Anthropology 1010

Lecture Outline Unit Four

Unit 4: Enculturation
Culture is learned as children grow up in society and discover how their parents, and others around them, interpret the world. In our society we learn to distinguish such objects as cars, windows, houses, children, and food; to recognize such attributes as sharp, hot, beautiful, and humid; to classify and perform different kinds of acts; to evaluate what is good and bad; and to judge when a novel act is appropriate or inappropriate. How often have you heard a parent explain something about life to his child? Why do you think children forever ask why? During socialization the child learns his culture, and because he learns it from others, he shares it with others, a fact that makes human social existence possible. (James Spradley, Conformity and Conflict, 3) Enculturation is the process by which culture is passed from one generation to the next and through which individuals become members of their society. It begins soon after birth with the development of self-awareness the ability to perceive oneself as a unique phenomenon in time and space and to judge ones own actions. (William Haviland, Cultural Anthropology, 119)

The Process of Enculturation

1. THE SELF:

Gaining self-awareness.

Acquiring a name.

The Process of Enculturation: Naming

ACHIEVEMENTS:

Anthropology 1010 Aymara of Bolivia.

Lecture Outline Unit Four

Kwakiutl of Canada.

BLESSINGS:

Hopi of the U.S.

Edo of Nigeria.

MULTIPLE NAMES:

Andaman Islanders of India.

Wik Mungkan of Australia.

ANCESTRAL NAMES:

Dinka of Sudan.

Sami of Norway. 2

Anthropology 1010 POLITICAL NAMES:

Lecture Outline Unit Four

Favored names.

Taboo names.

RELIGIOUS NAMES:

Judaism.

Islam.

HUMOROUS NAMES:

Lugbara of Uganda.

Villagers in Turkey.

SECRET NAMES:

Andaman Islanders of India. 3

Anthropology 1010 Wayana of French Guiana.

Lecture Outline Unit Four

PURIFICATION:

political ideologies religious worship reverence to ancestors linguistic ability

Mari of Russia.

city of origin hopes for childs future flowers in bloom common objects humorous thoughts parents characteristics individual accomplishments

Inca of Peru.

1. THE SELF (cont.):

Desire for mother

3. Superego (moral conscience) Fear of father 2. Ego (ensure survival in the real world)

Developing a personality.

Instinctual Energy

The Real World 1. Id (satisfy instincts)

Instinctual Energy

Sex Instinct (Eros)

Instincts The human mind at birth

Death Instinct (Thanatos)

The Process of Enculturation (cont.)

2. THE ENVIRONMENT:

Spatial orientiation. 4

Anthropology 1010 Temporal orientation.

Lecture Outline Unit Four

Normative orientation.

The Failure of Enculturation: Feral Children

Wild Peter of Hannover.

Memmie Le Blanc.

Victor of Aveyron.

Maternal beasts.

Romulus and Remus.

Asena and the Turks.

Homo ferens.

Anthropology 1010 Kamala and Amala of India.

Lecture Outline Unit Four

Lack of enculturation.

Anthropology in the Field: Frank Hamilton Cushing (1857-1900 )

Youth and Indian culture.

When I was a boy less than ten years of age, my fathers man, while plowing one day, picked up and threw to me across the furrows a little blue flint arrowpoint, saying, The Indians made that; it is one of their arrowheads. I took it up fearfully, wonderingly, in my hands. It was small, cold, shining, and sharp, perfect in shape. Nothing had ever aroused my interest so much. That little arrowpoint decided the purpose and calling of my whole life. I treasured that small arrow blade on the lid of an old blue chest in my little bedroom, until the cover of that chest was overfilled with others like it. When nearly fourteen years of age I discovered in the woods south of Medina, New York, an ancient Indian fort. I built a hut there, and used to go there and remain days at a time, digging for relics when the sun shone, and on rainy days and at night in the light of the camp fire, studying by experiment how the more curious [of the relics] had been made and used. (W.J. McGee, In Memorium: Frank Hamilton Cushing)

Experimental reproduction.

Well-nigh all anthropology is personal history; even the things of past man were personal, like as never they are to ourselves now. They must, therefore, be both treated and worked at, not solely according to ordinary methods of procedure or rules of logic, or to any given canons of learning, but in a profoundly personal mood and way. If I would study any old, lost art, let us say, I must make myself the artisan of it must, by examining its products, learn both to see and to feel as much as may be the conditions under which they were produced and the needs they supplied or satisfied; then, rigidly adhering to those conditions and constrained by their resources alone, as ignorantly and anxiously strive with my own hands to reproduce, not to imitate, these things as ever strove primitive man to produce them. (W.J. McGee, In Memorium: Frank Hamilton Cushing)

Anthropology 1010

Lecture Outline Unit Four

Introduction to Zuni.

Going native.

Salado Valley.

Key Marco.

Focus: Zuni of the United States

History of the Zuni

Anasazi.

Coronado and the Spanish.

Settlements. 7

Anthropology 1010 Government.

Lecture Outline Unit Four

Spirituality among the Zuni

The gods.

The gods of Zui, like those of all primitive people, are the ancients of animals The world is a universe of animals. The stars are animals compelled to travel around the world by magic. The plants are animals under a spell of enchantment, so that usually they cannot travel. The waters are animals sometimes under the spell of enchantment. Lakes writhe in waves, the sea travels in circles about the earth, and the streams run over the lands. Mountains and hills tremble in pain, but cannot wander about; but rocks and hills and mountains sometimes travel about by night. These animals of the world come in a flood of generations, and the first-born are gods and are usually called the ancients, or the first ones; the later-born generations are descendants of the gods, but alas, they are degenerate sons. The theatre of the world is the theatre of necromancy, and the gods are the primeval wonderworkers; the gods still live, but their descendants often die. (J.W. Powell, Introduction to Cushing, Zuni Folk Tales, 1901)

Spirits of nature.

Balance with nature.

Shamans.

Fetishes.

Folktales. 8

Anthropology 1010 Zuni Folktales: The Youth and his Eagle

Lecture Outline Unit Four

Go back! Go back to your grandparents. Their love you may not have forfeited; mine you have. Go back, for we never can receive you again amongst us. Oh, folly and faithlessness, in you they have an example! There he lingered, returning ever and anon to the home of the Eagles; but it was as though he were not there, until at last the elder Eagles, during one of his absences, implored the Eagle-maid to take the youth back to his own home. Would you ask me, his wife, who loved him, now to touch him who has been polluted by being enamored of Death? asked she. But they implored, and she acquiesced. And they flew away Whenever the youth, with his worn-out wings, faltered, the wife bore him up, until, growing weary in a moment of remembrance of his faithlessness, she caught in her talons the Eagle dress which sustained him and drew it off, bade him farewell forever, and sailed away out of sight in the sky. And the youth, with one gasp and shriek, tumbled over and over and over, fell into the very center of the town in which he had lived when he loved his Eagle, and utterly perished. (Frank Hamilton Cushing, Zuni Folktales, 52-53)

Zuni Folktales: haiyta and Mtsailma

Finally, the thunder-stone grew so terrific, and the lightning so hot and unmanageable, that the boys, drawing a long breath and thinking with immense satisfaction of the fun they had had, possibly also influenced as to the safety of the house, which was beginning to totter, flung the thunder-stone and the lightning-shaft into the sky, where, rattling and flashing away, they finally disappeared over the mountains in the south. Then the clouds rolled away and the sun shone out, and the boys, wet to the skin, tired in good earnest, and hungry as well, looked around. Goodness! the water is running out of the windows of our house! This is a pretty mess we are in Grandmother! Grandmother! they shouted. Open the door, and let us in! But the old grandmother had piped her last, and never a sound came except that of flowing water. They sat themselves down on the roof, and waited for the water to get lower. Then they climbed down, and pounded open the door, and the water came out with a rush, and out with a rush, too, their poor old grandmother, her eyes staring, her hair all mopped and muddied, and her fingers and legs as stiff as cedar sticks. (Frank Hamilton Cushing, Zuni Folktales, 182-183)

Zuni Folktales: The Coyote and the Beetle

The Beetle immediately stuck his head down close to the ground, and, lifting one of his antenn deprecatingly, exclaimed: Hold on! Hold on, friend! Wait a bit, for the love of mercy! I hear something very strange down below here! Humph! replied the Coyote. What do you hear? Hush! hush! cried the Beetle, with his head still to the ground. Listen! So the Coyote drew back and listened most attentively. By-and-by the Beetle lifted himself with a long sigh of relief.

Anthropology 1010

Lecture Outline Unit Four

Okwe! exclaimed the Coyote. What was going on? The Good Soul save us! exclaimed the Beetle, with a shake of his head. I heard them saying down there that tomorrow they would chase away and thoroughly chastise everybody who defiled the public trails of this country, and they are making ready as fast as they can! Souls of my ancestors! cried the Coyote. I have been loitering along this trail this very morning, and have defiled it repeatedly. Ill cut! And away he ran as fast as he could go. (Frank Hamilton Cushing, Zuni Folktales, 235-236)

Zuni Folktales: The Turtle and the Coyote

You tough-hided old beast! yelled the Coyote, in an ecstasy of rage and disappointment. Throw down some of that meat, now, will you? I killed that deer; you only helped me skin him; and here you have stolen all the meat. Wife! Children! Didnt I kill the deer? he cried, turning to the rest. Who said I stole the meat from you? cried out the Turtle. I only hauled it up here to keep it from being stolen, you villain! Scatter yourselves out to catch some of it. I will throw as fine a pair of ribs down to you as ever you saw. There, now, spread yourselves out and get close together. Ready? he called, as the Coyotes lay down on their backs side by side and stretched their paws as high as they could eagerly and tremblingly toward the meat. The old Turtle took up the pair of ribs, and, catching them in his beak, crawled out to the end of the branch immediately over the Coyotes, and, giving them a good fling, dropped them as hard as he could. Over and over they fell, and then came down like a pair of stones across the bodies of the Coyotes, crushing the wind out of them, so that they had no breath left with which to cry out, and most of them were instantly killed. (Frank Hamilton Cushing, Zuni Folktales, 251252)

SOURCES Benedict, Ruth, Patterns of Culture. New York: Houghton Mifflin Company, 1934. Cushing, Frank Hamilton, Zuni Folktales. 1901. Internet: Internet Sacred Text Archive. Available http://www.sacred-texts.com/nam/zuni/zft/index.htm Sep 2005. Freud, Sigmund, The Ego and the Id. New York: W.W. Norton & Company, Inc., 1960. Freud, Sigmund, Introductory Lectures on Psychoanalysis. New York: W.W. Norton & Company, Inc., 1966. Haviland, William A., et.al., Cultural Anthropology: The Human Challenge. Eleventh Edition. Belmont: Thomson Wadsworth, 2005. Lvi-Strauss, Claude, The Savage Mind. Chicago: The University of Chicago Press, 1966. McGee, W.J., In Memorium: Frank Hamilton Cushing, American Anthropologist, 2:354-380, 1900. Morley, Sylvanus Griswold & George W. Brainerd, The Ancient Maya. Stanford: Stanford University Press, 1956. Radcliffe-Brown, A.R., The Andaman Islanders. New York: The Free Press of Glencoe, 1964. Spradley, James & David McCurdy, Conformity and Conflict: Readings in Cultural Anthropology. Boston: Little, Brown and Company, 1974.

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