Hutterites Society The Hutterian Brethren, more commonly known as “Hutterites”, possess many similarities and differences to my own culture as a North American Christian. The life of a Hutterite society is characterized by their historical background, geographical distribution, language, unique cultural aspects, and threats within the colony. I have always been fascinated and curious by the consistent and well-structured way of living that the Hutterites have accomplished over many generations. Ironically, it was the first culture that was spoken about in the anthropology course and book by Michael Allen Park. Therefore, I have chosen to compare and contrast my culture, which I live in today, with the Hutterian Brethren civilization, to further …show more content…
Back in 1528, Anabaptists imprisoned many members of their society due to nonconformity of individuals within the group (Park). This debate started an uproar and separation between the colonies that involved many persecutions. When the execution of the known leader John Hutter, because of his lack of conformity, many members got together and created their own colony calling themselves the Hutterites (Park). For almost 500 years, the Hutterites have maintained an emphasized Christian worldview by pacifism and tolerance. They are recognized as a very self-sufficient culture, in which they completely isolate themselves from the outside world (Park). Their culture is seen as one of the most consistent and structured societies that is still currently thriving today. When you observe, or run into a Hutterite individual, it’s almost like stepping back into …show more content…
Their community lives off agricultural and raise crops and animals depending on the geography and economy of the area occupied. This communal lifestyle regarding all land, resources, and profits are colony property (Park). The Hutterites live in Bruderhofs, which make up colonies of around 100 people (Park). Each and every building has its own individual meaning and purpose, as seen in Park’s picture. As well as the member of the Hutterites, they are very divided by gender roles (Park). This culture is a man governed society, which means the men are the ultimate rulers and bosses over the town, making every decision (Reschly). Women will have more nurturing role, example being a teacher, mother or cook (Park). Men will be have specific positions including colony manager, minister, farm manager, and so on (Reschly). When a town becomes too large, members within the group will migrate through the splitting up of existing units, to recreate a new village from scratch until population overtakes the area again (Park). In my culture, equality rules over most things these days, involving jobs, marriage, and income. Many people fight for gender equality, and try to eliminate gender roles, like we see in a Hutterite society. Their culture has also shunned such worldly items such as television, radio, personal ornamentation, and other modern technology. In my family, everyone has chosen a path in their life career wise
The books author, James (Sákéj) Youngblood Henderson came to write this book as a result of living with his wife, Marie Battiste (a celebrated Mi’kmaw scholar and educator) in her Mi’kmaq community of Eskasoni (10). It was the community of Eskasoni that compelled Henderson to compile their histories in a form that would not disrupt the Mi’kmaq worldviews, culture and spirituality they represent but as well easily conveyable to non-Aboriginal peoples.
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.
Cultural Anthropology: The Human Challenge, 14th Edition William A. Havilland; Harald E. L. Prins; Bunny McBride; Dana Walrath Published by Wadsworth, Cengage Learning (2014)
In John Barker’s Ancestral Lines, the author analyzes the Maisin people and their culture centered around customs passed from previous generations, as well as global issues that impact their way of living. As a result of Barker’s research, readers are able to understand how third world people can exist in an rapid increasing integrated system of globalization and relate it not only to their own society, but others like the Maisin; how a small group of indigenous people, who are accustomed to a modest regimen of labor, social exceptions, and traditions, can stand up to a hegemonic power and the changes that the world brings. During his time with these people the author was able to document many culture practices, while utilizing a variety of
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
Now that groups were steadily together, they began to expand their knowledge, their tool making abilities had increased, they learned to make huts, and did so because they believed they were easier to defend. Others would not try and take over this hut, not because it belonged to the one who built it, but either because it served no use to them, they were weaker, they could build it themselves, or most likely, they knew that they would have to fight with the family if they did attempt to take it. Instead, this person was likely to become a neighbor, rather then an enemy for the sheer motive of convenience. Essentially, the fact that others stood by as one did something for oneself, mimicked it rather than tearing it down, allowed for the ideas of property, and ownership. Property, as it grew large in its ideology would become too big for those who would eventually try to tear it down, this would lead to laws and groups who would enforce it as being a valid concept. Thus Ownership, Property, and Law are the basis for the outbreak and ever present inequality in our lives.
The Korowai are one of the most endangered ethnic groups in the world. Their traditional culture was developed thousands of years ago. They live in small family clans and are hunter-gatherers and live in a horticultural society. The natural resources have allowed them to survive in the harsh rainforest which they depend for living. As population grows in society more and more people are using the earth’s natural resources. Trees are being cut down for extraction of minerals and energy. Lands are being used to create missionary communities. The Korowai territory is surrounded by missionary communities, who have influ...
Genocide is the heaviest side effect of colonialism that takes place in Rwanda during the 1990’s. However, one of the main catalysts of the genocide was tribal hatred between the Hutu’s and the Tutsi’s, “the terms Hutu and Tutsi had become clearly defined as opposing “ethnic” identities, and Belgians made this polarization the cornerstone of their colonial policy” (54). Belgians dispatched scientists t...
Most people haven’t heard of Rwanda so let me fill you in. It’s a little country in the Eastern- South of Africa. Before I get into the messy bits, let’s go back in time, Africa had been colonized by European powers. After that, Europe decided to separate Africa into 50 equal countries, within that Rwanda was formed. Germany took charge of this country but not long after Belgium took it from their hands, Belgium decided to characterized the Rwandans. There were 3 groups: Hutus, Tutsis, and Twas. The Tutsis were favored due to their more “white man” features. Hutus were always taken for granted and were never allowed to be official leaders. After generations of this happening the Hutus decided to strike back and kill of the Tutus, thus beginning
These events were similar in that they both were fueled by a racist pseudo-philosophy initiated by the government. Rwanda gained their independence on July 1, 1962. At this point in time, the Hutu took a majority of the seats in parliament and formed the new government. The Hutu abused their power and persecution of Tutsi people heightened. This aggression lead to the mass exodus of Tutsi tribes from the country in order to seek freedom. In 1964, a group of Tutsi exiles launched an armed raid on Rwanda, the government responded viciously and tens of thousands of Tutsi were killed in retribution by the army and Hutu gangs (White 44). In 1933, Jews in Germany numbered around 525,000, or only one percent of the total German population. The Nazi
“The Sambia: Ritual, Sexuality, and Change in Papua New Guinea” is a book written by Gilbert Herdt. It is based on a case study Herdt did during the 1970’s of the culture of the Sambia people. His study took place in Eastern Highlands Province of Papua New Guinea. He didn’t know much about their language, however through out his time there he was able to learn their language and customs. As he settled into their village, he mostly slept in the clubhouse with the other Nilangu villagers; however, eventually they built a house for him to stay at. Herdt had a great interest in gaining new knowledge about the Sambia culture.
These people are the kind of people that are not kind, they are far from. I believe that their destiny is being shaped toward the darker side of life. Those Hutu people that killed Tutsi people must now live with the fact that they have murdered people, they will have to live with that guilt for the rest of their lives. Their future will have been changed from one that could have been all sunshine and rainbows to one that is like a living prison that cannot be escaped. The Hutu people chose to kill, when they could have continued to live in peace, but they let hatred control their thoughts. Driving them away from kindness and showing them a darker future. They did not let kindness shape them and their future. They instead thought about what was best for their tribe and only those that believe the same as them. Paul was a part of the Hutu people, but did not believe the same, he treated them the exact opposite of the Hutu people, and was rewarded for it. In 2000 he was awarded, and given the Immortal Chaplains Prize for Humanity. Those Hutu people that did the killing were not rewarded, they instead punished
Schultz, Emily A. & Lavenda, Robert H. 2005, Cultural Anthropology, 6th edn, Oxford University Press, New York, Chapter 3: Fieldwork.
The origins of the ethnic tensions in Rwanda can be traced back to the age of European imperialism in the late 1800s and early 1900s. First Germans and then the Belgians took colonial power in Rwanda. Prior to the colonization, “The majority Hutu, ruling Tutsi and smaller Twa minority intermarried and shared the same language, religion, and culture,” ("Brief
Boas, F. (1930). Anthropology. In, Seligman, E. R. A. ed., Encyclopaedia of Social Sciences. Macmillan: New York.