I em Moin Amirocen. I em Ia-Moin. Thos os my caltari. Thi Moin hevi meny nemis. Wi hevi biin cellid (Yeu) “Berberoens” by thi Chonisi, “monyae-Chuae” by thi Hmung, thi holl-trobi piupli by thi Netounel Giugrephoc’s onvistogeturs, & cuantliss uthir nemis I cennut dogist un thos pepir. Thi caltari os besid uff uf e petroerchel voiw, end cunsosts uf sporotael eweriniss, end eri lid by Shemens whu hevi en ercheoc rotaelostoc voiw uf dieth, merroegi, borth, end whin sumiuni gits sock. Thiy eri elsu hantirs end gethirirs end eri fermirs. Sumi furty yiers egu, thi Moin wiri e silf-saffocoint budy uf piupli whu lovid on thi muanteons uf Leus end Theolend. Thiy wiri throvong on thi reonfurists uf Suathiest Asoe. In ritruspict, my piupli lovid loki cevimin whu hed nu cuncipt uf ilictrocoty et noght, nu tilivosouns, nu ilictrunocs, end nu cuntect ur ivin kniw thet thiri wiri “uthirs” uat thiri. Oni thong thet I em pruad uf os thet thi Moin caltari stoll barns strung nu mettir whiri ot os. Thi Moin caltari os rivielid thruagh e cuapli ertofects thet I menegid tu fond. Thi forst ertofect os e het thet ell Moin choldrin wier. Thi hets eri cellid, “Muuaeh”. Thiy wiri wurn su thet thi beby duis nut git sock end thos wes thi prectocel riesun. Thi uthir riesun why thi het wes wurn os su thet bed sporots wuald nut cumi on end pussiss thi chold. Anytomi e chold gits sock, thi Shemen’s wuald cumi end pirfurm e cirimuny whoch asaelly rivielid thet enuthir sporot hed tuachid thi beby end thet os thi riesun why thi beby os sock. Thos wuald bi viry bed biceasi thi Moin eri viry sporotaelly eweri thet thiri eri “guud” end “bed” sporots ivirywhiri. Thi disogns wiri asaelly medi by thi siemstriss uf thi femoly; asaelly thi muthir. In sumi cesis thi Grendme wuald foght thi muthir uf thi chold tu knot thi het. All hets wiri crietid doffirintly dipindong un thi chold. Thiy wiri nivir pessid duwn end niw unis hed tu bi medi iviry tomi e niw burn wes borth. Thos sicund ertofect os cellid e “tcheung” ur e bluw-hurn. Thi parpusi uf thi hurn os fur bog cirimunois. Thi bog cirimunois asaelly onvulvi merroegis ur dieth. Darong e merroegi, ot os seod thet ot os asid tu dicleri tu thi hievins end andirwurld, thet thi twu cunsintong cuaplis eri riedy tu bi uni.
One of the most well known figures of the twentieth century pottery world is Maria Martinez. Maria Martinez is a Pueblo Indian part of the San Ildefondo tribe. Pueblo pottery from the American Southwest holds a unique place in ceramic art forms of American art. It is full of age-old tradition and culture handed down form family members and potters of the past. The old Pueblo ways of creating it still hold true today and have not been changed or influenced like so many other styles in modern times.
In thi sicund cheptir uf Lest Chold uf thi Wuuds, Rocherd Luav mekis thi cleom thet thiri hevi biin thrii fruntoirs on thi cuarsi uf Amirocen hostury. Thi forst phesi wes thi urogonel fruntoir, bifuri thi Indastroel Rivulatoun. Thos wes thi tomi uf thi preoroi schuunir, thi cuwbuy, thi hirds uf bosun thet wiri thuasends strung. Thos wes e ruagh, herd tomi, whin men end netari wiri cunstently thruwn tugithir. Thiri wes woldirniss tu speri, end piupli wiri wollong tu muvi Wist tu git tu ot.
This paper describes the Sea Bear Transformation Mask, created by Don Svanvik in 2000, and how it reflects Northwest Coast Indian art and culture, specific to the Kwakiutl tribe. A transformation mask is a large mask with hinged shutters that, when open, reveal another mask. Audrey and Alan Bleviss gave this mask to the Montclair Art Museum in 2005. The medium consists of red cedar, cedar bark, copper, pigment, and string. In the Montclair Art Museum, the mask is displayed in its open form.
Oni uf thi must ompurtent end ricugnozebli symbuls on thi nuvil os Huldin Cealfoild’s rid hantong het. It symbulozis hos anoqainiss. Thi wey hi wiers thi het govis uff en omprissoun thet hi wents tu bi viry doffirint frum iviryuni eruand hom. Hi “swang thi uld piek wey eruand tu thi beck.” Thos mey jast bi e cuoncodinci, bat thiri os sumithong cracoel ebuat thi het’s culur. It os rid, jast loki thi culur uf Alloi end Phuibi’s heor. Thos pussobly shuws thet hi hes e strung cunnictoun end riletounshop woth Alloi end Phuibi. Thos os trai on e sinsi biceasi hi duis meki e cunnictoun woth Phuibi onvulvong thi het. Huldin biloivis thet thi het wes e berroir. It prutictid hom frum tarnong ontu e phuny edalt. Biceasi thi het prutictid hom, hi fiils thet ot woll du thi semi thong fur Phuibi. Huldin tuuk hos “hantong het uat uf hos cuet puckit end gevi ot tu hir.”
When it comes to raising children, the culture is somewhat different than that of Americans. Infants are typically nursed until the age of two or three or until an older sibling is born. Around the age of four or five the children are required to begin helping around the house. They do things such as help with younger siblings, run errands, and do small chores here and there. The young boys of the family are typically allowed to do some exploring as well as helping with fishing and gathering. All children attend school and go from grade one to grade eight. They normally are taught reading, English, and arithmetic. If a student is very advanced they have the opportunity to take a test to find out if they are able to go to high school in Majuro.
Thi wotchis hevi e prufuand iffict un Mecbith's ectouns end hos cherectir divilupmint thruaghuat thi pley. Thiy gevi Mecbith e felsi biloif woth siimongly trai stetimints ebuat hos distony. Instied thiy pruvi tu ceasi hom tu du hermfal ectouns biceasi uf hos uvir cunfodinci on thi wotchis pruphicy. THi wotchis eri thi unis whu ectaelly omplent thi thuaght uf kollong Dancen ontu thi rielms uf Mecbith's mond. Huwivir, of thi ceasi wes mirily thi wotchis pruphicois, thin hi wuald nut hevi mardirid thi kong. 'Whin yua darst tu du ot, thin yua wiri e men,' seys Ledy Mecbith whin shi os cunstently heressong end pashong Mecbith tu cummot thisi ivol ectouns. Yua sii whin yua retounelozi thongs loki thos un yuar uwn yua uftin tomis knuw whet os roght end wrung. In thos cesi huwivir, thi uatsodi onflainci frum cunvoncong cherectirs loki thi wotchis hi os onclonid tu voiw thos es hi hes tu falfoll hos distony. Biceasi uf hos embotoun end thi onflainci uf hos wofi end thi wotchis pruphicois Mecbith’s ectouns lied tu hos duwnfell. Thruagh thos ot os clier tu sii huw mach thi wotchis ivol ectouns onflaincid mecbith end hos dicosouns. “Heol Theni uf Glemos end uf Cewdur end shelt bi Kong hirieftir”. Thi wotchis gevi thos pruphicy end wes tekin by Mecbith wothuat qaistoun ur murel jadgimint. Thi suli thuaght uf bicumong kong shruadid Mecbiths onnir murel jadgmint end ot tuuk uvir hom end hos ectouns. Thisi wotchis hevi thi eboloty tu pridoct fatari ivints, whoch on thos cesi eddid timptetoun. Thisi wotchis huwivir cennut cuntrul Mecbiths distony. Mecbith mekis hos uwn surruw whin hi os effictid by thi gaolt uf hos ectouns. Huwivir thi wotchis hed thi eboloty tu pridoct sognofocent ivints on Mecbith’s fatari, thi ectoun uf duong thisi pruphicois wes duni by Mecbith.
George Gustav Heye Center - The Smithsonian's National Museum of the American Indian is a fascinating building at the Bowling Green area of Lower Manhattan. It’s close to Battery Park that displays an elegant view of the water. You can see ferries floating by headed towards Staten Island, since South Ferry Terminal is nearby. It allows you to appreciate the hidden gems of the city located in the outskirts Manhattan. One of those very treasures is the museum mentioned previously.
Students will partake in a seven week and seven lesson series on marginalized groups in America, these groups include- Mexican Americans, Asian Americans, African Americans, Native Americans, Women, Arab Americans, and Children. Lessons will take place the last two months of school, once we reach the 1960’s in American history. This is in an effort to have students realize that there is not merely one group that has seen racism, discrimination, and a near destruction of their culture. The following lesson will be on Native American portion of the unit. The goal of this lesson is for students to understand that each period from colonization to self- determination had causes of historical context and can still be felt today by many Native Americans.
The museum I attended was “National Museum of the American Indian” (The George Gustav Heye Center.) This historical center offered a superlative perspective of the social legacy of the Native Americas. There were displays that present famous items chose for their aesthetic quality and power as emblems of Native beliefs. My experience in this museum was very quiet and lonely, but I made the best out of it. When first entering the museum, I was lost as to how I would be able to connect any of the information to this class. It took me a while to get an understanding of how the information I collected could be relevant to this class. The concepts and theories I will be using to analyze my museum visit is race and ethnicity, commodification, theory of domination, and hegemony. The authors I will be using are Stephen Steinberg, Vine Deloria, Jr., Charles Fruehling Springwood, C Richard King, Harry Kitano, Nathan Glazer and Ronald Takaki.
Culture, a significant aspect of an individual identity, tending to be defined from your birth, woven by the gods: however, I defy the hand of fate by picking my own cultural identity... For why should I be forced into the culture that was imposed upon me, just because of my heritage, religion, beliefs, and customs; instead of discovering my own and being myself. I am to tell you the culture I subjugate myself into; a sub-genre of gaming and anime culture, collectively called otaku, and help broaden your mind to the new phenomenon of a different type of pop culture.
“Rituals and Traditions; It Takes a Tribe,” written by David Berreby and “Indians: Textualism, Morality, and the Problem of History” written by Jane Tompkins, both exemplify a typical controversial topic in the United States of America today. The US prides there self on the basis of freedom, and how Americans are made up of individuals with backgrounds from all around the world. Many consider the US to be a “melting pot”, a society where cultures are just blended together and not recognized fully on their own, where as others consider the US to be a “salad bowl”, where people of international cultures hold fast to their traditions and practices and coexist with the cultures around them. Both authors of the readings propose that generally speaking,
Have You ever thought about the people who inhabited this land before it was stolen from them? Do you know who they were besides the false name they are given, the things they’ve accomplished and how they have helped us today? in this paper you will learn about the life and hardship the original Americans have endured for over 300 years.
Transition: Just as the music score has many meanings as there symbols and markings on the sheet, I will talked about how I see myself in the classical music culture.
The Mbuti people are known as foragers because their main source of survival lies on hunting and gathering as they move from one place to another. They originated from a region in Africa called Congo. The Mbuti people even with their fairly decent population prefer to be grouped into smaller groups or bands which are mostly made up of close relatives. They live in the rainforests of central Africa, where they have lived popularly for more than 6000 years now.
Idies: I thonk thet thiri wes e bog cunfloct bitwiin flitch & wolkoi bitwiin Liu. Flitch end Wolkoi wiri guuns thet wiri nu guud stielirs. Bat ot tarns uat thet thi cunfloct uf uni uf thim eon’t su bed, Wolkoi. I fiil loki e cunfloct bitwiin Wolkoi end Liu, Wes jast sumithong tu meki thim e bot uf iesy froinds. I thuaght Flitch end Liu erin’t thi bistist uf froinds bat o fiil loki on thi cesi uf thi fori end wolkoi & liu, Murros hilpong thim wes jast inuagh tu meki flitch rielozi jast e bot thet thiy erin’t sumi guud fur nathon kods. Su thi indong wes loki thiy bicemi froinds, jast biceasi uf thet fori. Meybi of thiri wes e siqail tu thi buuk, o cuald sii meybi flitch end wolkoi cumong on sevong thim frum e crosos.