Quotes About Culture

Estelle Ishigo

Her ülkede çocuklar o ülkenin dilini ö?renebilirler. Ama, bu memlekette Araplara, Rumlara, ya da Ermenilere Türkçe ö?retmeye kalk??t???n?z anda az?nl?klar derhal 'Az?nl?klara bask?, zulüm yap?l?yor' diye feryada ba?l?yorlar.

Truth is what your contemporaries let you get away with.

A talent for speaking differently, rather than for arguing well, is the chief instrument of cultural change.

Ark, he was called. His real name was Hyath Arkajanian, and he was Armenian or Lithuanian or something, I couldn't remember for sure

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Our advanced technological society is rapidly making objects of us and subtly programming us into conformity to the logic of its system to the degree that this happens, we are also becoming submerged in a new "Culture of Silence".

Every human being, no matter how 'ignorant' or submerged in the 'culture of silence' he may be, is capable of looking critically at his world in dialogical encounter with others.

The Renaissance idea of individualism never penetrated Africa like it did Europe and America. The African model of leadership is better expressed as ubuntu, the idea that people are empowered by other people, that we become our best selves through unselfish interaction with others.

More people in our world, in other words, have mobile phones than toothbrushes (which perhaps speaks as much about dental hygiene as 'pervasive computing').

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Asian Americans, like Native Americans, are not evenly distributed across the United States. To lump these people together ignores the sharp differences between them. Any examination of Asian Americans quickly reveals their diversity, which will be apparent as we focus on individual Asian American groups, beginning with Asian Indians.

On racial issues, though, he made no effort to adjust to modernity.143 When asked if he had seen the film Carmen Jones, a musical with a black cast, he replied that he had walked out early on as he didn't like 'blackamoors'.

Hundreds of different hunter-gatherer cultures have been described, and all obtained a substantial proportion of their diet from meat, often half their calories or more.

Food historian Felipe Fernandez-Armesto proposed that cooking created mealtimes and thereby organized people into a community. For culinary historian Michael Symons, cooking promoted cooperation through sharing, because the cook always distributes food. Cooking, he wrote, is "the starting-place of trades.

Brillat-Savarin and Symons were right to say that we have tamed nature with fire. We should indeed pin our humanity on cooks.

Men need their personal cooks because the guarantee of an evening meal frees them to spend the day doing what they want, and allows them to entertain other men. They can find opportunities for sexual interactions more easily than they can find a food provider.

Another version of the same formula applied to many Tiwi marriages. In this highly polygynous culture, old men took most of the young wives, so more than 90 percent of men's first marriages were to widows much older than themselves, sometimes as old as sixty. The old wives might have been past child-bearing age and physically unattractive, but young men delighted in the marriages because they were then fed.

The moral sense was once explained purely by religion. Now an evolutionary account is needed.

The control of fire and the practice of cooking are human universals.

The sexual division of labor refers to women and men making different and complementary contributions to the household economy. Though the specific activities of each sex vary by culture, the gendered division of labor is a human universal. It is therefore assumed to have appeared well before modern humans started spreading across the globe sixty thousand to seventy thousand years ago.

Under this system, an unmarried woman who offers food to a man is effectively flirting, if not offering betrothal. Male anthropologists have to be aware of this to avoid embarrassment in such societies. Cofeeding is often the only marriage ceremony, such that if an unmarried pair are seen eating together, they are henceforward regarded as married.

Hunter-gatherer women are therefore not normally treated badly, and many ethnographers have concluded that, in comparison to most societies, married women lead lives of high status and considerable autonomy.

Phyllis Kaberry's description of an aborigine camp in western Australia is typical: "The Aborigines continually craved for meat, and any man was apt to declare, 'me hungry alonga bingy,' though he had had a good meal of yams and damper a few minutes before. The camp on such occasions became glum, lethargic, and unenthusiastic about dancing.