A similar example of how globalization can produce a disaster from a public health standpoint would be the concern of the virus Ebola being brought from Africa to the U.S. In 2014, the country of Guinea experienced an outbreak of the Ebola virus that spread to multiple African countries. This immediately opens the door for medical volunteers from the U.S to travel to West Africa for assistance. In October of 2014, a man who traveled from Liberia to the U.S fell ill after reaching to the state and was diagnose with the disease. Afterward, several health workers in the U.S also fell ill with the virus but was successfully treated. This led to many debates and decisions of possibly establishing a travel bans to and from countries that are confirmed with Ebola.

While globalization may seem like a good thing considering how it can bring everyone together during a time of crisis, globalization can also be the cause of horrible events. An example of this is the diseases that were brought by the European settlers to indigenous tribes in the Americas. The disease was so severe, it was wiping 95% of the indigenous people's population.

Thanks to the fast spread of news using technologies and the increased awareness of humanitarian crises abroad, it creates a new form of ethnoscapes where Westerners will travel to a foreign nation to assist with humanitarian on a regular basis.

Volunteers will travel to a help needing country. These volunteers can be medical professionals who are volunteering their service during a disease epidemic, Engineers may volunteer their time to help rebuild cities that are destroyed by natural disasters, or general volunteers who are trying to help others by collecting and/or donating goods for the use of the disaster.

An example would be the 7.0 magnitude earthquake that struck Haiti in 2010. The earth had affected an estimate of three million people but after the widespread coverage of the disaster, people around the world came together to help by donating resources and personnel to assist on the recovery process.

Crowd-funding follows the similar principal of people donating small amount of money to help people from a developing country.

An example of this is in Dangriga, Belize in 2014. They have set up a funding page to for donor to donate to them. The town was able to use 100% of the donations to produce materials for local community partners. The Sabal Cassava Farm were able to obtain a new road sign that as well as full-color marketing flyers.

The Austin Rodriguez Drum Shop—a cultural resource center, and producer of traditional Garifuna drums— wanted a help updating their educational poster. The team was able to provide digital frames with all the research images, use better materials, and producing a large poster that will be provided to each family and a copy will be donated to the Gulisi Garifuna Museum.

Micro-loan programs and crowd-funding websites are another ways in which individuals can contribute to help someone out with a small donation. For example, Kiva is a micro-financing organization that allows anyone with internet connection to make $25 donation to an individual or group in various parts of the developing world.

Globalization can also give condolences to an individual or a group of people. For example, hours after the Paris terrorist attack in 2015, many people from different nations changed their Facebook profile pictures to include the image of the French flag. This example shows how quickly solidarity movement can gain recognition thanks to technology tools like social media.

Globalization helps us deal with huge issues either by addressing the inequalities between rich and poor or promoting to save something.

An example of this is how wealthier countries of the world (Global North) has acknowledge the injustices happening in other parts of the world. This has form groups of activists to boycott a brand or product that deals with shady business. The shady business could range from inhumane labor to injustice business functionality. Although those protest or boycott mostly doesn't fulfill the goal of the mission, people acknowledge the bad side of the company and would like something to be done.

While the Global North are trying to fix companies who are exploiting and breaking the rules, the Global South (countries that are poor) is also affected since families who rely on those labors to make needs meet will either have their paycheck cut short or will get laid off.

But with that being said, an individual's lifestyle can be adapted from their social class that they were growing up in. This is called habitus, which are the dispositions, attitudes, or preferences that are learned basis for personal "taste" and lifestyle.

Globalization is a positive thing that allows individuals to open to new ideas, commodities, and belief systems. Those will enable the individual to identify themselves into a society group.

People feel the need to differentiate themselves when confronted with an array of available style of living. They feel like belonging in a society group due to their different goods, skills, and tasks. This includes buying a shirt that symbolizes their hobby.

The concept of "lifestyle" refers to the creative, reflexive, and other ways that allows an individual to be a part of various social identities. Lifestyles that we live and portray can display to both ourselves and to the audiences of who we are, who we want to be, and who we want to be seen as.

First emerging in the late 1980s, glocalization is the adaptation of global ideas into locally palatable forms. For example, McDonald's in different countries offer different menus depending on the culture's taste-buds.

In some cases, people rather than companies find innovative ways for the modern innovations to be adapt to foreign ideas.

Globalization changes the social life of everyone, but globalization is deciding whether if people want to adopt to a new product of idea. They have the ability to determine the ways that a product or idea can be used such as different intention of what a product that was created for another usage.

Mediascape is the flow of media across countries. In the early days, it could take weeks or months of entertainment and educational content to be traveled from one place to another. From telegraph to the telephone, to internet nowadays, media gets to travel more faster as time progresses.

Financescape refers to the flow of money across political borders. An example of this is the Spanish using Bolivian indigenous laborers to mine for the silver veins in Bolivia mines. The money received by the Spanish is used to pay Spain's debts.

Ideoscape refers to the flow of ideas. It can be a small comments like a Facebook post, or a larger and more systematic comment, like the spread of a religion. People have the ability to accept, reject, or adapt to the ideologies that are introduced within the ideoscapes.

Technoscape refers to the flows of technology. This includes technologies such as iPhone being distributed across the world. An iPhone can create huge hype to everyone in the world, which allows Apple to subjects finding ways for faster production and to meet their demand. This can result in collaborating with factories that are subjected to poor labor condition. As a result of the poor condition, some worker who produces the iPhone may drive them into suicidal.

Technoscapes will not only change the world and the entire technologies industry, it will also change members of local communities where the factories that makes those technologies are located.

Ethnoscapes refers to the migration or the flow of ideas that are being carried by a migrant. Migrants, either a tourism or a traveler, may have an impact in different country. At the same time, migrations such as tourism can draw criticism where people from wealthy countries may treat local people like servants and would always expect service for them while on vacation.

Globalization refers to the increasing pace and scope of information being shared around the globe. This can be due the five specific scapes: ethnoscapes, technoscapes, ideoscapes, financescapes, and mediascapes.

The European colonial expansion to Africa, Asia, and the Americas mark a landmark of globalization. Colonialism refers to the political, social, economic, and cultural domination of a territory and its people by a foreign power for an extended period of time.

Colonialism can be practiced by any group that is powerful to beat other group. We saw this with the European group colonizing countries as their own despite having people that are already living in the land.

It's hard to tell when globalization began, but we do know that it has been going on for a really long time. Globalization's features are all about speed when it comes to global interactions. early modern technological innovations innovates globalization.

Globalization is a word that has lost its meaning in today's society, almost like the word "culture". The word "globalization" is referred to as the circulation of goods, the exchanging ideas, and the movement of people. Even with its common usage, not every uses the term in the same way.

Overall, as the political scientist Manfred Steger has defined globalization, it's "the intensification of worldwide social relations which link distant localities in such a way that local happenings are shaped by events occurring many miles away and vice versa."

When the war ended and the US military departed from the island, they took the goods that they brought to the island. This experienced traumatized the residents of Tanna since their enjoyed disappeared. They believe that a ritual must be performed in order to attract John Frum and the material wealth that he controls, back to the island. Each year on February fifteenth, many of the island’s residents construct copies of U.S. airplanes, runways, or towers and march in military formation with replicas of military rifles and American blue jeans.

The rituals have not succeed the goal but when asked why this ritual is being continued, they responded that why won't give up any hopes.

This John Frum custom is sometimes called a cargo cult, a term that is used to describe rituals that seek to attract material rewards. At the same time, it can oversimplify the complex motivations involved in the rituals. This means it can lead to dangerous beliefs that may distort the understanding of the practice.

All rites of revitalization originate from difficult or catastrophic situation. An example of rites of revitalization can be seen on the island of Tanna in the South Pacific. During WWII, many islands in the Siuth Pacific were used by the U.S. military as temporary bases. Tanna was one of the island.

Tanna was formerly an isolated community but during WWII, they experienced an extremely rapid transformation as the U.S. military introduced modern conveniences such as electricity and automobiles. The Tanna people treated this as gifts from a god or from an ancestral spirit name John Frum.

Rites of intensification is common around the world. They're rituals that gather people and unify them to create a sense that they belong in a community.

In the island of Pentecost in Vanuatu in the South Pacific, there is a ritual call Nagol land diving ceremony which is held every spring. The diving ensure a good harvest by impressing the spirits with a dramatic display of bravery. Before and during the ceremony, men from the community will construct wooden towers that are sixty to eighty feet high, and collecting tie ropes that are made from tree vines that will be wrapped around the jumper's ankles. The women will prepare special costumes, dances for the occasion, and will take care of the diver who may be injured during the dive.

Interestingly, this diving ritual can also be a rite of passage since boys can be recognized as a men by jumping from high portions of the tower witnessed by elders of the community.

Rites of passage can also be a transition where children will have to undergo a process in order to become an adult. This is common around the world.

In Xhosa communities in South Africa, they would go through a transition to become an adult through the three ritual stages. - In the separation stage, the boys will leave their home and get circumcised. They can't express any distress or signs of pain during the procedure. Afterward, they will be living in isolation while they heal. - In the liminality stage, they couldn't talk to anyone but the boys that are also doing the process. This will allow the boys to build bonds with one another. - In the incorporation stage, they are to return home, they will be recognized as men, and will learn the secret stories of the community.

In the description of rites of passage (a ceremony designed to transition individuals between life stages), Arnold Van Gennep noted that there are three stages where the rituals are carried out. * Seperation: Individuals are removed from their current social identity and begin preparation to enter the next stage of life. * Liminality: The liminal period that follows is a time in which individuals undergo tests, trials, or activities that are designed to prepare for their new social roles.<br /> Incorporation*: Individuals return to the community with a new socially recognized status.

A large amount of anthropological research has focused on identifying and interpreting many communities' religious rituals. They can be categorize into types based on their goals.

One type of ritual is a rite of passage, it is a ceremony designed to transition individuals between life stages.

The second type of ritual is a rite of intensification, it's an action that's designed to bring community together after a crisis event.

The third type of ritual is the Revitalization rituals, which is also used in a crisis event. It is an attempt to solve a serious problem such as war, famine, or poverty through a spiritual or supernatural intervention.

The easiest observed elements of any religious belief system are rituals. Rituals have a its purpose or goals. Rituals can also be seen as symbolic. The objective and activities involved in rituals can have more than one meaning. For example, the white color of the wedding dress here in the U.S is a traditional symbol of purity.

In Buddhism, it is being represented by karma, a moral force in the universe. For example, being kind toward others may give someone a positive karma, while doing actions that are disapproved in Buddhism teach such as killing an animal create negative karma. The amount of karma will determine how the individual will be reborn, or reincarnated.

There are many religions that follows the reincarnation rules. Overall, being rebirth in a human form is considered good fortune since human have the ability to control their own thoughts and behaviors.

Buddhism demonstrates the strong connection between spiritual beliefs and rules for everyday behavior. There is no god or gods in Buddhism, people who practice Buddhism use techniques such as meditation to achieve the necessary insight that will lead to a meaningful life and achieving the goal of nirvana, which is to be release from suffering.

Religious beliefs are an important element of social control since these beliefs help defining the acceptable behavior and the punishment which includes supernatural consequences. For example, if someone were to perform theft, murder, adultery, dishonesty, and jealousy, they have violated the commandments which will bring disapproval from other members of the religious community and also being punished by god.

Anthropologist categorize the belief systems organized around a god or gods through the terms monotheism and polytheism.

Monotheism religions recognize a single god. Examples of the monotheistic religion are Christianity, Islam, and Judaism.

Polytheistic religion include several gods. An example of a polytheistic religion is the Hinduism.

The most powerful non-human spirits are gods. There is no universal definition of a "god" that are recognized by all people. Gods are extremely powerful in terms of religion since god have personalities or qualities that are recognizable and relatable to human.

But in today's world, we know that the evolution of religion are considered misguided. No belief system is inherently more complicated than another.

Religions based on the idea that plants, animals, objects, and even natural phenomena like weather have a spiritual or supernatural element are called animism. For example, for some people, dreaming is a form of spiritual beliefs. Some people may perceive as traveling to another place or communicate with their deceased members of their family when dreaming. This is the basis for all religious system.

Many people believe that the spirit of an individual still exist after they have die. Spirits or "ghost," remain on Earth and continue to play an active role in the lives of their families and communities.

Because of the spirits, many cultures have traditions where they would respect the dead. When treated properly, ancestor spirit can be the messengers to god and we can request something through prayers or requests.

If they are displeased, ancestors spirits will take actions for revenge such as giving illness and suffering to their ancestor's spirit.

Many people believe that humans have a supernatrual or spiritual elements that coexists that are in our natural body. This element is called "soul." Soul has variety of names in different culture but overall, it has four parts:

• A transcendent soul that stays in the spiritual realm even when a person is alive

• A life-soul that is attached to the body tha can't be moved any other time other than through dream.

The idea of mana has spread far beyond its original cultural context. For example, players in the card game Magic: The Gathering use mana as a source of power to battle wizards and magical creatures. This is an example of cultural appropriation, which is the act of copying an idea and distorting its original meaning.

Many religious system are organized around belief in a impersonal supernatural force. This is call animatism.

Another shared characteristics among most religions is the concept of the supernatural. The supernatural form can take on many forms. Some supernatural entities are anthropomorphic, having human characteristics. Other are more generalized such as the power of the wind.

Most cosmologies raises the question of how they should be interpreted. Are the cosmology stories regarded as truth in the culture that the story is originated, or are the stories metaphorical and symbolic? There isn't a question since each individuals from another culture may disagree with other cultural rules.

Religious cosmologies are ways of explaining the origin of the universe and how something became a reality. A cosmology can be an origin story, an explanation for the history, the present state, and the future of the world and the origins of people, spirits, divinities, and forces that populate it.

Despite the variety of supernatural beliefs found in cultures around the world, many belief have some common elements.

The first one would be the cosmology. It an explanation for the origin or history of the world. It provides a big picture explanation of how human life was created and the perspective on how power works in the world.

The second is the belief in the supernatural. It is a belief that is beyond the direct human experience. These include worshiping a god or gods.

The third characteristic would be the rules governing behavior. It gathers the individuals as a group and they will share their spiritual belief with one another.

The fourth element is rituals. Rituals are behaviors or practices that are formal, stylized, and repetitive performed as a social act. The rituals often serve a religious purpose and are usually supervised by religious specialists.

A symbolic approach to religion treats religious beliefs as a kind of "text" or "performance" that can be interpreted by the outsiders. But because of this text and performance being interpreted, it can also present some misinterpretation to an outsider. Because of this different interpretation, religious beliefs and practices makes the study of religion a challenging topic in cultural anthropology.

The study of symbolic approach on religion developed in the mid 20th century and it presented a new way of analyzing supernatural beliefs. Clifford Geertz suggest that religion is a way to enact or make visible important cultural ideas.

Sigmund Freud believed that religion is the institution that prevents us from acting upon our deepest and most awful desires. These desires can never be acknowledged, let alone acted on, because of the damage they would cause to society

Karl Marx called religion as "the opium of the people." He sees religion as an ideology that justify the inequalities in power and status. In his perspective, religion created an illusion of happiness that helped people cope with the economic difficulties of life under capitalism.

Marx believed that the Christian church helped to support the political and economic inequality of the working class by encouraging people to reach toward the afterlife, where they could expect to receive comfort and happiness. He argued that the conformity advocated by religious leaders as a means of reaching heaven also persuaded people not to fight for better economic or social conditions in their current lives.

Cultural ideas about things that were “dirty” or “impure” influenced religious beliefs. The kosher dietary rules observed by Jews are one of the cultural idea rules

Malinowski believed that religion can provide shared values and behavioral norms which can unit people. Religion played an important role in building connections between people through the shared definition of sacred and profane.

Sacred objects or ideas are things that are treated with great respect or care. Example of sacred would be god or gods.

Profane objects or ideas are things that are treated with disregard or contempt.

Once a person or a thing has been designated as sacred, they would celebrate it through rituals as a way to unite communities. This is called collective effervescence, which is the passion or energy that is created in the group of people who share the same thoughts and emotions.

During Malinowski's research at the Trobriand Island, the Islander participated in an event called the kula ring, a tradition that required men to build canoes and sail on long and dangerous journeys between neighboring islands to exchange ritual items. Malinowski realized that the mission is similar to an ordinary sailing trip for fish.

Malinowski found that on a long voyage journey, the men doesn't have much control over the journey and that they are scared many things can go wrong. Religious rituals can be a way to reduce anxiety among the islander.

Sir James Frazer was the first to understand why cultures develop various kinds of spiritual beliefs. Many people focused on the ways how religion addressed human needs.

Bronislaw Malinowski believed that religious beliefs met psychological needs. He observed that religion is born through the real tragedies of human life and conflict between human plans and realities.

The anthropological research around the world confirmed that rituals associated with beliefs in supernatural play a significant role in building community life, providing rules or guidelines for behavior, and bonding members of a community to one another.

religion can be defined as "the means by which human society and culture is extended to include the nonhuman.

In order to study supernatural beliefs, anthropologist must prepare and use their cultural knowledge and strive to understand beliefs from insider's perspective. Assumptions from one culture on another is likely to lead to misunderstand. But, even as religion is a belief, it brings people of a community together.

The word "religion" is not a universally recognized idea. Many cultures have different belief or practices that are "religious". For example, there are societies that believe in supernatural beings, but do not call them "gods". The concept like "heaven," "hell," or even "prayer" doesn't exist in many societies. The divide between “religion” and related ideas like “spirituality” or even “magic” is also murky (not clear) in some cultural contexts.

Another factor for the gender inequality is the social environment. Positive social relations can correlate the gender relations. The environment can heavily depict the gender equality and the roles of the society.

Women's work doesn't give them the control or ownership of what they produce. In many cultures, women are engage in agricultural labor where the fields are owned and controlled by their husbands' families or by a landlord (all man.) Women have little authority or prestige over their control and rights.

But in some cultures, women are seen as being respected and equal. Each cultures and society exist in different terms when it comes to the gender.

Many woman-related areas and fields are also being studied. This includes the representations of women in medical professions, images in popular culture, and the international development policies that had ignored gender.

Many American anthropologists "returned home" after seeing the diversity of women's lives in their own society. These includes working-class women, immigrant women, and women in/from various ethnic and racial groups.

Recent researches have been focused on improving the ethnographic and archaeological record by re-examining old materials. Some examinations include the cause-effect relationships to better understand how gender systems work.

Others have explored the single topic such as menstrual blood, cultural concepts of masculinity, and infertility across each culture.

In a society that segregates women, schools have also been segregating girls and boys. This was very common in the late 19th century and early 20th century U.S and also nowadays in some countries.

For example, there can be no female faculty members teaching traditionally male subjects like engineering at all-women colleges in some societies.

A way for women to navigate "male" spaces is by adopting routes, behaviors (avoiding eye contact), and/or clothing that create separations.

It's impossible to separate the genders completely. This means that all gender, female particularly, can't avoid being in the public space that are dominantly male space. For example, rural women will pass through the more-public spaces of a village to fetch water and firewood. Women shop in public markets, though that can be a "man's job." A girl can take public transportation and travel through public "male" spaces.

The gender division between public and private/domestic is symbolic that emphasizes the gender ideology and social separations between males and females. This includes regulating sexuality and marriage, and male rights and control over females.

This allows places to separate genders such as a mosques, sex-segregated schools, and the separations of "ladies compartments" on trains in India.

The societies of a "public" vs "private" places is a recent development in the society. The public sphere is associated and are often dominated by males . The private or domestic sphere is primarily associated with women. This is called the domestic-public dichotomy.

For example in India, the male has their own "lounging" space where other male family members gather together to talk and meet. The women's pace typically focus around the kitchen or other sites of women's activities.

Anthropologists have been continued to investigate cultural differences in gender. So far, they found although all societies distinguish "femaleness" and "maleness," There are gender categories that exist in some societies.

For example, Native Americans group Mohave recognize four genders: a woman, a woman who acts like a man, a man, and a man who acts like a woman.

We can see that in some societies, third intermediary gender is recognized. This used be called "berdache", but over the years, it is now seen offensive and outdated since it is derived from a French word with a derogatory meaning. Now, it is called two-spirit, which was chosen by the Native American.

Murdock's found that although men primarily perform tasks such as planting crops, milking, and generating fires in majority of the culture, there are also cultures where women do these jobs.

For example, weaving is a gender responsible job with 61% of weavers being woman, 32% of weavers are men, and 7% of society will have both woman and man weaving. This shows that gender role differ from one culture to another and that they are not biologically determined.

George Murdock found that some tasks in these societies such as hunting and trapping are almost done by men, while tasks such as cooking and fetching water are done by women. This was used in the argument that there are biological differences between sexes in some cultures. Since there are biological differences between sexes in some cultures, this means that there are women who hunted while men cooked and fetched water in some culture.

Mead's finding have cause some controversy over the years with people challenging the results of Mead's findings. Some thinks she is painting a simple picture of gender roles and not really diving deeper with the results, while argued that her findings are similar to the findings that linked gender and attitudes and how their behavior can differ depending on each culture.

In Tchambuli, Mead found a tribe where different gender roles did exist. One sex was the dominant, efficient, and asserted and has leadership in tribal affairs, while the other sex liked to dress up in filly clothes, wear makeup, and even giggles a lot. This is very similar to the gender roles that are found in the U.S.

One twist of this is that in Tchambuli, the dominant gender would be female, while the one who wears frilly clothes and makeup are the male.

In Mundugumor tribes, it is the opposite. Both men and women are fierce, competitive, and violent. Both sexes doesn't like their children and would physically punish them. Both gender would play a role of what Americans would call the male gender role.

Margaret Mead was the first anthropologists to study cultural differences in gender. She found three tribes in New Guinea that have different gender role with each other.

In the Arapesh tribes, both women and men spent their time with their children in a loving way and also, the gender roles didn't exist. Both sexes perform what Americans would normally call the female gender role.

Gender-differentiation is not only applied to a small scale societies, every country's religions have traditionally segregated males and females one way or the other.

There are also societies that are segregated by gender. It will see one gender as potentially threatening. For example, female bodily fluids such as menstrual blood can be dangerous and damaging to men. Men see this a impure and polluting in ritual context.

In another hand, some cultures see menstrual blood as a positive power. There are cultures where the public will celebrate a girl's first menstruation.

Gender-specific religious rituals and gender-identified tools are also possible. There are some cases of "male" and "female" foods, rains, and even languages.

For example, in the Nu Shu writing system were used primarily for women in China in the 20th century.

Even societies with binary gender system can also be associated with the practices of being male or female. For example, both male and female may farm, but both gender will have two different roles in the farm.

These cross-cultural examples demonstrates that traditional rigid binary gender model in one culture is not universal or necessary. While all culture recognize at least two biological sexes, they also created at least two or more gender roles based on the genitals visible at birth.

Individuals with ambiguous genitals, also known as "intersex" are common. Intersex individuals makes up 5% of the human births.

In some cultures including the US, they used to force children into one of the two binary categories, even if it requires surgery or hormone therapy. But in other places, they create a third gender category that has a meaningful identity and role to perform in society.

A well-known example of a non-binary gender system is often called a third gender (gender that offers one or more gender roles other than male and female). These individuals are usually biologically male but adopt female clothing, gestures, and names. They try to avoid sexual desire and sexual activity and will go through religious rituals such as blessing or cursing couples' fertility and performing at weddings and births.

Hijra may also undergo a voluntary surgical removal of genitals through a "Nirvan", or rebirth operation. Some hijra are males born with special external genitals, such as a particularly small penis or testicles that didn't fully descend.

A common assumption is that all cultures divide human into two genders. This is called a dualistic or binary model of gender.

However, some cultures gender contains more than two genders that an individual can select. An example of this would be from pre-contact Native America. Anthropologist such as Ruth Benedict identified that the Native American were living in a relatively gender-egalitarian horticultural society.

For example: man would do the work and wear clothing normally associated with females. In some instances, they would eventually marry a man. Early European ethnocentric reports often described it as a form of homosexuality.

The theories of biological determinism have been challenged by other anthropologists. We know that cultures are the one that created the gender ideologies of the roles of each gender. For example, what is considered "man's work" in some societies can be "woman's work" in other. What is "masculine" and "feminine" picture can be applied as interchangeable in other culture.

Gender and sexual ideologies were based on biological determinism. It is the belief that biological differences between human populations.

The biological differences between males and females leads to the fundamentally different capacities, preferences, and gendered behaviors. It suggest that gender roles are rooted in biology and not culture.

During the nineteenth and mid-twentieth century European and U.S. gender ideologies, the sexual preference was "naturally heterosexual". This means that "masculine" men were "naturally" attracted to "feminine" women and vice versa.

But homosexuality was not only depicted as a sexual preference, but also gender-inappropriate role behavior, down to gestures and color of clothing. This is very apparent with the old stereotypes of gay men as "effeminate" and lesbian women as "butch".

This separations is the results of the beliefs that are rooted both in biology.

But in different cultures, people in the Middle Ages viewed as having strong and often insatiable sexual drive and capacity. This means that it was believes that woman's organs were only used for reproduction.

There was a time where it was believed that males and females were born with different intellectual, physical, and moral capacities, preferences, tastes, personalities, and predispositions for violence and suffering.

Gender is a culturally constructed concept. Gender is the meanings, values, and characteristics that are assigned based on a sex of a person, such as masculinity and femininity. Femininity refers the the cultural expectations that we have of girls and women, while masculinity refers to the expectations we have of boys and men.

Gender roles refers to the set of expectations about tasks, attitudes, and behavior that are culturally assigned based on sex and gender. As we grow up, we learn these expectations develop out gender identity and our beliefs about ourselves as female and males.

Sex is the differences between females and males. Females have two chromosomes while males have one X chromosomes and one Y chromosome.

The first difference is the genetals that boys and girls develop in the womb, which is how doctors determine the gender of the baby. This first difference is called primary sex characteristics The second difference is the development during puberty. This is called secondary sex characteristics. This is where boys will have deeper voices, more body hair, and more muscles. Girls will develop breasts and wider hips and begin menstruating as nature prepares them for possible pregnancy and childbirth.

In the U.S, ethnogenesis has led to numbers of new ethnic identities. These identities include African American, Native American, American Indian, and Italian American.

Slaves that were brought to the US during the colonial period primarily came from Central and Western Africa and were represented by dozens of ethnic heritages that had unique languages, religions, and cultures that were lost due to slaves not permitted to speak their language or practice their customs and religions. Over time, a new unified identity emerged among those descendants, but the identity continues to evolve with different names and labels such as "colored" (early 1900s), "Negro" (1930s-1960s), "Black" (late 1960s to present), and "African American" (1980s to the present).

Ethnic groups and ethnicity are like race; they are socially constructed identities that are created at a particular moments in history under particular social conditions. Ethnic identities shift and are recreated over time across societies.

Anthropologist call this process ethnogenesis, where people identify the emergence of new ethnicity in response to changing social circumstances. For example, ancestors that came from Ireland may identify themselves as Irish Americans and generation of their ancestors as Irish, but at one point, people living in that part of the world identified themselves as Celtic.

While there are various conflict between different ethnic groups and European immigrants in the U.S, overall, these descendants of those groups today have been group into a category of "white."

In the U.S, the descendants of the various European immigrant groups can still hold a large symbolic such as celebrating traditional holidays or cooking family recipes. Although they may not speak their ancestor's language and have lost most of all of the cultural customs and traditions that their ancestors brought to the U.S, they can still self-identify as the heritage of where their ancestors came from by having a strong pride to their ethnic background.

In the U.S, ethnic identity can be represented through a symbolic in nature. Sociologists and anthropologists use the term symbolic ethnicity to describe limited or occasional displays of ethnic pride and identity that are primarily for public display.

These can be things that represent their ethnics identity such as “Kiss Me, I’m Irish!” buttons and bumper stickers, Puerto Rican flag necklaces, decals of the Virgin of Guadalupe, replicas of the Aztec stone calendar, and tattoos of Celtic crosses or of the map of Italy in green, white, and red stripes

Ethnicity refers to the degree to which a person identifies with and feels an attachment to a particular ethnic group. Ethnicity is subjected to change and many view their ethnicity as an important element of their personal and social identity. Many things such as psychological, social, and familial factors play a role in ethnicity.

As mentioned earlier, ethnicity can change overtime. For example, children of Korean immigrants who are living in an overwhelmingly white town might choose to self-identify themselves as "American" during their middle school or high school years to fit into the social gap. This identification can be changed to "Korean," "Korean American," or "Asian American" in college or later in life as their social settings change or from a desire to connect more strongly with their family history and heritage.

The cultural characteristics used to define ethnic groups vary; they include specific languages spoken, religion practiced, and distinct patterns of dress, diet, customs, holidays, and other markers of distinction.

In some societies, ethnic groups are geographically concentrated in a particular region.

The term race and ethnicity is very similar if not, overlapping from one another. Both race and ethnicity are both based on common ancestry and shared cultural traits.

Race is a social construction that defines groups of humans based on the physical and/or biological traits that are distinguishable to others.

An ethnic group claims a distinct identity based on cultural characteristics and a shared ancestry that are believed to give its members a unique sense of people-hood (the state of belonging in a race or nationality community) or heritage (cultural traditions.)

Although Japan no longer prohibits marriage between burakumin and non-burakumin (today, approximately 75% of burakumins are married to non-burakumins), but the prejudice and discrimination still exist, particularly among older generations.

Employment for the burakumin remains low-paying occupation that involves many physical labor despite the advanced education in Japanese society. Burakumin only accounts 60% of the national average household income.

Burakumin's stereotypes include being unintelligent, lazy, and violent. Many burakumin men account for a significant portion of Japan's professional athletes in popular sports such as baseball and sumo wrestling. This is similar to the US where racially stigmatized groups have found a gap where they are able to move forward in professional sports.

Japan's race society is more diverse and does not associate with the Western society or African slavery. Many Korean, Chinese, Indian, and Brazilian immigrants increase since the 1980s, and the number of children who had a Japanese and one non-Japanese parent has increased since the 1950s, driven by the American who were stationed in the military.

Yet, one segment of Japanese population known as "burakumin" illustrate the diffidence in Japan. Burakumin are determined by their physical and genetic different from other Japanese people, are a "disgrace" to the community. The burakumin are the descendants of people who worked dirty, low-prestige jobs that involved handling dead and slaughtered animal during feudal era of Japan in the 1600s to the 1800s. They were forced to live in a community that are separated from the rest of society and had to wear a patch of leather on their clothes to symbolize their burakumin status, and were not permitted to marry non-burakumins.

Scholars agree that the race relations are more relaxed and gentle in Brazil than in the US, but they have their differences on what this is the case. Some have suggested that this had to do with the implementations that were set during the colonial era.

In the U.S, people were not fond of interracial marriage and on top of that, rules such as one-drop rule and Jim Crow laws that segregate the races have made the U.S more divided. In contrast, with the early adoption of sexual and marital union between the Portuguese settlers, it made more sense that Brazil has turned out differently compared to the US.

Afro-Brazilian activist has grown substantially since the 80s, inspired by the Civil Right movement in the US and the actions taken by the Brazilian government since the early 2000s. Brazilian government's strategies is to implement U.S style policies that takes on the education and employment to increase the number of Afro-Brazilians' professional ranks and decrease the economic disparity.

Luiz Inacio Lula da Silva, Brazil’s president from 2003 through 2011 have made tremendous deal that promotes the racial equality among the Afro-Brazilians. Lula has also appointed four Afro-Brazilians to his cabinet, appointed the first Afro-Brazilian justice to the nation's supreme court. This has established the racial equality in the government office.

These recent enforcement have greatly improve the racial democracy that has been the central component of its national identity for decades.

There are significant economic differences between Brazilians. According to government statistics, pretos (Black Brazilians) have higher unemployment and poverty rates than other groups in Brazil. Also, brancos (white) earn 57% more than prestos (black) for the same occupation. Furthermore, the vast majority of Brazilians in leadership posistions in politics, the military, the media, and education are branco (white) or pardo (brown). Inter-racial marriage also occurs more frequently in Brazil than in the US, but most of those marriage are between prestos (blacks) and pardos (browns), and not between branco and either pretos or pardos.

This sort of mistreatment has led some some scholars to describe Brazil as an example of a pigmentocracy - a society characterized by a strong link between a person's skin color and their social class.

Despite the diversity of race in Brazil and how Afro-Brazilians comprise half of the country's population, Afro-Brazilians are living in poverty where only less than 2% of university students are Afro-Brazilians.

Because of this agreement, many people find Brazil as a "racial paradise" and "racial democracy" rainbow nation free of the harsh prejudices and society discrimination that exist in the US and South Africa. Although the ideas of the extend of racial equality exist in Brazil is unknown, many Brizilians reject the idea of racial discrimination and inequalities.

But just like the US, they also have their own official racial categories to facilitate collection of demographic information: * branco (white) * prêto (black) * pardo (brown) * amarelo (yellow) * indígena (indigenous)

Although there is a categorization just like the U.S, many Brazilians object these categories and instead, prefer tipos.

Another difference between the race construction in the US and Brazil is the fluid and flexible nature of race in Brazil. For example, if a dark skin person graduated and earn a lot of money, they can be seen as a somewhat lighter typo. Similarly, if a light skin person who are poor can be seem as a slightly darker tipo. This kind of social class doesn't exist in the US since social class doesn't change racial classification here in the US.

Since Brazilians perceive race based on the phenotypes of the physical feature appearance rather than as an extension of geographically based biological and genetic descent, individual members of a family can be seen as different tipos.

In Brazil, different features from different family members can be viewed as significant enough to assign different tipos. Even something as little as a suntan can assign someone with different tipos until the effects of the tanning or burning wore off.

The Brazilians rather than describing what is believed to be a person's biological or genetic ancestry, they describe slight but noticeable differences in physical appearance. This is called tipos.

For example: * Loura is a person who has a fair complexion, straight blonde hair, and blue or green eyes. * Sarara is a light-complexioned person with curled blondish or reddish hair, blue or green eyes, a wide nose, and thick lips. * Cabo verde is a dark skin person with brown eyes, straight black hair, narrow nose, and thin lips.

Sociologists and anthropologists have discovered more than 125 tipos in Brazil and small villages of only 500 people may feature 40 or more depending on the resident's description of one another. These label varies from region to region that reflects local cultural differences.

Although Brazil and the US have similar histories, both nations have different concept of race. In Brazil, race are viewed as the a united thing where everyone is the same and has the same racial labels that doesn't exist in the US.

Until recently, the US government, the media, and the pop culture have begun to officially acknowledge and embrace biracial and multiracial individuals.

Take Barack Obama for example, Obama is biracial who was birthed by a White mother and a Black father from Kenya. The media often refer to Obama as Black or African American instead of White. The one-drop rule can also be referred to as a hypodescent, a racial classification system that assigns a person with mixed racial heritage to the racial category that is considered least privileged

Race are constructed different around the World. In the US, race is categorize as discrete and mutually exclusive. For example, a person who had one “black” parent and one “white” parent was seen simply as “black.” This is called one-drop rule. The rule was created during the slavery era where it was used to ensure that the children born from sexual unions between slave-owner father and enslaved women would be born into slave status.

People often use their personal understanding of race to predict "who" a person is and "what" a person is like in terms of personality, behavior, and other qualities. Because of this assumption, people can be uncomfortable or defensive when they mistake someone's background or cannot determine "what" someone is.

The expansion of the definition of "whiteness" in the US took off after World War II.

After WWII, the US government offered a series of benefits for the military veterans includes passing an act that accommodates houses that are on the edge of the nation's major cities for the returning soldiers. Although the act doesn't specify race, many African American veterans were denied benefits because bank refused to provide loans for people to move into a predominately White neighborhood. Instead, banks allowed immigrants veterans who are from Eastern Europe to move into those neighborhood.

As we can see, after WWII, the "whiteness" consist of people who are pale rather. This draws many discrimination against people who doesn't have pale skin.

An example of racial formation can be seen by the idea of "whiteness" in the US. The concept of "whiteness" in the U.S expanded to include various immigrant groups that were once targeted of racist beliefs and discrimination.

In the mid 1800s, Irish Catholic immigrants faced many discrimination by the American society and the anti-Irish politician and journalist. The Irish at the time were depicted as being overweight, rude, and uncivilized. During the same time, the Italians and the Jewish weren't perceived well as well. But nowadays, Jewish, Italian, and Irish people are now considered as "white"

Race is most accurately thought of as a socio-historical concepts. Racial labels are the ultimate that reflects the society's social attitudes and cultural beliefs regarding notions of group differences. Because racial categories are culturally defined, they can vary from one society to another. This is called a racial formation.

Although race isn't a valid scientific concept doesn't mean that there is no such thing as race. Race is real but it is a concept based on the arbitrary social and cultural definitions rather than biology or science.

An example trait commonly mistaken as defining race is the epicanthic eyes fold that are often associated with people from China and Japan when in actuality, it is also common in people from Central Asia, parts of Eastern Europe, some Indian American groups, and some Khoi San of southern Africa.

Physical anthropologists have also found that there are no specific genetic traits that are exclusive to a "racial" group.

Each traits is inherited independently, not "bundled together" with other traits and inherited as a package. There is no correlation between skin color and other characteristics such as blood type and lactose intolerance. This is called nonconcordant.

Many people in the US believes that biologically distinct human races exist and are easy to identify. They claim that they are able to tell who is "White" and who is "Black".

The US was populated historically by immigrants from small number of world regions where they don't reflect the full spectrum of human physical variations.

Early settlers in the North American colonies are all came from Nothern Europe (Britain, France, Germany, and Ireland), where their skin tends to be the lightest skin in the world. Later on, slaves are brought to the US from the western coast of Central Africa, where their skin color tends to be the darkest in the world.

The whole human skin color is not an accurate representations of the range of human skin color; Instead, we are looking at the opposite ends of a spectrum. With the recent wave of immigrants that have settled in the US, it brought more wider range of skin colors that shapes the classification of skin color into a few simple categories.

If sunlight is less intense, it wouldn't penetrates into the skin to produce Vitamin D. In that case, people will be relying on the diet that they consume to receive the Vitamin.

Vitamin D are basically the essential for the health of bones and immune system. In areas where the ultraviolet radiations such as sun lights are strong, there is no problem producing enough Vitamin D.

But there are some exceptions to this general rule. For example, two countries who are close to each other where one country consist of lightskin people while the other consist dark skin people. These are due to the Vitamin D that are being consumed by one part of the country.

As phyical anthropologists John Relethford and C. Loring Brace have putted, skin color changes depending on the geographic space. For example, Swedish people are white and Nigeria people are Black but if you were to walk from Nigeria to Sweden, you will see the color of the people starting to get lighter.

Physical anthropologist use the term "cline" to differentiate the traits that occur in populations across a geographical area. In a cline, a trait may be more common in one geographical area than another, but the variation is gradual and continuous with no sharp breaks

As we saw from history, human race was being divided and categorize rather than being studied through scientifically.

There are two major types of "race classifiers" that we've discovered from human trying to classify race: * Lumpers: Classifed race through a large geographic traits and produce a small number of broad and general racial categories such as Linnaeus's idea and the three-race theories. * Splitters: Classify race into a specific and more localized regional race, as we can see from the three European race.

During the 1920s and 1930s, scholars claims that Europeans have more than one "white" or "Caucasian" race: * Nordic: Consist of people from the Northern Europe (the British Isles) to Northern Germany * Alpine: Consist of people from Central Europe such as French, Swiss, Northern Italians, and Southern Germany. * Mediterranean: Consist of people from southern Europe which includes Portuguese, Spanish, Southern Italians, Sicilians, Greeks, and Albanians.

By the early 20th century, many social philosophers and scholars have moved on to the idea of three human races: * Caucasoid * Negroid * Mongoloid

However, the three-race theory drew some backlashes due to not every in the world are a part of this three races system. Because there are many different human traits, experts began to argue in favor of larger number of human races.

In 1795, German physician and anthropologist Johann Blumenbach suggested that there were five races: * Caucasian (white) * Mongolian (yellow or East Asian) * Ethiopian (black or African) * American (red or American Indian) * Malayan (brown or Pacific Islander)

He listed the race in the exact order since he believed that Caucasian are the origin race of humankind.

In the early days of racial classification system, it was made by a Swedish botanist Carolus Linnaeus, who argued that there are four human races: * Americanus (Native American) * Europaeus (European) * Asiaticus (East Asian) * Africanus (African)

These categories follows the common racial labels that are still being used in the US such as taking a census and doing demographic purpose work.

The reification has a long history where philosophers and scholars tries to identify and classify the various human races as someone who shared certain physical and biological features. But of course, that led to many problems such as separating each race and classifying each race into categories.

The biggest reason why many people continue to believe in the existence of human race is because of the reified in literature, media, and culture for hundreds of years.

Reification refers to the process in which an inaccurate concept or idea is so heavily promoted and circulated among people that it begins to take on a life of its own.

The studies of physical and cultural variations from a scientific and anthropological perspective have allowed human to further improve the understanding of the true complexity of human diversity.

Race is something that promotes an illusion that racial categories are natural, objective, and evident divisions. This means that race isn't really real despite its color differences among people.

The extended family is the extend of there generations of family in the same household.

The first one is the nuclear family. It is where the parents who are married. Nuclear family is also known as conjugal family. The opposite of conjugal family, the non-conjugal is where there is only one person that are in the family. This is either due to their spouses' death or divorce.

There are many types of family in a culture.

Bridewealth is the payment made to the bride's family by the groom's family before marriage. This is a a gift that is made to thank the woman for their future work and their production of children.

A dowry can also represent the status of the groom's family and its ability to demand a payment for taking on the financial responsibility of the bride. This kind of thoughts usually occur in cultures where men has more power than women.

Dowry payments are very common in the Western culture including the U.S. A dowry is a gift given by a bride's family to either the bride or the groom's family. Families often spend many years accumulating the gift. A dowry can either be a furniture or a land.

In many societies, marriages are affirmed with an exchange of gifts. These gifts signifies a "thank you" gift that allowed the other party to accept their son/daughter. The gifts can be as little as food or as big as a house or property.

Polygamy refers to any marriage with multiple partners. There are two kinds of polygamy: polygyny and polyandry. Polygyny is a marriage where there is one husband and multiple wives. Polyandry is a marriage where there is one wife with multiple husbands.

In some cultures, cultures elaborate the basic relationship of mothers and her children, and build on it to create units that are culturally considered central to social life. Families could grow through the birth or adoption of a child.

Some culture such as ours, we could remarry as many time as we want, and this is called *serial monogamy*. This is because multiple people in one marriage isn't allowed but in some culture, the divorcing behavior isn't allowed but instead, they are allowed the have multiple people in one marriage.

Arranged marriage is typical in many cultures around the world including the U.S. These are marriages that are arranged by families for many reasons such as financial reasoning, religious reasoning, social reasoning, or even both.

In some culture, marrying your cousin would be the prefer way. For example, in some Middle Eastern societies, it follows a patrilateral cousin marriage where marrying a male or female cousin of the father's side is preferred.

Cultural expectation defines you can marry. endogamy is the emphasize of marrying within a cultural group. These cultural group could be someone who have similar economic or educational background.

Cultural expectations for marriage outside a particular group are called exogamy. This is where someone marries another person that are outside of their cultural group. This cultural group can be someone who is outside of the family or someone who have different background or religious.

Marriage is a cultural, social, and legal process that brings two people together to create a family unit. But even so, in some culture, there is a process as to who you can marry and who you can't marry. For example, in the U.S, the cultural norm of marrying is to marry someone who you love. For some religious culture, they would only marry if they have the same beliefs, and some family wants their child to marry someone who has similar background such as economically and socially.

In traditional Chinese society, family's terminology is determined between the father's side and the mother's side. This means that grandparents, aunts and uncles, and in-laws have different terminology based on whether if they are the mother's side or the father's side.

Siblings are also distinguish based on the gender and the young or older age.

Chinese doesn't have he/she/it. Instead, they categorize every person as "ta" where it doesn't have any reference to both gender or age.

Traditional Chinese family follows the patrilineal system where women move into the husband's family household upon getting married. This kind of practice has slowly die down due to the urbanization and the economic livelihood that have made this less practical.

As we saw from the Croatian system, side of the family is important when it comes to close relatives. Married couples have different names for their in-laws. Becoming the mother of a married son is higher in social status than becoming the mother of a married daughter. This usually plays out by having the daughter leave her parents home to stay at the man's parents house and work aside with her mother-in-law.

This sort of system reflects the idea of belonging and the expectations of behavior. Because Croatia's kinship system is a patrilineal society, fathers are seen as a authority figures and are respected by others. Same thing goes to the father's brother.

The mothers do not receive the same treatment but even so, the mother's brother is seen as having a mother-like role. They spoil their sister's children and expecting to solve any sort of problems that could help. Mother's brother could be seen as a friend who is overly protective to both his sister and to his sister's kids.

Aunts and uncles from the child's dad's side would be called as stric and strina. For their mom's side, they will be called ujak and ujna. Tetka or tetak can be refer to as someone from their in-laws family. This means it isn't refer to any "side" of the family.

In Croatia, all uncles are recognized by their nephews and nieces regardless of whether they are brothers of the mother or the father. Uncles are called by a specific name depending on which side of the family he is in. The different roles are associated with the different types of uncles.

The differences could also be in due to the terminology of patrilineal and matrilineal system of descent. For example, in patrilineal system, your father's brothers are members of your lineage but your mother's brothers don't belong to the same lineage and could or couldn't be counted as a relatives. Similar situation could apply to the matrilineal society.

Each systems are different depending on the cultural group. For example, American follows the Eskimo system. The system was originated from the indigenous people of Inuit.

Placing cultures into categories into different kinship terminology is no longer a primary focus of anthropological studies of kinship. Instead, the kinship terminology could provide insight of differences on the ways how people think about families and the roles of each member.

Another way to compare ideas about family across cultures is to categorize them based on the kinship terminology. Kinship terminology is a term that is used to describe each relatives.

For example, in some kinship systems, brothers, sisters, and all first cousins call each other brother and sister. In such a system, not only one’s biological father, but all one’s father’s brothers would be called “father,” and all of one’s mother’s sisters, along with one’s biological mother, would be called “mother.”

Children are linked to their parents by a vertical line that extends down from the equal sign. A sibling is represented by a horizontal line that are connected all within the group. The kids are usually represented from left (oldest) to right (youngest). The darkening sign means the person has passed away or the marriage has ended .

Kinship diagram focus on a person who is called Ego as their starting point. The people on the chart is the relative of Ego. The triangle represent males and the circle represent female. As we can see, our main character Ego is represented by a square.

An equals sign is placed between two individuals indicates a marriage. A single line, or a hyphen, can be used to indicate a recognized union without marriage such as a couple living together or engaged and living together, sometimes with children

Descent groups are created by the kinship system to show the member's identity and the ties of ancestry. Descent group could control where one person can live, who they can marry, and what happen to their property after their death.

Anthropologist use kinship diagram to help visualize descent groups and kinship.

For the mashup of bilateral, it is a descent that is recognized through both the father and the mother's sides of the family. For example, in the U.S, children recognize both their mother's and father's family members as relatives.

Both the patrilineal and matrilineal kinship have in common of what is called the unilineal. Unilineal is the descents that is recognized through only one line or side of the family. For example, mothers in patrilineal societies could have close and loving relationship with their children even though they aren't members of the same patrilineage.

For example, one of the kinship would be the patrilineal descent. These are kinship group that are formed through father and their children.

Another example of kinship would be the matrilineal descent. These are the kinship group that are formed through the maternal line between mother and their children.

Families can be categorized into broader types based on the kinship system. The kinship system refers to the relationship between family members that are recognized in each culture.

Kinship is a word that is used to describe the ties between members of a family. For example, kinship relations are formed through blood connection like parents and children (consanguineal), or relationships that are created marriage or other social ties such as in-laws (affinal)

Roles and status helps us think about the cultural ideals and what most people that are in a cultural group tends to do. They also help us describe and document the cultural change.

For example, not so long ago, the role of "mother" is where they take care for their children and keeping the house tight. They do not include working outside of the house since these are the father's role. But in today's world, the role is intersect where fathers mothers share the same responsibility.

Roles are just like statuses, they are cultural expectations that defines how each individual meet these expectations. Statuses and roles change within the culture over time.

A role is the set of behavior that is expected to the person within the status. For example, having a "mother" role means to take care for her children.

For anthropologists, a status is any culturally-designated position a person occupies in a particular setting. This can be as simple as "father," "mother," "grandparents," etc.

Lewis Henry Morgan, a lawyer and also an early anthropological studies the Native American cultures documented that words that is used to describe family members such as "mother" or "cousin" are important since they indicate the rights and responsibilities that is associated with the family members. Family labeling can describe how a person fits into a family and the tasks or obligations that he or she must do to others.

Some variations could be accepted culturally but some family forms couldn't be acceptable but they would still be recognized as reasonable by most members of the community.

Families exist in all societies and they are what makes us human. That being said, society around the world also demonstrates various cultural understandings of family and marriage. Those ideas include how people are related to each other, what kind of marriage would be ideal. when people should have children, who should care for children, and many more that could differ from every culture.

Martin Luther King Jr. reminded us that everything that we use daily was produced was produced everywhere around the world. In the recent years of shipping and overnight air deliveries, the process of foreign objects is becoming common since they get here faster than we expected.

With global capitalism being reached into developing countries around the world, many people are saying that the world is becoming more Western considering that Western companies are starting to dominate those countries. Anthropologist claimed that is not the case. People don't become Westernized simply by buying Western things. In fact, anthropologist believes that Western products expand the local identities further.

For example, a great-grandmother bough a silver cake server and used it to cut the cake at her wedding. The cake server became something important in the family and is passed down for generations. Unfortunately, the server ended up in the hands of a cousin who in term sold it to a gold and silver broker for currency, and then it was sold to a dealer who melted the server back into the raw material that it began with.

Objects can start from somewhere and ends in somewhere while going through a lot of things in between during the process.

Economic anthropologist are also interested in why an object became a status symbols and how they are used for important cultural or social events.

For example, consumption helps people stand out in a particular environment. This can be wearing a jersey to a game to show belonging to a group and support for a particular team.

Anthropologists know that people buy a particular thing not just for their own good or for their starvation, they are doing it to learn more about an information such as other's culture.

We use what we have available to meet our needs (for example, wearing clothing to protect us from the weather), regulate our social lives, and deciding the rightful order of things.

For example, everyone needs to eat but not everyone have the same ideology of what food is appropriate to eat.

Each consumption varies depending on their culture.

Consumption is huge in everyone's life, which is why economic anthropologist explore why, how, and when people consume what they do.

Consumption is the process of buying, eating, or using a resource, food, commodity, or service.

Money is exchanged and used for most commercial transaction. Money can be used to exchange goods and services.

Market exchange depends heavily on the relationship between a person and you. For example, because that person may know you and you feel comfortable working with them, they will be your first choice to do business with.

Supply and demand plays a huge factor when it comes to distributing goods through market exchange.

One thing that's different between market and reciprocal exchange is that market exchange is regulated by the supply and demand mechanisms.

Market and reciprocal exchange all share the concept of giving someone something and receiving something back.

The third way that societies distribute goods and services is through market exchange. Market exchange are the goods and services that are bought and sold with prices or exchange equivalence.

Markets have to have someone governing the exchange in order to exist but they do not have to exist in a geographic place such as a marketplace.

Anthropological studies shows that instead of wasting or throwing away the things that may show their wealth, they were giving away the goods to other groups so that the next time when they receive gifts from the other group, they would have foods and resources that aren't accessible easily to them.

The potlatch system of native American groups living in the US and Canadian coast are an example. The two groups would exchange foods and objects as a way to build relationship with each other. After contact with the settlers, the excessive gifts giving escalated into something tragic.

Sometimes a returned gift exchange are revealed as a form of redistribution.

Redistribution can happen in any forms of exchange. For example, the IRS received $3.3 trillion in federal revenue and as a result, the IRS redistributed $403.3 billion for the tax refund. Even if someone didn't get refund from the IRS, they could still benefit from the redistribution in the form of federal services and infrastructure.

Redistribution is the collection of goods or labor by a particular person or institution and being distributed later on

Studying reciprocity allows anthropologist to deeper on how customs, cultural values, beliefs, and social coercion influence our economic behavior and the the moral economy (how one shape social and political life)

Giving gifts isn't just for self-interest, it also builds a social relationship with the person who's receiving the gift.

This gift example makes anthropologist pay close attention to the topic of reciprocity.

Marcel Mauss was one of the first scholar to provide an in-depth reciprocity and the role of how gifts play in cultural systems around the world.

Mauss concluded that when human receive gifts, they also reciprocate (giving out) gift in return. This creates links between the people who are involved in the giving scenario.

Many people today believes that economic anthropology is a search for an alternative to capitalism.

Redistribution consist of collecting money from the community and redistributing it through goods and services.

Anthropologist knows that market exchange in today's world consist of trades that involves money, bargaining, and the price of the demand.