The Aborigines came directly from regions such as Africa, India, and Japan. (White& Lambert 1987).
Because the water is crucial variable the Aborigines movement was correlated most of the times with its occurrence in particular localities. Language: Australian. Had a different dialect but the same pattern. It is possible to relate language to the Dravidian family or south Indian groups of languages. Physical appearance: dark skin pigmentation, pronounced brow ridges, broad noses, and slender arm, legs, and buttocks.
Women 5`2”in height, men about 5`6”. Culture: Aborigines shared the same basic economic strategy, hunting and gathering etc. The band was the basic economic group with a sexual division of labour and the emphasis on food sharing that together allowed more efficient resource exploitation. Important aspects of Mardu traditional culture relating to kinship, values and religion, retain their centrality. Religion. The Dreaming: That, what they believed in. The Dreaming is crucial because it is held to be the source of all power, released in the response of performance. Source of new knowledge).
They share Dreaming heritage through the media of myths, rituals, and song lines, futures of the landscape and portable objects of many kinds. Dreaming is a fundamental and complex conception, not only embracing the creative past and the ordering the world but also having a great relevance to the present and the future Aboriginal existence. The Aboriginal society is more accurately viewed as existing for the sake of religion (Charlesworth 1984).
The Research paper on Religion – Kottak
WHAT IS RELIGION? T he anthropologist Anthony F. C. Wallace defined religion as “belief and ritual concerned with supernatural beings, powers, and forces” (1966, p. 5). The supernatural is the extraordinary realm outside (but believed to impinge on) the observable world. It is nonempirical and inexplicable in ordinary terms. It must be accepted “on faith.” Supernatural beings— gods and goddesses, ...
Subsistence Activities. Food –collecting activities occupy more that a half of the day.
All decisions about the food collecting, weather conditions, individual inclinations are made by man and women. Man and youth seek large game as kangaroos, emus . an so on Man are more likely to hunt alone or in pairs. Women’s contribution to the food supply is between 60%to 80% of the total food collection. They usually go to search for food in groups with the children. Women preparing food, it usual quick task for them. Mardu eat only one meal a day, in the late afternoon. Children might eat what they will find while hunting with their mothers. Tools.
There are 3 categories of tools. 1. Spears are the mostly in use as a throwing type. Returning boomerang is about 2 feet long. Shields are 2-3 feet long and 6 inches wide. 2. The large base –stones. 3. The tools that are made from row materials available close to hand. Shelters and camp Layout. Shelter is simply made. Each family group camps separately and has its own fire. The distance between the camps depends on the nature of friendship and kinship ties. Boys and youth men sleep apart in bachelor shelters but usually eat with their families. The Social Imperative
Kinship. A basic feature of all Aboriginal kinship system is that they are classificatory. It is based on two major principals: The same sex is classed as an equivalent (fathers brothers are classed together with the father and called mama, the same mothers side called yagurdi. The classifying principle can be expanded to embrace a theoretically infinite number of people. From local group to most distant of kin and former stranger. The kinship of Mardu is bilateral insofar as it accords about equal stress to male and female descent principles.
Marriage Rules. The prescribed form of marriage among the Mardu is between cross cousins. It is allowed to marry with both first and second classificatory cross cousins; Local organisation The estate is the traditional heartland of what is most often some kind of patrilineal descent group. The are dialect groups in the all desert. Member groups of the same dialect –named group will be bound to interact more often and have a closer kinship and friendship ties to one another than to distant groups.
The Essay on Children raised with Wealthy Families versus Children raised in Poor Families
Children who are brought up in families that do not have large amounts of money are better prepared to deal with the problems of adult life than children brought up by wealthy parents. To what extent do you agree or disagree with this opinion? Families have different financial levels and some people think that this variety of the family budgets have an impact on children skills. I believe that ...
Each dialect-named unit comprise a number of estate groups whose members are normally dispersed in bands throughout its territory. The “blood “ ties that link families are less important than as bonds to the estate then are religious links, which are shared with others who might not be relatives. Family. Family is the smallest identifiable group in Aboriginal society. When Mardu talks about “ one family” they are including all the relatives: uncles, aunts, cousins and those who have been closely associated with them in a significant way.
The mail- head is middle aged or older, it is typically polygynous. (The same time 2 or more wives).
The girl can marry when she is about 12 years old. Social categories. Aboriginal social organization is replete with duality- the categorisation of objects, animals, people or whatever into two opposing but complementary groups. Spiritual preexistence and conception totemism. The Mardu Aborigines believe in the life after death. The Mardu don’t believe in reincarnation, the spirit returns to the place from which it originally came and dwells forever there with other spirits of the dead.
That’s why they believe in spirit-child. A stranger who comes too close to the home of a spirit child may be attacked magically, and women who trespass may become instantly pregnant. In discussing the topic of maternity and paternity the Mardu talk only in terms of spiritual power but never physiology. Male Initiation. For boys, initiation is a momentous event, which entails a vital transition from child to man via symbolic death and rebirth. Usually several boys are included in the same big meeting 1. Nose piercing. In the future the hole in the nose is used to carry something. . Circumcision. 3. Sub incision. 4. The intermediate stage. Important stage between sub incision and marriage. The Religious Life. Mardu aborigines believe in Dreaming beings. Women don’t appear in secret-sacred ritual. There are some rituals that not allowed women to go outside of the camp. Some times women take part on rituals bringing food and drinks to the male participants, or dancing and than return to the camp. Women have they own secret –sacred objects that don’t allowed man to take part. Mythology. Mardu mythology embodies information about the Dreaming beings.
The Term Paper on Men Are From Mars Women Are From Venus Gender Differences In Communication
Men are From Mars, Women are from venus, gender differences in communication "MEN ARE FROM MARS, WOMEN ARE FROM VENUS: GENDER DIFFERENCES IN COMMUNICATION" Men and women typically use different discourse strategies in communication, and, in general, women's linguistic behavior is disadvantageous compared to men's. This paper will attempt to demonstrate this fact, through the many stereotypes ...
The indication of mythology occurs informally, and telling myths has no special place in the framework of ritual life. Ritual. A)Individual ritual. Can take place anywhere and at any time. The motivation: some danger is perceived, weather conditions. B)Increase Rites. One crucially important kind of ritual, which involves few actors. (For the animal, plant and human fertility).
C)Collective Ritual. The high points of Mardu life are big meetings, notable for their intensified sociality and the great excitement and emotional and physical energy that they generate among performers and spectators alike.
D)Ritual Categorization. There are two types of rituals: mangunyjanu (FROM THE CREATIVE PERIOD) and bardunjarrijanu (FROM THE DREAM-SPIRITS).
Most rituals belong to the first category. Every few years some man give a new ritual during sleep when the (dream spirit) leaves the body and wanders. They are singing new songs, wearing decorations. Songlines. Song may contain from 2 to a dozen words. It will be sometimes repetition of the same words. The singers must remember to delete birthplaces, home base, or name of any person who recently died.
The Interrelationship of Myth, Ritual and Songline. Myth speaks to the wonders and dramas of the creative epoch. Songlines trace ancestral tracks and accentuate Dreaming happenings in lyrics fashion. Rituals vividly re-enact founding dramas, bringing human actors and the spiritual realm into close association. These religious elements are alike in emphasizing both human and spiritual relationship to the land and to the physical realm in general. Religion, Politics, and Hierarchy. There is a division labour that operates in the rituals. )Cooks (Old men who prepare the many different ceremonial feasts. 2)Middle –aged man who is responsible for the mechanics of the ritual activity. 3)“Leg –man” who assists the second level man in a variety of tasks and have major role as hunters and supervisors of novices, whom they discipline when necessary. 4)Young man who are novices. In the politics there is an inequality defined within religion set up the conditions for dominance in the rest of the society and that there is a “spill-over” of the power and the authority of ritual leaders into everyday social life.
The Essay on Shine: Meaning of Life and Human Condition
Shine highlights three major human conditions throughout the movie, the need for companionship, the unbroken human spirits and human’s tendency to reflect on the past. From these human conditions, scenes in Shine and use of camera techniques we learn how to approach situations and downhills in life and to rediscover and give purpose to life rather than give up and accept defeat. ...
