HISTORICAL BACKGROUND
Most tribes or ethnics found are basically related to one another either based on occupation of ancestral lands, a part of having a common ancestor within the their lands, and general culture being performed such as religion, lifestyle and even system of living. Besides that, maintaining a permanent residence around remote areas are also a common characteristic found between most tribes.
The different ethnics use mainly different languages as their mother-tongue but there are also some preferred languages they use to communicate within the society or with distant family members.
Indigenous people only belongs to the indigenous groups as there are self-identification in grouping which type of person belongs to which ethnic group. This is done as to preserve the sovereign rights of these people without any external interference regarding the community.
Sarawak
A large community that consists of multiple different ethnic group, and each ethnic group with its own language. Collectively, they are known as orang dayak and they are said to have come from Borneo thousands of years ago. Orang Dayak are the Ibans which is the biggest ethnic group followed by Bidayuh. There are also the Kayans, Kedayana, Punan, Kelabit, Penan and Bisayah. The Malays and Chinese constitute a large percentage of the population either the coastal or urban side. The two groups arrived recently rather than the other ethnic groups.
Sabah
The second largest state of Sarawak is located in the northern part of Borneo. Most of the ethnic groups share a similar oral history, the type of language and some particular traditions. The downside of this state would be due to rugged terrains, they have lack of communication abilities thus results in the ...
... middle of paper ...
...g differences in faith and so they help each other during the Gawai festivals and and also during Christianity festivals (Iban Customs and Traditions n.d).
Clothing and Craft.
The Iban men dress more “extravagant” than any of the other tribes. As they mostly project themselves in very bright colors compared to the tribes living in the interior who dress in “chawat” or bark cloth (Journey Malaysia n.d). Instead of plain colored cloths around the waist, they wear bright colored ones. On the woman’s side, they wear short skirt from the waist to the knee and a long-sleeved jacket. Their clothing are made largely woven cotton material. To cover the breast to waist section, they wear a corset made out of rattan rings (Journey Malaysia n.d). It is made to open partially or completely down the front, but usually worn for a long period of time and is removed during pregnancy.
A lot of people have tribes, and almost every tribe is different. In rules, looks, and meanings. There are two specific tribes to learn about today. That is the Apache tribe and the Lakota tribe. There are many similarities and differences.
The over-representation of Aboriginal children in the Canadian Child Welfare system is a growing and multifaceted issue rooted in a pervasive history of racism and colonization in Canada. Residential schools were established with the intent to force assimilation of Aboriginal people in Canada into European-Canadian society (Reimer, 2010, p. 22). Many Aboriginal children’s lives have been changed adversely by the development of residential schools, even for those who did not attend them. It is estimated that Aboriginal children “are 6-8 times more likely to be placed in foster care than non-Aboriginal children (Saskatchewan Child Welfare Review Panel, 2010, p. 2).” Reports have also indicated that First Nations registered Indian children make up the largest proportion of Aboriginal children entering child welfare care across Canada (Saskatchewan Child Welfare Review Panel, p. 2). Consequently, this has negatively impacted Aboriginal communities experience of and relationship with child welfare services across the country. It is visible that the over-representation of Aboriginal children in the child welfare system in Canada lies in the impact of the Canadian policy for Indian residential schools, which will be described throughout this paper.
Native Americans have inhabited this country for many generations. We see so many things that are influenced by the Native Americans and we find ourselves in awe of the independence of these peoples and the culture that they have come from.
This is an introduction to the Cree Indians way of life explaining about the foods they ate, significance of story telling, myths, religious beliefs, rituals performed, and their present day way of life. It is almost impossible to touch on every aspect because of what is not printed and only known by elders.
The way of the Ju/‘hoansi life has changed dramatically in many ways throughout the years. However, it is still possible to reflect upon their original way of life and compare it with their present state of living. Most of the changes occurred due to environmental, economical, developmental, social and cultural changes. All of which play a vital role in determining a Ju’s way of life. Although the land of the Dobe and !Kangwa have developed and changed in recent years, there are still some remnants of how the environment used to be. A significant shift in social and cultural aspects of the Ju/‘hoansi life can be observed in the new environment. However, some important aspects of their culture and belief system are still reflected in their everyday lives.
Indigenous people are able to keep their culture and heritage alive by passing on knowledge, arts, rituals and performances from one generation to another. Many traditional beliefs include:
Aboriginal people represent less than 3% of the total population in BC. Yet, they account for more than 9% of all suicides in BC (Chandler). The numbers of suicides amongst aboriginal youth are even more alarming – nearly one-fourth of all youth suicides in BC are committed by aboriginals and more than half of all aboriginal suicides are committed by youth (Chandler). The fact that indigenous communities in Canada have the highest rate of suicide of any culturally identifiable group in the world implies that these alarming statistics may not solely be a result of aboriginal communities belonging to a minority cultural group. I will attempt to build a speculative hypothesis behind the significantly high suicide rates amongst aboriginal youth in Canada. I will do so by turning to three factors that I think are most important amongst the several factors that may be coming together and playing a role in the high vulnerability to suicide amongst aboriginal youth. I believe this is important because the more accurately we identify causal factors that may be responsible for aboriginal suicide, the more specific suicide prevention programs can be made. This pool of factors must include those that are common to all suicidal behaviour, those that are responsible for suicidal behaviour in marginalized communities and those that might be specific to the history and context of aboriginals in Canada. In this commentary I have chosen one factor from each of these three pools of factors – one, the interpersonal-psychological theory to explain suicide in general; two, loss of self-identity, which could be a leading cause for aboriginal suicide worldwide; and three, the impact of residential schools on the psychological makeup of aboriginals of Ca...
The Asmat people of southwestern New Guinea are hunting, fishing, and gathering people. The term “Asmat” translates to “we the tree people.” This one word label represents the people, the language, and the geographic area. The Asmat use numerous ritual artifacts created from wood, paint, fibers, etc. (Van Arsdale). Their artifacts consisted of bis poles, body mask (det), ceremonial container, drum, male figure, shield, spirit canoe (Wuramon), trumpet (fu) and perhaps numerous others that the world is unaware of (Asmat Art). The Asmat people are a cultural group of New Guinea, living in Indonesian province of Irian Jaya. The Asmat population is approximately 65,000 people, however living within villages that contain populations of up to 2,000.
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...
The Hawaiians and the Indians both had very interesting cultures that worked well for them. Both of these cultures had some form of government/hierarchy in place, with chiefs, elders, and other such ranks. The ancient Hawaiians had gods that they worshiped, built temples to, and made sacrifices to. The Indians had spirits that they held many
In 1958, their population was approximately 40,000. The pursuant gatherers of Mbuti people are separated into several subgroups. They lived within their individual region, where they have their own languages and engage in their hunting practices. Each Mbuti subgroup uses a language of a nearest person and they do not have a text method. Their sizes are usually small and average; they also have naturally brown skin and churlish hairs. Mbuti persons exist in bands of 15 to 60. They live in hot, sticky and plentiful precipitation forest which is sprinkled with lakes and rivers. It also has a wealthy variety of flowers and animals. The Mbuti have exte...
Ethnicity is generally used to refer to diverse and unequal skill of social groups with specific culture. Diverse languages, religions and attire assist to group different ethnicities. These ethnic groups develop because of history and social experiences. Ethnic group tend to hold a culture bond. People can relate to other essentially their parents when concerning ethnic beliefs and customs.
Although we are now entering globalisation era, there are many hindrances especially multiculturalism and communication between countries. This paper analyses on the differences and similarities between Indonesia and US from different aspects like language, paralinguistic, non-verbal communication, cultural dimensions and communication styles; that emerge from contextual factors like politic, economic, social and culture; as well as the system that they use and their effectiveness. Recommendation will be made based on the analysis to define a strategy towards an effective cross-cultural communication process.
Indigenous Knowledge (IK) can be broadly defined as the knowledge and skills that an indigenous (local) community accumulates over generations of living in a particular environment. IK is unique to given cultures, localities and societies and is acquired through daily experience. It is embedded in community practices, institutions, relationships and rituals. Because IK is based on, and is deeply embedded in local experience and historic reality, it is therefore unique to that specific culture; it also plays an important role in defining the identity of the community. Similarly, since IK has developed over the centuries of experimentation on how to adapt to local conditions. That is Indigenous ways of knowing informs their ways of being. Accordingly IK is integrated and driven from multiple sources; traditional teachings, empirical observations and revelations handed down generations. Under IK, language, gestures and cultural codes are in harmony. Similarly, language, symbols and family structure are interrelated. For example, First Nation had a
Language is one of the most basic necessities for human interactions in a society. Ng and Bradac (1993) stated that, “some of the most remarkable human tools are the specific languages that particular groups of human have developed and adapted for use in their daily lives” (p.1). Without language, socialization between individuals in society would be highly difficult; which would possibly result in a lack of social solidarity that ties people together. From social and academic institutions (family and school), we were taught to use the most favorable language to survive in society. Brunei Darussalam centers on the Malay and English language. Depending on the surrounding and how Bruneians were raised, the use of language may differ for different individuals. In this essay, I’ll be talking about the language that my family and I have acquired. I will also talk about the existence of bilingualism in my family and the use of different languages during travelling.