Summary Of Paradigms For Anthropology
In chapter four "Anthropology Gets Religion Cultural ecology, pantheism, and paper dolls among the Nahua people of Mexico, Alan R. Sandstrom" of the novel, "Paradigms for Anthropology (An Ethnographic Reader) by E. Paul Durrenberger and Suzan Erem discussed ritual spiritualists dedicate vast majority of their professional practice to identifying and healing patients of infection or stopping sickness by making wind spirits keep its distance from people. The worldview of the Nahua people is expressed through religious beliefs as well as mythic spirit entities. Rainfall appeared to have come from the mountain ranges; such observation has been included into the myth system. When the earth coincides
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The internal political structure is considered to be highly egalitarian. There's no one of higher authority in the economic enterprises. The Tsembaga is a component of a system of trophic exchanges.
In addition, the community of Tsembaga is viewed as an ecosystem. An ecosystem is about material exchanges, and the Tsembaga maintain exclusive entry to the assets within their own territory. With that being said, the Tsembaga obtained all of their supplied food along with other necessities for survival among their territory. Human groups exchange genetic materials and other necessary items for survival for instance stone axes. Several local groups are redistributed over land and land redistributed among the Tsembaga people.
To conclude, the mode of exchange for the Nahua People was generalized reciprocity. Whereas, the mode of exchange for the Tsembaga people was redistribution. Among the Nahua people, generalized reciprocity occurred whenever corn was restored. While, the Tsembaga people redistributed food including other necessities for survival. In comparison, the Nahua and Tsembaga people supplied its members with food whenever they were in need of it. In contrast, the Nahua people supplied its memebers with corn and the Tsembaga people supplied its members with a variety of foods and other materials they needed to
The internal political structure is considered to be highly egalitarian. There's no one of higher authority in the economic enterprises. The Tsembaga is a component of a system of trophic exchanges.
In addition, the community of Tsembaga is viewed as an ecosystem. An ecosystem is about material exchanges, and the Tsembaga maintain exclusive entry to the assets within their own territory. With that being said, the Tsembaga obtained all of their supplied food along with other necessities for survival among their territory. Human groups exchange genetic materials and other necessary items for survival for instance stone axes. Several local groups are redistributed over land and land redistributed among the Tsembaga people.
To conclude, the mode of exchange for the Nahua People was generalized reciprocity. Whereas, the mode of exchange for the Tsembaga people was redistribution. Among the Nahua people, generalized reciprocity occurred whenever corn was restored. While, the Tsembaga people redistributed food including other necessities for survival. In comparison, the Nahua and Tsembaga people supplied its members with food whenever they were in need of it. In contrast, the Nahua people supplied its memebers with corn and the Tsembaga people supplied its members with a variety of foods and other materials they needed to