Fears that white women were being coerced into prostitution led to the “white slavery” scare of the 1910s, spurring a concerted attack on brothels by progressive reformers. These reformers used the emergency of World War I to close public brothels, pushing America’s sex markets into clandestine spaces and empowering pimps’ control over women’s sexual labor.

These women turned to prostitution on a casual or steady basis as a survival strategy in a sex segregated labor market that paid women perilously low wages, or in response to family disruptions such as paternal or spousal abandonment.

Consequently, reforms were enacted during that time, such as the legalization of recreational marijuana in an increasing number of states and the passage of the Fair Sentencing Act of 2010 that reduced the discrepancy of crack-to-powder possession thresholds for minimum sentences from 100-to-1 to 18-to-1. Prison reform legislation enacted in 2018 further reduced the sentences for some crack cocaine–related convictions. While the War on Drugs is still technically being waged, it is done at a much less intense level than it was during its peak in the 1980s.

War on Drugs, the effort in the United States since the 1970s to combat illegal drug use by greatly increasing penalties, enforcement, and incarceration for drug offenders.

Lyrics were often politicised or critical of what was increasingly seen as a country run by arcane and regressive institutions.

The surge of – and appetite for – the punk scene in the late 1970s and early 1980s wasn’t limited purely to the music. It became an ideology, spawning literature, poetry, fashion and political defiance

Ideally we would all get much better at preventing bullying, ensure that children and professionals understand neurodiversity, and foster a sense of Weird Pride in those who are at risk of becoming outcasts.

Today, anthropologists recognize that human cultures constantly change as people respond to social, political, economic, and other external and internal influences—that there is no moment when a culture is more authentic or more primitive.

And because eating is almost always a group event (asopposed to sex

All animals eat, but we are the only animal that cooks. So cooking becomesmore than a necessity, it is the symbol of our humanity, what marks us offfrom the rest of nature.

it is more importantthan sex

The tradition of decorating Christmas trees comes from Germany.

So, starting in July 2019, Blackley began extreme baking. To make sourdough bread, bakers need to ensure the yeast is alive, active, and in balance with the ambient bacteria. They create a moist environment made of water and flour, and continually feed the yeast flour. When the yeasts digest the sugars, they release carbon dioxide, which makes the bread rise.

Such descriptions help readers better understand the internal logic of why people in a culture behave as they do and why the behaviors are meaningful to them.

A thick description explains not only the behavior or cultural event in question but also the context in which it occurs and anthropological interpretations of it

The topmost bony part of the nose is formed by the nasal part of the frontal bone, which lies between the brow ridges,[3] and ends in a serrated nasal notch.[4] A left and a right nasal bone join with the nasal part of the frontal bone at either side; and these at the side with the small lacrimal bones and the frontal process of each maxilla.[3] The internal roof of the nasal cavity is composed of the horizontal, perforated cribriform plate of the ethmoid bone through which pass sensory fibres of the olfactory nerve. Below and behind the cribriform plate, sloping down at an angle, is the face of the sphenoid bone.

Formally, however, autistic children continued to be diagnosed under various terms related to schizophrenia in both the DSM and ICD,[4] but by the early 1970s, it had become more widely recognized that autism and schizophrenia were in fact distinct psychiatric conditions

“Patriarchy” is not a stable concept. It has fallen in and out of fashion, flourishing at moments of feminist renewal. Nevertheless, feminism began without it. Mary Wollstonecraft was clear, in A Vindication of the Rights of Woman (1792) that there was such as thing as “the tyranny of men”, but it was another 60 years before the term “patriarchy” was adopted as something like a theory of social relations

Others have argued that even if equality were achieved, patriarchy would still exist, because human institutions – political, legal, educational, cultural – are themselves, in their bones, patriarchal structures.

The moment of #MeToo brought this into relief: it revealed to many feminists that despite all those years of working hard, of leaning in, of waiting till unfairness gradually ebbed away, of absorbing and internalising sexism, of building starry careers or else toiling away in menial jobs in the hope that their children would have it better, you could still be pinned to a bed or cornered at a party or groped, or leered at or catcalled by a man – simply because of your woman’s body.

Bannon, Donald Trump’s former chief strategist, was one of 20 million Americans watching. In his view, the scene before him augured the beginning of a revolution “even more powerful than populism”, according to his biographer Joshua Green. “It’s deeper. It’s primal. It’s elemental. The long black dresses and all that – this is the Puritans. It’s anti-patriarchy,” Bannon declared. “If you rolled out a guillotine, they’d chop off every set of balls in the room … Women are gonna take charge of society. And they couldn’t juxtapose a better villain than Trump. He is the patriarch.” He concluded: “The anti-patriarchy movement is going to undo 10,000 years of recorded history.”

Males cannot love themselves in patriarchal culture if their very self-definition relies on submission to patriarchal rules.

Part of her theory carried through into another volume, The Creation of Feminist Consciousness, that women were not conscious that they were subordinate (and it might be otherwise) until this consciousness began slowly to emerge, starting with medieval Europe.

Strictly speaking, though, Kahlo was not a Surrealist, but a Surrealist discovery.

To the American art historian McKimley Helm she explained more, and he wrote: “One of them is the Frida that Diego had loved.” The second Frida, the one in the white dress, is the “woman Diego no longer loves.”5

Her niece, Isolda Kahlo, is convinced that the relationship between them was primarily that of mother and son. “Women,” said Kahlo, “would always like to have him in their arms like a new-born baby.

The diary also contains a kind of love chant. Diego was, she said, the beginning, the constructor, her child, boyfriend, lover, husband, friend, mother, father, son, herself and the universe. Another entry declares her desire to give birth to Diego: “At every moment he is my child, my child born every moment, diary, from myself.”

. The marriage of the exotic 19-year-old invalid to a titan more than twice her age (and almost twice her size) was marked by mutual dependency and moments of fierce passion.

Shortly thereafter, she was crushed in the bus accident

Like a Christian martyr, she displays her wounds. But she does not look heavenward for solace; realist even in her fantasy, Kahlo confronts pain head-on.

She thus becomes both active artist and passive model, dispassionate investigator of what it feels like to be a woman and passionate repository of feminine emotions

Looking at her face in a mirror, Kahlo perceives herself as depictor, not as object depicted

Her work explored private intensities of female experience—having abortions, for example—subjects that were thought wildly inappropriate for art.

all without competing with, or deferring to, him. Indeed she was known as Frida Kahlo, never Frida Rivera; she commanded attention as a painter and exotic personality quite apart from her connection with her husband.

She pursued self-awareness through art at a time and place when society almost prohibited a woman from seriously following a career.

Her spinal cord slowly deteriorated and she had to wear a metal brace to keep the bones from settling on each other

Although the scene would surely have appealed to her, we do not know how Kahlo would have chosen to paint it.

Continuity of the body with existence itself occurs only prior to our "self-possession" (a state that Lacan suggests occurs when we enter the symbolic order of language)

Woman is the figuration and potential, momentary fulfillment of that lack within the symbolic, patriarchal order described by Jacques Lacan

which Georges Bataille defines as the desire to break down the boundaries of self-containment in order to merge in continuity with another once again

. Psychoanalytic theory offers some possible rationales for the workings of the male gaze. According to most such theories, desire arises from a state of loss and represents a separation from the state of continuity (with the body of the mother); desire is a condition of discontinuity and "self" possession (as a participant in society), and thus it embodies a lack that can never be satisfied.

At this point we might consider briefly how the female nude actually functions as the "other" to male desire within the context of the genre

paintings of the nude fairly consistently (with some exceptions) have fashioned the female body according to male desires and fantasies, without regard for women's experiences of their own bodies

In a world ordered by sexual imbalance

Therefore, at issue in this discussion of Valadon's treatment of the conventions of the female nude is the historic representation of the female body for the male gaze

The best strategy is to start small. Read a couple of documents for context—try to get the gist but you don’t have to understand every word.

These advanced technologies can quickly and accurately interpret historical documents, handwritten letters and any other type of cursive script, making it possible to uncover the hidden stories and insights that these sources contain.

However, with the advent of AI-powered handwriting recognition technology

Cursive reading was once a labour-intensive task that required a great deal of skill and expertise. Scholars and historians would spend countless hours poring over old historical documents, trying to learn cursive writing.

Cursive handwriting has a rich history. The first people to write cursive letters were the ancient Romans

She was the illegitimate child of a domestic laborer, and by the age of six was freely roaming the streets of Montmartre, at the height of its bohemianism and artistic activity.

In her numerous images employing the traditionally male-dominated genre of the female nude,[2] Valadon creates a diversity of representations that vary according to the differential interaction of determinants such as gender, class, artistic conventions, and artistic milieu.

Poststructuralist studies, despite their many ruptures of traditional methodologies, too often have contrived to ignore class, race, and gender issues

Although the Post-Impressionist palette and Synthetist-like style apparent in a number of her works have allowed critics to place her easily within that milieu, her art engages that paradigm only tangentially.

She was well known during her lifetime, but more for her stereotypically bohemian and excessive "artistic" life-style than for her painting

Making the Strange Familiar and the Familiar Strange

“My mother championed the cause of women’s welfare and helped pioneer the microloans that have helped lift millions out of poverty,” said Obama in 2009.

During this early period of her life, Artemisia took inspiration from her father's painting style, which had in turn been heavily influenced by the work of Caravaggio

She was the eldest child of Prudenzia di Ottaviano Montoni and the Tuscan painter Orazio Gentileschi.

her, Alex Potts wrote that images and objects arenot only mediated by conventions, but meaning is largely activated by culturalconvention (Potts 1996, 20). How is it possible not to recognize an image orobject? When we recognize an image or object, how do we recognize it

There is always a connection between issues of race and gender and class. They don’t ever exist separately, and people who feel that they live them separately are really not understanding the multiple forces that have impacts on their identity and their lives.

. Sports promote a kind of romance or a group understanding and intimacy about the notion of teams, about men being together and men’s bodies being together.

Can a painting be feminist and sexist at the same time?

There are several plastic surgery procedures that can be done on the nose, known as rhinoplasties available to correct various structural defects or to change the shape of the nose.

Sneezing is a reflex to expel unwanted particles from the nose that irritate the mucosal lining. Sneezing can transmit infections, because aerosols are created in which the droplets can harbour pathogens

The nasal mucosa lining the nasal cavity and the paranasal sinuses carries out the necessary conditioning of inhaled air by warming and moistening it

It is also the principal organ in the olfactory system. The shape of the nose is determined by the nasal bones and the nasal cartilages, including the nasal septum which separates the nostrils and divides the nasal cavity into two. On average, the nose of a male is larger than that of a female.

While remaining cool to offers of marriage, she joined in a seemingly cloudless, lifelong and apparently Platonic union with a fellow woman artist, Nathalie Micas, who evidently provided her with the companionship and emotional warmth which she needed.

she, unlike the Saint-Simonians, considered marriage “a sacrament indispensable to the organization of society.”

In those refreshingly straightforward pre-Freudian days

It is to his doctrines that I owe the great, noble ambition I have conceived for the sex which I proudly affirm to be mine, and whose independence I will support to my dying day…

Although in her later years Rosa Bonheur might have made fun of some of the more far-fetched eccentricities of the members of the community, and disapproved of the additional strain which her father’s apostolate placed on her overburdened mother, it is obvious that the Saint-Simonian ideal of equality for women—they disapproved of marriage, their trousered feminine costume was a token of emancipation, and their spiritual leader, Le Père Enfantin, made extraordinary efforts to find a Woman Messiah to share his reign—made a strong impression on her as a child, and may well have influenced her future course of behavior

Rosa Bonheur

When the right questions are asked about the conditions for producing art, of which the production of great art is a sub-topic, there will no doubt have to be some discussion of the situational concomitants of intelligence and talent generally, not merely of artistic genius

Indeed, in our time of instant communication, “problems” are rapidly formulated to rationalize the bad conscience of those with power: thus the problem posed by Americans in Vietnam and Cambodia is referred to by Americans as “the East Asian Problem,” whereas East Asians may view it, more realistically, as “the American Problem”; the so-called Poverty Problem might more directly be viewed as the “Wealth Problem” by denizens of urban ghettos or rural wastelands; the same irony twists the White Problem into its opposite: a Black Problem; and the same inverse logic turns up in the formulation of our own present state of affairs as the “Woman Problem.

The problem lies not so much with the feminists’ concept of what femininity is, but rather with their misconception—shared with the public at large—of what art is: with the naïve idea that art is the direct, personal expression of individual emotional experience, a translation of personal life into visual terms. Art is almost never that, great art never is. The making of art involves a self-consistent language of form, more or less dependent upon, or free from, given temporally-defined conventions, schemata or systems of notation, which have to be learned or worked out, either through teaching, apprenticeship or a long period of individual experimentation. The language of art is, more materially, embodied in paint and line on canvas or paper, in stone or clay or plastic or metal—it is neither a sob-story nor a confidential whisper.

On the contrary, by attempting to answer it, they tacitly reinforce its negative implications

Let us, for example, examine the implications of that perennial question (one can, of course, substitute almost any field of human endeavor, with appropriate changes in phrasing): “Well, if women really are equal to men, why have there never been any great women artists (or composers, or mathematicians, or philosophers, or so few of the same)?”

In the field of art history, the white Western male viewpoint, unconsciously accepted as the viewpoint of the art historian,

Like any revolution, however, the feminist one ultimately must come to grips with the intellectual and ideological basis of the various intellectual or scholarly disciplines—history, philosophy, sociology, psychology, etc.—in the same way that it questions the ideologies of present social institutions.

The tribe members were all monolingual Portuguese-speakers who long ago had lost their original language and many of their traditions. Beginning in the 1980s, several local researchers had conducted studies in the community and had concluded that the community had indigenous origins.

I soon learned that many among the Jenipapo-Kanindé did not embrace the Indian identity label.

Very rich and wealthy men would wear very bright, beautiful silk shoes, sometimes with leather on the inside.

Traditional Han clothing has a recorded history of more than three millennia until the end of the Ming dynasty.

How did the armchair anthropology and the off the veranda approaches differ as methods to study culture

What can be learned about a culture by experiencing it in person that cannot be learned from reading about it?

The controversy demonstrates the extent to which truth can be elusive in anthropological inquiry

do no harm; be open and honest regarding your work; obtain informed consent and necessary permissions; ensure the vulnerable populations in every study are protected from competing ethical obligations; make your results accessible; protect and preserve your records; and maintain respectful and ethical professional relationships. These principles sound simple, but can be complicated in practice.

The trials demonstrated that physicians and other scientists could be dangerous if they used their skills for abusive or exploitative goals

The book was an important contribution to the nature versus nurture debate, providing an argument that learned cultural roles were more important than biology

Benedict was a professor at Columbia University and in turn greatly influenced her student Margaret Mead, who went on to become one of the most well-known female American cultural anthropologists.

Ruth Benedict, one of Boas’ first female students, used cultural relativism as a starting point for investigating the cultures of the American northwest and southwest. Her best-selling book Patterns of Culture (1934) emphasized that culture gives people coherent patterns for thinking and behaving.

Using a commitment to cultural relativism as a starting point, these students continued to refine the concept of culture.

The challenge was to move away from ethnocentrism, race stereotypes, and colonial attitudes, and to move forward by encouraging anthropologists to maintain high ethical standards and open minds.

During the development of anthropology in North America (Canada, United States, and Mexico),

While defining the division between what is cultural and what is social continues to be complex

Functionalism also struggles to explain why a society develops one particular kind of social institution instead of another.

Certain studies have found that people with ADHD tend to have lower scores on intelligence quotient (IQ) tests.[94] The significance of this is controversial due to the differences between people with ADHD and the difficulty determining the influence of symptoms, such as distractibility, on lower scores rather than intellectual capacity. In studies of ADHD, higher IQs may be over-represented because many studies exclude individuals who have lower IQs despite those with ADHD scoring on average nine points lower on standardised intelligence measures.[95] However, other studies contradict this, saying that in individuals with high intelligence, there is an increased risk of an missed ADHD diagnosis, possibly because of compensatory strategies in said individuals.[96]

Girls and women with ADHD tend to display fewer hyperactivity and impulsivity symptoms but more symptoms of inattention and distractibility.[41]

Clark later turned to social psychology and developed, with his wife Mamie, experiments using dolls to show how segregation affected Black children’s self-perception.

She started making animal sculptures from clay as a child, but her father strongly opposed her interest in art

Like other unmarried accusers of rapists, she was obliged to undergo examination by a midwife, to verify that she was no longer a virgin

Orazio’s goal of coercing Tassi into making good on his word to marry Artemisia would be unthinkable in a rape trial today.

The decision to publicly accuse Tassi of rape was made not by Artemisia but by her father, who sought to force Tassi to marry her

The way she portrays the female body is very naturalistic—more so than her father’s,

In 2018, a painting that shows David sitting triumphantly next to Goliath’s severed head—long attributed to the Baroque artist Giovanni Francesco Guerrieri—came to auction

Unlike male aspiring artists, she was unable to visit many of the churches and public buildings where the work of contemporaries had been commissioned, but in her local church, Santa Maria del Popolo, on the Piazza del Popolo, she would have seen two remarkable Caravaggio paintings:

The sometimes savage themes of her paintings have been interpreted as expressions of wrathful catharsis

The show, whose opening was delayed by the coronavirus pandemic, is organized in broad chronological order, and features Artemisia’s most significant achievements. (More than a hundred and thirty works have been ascribed to her hand, but only about half that number are universally agreed to be hers.)

When she registered, it was as a footnote to her father, Orazio Gentileschi, a well-regarded artist who specialized in the kind of historical and mythological scenes in vogue at the time. (Academics tend to refer to Artemisia by her first name, in order to distinguish her from her father

In her version, two men emerge from behind a marble balustrade, violently interrupting Susanna’s ablutions. Her head and her body torque away from the onlookers as she raises a hand toward them, in what looks like ineffectual self-defense.

In a treatment by Rubens from half a century later, on display at the Borghese Gallery, in Rome, Susanna is shown reaching for a shawl, realizing with horror that she has been exposed to two leering men. Sometimes the violence threatened against Susanna is indicated in the tableau: in a version by Ludovico Carracci that hangs in the National Gallery in London, one of the elders is tugging at Susanna’s robe, pulling it off her body

Searching for a Kindred Spirit

People with this personality type tend to feel directionless or stuck until they connect with a sense of purpose for their lives

A slightly more explicit, if not still exactly efficacious, attention to the issues of racial difference also began to be articulated more consistently in both discourse and exhibitions. Mona Hatoum , Adrian Piper , bell hooks, Lorna Simpson , Renée Green, Trinh T. Minh-ha, Coco Fusco and other theorist-artists explored the intertwining forces of racism and sexism.

from sexuality and reproductive rights, through domestic labor and official legal inequalities, to domestic violence and marital rape

It’s kind of horrible and sad, right? The Birth Project has been getting a lot of attention, and I think it is because it celebrates this central place of women in reproduction and our right to freedom and control over our own bodies, at a moment when that’s — yet again — under attack

That’s evidenced by the fact that women in their 20s are going to have to fight the same damn fights for reproductive rights that my generation fought.

A lot of women artists [in my community] didn’t identify as feminist, didn’t want to be called feminist artists, but I still supported the

And I also understood that success as an artist depends on a community of support — supporting family members, gallerists, collectors, critics, curators — and I didn’t have any of that

I was very, very isolated in the male-dominated, male-centered art world, and so I had to build a community because I didn’t have one

. I grew up in an environment where I was encouraged to stand up for myself and speak up.

These criticisms speak to second-wave feminism’s predominant focus on white, cis women’s experiences, and illuminate the important ways in which feminist thought has evolved over the past fifty years.

Chicago’s career has not been without criticism or controversy.

Indeed, Chicago’s work has been fundamental in bringing themes like women’s history, childbirth, and menstruation into the art world and larger cultural conversations.

There she had five children and established herself as an independent artist, becoming an early woman member of the Academy of the Arts of Drawing in 1616.

For example, Mulvey notes that many “classic” Hollywood films show women’s body parts (a leg, a declotage, etc.), but not women as whole beings–the camera literally butchers women into their most tasty, delectable cuts. Cutting up women, objectifying them, that’s what we like, aesthetically, in classic Hollywood cinema.

] In the US, notable leaders of this movement included Lucretia Mott, Elizabeth Cady Stanton, and Susan B. Anthony, who each campaigned for the abolition of slavery before championing women's right to vote.

In Britain, the suffragettes and suffragists campaigned for the women's vote, and in 1918 the Representation of the People Act was passed granting the vote to women over the age of 30 who owned property

Although feminist advocacy is, and has been, mainly focused on women's rights, some feminists argue for the inclusion of men's liberation within its aims, because they believe that men are also harmed by traditional gender roles.[

Originating in late 18th-century Europe, feminist movements have campaigned and continue to campaign for women's rights, including the right to vote, run for public office, work, earn equal pay, own property, receive education, enter contracts, have equal rights within marriage, and maternity leave

Dunham was not estranged from either ex-husband and encouraged her children to feel connected to their fathers.[44]

In Indonesia, Dunham enriched her son's education with correspondence courses in English, recordings of Mahalia Jackson, and speeches by Martin Luther King Jr. In 1971, she sent the young Obama back to Hawaii to attend Punahou School starting in 5th grade rather than having him stay in Indonesia with her.

She studied at the University of Washington from September 1961 to June 1962, and lived as a single mother in the Capitol Hill neighborhood of Seattle with her son while her husband continued his studies in Hawaii.[18][26][30][31] When Obama Sr. graduated from the University of Hawaii in June 1962,[32] he left for Cambridge, Massachusetts, where he began graduate study at Harvard University in fall 1962.[21] Dunham returned to Honolulu and resumed her undergraduate education at the University of Hawaii with the spring semester in January 1963. During this time, her parents helped her raise the young Barack. Dunham filed for divorce in January 1964, which Obama Sr. did not contest

] At the age of 23, Obama Sr. had come to Hawaii to pursue his education, leaving behind a pregnant wife, Kezia, and their infant son in his home town of Nyang'oma Kogelo in Kenya. Dunham and Obama Sr. were married on the Hawaiian island of Maui on February 2, 1961, despite parental opposition from both families.[6][22] Dunham was three months pregnant.[6][16] Obama Sr. eventually informed Dunham about his first marriage in Kenya but claimed he was divorced. Years later she discovered this was false

While attending a Russian language class, Dunham met Barack Obama Sr., the school's first African student

On August 21, 1959, Hawaii became the 50th state to be admitted into the Union. Dunham's parents sought business opportunities in the new state, and after graduating from high school in 1960, Dunham and her family moved to Honolulu. Dunham enrolled at the University of Hawaii at Mānoa.

At the school, teachers Val Foubert and Jim Wichterman taught the importance of challenging social norms and questioning authority to the young Dunham, and she took the lessons to heart: "She felt she didn't need to date or marry or have children." One classmate remembered her as "intellectually way more mature than we were and a little bit ahead of her time, in an off-center way",[6] and a high school friend described her as knowledgeable and progressive: "If you were concerned about something going wrong in the world, Stanley would know about it first. We were liberals before we knew what liberals were." Another called her "the original feminist".[6] She went through high school "reading beatnik poets and French existentialists

According to Dunham, she was named after her father because he wanted a son, though her relatives doubt this story and her maternal uncle recalled that her mother named Dunham after her favorite actress Bette Davis' character in the film In This Our Life because she thought Stanley, as a girl's name, sounded sophisticated

They labeled these stages with terms such as savagery, barbarism, and civilization.[2] These theories of cultural evolutionism would later be successfully refuted, but conflicting views about cultural evolutionism in the nineteenth century highlight an ongoing nature versus nurture debate about whether biology shapes behavior more than culture.

The Navajo did not have a word for “disability” until they came into contact withAmericans (Kapp, 2011, p. 589)

Although doctors tell a mother that her sonwill never read or write,

The Dream Catchers Program also provides therapeutic horseback riding for people with autism.In a calm pastoral natural equestrian pasture, children with autism are able to learn tocommunicate with the horse (Ward, & Whalon, et.al., 2013, p. 2191).

Unfortunately, more than 80 per cent of adults with autism are unemployedglobally (2015, para. 11).

I studied ways that hunger experienced by Ifugao people is influenced by gender, ethnic, and class inequality, global and local health and development programs, religious proselytization, political violence, and the state.

I tell students during the first week of classes that one of my goals is to convince them that much of what they’ve learned about many familiar topics (race, sex and gender, kinship, marriage, languages, religion, evolution, social media, and globalization) is biased, or incomplete.

Observations of an impoverished health system in Dominica and family health experiences with dysentery during fieldwork led me toward medical anthropology and public health and so I completed a M.P.H. degree at the Harvard School of Public Health before receiving a Fulbright Fellowship to go to Benin University in southern Nigeria.

Although I am not calling for a mass return to foraging, when we consider the significant worldwide issues that humans face today—such things as global warming, the threat of nuclear war, accelerating ethnic conflicts, and a world population that has grown from one billion to nearly eight billion over the past two hundred years—we are left with difficult questions about whether 10,000 years of agriculture and a couple hundred years of industrialization have been in humanity’s best long-term interests.

One of the most important things that anthropology does is create a basis for questioning taken-for-granted notions of progress.

Through my anthropological training, I have made a career exploring how race influences our perceptions of popular music.

As it turns out, many people are ethnocentric to some degree; ethnocentrism is a common human experience. Why do we respond the way we do? Why do we behave the way we do? Why do we believe what we believe? Most people find these kinds of questions difficult to answer. Often the answer is simply “because that is how it is done.” People typically believe that their ways of thinking and acting are “normal”; but, at a more extreme level, some believe their ways are better than others.

The opposite of cultural relativism is ethnocentrism, the tendency to view one’s own culture as the most important and correct and as a measuring stick by which to evaluate all other cultures that are largely seen as inferior and morally suspect.

Anthropology itself is a holistic discipline, comprised in the United States (and in some other nations) of four major subfields: cultural anthropology, biological anthropology, linguistic anthropology, and archaeology.

Anthropologists are interested in the whole of humanity, in how various aspects of life interact. One cannot fully appreciate what it means to be human by studying a single aspect of our complex histories, languages, bodies, or societies

Medical anthropology is an example of both an applied and theoretical area of study that draws on all four subdisciplines to understand the interrelationship of health, illness, and culture.

He wrote that Hopi has no grammatical tenses to convey the passage of time. Rather, the Hopi language indicates whether or not something has “manifested.” Whorf argued that English grammatical tenses (past, present, future) inspire a linear sense of time, while Hopi language, with its lack of tenses, inspires a cyclical experience of time (Whorf 1956

Figure 9: From the moment they are born, children learn through language and nonverbal forms of communication.

! Human language makes it possible to teach and learn, to plan and think abstractly, to coordinate our efforts, and even to contemplate our own demise.

Archaeology   Archaeologists focus on the material past: the tools, food, pottery, art, shelters, seeds, and other objects left behind by people.

White privilege is believing that you have the right to tell anyone to leave the country they built with their own hands, for free.

And I get it; it is very uncomfortable for white people to hear about the atrocities of racism knowing that their people are complicit in centuries of mistreatment. It would give me the heebie-jeebies, too. It’s like cheating on a woman, confessing and then wondering why she’s always bringing up old shit when you come home late.

This is not about racists. This is about not-racists. You’ve seen them before: the special class of white people who say racist shit and do racist things but declare themselves the “least racist person you know.

Just want to remind everyone about the Documentary Report  13th that will be due on 11 NOV. Everyone will watch this documentary as it relates to this class and the subject of community organizing.  Write a 1 page paper for each event that you participated. Refer to the Documentary Report 1 Assignment Page for details

Your week 4 reflection format will slightly change. Please read the Weekly reflection # 4 directions carefully. We will also post our weekly assigned readings takeaways on our discussion board next week.

Then, when Day’s days seemed numbered, he decided to take a friend’s advice: publish a new, cheaper newspaper, one aimed at people for whom 6 cent papers were prohibitively expensive, people like the tens of thousands of New Yorkers he saw on the street and the thousands arriving by the boatload daily

Most commonly we didn’t quite know who we wanted to be or what we wanted to do. And really, at 17, 18 or 21 years old, who does?

When her mother married a white Cuban, Lena also learned that blacks can be very hostile to the white spouse, especially when the “black” mate is very light. At this time she began to blame the confused color line for her childhood troubles. She later en-dured much hostility from blacks and whites alike when her own second marriage, to white composer-arranger Lennie Hayton, was fi nally made public in 1950 after three years of keeping it secret

This research also contributes to our understanding of identity construction among biracial Latinos, a group often excluded from multiracial identity studies.

More generally, I examine how biracial young adults are choosing to assert their identifica-tion in the twenty-first century, and the degree to which hypodescent influences their choices.

Prior research that examines biracials’ labeling choices emphasizes the importance of family, peers, and environmental context, but gives little attention to the influence of nonracial social identities.

Group membership was especially stringent for people of mixed Afri-can ancestry, who were typically identified as singularly black (Davis 2001). Changes to the U.S. Census in 2000, however, which permit multiple-race classification, show that racial labels are no longer a disjoint construct in U.S. politics and culture

n a commonly told tale of Emily Brontë’s adolescence, Mary Taylor, in conversation with the Brontë sisters, vocalized her belief that religion was a private matter, the business of no one but herself and God

Montgomery’s ambitions to be a writer clashed greatly with the cultural norms that existed in the late 1800’s and early 1900’s. Women could not vote, they could not own property, they did not go to college and they certainly could not be published authors!

‍ L.M. Montgomery was a prolific writer, and through her writing, an advocate for rights for women.

But like some jack-in-the-box, if you try to push her into a position, she’ll spring back with a view that doesn’t fit. Reality was always more complicated for her than ideas.

Here’s one on James Chettam’s attitude to Dorothea in Middlemarch: ‘Sir James had no idea that he should ever like to put down the predominance of this handsome girl, in whose cleverness he delighted. Why not? A man’s mind — what there is of it — has always the advantage of being masculine — as the smallest birch-tree is of a higher kind than the most soaring palm — and even his ignorance is of a sounder quality.’ With gentle irony Eliot satirizes the received wisdom about men’s minds, and the reader scarcely notices she’s done it.

She was intensely religious, but aged 21 she stopped believing in God.

t’s easy to forget, as we celebrate the 200th anniversary of her birth, how radical George Eliot actually was.

American journalist John Gunther visited Lambaréné in the 1950s and reported Schweitzer's patronizing attitude towards Africans. He also noted the lack of Africans trained to be skilled workers.

[edit] Schweitzer was nonetheless still sometimes accused of being paternalistic in his attitude towards Africans.

Schweitzer considered his work as a medical missionary in Africa to be his response to Jesus' call to become "fishers of men" but also as a small recompense for the historic guilt of European colonizers:[61] Who can describe the injustice and cruelties that in the course of centuries they [the coloured peoples] have suffered at the hands of Europeans?... If a record could be compiled of all that has happened between the white and the coloured races, it would make a book containing numbers of pages which the reader would have to turn over unread because their contents would be too horrible.

In line with early Christian notions, these “racial types” were arranged in a hierarchy: a great chain of being, from lower forms to higher forms that are closer to God. Europeans occupied the highest rungs, and other races were below, just above apes and monkeys.

Swedish taxonomist Carl Linnaeus divided humanity up into racial categories according to his notion of shared essences among populations, a concept researchers now recognize has no scientific basis. (Credit: Wikimedia Commons/Public Domain)

Over the next decades, Euro-American natural scientists debated the details of race, asking questions such as how often the races were created (once, as stated in the Bible, or many separate times), the number of races and their defining, essential characteristics. But they did not question whether races were natural things. They reified race, making the idea of race real by unquestioning, constant use.

As a professor of biological anthropology, I teach and advise college undergraduates. While my students are aware of inequalities in the life experiences of different socially delineated racial groups, most of them also think that biological “races” are real things. Indeed, more than half of Americans still believe that their racial identity is “determined by information contained in their DNA.”

A friend of mine with Central American, Southern European and West African ancestry is lactose intolerant. Drinking milk products upsets her stomach, and so she avoids them. About a decade ago, because of her low dairy intake, she feared that she might not be getting enough calcium, so she asked her doctor for a bone density test. He responded that she didn’t need one because “blacks do not get osteoporosis.”

Race is a highly flexible way in which societies lump people into groups based on appearance that is assumed to be indicative of deeper biological or cultural connections. As a cultural category, the definitions and descriptions of races vary.

George Francis Train was a wealthy philanthropist and controversial political figure of the 19th century who publicly questioned the integrity and the intelligence of black people and supported women’s suffrage as a means to “contain the political power of blacks (DuBois, 1978).

Sojourner Truth asserted that “There is a great stir about colored men getting their rights, but not a word about the colored woman; and if colored men get their rights, and not colored women get theirs, there will be a bad time about it.” The organization's fault lines began to show.

Stanton in particular argued that African Americans were ignorant of the laws and customs of the U.S. political system, and that it was "a serious question whether we had better stand aside and see 'Sambo' walk into the kingdom [of civil rights] first

In 1869, Anthony said, "The old anti-slavery school say women must stand back and wait until the negroes shall be recognized. But we say, if you will not give the whole loaf of suffrage to the entire people, give it to the most intelligent first."

Throughout the tumultuous second half of the nineteenth century, these friends, nearly the same age, butted heads more than once.

News of the death of Frederick Douglass reached Metzerott’s Music Hall in Washington, D.C., in the early evening of February 20, 1895. There, at a session of the National Council of Women’s triennial meeting, sat Susan B. Anthony. A reporter observed that “she was very much affected” by the news. After remarking on her usual “wonderful control over feeling,” the reporter continued, “last night she could not conceal her emotion.”[1] Just hours before his death, Anthony and Douglass had been in the same room. He had dropped into a morning business meeting of the National Council and stayed all day. In the days that followed until his funeral, Susan B. Anthony took steps to honor the memory of her friend in ways that reflected their shared values and dreams, things both personal and public.

Each sides felt betrayed by the other. Anthony and Stanton were disappointed that Douglass supported the Fifteenth Amendment after being a longtime proponent of women’s suffrage. They were frustrated that they were being told to wait even longer for the rights that they had spent decades fighting for. Douglass was hurt by the insults they levied against African Americans and their lack of support for African American causes.

Indeed, they sometimes argued that white women were more qualified to vote than Black men and allied themselves with opponents of Black suffrage.

Elizabeth Cady Stanton (left) and Susan B. Anthony (right) National Portrait Gallery, Smithsonian Institution, Object # S/NPG.77.48http://collections.si.edu/search/detail/edanmdm:npg_S_NPG.77.48 Some of those involved in the suffrage movement also divided over whether to support the Fifteenth Amendment, which would protect the rights of Black men but did not include women. Douglass strongly supported suffrage for women, but believed that the African American community had a more urgent need for enfranchisement.

. But while they shared many beliefs and goals, there were points of tension too. The Fourteenth Amendment passed in 1868 recognizing that people born into slavery were entitled to the same citizenship status and protections that free people were. However, because the amendment did not grant the universal right to vote, abolitionists and some suffragists withdrew from the universal suffrage campaign to focus on the enfranchisement (obtaining the right to vote) of Black men.

One case from the struggle for voting rights involved a split between the abolitionist Frederick Douglass and the women’s rights pioneers Susan B. Anthony and Elizabeth Cady Stanton. For years, the three activists were close friends and worked side-by-side to pursue universal suffrage (the right to vote for all adult citizens) and the abolition of slavery.

Anthony and Stanton founded the American Equal Rights Association (AERA) and in 1868 became editors of its newspaper, The Revolution. The masthead of the newspaper proudly displayed their motto, “Men, their rights, and nothing more; women, their rights, and nothing less.” Also that year, the Fourteenth Amendment passed, recognizing that those born into slavery were entitled to the same citizenship status and protections as free people. The amendment did not, however, grant universal access to the vote. A rift appeared among those, like Stanton and Anthony and Frederick Douglass, who had been allies in the fight for universal suffrage. Anthony and Stanton were hurt that Douglass supported the Fifteenth Amendment, which granted the vote to Black men only. They felt he had abandoned woman suffrage. Douglass, in turn, was hurt by the insulting arguments of Anthony and Stanton against African Americans. They all thought that it would be impossible to get the vote for both women and African Americans at the same time, and disagreed with the others’ priorities. The rift turned ugly at a public meeting of the AERA held in New York City in 1869.

By 1856 Anthony had become an agent for the American Anti-Slavery Society, arranging meetings, making speeches, putting up posters, and distributing leaflets. She encountered hostile mobs, armed threats, and things thrown at her. She was hung in effigy, and in Syracuse, New York her image was dragged through the streets.