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Oct 30, 2023

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Week 2 I really liked the reading by Jason Leon because of how deeply in-depth he described the journeys that migrants take to cross the border to the United States. Jason De Leon's work brought the experiences of immigrants to life by truly showing the deadly conditions the migrants are experiencing. His work helps raise awareness about what’s going on with these migrants attempting to cross the border. I never knew that the journeys that migrants take are this rigorous or that the government has put sensors under the territory by the border. I found both of those things very surprising because I was unaware of what migrants actually go through when crossing the border. His work also encourages empathy in the readers by describing the terrible conditions that the immigrants face on their journeys. I also really enjoyed the reading by Nancy Scheper-Hughes about organ-stealing rumors because I learned a lot from it. While I knew about organ donations, I was aware of the black market for organs and how organs are being stolen in several countries. I was really surprised at how big of an issue this is, yet many people are not aware of most of it. Most people most likely see this as rumors and don’t think too deeply about it. I like how Scheper-Hughes was able to dig deeper into this issue and describe what the organ market really looks like. When Scheper-Hughes mentions “structural violence,” the violence of everyday life that affects the bodies and minds of the urban poor, she means that the urban poor are not able to meet their basic needs in life which causes them harm. In relation to her writing, that means that the poor are not able to afford the standard of living which may cause them to do things like sell their organs. Racism is an example of where we see structural violence in the US. There is racism in the structural and political structure of the country, which leads to inequality for many racial minority groups. Week 3 The Miner article challenges us to confront ethnocentrism by presenting American cultural practices in an exaggerated and unfamiliar way. This made me question my own biases about other cultures since Miner can make American culture seem this way. I found it interesting how Miner made the American culture seem unfamiliar to us by describing it at the Nacirema. This makes people more aware of how they may see their own cultures as normal, but judge others. Miner describes common things that we do, like brushing our teeth, going to the bathroom, and seeing the doctor in a strange way. While I was reading, I was thinking about how weird all of these traditions sounded until I learned the truth about them. I think it is important that Miner wrote his article referring to Americans as the Nacirema because it allows the reader to put aside any biases they have about the culture and allows Americans to see their own culture from an outsider's point of view. To update this story about the Nacirema culture today, I would

describe social media and technology today from an outsider’s point of view as their own Nacirema rituals. Lila Abu-Lughod rejects the use of the word "saving” because the word comes with many assumptions on what they need saving from and portrays them as oppressed as if they need Western culture to save them. Abu-Laghod also mentions that historically “saving” other cultures was a way for Western culture to force their values and customs on others. She also suggests that cultural relativism is not adequate in approaching cultural diversity because cultural relativism can be used to justify harmful practices in a culture. On the other hand, cultural diversity respects cultural differences and human rights. She suggests that instead of imposing our Western values on people to “save” them, we should listen to what the people we’re trying to “save” actually want. I think that the point of her work is to encourage people to be more informed about certain cultural and gender issues before trying to solve them. Week 4 I enjoyed reading Barbara Myeroff’s ethnography. I think that is was interesting how she decided to study people of her own culture. As she describes the experiences of her fieldwork in detail, she uses many key anthropological fieldwork strategies in her research. One research strategy she used was participant observation. Myeroff observed the participants’ daily lives, while also participating in in at times. Reflexivity was another strategy she used. She was aware that identity of being Jewish herself played a apart in her fieldwork abd why she chose to study Jewish elders. She was also aware of the role that she is playing their lifes. She also used anonymity in her fielworkd by protecting the identities of the Jewish elders she was studying. She changed any identifying characteristics and their names to protect their privacy. I also liked Siena Craig’s ethnography and found it interesting to learn about the Tibetan healers.The detailed description that Craig provides of a stack of notebooks, religious texts, and binders of reciepts on a wooden table in the main room of the brother’s home gives a lot of insight into the culture of Tibetan healers. The description into what is in these notebooks and how there is a “doctor’s network” in them is important as we learn more about the Tibetan healers throughout the ethnography. We are also given insight into the languages used by Tibetan healers. We learn about the importance of this stack of notebooks and texts by learning about the long journey they go through Jomson and Kathmandu. Week 5 I enjoyed reading “Shakespeare in the Bush” by Laura Bohannan because her experience shows how language and storytelling can shape our thinking, both for the anthropologist and her Tiv informants. An example from the text that shows this is when Bohannan attempts to narrate "Hamlet" in the Tiv language showing that certain cultural concepts and beliefs don't directly translate. For example, the Tiv elders struggle to understand the concept of a ghost, which is important to the play. This emphasizes how cultural and linguistic differences can lead to different interpretations of stories. When Bohannan adapts

the story to align with the Tiv culture, she changes the plot, which her audience understands better. This shows how storytelling can be adapted to local context. The Tiv people also have an oral tradition of storytelling, while "Hamlet" is a written play. This also affects how the story is understood by the Tiv people. It emphasizes the idea that the medium of storytelling also impacts its interpretation. This experience speaks to the Sapir-Whorf Hypothesis, which suggests that language shapes thought. In the reading, the Tiv language and culture influence how "Hamlet" is understood, showing how language shapes our understanding. The reading also speaks to cultural relativism, which emphasizes understanding cultures on their own terms. Bohannan's adaptation of Hamlet reflects the idea that cultures have their own unique interpretations. In our daily lives, we can find examples of how language and storytelling shape our thinking. One example is how news stories are framed in a way that influences our perception of events. Advertising also often uses language and storytelling techniques to shape our thinking into wanting to buy their products. The author uses the term "technology" to describe love letter writing and literacy practices as a way of emphasizing their transformative and developmental impact on the Nepali village. She uses the word “technology” as an approach that brings change to society. Love letter writing and literacy act as tools that lead to significant shifts in society, causing it to move away from an arranged marriage and towards elopement. The three levels of analysis are social analysis, historical analysis, and intertextual analysis. Socially, the power dynamics are shown as love letters and literacy practices that empower women by giving them a voice. This challenges traditional gender roles and expectations. The shift from arranged marriages to elopement signifies a change in how relationships and marriage decisions are negotiated. It implies a shift in power from the older generation and traditional norms to the younger generation who can now express their feelings and preferences through letters. Historically, writing love letters and literacy may have been introduced as a result of outside influences. The author's use of "technology of development" implies that these practices are not isolated, but are part of the broader historical process of modernization. The intertextual aspect suggests that love letters are not just isolated expressions of affection but are influenced by many social, cultural, and literary texts. There are many different sources of influence, like cultural norms and modern ideas, that affect the writing of love letters. Week 6 I was interested in "How Did Jews Become White Folks” because of how Brodkin examines the transformation of racial categories and their impact on several populations of people, specifically 20th-century immigration to the United States. The institutions that Brodkin believes played a role in reshaping the racial landscape and upper social mobility after World War II are government programs like the GI Bill, VA, and FHA mortgage programs. She describes these programs as "affirmative action for whites" because they provided significant economic and social benefits to white veterans and homeowners, while often excluding and discriminating against people who are not white. These programs encouraged the accumulation of wealth and helped create a predominantly white middle class, reinforcing racial differences in society. I agree with this analysis because it highlights how government policies, even those that

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seem neutral on the surface, can have racially discriminative consequences. These programs were meant to promote economic advancement and homeownership, but mostly only benefited white Americans. This contributes to the racial inequality in the United States. These programs emphasize the importance of recognizing historical patterns of white privilege and how it continues to shape society today. Digital activism or hashtag activism creates opportunities to challenge misperceptions and misrepresentations in the mainstream media in several ways. One way is that hashtag activism allows underrepresented populations of people to amplify their voices and share their own stories. In situations like the aftermath of Michael Brown's death in Ferguson, social media provides a platform for people who are affected by the events to share their experiences, which could be very different than mainstream media narratives. This helps provide us with a more complete understanding of the situation. Social media also allows activists to share photos, videos, and firsthand accounts, helping against biased or incomplete reporting. This can serve as evidence and help against false narratives. Hashtags also quickly trend and reach a global audience. This means that issues that might otherwise go unnoticed can gain widespread attention. While digital activism has its benefits, there are also negative sides to current social media culture and drawbacks to relying on social media for everyday news. Social media is a place where information spreads very quickly, even if it's false. False information can go viral quickly, leading to public confusion and causing people not to trust it. Hashtag activism can sometimes lead to shallow engagement, where people simply share or like posts, but don’t take any real action offline. This makes it seem like meaningful activism but does not lead to real-world change. Digital activism and hashtag activism can help challenge misrepresentations in mainstream media, but it's important to be aware of the risk of relying solely on social media for news. Week 7 I liked reading Farmer’s work because it made me think about the complex issues surrounding calamities and violence, particularly in the context of his experiences in Haiti and Rwanda. I think that there are a lot of factors that underlie such calamities, such as the Rwandan boys from the landmine encounter. The root of these calamities is related to the historical and social factors that contribute to violence. This could be colonial legacies, racial and ethnic tensions, or economic differences. It’s important for individuals to find a way to safeguard their health amidst these violent historical shadows. It involves more than just addressing immediate health concerns but also tackling broader structural issues that lead to violence and its consequences. I think that initiatives related to public health, mental health support, and conflict resolution could help. I believe that long-term efforts to address historical trauma to help people heal from it are also important. Health intertwines with the concepts of ethnicity and nationalism. Ethnic and national identities can shape access to healthcare and healthcare inequalities. Discrimination disparities in healthcare resources are often linked to

these identity factors. To ensure inclusive healthcare, it's essential to recognize the impact of ethnicity and nationalism on health outcomes. Farmer’s work interested me in the complex relationships between violence, health, and identity in our efforts to prevent future calamities, like the one with the Rwandan boys in the landmine. I enjoyed reading Audra Simpson's "Mohawk Interruptus" because it provides an interesting examination of the Mohawk Nation's experiences and how they challenge traditional notions of ethnicity and nationalism. The Mohawk Nation's assertion of sovereign rights in the face of state-imposed borders illuminates the complexities of indigenous identity and belonging in the contemporary world in a few different ways. One key aspect that challenges conventional notions of ethnicity and nationalism is the Mohawks' insistence on their own criteria for political belonging and citizenship. They don't conform to the prescribed definitions set by the settler states. This shows that there is an apparent disconnect between indigenous and state perspectives on identity. The Mohawks assert their sovereignty as a nation, and this self-definition runs against the nation-states' attempts to regulate indigenous identity. They also continue to assert their sovereign rights, even in the face of border regulations and state policies that aim to limit their autonomy. This challenges the idea that indigenous identities are defined by the nation-states that surround them. Instead, it shows the dynamic nature of indigenous identities, rooted in their own historical and cultural contexts. The experiences of the Mohawk Nation also reshape our understanding of what it means to belong to a nation or ethnic group today. They show that belonging to a group is not only about being legal and meeting certain criteria but is about our historical and cultural roots. "Mohawk Interruptus" highlights how the Mohawk Nation's experiences challenge and redefine traditional notions of ethnicity and nationalism. Their struggles serve as a powerful example of the complexity of indigenous identity and its transformation even with state regulations. Week 8 In Evelyn Blackwood's ethnography of the Minangkabau people, economic activities such as out-migration to urban areas have a profound impact on local notions of gender and sexuality. Migration exposes individuals to diverse worldviews and lifestyles that may challenge traditional gender norms, prompting a reevaluation of gender roles and sexual identities. The economic independence gained through migration can empower individuals to explore and express their own gender and sexual identities, even when these identities deviate from established norms. Upon returning to their home communities, these individuals can become agents of change, inspiring others to question and reshape local ideas of gender and sexuality, contributing to an ongoing process of challenging dominant gender ideologies. Blackwood’s "coming out" in the field reveals the complex experience of real-life events for the researcher during her fieldwork impacted the way I read the text because it created a sense of understanding. It made the reading was more interesting for me because I was able to see how the author tried to conform to her partner's beliefs. It allowed me to see the author’s perspective

a little more by understanding how her view of gender identity and sexuality went against her partner’s beliefs. In Emily Martin's “The Egg and the Sperm,”, she highlights how scientific narratives imbue cultural stereotypes about gender roles into descriptions of biological processes, such as reproduction. This practice can lead to the personification and attribution of character, personality, and intention to eggs and sperm, reinforcing traditional gender norms and hierarchies. These gendered imaginations of biological entities contribute to contemporary social debates around women's health choices by perpetuating cultural assumptions about women's roles in reproduction. For instance, the framing of eggs as passive and sperms as active may influence discussions on reproductive rights, such as amniocentesis, abortion, and fetal surgeries, by shaping public perceptions of women's agency and decision-making in matters related to pregnancy and childbirth. When Martin states, "Waking up sleeping metaphors in science," she is referring to the process of critically examining and challenging the underlying cultural assumptions and biases that exist within scientific language and narratives. Anthropologists are uniquely positioned to take on this task because they have the expertise to explore the cultural dimensions of scientific knowledge. Their training in understanding the interplay between culture, language, and social practices equips them to uncover and critique the hidden cultural narratives within scientific discourse, revealing how these narratives can shape and sometimes limit our understanding of the natural world. By "waking up" these metaphors, anthropologists can contribute to a more nuanced and inclusive scientific understanding that is free from gender stereotypes and other biases. Week 9 I found "When Brothers Share a Wife” by Melvyn Goldstein interesting because he discusses the practice of fraternal polyandry and the reasons behind it. He examines two prevailing theories explaining this practice and presents an alternative explanation based on his research and observations. The first theory is the economic theory. According to this theory, the practice emerges as a practical response to the scarcity of arable land in the high-altitude Tibetan plateau. Land is a valuable resource in Tibetan society, and by sharing a wife, brothers can also share the land, preventing it from being divided into increasingly smaller and less productive plots. The second theory is the ecological theory, which suggests that the harsh environmental conditions in the region, including a short growing season and limited resources, make it challenging for multiple families to sustain themselves. Therefore, by practicing fraternal polyandry, brothers can pool their resources and labor to improve their chances of survival. Goldstein has an alternative explanation for this practice. He challenges both the economic and ecological theories and argues that while these factors play a role, they do not entirely explain the practice of fraternal polyandry. Instead, he emphasizes the importance of understanding the broader social and cultural context in which fraternal polyandry occurs. He suggests that the

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practice should also be seen as a strategic way to maintain family unity. By having all brothers marry the same woman, they ensure that the family's assets and resources remain intact and undivided. This is crucial in a society where family and communal support are essential for survival. Goldstein refers to this as the "fraternal egalitarian" model, where the brothers' primary goal is not just economic survival but also social cohesion. By sharing a wife and their resources, they can maintain a stronger family. This unity provides them with a better chance of survival and success in their harsh environment. Goldstein's logic and steps of reasoning involve not only considering economic and ecological factors but also the social and cultural dynamics within Tibetan society. He argues that fraternal polyandry is a complex practice that cannot be explained by a single factor and that understanding the social, familial, and economic implications is essential to gaining a comprehensive view of the practice. Goldstein's alternative explanation highlights the significance of family cohesion as a driving force behind the practice. Donna Haraway's concept of multi-species kinship is a central theme in “Staying with the Trouble: Making Kin in the Chthulucene.” It emphasizes the interconnectedness of all living beings on Earth. Haraway's idea of multi-species kinship challenges the traditional understanding of kinship, which typically involves relationships within human families or communities. She argues that to address the ecological and social challenges of our time, we need to expand our idea of kinship to include all species on Earth. She calls for recognizing our deep and interdependent connections with the non-human world. Multi-species kinship encourages us to consider the ways in which humans are linked to other species through ecosystems, evolutionary histories, and coexistence on this planet. It implies that humans have ethical responsibilities towards other species and the environment, and these relationships should guide our actions in the Anthropocene. Haraway introduces the concepts of the Anthropocene and Capitalocene to address the transformations of our world, regarding environmental and socio-economic issues. The Anthropocene is an epoch in which human activities have significantly impacted the Earth's systems, leading to environmental changes such as climate change, species extinction, and altered ecosystems. It focuses on the role of humans as a geological force. Capitalocene, a term often associated with eco-Marxist thinking, emphasizes the role of capitalism in driving environmental degradation and social inequality. Haraway argues that the Capitalocene complements the Anthropocene, highlighting the economic and political structures that underlie ecological crises. Haraway's distinction between the Anthropocene and Capitalocene as "transitions and boundaries" rather than full eras shows that these concepts are not rigid, discrete periods but rather interrelated. They represent complex and dynamic socio-environmental changes that are evolving. The difference between the two lies in their emphasis. The Anthropocene underscores the geological consequences of human activities on a global scale, while the Capitalocene highlights the socio-economic and political dimensions, specifically the role of capitalism, in shaping our ecological reality. Haraway's argument encourages a more nuanced understanding of the interplay between human activities, economic systems, and environmental challenges.