| Papers [1-3] of 3 | Search results on "SHERPAS": |
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The Sherpas, 2002.
A discussion of the problems facing the Sherpas in moving into the twenty-first century.
917 words (approx. 3.7 pages), 2 sources, MLA, $ 32.95
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Abstract
This paper examines how the Sherpas are a unique and intriguing culture that live in and throughout the Himalayan Mountains. The paper explains how, after being separate from the influence of the ?modern? world for hundreds of years, the advent of mountaineering has propelled them into the modern age. It shows how rather than completely assimilate into a modern society, the Sherpas have risen to the occasion and created their own identity using the contemporary world as a model while staying true to their cultural beliefs.
From the Paper
"The westernization of the Sherpas had begun in earnest. Prior to 1950 the mountaineers romanticized the Sherpas, claiming that the conquering of the mountain is what truly drove the Sherpas to assist with the expeditions. (Ortner 44) This was not true. For the Sherpas ?climbing mountains had no indigenous value whatsoever, and was religiously problematic? (Ortner, 203) The trade system by which the Sherpas had survived upon was being slowly dismantled and income was needed, mountaineering fit the bill. Prior to 1950 the Sherpas had to travel to procure work as porters ?because Nepal was closed to foreigners in the first half of the twentieth century, climbing in the central Himalayas was organized out of Darjeeling.? (Ortner, 30 ) This changed after the 1953 Hillary expedition much to the Sherpas advantage."
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Marriage among San, Yanomamo, Sherpa and N.Y.C. People, 2002.
A comparative analysis of the marriage patterns among the Yanomamo of South America, the San people of the Kalahari, the Sherpas of Nepal and the residents of the sidewalks of New York City.
915 words (approx. 3.7 pages), 4 sources, MLA, $ 32.95
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Abstract
This paper compares and contrasts the marriage patterns and ceremonies among four very different societies ? the Yanomamo of South America, the San people of the Kalahari, the Sherpas of Nepal and the residents of the sidewalks of New York City. It examines the traditions of each society in turn from how the strictures prohibit marriage among parallel cousins because Yanomami descent is traced patrilineally to polygamy amongst the Sherpas. It show how in an age where globalization is suspect, the similarity in rules governing who to marry, the role of women in the rituals of dating and marriage and the ?ownership? of women by their husband?s family all show how few concepts in the world remain as truly global as patriarchy.
From the Paper
"Like the Yanomamos, the Sherpas of Nepal have exogamic restrictions governing marriage. Ethnographer Sherry Ortner identifies 18 distinct clans among the Sherpas. Clan identity is inherited from the father and there are strict rules against marrying within the same clan. Unlike the small communal society of the Yanomamo, the Sherpas are divided into different castes. Traditional marriages arranged by parents are still the norm. However, Sherpa life moved away from agriculture as ?most Himalayan expeditions throughout the twentieth century have relied on people called Sherpas for general portering, skilled high-altitude portering, and all-around expedition support? (Ortner). The consent of marriage partners became more important and there are also increasing instances of Sherpas marrying Nepalis from outside the Sherpa community."
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Women and Patriarchy, 2002.
This paper examines how patriarchal structures remain in three important social structures ? marriage, household and family life and in the economy.
2,606 words (approx. 10.4 pages), 11 sources, MLA, $ 78.95
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Abstract
The first part of the paper compares the marriage practices among the Yanomamo Indians in northern Brazil, the Sherpa people of the Himalayas and the !Kung Sen people of the Kalahari desert. These ethnographic examples were selected because of their geographic and racial diversity.
The second part of the paper examines the gender relations and division of labor within the household, and how such traditional gender structures in the home are being affected by the growing number of women who work outside the home, both by choice and by economic need. The last part of the paper examines women?s participation in the economic sphere outside the home. Since traditional economic measures generally ignore women?s work in the ?informal? economy, this section gives special focus on women whose economic participation is often overlooked, such as the maquiladoras of Mexico and the small vendors and business owners in Jamaica. In the conclusion, the paper teases out how -- despite outward changes such as suffrage and growing educational opportunities for women -- patriarchal norms remain deeply embedded in the social and economic structures all over the world.
From the Paper
"In the United States, most women are free to pick to pick their choice of mates and to enter into marriage agreements. The prevailing view in many developed and Westernized country is to see marriage as a partnership. In many societies around the world, however, marriage is more than a union of two people. Most women do not have a choice regarding their mates. For example, the Yanomamo Indians of northern Brazil use marriage arrangements to forge alliances and to maintain peace within the villages. Most women are expected to marry at a young age, via previous arrangements. Among the Yanomami, only men are allowed to have more than one spouse. A man who successfully obtains several wives ensures that his grandsons will have a wide pool of cross-cousins from which to find a wife (Chagnon, 1997).
Like the Yanomamos, the Sherpas of Nepal have exogamic restrictions governing marriage. Traditional marriages arranged by parents are still the norm. The consent of marriage partners became more important and there are also increasing instances of Sherpas marrying Nepalis from outside the Sherpa community."
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