Within the Maasai culture there are several political decision makers. One decision maker is the father in a family unit. The father can decide where his children live within the kraal, which is an enclosed settlement. Another part of the decision making process in the Maasai culture are the elders of the clan. Another group that participates in the Maasai’s process of making decisions are the warriors. Warriors are the young men of a tribe; boys become warriors after they are circumcised. Thus decisions are made by elders, the head of the kraal, and by fathers in a tribe.
Politically, prior to 1961 the British ruled over Tanganyika. Many of the Maasai people were not completely aware of British government because they maintained rule over themselves. Tepilit depicts a political scene where his father had no idea that the British ruled over Tanganyika. The Maasai were unaware because of the subtle way that the British used the chiefs to create and carry out the policies that the British wanted. This method of government, constructed in such a way led Tepilit’s father to be ignorant of the leadership until it ended in 1961. Tepilit’s father, however, was correct on a smaller scale because Maasailand was not under direct influence of the British rule. Tepilit even states that one Maasai rule infers that if direct interference occurs then “Rebellion would be inevitable” (Saitoti 41).
Tepilit’s father, as the head of the kraal participates in all decision of the clan. A kraal is a village of huts that are surrounded by bushes of thorns that are used to keep predators away. Whenever an important decision needs to made the head of the kraal will gather the warriors and youth in order to consult with them on the matter. ...
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...ented his father, for sending him to school,ended up enjoying learning so much that he wished to pursue higher education after completing the eighth grade. When Tepilit asks for his father’s permission to further his education his father tell him that while school is a good thing he does not want Tepilit to be away for so long as to forget the ways of the Maasai.
Within their settlements, the Maasai lead themselves without the need of an outside political source. The absolute head of the kraal is the main decision maker. When the head is making a decision he uses the elders and warriors in the route to a major decision. Fathers in the Maasai culture decide whether or not to introduce their children into adulthood through circumcision.
Works Cited
Saitoti, Tepilit Ole. The Worlds of a Maasai Warrior. Los Angeles, California: University of California Press, 1986.
local chief. The chief was the focus of power in the settlement. The local chief
The social and political organization of the Basseri and the Nuer are very much different. The Basseri’s social organization is based upon that of nuclear families; they are also neolocal, meaning that upon marriage a couple starts their own nuclear family in a new tent. After marriage, in order for the couple to begin a new household, the husband usually receives part of his father’s herd and at times, if not given any animals, the husband can work and receive animals as a payment. During the spring, the nomadic tribes can be supported in large numbers in a single camp; while during the winter, camps are setup in smaller groups. The Basseri reckon descent patrilineally where inheritance is usually from father to son. A woman bestows membership rights to her own tribe or her offspring. The Basseri consider themselves one unified tribe because they are all subsumed under the authority of a single leader, the chief of all the Basseri.
Wade Davis’ article, Among the Waorani, provides much of the content brought to light in Nomads of the Rainforest. His article delves deeper into their culture and motivations allowing one to more fully understand their beliefs, relationships, and savagery. Both the documentary and article attempt to create a picture of their close-knit relationships and their desire f...
By analyzing the Kawaiisu, a Great Basin Native tribe, I want to explore cultural wonders and observe their society as I compare an aspect of interest with that of another culture in the world, the Chuuk. Comparing different societies of the world will allow me to successfully learn about the Kawaiisu people in a more detailed and open minded manner. Populations all around the world throughout time have had different views and traditions of beliefs. Through this project, I hope to unravel and gain an understanding of different perspectives and ways of life.
Banks, D., Erodes, R. (2004). Dennis Banks and the Rise of the American Indian Movement. Ojibwa Warrior. Retrieved January 20, 2005, from http://www.oupress.com/bookdetail.asp?isbn=0-8061-3580-8
One example was the forced European ideals on male hierarchical structuring as it disrupted the inner workings of tribal council. Traditionally, the clan mother appointed male chiefs, “[serving] at her pleasure.” The clan mothers’ ratification was necessary on all council decisions as well. (p. 32) Shaking the community basic structures would undoubtedly affect all other aspects within their culture as well.
My people had a royalty system which included many rules. The rulers were called chiefs or Ali’I were the one who made all the rules and laws or Kapu. The chiefs had helpers, called the Kalaimoku.
The purpose of this reflective outline is to demonstrate a thorough understanding of theories, concepts, and/or strategies relating to cultural and social religions. “Whale Rider” (Caro, 2002) , is a depictive representation of a cultural religion that has survived on the belief of male inheritance as their form of guidance; however, history has shown that change is inevitable. For example, throughout history, religion has played a pivotal role in the development of individuals, including the evolution of societies. This shows that because religion/s around the world have practiced their core beliefs in an attempt to guide humanities behaviors, yet , as we can observe with the “Whale Rider,” even the most influential community and cultural leaders can become miscued in their ideologies. Because The Maori of New Zealand have developed deep seated beliefs within natural creatures; Katu is term used to relate to their god (Maori.com, 2014) steaming for their ancestral Polynesian descendants. In addition to what can be observed, such as beliefs, practices, and/or symbolic terminologies, each religion will ensure its presidential knowledge is passed to those who receive it accordingly. The factual concept stands and history has proven is evolution that without guidance and continuous religious and cultural support, decedents of a heritage may become lost and/or miscued within their mislead ideology. Although many religions are centered on the belief of normality’s cultural expectance, often times we can observe drastic changes in the reorganization of a cultural religion.
In the beginning of the novel, Kambili is restricted by her father, abiding to every order he gives and is unable to express herself or act as she wants with out suffering punishment. The clear hold that her father has over Kambili’s life is seen through how she describes the schedule, in which she said, “Papa liked order. It showed even in the schedules themselves, the way his meticulously drawn lines, in black ink, cut across the day, separating study from siesta, siesta from family time, family time from eating, eating from prayer, prayer from sleep,” (23-24). Through this quote, the amount of restraint that Papa puts on Kambili is seen, showing how she is given no time to ponder what she would like to do or even participate in other activities. However, her desire to please her father is matched with her fear of his anger, leading to it...
Stasch, R. (2003). Separateness as a relation: The iconicity, univocally and creativity of Korowai mother‐in‐law avoidance. Journal of the Royal Anthropological Institute, 9(2), 317-337
In the article “Individual Autonomy and Social Structure”, Dorothy Lee talks about individual autonomy. She goes through the topic by examining different groups such as the Wintu Indians of California, the Sikh family, the Navaho Indians of Arizona and New Mexico, and the Chinese culture. All of these different groups and societies give personal freedom to the individuals regardless of age groups. The example of Navaho Indians is used by Lee to demonstrate how “personal autonomy is supported by the cultural framework” (Lee, 1959, p.5). She points out the individual autonomy of non-western societies to the individuality of western society.
In the Maasai society, genital cutting is a rite of passage from childhood to adulthood, and both men and women go through the process of circumcision. As society ages, opinions on cultural norms change. This is true for the Maasai society, where the views on female circumcision have and are changing. Female circumcision is classified into three categories, and defined by the World Health Organization, Type I is the removal of the foreskin on the vagina, Type II is the removal of the clitoris, and Type III is the removal of all external genitalia with the stitching or narrowing of the vaginal opening (“New Study”). Traditionally in the Maasai society, women underwent Type II or Type III circumcision. Written in 1988, “The Initiation of a Maasai Warrior,” by Tepilit Ole Saitoi, and is an autobiographical story of Saitoti’s circumcision in his initiation to a warrior. Though his story mainly focuses on the male circumcision part of the Maasai society, women’s circumcision and other basic traditions are discussed. Throughout the short story, the topic of circumcision and the rite of passage, both long- standing traditions in the Maasai society, are central themes.
The korowai tribe does not carry a social formal educational system. The Korowai base their formal educational system on practical daily life circumstances. Children learn how to behave in the tribes’ daily life. Usually, females teach their children how to avoid danger and at home advise them about the rules within the household. Socialization in the Korowai civilization occurs more often in Storytelling and teaching songs.
The transition of a boy to a man is very important to the Sambia, of New Guinea. This transition consists of an initiation ritual, which has 6 stages and takes between 13 and 20 years to complete. The first 3 stages are collectively focused, which I will discuss, and stages 4 through 6 are individually focused. This ritual helps to introduce the boys to male society, prepare them for adult responsibilities and is used to transmit culture (Nanda 2002: 132). The beliefs of the Sambia show a “warriors conception of manhood where men should be strong, brave, and unyielding in the pursuit of all tasks” (Herdt 1981: 50).
Elders are held in the highest ranks. Traditional villages follow the direction of a chief and families follow the husband. Women are expected to take care of the home life but will not step out of line. The high-context communication styles of Fiji can be difficult for travelers to understand. Silence is honored in business meetings but timing is less of a priority. Maintain eye contact when talking to others even if it may feel uncomfortable. Breaking eye contact may cause problems and is typically against cultural norms and social practices. Overall, the Fijian culture is rich and unique in many ways and anyone who has the chance to visit the beautiful country