19 Jul WHAT DO PEOPLE FROM THE UNITED STATES FIND UNUSUAL ABOUT EATING HABITS IN OTHER PARTS OF THE WORLD?
Terms: Ethnocentrism and Cultural Relativism
What are some of the central questions of cultural anthropology?
Cultural relativism and ethnocentrism are two important terms in anthropology. As defined by Barbara Miller in Cultural Anthropology (Allyn and Bacon, 2002), ethnocentrism is “judging other cultures by the standards of one’s own culture rather than by the standards of that particular culture” (p. 8). Cultural relativism, the opposite of ethnocentrism, is “the idea that each culture must be understood in terms of its own values and beliefs and not by the standards of another culture. Cultural relativism assumes that no culture is better than any other” (Miller 2002:8).
Film “A World of Food: Tastes and Taboos in Different Cultures,” Dane Archer, 2000 (34 minutes)
1. How does culture impact people’s relationship to food?
2. What variations do we see in film regarding food choices? Regarding dietary restrictions?
3. What do people from the United States find unusual about eating habits in other parts of the world? What do people from other parts of the world find unusual about food in the U.S.? How does the film challenge ideas about food that you take for granted?
4. How does religion relate to food restrictions?
5. How is supermarket food in the U.S. detached from its origins? Might this influence what people eat?
6. In what ways is the film an antidote to ethnocentrism? In what ways does the film show the importance of cultural relativism?
Metcalf, Peter. “Encountering Cultural Difference.”
1. What is culture shock and why is it important to anthropology?
2. What is arm chair anthropology and how does it differ from fieldwork?
3. Be sure you can define and give examples of these terms: Participant observation, informants, unstructured research.
Crossing Between Worlds: The Navajo of Canyon de Chelly, Jeanne Simmonelli.
“Anthropologists go into the filed to learn about relationships, to live in the physical and spiritual fabric of someone else’s life” (Simonelli 2008: 121).
Reading Note: This book is written in a personal narrative style with the anthropologist describing how she came to know the people of the Canyon de Chelly as well as the place itself. She weaves into the story the lives of the Navajo she met, but also describes changes in her own life. As an introduction to course the book serves three key purposes. First, it is a very readable example of the ethnographic method or the fieldwork process. That is, it describes what anthropologists do, how they gather information. Second, it provides an overview of some of the key elements of Navajo life and their relationship to diverse groups including tourists, researchers, the National Parks Service, and others. Third, it addresses the complexities of culture and social change. Simonelli details the events of daily life—of ceremonies, work, and health in relation to Navajo history and contemporary change. She also addresses the relationship with US government and how Navajo traditions persist as a form of resisting racism and forced assimilation.
As you read the book, pay particular attention to these three elements of the book and the topics listed below.
Setting: When and where does the book take place? What is the significance of the Canyon de Chelly to the people who inhabit it? How long have the Navajo inhabited these lands?
Terms: There are few Navajo terms in the book. Knowing the meaning of Biligáana and Diné will assist in your reading.
Method: How does Simonelli begin this project? What inspired her to work in this region? How does she go about gathering information about the Navajo of the region?
Collaborative Research: What role does Margarita play in the research? In what ways is this a collaborative project? What is the history of anthropology and Native American Studies?
Concerns: What limitations and concerns does Simonelli have about her work? Why is she concerned about being a ‘biligáana’ conducting research? What are concerns about not speaking the Navajo language? What are her insecurities about privacy and being intrusive?
Balance between Worlds: On page 6 Simonelli notes that she “was fascinated by the struggle of my Navajo friends to create a balance between two worlds.” She briefly mentions struggles with the Park Service, use of resources, and the use of material goods from the outside world. As you read the book, pay attention to these multiple struggles and how people move between worlds. How does Simonelli herself move between worlds? What examples of crossing between worlds exists? What bridges cannot be crossed?
History: Who were the Basketmakers? The Ancestral Pueblos?When was contact with the Spanish? What happened during the “Long Walk” of 1864? Describe the relationship between the Navajo and the Anglo settlers in the 1800s? How do the Navajo keep the stories of their history alive? When/how are stories shared? Are some stories “best forgotten” as one man states on page 29? When and how were Native Americans granted citizenship (Chapter 4)?
Religion: What ceremonies are described in the book? What is their purpose? What are Navajo origin stories? On page 35 Simonelli notes “Navajo religious belief is a philosophy of life. It is medicine, literature, history, and ethics all at once.” What examples of this philosophy are given in the book? How has U.S. government responded to religious ceremonies?
Change: How do the Navajo of Canyon de Chelly r espond to change? What changes do they resist? How are new elements incorporated into their lives?
Forced Assimilation: What is assimilation? Forced assimiliation?
• Boarding Schools: How did U.S. government boarding schools push assimilation? How did families respond to these schools? How are they remembered at present? How was racism a part of this project?
• Religious Ceremonies:What did the BIA Indian Religious Crimes Regulation state?
Wage labor: How does wage labor conflict with a traditional way of life?
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