Nacirema

http://www.ohio.edu/people/thompsoc/Body.html

excerpt...

    Nacirema culture is characterized by a highly developed market economy which as evolved in a rich natural habitat. While much of the people's time is devoted to economic pursuits, a large part of the fruits of these labors and a considerable portion of the day are spent in ritual activity. The focus of this activity is the human body, the appearance and health of which loom as a dominant concern in the ethos of the people. While such a concern is certainly not unusual, its ceremonial aspects and associated philosophy are unique.

    The fundamental belief underlying the whole system appears to be that the human body is ugly and that its natural tendency is to debility and disease. Incarcerated in such a body, man's only hope is to avert these characteristics through the use of the powerful influences of ritual and ceremony. Every household has one or more shrines devoted to this purpose. The more powerful individuals in the society have several shrines in their houses and, in fact, the opulence of a house is often referred to in terms of the number of such ritual centers it possesses.

   The focal point of the shrine is a box or chest which is built into the wall. In this chest are kept the many charms and magical potions without which no native believes he could live. The charm is not disposed of after it has served its purpose, but is placed in the charmbox of the household shrine. As these magical materials are specific for certain ills, and the real or imagined maladies of the people are many, the charm-box is usually full to overflowing. The magical packets are so numerous that people forget what their purposes were and fear to use them again. While the natives are very vague on this point, we can only assume that the idea in retaining all the old magical materials is that their presence in the charm-box, before which the body rituals are conducted, will in some way protect the worshipper.

   Beneath the charm-box is a small font. Each day every member of the family, in succession, enters the shrine room, bows his head before the charm-box, mingles different sorts of holy water in the font, and proceeds with a brief rite of ablution. The holy waters are secured from the Water Temple of the community, where the priests conduct elaborate ceremonies to make the liquid ritually pure.

   The daily body ritual performed by everyone includes a mouth-rite. Despite the fact that these people are so punctilious about care of the mouth, this rite involves a practice which strikes the uninitiated stranger as revolting. It was reported to me that the ritual consists of inserting a small bundle of hairs into the mouth, along with certain magical powders, and then moving the bundle in a highly formalized series of gestures.

    In addition to the private mouth-rite, the people seek out a holy-mouth-man once or twice a year. These practitioners have an impressive set of paraphernalia, consisting of a variety of augers, awls, probes, and prods. The use of these objects in the exorcism of the evils of the mouth involves almost unbelievable ritual torture of the client.

   Professor Linton referred in discussing a distinctive part of the daily  body ritual which is performed only by  men. This part of the rite involves scraping  and lacerating the surface of the face with a  sharp instrument. Special women's rites are  performed only four times during each  lunar month, but what they lack in  frequency is made up in barbarity. As part  of this ceremony, women bake their heads  in small ovens for about an hour. The  theoretically interesting point is that what  seems to be a preponderantly masochistic  people have developed sadistic specialists.

    Our review of the ritual life of the Nacirema has certainly shown them to be a   magic-ridden people. It is hard to understand how they have managed to exist so long under the burdens which they have imposed upon themselves. But even such exotic customs as these take on real meaning when they are viewed with the insight provided by Malinowski when he wrote:

    "Looking from far and above, from our  high places of safety in the developed civilization, it is easy to see all the crudity and irrelevance of magic. But without its power and guidance early man could not   have mastered his practical difficulties as he has done, nor could man have advanced to the higher stages of civilization."

References
Linton, Ralph. 1936. The Study of Man. New York: D. Appleton-Century.
Malinowski, Bronislaw. 1948. Magic, Science, and Religion.  Glencoe, Ill.: The Free Press.
Murdock, George P.  1949. Social Structure.  New York:  Macmillan.