Anthro 9 4/23/10 Review Midterm Review Lecture 1: - Cultural Anthropology: - Ethnocentrism: - Culture: - Cultural Critique: - Margaret Mead - Cultural

Production: - Ethnography: Lecture 2: - Malinowski: time period, location, 3 components of field work, proved that the primitive man wasnt primitive - Emic - Etic - Unit of analysis - Geertz: : time period, location, - Thick description - Symbols Lecture 3: - life cycle - social reproduction - social person - exchanges - Weiner: death, exchanges - Economic anthropology: trust, non-market economies - Kinship terms: clan, matrilineage, exogamous Lecture 4: - sex vs. gender - kinship, family, marriage in the context of the Trobriand society - gay marriage, fundamental institution? Lecture 5: - colonialism: definition, time period, practices, motives, - Trobrianders cricket (film): original game, adaptations, comparison to war, comparison to sexuality, motives behind these games, changes in the rules, exchange Lecture 6: - political anthropology: definition, aspects, conflict resolution, everyday life vs. state, social implications/ justice

study of power, authority, seems natural hegemony power in the context of Trobrianders society: chiefs, yams and matrilineage Mauss: potlatches, foundations of contracts, obligation of gifts

Lecture 7: - cultural underpinnings, effects - Seminole house study: cause, houses, charity to change houses, break down of basic family, transformed family values, reverting back to old ways - Children - Religion: why do anthropologists study it, social organization - Bornstein: sponsorship in Zimbabwe, identifying paradoxes, identifying positive and negative effects, personal connection vs. impersonal, religious implications - Symbolism of children Lecture 8: - social construction of race - consumption - Chin reading on racially correct dolls, race as socially constructed and imagined - Franz Boas: studies on immigrants, proved that the idea of race could not be biologically classified - Essentialism - Marked and unmarked categories - Clarks study Lecture 9: - cultural production - Por Por horns: West Africa - anthropology of art and media: aesthetics is culturally relative, can be political - dreaming - representation - land claims - authenticity - mediation (the media and how its used) Lecture 10: - Modern (technology) - Traditional (things more tied to identity) - When is it more beneficial to be one or the other - studying a debate - globalization (the intensifying flow of capital, goods, people, images and ideas around the world, (ways of life)) - is globalization leading to homogenization Lecture 11: modernization

schools colonialism primitivism gender and masculinity (womens movement in the 70s) ideas of Maasai masculinities 1890s assimilation of Native American children into society by boarding

Lecture 12: - cultural relativism - Criticisms of cultural relativism - reductionism - reification - generalizations - ethnocentrism and essentialism - anthropology in the military: in war, WWII, Bureau of Indian Affairs, the two modern projects: Project Minerva and the Human Terrain system, and their moral implications - environmental anthropology (Florida, Seminoles associated with Everglades) Lecture 13: migration: transnational, international, internal, naturalization, history behind it, border changing, symbolism citizenship: political belonging, cultural aspects imagined communities (Benedict Anderson), nations, techniques to foster these ideas diaspora Lecture 14: Paper Dolls Lecture 15: gender and migration: feminization, chain or care, ideas of kinship the state and recognition: Native American tribes federal recognition: treaties, court cases etc tribal sovereignty: the criteria hybridity Settler Societies Mashpee and Australian Aboriginal land claims

Lecture 16: - from cultural ecology to place-making: how do we come to recognize our surrounding, through technology, maps and language - place vs. people: place is the material physical world, what about what are people doing there? places affect what people do, constraints, how are bodys feel, the meaning that people attach to places, time? - Cultural ecology

- Environmental determinism - Place-making - Tools for place-making Lecture 17: - Kenehawsakte: 270 Years of Resistance Lecture 18: stories: and morality tales in particular what stories do how people theorize narrative language ideology names chronotopes landscape as a cultural resource interpretive anthropology Lecture 19: how we looked at culture cultural critique cultural production strategic essentialism Malinowski: Argonauts of the Western Pacific - methods of fieldwork, seen in Weiner, ethnographic methods, New Guinea, 1920s - Malinowski: see the natives world from their point of view how to approach anthropology, to live among or close to the people, collecting making a hypothesis, detailed observation, evidence - 3 foundations of fieldwork: 1.) student must possess real scientific aims and know the value and criteria of modern ethnography, 2.) put themselves in good positions to work, live without any other white people and live amongst the natives, 3.) has to apply a number of special methods of collecting, manipulating and fixing his evidence - You need the structure/ skeleton of the society, the feelings of everyday life and intimacies, and finally the natives views, opinions and utterances Geertz: Deep Play: Notes on the Balinese Cockfight 1958, Bali, Indonesia Balinese Cockfighting, representative, deep play, story to themselves about themselves, related to Kayapo documentaries, Apache moral behavior using language to convey certain messages Geertzs deep play: where the losses are bigger than the wins, deep cultural meaning, higher stakes, not just monetary stakes, reputations, how youve viewed in the village, alliances, rivalries, a moral matter the cocks represent an extension of the owner, also stands for masculinity, pun with the penis

Cockfights actually does nothing, no ones status actually changes, it only displays these expressions of social passions, people dont look back on fights, only to the next fight momentarily experience different status, but after the match nothing really changes, Balinese reminding themselves a story to themselves about themselves, making everyone conscious of the status throughout the village, reminded where your place is Weiner: The Trobrianders of Papua New Guinea 1970s in Papua New Guinea Kinship: the matrilineage in showing wealth as the owners, the patrilineage as the workers Death: rituals, exchange, mourning periods etc Exchange: yams at marriage, wifes bother (the matrilineage) provides yams, banana leaf bundles provided by the matrilineage in death, kula shells for reputation and fame among men, father to child decorations Power and wealth: displayed by matrilineage at death, displayed by chiefs more wives more yams, Cricket matches and yam festival Youth and Sexuality: jealousy, taboos of brother and sister, several partners in youth, festivals and dances Resistance to change and maintenance of culture: Trobriand cricket matches, dressed as warriors, sexual dances and rituals, expanded number of players Sorcery and magic: no one has the power to know your thoughts, have to persuade Marriage as a political exchange: having children, accumulating yams Mauss: The Gift: The Form and the Reason for Exchange in Archaic Societies The gift, exchange, give, receive and reciprocate, potlatch: power, status, negotiating, related to child sponsorship power, fame, forging relationships giving, receiving and the reciprocating exchanges: events, exhibit your status, power over someone, creating a sense of obligation, contract between people (rings at marriage), necessity, religious aspects what is altruistic? do you get something back, a feeling a fulfillment, guilt, moral obligation potlatch: chief of Indian tribes, a feast, gives away a lot of wealth, show status, significant amount of wealth, obligation to reciprocate of lose the mana (spiritual force), reinstating cultural norms, marinating relationships and status, certain time limit, need to be in debt for a while Bornstein: Child Sponsorship: Evangelicalism, and belonging in the Work of World Vision Zimbabwe - how the transnational processes of giving and membership in a global Christian family contrast with Zimbabwe interpretations of humanitarian assistance and effort to initiate Zimbabwe children into sponsorship with growing inequalities

explores the paradoxical effect of Christian sponsorship programs: attempt to transcend international boundaries, eradicate poverty, improve lives spiritually and economically however this accentuates localized experiences of poverty, it reinforces the disparities that it attempts to transcend, creates jealousies among the families and other children, makes the parent seem incapable of taking care of their child
not a hopeless task, but is multidimensional, creates unintended consequences

Chin: Ethnically Correct Dolls: Toying with the Race Industry - Connecticut, Newhallville, low-income, African American families - ethnically correct dolls, Shani barbie doll, instead of reshaping racial territory, they fixed racial boundaries more firmly because there boundaries are based on racialized markers: hair type, facial features, and skin color - braided their hair to make it their own - racial boundaries are not only physical but socially constructed, race is socially constructed, studies, Paper Dolls, El Salvadorean immigration and naturalization - these ethnically diverse dolls don;t solve any problems, does nothing if the producers do not refine the market to one that is accessible to children of color who are also poor - the toy industrys conception of race is fixed and based on genetics, they need to re imagine race itself - the girls reconfigure the boundaries of race in so challenging the social construction of not only their blackness but of race itself as well Christen: Tracking Properness: Repackaging Culture in a Remote Australian Town - repackaging culture, music cds of australian aboriginals, what is considered authentic culture? can modern elements be added? how cultures represent themselves, painting on t-shirts - authenticity, using other forms of technology in your cultural practices, compact disc? made for money? saving it for later generation, saving anthropology - selling out: going against your own beliefs, doing it for the money - what about if the money supports what youre doing? - Proving spiritual connection to the land as ownership, singing a song is a way to claim land, record on site - basis for morality, acting properly, claims to land and being part of a people, much bigger than entertaining songs, they are political, about land, sit ins, protests - openness and protocol, through her websites, shows the restriction of knowledge, only belong to certain people and not others, represent the cultural values about knowledge Turner: Representation, Politics, and Cultural Imagination in Indigenous Video - Early 1990s, Kayapo of Brazil

- Kayapo Video in the context of Indigenous media: the use of new technologies by indigenous people for their own ends, the politics of representation, cultural authenticity and the re imagination of social identity, particularly in the use of video - Kayapo documentaries, modern filming technologies had to be shown by anthropologists how to use it, is it authentic? documenting themselves, cultural representation, problematic or positive - usually occurs in the context of movements for self-determination and resistance , the use of the camera tends to be both assertive and conservative of identity, focuses on the processes of identity construction - Kapayo acting themselves for themselves, mimicking the establishment of the community for the cameras, connection to Geertz Myers: Representing Culture: The Production for Discourses for Aboriginal Acrylic Paintings - Central Australia, 1988, art dealer for Aboriginal art in the context of globalization - analyzing acrylic paintings by Australian Aborigines, not studying a people or a practice, he is studying a debate, whether it should be thought of as art, is it good or bad art, how is it marketed as art, what art critics are saying ethnographically, studying what Aboriginal painters and saying about these painting - art of aboriginal paintings, authenticity, choosing how they represent themselves, consumption making it for someone else, how the art critics spoke differently then the painters, than the distributors - The acrylic painting may not have a meaning, but they are being made to have meaning about the nature of human creative activity Hogdson: One Intrepid Warriors: Modernity and Production of Maasai Masculinities - Modern is consciously built upon difference with another, needs traditional to acquire its meaning - Maasai masculinities, modernity vs. traditional, shifting gender roles, social construction of gender, a time specific idea - pastoralism: based on cattle, as a way to support your family - traditional masculinity based on pastoralism, vs. omreek, modernity, derogatory, historically subordinate - changing over time, the sate ideas on whats acceptable, a value of assimilated into society, becomes a desirable thing - women: ownership of milk, distribution, with Westernization lost more power, lost ownership of cattle, marking their pursuits as male as created fixed masculinities, women have been disenfranchised from Maasai identity, to be Maasai is warrior-like, opposition to modernity - tied to colonialism, emphasized that men should be the owner of things - history: 1920s enforced isolation, changes, Massai as ancient relics - post war era, colonists needed increased productivity, interaction historical moment that changed a lot of culture - have come to represent Africa, pure and traditional Africa, tourist draw

- main point: historical context in terms of gender, what is traditional and what is modern is culturally dependent, also ideas of progress, cultural relativism (dont judge from our own view point, understand it internally) Conklin and Graham: The Shifting Middle Ground: Amazonian Indians and Ecopolitics - eco-politics: combination with environmental movement, natives human rights movement has combined with the environmental movement so that its brought to international attention - representation of the native: noble savages, this idea that theyre one with the environment, if you save the natives youll save the rainforest, innocent, uncorrupted - disjunction: hae their own motives, not always in the best interest of the environment Abu-Lughod: Do Muslim Women Really Need Saving? Anthropological Reflections on Cultural Relativism and Its Others - veiling, cultural relativism, understand the different meanings in a different culture, gap in understanding what the veil means to the women, not just oppression, show of wealth and power in the family - veil symbol (to the US) of oppression of the Taliban, mens dominance over women - what is really important, what about basic human rights of a stop to violence and war instead? - colonialism feminism: not the same over time, needing assistance, - rhetoric: saving have to save them from something and to something else, look at what they really want and maybe they dont want what we call freedom - takes away some kind of identity? more religious? class difference - different types of veils mean different things - what is she advocating: practice cultural relativism, supporting causes that are more important than the veil - religion? willingly are subordinate, of you have to start to think about your position on human rights, strike a balance Ethics concerning the War on Terrorism can anthropology help us understand the justifications for the war liberating and saving Afghan women. Reifying culture and placing a neat symbol (such as women) over a messy political and historical dynamics Understand that women are products of different histories, expressions of different circumstances, and manifestations of different structured desires Instead of saving which implies superiority, work with them in situations that we recognize as always subject to historical transformation, and considering our own larger responsibilities to address the forms of global injustice Coutin: Cultural Logistics of Belonging: Tran nationalism, Naturalization, and U.S. Immigration Politics - : naturalization ceremonies, El Salvadoran immigration, discrepancies restrictive policies but a huge push to naturalize, rhetoric around what it means to be a citizen - citizenship: socially constructed thing

- El Salvadorean migrants, paradox: choice, there was not a choice, refugees, discrimination etc. - exclusive and restrictive immigration laws, but promoting naturalization - reasons for US naturalizing the immigrants: economic, cheap labor, if you;re illegal then you can be exploited much easier, fear of deportation - paradox to wanting these people here, but depending on them Manalasan: Emotional Baggage in the Chain of Care - chain of care, not gender specific, stereotypes not just women, transgendered Pilipino immigrants in Israel, socially constructed gender role, clothing they wear is creating gender Paper Dolls: Clifford: Identity in Mashpee Identity in Mashpee, court cases, what it means to be a tribe, not just cultural, political, recognized, and historical, how the law has different discourse than anthropology, what is used as evidence - Mashpee: trying to gain federal recognition, so they can claim land ownership, in 1972 sued government for land - proving that theyre their own tribe: elders are the leaders a political organization, dances, distinct culture, - how theyre not a tribe: modern way of life, assimilated with American culture, intermarriage and mixed blood, their tribe wasnt continuous (set government or community interacting) - defense is using peoples fear that anyone could come up and take their land - doesnt mean that they lose their Indian-ess - final verdict: not a tribe, finally repealed in the 1990s - how does a court define a tribe (features): a body of Indians that is unified under one government, occupying a territory - why is the US government deciding, is it fair to judge them by non-Indian terms - use of anthropology in trial, expert witnesses : problems: focusing too much on the tribes culture, when its important to look at history and political structures, comparisons to other tribes - dont give concrete definition of things, which doesnt quite work in the court setting - Hybridity: neither culture is lost, people and cultures, religions, mixed together forced or natural - biologically: intermarriage, religion, traditional clothing from underneath his suit at court , this hybridity can exist without losing your original culture, creating new value systems of two or more cultures - modernity, adapting, market economy, needing to earn money then judging them that they arent Native American enough Basso: Wisdom Sits in Places

- historical tales: imposing moral standards to correct behaviors shooting someone with stories, saga: for entertainment, myths: morality, teach people things, gossip: modern, occurring now, criticize people, sometimes entertainment, negative - remember examples of stories - how place shapes identity, language as speaking the words of their ancestors, why place is important, how they use language to create place, how we label things create our own realities, ancestors play a role in this place-naming, how these stories function, play into moral values, how places can stalk people Kanehsatake 270 Years of Resistance: - importance of place, Mohawk Indians, defending where their history and home, protect the pines, the land might look the same, but its not, what is the nature of the protesting, barricading access to their land and bridges, Mohawks you stole our land, history is used to make those claims, importance of having a recognized tribal status, ending: people went to jail, broke out into a riot, people got beat up, but golf course was cancelled