The !Kung of Nyae Nyae

Marshall, Lorna

doi:10.4159/harvard.9780674180574

Cited by 562 publications

(194 citation statements)

References 0 publications

Supporting

Mentioning

192

Contrasting

Order By: Relevance

“…How does it affect the psyche to mark hierarchical differentiation in nearly every interaction and to have to defer obediently to the wishes of all your elders and betters of more noble birth? What kind of psychology results from sharing everything you have with your kin and giving anything you have to anyone else who asks for it (Marshall, 1976)?…”

Section: What Methods Would Be Better?mentioning

confidence: 99%

Using individualism and collectivism to compare cultures--A critique of the validity and measurement of the constructs: Comment on Oyserman et al. (2002).

Fiske¹

2002

Psychological Bulletin

397

309

View full text Add to dashboard Cite

Analyzing national and ethnic differences in individualism and collectivism, D. Oyserman, H. M. Coon, and M. Kemmelmeier (2002) showed that small differences in scales or samples produce markedly divergent results, challenging the validity of these constructs. The author examines the following limitations of research on individualism and collectivism: It treats nations as cultures and culture as a continuous quantitative variable; conflates all kinds of social relations and distinct types of autonomy; ignores contextual specificity in norms and values; measures culture as the personal preferences and behavior reports of individuals; rarely establishes the external validity of the measures used; assumes cultural invariance in the meaning of self-reports and anchoring and interpretation of scales; and reduces culture to explicit, abstract verbal knowledge.

show abstract

Section: What Methods Would Be Better?mentioning

confidence: 99%

Using individualism and collectivism to compare cultures--A critique of the validity and measurement of the constructs: Comment on Oyserman et al. (2002).

Fiske¹

2002

Psychological Bulletin

397

309

View full text Add to dashboard Cite

show abstract

“…74 But !Kung men talk endlessly about hunts and hunting, rehearsing the "minutest details." 41,75,76 All those who listen to the storytelling soon know which man it was that made every kill. The self-effacing style also characterizes Ache hunters, who arrive at the evening's forest camp without a word, whether they have taken any prey or not.…”

Section: Box 2 (Continued)mentioning

confidence: 99%

Showing off, handicap signaling, and the evolution of men's work

Hawkes

Bird

2002

Evolutionary Anthropology

427

277

View full text Add to dashboard Cite

Zahavi's1,2 handicap principle makes “waste” a common outcome of signal selection because the cost of a signal guarantees its honesty. The capacity to bear the cost reveals the show‐off's hidden qualities. While displays take many forms, some also provide fitness‐related benefits to the audience in addition to information about the show‐off. Zahavi3 has used the handicap principle to explain both merely wasteful displays and altruistic behavior. Here we focus on the distinction between these two kinds of display and the importance of benefits other than information in show‐off explanations of a particular puzzle in human evolution: men's work. Males of other primate species do not contribute any significant fraction of the food consumed by females and juveniles. Our own species is different. When people live on wild foods, hunting is usually a specialty of men, and meat is commonly a substantial component of everyone's diet. Here we explore the hypothesis that this unique male subsistence contribution may have evolved as hunting large animals became a focus of competitive display.

show abstract

“…First, individual timelines are multi-purpose and do not appear to be associated with one single song category, event, or occasion, both within and across Pygmy and Bushmen cultures [9] . Second, these examples reflect a theme that runs through much of the anthropological and ethnomusicological literature on Pygmy and Bushmen music and culture: that is, far from being frozen or static, they continue to adapt existing musical materials present within their own musical heritage and incorporate those from their Pygmy/Bushmen and non-Pygmy/non-Bushmen (mainly Bantuspeaking) neighbours to create new ones (Bleek, 1928;England, 1967England, , 1995Fürniss & Joiris, 2011;Hewlett, 2014;Marshall, 1976;Olivier, 1998Olivier, , 2001Sarno, 1993Turnbull, 1961Turnbull, , 1965. The remainder of this section considers findings from this literature that highlight the nature of continuity and change in Pygmy culture, and explores the ideas that the core structure of timelines may be highly resilient musical features.…”

Section: Some Cultural Contextmentioning

confidence: 99%

Comparing Timeline Rhythms in Pygmy and Bushmen Music

Poole

2018

EMR

View full text Add to dashboard Cite

Combining theories of African rhythm from ethno/musicology and findings from anthropological research and population genetics with musical analyses based on transcriptions and computational phylogenetic techniques, this article compares rhythms used in Pygmy and Bushmen music in an attempt to provide new perspectives on an old debate that these musical cultures may share a common heritage. To do this, the comparative analyses focus on timelines: foundational rhythmic features that provide the structural basis of the music. The findings suggest that Pygmy and Bushmen timelines are interrelated and that most are organised according to the principles of 'rhythmic oddity' and maximal evenness. Generative theory suggests that commonly used rhythmic cells, in particular the 3:2 pattern, form the structural basis of many Pygmy/Bushmen timelines as well as many other timelines featured in African and African-derived musics. Timelines are also multi-purpose musical devices used in various different social contexts and their structure appears to be resilient to radical change. Phylogenetic analysis of timelines provides no clear Pygmy/Bushmen ancestral timeline, although it is possible that foundational rhythms such as the 3:2 pattern may have featured in the music of a common ancestral group.

show abstract

The !Kung of Nyae Nyae

Cited by 562 publications

References 0 publications

Using individualism and collectivism to compare cultures--A critique of the validity and measurement of the constructs: Comment on Oyserman et al. (2002).

Using individualism and collectivism to compare cultures--A critique of the validity and measurement of the constructs: Comment on Oyserman et al. (2002).

Showing off, handicap signaling, and the evolution of men's work

Comparing Timeline Rhythms in Pygmy and Bushmen Music

Contact Info

Product

Resources

About