Lydia Maria Child used the idea of the Noble Savage, the audience’s confidence in social norms, and figurative language to make her story, Hobomok, an early example of sympathetic treatment towards miscegenation in the 17th century. With Lydia Maria Child’s renowned reputation as an abolitionist, it is no surprise that she disapproved of the anti-miscegenation laws, and that she sought social equality for minority groups; however, her goal was much larger than simply expressing her disfavor towards racial animosity. She aimed to dismantle the standing beliefs that founded racism in this country, as well as lead her audience to question why such behavior was seen as valid. Thus, it is important that this story is learned in classrooms today
The morning of the twelfth day everyone washed themselves, then the women dried with yellow cornmeal and the men white cornmeal. When they were all clean, the four Navaho gods came for them. There was a blue body and a black body who carried a sacred buckskin, and a white body carrying tow ears of corn, one yellow one white. The gods sandwiched the two ears of corn with the two buckskins one facing west the other facing east as well as the corn tips to the east and a feather of and eagle under the yellow corn. The wind came and the mirage people walked around the skins four times and out came a man and a women by the wind that gave them life.
In Oglala Women, Myth, Ritual and Reality, Marla Powers portraits a powerful Native American community- Oglala, one of the main tribes of the Lakota (allied people) alliance located on the Oglala Pine Ridge Reservation in South Dakota. They are known for being one of the biggest reservations in the United States who won the war in 1868 against the United States. In this book, Powers focuses on the women’s role within their community and how their sacred traditions and religion shaped their culture. Therefore, by using various readings on Lakota practices, this paper will examine the gender roles in Oglala culture in terms of marriage, religion and the effect that Americanization and Christianity have had on their culture and how they compare
book is about the struggles of a town in southern Texas as they go through the boom and bust cycle of oil prices. Their town is struggling with segregation and racial issues which shaped a lot of the events of the books. A central idea of “Mojo Magic” exists in the book as a kind of exaggeration of football which brings the town together. There is no magic, for it is just the effects it has on the town and its people. Bissinger is the author, and the examples will encompass many characters he writes about.
• This book is about finding medicinal plants in the Amazon Rainforest to cure common diseases. • Sometimes, Western medicines cannot cure the common diseases. • This book was written by Mark Plotkin and it was published in 1993. • Mark Plotkin travels to different parts of the rainforest and collect several medicinal plants for a research experiment. •
Robert Hough’s, The Final Confession of Mabel Stark, is a fictional autobiography based on the professional career of Mabel Stark. As a preeminent tiger trainer, Mabel Stark performed with various circuses for fifty years before working for JungleLand, which is a zoo and animal training facility in California. Mabel Stark killed herself four months after retiring from JungleLand around the suspected, yet, unconfirmed age of eighty. After the disappointing ending (I’ll explain later), the book has a section titled “Research Notes” where Robert Hough states the facts he knew about Mabel Stark before starting his fictional project. Here we discover how Mabel Stark’s personal life before entering the circus was unknown to both historians and to her friends, and from what they did know—which was that Mabel may have had a nervous breakdown prior to joining the circus—was based on rumors.
Short Paper #3 Some people give everything at the snap of a finger, yet some wait until the last possible grmoment to take action. There are many topics, yet one exists as the centralized topic throughout the story. The Tusks of Wusterim conveys bravery throughout the entire story.
Isabel Allende, a Chilean-American writer, states during an interview concerning her views on women’s rights that “There is a point when things are ready for change”. Allende reflects her belief of the changing evolution of women’s rights in her fictional book The House of the Spirits as well. Taking place during the twentieth century in the Latin American country Chile, The House of the Spirits uses a merciful tone to address various conflicts of that time period, including the unrealistic demands that society enforced on its women, that are clearly expressed in the Trueba family. Throughout the novel, Allende highlights the struggle women have with the unrealistic expectations set by society including the treatment of women by male characters
The text ‘Witchcraft oracles, and magic among the Azande’ written by E.E. Evans-Pritchard in 1976, deeply explores the relationships and correlation within primitive society as well as the meanings primitive individuals give to rituals, as a means of understanding how different people in different societies in our world works and operates. Evans-Pritchard saw these relations as emerging from collective representations as a means of classifying and representing the world we live in. The term ‘Azande’ refers to a culturally diverse group of people, who have been brought and united together under the political and government organisations of a number of distinct kingdoms over the past two hundred years. E.E. Evans-Pritchard (1976, p.19) explains
A reoccurring discussion in the realm of medical anthropology is the overall relation witchcraft has to illness and how modern biomedical understanding differs from the “primitive” idea of misfortune. Consequently, these discussions have led to vigorous debate regarding global perception of misfortune and how we determine cause of illness among different societies. Taking all elements into account, one could argue that there are certain aspects biomedicine can benefit from when studying the complexity of witchcraft in indigenous societies as it can open new doors in the sector of interpretation of unfortunate events, illness perception and understanding of traditional beliefs. To introduce my argument, I would like to begin with an illustration