Constructing Identities
Question One
Human identities are learned and cultural phenomena, according to anthropologists and other scholars. Various scholars like Robbins argue that identity is not anchored in the natural or biological world but one that is pioneered by humans themselves. For instance, the Telefolmin in PNG, Palestine refugees in Jordan, and Indigenous groups in Ecuador form their identities through collective action as opposed to fixed categories and boundaries (Robbins, 2016). According to the author, this is primarily based on common descent. However, since culture is created in various places, as evident in the book, it takes various forms and modifications over time. Some of the consequences or problems of wanting to think about people’s identities as natural include creating an identity or sense of identity and those characteristics can take some time or may be difficult for an individual to desire (Robbins, 2016). Failing to provide a complete sense of self or dealing with issues surrounding identity will cause depression and fear.
Some strategies that can be used to make people think differently about their identities, and acknowledge the culturally determined nature of identity include embracing religion, values and beliefs, occupation and hobbies, and cultural backgrounds. These strategies can tie a bunch of participants together. Examples of disputes include disagreements about race-related problems between whites and blacks, middle easterners, or nonwhites (Robbins, 2016). Other examples include differences between different ethnic groups, sexual-orientation disputes, and even gender disagreements.
Question Two
Margaret Mead, an American biological anthropologist, was a supporter of widening sexual agreements within the development of contemporary cultural practices. The problem with Margaret Mead’s field research, according to Derek Freeman, is that Dr Mead’s investigations and documenting had been impeded by bad planning, and ineffective prompt of Samoan (Murray, 2018). It was a choice to live predominantly among white officials and not among natives. Dr Freeman was right about Samoan Adolescence because he was staying, teaching, and studying village life, which gave him a better experience.
Both Mead and Freeman are either right or wrong in their Samoan Adolescence tests, based on the factors they have factored in. Mead suggested a new sequence of masculinity and femininity in each of the cultural groups she investigated, while Dr Freeman suggested their local affairs and cultural heritage of head-hunting (Murray, 2009). Mead’s and Freeman’s research explains the factors that lead to the characterization of human identities as leaned phenomena.
References
Murray, D. A. (2009). Bajan queens, nebulous scenes: Sexual diversity in Barbados. Caribbean Review of Gender Studies, 3, 1-20.
Robbins, R. H., & Dowty, R. (2016). Cengage Advantage Books: Cultural Anthropology: A Problem-Based Approach. Nelson Education.