Culture Shock and Naïve Realism

Culture Shock and Naïve Realism
It is common to encounter people who spend their entire life in a single geographic location, without a chance of exploring and experiencing other cultures. Despite the fact that human mobility has increased over the centuries due to the invention of planes, trains and vehicles, there are people who prefer staying in their ancestral lands for their entire lives. Apparently, the ancestral land of an individual makes people feel safe and comfortable as one stays and talks to people that are known to them. Currently, most of the native and remote regions of the planet have been explored and intoxicated with outside cultural practices. However, there are regions that continue to enjoy native cultural ways with little interference from outside influence (Knauft, 1999).
The good thing with staying in one location is that an individual can manage to master the cultural ways. Further, the social capital and social warmth that a society provides to her members are valuable resources to individuals thus compelling individuals to stick with their native people. However, this situation denies an individual a chance to encounter other cultures as they believe that their cultural ways are superior to other cultural ways. The worst scenario is when people assume that there are no other cultures that exist beyond their borders (Knauft, 1999). Such instances contribute to realism naivety among individuals who are not aware of other ways of life. On the same note, culture shock is an experience that accompanies people who have never encountered different ways of life and believes from theirs. The experience of Knauft in his adventure comprised of both culture shock and realism naivety.
The experiences of being welcomed with smoky roasted bananas were shocking to Knauft and his wife. Further, it downed on Knauft that the Gebusi people associated their social relationship with presents and the names, which people called each other was associated with these gifts (Knauft, 1999). The other shocking experience was the extent of gender discrimination and oppression that was practiced in the Gebusi community. Men dominated all the key functions of the as spiritual rituals and initiation were conducted by men. Women were excluded and forced to go to sleep in their congested sleeping structures. Knauft was used to a society where women had an equal voice as men, and the women took part in economic and political activities (Knauft, 1999).
Wife battling was not a common phenomenon to Knauft, but among the Gebusi community women were beaten by their husbands for trivial mistakes. The most shocking culture shock experience was demonstrated when Knauft realized that the Gebusi people killed people who were suspected of being sorcerers. However, the corpses of individuals who were victimized for witchcraft were not disposed of buried, but it was consumed by the members of the society. These were instances of open cannibalism among the Gebusi members (Knauft, 1999). The case of realism naivety was demonstrated by the fact that Knauft had no prior of the events that he encountered in his adventure as he thought that such extreme cultural differences did not exist.
I experienced a similar case of culture shock when I went, for the summer holiday to stay with my buddy, in amazon. I was extremely shocked, by the way the Yanamamo community treated young girls as they girls were overworked and married off at the onset of the first menstrual flow. Blood from menstruating women was regarded as a taboo and girls who were in this condition were locked in an isolated house away from the public. The girls were allowed out of the house when a man was identified to marry them thus the girls started running their homes while they were extremely young.
Knauft, B. M. (1999). From primitive to postcolonial in Melanesia and anthropology. Ann Arbor, Mich: Univ. of Michigan Press.