Human values
Module 1
Human values refer to the different attributes that guide our understanding when we interact with other people. Human values are anchored on the moral code of conduct that human beings are supposed to show to others. The values may relay a positive or negative behavior in a person, depending on how other people perceive their actions. Some of the common human values are integrity, listening, fairness, and empathy. It is through the human values that people can maintain better social relations and live in peace.
On the other hand, human dignity refers to recognition of the special treatment everyone is perceived to enjoy due to his human nature. The aspect of human dignity portrays every human being as having high value hence the need to be treated with respect. Likewise, human rights refer to the inherent freedom that every individual enjoys in society. The fact that one is born human gives him or her a set of rights that should be protected by the land’s different laws.
There are different instances where I have found myself criticizing some activities considered harmful to society and which may, at the same time, result in the violation of the rights of those who engage in the practice. Often, I perceive myself as guided by a scientific explanation of what is right to me instead of relying on the human rights recommendations, thus applying double standards to such cases. A good example of double standards is seen in my perception of cultures or religions that do not permit vaccination. The right to practice whichever culture and religion one wishes is enshrined in several constitutions. However, I perceive failure to vaccinate young children due to religious or cultural practices that hinder them from living a healthy life by exposing them to the risk of diseases.
Module 2
One group that I find interesting to carry out ethnographic research is the Maasai community. The group comprise of people belonging to the Maa clan and speak the Maasai language. The community is found in Eastern Africa, with a majority of them living in the Southern parts of Kenya and with the rest in Northern Tanzania. The Maasai community is known to practice pastoralism as their main economic activity.
Researching the Maasai culture requires that I come up with a series of preparations. I will review different literary works on the Maasai culture to get a general understanding of the community’s way of life. Also, I will arrange for a local interpreter’s services to help in my communication with the study’s participants. Also, I must choose in advance the appropriate site for the study. Moreover, I will plan on the ideal data recording and communication documentation tools. I will enhance a free environment where the participants do not feel restricted to act in a certain manner to improve the study’s findings. For instance, I will let the participants to freely answer questions without giving them a hint on how I perceive the answer should be (Miner, 1956). Also, I will diversify on different places to make observations.
I expect to encounter some challenges in studying the Maasai. For instance, I see myself having difficulties dealing with adolescent boys who are made to be warriors at such a particular point in their lives. I will tackle this challenge by learning about the Maasai culture and things that are likely to trigger anger to the participants. Also, I perceive myself having difficulties understanding the community’s cultural practices such as age set initiations. I will solve this challenge by always having the interpreter beside me to inform me of the meaning and purpose of the different rituals being undertaken.
Module 3
Tannen points out that communication between men and women in cross-cultural and will always be different. She states that men seek to showcase social status in their communication. Women, on the other hand, are depicted as showing a quest for desire while communicating. This is seen in women using communication to establish a conversation with others while men use the same opportunity to draw attention to themselves and relay their ideas. Likewise, women are depicted as using non-verbal cues to illustrate they are showing attention and less likely to disrupt conversations. Men, on the other hand, are less likely to illustrate any non-verbal cues while being attentive. Also, men see interruption while talking as a sign of power move by the other person (Tannen, 2001).
Gender-specific communications can be traced back to the socialization patterns of children during their childhood. Children of the same gender tend to interact a lot when young. The observation can be seen in some cultures separating girls and boys. The interaction allows individuals to develop communication skills unique to the particular gender they interact with hence carrying on to their adult lives.
A good example of the role of early childhood influence on gender communication is seen in the existence of gender stereotypes. Different societies perceive it ideal for boys and girls to behave in a manner that is supposed to adhere to their gender roles. The result of such actions has seen people become familiar with the language related to their activities. For instance, as children, boys are likely to compete for success and control of their groups. The situation leads to long term communication means that focus on showing status.
References
Miner, H. (1956). Body ritual among the Nacirema. American anthropologist, 58(3), 503-507.
Tannen, D. (2001). Deborah Tannen: He Said, She Said–Gender, Language, & Communication [and] Deborah Tannen: In-Depth. Part 2.[Videotapes and Teaching Guide].