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Analysis of cannibalism
Thesis on cannibalism
Thesis on cannibalism
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Recommended: Analysis of cannibalism
ABSTRACT
Cannibalism is an act that is thought to be heinous and inconceivable in the minds of men. But, contrary to what many people think, cannibalism is very much alive and still being practiced within the continental United States of America; the thing is…the government just hasn't found out about it yet. This report will take you through the history of cannibalism, the different types of cannibalism, and the different cases of cannibalism.
Cannibalism is one of the strangest and most horrific American taboos. When the common person thinks of cannibalism, a ballistic, deranged, serial killer who cuts his victims into pieces and boils them in bloody water quickly comes to mind. Cannibalism is precisely defined as the eating of one's own species; cannibals are people-eating people. Cannibals have a long, broad, and sometimes noble history (in The New Cannibalism p.1). Some of the earliest evidence of cannibalism comes from southern France, where there are Stone Age settlements littered with bones having knife-and burn-marks indicating that the one time owners of these bodies were eaten. "Human remains found at a twelfth-century A.D. site near Cowboy Wash in southwestern Colorado provide further evidence of cannibalism among the Anasazi. The remains of 12 people were discovered at the site, designated 5mt10010, but only five were from burials. The other seven appear to have been systematically dismembered, defleshed, their bones battered, and in some cases burned or stewed, leaving them in the same condition as bones of animals used for food. Cut marks, fractures, and other stone-tool scars were present on the bones, and the light color of some suggests stewing. Patterns of burning indicate that many were exposed to flame while still covered with flesh, which is what would be expected after cooking over a fire. Human remains from other sites in the area were similarly treated, and three explanations have been proposed: hunger-induced cannibalism, ritual cannibalism adopted from Mesoamerica, or something else altogether. Patricia Lambert of Utah State University and Brian Billman and Banks Leonard of Soil Systems, the contract archeology firm that excavated 5MT10010, propose that cannibalism was associated with violent between Anasazi communities in the mid-1100s, contemporary with a period of drought and the collapse of the Chaco system. They note a...
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BIBLIOGRAPHY
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The heart was then burned and the corpse was pushed down the steps of the Aztec pyramid or temple.... ... middle of paper ... ... The food seemed to be what they grew, they ate.
Contrary to popular belief the Karankawa were not cannibals. They did like many other Texas
Wallach, Jennifer Jensen; Wallach, Jennifer Jensen (2012-11-21). How America Eats: A Social History of U.S. Food and Culture (American Ways Series) (Kindle Locations 755-756). Rowman & Littlefield Publishers. Kindle Edition.
In the events preceding the selected passage of Des Cannibales, Montaigne gives several situations of events in which man’s honour has been tested and proven, citing the example of the Hungarian’s merciful attitude towards their captured enemies, whom they released unharmed after having defeated them in battle. The classical reference to Seneca with the quote, “Si succiderit, de genu pugnat” foreshadows the passage in question, in which the captured Brazilians refuse to surrender or feel fear, but rather taunt their captors and remain defiant until their last breath. The passage then develops into an observation of the polygamous culture of the New World, which Montaigne praises and later goes onto defend as natural, arguing that it was customary in Biblical times and therefore should not be condemned by supposedly superior and cultured Europeans.
A grotesque body is one that is open, sickly, comprised of many parts, and overflows in excess. In Montaigne’s Of the Caniballes, Europeans view figures of cannibalism as the Native inhabitants of the New World. The consumption of humans involves opening up the contained body, allowing its inner parts to be abjected beyond its internal boundaries. For colonizers, participants of cannibalism are barbarians who eat their victims by transforming their classical bodies into grotesque forms. As a result, these cultural practices make them inferior and savage compared to the modern Europeans. However, in reality, Europeans are also closely related to cannibalistic practices. A Short Account of the Destruction of the Indies written by Las Casas show how Spaniards are barbaric in their character. They lack control and engage in a series of horrific excesses due to their insatiable hunger for power and
Cannibalism is a concept that is foreign to modern society despite its pertinence in recent human culture. In the essay “Cannibalism: It Still Exists,” Linh Ngo explains the concept of cannibalism, discussing in further detail and comparing and contrasting the different types of cannibalism and the situations in which it was utilized. By incorporating devices such as definition, illustration, and cause and effect, the essay was effective in relaying the idea that cannibalism is still around.
Bell, Rachel. "Historical Perspective." All about Cannibalism: The Ancient Taboo in Modern Times. Crime Library, n.d. Web. 20 Mar. 2014. .
In McCarthy’s novel The Road, one of the main issues deals with cannibalism and the moral/ethic issues of survival. Though McCarthy depicts cannibalism negatively in this post-apocalyptic world, it is apparent that cannibalism is necessary for humans to survive when there is no real food to eat. Whether they know what’s actually good vs what is actually bad, they still have a reason to try and stay alive even though things are absolutely terrible around them. Staying alive, to carry the fire for the good of humanity. In a world where everything is just coming to an end, people resort to eating each other in order to stay alive. Where there are bad and good people, but what does it actually mean to be bad? Eating human beings or not helping those people in need of help?
In “Body Ritual among the Nacirema”, Horace Miner (1956) revisits the rituals of a North American group, the Nacirema, as first described by Professor Linton in the early 1900s. Miner depicts these people as quite vain; obsessive over money, appearance and health. While the economic status of a Nacirema individual is extremely important, nothing compares to the significance of the rituals of the body. These rituals tend to involve various steps that allow the Nacirema people to present themselves to the world in their fittest, most beautiful form. The majority of these rituals are performed by the individual in their own home, in extreme privacy. The body is viewed as a disgusting vessel, in need of constant upkeep to be presentable to others. The Nacirema home contains one or more ‘shrines’, devoted to transforming the body into the definition of health and beauty. The main purpose of the shrine is to hold charms and magical potions, bought from
Meriam-Webster Dictionary defines food as “material taken into an organism and used for growth, repair, and vital processes as a source of energy” (Mish). Food is simple, yet humans have made it very complex. In the United States of America, food has become more of a hobby than a nutritional need. Every family gathering, holiday, and birthday celebration contains food of some sort. Types of food are customary at different times, like birthday cake at a birthday party, or stuffing at Thanksgiving. There is an entire holiday dedicated to dressing up and giving children candy (Halloween). One of the popular holiday foods is meat. An average of 10 million land animals (not including fish or other water dwelling organisms) are brutally slaughtered
The Native American Graves Protection and Repatriation Act established Indian nations as the owners of Native American cultural objects, including human remains, which were found on Federal land. It requires that the American Indians provide substantial amounts of information to validate their claims. However, only federally recognized tribes are recognized under this act, so if you are an unrecognized tribe good luck claiming anything that belongs to you. After this, the existing anthropological literature will be consulted. In some instances, Indians will disagree with the literature and take steps to correct it. Indians are also likely to provide additional information that had not yet been documented. The interpretations will be written from the perspective of the claiming tribe, how they view the world, and their perception of significance of objects in religious ceremonial rites. While some might raise the question of scientific objectivity, no one will deny that this perspective had often been lacking in the literature. These interpretations are bound to bring about new insights which will challenge earlier assumptions (5).
It has been thought that they were cannibals, and, though some have tried to challenge that claim, there is evidence that supports it. Thus, “the Iroquois practiced ritual cannibalism in the 17th century.” (Abler, 309) In 1967, archaeologist James Tuck discovered a roasting platform with fragments of human bones showing cut marks. This, though, was not the only find. There have been several archaeologists who have reported evidence of cannibalism dating about 1300 and forward. Of course, it is difficult to prove that the flesh was, in fact, eaten. Iroquois speeches have references of cannibalism, though it could have been metaphorical. There are accounts of cannibalism from supposed eye-witnesses. “Some confirmation is provided for this story [the story of a Christian Huron] by the careful examination of the bodies which confirmed the details of torture and mutilation, even though such an examination cannot prove that missing portions of the body were eaten.” (Abler, 313) In the end, French, Dutch, and English sources, both secular and religious, allege that the Iroquois were
Among all the copious themes of fairy tales, cannibalism was indeed a more ambivalent one. Despite the obvious manifestations of good karma, positive characteristics and amiable nature, the common depictions of cannibalism alluded that fairy tales were more than stories that were “too good to be true.” Fairy tales such as The Juniper Tree and Hansel and Gretel even presented cannibalism with an attitude of apathy, as if cooking human stew were nothing churlish but ordinary. However, those vivid descriptions of cannibalism, though appeared to be too cruel and baleful for innocent children, played significant roles. It completed their coming of age journeys, providing them masculinity while“relieving their preconscious and unconscious pressures”(Bettelheim,
Every society has it’s own cultural traditions and norms. Many of the traditions are passed down from generation to generation for so long that they become the norms of the culture. The Wari’ are no different than anyone else in that their traditions become cultural norms. In Consuming Grief: Compassionate Cannibalism in an Amazonian Society, Beth A. Conklin travels to the Wari’ people in order to study illness and death from both before and after they had foreign contact. While there she finds herself going into depth on the lifestyle of the Wari’ people and how their norm of cannibalism came about and how it was phased out by the outside world.
Is it morally permissible to eat meat? Much argument has arisen in the current society on whether it is morally permissible to eat meat. Many virtuous fruitarians and the other meat eating societies have been arguing about the ethics of eating meat (which results from killing animals). The important part of the dispute is based on the animal welfare, nutrition value from meat, convenience, and affordability of meat-based foods compared to vegetable-based foods and other factors like environmental moral code, culture, and religion. All these points are important in justifying whether humans are morally right when choosing to eat meat. This paper will argue that it is morally impermissible to eat meat by focusing on the treatment of animals, the environmental argument, animal rights, pain, morals, religion, and the law.