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Michael Daly

eHRAF World Cultures - 0 views

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  • Michael Daly on 30 Apr 13
     
    One woman of rank has been mentioned, and in the Relation for 1656 another several times appears. Teotonharason was an Onondaga woman who went with the ambassadors to Quebec, and was highly esteemed for her nobleness and wealth. She may have been the one mentioned in the Relation for 1671. "It was one of these principal persons who formerly first brought the Iroquois of Onondaga, and then the other nations, to make peace with the French. She descended to Quebec for this purpose, accompanied by some of her slaves." The influence of the Iroquois women was of great use to the missionaries. In the Relation for 1657 we read, "The women having much authority among these people, their virtue produces as much fruit as anything else, and their example finds as many more imitators."
Michael Daly

Iroquois Indians - 0 views

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  • Michael Daly on 30 Apr 13
     
    Clan names are the rule among nations of Iroquois stock, and in some the women have the sole right of bestowing these. In adoption they often have a prominent part, and this was a characteristic feature in early days.
Michael Daly

eHRAF World Cultures - 0 views

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  • Michael Daly on 30 Apr 13
     
    Thus it happens that, although the Long House has been often described, there is much disagreement as to the particulars of its construction and use. Rather curiously the variance is more serious in the dimensions and occupation of these buildings, which any one might observe, than in the details of the architecture, to record which more care is necessary. It will be seen that Morgan's specifications in the League   agree fairly well with those of Lafitau given below.
Stefany Laun

PA Amish Lifestyle | How the community of Amish in PA live today - 0 views

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  • The PA Amish lifestyle has remained largely unchanged since they settled in Lancaster County 300 years ago.
  • Stefany Laun on 30 Apr 13
     
    Unchanged!
Stefany Laun

The Amish - ReligionFacts - 0 views

www.religionfacts.com/...amish.htm

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  • The Amish are not involved in state or national politics, they do not vote, and they do not serve in the military. They also reject social security and most types of insurance. Instead, they pool their resources to help Amish families in need and will visit doctors, dentists, and opticians when necessary.
  • Stefany Laun on 30 Apr 13
     
    Amish politics and government
Stefany Laun

THE AMISH: History in the U.S. and Canada - 0 views

www.religioustolerance.org/amish9.htm

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  • In his Encyclopedia of American Religions, 6th edition (1999), J. Gordon Melton described four main, currently active Amish groups. In alphabetic order, they are: The Beachy Amish Mennonite Churches split off from the Old Order Amish in Pennsylvania after Bishop Moses Beachy refused to pronounce the ban on some former Old Order members who had left to join a Conservative Mennonite congregation in Maryland. They are the most liberal Amish group: they meet in churches, use automobiles, tractors, and electricity. In 1996, they reported 8,399 adult members in 138 congregations. The Conservative Mennonite Conference was formed in 1910 from a group of more liberal Old Order Amish congregations. They use meeting houses, Sunday schools, and English language services. They are located mainly in the Midwest. No membership data is available. The Evangelical Mennonite Church was organized in 1866 by Bishop Henry Egly in Indiana. They were originally known as the Egly Amish, changed their name to The Defenseless Mennonite Church in 1898, and to their present name in 1948. They stress "regeneration, separation and nonconformity to the world." In 1997, they were reported to have 4,348 adult members in 30 churches. Old Order Amish Mennonite Church congregations are very conservative. Transportation is by horse and buggy. Men are required to grow beards; mustaches are not allowed. Marriage outside the faith is forbidden. They meet in each other's homes for worship every other Sunday. About 8% of their membership is made up of converts from outside the community and their descendents. There were about 30,000 adult members in the U.S. and 900 in Canada in 1995. Including children, the total population was about 139,000.
  • Stefany Laun on 30 Apr 13
     
    Amish and Health Care: current status
J Scott Hill

The New DADT: The Military's Ban on Transgender Service - OutServe Magazine - 0 views

outservemag.com/...rys-ban-on-transgender-service

transgender military LGBT news

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  • J Scott Hill on 20 Mar 13
     
    Some background information on issues related to transgender individuals in the military
J Scott Hill

Gettysburg College - EI's March 20 transgender inclusion in the military panel to be li... - 0 views

www.gettysburg.edu/...press_release_detail.dot

college extracredit

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  • J Scott Hill on 20 Mar 13
     
    "EI's March 20 transgender inclusion in the military panel to be livestreamed" This is an extra credit assignment.  Attend in person or stream the event.  Write up a brief 1-2 page reflection based on your notes of the event for up to 4 points on your midterm exam.
J Scott Hill

The Worst Mistake in the History of the Human Race - 5 views

www.ditext.com/...mistake.html

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  • Lindsay Walker on 18 Mar 13
     
    The quote, "we're better off in almost every respect than people of the Middle Ages, who in turn had it easier than cavemen, who in turn were better off than apes. Just count our advantages" really caught my attention right away because it can be debated. Are we really better off now than the people and animals before us? Although we do have more means of being able to obtain necessary things we need to survive, these advances have also caused many problems within our society today, mostly, in my opinion, due to technology, which is then related to agriculture.
J Scott Hill

http://highered.mcgraw-hill.com/sites/0078034922/student_view0/chapter2/ - 1 views

highered.mcgraw-hill.com/...chapter2

gebusi pictures

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  • J Scott Hill on 05 Mar 13
     
    For each chapter of the Gebusi, there are dozens of pictures that help illustrate the people Knauft writes about.
craiglindsley

eHRAF World Cultures - 0 views

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  • craiglindsley on 28 Feb 13
     
    n a comparative context, ethnic sovereignty can be seen as an important political factor in other cases of rule by a conquest group, particularly when that group is in the minority and the conquered are in the majority. Normans in England, Mongols in Russia, British in India, Turks in Byzantium, and Afrikaners in South Africa all relied on ethnic differentiation between themselves and their subject populations as a means of control. All endeavored, with varying success and through various means, to maintain those differences and thereby uphold the boundaries between ruler and ruled.
craiglindsley

eHRAF World Cultures - 0 views

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  • craiglindsley on 28 Feb 13
     
    More recently, the application of status-attainment models to racial and ethnic stratification (Duncan and Duncan, 1968; Featherman, 1971; Cuneo and Curtis, 1975; Boyd, et al., 1985) has gained popularity. Using the basic formulation of a career cycle (Blau and Duncan, 1967), status-attainment models treat racial and ethnic stratification as resulting from the differential marketable resources, such as skills and credentials, that individuals bring to the labour market. The findings from status-attainment models largely affirm the importance of structural variables, in particular those pertaining to prior ascribed and achieved statuses, and cast doubt on the relevance of psychological or motivation attributes to status differentiation. Despite the apparent success of these models, a substantial portion of inequality remains unexplained, leading some (Jencks, et al., 1972) to speculate on luck, and others (Light and Wong, 1975) to revert to a conjoint model of both cultural and institutional factors in accounting for inequality. 3
craiglindsley

eHRAF World Cultures - 0 views

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  • craiglindsley on 28 Feb 13
     
    What writers like these and others commenting in a similar vein agree upon is the absence of a readily identifiable foreign national tradition among black Americans. Thus there is no cherished alternative-there is no way to go but into the American mainstream, as it appears. But Frazier and Glazer and Moynihan carry the point too far, in our terms of what culture means. An ethnic culture does not have to be foreign, and all those who are one hundred percent American are not American in the same way. There is a black culture. largely evolved in America as a response to black American conditions, just as "black" has become a term for an ethnic group only in America. As Singer (1962) describes it, there has been an ethnogenesis on American ground. [Page 196] Myrdal, has a clearer view of this fact, but in his dramatic terms he rejects the possibility that maintaining or even strengthening the separate black culture would be to the advantage of black people. Obviously there is at least some kind of a disagreement between such views and those of protagonists of cultural nationalism. Maulana Ron Karenga (1968:164) states that black people must free themselves culturally before they can succeed politically. Stokely Carmichael (1968 a:158) sees the fight for the cultural integrity of black people as one of the struggles of the black power movement. And Julius Lester (1968:84-85) suggests that white Americans have consciously attempted to commit cultural genocide ever since the days of slavery-it was impractical to let black people have a culture of their own. The nationalists clearly feel that black culture at present has too little integrity.
craiglindsley

eHRAF World Cultures - 0 views

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  • craiglindsley on 28 Feb 13
     
    WE PEOPLE OF THE UNITED STATES ARE A MIXED BREED. WE HAVE COME from all parts of the world; all races of men compose our biological aggregate. We have created an official ideology to fit this condition which declares than men of all races and all cultures are equally precious in the eyes of God and are, therefore, equal,-and here we pause for a long afterthought-"At least, they should be equal, in the thoughts and actions of men." In the second thought we see the ever-present basic conflict that permeates our way of life: a deep faith in the principles of equality which we proudly proclaim, and a fundamental, unofficial, unacknowledged, and almost guilty belief that certain Americans are the "real" ones and superior, while all others are second-class citizens and inferior. Our communities' social systems reflect this conflict when attempting to organize the lives of men who hold these opposing beliefs. Commonsense observation of these communities, buttressed by the more exact findings of social science, demonstrates that despite our equalitarian credo two types of separate and subordinate groups have emerged in the United States. All dark-skinned races with Mongoloid or Negroid ancestry are placed by our social system in subordinate groups, and all deviant cultural groups, speaking different languages, professing different faiths, and exhibiting exotic manners and customs are set apart and classed as inferior.
Michael Daly

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  • Michael Daly on 28 Feb 13
     
    The colonial structure affects both the colonized and the colonizer. Implicit (and sometimes explicit) in the colonial relationship is the psychological fallout of the relationship. Articulated most eloquently by Fanon (1968) and Memmi (1965), and in fictionalized form by Achebe (1959), these psychological outgrowths involve myriad relations between the colonized and the colonizer. To note just a few: the colonizer's view of the colonized as "subjects"; colonial ambivalence about the colonial history; and historically evolved defenses against encroachments on one's culture; sense of dignity, and way of life. Finally, just as colonial settings produce "colonial mentalities" (i.e., the mentalities of those who acquiesce to the dominant power) (Fanon, 1968), they are also inherent breeders of "oppositional mentalities"
Michael Daly

eHRAF World Cultures - 0 views

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  • Michael Daly on 28 Feb 13
     
    A distinction must be made between, on the one hand, those activities of the general civil life which involve earning a living, carrying out political responsibilities, and engaging in the instrumental affairs of the large community, and, on the other hand, activities which create personal friendship patterns, frequent home intervisiting, communal worship and communal recreation. The first type usually develops so-called "secondary relationships" [Page 128] which tend to be relatively impersonal and segmental; the latter type leads to "primary relationships," which are warm, intimate and personal. Gordon's distinction of "primary" versus "secondary relationships" is useful in viewing the Saraguro data, but as Barth (1969: 16-17) has indicated, "plural society is a vague label" … with a variety of possible sectors of articulation and separation, and hence a variety of polyethnic systems are entailed. Like the American pattern, political and economic interactions occur in the secondary plane in Saraguro; however, "communal worship" is also a secondary relationship when conducted across ethnic boundaries.
Michael Daly

eHRAF World Cultures - 0 views

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  • Michael Daly on 28 Feb 13
     
    Slave society was stratified into three castes: a small number of Whites, a smaller number of "free people of color" (generally mulattoes), and a huge Black slave population. White-minority rule led to the development of a "white bias": European phenotypic and cultural traits were more highly valued than their African or Creole counterparts. With Emancipation, the castes were transformed into classes, but the White bias persisted, resulting in a "color-class pyramid": a White upper class, a "Brown" middle class, and a Black lower-class majority. The addition of Chinese, East Indian, and Lebanese immigrants, who did not have a clear place in the color-class pyramid, made stratification more complex. Color and ethnicity still influence social interactions, but the White bias and the color-class pyramid have become less evident since the mid-twentieth century. Nevertheless, Jamaica is still highly stratified by wealth; it has a very small, prosperous upper class, a small middle class, and a huge, impoverished lower class. In the mid-1960s Jamaica had the highest rate of income inequality in the world.
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