti culture and attain equality in many areas of the culture, men still obtain a certain degree of dominance.
Virtue Ethics Virtue ethics is a theory used to make moral decisions. It does not rely on religion, society or culture; it only depends on the individuals themselves. The main philosopher of Virtue Ethics is Aristotle. The. His theory was originally introduced in ancient Greek.
Sipes, Richard G. "War, Sports and Aggression: An Empirical Test of Two Rival Theories." American Anthropologist, New Series, Vol. 75, No. 1. (Feb., 1973), pp. 64-86.
Like other ethnic in Brunei Darussalam, Kedayan’s people have their own unique traditional ceremony that shared with other communities in this region. ‘Makan Tahun’ held annually by the Kedayan is not only represents the unique traditions inherited but it also as a platform for their brotherly bonding. ‘Makan Tahun’ is a thanksgiving festival held to indicate happiness and appreciation for a successful rice harvest and it’s also a symbolic of the unity of the Kedayan’s people, family and relatives alike. Thus, families, relative and friends from far and near get together during these celebrations. The Kedayan’s has the belief that if there is disunity among them, a curse from the ancestors will fall upon the living. Thus, they still have an