The members in a Yanomamo villages are mostly relatives. They practice bilateral cross-cousin marriage, which signifies that "a young woman must marry a man who is recognized as her mother's brother's son and father's sister's son." Hence, they use same kin terms to represent different groups of persons. Evans-Pritchard also refers this as “classificatory kinship terminology,” suggesting that a specific term is used to refer to people from same clan, generation and gender from the ego’s point of view. Over the time, as Evans-Pritchard suggests, this marriage system composes “a moiety system based on two patriclans which exchange women between them.” This is evident among the Yanomamo. Moreover, marriage also play a role in integration in the society. As they follow bilateral cross-cousin marriage, extension of marriage ties assimilates new lineages into the
“Sexual, racial, gender violence and other forms of discrimination and violence in a culture cannot be eliminated without changing culture.” - Charlotte Bunch.
As children mature, there is little that sets the sexes apart. Children play with whomever they choose, regardless of gender. Children in the tribe have surprisingly little chores to do, if any, so playing with other children consumes much of their days. !Kung parents take much delight in their children, and children are rarely severely punished. The chores that the children do have create early gender roles, mainly for girls. Girls typically are assigned the role of caretaker and nurse for the younger children. The girls are trained to take care of the infants, which allows for the children’s mother to go out and gather. Boys are not typically given the role of caretaker for the younger siblings. This chore delegation forces girls to stay closer to the camp while the boys can venture farther off. In addition, this chore shapes passivity and a nurturing side in young girls, creating small gender roles at a young age. Regarding parental roles, !Kung mothers are often the ones who deal with correcting their child’s behavior (Draper). However, this is usually only because, generally, mothers are the closest to their children physically at any given time. Children are not raised to fear their fathers or male authority. Even though mothers are typically those who spend the most time with their children, the fathers are still heavily involved. Fathers and their children have a large amount of
As I listened to the Riverbend scenario I thought of my own cultural competence and how at one time I knew very little of the Hmong culture. Working in a city where Asians make up only 3% of the population, this is a population I knew little about. I have learned that most Hmong are from the mountainous region of Laos, and are granted preferred refugee status by the U.S. (Cobb, 2010). From 2000 to 2010 the number of Hmong grew 40%, there are currently 260,073 Hmong people living primarily in California, Minnesota, and Wisconsin. Even though the Hmong people seem to be prospering after thirty years in the U.S., there are still challenges with communication, understanding of cultural beliefs, and use of traditional medical practices (United States Census Bureau, 2013)
Define and explain the notion of Katatjin (Knowledge), Boodjar (country) and Moort (family) and explain how the relationship between land, people and knowledge in the shared space of the South-west of Australia can be utilised.
After researching the Hmong culture, I learned several interesting facts about their culture, ceremonial practices, and their views on death and dying of a loved one. Many people in the Hmong culture believe in multiple souls that reincarnate. Although for this to occur, these individuals believe that an honored deceased member must have a proper burial to enter the spirit world in a positive way. Funerals in the Hmong culture last for many days, and the more revered the deceased is the longer the funeral may be. Animal sacrifice is a common ritual performed at a Hmong funeral and the animal is used to provide food for the people attending the funeral (Purnell, 2014, p. 246).
Compare and contrast the family values and traditions of three different cultures. How do the values, communication and spirituality resemble or differ from yours? What impact might these values have on the definition of child abuse/neglect? (1-2 pages)
Ethnomedicine has been historically defined as any healthcare system not present in the West; now, ethnomedicine is defined as the any cultural beliefs which surround healing in a community. The Hmong—an ethnic group located within present day Laos, Vietnam, and Thailand—have a particular system of ethnomedicine which is described as personalistic. Within a personalistic system, an active agent is the underlying cause of a disease—or etiology. Humans can be the cause of the disease as well as a number of non-human and supernatural agents. When Lia Lee began seizing at three months of age, her parents understood that the active agent which caused her epilepsy was a door slamming which caused her soul to fly from her body, an illness called quag
The pressures of disabling the patriarchy and accommodating it to fit everyone has been the basis of my childhood. From growing up in a Hispanic culture to exploring the American culture I have learned to love, it’s difficult not to notice the differences between each culture. I had always been a fan of media and the females I saw on television were one of the first perceptions of women I had. The way females were treated in the shows and movies I watched reflected the Hispanic culture I grew up in, so I never questioned the credibility. I am immensely proud of my hispanic culture and the traditions it brings along with it, but I started to notice the harsh gender restrictions that were present. My household was built on the fundamentals that
This case is about the not knowing the knowledge of the cultural norms practiced. A traditional method of healing, in the Hmong culture, also known as Cao Gio, or "coining. There is another type of healings also used such as “cupping” oil is applied to the area of interest, then a small glass cups are placed; adheres suction to the cup, light is projected onto the cups for about 10-15 minutes. Once removed they leave a symmetrical bruise on the area of interest. The purpose of this technique is to bring the blood flow to the area to help it heal. Yes, I can understand that the bruises that are left behind do look like that the individual was abused. With this being a treatment of medicine in the Hmong culture this should be dismissed as abusive, this method is not abusive at all and while the coining is administered to heal the child. If someone does report this type of case to child protective services, is doing their job as a mandated reporter, but before starting this step, they should first question the parent more about their culture of healing and check in to the procedure of coining before making any judgment calls. I think that as social workers we should be aware and respect the different cultures that we will be in contact and work together. with. I suggest including on the intake forms there
However, I personally think it is wrong to convert to Christianity just to run away from what you are and I believe most Hmong family do so just for that reason.
Additionally, world wars, civil strife and the rise of Communism, were overrunning their homeland. The Hmong had to choose a side. As America’s luck with have it, they chose the side democracy as the lesser of the two evils. The Hmong, like other indigenous world people soon find out that capitalism and communism are quite similar. For their efforts, and as treaties of peace were signed, the Hmong were relocated to the United States. The United States, the big melting pot of the western hemisphere, were all are welcome, so long as you melt became the new home of tens of thousands refugees. As Ms. Fadiman states, assimilating, “melting” would be very difficult for the Hmong as they had never done it before. They came to the United States with centuries old language, traditions and customs intact, truly facing a new world. It is this backdrop that the Lee’s of Merced, California enter America and come into two American institutions designed to protect and do no
Even though the Hmong had harsh time obtaining the American culture they never told people how they felt legitimately and absolutely no one cared for them and how they literally felt. The Hmong needed jobs to survive, back in their country they used animals as trade and buying, their revenue was for uppermost profit and buying items from animals, cars to houses. The Hmong came to America knowing nothing about the culture and currency and were given money from the U.S. They were basically given money and ditched by the government. The Hmong was left to learn how to survive on their own and make their own money. Soon they began to understand the conditions of work in the U.S.A, the Hmong began to amelioration and start a life. A myriad of Hmong
The tragedy that is the conflict of two cultures, American medicine and Hmong culture, two goods that lead to inevitable outcomes coupled with a distinct language barrier. This book crucially recounts a poignant and touching tragedy of an immigrant child whose origin is the war torn traditional life of Laos’ mountains and now her home is the Merced town in California. Two disparate cultures essentially collide resulting from language barriers, social customs, and religious beliefs. The recount by Anne Fadiman, an editor at the American scholar, sequentially recounts the clash between the American physicians and the Hmong family and thereby revealing how such differences can have an effect on the attitude towards healing and medicine.
Malay families and households in Singapore experience various socio-economic changes due to industralization. As familes and households are not fixed nor isolated from the wider society, these socio-economic changes are seen to tamper with the “ideal Malay family”. Djamour (1959) states that the “ideal Malay family” is predominantly made up of a nuclear family comprising of a married couple and children. The head of the household is the chief wage earner and is mostly the man, while women see to housework and caring of small children. This natural patriarchal notion result in a very clear divisions of male-female domains of daily responsibilities in a household (Nirmala, 1993). However, families and households are not static units of support, but instead they adapt to socio-economic changes by adopting variations in household strategies which lead to changes in