Cultural Anthropology BLOG #7: Culture Change, The Gebusi, and American Inhibitions

This week we read about the massive effects of modernization in third world countries and also about Bruce Knauft's experience living with the Gebusi, a group of clanspeople living in Papa New Guinea.

In the article "The Price of Progress", John H. Bodley analyzes the effects of modernization within more third world cultures, and shows whether these changes have improved or degraded the traditional societies. Often times, new developments such as imported foods, governmental policies for better health, resulting increased populations, and perceived impoverishment disrupt the established cultural systems which have provided the traditional societies with stability and economic survival. Usually, American factors such as GDP, per capita income, or formal education which urbanized countries rely on to determine progress do not translate or relate to cultures which have survived on more traditional means, such as foraging or pastoralism. Bodley makes clear the true definition of progress. To determine whether more modern institutions bring prosperity, Bodley asks, "Does progress or economic development increase or decrease a given culture's ability to satisfy the physical and psychological needs of its population?" Through much detail and analysis, Bodley has shown that the societal developments implemented through other cultures often wreck havoc on non-industrial societies. The changes made to urbanize these cultures have resulted in decreased health, disease, poverty, resource depletion, loss of tradition or culture, negative self-perceptions for the members of the culture, and overall dissatisfaction with life. One example Bodley shares is the distinct changes for the Micronesian people of Rarotonga as compared to the people of the neighboring island, Pukapuka. While Pukapuka had remained traditional in culture, Rarotonga, with increase of urbanized economic success, had been introduced to newly imported foods which had tripled salt and sugar intake, increasing the rates of high blood pressure, heart disease, and obesity among men and women. The Rarotonga had become more "modernized", but according to Bodley's definition, had actually become less progressive as they became less healthy throughout the general population.

After reading Bodley's definition of progress, I realized that American society is quite behind in its progress. American society has become reliant upon machines, schedules, and means of survival that actually take more time out of the day for relaxation, eating healthy meals, exercising and developing intimate relationships. The modernization of America can be seen in any institution that values productivity rather than quality. American food industries will refine raw food into food products, detrimentally decreasing its nutritional value, but increasing the number of food products produced. Many Americans spend more time on the internet than they spend in the physical presence of their friends; while online socializing may "save time" and brings more connections, it decreases the amount of intimacy created in each relationship. Most of all, the typical American schedule leaves little room for leisure and time to exercise. While Americans spend time at their jobs or studies in order to earn money and survive, Americans typically lessen their ability to have a long life because of diseases related to pressure and stress.

An excellent example of a community which thrives within its traditional culture is the Gebusi. Bruce Knauft and his wife spent years living with the Gebusi people, and found them to be full of energy, excitement, and life-satisfaction despite their short life spans due to infection and disease within the humid climate. One interesting thing about the Gebusi is that many Americans, like Knauft, have inhibitions about things which the Gebusi embrace. Male sexuality is expressed openly in many different forms. One way that young, married men release sexual tension is by having sexual encounters with teenage boys from the village. Even though the culture is monogamous in marriage, the village is fully aware that the men of the village "break the rules" and engage in sexual acts with younger men. Knauft was once asked by a younger male if he wanted to go out with him and receive a sexual act. Knauft told him that in his culture, some men will have sex with other men, and others do not, and that Knauft himself was one who did not engage in sexual acts with other men. The openness of male sexuality among the Gebusi reflects a celebration of patriarchal affluence and contributes to a communal pastime.

In contrast, American celebration of patriarchal affluence is developed through distinct images of 'man' and 'woman'. While Gebusi men will dance in clothing that is influenced through masculinity and femininity, American society often shames bisexual, transsexual, or homosexual behavior. A man that dresses as a female in America is usually not taken very seriously by other heterosexual men and can turn off women, rather than attract them. I recently dated a young man for two and a half years who considers himself to be bisexual. Throughout dating him, I had received a lot of negative criticism about why I was dating him and what kind of person he is. I feel bad that I was sometimes influenced by the negative questioning others expressed to me, and to know that somewhere in the world men can express their femininity and masculinity openly among others, and even have it seen as desirable, makes me feel hopeful that someday, as different cultures frequently cross paths, America will accept more that both genders can express either feminine or masculine expressions of sexuality.