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An anthropological analysis of the importance of meetings in Kuna village-level politics.
An anthropological analysis of the importance of meetings in Kuna village-level politics.
The Kuna Indians of Panama, probably best known for molas, their colorful appliqué blouses, also have a rich literary tradition of oral stories and performances. One of the largest indigenous groups in the South American tropics, the majority of them (about 70,000) reside in Kuna Yala, a string of island and mainland villages stretching along the Caribbean coast. It is here that Joel Sherzer lived among them, photographing and recording their verbal performances, which he feels are representative of the beauty, complexity, and diversity of the oral literary traditions of the indigenous peoples of Latin America. This book is organized into three types of texts: humorous and moralistic stories; myths and magical chants; and women's songs. While quite different from one another, they share features characteristic of Kuna literature as a whole, including appreciation of their environment and a remarkable knowledge of their plants and animals; a belief in spirits as an important component of their world in curing, magic, and aesthetics; and, especially, great humor and a sense of play. Vividly illustrated by a Kuna artist and accompanied by photographs that lend a sense of being present at the performances, the texts provide readers with a unique aesthetic perspective on this rich culture while preserving an endangered and valuable indigenous oral tradition.
In writing this book I discovered that everyone I talked to had his or her own theory about meetings, and yet there is no theory of meetings in the research literature. This makes writing about this subject both excit ing and hazardous. It is always exciting to examine the significance of something that has been ignored, but it is hazardous to write about something that everyone already thinks they understand. Without re course to the legitimacy of a research tradition, readers are likely to evaluate this study based on their own theory. I have tried to take this into account by discussing what might be referred to as American folk theory about meetings (see particularly Chapter 3), and also by juxtapos ing my own research in an American organization with research in traditional or non-Western societies as conducted by anthropologists. This juxtaposition throws into relief some of the important differences as well as similarities in views of meetings as well as the form of meetings across cultures. It is also the only way that I know to examine how and when one's cultural context is affecting one's theoretical constructions. If this book is successful, it will challenge what I believe is the most common interpretation of meetings found in American society, that is, that meetings are a blank-slate phenomenon useful as a tool for such functions as making decisions, solving problems, and resolving con flicts, but having no impact on behavior in and of themselves.
The Kuna of Panama, today one of the best known indigenous peoples of Latin America, moved over the course of the twentieth century from orality and isolation towards literacy and an active engagement with the nation and the world. Recognizing the fascination their culture has held for many outsiders, Kuna intellectuals and villagers have collaborated actively with foreign anthropologists to counter anti-Indian prejudice with positive accounts of their people, thus becoming the agents as well as subjects of ethnography. One team of chiefs and secretaries, in particular, independently produced a series of historical and cultural texts, later published in Sweden, that today still constitute the foundation of Kuna ethnography. As a study of the political uses of literacy, of western representation and indigenous counter-representation, and of the ambivalent inter-cultural dialogue at the heart of ethnography, Chiefs, Scribes, and Ethnographers addresses key issues in contemporary anthropology. It is the story of an extended ethnographic encounter, one involving hundreds of active participants on both sides and continuing today.
This book represents the complete range of verbal performances in a single Native American society.
Molas, the distinctive blouses made and worn by Kuna women in Panama, are collected by thousands of enthusiasts as well as by anthropological museums all over the world. They are recognized everywhere as an identifier of the Kuna people and also of Panama. This book, based on original research, explores the origin of the mola in the early twentieth century, how it became part of the everyday dress of Kuna women, and its role in creating Kuna identity. Images drawn from more than twenty museums as well as private collections show the development of designs and techniques and highlight changes in the garment as an item of indigenous fashion. Applying an interdisciplinary approach—fusing historical, ethnographic, and material culture studies—author Diana Marks contributes to ongoing debates on cultural authenticity, the invention of traditions, and issues of gender and politics.
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The Handbook of Intercultural Discourse and Communication brings together internationally-renowned scholars from a range of fields to survey the theoretical perspectives and applied work, including example analyses, in this burgeoning area of linguistics. Features contributions from established researchers in sociolinguistics and intercultural discourse Explores the theoretical perspectives underlying work in the field Examines the history of the field, work in cross-cultural communication, and features of discourse Establishes the scope of this interdisciplinary field of study Includes coverage on individual linguistic features, such as indirectness and politeness, as well as sample analyses of IDC exchanges
For the Kuna, a nonindustrial people of the South American tropical forest, the world is perceived, conceived, organized, & controlled by oral speech & language. Thus, by exploring their ways of speaking, Joel Sherzer provides valuable insights into the nature of Kuna social & political organization, world view, religion, economics, medicine, & aesthetics. This unique work encompasses the full range of speech, from the dominant areas of ritual life-magic & curing, puberty rites, & politics-to everyday conversation, gossip, narration, & greeting & leave-taking.