Compare And Contrast The Interaction Between The Civilized

Compare and contrast the interaction between "the civilized" and "uncivilized" in the Epic of Gilgamesh and the Chronicle of the Narvaez Expedition

Surname 1 name course tutor date compare And contrast The Interacti

Surname 1 name course tutor date compare And contrast The Interacti

Surname 1 Name: Course: Tutor: Date: Compare and contrast the interaction between "the civilized" and "uncivilized" in the Epic of Gilgamesh and the Chronicle of the Narvaez Expedition. The setting in both is quite differing, while in the Epic of Gilgamesh the uncivilized moves to the city. He was created by the god Anu and left in the wilderness whereby he roamed in the hills before he met with the harlot and was abandoned by the wild animals. The opposite happens in the Chronicle of the Narvaez Expedition whereby it is the Civilized that seeks to explore the territory of the uncivilized. The narrator begins his journey from de Barameda and went all the way to Apalachee and Aute in the interior.

In the Epic of Gilgamesh, the initial reaction from the civilized was fear of the uncivilized, as evidenced by the behavior of the trapper who feared Enkidu initially and was even afraid of approaching him. This is depicted in the words of the trapper as he describes how Enkidu released the animals caught by him and even filled the holes that he had dug. Conversely, in the Chronicle of the Narvaez Expedition, the Indians were initially friendly, offering food, but the next day they had fled their villages. This behavior may be interpreted as fear of the unknown. The narrator in the third chapter mentions how the Indians initially offered fish and pieces of venison on Good Friday but disappeared the next day, leaving villages deserted and abandoned.

The second notable difference is the communication barrier. In the Epic of Gilgamesh, there was no language barrier; the harlot and Enkidu communicated effectively and without need for an interpreter. In contrast, the Chronicle of Narvaez highlights a language barrier, where the Indians did not understand the visitors and only made threatening gestures. The narrator notes, “The next day the Indians of that village came and spoke to us, but we did not understand them since we had no interpreter.” Initial contact reactions differ: while Enkidu slept with the harlot for a week after seduction, Indian Indians fought the Spanish forces throughout the narrative. The Indian treachery is also evident, exemplified by Chief Dulchanchellin’s apparent friendliness while secretly plotting to trap and kill the Spaniards, contrasting with Enkidu's peaceful interactions with the shephers.

A significant similarity is that in both narratives, the uncivilized aided the civilized. Enkidu helped the shepherds by fighting off wild animals, while in the Narvaez expedition, some Indians begrudgingly served as guides, although not willingly. These interactions suggest a form of symbiosis; Enkidu’s strength complemented the shepherds’ needs, and similarly, Indian guides helped the Spanish despite their initial hostility. Autonomy and strength also feature prominently; Enkidu’s fury subsides when Gilgamesh throws him to the ground, indicating the civilizing influence of strength. In both stories, the outsiders exhibit superior weaponry—Enkidu’s raw strength and the Indians’ arrows capable of ripping through trees—though the Spanish perceived their weapons, such as firearms, as superior.

In terms of communication, the Epic of Gilgamesh features more meaningful dialogue facilitated by a shared culture, while the Chronicle of Narvaez shows limited understanding, with interactions mostly through gestures and symbolic exchanges, such as the Spaniards giving an arrow as a peace sign. The religious aspect further underscores differences; Gilgamesh and Enkidu share religious beliefs stemming from their divine origins, whereas the Indians' religion is not detailed, though some are baptized, indicating cultural assimilation. Importantly, Gilgamesh’s lifestyle is characterized by excess and moral decadence, whereas Enkidu’s evolution from wild man to a civilized figure reflects the narrative’s moral outlook. The Indians’ transition into Christian practices, such as baptism and carrying crosses, symbolizes cultural assimilation and the encroachment of civilization onto indigenous societies.

Gender roles also exhibit contrasts. Women in the Epic of Gilgamesh play vital roles—teaching Enkidu and participating actively—while in the Narvaez narrative, women are marginal, often left behind or held hostage, emphasizing gender-based social structuring. Conceptions of civilization versus barbarism are stark: Gilgamesh lives luxuriously and morally decadently, whereas Enkidu embodies untamed wilderness. Similarly, the indigenous people are depicted as primitive and unorganized, living in scattered settlements with rudimentary tools. Technological superiority of the civilized is evident in their ships, weapons, and urban infrastructure, starkly contrasting the Indians’ canoes and primitive lifestyle. Religious devotion and social organization in Uruk symbolize the exemplary civilizational traits, while the Indian societies’ disorganization and absence of formal religion reinforce their uncivilized status.

Religion plays a central role in defining civilizations. Gilgamesh’s society worships gods, has temples, and a divine ruling class, while Enkidu initially lacks religion but later adopts the culture’s religious practices. In the Narvaez account, the Spaniards invoke Christian prayers and holidays, whereas the Indians’ religious beliefs are not documented, emphasizing their status as ‘uncivilized’. The imposition of Christianity indicates a civilizational agenda, viewing indigenous spiritualities as inferior or outdated.

Authority structures further distinguish the two groups. The Sumerian king Gilgamesh wields absolute divine authority, unquestioned by his subjects, paralleling the Spanish crown’s authority over its colonies. Contrastingly, Indian societies exhibit decentralized authority, with scattered settlements and frequent rebellions against Spanish rule, highlighting reduced hierarchical control. Enkidu's freedom to roam signals a lack of societal restraint; similarly, Indians’ apparent autonomy and resistance reveal their uncivilized status, yet their eventual conversion suggests assimilation and the erosion of indigenous independence.

Gender roles and societal organization also reflect differences. In Gilgamesh, women participate actively, influencing social and religious functions. Enkidu’s transformation includes shaved hair and clothing, marking his transition from wild to civilized. In the Narvaez narrative, women are subordinate or secondary, often left unprotected during conflicts, reinforcing the gendered hierarchy typical of 'uncivilized' societies. The depiction of women as passive or hostage figures underscores cultural assumptions about gender and civilization.

Finally, the narratives reveal underlying stereotypes and assumptions. The Epic of Gilgamesh portrays the uncivilized as raw, impulsive, and morally ambiguous, yet capable of learning and moral development. Conversely, the technologically and socially advanced civilized figures are depicted as morally decadent or possessive. The Spanish colonial narrative aligns with this, portraying indigenous societies as primitive, needing civilizing influence through religion and governance. Therefore, these sources reflect broader cultural narratives that link civilization with progress, morality, and superiority, while framing the uncivilized as primitive and needing enlightenment.

References

• George, A. (2008). The Epic of Gilgamesh: A Literary Analysis. Journal of Ancient Literature, 15(2), 45-70.
• Smith, J. (2012). Indigenous Societies and Colonial Encounters. Cultural Anthropology Review, 29(4), 112-135.
• Vaca, Cabeza de. (1956). Chronicle of the Narvaez Expedition. Penguin Classics.
• Dalley, S. (2013). Myths from Mesopotamia. Oxford University Press.
• Finkelstein, I., & Silberman, N. (2002). The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of its Sacred Texts. Simon & Schuster.
• Hansen, J. (2010). The Role of Religion in Ancient Civilizations. Religious Studies Journal, 36(1), 54-76.
• Kramer, S. N. (2003). History Begins at Sumer: Thirty-Nine Firsts in Recorded History. University of Pennsylvania Press.
• Levy, T. E. (2016). Colonial Perspectives on Indigenous Societies. Postcolonial Studies Review, 18(3), 214-233.
• Miller, J. (2011). Morality and Society in Ancient Mesopotamia. Old Testament Studies, 58(2), 123-144.
• Roberts, P. (2007). Cross-cultural Encounters: The Impact of Colonization. World History Quarterly, 24(4), 89-102.