ANTHR 150 2024 A1 Final Exam Study Guide PDF

ANTHR 150 2024 A1 Final Exam Study Guide Your final exam will be on Wednesday December 18 at 5:30 PM. It will take place in our usual classroom. Please bring along an HB pencil to fill in the answer sheet. The exam will be multiple choice and will primarily cover material from October 22 and after,...

ANTHR 150 2024 A1 Final Exam Study Guide Your final exam will be on Wednesday December 18 at 5:30 PM. It will take place in our usual classroom. Please bring along an HB pencil to fill in the answer sheet. The exam will be multiple choice and will primarily cover material from October 22 and after, although it will also include questions concerning material from the earlier part of the course. This is a guide to the concepts that will be stressed in the final exam, organized by lecture date. Also included are some comments on material from the readings that you will NOT be expected to know. If you focus your study on the concepts listed in this study guide, you should do well. A Note on Names, Historical Periods and Dates As in the midterm exam, we are not interested in examining your knowledge of precise dates or anything highly technical. With historical figures, it’s important to know the era (half-century) and country they were from and what ideas or roles they were associated with, not their birth and death dates. (Late 18th-century France, early 20th-century North America, etc.) Focus mainly on understanding concepts and arguments, who held them, and where and when they were influential. Lectures, PowerPoints, & Readings Please remember that many of these questions refer to material in both the lectures/PowerPoints and the readings. Please go over both to ensure that you have a good grasp of the concepts. Remember that this is not about memorizing bullet points from PowerPoint presentations but reading and understanding concepts. The PowerPoints are designed to support the lectures and readings, not replace them. In some cases, we’ve mentioned the name of a reading to remind you to look there and not just at the PowerPoint, but you should be reviewing the readings throughout. October 22: Why race is still important? (reading to study: Gravlee 2009) What are clines, the principle of nonconcordance, and inter- and intra-population genetic variation, and how do these concepts relate to the “reality” of race? Why is biological race still important even to some scientists? How is race a sociocultural construct, and what do we mean by “construct”? Is it real or not? How does race become real as a biological reality, according to Gravlee? According to Gravlee, what’s wrong with how many previous studies explained health outcomes in relation to “race”? What does Gravlee mean by the “embodiment” of race? What did Gravlee’s research in Puerto Rico show about whether health disparities are due to genetics or culturally ascribed race? How did he measure this? According to our lecture, why did Leith Mullings argue that we need “intersectionality” to understand the health consequences of racialization? (We revisited this theme later in the course, discussing more or less the same thing.) October 22 & 29: Colonialism and Racism (Césaire 2001, Abu-Laban 2023) What did Oliver Cromwell Cox argue in his 1948 book Caste, Class, & Race? According to the lecture, how does race reconcile human equality with inequality? What are the differences and similarities between colonialism, settler colonialism, and imperialism? (Look at the explanations from Veracini in the presentation.) What do the terms “pacification” and “terra nullius” mean, and why are they important to colonialism? According to Michel-Rolph Trouillot, what is the “savage slot” and why is it important to Western civilization and anthropology? What did “unilinear cultural evolutionists” teach about savages and barbarians? What are the two meanings/kinds of “savage” in Western discourse? How can both be damaging to non-Western people? How did colonial powers directly or indirectly rule colonized populations, and how did they economically exploit them?  According to our lecture, are the unilinear evolutionary categories of “savage” and “barbarian” useful for understanding the contemporary world? What is Immanuel Wallerstein’s “world-systems analysis”? Understand the terms core, semi-periphery, and periphery, and how they relate to race and capitalism in this analysis. Be familiar with Césaire’s Discourse on Colonialism. Understand what he thought was exceptional and unexceptional about Hitler, why he describes the West’s “pseudo-humanism” as “sordidly racist,” and why he thinks even liberal Europeans were racist. What did Edward Said mean by the term “Orientalism,” and how did it differ from the main previous meaning of the term? Why did Said think that “Orientalizing” depictions were harmful, even when they celebrated non-Western cultures? How is the concept of Orientalism applicable both to 19th-century novels and paintings and the contemporary era? What was the Balfour declaration of 1917? How does Yasmeen Abu-Laban propose to rethink Edward Said’s concept of “Orientalism” for use today? According to Abu-Laban, how is Orientalism/Anti-Palestinian racism/Anti-Muslim racism different today from how it was in the period Said was discussing in Orientalism? What happened to the “alluring Orient”? Why does she see it as important to think about these problems in terms of “racism” and not just cultural attitudes about the Orient? Why does she prefer speaking of “racisms” over terms like “Arabophobia“ and “Islamophobia”? October 31: Militarized Global Apartheid (Besteman 2019) What are the elements and policies of South African apartheid, according to Catherine Besteman and our lecture? How did George Orwell foreshadow arguments about global apartheid? What are some cases beyond South Africa that have been described as apartheid? How does Catherine Besteman argue that the whole global system is a militarized apartheid system? How does it demonstrate the elements of apartheid? According to Besteman, how was the emergence of “liberal” democracies in the West—whether settler colonies or European colonial powers—connected to “whiteness” and racial hierarchies? November 5: Race in Canada: History and present (Hogarth & Fletcher 2018; Hanson et al. 2020) What do “racial formation” and “racialization” mean, and how are they different? (lecture and Hogarth & Fletcher) What does the Canadian census assume about racial categories, how does this affect the identities available to people, and what are the arguments for caring about people’s race? What are the major Indigenous categories recognized by Canada’s official system? What is the origin of the Métis? What were some of the policies of the Indian Act of 1876, and what was the overall purpose of the act? In what way is the goal now often described as a form of apartheid and genocide? When did the first significant migration of colonial settlers come to what is now Canada? (Hogarth & Fletcher) What was the overall goal of the residential schools? When were they in operation? Why is it also an example of genocide? What was the “Sixties Scoop”? What were some of its negative consequences, and why is it also described as a form of genocide (see the Hanson reading)? What are some of the measures the Canadian government has taken to address some of the historical injustices against Indigenous Canadians? (Royal Commission on Aboriginal Peoples, the components of the IRSSA, including the TRC, recognition of unmarked graves at residential schools) Be familiar with the history of Black people in Canada, including slavery, official forms of discrimination/segregation, stereotyping, equality myths, policing. (Hogarth & Fletcher, lecture) How did Canada’s immigration policies reflect ideas of eugenics during the early- to mid-20th century? Which nationalities were preferred, and how did laws try to justify excluding some races? How did this shift a bit after WWII? (see Hogarth & Fletcher) How did the idea of race fit into European Enlightenment thinking, according to Hogarth & Fletcher? What did Georges Cuvier say about races? How did these ideas support European colonization? What are some of the events that have galvanized anti-Arab and anti-Muslim racism in Canada? How has “multiculturalism” depoliticized difference and concealed racism? (Hogarth & Fletcher)  Understand what Hogarth & Fletcher say about anti-racist discourse: Why is “Whiteness” an important concept, for example, in understanding why equal laws have unequal outcomes? Why is race both “salient” and “insidious”? November 19: Critical race theory and intersectionality: Race, identities, and institutions (George 2021; Runyan 2018; Delgado and Stefancic 2023) What are the main schools of thought that have influenced critical race theory (especially but not only CLS) What is “racism” for CRT, and how does it differ from more traditional definitions? Understand the following tenets of CRT and why they are important: the ordinary/unacknowledged nature of racism; legal indeterminacy; the problem with “colour-blind” and “bad apples” approaches to race/racism; “interest convergence”; “social construction” of race; differential and shifting racialization; intersectionality; antiessentialism; institutionalized/systemic/structural racism; voice/narrative/storytelling. (See Delgado & Stefancik; George) What is intersectionality, and how does it relate to CRT? Who came up with the term? What did legal scholar Derrick Bell argue about the significance of the Brown v. Board of Education case in the US? (See George) According to George, how is education still racially unequal in the US despite legal equality? According to many critical race theorists, is it possible for a Black person to be “racist” in North America? Why or why not? What about “racially prejudiced”? According to the lecture, what does Bruce Hall argue about race and Western colonialism? What is intersectionality, according to scholars like Kimberlé Crenshaw and Leith Mullings? What kinds of social difference do theorists include in the concept of “intersectionality”? How is the concept different from simple “diversity” and “multiculturalism”? November 26: Intersecting race, gender, and sexuality: Apartheid South Africa (Ratele and Shefer 2013) According to Edward Said, how have colonial relationships been understood in sexual/gendered imagery? According to Ann Stoler, how did rules regarding sexual relationships in colonial Indonesia work to uphold white supremacy, and how did those rules change to respond to different colonial racial relations? According to Ratele and Shefer, how did laws against interracial sexual relations in apartheid South Africa uphold white supremacist patriarchy? What assumptions do these laws make about the threat of miscegenation and Black men to white people? Who was prosecuted the most under the apartheid miscegenation laws? Why, and what does that tell us? November 28: Constructing indigeneity and whiteness through DNA (Reardon and TallBear 2012) According to Reardon and TallBear, how does scientific practice in general tend to reproduce colonial relationships and logic? Although scientists describe themselves as doing things out of a disinterested quest to contribute to knowledge, how do Reardon and TallBear connect the pursuit of supposedly universal knowledge to capitalist accumulation and whiteness? How can “anti-racialism” (the critiques we learned about earlier about the non-existence of race as a legitimate biological category) mask and therefore perpetuate racism? (Think about how R&T’s argument here is essentially a CRT argument.) How does the Genographic Project perpetuate the assumptions and relationships upheld by 19th-century unilinear cultural evolutionism? How do claims about people being an earlier stage of “us” be used to assert a right to control and own Indigenous DNA? How can the idea that science is for the “greater good” harm communities? What solutions do R&T suggest to the problems they point out? Is science intrinsically white supremacist, or can it be practiced in a more egalitarian way? December 3: Racial categorizations cross-culturally (Baran 2007) What is the “traditional” understanding of colour/race in Brazil? How accurate is it? Why have racial rights activists insisted on a different understanding based on a US-style “1-drop rule”? Baran calls this an “essentialist” view, which may reflect how it’s being portrayed for political reasons. But how might this view reflect a shift to something closer to CRT, which is not essentialist?  How did Gilberto Freyre’s ideas about race in Brazil break with the “scientific racism” of the time, and why did many people see his ideas as better? Why have some people critiqued his ideas and insisted on replacing dynamic “colour” terms with “race”? In the case described by Baran, why did many local people in Belmonte (Bahia) not find the new race categories relevant to themselves? How easily did teachers learn and teach these categories? What evidence did Baran find that people’s colour descriptions were not “essentialistic” and were somewhat mutable and dynamic? What evidence do we see in the Baran article that non-essentialized “colour” is or is not about racial superiority and inferiority? How equal were the colour terms?