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An adaptation of an Indonesian trickster tale about Kanchil the mouse deer.
No detailed description available for "The Dangerous Journey".
For approximately eight months during 1931-1932, anthropologist Margaret Mead lived with and studied the Mountain Arapesh-a segment of the population of the East Sepik Province, Papua New Guinea. She found a culture based on simplicity, sensitivity, and cooperation. In contrast to the aggressive Arapesh who lived on the plains, both the men and the women of the mountain settlements were found to be, in Mead's word, maternal. The Mountain Arapesh exhibited qualities that many might consider feminine: they were, in general, passive, affectionate, and peaceloving. Though Mead partially explains the male's "femininity" as being due to the type of nourishment available to the Arapesh, she maintains social conditioning to be a factor in the type of lifestyle led by both sexes. Mead's study encapsulates all aspects of the Arapesh culture. She discusses betrothal and marriage customs, sexuality, gender roles, diet, religion, arts, agriculture, and rites of passage. In possibly a portent for the breakdown of traditional roles and beliefs in the latter part of the twentieth century, Mead discusses the purpose of rites of passage in maintaining societal values and social control. Mead also discovered that both male and female parents took an active role in raising their children. Furthermore, it was found that there were few conflicts over property: the Arapesh, having no concept of land ownership, maintained a peaceful existence with each other. In his new introduction to The Mountain Arapesh, Paul B. Roscoe assesses the importance of Mead's work in light of modern anthropological and ethnographic research, as well as how it fits into her own canon of writings. Roscoe discusses findings he culled from a trip to Papua New Guinea in 1991 to clarify some ambiguities in Mead's work. His travels also served to help reconstruct what had happened to the Arapesh since Mead's historic visit in the early 1930s. Margaret Mead (1901-1978) was associated with the American Museum of Natural History in New York for over fifty years, becoming Curator of Ethnology in 1964. She taught at Columbia University and the New School for Social Research as well as a number of other universities. Among her many books is Continuities in Cultural Evolution, available from Transaction Publishers. Paul B. Roscoe is professor of anthropology at the University of Maine. He is a frequent contributor to anthropology journals, including American Anthropologist, American Ethnologist, and Current Anthropology, and is co-editor (with Nancy Lutkehaus) of Gender Rituals: Female Initiation in Melanesia. The 1992 recipient of the Royal Anthropological Institute's Curl Essay Prize, he has an archival specialization in ancient Polynesia.
Many men dream of living out their James Bond fantasy, the screen version: exotic travel, adventure, hot women, and icy martinis shaken not stirred. Reality proves different when an innocent quest for a simpler, more spiritual life turns into a nightmare as two seekers, ordinary Americans, stumble across the path of the covert operations of two world powers and become unwilling spies. This book takes the reader from where the author’s previous book Smarter than Snakes left off. Accused by the woman he loves of using and betraying her and haunted by secret agents of the shadow government, the damned hero of the story seeks sanctuary off the gringo trail in Saudi Arabia. There, under the guidance of a top American lobbyist working for a Saudi billionaire, he assesses his options and opts to move to Greece under an assumed name. Thinking he is safe from the murderous secret agents of the shadow government that operates under the façade of democracy, equality, human rights and other myths, he resumes his quest for a more spiritual life that leads only to wild goose chases. He finds comfort in the arms of a woman whom he considers the true love of his life, but his world comes crashing down when secret agents of this shadow government mistakenly assassinate her instead of him. Crushed and guilt-ridden, he seeks the help of the powerful American lobbyist who helped him in Saudi Arabia. Thanks to his extensive list of contacts, the lobbyist facilitates the protagonist’s escape to a remote island, an Eden-like setting but without fickle Eves and venomous Serpents. The cold, hard facts to back up the truths that hold this work together and the lavish descriptions of the hero’s experience of such spectacular events as hitching a ride on a billionaire’s floating palace, staying at the first seven-star all-suite hotel, flying on the Concorde, touring Greek locations and attending unusual ceremonies and rites in Scotland, Spanish Africa and Papua New Guinea, make for a rich, riveting story that holds one's interest through to the very end. NOTE: This book contains strong intellectual material that may be disturbing to some religious believers. Reader discretion is advised.
The first part of a two volume classic devoted to the agriculture and agricultural rites of the Trobriand Islanders. This work looks at the signigicance of agriculture in the Trobriand Islands.
The Wana people of Morowali accept the experiences of pain, illness and loss and transform them into something positive: rituals that celebrate life, friendship and the community. Through fieldwork with the Wana people of Morowali, Central Sulawesi, Giorgio Scalici shows how music serves as a connection between the human world and the hidden world of spirits and emotion. By examining rituals such as the momago, the main Wana healing ritual, and the kayori, the funeral, this book investigates how music is used by the Wana to heal people, control emotions, reinforce the sense of community and to mark the cultural death of the community member. In this study, music transforms the pain of loss into a playful event that heals the community and assures its future. This book will be of interest to the wider academic study of religion, anthropology and ethnomusicology as it looks as at funerals as healing rituals for the community which lead the living and the dead through critical times.