The Afro Bolivian Community Of Kalakala

This simplistic voice contributes significantly to educating the reader on the issue of cancer in Africa and was likely used by Livingston as a manner of broadening her reader base beyond fellow Anthropologist. This can also be seen with her use of medical jargon, which was clearly intended for an audience of physicians and world health policy makers who can likely make a difference in providing care for those with cancer outside of wealthy Western society. Similarly, Garcia’s ethnography is written with a simplistic voice that values economy. Garcia, who is hoping to illuminate the importance of the history of dispossession in the Española Valley in treating heroin addiction and also works to counter well established stereotypes of both the pastoral environment and drug addiction within the United States. Garcia like Livingston also relies heavily on anecdotal evidence but also places an emphasis on interviews of those afflicted with heroin addiction. Her simplistic voice therefore, ensures nothing is added nor taken away from the voices of the people whose situation she is attempting to illuminate. This is especially important considering the emphasis Garcia places on

Creation stories are representative accounts of how the world and its populations came about. These stories first developed in verbalized tradition in different tribe, cultures and societies. According to my understanding about the story I read in the book about the creation in Boshongo a Bantu tribe, is an example of myth story of creation. Boshongo story shows that, there were nothing in the beginning. The man Bumba and water were the only creatures living on the land. Bumba plays a good role as the creator of all other living things. He just uses to retched and strained in pain then vomit up the sun. According to my understanding based on this story is that, most of the African creation stories derive from myths. There is no proved showed

Chapter 1, “Intimate Apartheid”, introduces one to the group of homeless people living on Edgewater Blvd. It dives into the racialized micro-geography of homeless encampments and how segregation plays a key role within the lumpen. However, the authors do reveal moments where the racial hierarchy is trumped by the “moral economy” of street life.

Professor Henry Louis Gates’ “Brazil: A Racial Paradise”, a documentary that focuses on the Afro-Brazilian population of Brazil, explored and exposed the concept of Racial Democracy; touted by the Brazilian government, it’s influence is largely overrated. (“Brazil: A Racial Paradise”, Black In Latin America, 2011, Corporation for Public Broadcasting, Public Broadcasting Service, Web) While the institution of Racial Democracy has brought upon a certain amount of integration between Brazil and its 75 million Afro-Brazilians, the not so distant past-coupled with the realities of modern day racism-has left Afro-Brazilians alienated and discriminated against by mainstream society. However, since the abolition of slavery in 1888, coupled with the declaration of a Racial Democracy in the 1930’s and the leadership of influential Afro-Brazilians, Brazil has been quietly successful, albeit

In conclusion, reading about Carolina’s life has had a huge impact on my learnings of Brazil. While reading this book, I was able to reflect on what we learned and discussed about life in the favelas in class. When I hear of Brazil, I always hear of the wealthy places, pretty women and beautiful sites to visit. However, the favelas and life of the poor people living in Brazil is rarely mentioned and talked about. Reading Carolina’s diary gave me a different image of the country and showed Brazil in another light. Carolina’s diary gave me more insight on what the daily life of a favelado is like and what people who live in the favelas experience on a daily

The Hualapai people are a tribe of Native Americans that are currently living in northwestern Arizona. The name Hualapai means “People of the Tall Pines”(“About Hualapai”). These people have a rich history that is passed on by oral tradition. These people have influences in hunting (“About Hualapai”). Through history, these people have not lost their culture and traditions.

Poverty is like an empty room; they both lack something in it. Brazil's favelas are ridden with poverty, disease, and murder. Gordon Parks was the first black male photographer for both Life Magazine and Vogue who knew what it was like growing up poor. As Parks grew older he wrote an autobiography titled Voices in the Mirror, first published in 1990, in it, he reminisces about when he first met Flavio. Parks writes “Flavio’s Home” by capturing the struggles of an impoverished family in the favelas of Brazil. In this article, Parks goes to Brazil to witness the da Silvas family struggles in Rio De Janeiro; he also shines a light on the topic of poverty and why it’s a subject that should be more known in the world. When “Flavio’s Home” was published it was meant to inform the inconsiderate rich, knowing this is happening in the world. Although “Flavio’s Home” is outstanding the reader is left to wonder what he can do to help the cause.

In The Hold Life Has: Coca and Cultural Identity in an Andean Community, Catherine Allen describes several rituals. As an outsider, while reading and learning about the rituals one thing was quite obvious, community reciprocity is the driving organizing dynamic for Andean culture. Furthermore, it is evident that Andean’s are drawn as a group into a shared communion with the Earth, with the Sacred Places, and with the ancestral dead. Carnival Time is an example of a shared communion or common focus that depicts the descent, locality, religion, and political factionalism that define this indigenous group of people.

However, it is not just Luma who faced struggles in the story, such discrimination was experienced by an African immigrant by the name of Chike Chime who suffered police brutality and an extended stay in the local jail for doing nothing wrong other than having dark skin pigmentation and knowing the rights that American laws provide him, such actions that have caused a recent uproar in cities across the United States. This sudden influx in violence is not new as it has always been the belief that immigrants should have to conform to American standards when they arrive. In fact, when St. John interviewed the police officer responsible for the discriminatory actions against Chime, his response was “’They’re in America now. Not Africa.’” Although these immigrants and refugees have experienced a total upheaval of all that they have known, they are expected to further change their heritage and values to fit the template that middle-class, white Americans have set. These changes in themselves are often hard enough for these men and women to accept, however, those most affected by the adjustment are most likely the children. Children such as those who constitute the

Afro Brazilians have had to deal with centuries of oppression. During these times, Afro-Brazilians have had to deal with various methods, and strategies designed to keep entire communities oppressed. Many of these methods have had effects so profound, they are still affecting many Brazilians till this day. Political oppression is one of the oldest methods known to man, along with unleashing a forceful police force mimicking military forces. Authoritarian rule also played a major role in the shaping of the country. Furthermore, an inept biased justice system will fail those who need protections, and justice the most. These four key modes will be objectively examined, as well as the efficacy of each of these repressive strategies, and the impact that they have had or still have in the Afro-Brazilian communities.

Edens has participated in the Carroll Outreach Team since he was a sophomore and has traveled with the group to Haiti, Ecuador and now Uganda. While traveling with the group, he has witnessed some of the most impoverished communities on earth. Edens recalls his experience while passing through Port-au-Prince in Haiti, “Its just people living in filth with no electricity, and no clean water. Some of them don’t even have clothes. We saw a lots of people walking around in basic rags.”

The moment I arrived in Quito Ecuador, I threw up. After hours of delayed flights, I was confident that I had made the wrong decision leaving the country. Regardless, I trudged on to my destination: a remote village hidden in the rainforest of Ecuador. The occupants lived with next to nothing, not even a decent bathroom. In fact, that’s why I was there. I was part of a group working to bring a plumbing system to the natives. We worked for hours every day, digging trenches and hauling rocks from a river. With mud caked into my pores, my only relief was a rinse in a cold, dirty river at the end of every day. I had never felt better. The community was so thankful for everything they had, even if it wasn’t much. Through them, I learned

There are currently 150 million Afro-descendants in Latin America who make up nearly 30 percent of the region’s population (Congressional Research Service, 2005). Out of the fifteen Latin American nations that have recently adapted some sort of multicultural reform, only three give recognize Afro-Latino communities and give them the same rights as indigenous groups (Hooker, 2005). Indigenous groups are more successful than afro-descendent groups in gaining collective rights and development aid from international NGO’s. Collective rights important because are closely related to land rights and can become a tool to fight descrimination .I will attempt to uncover the causes for the discrepancy. This study relies heavily on ethnographic

This environmental and social context has always encouraged me to better myself, the members of my family, and the rest of the society that dwells in there. Obtaining my undergraduate degree in Microbiology and my master’s degree in Environmental and Natural Resource Economics allowed me to work for nearly eight years in public goals oriented to sustainability in the Amazon Region. In my professional experience I noticed that we are losing the fight against environmental degradation, despite the efforts of Colombian institutions inspired by the Rio de Janeiro Convention. My experiences in life, along with my academic and professional background, have enlightened my pathway to earn a PhD degree and become a pioneer for women in the Colombian Amazon region to reach a doctoral degree.

First were legal issues associated with his intended deep participant observation method that included actually illegally crossing the border with the Triqui people. In relation to this, was his inability to help the Triqui in ways that his positionality might otherwise afford him because once again of the legal ramifications involved. He also had to be carefull attention to where he received funding from, since accepting money from federal sources might compromise the safety and well-being of the very people he is studying. Ultimately Holmes grappled the most with the question of is it worth it? Public Anthropology’s stance is to engage in social and audiences beyond self-imposed disciplinary boundaries. Homes does this by engaging in a social issue of the time and writes his book in such a way that people from outside the medical field and even outside the anthropological field can understand it. Public Anthropology also seeks to “start conversations among concerned parties.” Holmes does this through his deep participant observations and heavy focus on the experience of the actual people the ethnographer studies. Public Anthropology starts these conversations because they “can lead...to significant change.” In the last chapter Holmes calls for the attention of medical practitioners, policy makers, employers, and anthropologists to pay attention so that