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reflection paper regarding in the indigenous people
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The indigenous culture of primitive people and their habitats are at the edge of extinction. Although globalisation has initiated numerous opportunities for millions of people around the world, Social anthropologists have analysed the effects of indigenous cultures from the wider context of globalisation. In this essay I will examine development and modrenisation from the perspective of indigenous people and why development should take their culture seriously.
‘Development’ and anthropology are locked in an uneasy relationship ‘development’ has a background in early anthropological theories of social evolutionism. Anthropology has criticises the ‘one fits all’ approach to the ‘modernising’ of these ‘backward societies’. The political history of indigenous societies are viewed as ‘underdeveloped’ rather than ‘undeveloped’ and understanding this relationally tends to move with the intellect trends of the time, in which social trends move to shifts in globalisation, Sarmiento Barletti (2014).
Development must take cultural specificity in to account, this is because our plant is made up of various ways of being human and varying ways of wellbeing. It is inherent to think the way we do and the distinction here obviously is what is common sense to ‘us’ is not common sense to the Ashaninak people. This leads to the idea that the earth is not a commodity but a social agent, a network of sociality where indigenous groups interact with sociality, Sarmiento Barletti (2014). Lewis Henry Morgan (1877) divides the social evolution of humans in to 3 basic stages, each stage was distinguished by a technological development. An each stage had a correlate in patterns of subsistence foe example marriage, family, and political organization. Morgan...
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...www.ilo.org/indigenous/conventions/no169 http://www.thebrokeronline.eu/en/articles/Beyond-2015 United Nations. 2009. ‘Chapter I: Poverty and Well Being’, in State of the World’s Indigenous People http://www.survivalinternational.org/galleries/ashaninka http://www.theatlantic.com/infocus/2011/12/the-ashaninka-a-threatened-way-of-life/100208 http://www.rainforestfoundationuk.org/Declaration_CARE_ENGLISH Crook, T. 2007. ‘«If you don’t believe our story, at least give us half of the money»:
PLoS One. 2008 Aug 13;3(8):e2932. doi: 10.1371/journal.pone.0002932.
Oil and gas projects in the Western Amazon: threats to wilderness, biodiversity, and indigenous peoples.
Finer M, Jenkins CN, Pimm SL, Keane B, Ross C published in mid-August by researchers at Duke University in North Carolina and the U.S.-based non-governmental organisations Save America’s Forests and Land Is Life
Jared Diamond, author of the Pulitzer Prize Winning, National Best Selling book Guns, Germs and Steel, summarizes his book by saying the following: "History followed different courses for different peoples because of differences among peoples' environments, not because of biological differences among peoples themselves." Guns, Germs and Steel is historical literature that documents Jared Diamond's views on how the world as we know it developed. However, is his thesis that environmental factors contribute so greatly to the development of society and culture valid? Traditions & Encounters: A Brief Global History is the textbook used for this class and it poses several different accounts of how society and culture developed that differ from Diamond's claims. However, neither Diamond nor Traditions are incorrect. Each poses varying, yet true, accounts of the same historical events. Each text chose to analyze history in a different manner. Not without flaws, Jared Diamond makes many claims throughout his work, and provides numerous examples and evidence to support his theories. In this essay, I will summarize Jared Diamond's accounts of world history and evolution of culture, and compare and contrast it with what I have learned using the textbook for this class.
The rapid spread of globalization has increased economic and social benefits for the United States in the diversification of products for trade, yet Pinchbeck points out its dangers. (Claim). Pinchbeck illustrates the negative impact of globalization with multiple references that include the Amazonian rainforest’s “systematic destruction” and the disappearance of “vast treasures of botanical knowledge and linguistic and spiritual traditions” (148, 163). (Evidence) Abundant research readily discusses the devastating impacts of globalization. (Warrant). Deforestation of the Amazonian rainforest has serious implications beyond the local disruption of the natural food chain network as it contributes to soil erosion, species extinction, air pollution, and climate change (Wright, LaRocca & DeJongh; Hahn et al.; Medvigy et al.). Globalization accelerates the loss of languages al...
...elieve that they have no control over being in poverty so they do not try to get themselves out of it. Secondly, when Native Americans try to overcome poverty, they are often unsupported by tribe members and considered outcasts. Finally money provided to the reservation is often mismanaged, so the people are unable to benefit from it. Poverty is something that affects millions of people around the world. To help people overcome poverty we must not only provide them with sufficient funds to maintain an adequate lifestyle, but also create programs to help them find jobs to support themselves. Poverty is not something that should be taken lightly, and society must truly band together to help impoverished people overcome the boundaries of poverty.
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
The author offers the reader a wide range of points and evidence gathered. This strengthens Price’s claim that this is a very confusing subject matter. He offers a variety of indigenous d...
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
Joseph-Marie Degerando was a revolutionary, French philosopher who transcribed one of the original guidelines for the study of anthropology in the year 1800 titled, I: Societe des Observateurs de l’Homme in French, and translated into English as, The Observations of Savage Peoples. According to the author of the introduction and translator of his work into English, F. C. T. Moore, Degerando’s guidelines were a “capital work of anthropology” (Moore, U of CA Press. p. 2). Whether Degerando provided the most accurate guidelines for the study of humans is argued; however, his work was certainly influential as it served as a foundation for the science of anthropology. In fact, Moore declares there are consistent similarities between the anthropological recommendations of Degerando and those practiced by modern day anthropologists (Moore, U of CA Press. p. 4-5).
In order to understand how the traumatic experiences of the past impact on current generations of indigenous peoples, it is crucial to understand the importance of culture and the nature of human relations and development, and precisely what in their history, has led them to their current breakdown. As Halloran (2004) suggested, culture is a shared repository of interrelated knowledge and practices that is maintained and transmitted by the ongoing activities and practices of participants, and it is ...
The Amazon Rain Forest Is in Danger of Being Destroyed" by Devadas Vittal. Rain Forests. HaiSong Harvey, Ed. At Issue Series. Greenhaven Press, 2002. Reprinted from Devadas Vittal, Introduction: What Is the Amazon Rainforest? Internet: http://www.homepages.go.com/homepages/d/v/i/dvittal/amazon/intro.html, November 1999, by permission of the author. http://ic.galegroup.com/ic/ovic/ViewpointsDetailsPage/ViewpointsDetailsWindow?displayGroupName=Viewpoints&disableHighlighting=false&prodId=OVIC&action=e&windowstate=normal&catId=&documentId=GALE%7CEJ3010021212&mode=view
Material and non-material poverty are vital factors in understanding the extent that Indigenous Australians face poverty. Material poverty refers to the deprivation of basic human needs (Taylor, 1993). Whereas, non-material poverty consists of components of deprivation not directly caused by lack of income, but include factors such as lack of family support (Taylor, 1993). In an article by Choo (1990) it emphasises that Indigenous communities suffer immensely from non-material factors of poverty, including the loss of children through their removal, and the loss of dignity and self-respect through oppression over the years. It was also stated that material poverty was also substantial in communities this includes both income poverty and non- income indicators of poverty such as housing and health. It is important to have an understanding of the full extent of the issue to fully comprehend the discussion.
Pre-dating to the early 15th century, when contact with European settlers was originally established, Indigenous peoples have been required to succumb to settler – colonization in an attempt to be integrated into mainstream culture. The initial purpose of colonialism was to be used as a tool to gain access to resources not otherwise available. As colonialism evolved, it has become a method by which foreign populations move into unfamiliar territories, and attempt to remove the colonized group from the currently occupied space.
Indigenous people have identified themselves with country; they believe that they and the land are “one”, and that it is lived in and lived with. Indigenous people personify country as if it were a person, as something that connects itself to the land, people and earth, being able to give and receive life (Bird Rose, D. 1996). Country is sacred and interconnected within the indigenous community,
Schultz, Emily A. & Lavenda, Robert H. 2005, Cultural Anthropology, 6th edn, Oxford University Press, New York, Chapter 3: Fieldwork.
Peoples, James, and Garrick Bailey. Humanity: An Introduction to Cultural Anthropology. 9th ed. Belmont, CA: Wadsworth/Thomson Learning, 2003. Print.
Boas, F. (1930). Anthropology. In, Seligman, E. R. A. ed., Encyclopaedia of Social Sciences. Macmillan: New York.