Anthropology

This study is aimed to show that a place is a social construction created by the process of human interaction, primary to the construction of society and related to social order. The major part of this research will focus on how a place is created through social interaction. This will show the importance of human relations, practices and experiences on the creation of a place. By knowing the effects of social interaction to a place, we can have a better understanding of our society. Since society cannot exist without a place, the study of their relationship is key to understanding both place and society.
   
One may ask why it is important to point out the relationship of place and society. Both is intertwined with each other, place affects social interaction and social interaction, such as different human activities, affects the environment.
   
The place in which I live in has undergone a lot of changes through the years. The changes in the environment has affected some of the people living in our area. Noticing the behavior of the people on the changes within their environment has led me to prove this study.
  
There will be three major parts that will be pointed out in this study. The first part would be the social interaction that creates the place. The second part is the importance of place to the construction of society. The last part would be the relation of place to the social order and hierarchy.

Place is a social construction created by the process of human relations, experiences and practices. Everything we do affects the place we live in, whether it is positive or negative. The land around us is a reflection, not only of our practical and technological capacities, but also of our culture and society  of our very needs, our hopes, our preoccupations and dreams (Malpas 1). This statement clearly points out the relationship of human relations with the environment.
   
A place can evoke different emotions on each individual. One person may have strong affinity for a certain place while another person may not have any feelings towards that same place at all.
The concept of place should actually be psychological or interactional, not just physical. The environment is made up of a combination of physical and social features the sense of place is an experience created by the setting combined with what a person brings to it. In other words, to some degree we create our own places, they do not exist independent of us. (Steele, The Sense of Place)
   
Steele states that the concept of place is psychological, which means that a person creates his or her own place. A common example of this is when a person is going back to the place where he was born and has spent most of his childhood days. The birthplace evokes strong memories for that person giving that place a higher level of importance. The strongest and most enduring relationships described by men and women are attachments based on personal history with a place (Cross 3). Personal history is deeply rooted in the consciousness of a person. Staying in one place for a long period of time will create memories and lots of experiences.
   
A place is what takes place ceaselessly, what contributes to history in a specific context through the creation and utilization of a physical setting (Ped, 279). A place is not only what can be quantified as a location, but it is also an event which can be remembered in history.
  
In every country we all have different cultures, different ways of living and different beliefs and practices. This is one proof that a place is indeed a social construction created by human practices and relations. The environmental setting in Thailand is very different from the setting in London, this is because of the difference in culture and practices between the two countries.
   
The place is primary to the construction of meaning and society. Without place there will never be a society because there will be nothing to be built upon.
Whatever is true for space and time, this much is true for place we are immersed in it and could not do without it. To be at allto exist in any wayis to be somewhere, and to be somewhere is     to be in some kind of place. Place is as requisite as the air we breathe, the ground on which we stand, the bodies we have. We are surrounded by places. We walk over and through them. We     live in places, relate to others in them, die in them. Nothing we do is unplaced. (Casey, A Philosophical History)
   
Society chooses a place from which they can build and grow. In order for the society to grow, the place should provide them with everything they need, from food, raw materials and protection from natural causes. Society depends upon what the land and their environment can provide for them. If the basic needs of the society are met, then it can grow and develop. An example of a modern society reaping the benefits of what their land provides for them are the Middle East countries which produces most of the worlds fossil fuel. Having given the example of a nation being powerful and rich because of their land, social order and hierarchy will then be introduced in the society.
   
Growth of a place causes development in the standard of living of people in a society. Modernization and development can bring a sense of loyalty and security to the society but it can also bear negative results. One such negative effect of modernization in the society is the sense of homelessness. Some people today have lost their connection to the place they came from. Even those who physically stay in place may become homeless (rootless) through the inroads of modern means of communication (such as radio and television) (Harvey, 11). The impact of the internet in the society has also greatly affected our sense of place since we can now communicate with anyone around the world.
    
Place is related to social order and hierarchy. As mentioned earlier, growth and development of a place will bring about social order and hierarchy in the society. Hierarchy in the early society can be associated by class especially in European countries. In the modern society, hierarchy is usually based on financial status, the disparity of the rich and the poor. Place can also have a hierarchy, countries are labeled today by its economic status as first world or third world country.
   
A place with a higher social order and hierarchy definitely has power. The society may have accumulated enough wealth to be labeled as a powerful society. However, the modern society has changed this because of the emergence of powerful multinational corporations. The exercise of this power has meant the destruction, invasion and restructuring of places on an unprecedented scale (Harvey, 24).
  
In the early times, place affects the social order of a society but in the modern era it is the social order that greatly affects the environment. Developed countries are capable of building modern and clean cities, places which are beneficial to the growth of the society. However, in the poor and underdeveloped countries, the environment is being greatly affected by pollution and the continuous depletion of natural resources. Right now the prevailing environmental issue is the global warming which is the result of societys misuse of the environment.
  
A place is not just a location, an area to be occupied or a destination. It is the experience and the memories of a person that makes a place significant. The sense of place is obtained through years of residence thereby gaining experience which gives the place an identity. The land or place gets its identity from the people and the culture. A place can also be a perception of the person therefore, we create our own place.
   
Society needs a place in order to develop and grow. Place is the starting point from which a society can flourish. Without a place, society cannot exist. Place is the pedestal from which a society can show off their culture, wealth, religion and their knowledge. It is the platform and the background from which society sprouts from.
   
There is definitely a relation of place to social order and hierarchy. Even a place with primitive society can have social order. The more developed and modernized the place is, the more that social order and hierarchy is incorporated in the society. Through the years, social order plays a major part in the place and society. In the past, social order instills order in the community and brings development to the place. Without social order and hierarchy in the ancient Egyptian civilization, there would be no monumental pyramids that we can see now in the desert of Egypt. Ancient Egyptian society made the country what it is today, the land where you can see the great pyramids.
   
Through this study, we can see and conclude that a place is a collection of human interactions. It is a history in itself, full of unwritten stories and tragedies of human experiences. The earth itself, which is a place and a platform for us to live, is full of history even without the human society. The place is the platform for people to live, grow and interact. Without place, there would be nothing. We humans will always have an affinity to a certain place. We sometimes say this place feels like home which gives character to the place because of the emotion it brings us. As time moves, society will change and along with it the place will change with the people.

Weve heard of the famous tagline survival of the fittest. This had been coined from Charles Darwins popular theory on Natural Selection. Since the theory had been known to the public, it had never stopped receiving criticisms though there are those who conform to it. I am one of those individuals who are not an advocate of this theory. But what really is Natural Selection Theory The American Heritage Dictionary defines this theory as the process by which, according to Darwins theory of evolution, only the organisms best adapted to their environment tend to survive and transmit their genetic characteristics in increasing numbers to succeeding generations while those less adapted to be eliminated.

Evolution has not yet been observed
One of the basic arguments against evolution is that it has not yet been observed. What we have are fossils here and there and the rest are speculations. There is no empirical and observable data that can directly show natural selection and the survival of the fittest. Many would argue that there are many evidences of evolution. However let me point out that these evidences are unreliable and even downright inconsistent. Radio carbon dating, the one used to determine how old is the fossils are generate inconsistent results. In fact, if we would simply look at the gaps in the fossil records and not the fossil records per se, the conclusions for evolution would be reversed.

Life is too complex to be relegated to chance.
Biochemist H. Quasler says that the coincidence of life is 10 raised to the 301 power. For him, life is the most improbable and the most significant event in the history of the universe. This means that if we are to believe in evolution, or the laws of chance, the creation of modern man would take zillion zillion zillion years. The universe is estimated only to be 12-20 billion years old. So how can life be possible How can the human being with a thinking brain be even possible  We cannot attribute life to the forces of chance and natural selection.

Evolution cannot explain the development of the human brain.
The principles of natural selection and survival of the fittest alone cannot account for the mighty development of the brain that can understand symbols and images and can make abstractions, music and poetry. The human capacity for the arts is not a matter of survival but of reaching out to the highest of human longings. It is impossible for evolution to create the human mind.

Chance and natural selection alone cannot produce complex life
The Law of Entropy states that all things lead to death, decay, and simplification. Yet the principles of life all leads to increasing complexity. The teleological direction of life is forward and not backward. This is something that evolution could not explain. If we would look at the history of life on earth, the planet experienced mass extinctions five times. If we were to follow chance and natural selection alone, every mass extinction would have to restart evolution all over again. This means that we should have fossil records of evolution five times, which we dont have. 

And lastly Natural Selection and Survival of the Fittest alone cannot explain the complex structure of the DNA. If we would seriously look at how the DNA works, then we would really wonder who designed it to work that way. The DNA is a masterpiece of the divine.

Culinary imperialism occurs in many forms, yet one of the most common and pervasive imperialist tendencies is the designation of international foods to a small segment of the imperialist grocery store.  Food culture varies from nation to nation.  The ways in which foods are prepared, honored, and served are different from region to region.  However, when foods become attributed to a certain nation, it can be tempting to classify these foods as other than, other than we are, other than the mainstream, other than what is normal to us. 

When visiting ones local market, it is often the case that all of the normal foods, the ones from our own nation, our own foods, are offered in the regular areas of the grocery store.  The foods which are somehow distinctly different, different enough to merit the exclusive section and brand of being international foods, are relegated to their own small and private section of the market, effectively removed from all of the normal foods.  It is interesting to consider the ways in which imperialist tendencies have led to the creation of segregation aisles and shelves at local markets.
   
Food segregation is unfair to the idea of mutual human respect, inclusiveness, and even free trade.  What makes foods so different or so uncommon that they must be sectioned off from all other foods  It is a kind of way of making an imperialist statement.  This separatism says to the targeted nations that the mainstream nation is not completely satisfied with you, that you are not quite good enough to be completely welcomed in our community.  Your bread, cookies, sauces, and grains belong on a different shelf, a shelf markedly stowed away from the rest of us.  It is important for people to see the lack of integration and lack of unity that this kind of separatism invokes and perpetuates.  In order for all people to feel welcomed into a nation, it is a basic and common right for their kinds of foods to be marketed on the shelves with all of the other varieties of food.  Like in cooking, the drawing together of various spices often helps to flesh out the taste of the meal.  The drawing together of different types of people and foods leads to cultural vibrancy and an understanding and appreciation of diverse lifestyles and behaviors.
  
The famous anthropologist Narayan explains that food is often intimately connected with nationality and ethnicity and it is important for foods to be proudly associated with cultural identity, however, in the same respect, it is important for foods to be considered within a global context and considerate of the fact that all foods are international.  Food culture is expressed within the world community in all nations, and all of the various foods should be welcome to display their diversity with pride.  When some types of foods are not incorporated into the common shelves of a local market, it is a shameful highlight of the imperialist tendencies of the people who work at the market and the people who shop there.  While it is highly appropriate for various foods to be marketed in association with cultural differences, it is highly inappropriate for various foods to be sectioned off from all others.  Integration is the key to civil rights, and food integration is just as important as human integration.  It is certain that not all people and foods are the same, however, they all share equal rights and should have equal access to markets.  Every international section of every grocery store is an embarrassment to multinational and multicultural communities.  Just as there should be no neighborhoods which are relegated to the outsiders, the foreigners, there should be no grocery store aisles and shelves which are relegated to the outsiders, the foreigners.  Separatism and segregation is a nasty reminder of past injustices, and inclusiveness and multicultural awareness and consideration is the future of civil society.

Curry is a dish originally coming from India but it has been so deeply incorporated in the dishes of the Western world that curry, in the modern times, is not regarded exclusively as an Indian food. Colonialism can be seen in the food we eat. Curry is one example of how a dish is colonized and changed. Immigrants adapt to their new country, often assimilating into the culture of the country they immigrated to. Changing their lifestyle, language and culture is a way to be assimilated into their new country. This also holds true with food. Food is also colonized and changed in order to satisfy the palate of the people tasting the food for the first time. Curry in England and the US is not as spicy as the curry in India, it has been toned down and does not have as much spice as the original recipe. In the early times when the British empire colonized India, the British incorporated their own version of curry by coming up with their own curry powder. It purely reflects the way by which the British colonized Indian society by incorporating their laws, structures and culture mixing it with domestic rule.
   
Food is often the basis by which people differentiate themselves from other culture. This holds true for ethnic foods or in the modern days referred to as exotic foods. Westerners or tourist and travelers going to Asia for example, they try out exotic Asian cuisines to experience the culture and the way of life of the country they are visiting. These tourist then go back to their country and talk about the weird tasting dishes theyve tried out, giving them a little bit of prestige among their peers. There are others who refuse to try out ethnic foods simply because they think that they cannot bear to eat such disgusting food and that they ought to stick with their own food which is much better and tastier. There is a hint of racism and a feeling of superiority in this case.
  
 In the grocery store, there are a lot of products that has been  colonized  by other countries. Even Asia has assimilated some of the food in the West and made their own version of it. Take into account the spaghetti sauce, there is a brand showing that the sauce is definitely Italian and it guarantees to make the spaghetti originally Italian tasting. There are other brands that says they are Mexican style or sweet style Asian spaghetti sauce. These clearly shows the adaptation of food and the borrowing of a recipe and incorporating their own flavor and spices.
   
Culinary imperialism has its positive and negative views. On the positive side of culinary imperialism, every culture can learn from other culture through exchange and sharing of ideas especially in food preparations. Consumers would have a lot of option in the grocery whether to get a locally tasting dish or the same dish but given an oriental flavor.
   
The negative side of culinary imperialism is that the food loses its identity. This means that a certain food which has been changed and given different flavors throughout the years will not have a distinct sense of identity. An example of this is the hamburger which originally  came from the United States but was so widely accepted by the whole world that it is almost no longer known as an American food.
  
Food is just one of the things that is distinct to every culture. In the modern times, this gap is slowly being bridged out. Culinary imperialism is being replaced by a new way of thinking. We do not colonize food, we simply borrow, enhance and do a bit of changes  with a sense of respect its origins and culture.

Body, Canine, Testes Size and Female Choice Impact on Primate Social Organization and Reproduction.

The process animals find sexual mates and care for their offspring varies from species to species. Each species has undergone an elaborate evolutional process, developing attributes that are best suited to cater for reproduction enhancing its survival. The size and nature of physical attributes in members of a species reflects on its social organization, affecting particularly the mating system of the particular species. In particular, polyandrous mating, which is a mating process where several males compete for the females within a group, causes sperm competition and confrontation since each male strives to dominate breeding in its environment. It is in such situations that physical attributes become essential for a male to establish dominance in the social and reproductive order within a group (Boehm, 1999). This essay explains the relationship between body size, testes size and canine size in monogamous, polygamous (one male, many female) and promiscuous (many males, many females) societies in primates. It also discusses the impact of female choice of mating partners on male reproductive success, also in primate groups.

In a monogamous social system, a female will have only one mating partner. Competition for females occurs when acquiring a new partner. There is thus less sexual dimorphism females have body sizes same as those of the males. Canines in primates are used for self defense and in aggression while competing for mating partners. Since competition for mates is minimal in monogamous societies, both males and females have relatively shorter and weaker canines when compared to promiscuous societies. The relative size of testicles in primates, like in most other mammals, is directly proportional to the quantity of sperm produced and the rate of sperm replenishment between consecutive ejaculations. Reproduction in monogamous societies is not characterized by sperm competition or the need for extra sperm production. Males in such societies therefore have smaller testes as compared to males of the same body weight in a promiscuous society (Harvey  Harcourt, 1984).

In single-male many-female societies, a male acquires dominance on the basis of bodily strength and fighting ability. Such society exhibit well pronounced sexual dimorphism males have larger bodies and long canines to defend their mating group from external competition and to dominate females in mating, foraging and other sexual contexts (Nelson, 2006). Even though reproduction in such societies are not characterized by sperm competition as only one male serves all the females in a group, there is a need to replenish sperm quickly between successive ejaculations so that mating can be sustained. Males therefore have larger testes as compared to males of similar body weight from a monogamous society.
   
Reproduction in promiscuous groups (many males, many females) is characterized by extreme competition for mating privileges. Body size becomes significant males have to exert authority to get any chance of breeding. Larger males with long canines stand a better chance of mating. In promiscuous societies therefore, sexual dimorphism is well pronounced, with the males bigger in size, strength and canine length. Breeding in such societies is characterized by sperm competition. However, there has not been established a link between testes size and reproductive success. Once intercourse has occurred, genetic data has shown that sperm from all males stand an equal chance of fertilizing the ovum. To prevent the risk of sperm depletion however, males have larger testes size-to-body ratio (Harvey,  Harcourt, 1984).

Originally, sexual competition was thought to preserve the male person within a social group. However, research has shown that female choice of mating partners has a significant impact on male reproductive success (Schrier, 1977). In primate species exhibiting extremity in sexual dimorphism, there is a tendency by receptive females in the mating season to choose the dominant males as mating partners, therefore increasing their rates of male reproductive success. I fact, it is impossible to separate the effect of female choice of a mating partner from other variables that directly impact on reproductive success in primate groups (Boehm, 1999). Competition between males for dominance and female choice of mating partners are the two main determinants of mating and therefore reproductive success in primates, just like in most vertebrates.

Even though the relative importance of female choice in primates is not clearly understood due to difficulty in managing sufficient research subjects in their natural habitats, studies carried out in captive populations have indicated that female primates prefer mates that have a high dominance rating within their society. In promiscuous primate groups where every male can breed, males that are preferred by the females have higher reproductive success than their less dominant counterparts (Schrier, 1977). Female primates, especially in chimpanzees, choose their mates according to rank, group and phase. In chimpanzees and other primate species where females can choose their mating partners strategy and aggression towards less dominant males when they are ready to copulate (Nelson, 2006). However, in other groups like Orangutans and gorillas, female resistance is hardly successful thus female choice is not a significant determinant of male reproductive success. The same applies to species with dominant females or species where the females are co-dominant to their male counterparts.

The questions of beauty ideals have dominated the minds of women across the world and it forcefully controls the perception of women to monitor their weight and maintain certain thinness. A typical semi nomadic woman of the Saharan Arab has for several years cherished her feminine ideals of body shape. Ideally, she is obligated to become extremely fat a factor that determines her attitudes as regard to sexual appeal to her men folk. To a Moor, voluptitious immobility and big bodies is thought to be the aspect that beautifies a girls body, heighten her sexuality, hasten her onset of puberty and thus ripen her for marriage. Drawing closely from Popenoes narrative Feeding the Desires, this paper seeks to concisely describe a day in the life an Azawagh woman in the Arab culture. With regard to this, the paper will construct a character, Zainabu and explore the intricacies of her daily life within the precincts of the cultural obligation of this culture with emphasis on sexuality and marriage preparation as an important element in achieving an anthropological understanding of Azawagh people and culture.

By demonstrating how fatness as a correct body ideal determines how she is treated and viewed in Azawagh culture, Zainabu has accepted to live within the social structures of the Moors without questioning its cultural logics. Knowing that she is expected to eat in quantity to achieve body fatness, Zainabu is now obligated to continue maintaining her body size towards fatness. Accordingly, her breakfast is composite of huge bowls of porridge and milk to basically prepare her body for her would be man. In light of Feeding Desires by Popenoe, such activities are among the few examples of female fattening (Popenoe, 2003164-167).Apparently, Zainabu is not happy about such practice and in the revolutionized world, she feels like her freedom is curtailed because she thinks that by virtue of her position as a woman, she is condemned to be dictated by her cultural paradigms.


However, eating heavily is something Zainabu has come to accept. Her commitment to this routine-like form of dietary postulates that she understands that it is the only way she will be a sexual and cultural preference to men. Arguably, Popenoe (2003 113-118) analysis the meaning attached to women fatness. Somehow, this is how Zainabu has developed her attitude. All her activities from dusk to dawn are governed by her sense of fatness. Essentially, women fatness is constituted by the desire concepts of health, kinship Islam and possibly
 
Zainabus social need to manage her sexuality.
Considering the gender roles spelt out in Azawagh Arab culture, Zainabu is therefore be submissive and subservient to any masculine demand. She engages in certain ritualistic activities that are geared towards her preparation for marriage. Indeed, Zainabu obviously refrains from any assertive engagement that may point her as assertive or culturally rebellious because she fears being labeled a deviant, misfit and trouble shooter.  Her mother reprimands her for voicing her concerns especially in a simple scuffle that involves her and other male children. Evidently, any attempt of lack of submissiveness is seen as a cultural taboo which when she does, she becomes a point of disparage. Ideally, submissiveness is a quality that that argues Zainabu to be harboring successful sexual responses.

Zainabu and other women conceive of the uninfibulated body as lacking both beauty and propriety and thus she struggles to avoid being thin for fear that her body will make her less able to please her husband if she gets married. However, this is not her concern alone. It is the concern of her mother and all women folk. Popenoe (200387-93) describes that the glorification of thinness in the western world and the concurrently womens conflicted relationship with their bodies and food is a sociological pattern that is directed by culture. Zainabu and other Azawagh women consider fatness ideal for them. To the Moors, the obligation to eat is a pre-marriage tradition that Zainabu must fulfill. Her meal times are not structured in the light of breakfast, lunch and supper. Rather, she eats heavily at every point she deems fit. Her mother began fattening her at a very tender age but now, given that she is of marriageable age, she has taken over the role of fattening her self. In essence, feeding her self fat is her daily work. It is extensively ridiculous that far from the sexual appeal that is pegged on fatness, there is no any other practical reason as to why women must eat to be fat. Ultimately it all lies within the province of aesthetics that invokes both moral and biomedical arguments from sociologists.

The social interactions of Zainabu are inevitably driven by her body shape. This means that the kind of experiences and friends she has are undoubtedly shaped by her fattening ability. This is a clear difference in the western cultures where small body size becomes an option for many women. In reference to Popenoe (200395-99), it is evident that the intersection of class, gender and ethnicity are conspicuous in the body size. Young girls like Zainabu engage in the socialization of their body which works as a determinate to their sexual ability to satisfy a man. She thinks that if her fatness is not to some level, them she will be labeled as weak and exhausted thus, this may eventually make her friends to shy away from accommodating her. At the same time, the body practices of her fatness serve as an opportunity for her to demonstrate her female power as well as cultural success.

Fattening is indeed the daily activity of Zainabu. As Popenoe (2003199-206) asserts, Zainabus work on her body is markedly different from the bodily ideals that has presented women in other parts of the world as oppressed by the pressures of the media as well as the gaze of male. In essence there is a larger social and structural factor that postulates Zainabu and Azawagh women at large, to work on the body ideals in contrary to the global trend. It is indisputable that Zainabu and all women folk are motivated by their cultural obligation to aim at being fatter than it is though in western worlds.. She is portrayed as a passive recipient of her Azawagh Arab culture. The question of fatness is thus the standard of beauty that Zainabu must attain which conspicuously leaves her with one obligation to pursue daily. Primarily, she must give a priority to her cultural preference.

Through her riveting ethnography Feeding Desire, Popenoe gives a clear distinct moral economy among the women of Azawagh culture. To closely clarify the position of Zainabu in the entire issue of fattening, it is plausible to argue  that Zainabu does all her expectation because she knows very well that the material and the ideal meet the womans body through the excessive consumption of food. In addition, women consume only the fruits of mens labour which further embodies sexual allure and the aesthetics through their bodies. Zainabu therefore aims to increase her sexual desirability as she fattens an element that will help her produce children especially sons, who will increase the value and prestige of her husband. This is because women provide the central base for the family.

It is clear that Zainabu is truly not impressed by this cultural benchmark. For instance, their cumbersome bodies, rounded full faces as well as their slow approach indicate that they are cultural slave (Popenoe, 200320). This is something that Zainabu may not openly confess but following her daily activities geared towards feeding, one can easily deduce that she is merely obligated to carry out all that her culture demands of her. Popenoe (2003188) reflects that it would not be true that an Azawagh woman can be free of a conditioned negative association with rolls of fatness and stretch marks. In fact, the diverse perception of beauty among Azawagh women folk may not easily elicit appreciation from the wider international community.

To recap, life among the Azawagh Arab women is about the deliberate attempt to fatten  young girls by relentless fattening them with larger quantities of available milk and grains to possibly keep them as still as possible. A look at Zainabu and how dedicated she and her mother are towards feeding to fatten her  definitely captures the image that this cultural practice is geared towards ultimate achievement of an adult beauty ideal which must be characterized with rolls of stretch marks and fat to symbolically expose her as gorgeous and sexy. Failure to achieve such beauty ideals, it is inevitable that Zainabu will not have any zeyn. His is an Arabic work that is commonly used to connote aspects of both moral goodness and beauty. Zeyn is a mandatory quality in a woman and must always be measured at least physically in light of fat body size. As a result of all this fatness, Zainabu is undoubtedly desirable and any man, who would make her husband, will entirely delight in her for a single reason that she is sexually appealing and exclusively an icon of culturally and moral success. However, this enslaving notion is forcefully and Zainabu sees it as a predetermined practice that she has no say in it. It is something that she must do without choice and somehow, her freedom to liberally chose how she should look is curtailed and thus for most part of her life, she must entirely be immobile within her cultural tent.