Part 1:
There are many advantages and disadvantages to the subsistence patterns of hunter gatherers and agriculture. One of the first advantages of hunter gatherers is that when there was not as much structure and industry on the earth, they were able to have their choice of the environment they wanted to hunt and gather in. They were able to pick areas that were heavily populated with game, growing plants, fresh water, etc. Although this was once an advantage, over time the growth of agriculture has brought disadvantages to hunter gatherers. As chapter 7 of the text says, " areas with rich soils and ample supplies of water were appropriated by farming societies..." (Page 166). As agriculture spread and gained ownership over more areas, that narrowed down habitats hunter gatherers could choose from. Another advantage of hunter gatherers is that they (foragers) have ample and balanced diets. This is because hunter gatherer communities tend to be small so they can all be provided for and with the regrowth and population of edible wild plant food and animals, people are fed well consistently. They also learn to adjust to seasonal resources. On the other hand, agriculture provides people with the comfort of knowing that there will always be a surplus of crops. It is essentially the job of the farmer to guarantee it. Although this form of subsistence is more intensive with the involvement of tools, tending to land, heavy machinery, irrigation and more, it produces crops at a faster and more consistent rate. This subsistence pattern provides a healthier diet because not all hunter gatherer environments are populated with "vitally important animal proteins" (Page 176), and agriculturalists have developed a mixed strategy that can not only cultivate crops that already contain nutrients beneficial to one's health, but also breed and raise animals for food that provides that vital animal protein. For the reason that the advantages of agriculture outweigh the advantages of hunter gatherers, human populations made the transition into agriculture. It is more reliable, convenient for consumers, healthier and simply easier.
Part 2:
1. There is a direct relationship between the availability of surplus and the ability to trade. This means that the ability to trade completely depends on how much there is available to trade. When a something is available in bulk to trade, then it will be traded and when it is not, little to no trade occurs.
2. One social benefit of trade is that it is a way for people to make money and a living for themselves. Through trade, people are able to get what they need in exchange for what they already have and are able to get rid of. It is a win-win. Another social benefit of trade is that it allows for healthy interaction between trading partners. It makes way for other business ventures and meeting other potential traders. Everyone has something to offer the other and gain.
3. One social negative result of the development of trade is that there is so much competition that people get left behind and lose money when they are beat out by other traders who invest in the same product. Companies go out of business because they are not making enough to sustain it's life on the market. Another social negative result of the development of trade is that one trader may take advantage of the other if they knew that what they had to trade was of high demand such. For example, bottled water at Disneyland would normally cost a dollar anywhere else but they know that because people get very thirsty when walking around the park so much, they can charge up to four dollars a bottle and still sell a lot.
4. The development of agriculture directly influences the development of trade. One relies on the other. For example, a farmer grows pomegranate which is only available seasonally. During pomegranate season, there is a surplus of pomegranate and it can be traded and sold to consumers everywhere. However in the off season, you are less likely to find fresh pomegranate and have to wait until it is available. There is a direct connection between the two.
Monday, April 30, 2012
Thursday, April 26, 2012
Week Three: Language
Part 1:
I was engaged in conversation with my sister who did not know about the experiment. Of the two experiments, engaging in a conversation for fifteen minutes where I was not allowed to use any version of a symbolic language was less difficult to execute but there was noticeably more language content that I wanted to say but I had to hold back. It did not make it difficult but I was more anxious and frustrated during this experiment because there were many times where I wanted to say something or respond to something she said but I could not.
Since my partner knew nothing of the experiment, she was slightly confused on why I was not saying anything because normally I am quite talkative. When she would say something to me that required a response and I would not respond, I felt as though I was being disrespectful and rude but it did not really phase her. She did not at all alter her way of communication with me because of my absence of symbolic communication because there have been times when I have stayed quiet and did not feel like talking but that normally means that something is wrong with me so she avoided asking if I was okay. At the end of the experiment when I told her what I was doing she said, "OH! I thought you just weren't being responsive today!" So she definitely noticed.
If the conversation between my partner and I represented two different cultures meeting for the first time, the culture represented by my sister who was able to use symbolic language would have the advantage in communicating complex ideas. In my position, I was completely limited in what I could and could not explain. The culture I represented would have almost no way of fully communicating complex ideas because they would have no way to elaborate or clarify what they want to say. Sure they would be able to communicate some ideas through hand gestures, facial expression etc., but there is only so much that can explain. I think that the speaking culture could develop the attitude that they are "better" or have more power than the other culture because they have the opportunity to talk all they want about their culture and with the other culture not being able to say much, the culture with the ability to talk would feel like it is just their culture that is getting recognized.
In my experience, I have come across people who are not physically incapable of communicating with spoken language, but who just do not like to. I am a mentor to middle school students and it is a part of my job to reach out and speak to all of them when we have our group time. There is one young girl specifically who does not talk to anyone. When you talk to her, she simply does not respond but every week she comes back to my group. It is easy for people to give up on her because it is a bit awkward and uncomfortable trying to communicate with someone who does not ever communicate back but I do not treat her any differently or communicate with her any differently than I do with my other students. I believe that if she wants to communicate with me back, she will find her own way to do it and in her own time.
Part 2:
In the experiment where I could not communicate with any physical embellishments, I did not last the entire fifteen minutes. After this experiment, I noticed that I almost cannot communicate without any physical embellishment. It was difficult because previously, I did not realize before how much vocal intonation, body and facial movements I incorporate into my speech so there were many times where I had to stop myself in the middle of saying something because I noticed that I was using physical embellishments. I had to thoroughly think and try specifically not to use physical embellishments before I said something so it made talking stressful.
My partner knew of this experiment while it was going on. She would notice when I would "cheat" and use physical embellishments and point it out each time. She did not alter her way of communicating with me during this experiment. At the same time, we both believed that it was nearly impossible for me to succeed and last a full fifteen minutes.
This experiment says a lot about the use of "signs" in our language. While they are not necessary to communicate anything vocally, they are important and add emphasis, feeling and give a better understand about how the person talking wants to express their thoughts. They are not necessary but I imagine that this experiment would be difficult for everyone. It is what people in our culture is used to. We grow up learning signs to communicate. In situations where we are not supposed to be talking but we still want to communicate to someone, it is convenient to give a simple head nod for yes or a wave to say hello. It would be hard to adjust to communicating any other way.
I do not think body language is difficult to read but I am sure there are people who find it difficult. Considering so many people incorporate body language as a form of communication, it is a great advantage to know how to read it. Often times, people are inaccurate when interpreting body language as well. A beneficial time where one is not reading body language would be when one misinterprets another's body language and there would be a whole embarrassing mess of miscommunication. For example, we have all been in the position where we think someone is waving to us when they are actually waving at the person behind us, we wave back anyway but they have no idea who we are so they look at us like we are crazy. That would be an ideal time to not read body language.
Part 3:
The experiment in part one absolutely would have been easier if we were permitted to use written language. The very thing that made is difficult was that I could not communicate any thoughts back to my partner and if I could have written them down, I would be able to say anything that I wanted and we could have a full on conversation. I can express myself fully when I write and there would be no barrier between our conversation. It would take longer and be less convenient but it would work.
Written language provides many advantages to cultures that develop and use it. It is basic in succeeding in education, it allows one to communicate to people far away, it is a way for people to express themselves and it is universal when it can be translated.
The written language has had a huge impact on globalization. It has allowed people everywhere to communicate anything they want to about their culture and share it with each other. I am currently reading a book about the personal testimonies of child beggars in India. It helps me understand what they went through from their very own perspective in their part of the world. I could have learned about it from someone who observed it all happen but there is more power and accuracy in learning about the Indian culture from a primary source. We all have things to learn about each other in the world and the written language allows us to express and share that with each other.
I was engaged in conversation with my sister who did not know about the experiment. Of the two experiments, engaging in a conversation for fifteen minutes where I was not allowed to use any version of a symbolic language was less difficult to execute but there was noticeably more language content that I wanted to say but I had to hold back. It did not make it difficult but I was more anxious and frustrated during this experiment because there were many times where I wanted to say something or respond to something she said but I could not.
Since my partner knew nothing of the experiment, she was slightly confused on why I was not saying anything because normally I am quite talkative. When she would say something to me that required a response and I would not respond, I felt as though I was being disrespectful and rude but it did not really phase her. She did not at all alter her way of communication with me because of my absence of symbolic communication because there have been times when I have stayed quiet and did not feel like talking but that normally means that something is wrong with me so she avoided asking if I was okay. At the end of the experiment when I told her what I was doing she said, "OH! I thought you just weren't being responsive today!" So she definitely noticed.
If the conversation between my partner and I represented two different cultures meeting for the first time, the culture represented by my sister who was able to use symbolic language would have the advantage in communicating complex ideas. In my position, I was completely limited in what I could and could not explain. The culture I represented would have almost no way of fully communicating complex ideas because they would have no way to elaborate or clarify what they want to say. Sure they would be able to communicate some ideas through hand gestures, facial expression etc., but there is only so much that can explain. I think that the speaking culture could develop the attitude that they are "better" or have more power than the other culture because they have the opportunity to talk all they want about their culture and with the other culture not being able to say much, the culture with the ability to talk would feel like it is just their culture that is getting recognized.
In my experience, I have come across people who are not physically incapable of communicating with spoken language, but who just do not like to. I am a mentor to middle school students and it is a part of my job to reach out and speak to all of them when we have our group time. There is one young girl specifically who does not talk to anyone. When you talk to her, she simply does not respond but every week she comes back to my group. It is easy for people to give up on her because it is a bit awkward and uncomfortable trying to communicate with someone who does not ever communicate back but I do not treat her any differently or communicate with her any differently than I do with my other students. I believe that if she wants to communicate with me back, she will find her own way to do it and in her own time.
Part 2:
In the experiment where I could not communicate with any physical embellishments, I did not last the entire fifteen minutes. After this experiment, I noticed that I almost cannot communicate without any physical embellishment. It was difficult because previously, I did not realize before how much vocal intonation, body and facial movements I incorporate into my speech so there were many times where I had to stop myself in the middle of saying something because I noticed that I was using physical embellishments. I had to thoroughly think and try specifically not to use physical embellishments before I said something so it made talking stressful.
My partner knew of this experiment while it was going on. She would notice when I would "cheat" and use physical embellishments and point it out each time. She did not alter her way of communicating with me during this experiment. At the same time, we both believed that it was nearly impossible for me to succeed and last a full fifteen minutes.
This experiment says a lot about the use of "signs" in our language. While they are not necessary to communicate anything vocally, they are important and add emphasis, feeling and give a better understand about how the person talking wants to express their thoughts. They are not necessary but I imagine that this experiment would be difficult for everyone. It is what people in our culture is used to. We grow up learning signs to communicate. In situations where we are not supposed to be talking but we still want to communicate to someone, it is convenient to give a simple head nod for yes or a wave to say hello. It would be hard to adjust to communicating any other way.
I do not think body language is difficult to read but I am sure there are people who find it difficult. Considering so many people incorporate body language as a form of communication, it is a great advantage to know how to read it. Often times, people are inaccurate when interpreting body language as well. A beneficial time where one is not reading body language would be when one misinterprets another's body language and there would be a whole embarrassing mess of miscommunication. For example, we have all been in the position where we think someone is waving to us when they are actually waving at the person behind us, we wave back anyway but they have no idea who we are so they look at us like we are crazy. That would be an ideal time to not read body language.
Part 3:
The experiment in part one absolutely would have been easier if we were permitted to use written language. The very thing that made is difficult was that I could not communicate any thoughts back to my partner and if I could have written them down, I would be able to say anything that I wanted and we could have a full on conversation. I can express myself fully when I write and there would be no barrier between our conversation. It would take longer and be less convenient but it would work.
Written language provides many advantages to cultures that develop and use it. It is basic in succeeding in education, it allows one to communicate to people far away, it is a way for people to express themselves and it is universal when it can be translated.
The written language has had a huge impact on globalization. It has allowed people everywhere to communicate anything they want to about their culture and share it with each other. I am currently reading a book about the personal testimonies of child beggars in India. It helps me understand what they went through from their very own perspective in their part of the world. I could have learned about it from someone who observed it all happen but there is more power and accuracy in learning about the Indian culture from a primary source. We all have things to learn about each other in the world and the written language allows us to express and share that with each other.
Monday, April 9, 2012
Part A: Cultural Descriptions + Part B: Ethnocentrism
Part A: Cultural Descriptions
1. Tradition.
Ceremonies and rituals such as these performed by the Nacirema are only ones that have been passed down from generations and generations before this. By this point, I imagine that everyone knows the exact procedures like the back of their hands from years of practice. The article even talks about how mothers teach their the ways of these rituals to their children at a young age. Cultural Anthropology: The Human Challenge, defines enculturation as "the process whereby culture is passed on from one generation to the next," (Page 28). The rituals of the Nacirema are perfect examples of that.
2. Insecure.
The article talks about how "the fundamental belief underlying the whole system appears to be that the human body is ugly..." (Page 1). The fact that the basis of ones' belief is that they feel they are ugly says a lot about the power that these rituals and beliefs have over them. I personally believe that one's beauty comes from within oneself but these people have been so submerged and know nothing other than their beliefs that they cannot think anything different so they buy into these magical spells and rituals regardless of how painful or ineffective they can be. They need these rituals because they comfort their insecurities.
3. Religion.
There are similarities between what I know of the western world's religious cults and these rituals and beliefs. In the article's explanation of a family's daily routine it says, "Each day every member of the family, in succession, enters the shrine room, bows his head before the charm-box, mingles different sorts of holy water in the font, and proceeds with a brief rite of ablution," (Page 2). This reminds me of the idols and shrines that I know serve as idols to be worshipped in certain religions. People worship idols in the hopes that they will receive some sort of good fortune or prize in return. In the same way, the Nacirema treat their shrines, medicines and even people who hold power in these ceremonies as their gods who will reward the worshippers with good health.
4. Lucre.
Lucre can be defined as money gain in a distasteful way. The article talks about medicine men and herbalists who provide "medical" services to the people for a fee or gift in return. I would consider this to be distasteful because people pay these herbalists and medicine men for their services which are not even medically sound or proven. These services are cheating people out of their money. In fact, a lot of the procedures, especially those that are described as "masochistic" and "barbaric" (Page 3), result in worse conditions and even death.
5. Dependent.
The Nacirema base their entire belief system in these rituals in very extreme ways. If they are willing to practice every day, pay money, engage in ceremonies where they are physically tortured, and more after countless years and not change, they must rely and depend on these beliefs with no room for doubt or concern. I imagine that they would not know how to do with living any other way or it would at least be difficult to adjust. However, this is understandable because it is all these people know and after so many years of dependence, a transition, if even possible in this culture, would be nearly impossible.
Part B: Ethnocentrism
1. Without knowing that Nacirema was actually American backwards and that this article was describing our own behaviors, I had in mind that I was describing a less socially and technologically advanced, tribal people. With that being the basis of my thought process, I felt my descriptions were appropriate and accurately described how I would feel about their ceremonies and ways of life. As an American, their way of life seemed so extremely different than what I am used to or what I have ever experienced but I tried to use descriptive words with the understanding that the Nacirema had grown to know this lifestyle and it was all that they were used to themselves.
2. I tried not to judge this culture in choosing words to describe how I feel about their rituals, ceremonies and beliefs. However, after reading the article on ethnocentrism, knowing and understanding more about what it means, I realized that my word choices did exhibit some ethnocentrism on my part. My choices in words such as dependent, insecure and lucre contain bias because I did not even think to fully understand why these people have engaged in ceremonies or ways of life that caused them to become so consumed by their beliefs. There could have been so much that has happened to them as a people and my word choices were biased because I have no experienced anything close to what they might have so my views on dependence, insecurity and money is very different. I do not feel that my choices of tradition and religion were biased because they are facts based upon the actions of Nacirema. The rituals were indeed passed down from generation to generation (tradition) and shrines and people are worshipped like in religion.
3. Another word for "insecurity" that I do not feel contains bias could be "self-image" because that is not saying that they are specifically insecure which is a judgement but that they are concerned with their self-image just like a lot of other people in the world. Another word for "lucre" that I do not feel contains bias could be "exchange" because exchange does not imply that they are earning money in a way that is distasteful like lucre does. It simply means that people are exchanging money for service. Another word for "dependent" that does not contain bias is "faithful" because they have faith that these ceremonies and rituals are going to help them which does not mean that they depend on them to live.
4. It is important to avoid ethnocentric judgement when describing other cultures because my main goal in studying anthropology is to learn about why and how different cultures came to be and learn to respect them for what they are. If my judgements are biased and ethnocentric then I am hindering myself from fully understanding and accepting other cultures because I would be too concerned with my own. I do not think it is possible to completely avoid personal cultural bias as a cultural anthropologist but as the essay said, I do believe there is a way to monitor our reactions, stop ourselves from judgement and bias and then learn to take in what we see from other cultures in a way that is respectable, acceptable and understanding.
1. Tradition.
Ceremonies and rituals such as these performed by the Nacirema are only ones that have been passed down from generations and generations before this. By this point, I imagine that everyone knows the exact procedures like the back of their hands from years of practice. The article even talks about how mothers teach their the ways of these rituals to their children at a young age. Cultural Anthropology: The Human Challenge, defines enculturation as "the process whereby culture is passed on from one generation to the next," (Page 28). The rituals of the Nacirema are perfect examples of that.
2. Insecure.
The article talks about how "the fundamental belief underlying the whole system appears to be that the human body is ugly..." (Page 1). The fact that the basis of ones' belief is that they feel they are ugly says a lot about the power that these rituals and beliefs have over them. I personally believe that one's beauty comes from within oneself but these people have been so submerged and know nothing other than their beliefs that they cannot think anything different so they buy into these magical spells and rituals regardless of how painful or ineffective they can be. They need these rituals because they comfort their insecurities.
3. Religion.
There are similarities between what I know of the western world's religious cults and these rituals and beliefs. In the article's explanation of a family's daily routine it says, "Each day every member of the family, in succession, enters the shrine room, bows his head before the charm-box, mingles different sorts of holy water in the font, and proceeds with a brief rite of ablution," (Page 2). This reminds me of the idols and shrines that I know serve as idols to be worshipped in certain religions. People worship idols in the hopes that they will receive some sort of good fortune or prize in return. In the same way, the Nacirema treat their shrines, medicines and even people who hold power in these ceremonies as their gods who will reward the worshippers with good health.
4. Lucre.
Lucre can be defined as money gain in a distasteful way. The article talks about medicine men and herbalists who provide "medical" services to the people for a fee or gift in return. I would consider this to be distasteful because people pay these herbalists and medicine men for their services which are not even medically sound or proven. These services are cheating people out of their money. In fact, a lot of the procedures, especially those that are described as "masochistic" and "barbaric" (Page 3), result in worse conditions and even death.
5. Dependent.
The Nacirema base their entire belief system in these rituals in very extreme ways. If they are willing to practice every day, pay money, engage in ceremonies where they are physically tortured, and more after countless years and not change, they must rely and depend on these beliefs with no room for doubt or concern. I imagine that they would not know how to do with living any other way or it would at least be difficult to adjust. However, this is understandable because it is all these people know and after so many years of dependence, a transition, if even possible in this culture, would be nearly impossible.
Part B: Ethnocentrism
1. Without knowing that Nacirema was actually American backwards and that this article was describing our own behaviors, I had in mind that I was describing a less socially and technologically advanced, tribal people. With that being the basis of my thought process, I felt my descriptions were appropriate and accurately described how I would feel about their ceremonies and ways of life. As an American, their way of life seemed so extremely different than what I am used to or what I have ever experienced but I tried to use descriptive words with the understanding that the Nacirema had grown to know this lifestyle and it was all that they were used to themselves.
2. I tried not to judge this culture in choosing words to describe how I feel about their rituals, ceremonies and beliefs. However, after reading the article on ethnocentrism, knowing and understanding more about what it means, I realized that my word choices did exhibit some ethnocentrism on my part. My choices in words such as dependent, insecure and lucre contain bias because I did not even think to fully understand why these people have engaged in ceremonies or ways of life that caused them to become so consumed by their beliefs. There could have been so much that has happened to them as a people and my word choices were biased because I have no experienced anything close to what they might have so my views on dependence, insecurity and money is very different. I do not feel that my choices of tradition and religion were biased because they are facts based upon the actions of Nacirema. The rituals were indeed passed down from generation to generation (tradition) and shrines and people are worshipped like in religion.
3. Another word for "insecurity" that I do not feel contains bias could be "self-image" because that is not saying that they are specifically insecure which is a judgement but that they are concerned with their self-image just like a lot of other people in the world. Another word for "lucre" that I do not feel contains bias could be "exchange" because exchange does not imply that they are earning money in a way that is distasteful like lucre does. It simply means that people are exchanging money for service. Another word for "dependent" that does not contain bias is "faithful" because they have faith that these ceremonies and rituals are going to help them which does not mean that they depend on them to live.
4. It is important to avoid ethnocentric judgement when describing other cultures because my main goal in studying anthropology is to learn about why and how different cultures came to be and learn to respect them for what they are. If my judgements are biased and ethnocentric then I am hindering myself from fully understanding and accepting other cultures because I would be too concerned with my own. I do not think it is possible to completely avoid personal cultural bias as a cultural anthropologist but as the essay said, I do believe there is a way to monitor our reactions, stop ourselves from judgement and bias and then learn to take in what we see from other cultures in a way that is respectable, acceptable and understanding.
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