Kelly RiskinSBS 200

8 February 2015

Hinsley, Curtis M. Jr. (2000). Digging for identity: Reflections on the cultural background of collecting. In Mihesuah, Devon A. (Ed.), Repatriation reader: Who owns American Indian remains? (pp. 37-55). Lincoln, Nevada: University of Nebraska Press.

Curtis Hinsley is a Regents Professor of History and Applied Indigenous Studies at Northern Arizona University. He is also the author of The Smithsonian and the American Indian: Making a Moral Anthropology in Victorian America, along with other articles about anthropology and archeology in America. Hinsley works alongside archeologists for his research for a first hand encounter.

There are American Indian burial sites (mounds) all over the country. These buried remains indicate where the American Indians used to live. The Mississippi valley is one area where there was evidence of mound builders living there. The mounds have captured the attention of many that want to learn more about them and what they contain. The bones and artifacts found in the mounds tell a lot about the history of the people that once lived there. The artifacts show that they were hard working laborers. Local American Indian tribes kept the findings to preserve them, even though others wanted them to be shared. The tribes keep them for remembrance and respect of their ancestors. This relates to my HCOM 225 class because we are learning about literature, film, and culture. Later in the course, we will be watching Smoke Signals, one of the first films written and performed by Native Americans.

Phillips, G. (1981). The enduring struggle: Indians in California history. San Francisco, CA: Boyd & Fraser. (pp. 1-93).

George H. Phillips is an author of many books. Some of the books Phillips has written are The Enduring Struggle: Indians in California History, The Bella Vista Story, Chiefs and Challenges: Indian Resistance and Cooperation in Southern California, 1769-1906, Indians and Intruders in Central California, 1769-1849, and Indians and Indian Agents: The Origins of the Reservation System in California, 1849-1852, along with many more.

California Indians play a very important part in Californian history; however, they don’t get much credit for it. Californian historians have preferred the Spanish (Spaniards) or the Americans to Mexicans or Native Americans at one point in time or another. Many people today don’t understand, or care to understand, the role that California Indians have in our history. The first Californians were hunter-gatherers and relied on large animals, such as bison, horse, and mammoth, for food. The Californian Indians also found many plants and sea life that they could use for food. Over time, the California Indians gained more information and knowledge about the land and environment they were living on and were able to use this information as resources for food. They learned how to adapt to the region they were living on: coastal, inland, etc. They found out which food sources were easiest for them to find, hunt, and eat. Even after all the work the California Indians put in into the history, Europeans always seem to be given the credit. In 1848, California Indians were eligible for US citizenship, even though California restricted their rights. In 1934, the Indian Reorganization Act was passed, which allowed the Indian language to be used in reservation schools, called for improved health and educational services, and encouraged traditional Native American arts and crafts. In today’s world, some people believe that California Indian culture no longer exists because they bend in with everyone by driving, watching TV, and speaking English. The California Indian culture is not gone, though; it has only changed. Many prefer to stay on the reservations and socialize with fellow California Indians even though they could seamlessly blend into “white society”.

Coleman, C. (2013). The Extermination of Kennewick Man's Authenticity through Discourse. Project Muse. Retrieved April 2, 2015. (pp. 65-76).

Cynthia-Lou Coleman has a PhD from University of Wisconsin-Madison, an MPS from Cornell University and a BA from Sonoma State University. Coleman focuses on the effects of framing bio political policies that impact Native American communities. She has taught courses on mass media and public relations.

The main idea of this article is that the discovery of the Kennewick Man skeleton led to questions of what determine Native American authenticity. Coleman talks about how the Kennewick Man’s authenticity through discourse is infused with referentials (a substitution for the original). Coleman’s belief is that the authenticity of the Kennewick Man has been lessened by the media exposure it received. Coleman also brings up the issue of science versus religion. Science has gotten in the way of the authenticity of the Kennewick Man. This relates to our course because we are learning about Native American remains, NAGPRA, and the Kennewick Man. This articles deals with all three of these topics and discusses how the Kennewick Man loses its authenticity because of science and media attention. This is an argument that we have been learning about in class; an issue of ethics/religion versus science/research.

Weiss, E. (2001). Kennewick Man's Funeral: The Burying of Scientific Evidence. Politics and the Life Sciences, 20(1), 13-18. Retrieved April 2, 2015. (pp. 13-18).

Dr. Elizabeth Weiss is an anthropology professor whose expertise is in skeletal analyses of osteoarthritis. Weiss has a PhD in philosophy, anthropology and environmental dynamics from the University of Arkansas Fayetteville, a master of arts in anthropology from California State University Sacramento, and a bachelor of arts in anthropology from the University of California Santa Cruz. She also worked at the Canadian Museum of Civilization as a post-doctoral research associate.

The main idea of this article is that reburying skeletons and skeletal remains impedes scientific research and evidence. Elizabeth Weiss believes in using the skeletal remains, including Kennewick Man, for scientific research. The Kennewick Man had Caucasoid features and a basalt or andesite flake in the right hipbone, leading Jim Chatters, a forensic anthropologist, to believe that the skeleton is about 9,000 years old. The government had to inform the public of its intent of repatriating a skeleton, because of NAGPRA (Native American Graves Protection and Repatriation Act). Other skeletal remains have been reburied, justifying the use of the Kennewick Man for scientific study. Most anthropologists believe the remains should be kept for research, however, some anthropologists believe that reburial is actually good for science because it reduces gaps about times and geographic areas of the skeletons. This relates to our course because we are learning about whether skeletal remains should be reburied or kept for scientific study.

Huckleberry, G., Stein, J., & Goldberg, P. (2003). Determining the provenience of Kennewick Man skeletal remains through sedimentological analyses. Archaeological Science, 651-665. Retrieved April 2, 2015. (pp. 651-665).

Gary Huckleberry has a PhD in geosciences from the University of Arizona, specializing in geoarchaeology, geomorphology, soils, and environmental change. He has been studying human-environmental relationships for over 20 years and was an anthropology professor at Washington State University. Julie K. Stein is also an anthropology professor at the University of Washington with a PhD and master’s degree from the University of Minnesota. Paul Goldberg earned his bachelor’s degree in geology from the University of Colorado and his PhD in geology at the University of Michigan.

Gary Huckleberry, Julie K. Stein, and Paul Goldberg focus mostly on the sediments of the Kennewick Man’s skeleton. This helps them understand more about the Kennewick Man. They state that in order to find the original burial location of the Kennewick Man, they must perform a complete investigation and description of the sediments on the skeleton. They believe that studying the skeleton and the sediments on it is useful and helpful for science. They can find the original burial location of the Kennewick Man by analyzing the sediments because the dirt, soil, rocks, etc. on the skeleton will lead them to a specific region where these sediments originated. One thing that the authors could not figure out from the sediments is whether the skeleton was interred or buried by a natural process. The sediments answer many questions about skeletons but there are still some unanswered questions that may never be able to be answered.

Ray, S. (2006). Native American Identity and the Challenge of Kennewick Man. Lexis Nexis. Retrieved April 2, 2015. (pp. 89-155).

S. Alan Ray, the president of Elmhurst College, is a scholar of federal Indian law. Ray has a PhD in the study of religion from Harvard University’s Graduate School of Arts and Sciences and a master’s degree in theological studies from Harvard Divinity School. Ray worked at Harvard Law School and at the University of New Hampshire before becoming the president of Elmhurst College.

The main idea of this article is of the Native Americans and the court system. Ray argues that the court said that the relationship between the remains and the Native American tribes must be a current and progressive one; however, the court failed to take into consideration the perspective of tribes. Ray states that tribes have a right to self-recognition, which allows them to identify and claim remains from their ancestors. Ray suggests that tribes should have the right to determine and identify their ancestors as well as who is a Native American. Ray states that the tribes should have a greater say about evidence than evidence determined under non-tribal sources. He also says that the government doesn’t need to take part in determining whether the remains are Native or not because the tribes and the scientists take care of it. The government just needs to keep an eye on the progress until they reach a decision. This relates to our course because we are studying about NAGPRA and who should have the rights to Native remains. This article focuses more on the legal part of the conflict, which gives a different perspective and new knowledge of the subject.

Walker Jr., D., & Jones, P. (2000). Review: Other Perspectives on the Kennewick Man Controversy. American Anthropologist, 102(4), 907-910. Retrieved April 2, 2015.

Deward E. Walker, Jr. has a PhD in anthropology from the University of Oregon. Walker specializes in ethnology, ethnohistory, and religion, folklore and language. He also studies cultures of the Southwest, such as Hispanic, Hopi, and Navajo. He was an invited member of EPA Region 8’s October Native American Sacred Lands Forum. Peter N. Jones is the director of the Bauu Institute and Press and is also chair of the Society for Applied Anthropology’s Topical Interest Group on American Indians, Alaskan and Hawaiian Natives. His areas of expertise are indigenous North America, NAGPRA, and cultural affiliation.

Walker and Jones believe that Native Americans should have a greater influence in archaeology. They state that anthropologists and archaeologists cannot work with Native Americans in a restrained manner; they must be open to working with the Native Americans and cooperating with them. Both anthropologists and Native Americans are engaged in the media in order to defend themselves and who they believe has the right to claim the Kennewick remains. This relates to our course because we are studying Native Americans and the topic of who should earn the right to claim the remains. Many people have different views of who should own the skeletal remains and it is a topic that we are learning both sides of the argument to.

Trope, F. J. & Echo-Hawk R.W. (2000). The Native American Graves Protection and Repatriation Act Background and Legislative History In The Repatriation Reader: Who owns American Indian remains. Devon A. Mihesuh (Ed). Lincoln and London: University of Nebraska Press. Pp. 124-168.

Jack F. Trope is a partner in the law firm of Sant’Angelo & Trope, P.C., in Cranford, New Jersey. He was also senior staff attorney for the Association on American Indian Affairs in New York City. Finally, he was involved in the enactment of the Native American Graves Protection and Repatriation Act (NAGPRA). Walter R. Echo-Hawk is a member of the Pawnee tribe in Oklahoma. He is a senior staff attorney at the Native American Rights Fund (NARF) in Boulder, Colorado. Lastly, he was a major contributor in the passage of the NAGPRA.

Trope and Echo-Hawk explore the poor protection of the native burial sites by the legal system. According to Trope and Echo-Hawk, “It (NAGPRA) represents fundamental changes in basic social attitudes toward Native peoples by the museum and scientific communities and the public at large.” The main idea of this chapter is the importance of NAGPRA for the Native Americans and their repatriation standards and the protection of Native remains. The authors also mention that the law does have a significant role to play because it should “embody the highest values and ethics of the society that it is intended to serve.” This means that the law has a job in protecting the Native Americans. This relates to our course work because we are learning about Native Americans and repatriation. We have watched videos about the American Indians and Federal Recognition. All of these connect to each other and help us understand each topic better because we learn more about the issue as a whole.

Asuncion, Lucas, "Law Enforcement: Deadly Force Policy and Community-Oriented Policing Programs" (2016). Capstone Projects and Theses. Paper 555.http://digitalcommons.csumb.edu/caps_thes/555 (pp. 1-26).

The goal and topic of Lucas Asuncion’s capstone project was to “gain knowledge on the California Highway Patrol’s use of deadly force policy as well as how community-oriented policing programs work to lower the crime rate so an officer doesn’t resort to using deadly force,” (pp. 2). Asuncion used sociologist Herbert George Blumer’s theory of symbolic interactionism to support his findings. He uses this theory to support his ideas because he says, “Through symbolic interactionism, an officer interprets the actions of the suspect and acts accordingly,” (pp. 5). Asuncion says that police officers use symbolic interactionism to assess a situation and decide whether use of a deadly force is necessary or not.

I liked reading this capstone because it is the first capstone I have read. Not only this, but this capstone actually focuses on a topic that I am interested in, as well. This topic is very relevant today because of the large concentration on police brutality and the Black Lives Mater movement in society. I liked the research that Asuncion conducted and his findings that most police officers will never use their firearm, on a suspect, in their career.

Scott, Allyson, "Almost there : a totally awesome study of animated Disney films and the development of American values" (2012). Capstone Projects and Theses. Paper 391.http://digitalcommons.csumb.edu/caps_thes/391 (pp. 1-33).

Allyson Scott’s main point and topic is the development of American values through animated Disney films. Scott looks at how Disney films have changed over time, along with American’s ideals. She first talks about Tiana from The Princess and the Frog, made in 2010. She points out that Tiana had goals and ambitions, unlike other Disney princesses from earlier films, such as Snow White and Cinderella. Scott uses theorist Henry Giroux and his holistic social theory to support her findings. “I used this theory as a way to examine how the popularity, recognition, and prevalence of these films have an impact on American culture,” (pp. 6).

I enjoyed reading this capstone. I liked that Allyson Scott chose an interesting and unique capstone topic. I liked her ideas that Disney has a very large impact on American society and culture. Disney films have always shaped the way young kids view the world and how they should look and be (especially young girls). As Disney films have progressed and changed, so have our values as a society.

Du Bois, W. (1903). Du Bois, W. E. B. 1903. “The Forethought” and “Of Our Spiritual Strivings” in The Souls of Black Folk. Retrieved October 13, 2016, from http://www.bartleby.com/114/index.html (3 pp.)

W.E.B Du Bois was an American sociologist, historian, civil rights activist, Pan-Africanist, author, and editor. He was active during the beginning of the twentieth century. In “The Forethought”, Du Bois outlines what he has included in and how he structured The Souls of Black Folk. He mentions that some of his ideas in the book are not new or original but that he expands on them and he gives credit to the publishers of books that he has read and gained knowledge from. In “Of Our Spiritual Strivings” Du Bois talks about a “veil”. “…The Negro is a sort of seventh son, born with a veil,” Du Bois wrote. He says the veil is put over African American people to, in a way, separate them from society. Du Bois also talks about double-consciousness, which is “always looking at one’s self through the eyes of others.” He believes that African Americans have this double-consciousness and are able to understand how the rest of society views them.

I liked this reading because I really liked the way that Du Bois wrote the chapters. I thought it was fairly easy to read and understand. I thought it was interesting to read about the double-consciousness and the veil. These are both ideas that I have heard of before but they were conveyed differently; they weren’t called “double-consciousness” and “the veil”. I chose the quote that I did because I liked Du Bois’ definition for double-consciousness and I think it conveyed the meaning of it very clearly.

Weber, M., Parsons, T., & Giddens, A. (1930). “Introduction,” in The protestant Ethic and the spirit of capitalism. London: Allen & Unwin. (18 pp.)

Anthony Giddens is a British sociologist, known for his theory of structuration. In his introduction to Max Weber’s The Protestant Ethic and the Spirit of Capitalism, Giddens says, “Weber adopted the idea that the ‘understanding’ (Verstehen) of meaning is essential to the explication of human action. But he was critical of the notion of ‘intuition’, ‘empathy’, etc. that were regarded by many others as necessarily tied to the interpretative understanding of conduct,” (pp. ix). Giddens states that there are two elements that Weber uses in order to grasp what he is trying to explain: the time period that he wrote the book in, and a relation between the book and Weber’s other projects and studies.

I thought that this reading was a little hard to get through, although interesting. I chose to include the quote that I did because I liked what it said about understanding and human action. In order to explain the actions of humans, it is necessary to understand them. In other words, we need to understand why a human being did something in order to explain that action.

Kafer, A. (2013). Feminist, queer, crip. Bloomington, IN: Indiana University Press. (pp. 1-169)

Feminist, Queer, Crip is a look into disabled bodies and minds and their futurity. Alison Kafer talks about crip theory as well as queer theory and the connections between the two. Kafer’s standpoint on the topic is that crip futurity is not defined by their bodies and their ability/disability.

Kafer’s purpose of the book is to change the mindset around disability and queer theory. She states that “Lee Edelman has famously argued that queers and queer theory would be better off refusing the future altogether,” (pp. 28). She disagrees with this argument and wants to change this stigmatization. At the end of chapter one, “Time for Disability Studies and a Future for Crips”, she mentions “It is my loss, our loss, not to take care of, embrace, and desire all of us. We must begin to anticipate presents and to imagine futures that include all of us. We must explore disability in time,” (pp. 46).

In chapter 2, “At the Same Time, Out of Time: Ashley X”, Kafer talks about the Ashley X treatment. Ashley was diagnosed with “static encephalopathy”. Her parents and doctors agreed that it would be best to attenuate Ashley’s growth as well as remove her uterus and her breasts. Doing this treatment would make the care of Ashley a lot easier on her parents/caregivers. Kafer, however, did not agree with this treatment because it is taking away the rights of Ashley to fully develop and be able to experience “the sensation of… her own arms brushing against her breasts,” (pp. 65). Kafer believes that this is going against disability rights.

In chapter 3, “Debating Feminist Futures: Slippery Slopes, Cultural Anxiety, and the Case of the Deaf Lesbians”, Kafer talks more about feminists and reproduction. She starts by talking about reproductive technologies and how they are used to prevent having a baby with a disability. Kafer brings up how it is “not normal” to want a baby that has a disability. She uses a Deaf lesbian couple to rebuttal this claim. The couple wanted a deaf sperm donor in order to increase their chances of having a deaf baby, like themselves.

In chapter 4, “A Future for Whom? Passing on Billboard Liberation”, Kafer talks about billboards from The Foundation for a Better Life. On the billboards are people with a word of value, such as “courage”, “overcoming”, and “strength”. These billboards make it look like that the disabled people on them “overcame” something to become more “able-bodied”. Kafer says, “Disability appears as an individual physical problem that can best be overcome (and should be overcome) through strength of character and adherence to an established set of community values,” (pp. 89). Kafer believes that there is no need to “overcome” a disability.

In chapter 5, “The Cyborg and the Crip: Critical Encounters”, Kafer mostly discusses Donna Haraway, a feminist theorist, and her view on cyborgs. “Other theorists quickly followed Haraway’s lead, using disability and disabled bodies as illustrations or examples of cyborgism in their own articulations of cyborg theory,” (pp. 105) Kafer says. People who use technology for assistance are considered cyborg. However, Kafer and Haraway

also suggest that there are different kinds of cyborg, “It might be the unnatural cyborg women making chips in Asia and spiral dancing in Santa Rita jail whose constructed unities will guide effective oppositional strategies,” (pp. 113). These women are seen as cyborg because the women making chips have nimble fingers, which make them machine-like in building the chips. The Santa Rita protestors are cyborg because “their anti-nuclear activism is based on coalition politics and affinity groups,” (pp. 113). Even though they do not have any physical disability, they are cyborg because of their actions.

In chapter 6, “Bodies of Nature: The Environmental Politics of Disability”, Kafer discusses the accessibility in nature, such as ramps (for wheelchairs). There needs to be more accessible places in nature, such as beaches and parks, for the disabled body, as well as the older or younger (child) body. Inaccessible nature not only affects the disabled, but also families with small children or grandparents. “’Park rangers are also unable to answer questions about a trail’s usability – its either designated accessible or not, end of discussion.’ This lack of information is mirrored in park maps and other material that make no mention of accessible facilities, or, more often, that assume accessible facilities to mean only one kind of experience,” (pp. 140). There needs to be more information, and more education, about accessibility. Not everyone’s experience is the same, nor is it intended to be the same. We should accommodate all bodies and all experiences.

In chapter 7, “Accessible Futures, Future Coalitions”, Kafer focuses on three issues: trans/disability bathroom politics, environmental justice movements, and reproductive justice movements. She believes that bathrooms need to be a safer place for all. Bathrooms are frequently a place that is very uncomfortable for those who feel they may look different. She also points out that public restrooms aren’t very public; they are being monitored for “inappropriate behavior”, such as homeless people. Environmental illnesses, such as asthma, cancer, and skin rashes, are seen as a mistake made which caused an unnatural disruption. “Environmental studies and activism could benefit from a more critical approach to disability, one that recognizes disability as a cultural, historical, and political category, rather than simply a medical one,” (pp. 158) Kafer says. It could be useful to look at all different perspectives in order to understand disability. She concludes with, “Disabled people have more than a dream of accessible futures: we continue to define and demand our place in political discourses, political visions, and political practice, even as we challenge those very questions and demands. More accessible futures depend on it,” (pp. 169).

Feminist, Queer, Crip by Alison Kafer is not like anything else I have read before. I thought it was interesting to learn more about disability rights, as well as feminism and queer theory. For me, the most interesting chapter was chapter two, about Ashley X and the treatment. I disagreed with some of Kafer’s points of views but it was interesting to hear different perspectives. Maclure, R., & Denov, M. (2006). ‘‘I Didn’t Want to Die So I Joined Them’’: Structuration and the Process of Becoming Boy Soldiers in Sierra Leone. (17 pp.)

This was a study of the young boys and girls and their involvement in Sierra Leone’s civil war. “Between May 2003 and February 2004 the research team conducted a series of interviews with these boys, most of whom were interviewed twice,” (pp. 122). The boys that were interviewed had implied that they were abducted or been forced into the Revolutionary United Front (RUF). It was very difficult for the boys to resist or rebel against the RUF because of how coercive the RUF was. “As the voices of former boy soldiers reveal, the actions and perceptions of youth are a function of their social environments,” (pp. 132).

I liked this reading because I thought it was very interesting to read about how the young boys in a war stricken part of Africa were affected. I have not read anything about Sierra Leone before so I liked reading about something new.

Tagg, John (2003). The Learning Paradigm College. Chapters 5 & 6. Bolton, Massachusetts. Anker Publishing Company, Inc. (22 pp).

In chapters 5 and 6 of The Learning Paradigm College, author John Tagg addresses theories when it comes to students and learning. Tagg said, “Students have theories that are not based on a reading of the college catalog or mission statement… Students come to colleges with well formulated theories-in-use about schooling, about academic institutions in general, that are based on their own previous experience with schools,” (40).

Tagg talks about different learning styles and theories. He talks about American high schools and colleges. He says that American high schools are very focused on grades and memory and not on learning and growing.

To expand on the previous, Tagg talked about the LOGO scale. LOGO stands for learning orientation/grade orientation. People who are learning oriented have “greater abstract reasoning ability; higher levels of sensitivity, self-motivation, and inner directedness; and a greater interest in new ideas and intellectual matters,” (49). Whereas people who are grade oriented “are distinguishable by personality traits that include a strong desire to do the right things and to act in conventional ways,” (50). Tagg also said that people are either entity theorists or incremental theorists. Entity theorists “view intelligence and ability as fundamentally fixed and unchangeable,” (52). Incremental theorists “believe that intelligence and ability are changeable and contingent rather than fixed and fundamental,” (53). In other words, entity theorists think that one cannot change their level of intelligence where as incremental theorists believe there is always room to grow and learn more.

I enjoyed these chapters of John Tagg’s book. I thought it was useful because Tagg mentioned, in detail, theories and ideas that I have not heard before. I think it will be helpful to know the difference between learning orientation and grade orientation in order to know what I am and to try to expand and grow more as a student.

Yosso, T. (2005). Whose culture has capital? A critical race theory discussion of community cultural wealth (1st ed., Vol. 8. Pp. 69-91). Race Ethnicity and Education. (23 pp).

Author Tara Yosso discusses critical race theory and community cultural wealth. One main idea that Yosso constructed is the forms of cultural capital and how they relate to education. These include: aspirational, navigational, social, linguistic, familial, and resistant capital. She used this model to explain how students of color bring their “homes and communities into the classroom,” (69). When it comes to critical race theory and education, Yosso says it “extends a broad literature base of critical theory in law, sociology, history, ethnic studies and women’s studies,” (71).

I liked Yosso’s idea of cultural capital. I like that it explains what it is that students bring with them for education, such as hopes and dreams (aspirational), abilities to navigate education (navigational), abilities to create social contacts (social), language and communication (linguistic), personal experiences with friends and family (familial), and experiences in communities fighting for equal rights (resistance). I believe that this is a good model for what students bring to the classroom. Everyone comes with their own beliefs, opinions, and experiences and we use those to contribute to our education and the education of others.

McGee, R. J., & Warms, R. L. (1996). Anthropological theory: An introductory history (5th ed.). Mountain View, CA: Mayfield Pub. (26 pp).

Authors R. Jon McGee and Richard L. Warms structured this book chronologically. They stated that they have taught theory classes both chronologically and thematically and they discovered that chronologically is the most appropriate. This way, the reader can learn about theories and theorists in order of when they developed so that the reader can see the progression through time. The book is organized in paragraphs with footnotes at the bottom of the page of the authors’ commentary. This makes it easy for the reader to distinguish between a theorist’s essay and the commentary of McGee and Warms. The main ideas in these sections of the book are that sociology is separate from the other sciences and that studies and theories are important to social sciences. The authors state that theory is necessary, otherwise other data is useless. Durkheim talks more about social facts and social change, whereas Weber likes to challenge the works of Karl Marx. Durkheim proposed the idea of social facts to distinguish sociology from the other sciences, like anthropology and psychology. Weber wrote about how status distinctions are characterized by rituals. This means that when an interaction occurs between someone of a perceived “lower” class and a perceived “higher” class, the interaction is considered a ritual.

I liked these sections of the book. I thought that the introduction was very helpful in getting started to read the book. I liked how it detailed how the book is laid out and written, giving the reader an overview of what they will encounter while reading. McGee and Warms also added their opinion on reading original works and why they think they are the best because they have the most accurate information. They warned that with summaries, some information can be lost or misinterpreted along the way. I liked that they included this because they had a good explanation to support their beliefs. I enjoyed the chapter with Durkheim more than the chapter with Weber. I personally found the topic of social facts and behavior more interesting than the topic social class. The Durkheim section connects to another class I am taking because we briefly discussed him and social facts. I agree with Durkheim in that sociology is different from other sciences. It cannot be grouped into one of the other science categories; therefore it needed its own. I was a bit more confused in Weber’s section and when he talked about “castes” and “ethnic segregation”.

McGee, R. J., & Warms, R. L. (1996). Anthropological theory: An introductory history (5th ed.). Mountain View, CA: Mayfield Pub. (18 pp).

The structure of this section of the textbook is written in paragraphs. There are no subtitles or subsections in the chapter, as there are in some other chapters of the book. The main ideas of this section are the thoughts and findings of Herbert Spencer. Spencer was very interested in social beings and society. He believes that “society is neither grounded in organic, mystical traditions nor a result of rational human design. Rather, society reflects natural laws,” (13). Spencer thinks society is constantly changing and learning from the past. Another main point of Spencer’s is that “social evolution was driven by competition among people, through which best suited to survive were selected,” (15). Spencer also compares parts inside of the human body to other objects, such as British governmental structures with the brain (27).

I liked reading about Herbert Spencer. This was the first time I had heard of him, which is why I chose to read this section of the book; I wanted to learn more about him and his idea of the social organism. One thing that I thought was really interesting was his idea about social evolution. When I first read it, it reminded me of Charles Darwin and his natural selection. When I read further, I learned that Spencer actually coined the term “survival of the fittest”, which is a phrase I had always associated with Darwin. I was surprised to learn that it was actually Spencer who came up with the phrase after reading Darwin’s work. I agree with Spencer about how society is changing and learning from the past. I also thought it was interesting that he believes society reflects natural laws. These are some things that I have never thought of or considered before so it is interesting to read about different views and perspectives from philosophers, sociologists, and theorists.

McGee, R. J., & Warms, R. L. (1996). Anthropological theory: An introductory history (5th ed.). Mountain View, CA: Mayfield Pub. (11 pp).

Ruth Fulton Benedict was born in 1887 and died in 1948. She began her career in ethnology but soon became a student at Columbia of German-American anthropologist Franz Boas. Throughout Benedict’s essay, she lacks historical context or evidence to back up her claims. Authors McGee and Warms say this is surprising because Boas “placed such emphasis on historical reconstruction,” (202). Benedict mainly discusses Pueblos and their beliefs and taboos. She gets most of her information from her first teacher, American anthropologist Elise Clews Parsons. Parsons “worked extensively among the Pueblos and published many books on them,” (209). Benedict views anthropology as an interpretive art, therefore uses first person in order to express what she experienced and how the experience seemed to her.

I liked this piece because I liked reading about a female anthropologist and her essay. I thought that it was ironic how many times she would not support her claims with evidence even though Boas was very keen an using historical context. While reading Benedict’s essay, I was reminded of a class I have taken before where we learned about Native Americans. As both this essay and my previous class have talked about, Native American tribes have their own strong beliefs and are a very community-oriented group. I also like Benedict’s view of anthropology. I find it interesting that she thinks of it as an interpretive art, meaning that each individual can interpret findings in their own way based on their past experiences and knowledge.

McGee, R. J., & Warms, R. L. (1996). “The Essentials of the Kula,” in Anthropological theory: An introductory history (5th ed.). Mountain View, CA: Mayfield Pub. (17 pp).

Bronislaw Malinowski was a Polish anthropologist who was born in 1884 and died in 1942. He is regarded as on of the most important 20th century anthropologists. In “The Essentials of the Kula”, Malinowski organizes this essay into five different subcategories. Malinowski discusses the Kula Ring and its significance. “The Kula is a form of exchange,” (McGee, 1996). During the Kula, islanders (of New Guinea) trade “soulava” (red shell discs necklace) and “mwali” (arm-shells) for a short period of time and then continue to trade them. The reason for this is because “these objects are not owned in order to be used; the privilege of decorating oneself with them is not the real aim of possession,” (McGee, 1996).

I liked reading this piece because it was all new information for me. I had never heard about this traditional exchange that the people of New Guinea participated in. It was very interesting to learn about their culture and history. I liked that the items being traded were not owned for vanity or superficial reasons, but for pride. I also found it interesting that even though Malinowski is Polish, he was studying and doing research on New Guinea.

McGee, R. J., & Warms, R. L. (1996). “Energy and the Evolution of Culture,” in Anthropological theory: An introductory history (5th ed.). Mountain View, CA: Mayfield Pub. (20 pp.)

Leslie White was an American anthropologist born in 1900 and died in 1975. He is best known for his theories of cultural evolution. In the essay “Energy and the Evolution of Culture” White states that “in the case of man, the biological urge to live, the power to invent and to discover, the ability to select and use the better of two tool or ways of doing something – these are the factors of cultural evolution,” (McGee 1996). White structured his essay in a paragraph format, making it easy and smooth for readers to read. White’s main point is that cultural evolution is important. He believes that cultural evolutionists know more than biologists and that they have made discoveries and better ways of doing things.

I thought that this essay was interesting. I liked seeing the point of view of White because his perspectives as a cultural evolutionist are different and new to me. I did not know about cultural evolution before reading White’s essay. I liked how White compared culture to behavior: “Culture is a kind of behavior. And behavior, whether of man, mule, plant, comet or molecule, may be treated as a manifestation of energy,” (McGee, 1996). I thought that this was pretty accurate because the cultures that we live in do shape our behavior and our social interactions in that culture.

McGee, R. J., & Warms, R. L. (1996). “The Cultural Ecology of India’s Sacred Cattle,” in Anthropological theory: An introductory history (5th ed.). Mountain View, CA: Mayfield Pub. (16 pp.)

Marvin Harris was an American anthropologist who was highly influential in the development of cultural materialism. I liked that he is a more modern theorist, as he was born in 1927 in New York and died in 2001. Harris’ main point is, “The degree of the observance of taboos against slaughter and beef-eating reflect the power of these ecological pressures rather than ahimsa; in other words, ahimsa itself derives power and sustenance from the material rewards it confers upon both men and animals,”(pp. 278). The structure of the essay is set up in ten subsections (milk production, traction, dung, beef and hides, pasture, useful and useless animals, slaughter, anti-slaughter legislation, old-age homes, and natural selection) to support his thesis.

I liked this reading because I liked learning more about India and their sacred cow. I also like that Harris stated that he has never been to India so his argument is based on many readings. I did not know that Indians use cow dung as cooking fuel, so it was interesting for me to learn about the ways cows are useful and sacred. I liked the quote by Gandhi said, “Why the cow was selected for apotheosis is obvious to me. The cow was in India the best companion. She was the giver of plenty. Not only did she give milk but she made agriculture possible,” (pp. 289).

McGee, R. J., & Warms, R. L. (1996). “The Morality of the Gene,” in Anthropological theory: An introductory history (5th ed.). Mountain View, CA: Mayfield Pub. (6 pp.)

Edward O. Wilson is an American biologist, researcher, theorist, naturalist, and author. Wilson is known as “the father of sociobiology” and “the father of biodiversity.” Wilson discusses sociobiology in this chapter of his book. His main question is “How can altruism, which by definition reduces personal fitness, possibly evolve by natural selection? The answer is kinship: if the genes causing the altruism are shaped by two organisms because of common descent… the propensity to altruism will spread through the gene pool,” (pp. 373-374). Wilson is saying that we care for and have concern for others because of “kin selection theory” and our familial relationships. Wilson believes that “behavior is no more than a visible expression of genetic information,” (pp. 375).

I like this chapter by Edward O. Wilson. I liked his thoughts and perspectives on genes and altruism. I thought that his main point about altruism because of kinship was interesting. I agree with this because as humans, we naturally care for our friends and family, and because of this, that care can extend to other beings, as well. This can be seen in everyday society, for example, if a person is carrying too many items and drops one or needs help opening a door, most people will pick up the dropped item or open the door for them.

McGee, R. J., & Warms, R. L. (1996). “Interpreting the Origins of Gender Inequality: Conceptual and Historical Problems,” in Anthropological theory: An introductory history (5th ed.). Mountain View, CA: Mayfield Pub. (16 pp.)

Eleanor Leacock was an anthropologist and social theorist who was very involved in the feminist movement. Leacock was a Marxist and refers to him and his ideas often in her work. “Leacock is arguing that her reading of the ethnography shows that women and men participated fully in production before their societies were profoundly affected by Europeans. If they did so, then, from a Marxist viewpoint, it would be a logical necessity that both men and women participated fully in political decision making as well,” (pp. 412). She believes that men and women should have equal rights and participation in all aspects of a community. Leacock believes that it is important for women to not only be seen as wives and sisters, but as authority figures who help contribute to the function of society.

I liked Leacock’s essay because I like her ideas and her standpoint. She was a feminist and believed in the rights and power of women. She thought that if women had authority in one aspect, they should also have authority in other aspects. Leacock referenced Marx a lot in her essay and she was very supportive of the Marxist point of view.

McGee, R. J., & Warms, R. L. (1996). “Symbols in Ndembu Ritual,” in Anthropological theory: An introductory history (5th ed.). Mountain View, CA: Mayfield Pub. (pps. 449-467) (19 pp.)

Victor Turner was a British cultural anthropologist. He is best known for his work on symbols, rituals, and rites of passage. In his essay “Symbols in Ndembu Ritual,” the Ndembu are people who live in Zambia in southern Africa. Turner talks about their culture and the symbolic milk tree. The milk tree is representative of their culture because, as Turner states, it “is the place of all mothers of the lineage. It represents the ancestress of women and men,” (pp. 451). Along with the milk tree, Turner also focuses on the rituals of the Ndembu. Turner says that rituals are phases. He says that the different classes of rituals are situated in different categories.

I thought that this reading was fairly interesting. It was a little confusing to read but I think that Turner’s main points are interesting. I liked the idea of the milk tree and that the Ndembu people believe that the milk tree is where we all began and gives and sustains life. This is not like anything else that I have read before because I have never heard about the Ndembu people of Zambia before.

McGee, R. J., & Warms, R. L. (1996). “Structures, Habitus, Practices,” in Anthropological theory: An introductory history (5th ed.). Mountain View, CA: Mayfield Pub. (pps. 492-508) (17 pp.)

Pierre Bourdieu was a French sociologist, anthropologist, philosopher, and an intellectual. He focused mostly on the dynamics of power in society. In “Structures, Habitus, Practices,” Bourdieu discusses the relationship between objectivism and subjectivism. He “finds both of these positions inadequate and proposes the idea of habitus as, in part, a way to resolve the conflict between objectivism and subjectivism,” (pp. 493). Habitus is inscribed into the physical and mental body and mind of an individual. It shapes how we view the world and it is constructed by the individual’s own previous experiences.

This reading was difficult to read and to fully understand. McGee and Warms’ footnotes helped me to have a better understanding of the meaning of habitus. I personally like Bourdieu, although I do find his works hard to decipher. I liked his idea of habitus and how it was a way to settle the debate between objectivism versus subjectivism.

McGee, R. J., & Warms, R. L. (1996). “A Tale of Two Pregnancies,” in Anthropological theory: An introductory history (5th ed.). Mountain View, CA: Mayfield Pub. (pps. 492-508) (11 pp.)

Lila Abu-Lughod is an American Palestinian anthropologist. Abu-Lughod’s father was a Palestinian academic and her mother was an American sociologist. In this essay of “A Tale of Two Pregnancies,” Abu-Lughod describes her experiences as a pregnant woman, as well as the experiences of the pregnant women in Egypt who shared their lives with her many years prior. During Abu-Lughod’s own pregnancy, she realized and understood many things that she did not quite get before. She also talked about the theory of “blocking”, which is “how conception could be blocked by a sudden fright, by being confronted with someone who has come back from a funeral, or by a donkey who has just given birth,” (pp. 541). Abu-Lughod says that she was scared of pregnancy when the women would offer to take her to healers.

I thought that Lila Abu-Lughod’s essay was very interesting. I liked reading about her experiences while she was pregnant and also of the stories of her time in Egypt with other pregnant women. I had never heard of the theory of blocking before and I thought it was an interesting concept to be scared of conception because of other events that are happening.

McGee, R. J., & Warms, R. L. (1996). “Disjuncture and Difference in the Global Cultural Economy,” in Anthropological theory: An introductory history (5th ed.). Mountain View, CA: Mayfield Pub. (pp. 567- 585) (19 pp.)

Arjun Appadurai is a contemporary social-cultural anthropologist born in India. He is known as a major theorist in globalization studies. In his article “Disjuncture and Difference in the Global Cultural Economy”, Appadurai discusses the tensions between cultural homogenization and cultural heterogenization in the context of global interactions. Cultural homogenization is when local, smaller cultures are engrossed by a larger, more dominant culture, therefore making all the cultures the same. Cultural heterogenization is more diversity with more cultures. “The globalization of culture is not the same as its homogenization, but globalization involves the use of a variety of instruments of homogenization that are absorbed into local political and cultural economies, only to be repatriated as heterogeneous dialogues of national sovereignty, free enterprise, and fundamentalism,” (pp. 580).

I thought that this article was interesting and it was new material to me. I had never heard of the terms “homogenization” and “heterogenization” before so I thought that it was interesting to read about these concepts. I liked Appadurai’s argument that fear of cultural invasion in not only exclusive to Americanization, but it is a global issue.

McGee, R. J., & Warms, R. L. (1996). “From Jíbaro to Crack Dealer: Confronting the Restructuring of Capitalism in El Barrio,” in Anthropological theory: An introductory history (5th ed.). Mountain View, CA: Mayfield Pub. (pp. 587- 602) (16 pp.)

Philippe Bourgois is a Professor of Anthropology and Director of the Center for Social Medicine and Humanities in the Department of Psychiatry at UC Los Angeles. In this essay, Bourgois analyses Nuyorican culture. Nuyoricans are people are who are born and raised in New York City but come from Puerto Rican descent. Many of the Nuyoricans were surrounded by a jíbaro (hillbilly) culture. Bourgois believes that this made them feel racially inferior. He says that because “America was built on racial hierarchy and on blame-the-victim justifications for the existence of poverty and class distinctions,” (pp. 600) this made it difficult to demonstrate ethnographic data “without falling prey to a… racist voyeurism,” (pp. 600).

I liked this essay by Philippe Bourgois and I thought that it was very interesting to read. I had never heard of the term “Nuyoricans” so I thought it was interesting to learn about some new words and phrases that were new to me. I liked Bourgois’ thoughts about how the Nuyoricans felt racially inferior because of the culture that they grew up in. Even though they weren’t born in Puerto Rico, doesn’t make them any less Puerto Rican. And also, even though they have Puerto Rican ancestry, that doesn’t make them any less American.

American, P. A. (2013). Diagnostic and statistical manual of mental disorders (dsm-5®).Retrieved from https://csumb-primo.hosted.exlibrisgroup.com/primo-explore/fulldisplay?docid=01CALS_ALMA993335973402923&context=L&vid=01CALS_UMB&search_scope=01CALS_UMB&tab=books_local&lang=en_US (pgs. 5-783)

The Diagnostic and Statistical Manual of Mental Disorders (also called the DSM-5, because this is the fifth edition) is used to evaluate diagnostic criteria of mental disorders. The DSM-5 is used by clinicians, psychiatrists, physicians, and professionals for a better understanding of diagnoses. The DSM-5 was first published in 1844 and was used for information about institutionalized mental patients and to help improve the care of and for these patients. With the more recent editions, the goal of the DSM-5 is to “provide guidelines for diagnoses that can inform treatment and management decisions,” (pg. 6). The manual covers all different types of mental disorders from schizophrenia, bipolar disorder, depressive disorder to addictive disorders, obsessive-compulsive disorder, eating disorders, and anxiety disorders. The manual measures the severity of a mental disorder on a five-point scale, which the clinician uses to determine the severity of the person’s condition. The scale assessment may be used over time to see if the person has improved or not.

The DSM-5 helps me better understand how clinicians diagnose and evaluate those with mental disorders. It explains the different types of disorders, the risk factors associated with them, the prevalence they could be shown depending on the individual, and other disorders that could also be present (comorbidity).

California strategic plan on reducing mental health stigma and discrimination. (2009). Sacramento, CA: California Dept. of Mental Health. (pgs. 8-52).

The California Strategic Plan on Reducing Mental Health Stigma and Discrimination is a manual that hopes to educate people on mental health and the stigma that surrounds it. It is designed to help others understand their impact on those with mental disorders. The introduction states that stigma and discrimination can be even worse to deal with than the mental health condition itself. The main point of the plan is to reduce mental health stigma by raising awareness and educating people about it so that they understand it better and are less likely to discriminate

This plan to help reduce mental health stigma is useful for anyone to read because it explains the different types of stigma and how people are affected by it. It also outlines some strategic directions to implement in order to reduce the stigma.

Clark, W., Welch, S. N., Berry, S. H., Collentine, A. M., Collins, R., Lebron, D., & Shearer, A. L. (2013, May). California’s Historic Effort to Reduce the Stigma of Mental Illness: The Mental Health Services Act. Retrieved October 5, 2017, from https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3698820/

California’s Historic Effort to Reduce the Stigma of Mental Illness talks about the work and initiatives done in California to help reduce mental health stigma. Part of the efforts include a comprehensive statewide plan called the Mental Health Services Act (MHSA). MHSA provides support and funding for prevention and wellness and expanding services to those who may not have any. California’s efforts to reduce stigma have been taking place for over ten years. Researchers are still finding the best strategies by conducting surveys to gather knowledge of what the general public understand. Part of the efforts include awareness of mental health and stigma starting as young as elementary school in order to reduce the stigma later on in life.

This article gives me a better understating of all of the efforts being used to try to educate and raise awareness. Stigma is a well-known framework and the effects it has on people are negative. The efforts put by California are a great start to get the conversation going and raising more awareness across the country.

Karnieli-Miller, O., Perlick, D. A., Nelson, A., K. M., Corrigan, P., & Roe, D. (2013, May 24). Family members' of persons living with a serious mental illness: Experiences and efforts to cope with stigma. Retrieved October 5, 2017. (pgs. 254-262).

Family Members’ of Persons Living with a Serious Mental Illness: Experience

and Efforts to Cope with Stigma focuses on how mental health stigma can affect the families of those with mental illnesses. Families of children with mental illness also receive stigma when others find out about the child with the mental illness. Coping strategies include not sharing information about their child’s mental illness or trying to confront the stigma and educate the person stigmatizing.

This article is interesting to me because it is important to see how stigma can directly or indirectly affect those that don’t have a mental illness, but are related to and close to someone who does.

Sanden, R. L., Bos, A. E., Stutterheim, S. E., Pryor, J. B., & Kok, G. (2015, January 19). Stigma by Association Among Family Members of People with a Mental Illness: A Qualitative Analysis. Retrieved October 5, 2017, from http://onlinelibrary.wiley.com/doi/10.1002/casp.2221/full (pgs. 400-417).

Stigma by Association Among Family Member of People with a Mental Illness: A Qualitative Analysis discuses stigma by association from neighbors and community members and also from mental health professionals. Many times parents are blamed and put at fault for their child’s mental illness by mental health professionals. The stigma these family members receive affects their mental well-being and their social lives.

This article is interesting because it talks about how parents are stigmatized by mental health professionals. I think this is shocking and upsetting because the professionals should be understanding and help give the parents tools to deal with stigma and other obstacles that come with having a child with a mental illness.