Eating Christmas in the Kalahari

Eating Christmas in the Kalahari, written by Richard Borshay Lee, was available in the 1969 December issue of the Natural History. It forms one of the most usually reprinted narratives. In the last paragraph, Lee speculated what the future could be holding for the !Kung Bushmen, within whom he had apportioned unforgettable Christmas banquet. The Toronto University anthropologist now responds to that question, in the epilogue to his original story. In this paper, the concepts of agents of Socialization, Status, Mechanical and Organic Social Solidarity and Gemeinschaft are highlighted.

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Until the late 1960s, the persons had survived in the beehive-designed grass huts, distinguishing Kalahari San. Currently, most of the people have created semi-permanent and mud-walled houses to structure the bigger families that have caused from an important settling-down procedure that started twenty years ago. Hunting and gathering currently offers only a small fraction of villagers food production. However, two-thirds of diets come from cultivated fields, cash acquisitions, and drought respite, being only its one third from foraging. Section of the cash made from wage effort and crafts sale goes to produce a steady production of a home-brew beer. It has made many convivial sunsets become a number of predicaments of drinkers (Eller, 2010).

The Kalahari Eating Christmas forms impending practices and psychological structure of the !Kung Bushmen culture. Bushmens knowhow of Christmas is of foreign origin. It was introduced by the London Missionary community to the Southern Tswana tribes in the preliminary of the nineteenth century, which spread far and wide by Bantu-speaking pastoralists. It has been an annual event since the 1930s, when the Tswana-Herere demonstrated a goodwill gesture by defeating an ox for the neighbors. The concept is what the westerners call psychology (Borshay, 2008).

While doing some research among the !Kung Bushmen in Africa, anthropologist Richard Borshay Lee, established that they were hunter-gatherer individuals, and this was exactly what he needed to study regarding them. While residing in the African continent for years, Lee would not share his two months food delivery to the !Kung, or assist them acquire food, since it could shorten his study. Now that Lee is approaching the terminal of his research, he decides that he will participate in Christmas culture the !Kung holds. With this grant opportunity at hand, Lee would not help but take upon himself to bit the spirit of Christmas with the !Kung. Bushmen purchase the hugest ox they could find for the Christmas day dinner. The notion of Christmas is a foreign idea to the !Kung. However, it occurs to contest with the local December tradition of feasting trance dance. Enthusiastic with the chance to demonstrate his charity, Lee trailed down the hugest ox he would find and gripped it for coarsely fifty-six bucks. It was the biggest ox he would acquire. To his disappointment, the update of his intentions and purchase was not accepted well by the locals. Some of the city dwellers specifically faced him to ask if he had actually bought that specific ox. He conceitedly said yes. Lee was often regarded by The Bushmen as mean and firm (Borshay, 2008).

Richard Borshay Lee discovered that eating Christmas at the Kalahari displays not only how difficult it appears for the ethnographer to alter from his beliefs, but it also demonstrates how personal clarifications can interfere among people. While hunting, studying, and gathering the! Kung Bushmen economy, Richard Borshay Lee should have been familiar with the way they interrelated with one another and the significance of Christmas (Eller, 2010).

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Lee supposed that the bull that he bought could not be better. It was the best gift to appreciate them during Christmas season. However, he became disappointed at the moment when the tribe articulated to him, Do you think that we can eat that bag of bones? Although it seemed enormous to him, he was told that the quantity of meat should be few, so that it would surely reason struggle and complaint. At this time, Lee did not remember the events he learned with his ethnography. He kept interrogating himself of what was not correcting with !Kung Bushmen (Eller, 2010).

He thought the predicament might be one thing within him. He remained wondered and shocked what Christmas destined to him, since Christmas was predicted to be a day of brotherly and friendly love that did not have a similar meaning for villagers. The philosophy that Lee pooled for many years with !Kung Bushmen, abruptly appeared unfamiliar and unknown to him (Borshay, Lee Richard, 2008).

He became prejudiced, instead of remaining purposeful, since what was occurring was directly linked to him. Even though Lee had been living with the Bushmen for 3 years, and knew the situation concerning social conflicts, he was not yet aware of their hunting traditions, as well as their manner of enforcing humility among them. It was interesting to see how Lee expected the !Kung Bushmen to be grateful to receive a gift as in American culture (Eller, 2010).

It seems that his strategy has turned out to be a horrible miscarriage. He was depressed, even seeing not taking a portion in feasts. However, the moment of reality arrived when the ox went out to be what he had initially expected. It is covered in fat and is a profusion of the essence for anyone to relish (Borshay, 2008).

They had pulled his chain. He understood that it was a way to affront the predator and kill in order to maintain his arrogance in check, in order to maintain him humble. Although this knowhow was conspicuous, Lee realized that there existed no totally substantial actions. The knowhow reinforced the notion that for the ethnographer it was yet difficult to acquire away from his values and culture. It is simple to misunderstand actions and phrases from someone if one does not request for the real explanation. It depicts how misunderstanding someone or something is simple, and when one does not put away individuals beliefs, he tends to consider things (Borshay, 2008).

In conclusion, this is a fascinating comment on the !Kung, and as on western culture. Usually, what is presented as actions of kindness are more honestly self-serving, and scheming moves, in whatever games being played. Why do enterprises organize corporate meetings in the fancy hotels? Who pays for meals, and what position of the contract is it based on? However, as for the !Kung, they might appear; they are conscious of the psychological phenomena and combat vigorously.

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