UBC Wiki - User contributions [en]

Course:Anth300

2011-03-20T05:41:16Z

JulietteFunck: /* books */

{{Infobox_New_Course

|title= Anth300

|picture=Image:wiki.png

|subject code= Anth300

|course number=

|section number=

|instructor=

|instructor 2=

|instructor 3=

|instructor 4=

|instructor 5=

|email=

|office=

|office hours=

|schedule=

|classroom=

}}

==General==
http://faculty.arts.ubc.ca/menzies/co300_2010.html
=books=
=='''Anthropology as a Cultural Critic'''==
1986 George E. Marcus and Michael M. J. Fisher

===Notes:===

=='''An Island Called Home'''==
2007 Ruth Behar

===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Power Politics'''==
2009 Karen Brodkin
===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Abalone Tales'''==
2008 Les Feild

===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''New Jersey Dreaming'''==

2003 Sherry Ortner
===Notes:===
===Reviews:===

A native Anthroplogist explores the American Affluent Society
Have you ever wonder what it would be like to have an anthropologist escort you through the halls of high school, or sit at your table at the 40th year class reunion. Gathering, analysing and interpreting this complex but familiar world. After her work with the Sherpa’s of Tibet Sherry B. Ortner decided to bring her skills home to New Jersey and do exactly this in New Jersey Dreaming: capital, culture, and the class of ‘58. She follows her classmates, the students of the class of 1958 as they navigate the American class and racial system striving for success and the American Dream. The result is a transparent account of the transformation of American social constructs during the last half of the 20th century.

Nothing is taken for granted in this investigation into perceptions and reality of class and their projects for upward mobility, one of Ortners great assets is as a trained observer. She includes issues of financial, family, and ethnic background in a predominantly Jewish area of Newark. Who was her graduating class Weequahic is a subject approached at many different angles. She presents data and testimonies to navigate the politics of cashmere sweaters and class offices but ultimately what become most surprisingly applicable and tangible to all high school life in America are her models. Ortner presents a Levi Strauss type structuralist model of the high school social categories based on financial back ground and individual’s tendencies which speaks volumes to the teen experience. Creating a way of understanding why students tend to become and be classified as popular, jock, nerd, average citizen, or rebel. She moves between finite objective models to discussions of the role of friendship and family as she moves on the representation of college, and career and ultimately the American “Success”.

Ortner presents not only her analysis but her reasons for her frameworks, methods and experiences creating a transparent anthropological exploration into American structure and values during the last half century in a way that is accessible to her class mates and relevant to scholars. She carefully justifies her approach at each step particularly appreciated when breaking down classes and ethnicities for analysis. Incorporating a variety of sources of inspiration including the anthropologist theories of Foucault and Bourdieu, Novels like Portnoy’s Complaint and iconic media such as Rebel Without a Cause. A sample of field notes provides the reader with her sentiments, learning process and interesting anecdotes that hint at the trends laid out in the book. The downfall of this impressive book if any is that Ortner has bitten of more than 277 pages can chew. The author had gone as far as interviewing the children of the class of ’58 which had to be omitted from the book due to the added complexity. In the end depth of this book may have benefited from either fewer approaches and subjects of analysis or more pages to achieve her great vision in.
This refreshing tour of a cohort manages to outline a story of a period of revolutions that continues to better the society of study. Ultimately through national, ethnic, family, and individual class elevation projects her generation was able to redefine and restructure their identities within the American class system. By participating in the social and racial movements of the 1960s-70s many individuals were able to formulate a life and identity that suited them and which they would consider ‘successful’. This book comes at a time when features of the American way of life (such as energy consumption) are being threatened and reminds us that striving for success is ongoing project; the American Dream comes with plasticity.

===Themes:===
===Culture===
Ortner follows Bourdieu(page 12-13) by using notion of habitus. note, however, the way in which she links this to her definition of class. in her discussion of boundaries, ortner also makes a point reference to what aspects of culture she isnt discussing:"a thick description of jewish culture and relgious community"(page 53). she goes on to say that to do so is "far to complex and contradictory" without the most "careful ethnographic and historical specificity"(page 53) this top, tells us something about the nature of the culture concept that ornter is using. that is, culture is more than just a set of observed behaviors, foods, rites, or social settings. it is constituted though time, in particular palces, and can only be understood as a multitude of aspects- non of which are singular or unitary in their manifestations.

===Class:===
For Ortner, class is a discursive construction. she does not deny the material implications of class. However, Following bourdieu, sees it as something more cultural than material. thus, while she dances around what she defines as a marcist class dicotomy, she tells us she will use the more typical american notion of the tripartite model of lower, middle and upper class (though not quite framed in those words).

===Race(ethnicity)===
===Gender===
===Memory(History)===
===Field Work===

=='''Between History and Tomorrow'''==

Gerald Sider
===Notes===
===Chapter Summaries===
===Prologue: Living within and against tomorrow: toward and anthropology of vulnerable lives===
===Part One:Introduction p.59===
====1. anthropology and history, culture and class p.59====
====2.the particularity and relevance of newfoundland p.61====
====3.Autonomy and the harness: the logic of merchant capital p.98====
===Part 2: Domination, Alliances and descent p.114===
====4.regale and rule: the logic of paternalism and the emergence of village culture p.105====
====5.when fisher.man may starve: The Slade and Kelson Plan of 1825 p.114====
====6.the times of our lives: decent, alliances, custom, and history p.131====
===Part 3: The politics of subsistence production: Hegemony at work in a collapsing state p.179===
====7.the memorial of the merchants of Poole p.190====
====8.A political holliday p.221====
====9.we must live in hopes pg.260====

Summary: In this chapter Sider examines the fisher folk awareness of their impoverished situation and how they cope with it through traditions, which allow them to create social tensions and ties. The chapter is set up as an explanation of the epitaph’s proverb; “we must live in hopes, supposing we die in despair.” Using several lines of evidence he describes several individuals’ struggle in dire economic situation and social tension. These include: quotations from the note book of Elizabeth Goudie, idioms that reflect ‘a dogs life’, a description of the relocation process, and two interviews on the subject. These sources all evoke the notion of a strained existence, but often express hope that things will improve. The traditions in his analysis are a way of creating solidarity, intimacy and antagonism within the small communities. The cuffer is an intimate interaction, which is a lie about the history of the community. When told, it often results in an argument to work out the true nature of this history. According to siders, this tradition describes history as an ongoing process that is flexible; the future then is not yet set and the actions of individual that can determine its course. He then goes on to discuss other traditions, mummering, gifts and scoff, as forms of reciprocity using as a basis of analysis Marcel Mauss theories on gifts. Concluding that these practices define and renegotiate social arrangements in a community and thus to define their existence, separate from the futile interaction with persons of authority. All of this is done with a hope that things will get better, that joining with Canada, relocation, or industrialization will lead to a better life for themselves and their children. Ultimately he explains that the introductory proverb uses ‘hopes’ in the plural to indicate a verb. To hope is an action that one must live within in all times otherwise the current situation will be overbearing.

Reflections: Sider tends to romanticise the fisher folk, idealising their stoicism, the strength of their character, their quiet dignity throughout the chapter. The Cauffer is presented as an almost philosophical reflection on history and reality. He insist that “tradition becomes dynamic because it becomes a vehicle for intentionality” in his conclusion. I wonder if the intentionality might be read to heavily by Sider.

Questions:

How does Elizabeth Goudie’s description of her life advance the thesis of this chapter and match Siders description of the situation?

How are lives lived in ‘hopes’ as a verb demonstrated through this chapter?

In what ways does tradition shape social ties among the outports?

===Conclusion p.300===
===Epilogue:When Communities implode: a partisan anthropology p.308===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

Course:Anth300

2011-03-20T05:08:52Z

JulietteFunck: /* Anthropology as a Cultural Critic */

{{Infobox_New_Course

|title= Anth300

|picture=Image:wiki.png

|subject code= Anth300

|course number=

|section number=

|instructor=

|instructor 2=

|instructor 3=

|instructor 4=

|instructor 5=

|email=

|office=

|office hours=

|schedule=

|classroom=

}}

=books=
=='''Anthropology as a Cultural Critic'''==
1986 George E. Marcus and Michael M. J. Fisher

===Notes:===

=='''An Island Called Home'''==
2007 Ruth Behar

===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Power Politics'''==
2009 Karen Brodkin
===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Abalone Tales'''==
2008 Les Feild

===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''New Jersey Dreaming'''==

2003 Sherry Ortner
===Notes:===
===Reviews:===

A native Anthroplogist explores the American Affluent Society
Have you ever wonder what it would be like to have an anthropologist escort you through the halls of high school, or sit at your table at the 40th year class reunion. Gathering, analysing and interpreting this complex but familiar world. After her work with the Sherpa’s of Tibet Sherry B. Ortner decided to bring her skills home to New Jersey and do exactly this in New Jersey Dreaming: capital, culture, and the class of ‘58. She follows her classmates, the students of the class of 1958 as they navigate the American class and racial system striving for success and the American Dream. The result is a transparent account of the transformation of American social constructs during the last half of the 20th century.

Nothing is taken for granted in this investigation into perceptions and reality of class and their projects for upward mobility, one of Ortners great assets is as a trained observer. She includes issues of financial, family, and ethnic background in a predominantly Jewish area of Newark. Who was her graduating class Weequahic is a subject approached at many different angles. She presents data and testimonies to navigate the politics of cashmere sweaters and class offices but ultimately what become most surprisingly applicable and tangible to all high school life in America are her models. Ortner presents a Levi Strauss type structuralist model of the high school social categories based on financial back ground and individual’s tendencies which speaks volumes to the teen experience. Creating a way of understanding why students tend to become and be classified as popular, jock, nerd, average citizen, or rebel. She moves between finite objective models to discussions of the role of friendship and family as she moves on the representation of college, and career and ultimately the American “Success”.

Ortner presents not only her analysis but her reasons for her frameworks, methods and experiences creating a transparent anthropological exploration into American structure and values during the last half century in a way that is accessible to her class mates and relevant to scholars. She carefully justifies her approach at each step particularly appreciated when breaking down classes and ethnicities for analysis. Incorporating a variety of sources of inspiration including the anthropologist theories of Foucault and Bourdieu, Novels like Portnoy’s Complaint and iconic media such as Rebel Without a Cause. A sample of field notes provides the reader with her sentiments, learning process and interesting anecdotes that hint at the trends laid out in the book. The downfall of this impressive book if any is that Ortner has bitten of more than 277 pages can chew. The author had gone as far as interviewing the children of the class of ’58 which had to be omitted from the book due to the added complexity. In the end depth of this book may have benefited from either fewer approaches and subjects of analysis or more pages to achieve her great vision in.
This refreshing tour of a cohort manages to outline a story of a period of revolutions that continues to better the society of study. Ultimately through national, ethnic, family, and individual class elevation projects her generation was able to redefine and restructure their identities within the American class system. By participating in the social and racial movements of the 1960s-70s many individuals were able to formulate a life and identity that suited them and which they would consider ‘successful’. This book comes at a time when features of the American way of life (such as energy consumption) are being threatened and reminds us that striving for success is ongoing project; the American Dream comes with plasticity.

===Themes:===
===Culture===
Ortner follows Bourdieu(page 12-13) by using notion of habitus. note, however, the way in which she links this to her definition of class. in her discussion of boundaries, ortner also makes a point reference to what aspects of culture she isnt discussing:"a thick description of jewish culture and relgious community"(page 53). she goes on to say that to do so is "far to complex and contradictory" without the most "careful ethnographic and historical specificity"(page 53) this top, tells us something about the nature of the culture concept that ornter is using. that is, culture is more than just a set of observed behaviors, foods, rites, or social settings. it is constituted though time, in particular palces, and can only be understood as a multitude of aspects- non of which are singular or unitary in their manifestations.

===Class:===
For Ortner, class is a discursive construction. she does not deny the material implications of class. However, Following bourdieu, sees it as something more cultural than material. thus, while she dances around what she defines as a marcist class dicotomy, she tells us she will use the more typical american notion of the tripartite model of lower, middle and upper class (though not quite framed in those words).

===Race(ethnicity)===
===Gender===
===Memory(History)===
===Field Work===

=='''Between History and Tomorrow'''==

Gerald Sider
===Notes===
===Chapter Summaries===
===Prologue: Living within and against tomorrow: toward and anthropology of vulnerable lives===
===Part One:Introduction p.59===
====1. anthropology and history, culture and class p.59====
====2.the particularity and relevance of newfoundland p.61====
====3.Autonomy and the harness: the logic of merchant capital p.98====
===Part 2: Domination, Alliances and descent p.114===
====4.regale and rule: the logic of paternalism and the emergence of village culture p.105====
====5.when fisher.man may starve: The Slade and Kelson Plan of 1825 p.114====
====6.the times of our lives: decent, alliances, custom, and history p.131====
===Part 3: The politics of subsistence production: Hegemony at work in a collapsing state p.179===
====7.the memorial of the merchants of Poole p.190====
====8.A political holliday p.221====
====9.we must live in hopes pg.260====

Summary: In this chapter Sider examines the fisher folk awareness of their impoverished situation and how they cope with it through traditions, which allow them to create social tensions and ties. The chapter is set up as an explanation of the epitaph’s proverb; “we must live in hopes, supposing we die in despair.” Using several lines of evidence he describes several individuals’ struggle in dire economic situation and social tension. These include: quotations from the note book of Elizabeth Goudie, idioms that reflect ‘a dogs life’, a description of the relocation process, and two interviews on the subject. These sources all evoke the notion of a strained existence, but often express hope that things will improve. The traditions in his analysis are a way of creating solidarity, intimacy and antagonism within the small communities. The cuffer is an intimate interaction, which is a lie about the history of the community. When told, it often results in an argument to work out the true nature of this history. According to siders, this tradition describes history as an ongoing process that is flexible; the future then is not yet set and the actions of individual that can determine its course. He then goes on to discuss other traditions, mummering, gifts and scoff, as forms of reciprocity using as a basis of analysis Marcel Mauss theories on gifts. Concluding that these practices define and renegotiate social arrangements in a community and thus to define their existence, separate from the futile interaction with persons of authority. All of this is done with a hope that things will get better, that joining with Canada, relocation, or industrialization will lead to a better life for themselves and their children. Ultimately he explains that the introductory proverb uses ‘hopes’ in the plural to indicate a verb. To hope is an action that one must live within in all times otherwise the current situation will be overbearing.

Reflections: Sider tends to romanticise the fisher folk, idealising their stoicism, the strength of their character, their quiet dignity throughout the chapter. The Cauffer is presented as an almost philosophical reflection on history and reality. He insist that “tradition becomes dynamic because it becomes a vehicle for intentionality” in his conclusion. I wonder if the intentionality might be read to heavily by Sider.

Questions:

How does Elizabeth Goudie’s description of her life advance the thesis of this chapter and match Siders description of the situation?

How are lives lived in ‘hopes’ as a verb demonstrated through this chapter?

In what ways does tradition shape social ties among the outports?

===Conclusion p.300===
===Epilogue:When Communities implode: a partisan anthropology p.308===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

Course:Anth300

2011-03-20T05:08:24Z

JulietteFunck:

{{Infobox_New_Course

|title= Anth300

|picture=Image:wiki.png

|subject code= Anth300

|course number=

|section number=

|instructor=

|instructor 2=

|instructor 3=

|instructor 4=

|instructor 5=

|email=

|office=

|office hours=

|schedule=

|classroom=

}}

=books=
=='''Anthropology as a Cultural Critic'''==
1986 George E. Marcus and Michael M. J. Fisher
Notes:

=='''An Island Called Home'''==
2007 Ruth Behar

===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Power Politics'''==
2009 Karen Brodkin
===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Abalone Tales'''==
2008 Les Feild

===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''New Jersey Dreaming'''==

2003 Sherry Ortner
===Notes:===
===Reviews:===

A native Anthroplogist explores the American Affluent Society
Have you ever wonder what it would be like to have an anthropologist escort you through the halls of high school, or sit at your table at the 40th year class reunion. Gathering, analysing and interpreting this complex but familiar world. After her work with the Sherpa’s of Tibet Sherry B. Ortner decided to bring her skills home to New Jersey and do exactly this in New Jersey Dreaming: capital, culture, and the class of ‘58. She follows her classmates, the students of the class of 1958 as they navigate the American class and racial system striving for success and the American Dream. The result is a transparent account of the transformation of American social constructs during the last half of the 20th century.

Nothing is taken for granted in this investigation into perceptions and reality of class and their projects for upward mobility, one of Ortners great assets is as a trained observer. She includes issues of financial, family, and ethnic background in a predominantly Jewish area of Newark. Who was her graduating class Weequahic is a subject approached at many different angles. She presents data and testimonies to navigate the politics of cashmere sweaters and class offices but ultimately what become most surprisingly applicable and tangible to all high school life in America are her models. Ortner presents a Levi Strauss type structuralist model of the high school social categories based on financial back ground and individual’s tendencies which speaks volumes to the teen experience. Creating a way of understanding why students tend to become and be classified as popular, jock, nerd, average citizen, or rebel. She moves between finite objective models to discussions of the role of friendship and family as she moves on the representation of college, and career and ultimately the American “Success”.

Ortner presents not only her analysis but her reasons for her frameworks, methods and experiences creating a transparent anthropological exploration into American structure and values during the last half century in a way that is accessible to her class mates and relevant to scholars. She carefully justifies her approach at each step particularly appreciated when breaking down classes and ethnicities for analysis. Incorporating a variety of sources of inspiration including the anthropologist theories of Foucault and Bourdieu, Novels like Portnoy’s Complaint and iconic media such as Rebel Without a Cause. A sample of field notes provides the reader with her sentiments, learning process and interesting anecdotes that hint at the trends laid out in the book. The downfall of this impressive book if any is that Ortner has bitten of more than 277 pages can chew. The author had gone as far as interviewing the children of the class of ’58 which had to be omitted from the book due to the added complexity. In the end depth of this book may have benefited from either fewer approaches and subjects of analysis or more pages to achieve her great vision in.
This refreshing tour of a cohort manages to outline a story of a period of revolutions that continues to better the society of study. Ultimately through national, ethnic, family, and individual class elevation projects her generation was able to redefine and restructure their identities within the American class system. By participating in the social and racial movements of the 1960s-70s many individuals were able to formulate a life and identity that suited them and which they would consider ‘successful’. This book comes at a time when features of the American way of life (such as energy consumption) are being threatened and reminds us that striving for success is ongoing project; the American Dream comes with plasticity.

===Themes:===
===Culture===
Ortner follows Bourdieu(page 12-13) by using notion of habitus. note, however, the way in which she links this to her definition of class. in her discussion of boundaries, ortner also makes a point reference to what aspects of culture she isnt discussing:"a thick description of jewish culture and relgious community"(page 53). she goes on to say that to do so is "far to complex and contradictory" without the most "careful ethnographic and historical specificity"(page 53) this top, tells us something about the nature of the culture concept that ornter is using. that is, culture is more than just a set of observed behaviors, foods, rites, or social settings. it is constituted though time, in particular palces, and can only be understood as a multitude of aspects- non of which are singular or unitary in their manifestations.

===Class:===
For Ortner, class is a discursive construction. she does not deny the material implications of class. However, Following bourdieu, sees it as something more cultural than material. thus, while she dances around what she defines as a marcist class dicotomy, she tells us she will use the more typical american notion of the tripartite model of lower, middle and upper class (though not quite framed in those words).

===Race(ethnicity)===
===Gender===
===Memory(History)===
===Field Work===

=='''Between History and Tomorrow'''==

Gerald Sider
===Notes===
===Chapter Summaries===
===Prologue: Living within and against tomorrow: toward and anthropology of vulnerable lives===
===Part One:Introduction p.59===
====1. anthropology and history, culture and class p.59====
====2.the particularity and relevance of newfoundland p.61====
====3.Autonomy and the harness: the logic of merchant capital p.98====
===Part 2: Domination, Alliances and descent p.114===
====4.regale and rule: the logic of paternalism and the emergence of village culture p.105====
====5.when fisher.man may starve: The Slade and Kelson Plan of 1825 p.114====
====6.the times of our lives: decent, alliances, custom, and history p.131====
===Part 3: The politics of subsistence production: Hegemony at work in a collapsing state p.179===
====7.the memorial of the merchants of Poole p.190====
====8.A political holliday p.221====
====9.we must live in hopes pg.260====

Summary: In this chapter Sider examines the fisher folk awareness of their impoverished situation and how they cope with it through traditions, which allow them to create social tensions and ties. The chapter is set up as an explanation of the epitaph’s proverb; “we must live in hopes, supposing we die in despair.” Using several lines of evidence he describes several individuals’ struggle in dire economic situation and social tension. These include: quotations from the note book of Elizabeth Goudie, idioms that reflect ‘a dogs life’, a description of the relocation process, and two interviews on the subject. These sources all evoke the notion of a strained existence, but often express hope that things will improve. The traditions in his analysis are a way of creating solidarity, intimacy and antagonism within the small communities. The cuffer is an intimate interaction, which is a lie about the history of the community. When told, it often results in an argument to work out the true nature of this history. According to siders, this tradition describes history as an ongoing process that is flexible; the future then is not yet set and the actions of individual that can determine its course. He then goes on to discuss other traditions, mummering, gifts and scoff, as forms of reciprocity using as a basis of analysis Marcel Mauss theories on gifts. Concluding that these practices define and renegotiate social arrangements in a community and thus to define their existence, separate from the futile interaction with persons of authority. All of this is done with a hope that things will get better, that joining with Canada, relocation, or industrialization will lead to a better life for themselves and their children. Ultimately he explains that the introductory proverb uses ‘hopes’ in the plural to indicate a verb. To hope is an action that one must live within in all times otherwise the current situation will be overbearing.

Reflections: Sider tends to romanticise the fisher folk, idealising their stoicism, the strength of their character, their quiet dignity throughout the chapter. The Cauffer is presented as an almost philosophical reflection on history and reality. He insist that “tradition becomes dynamic because it becomes a vehicle for intentionality” in his conclusion. I wonder if the intentionality might be read to heavily by Sider.

Questions:

How does Elizabeth Goudie’s description of her life advance the thesis of this chapter and match Siders description of the situation?

How are lives lived in ‘hopes’ as a verb demonstrated through this chapter?

In what ways does tradition shape social ties among the outports?

===Conclusion p.300===
===Epilogue:When Communities implode: a partisan anthropology p.308===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

Course:Anth300

2011-03-20T05:06:40Z

JulietteFunck: /* 9.we must live in hopes pg.260 */

{{Infobox_New_Course

|title= Anth300

|picture=Image:wiki.png

|subject code= Anth300

|course number=

|section number=

|instructor=

|instructor 2=

|instructor 3=

|instructor 4=

|instructor 5=

|email=

|office=

|office hours=

|schedule=

|classroom=

}}

books
=='''Anthropology as a Cultural Critic'''==
1986 George E. Marcus and Michael M. J. Fisher
Notes:

=='''An Island Called Home'''==
2007 Ruth Behar

===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Power Politics'''==
2009 Karen Brodkin
===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Abalone Tales'''==
2008 Les Feild

===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''New Jersey Dreaming'''==

2003 Sherry Ortner
===Notes:===
===Reviews:===

A native Anthroplogist explores the American Affluent Society
Have you ever wonder what it would be like to have an anthropologist escort you through the halls of high school, or sit at your table at the 40th year class reunion. Gathering, analysing and interpreting this complex but familiar world. After her work with the Sherpa’s of Tibet Sherry B. Ortner decided to bring her skills home to New Jersey and do exactly this in New Jersey Dreaming: capital, culture, and the class of ‘58. She follows her classmates, the students of the class of 1958 as they navigate the American class and racial system striving for success and the American Dream. The result is a transparent account of the transformation of American social constructs during the last half of the 20th century.

Nothing is taken for granted in this investigation into perceptions and reality of class and their projects for upward mobility, one of Ortners great assets is as a trained observer. She includes issues of financial, family, and ethnic background in a predominantly Jewish area of Newark. Who was her graduating class Weequahic is a subject approached at many different angles. She presents data and testimonies to navigate the politics of cashmere sweaters and class offices but ultimately what become most surprisingly applicable and tangible to all high school life in America are her models. Ortner presents a Levi Strauss type structuralist model of the high school social categories based on financial back ground and individual’s tendencies which speaks volumes to the teen experience. Creating a way of understanding why students tend to become and be classified as popular, jock, nerd, average citizen, or rebel. She moves between finite objective models to discussions of the role of friendship and family as she moves on the representation of college, and career and ultimately the American “Success”.

Ortner presents not only her analysis but her reasons for her frameworks, methods and experiences creating a transparent anthropological exploration into American structure and values during the last half century in a way that is accessible to her class mates and relevant to scholars. She carefully justifies her approach at each step particularly appreciated when breaking down classes and ethnicities for analysis. Incorporating a variety of sources of inspiration including the anthropologist theories of Foucault and Bourdieu, Novels like Portnoy’s Complaint and iconic media such as Rebel Without a Cause. A sample of field notes provides the reader with her sentiments, learning process and interesting anecdotes that hint at the trends laid out in the book. The downfall of this impressive book if any is that Ortner has bitten of more than 277 pages can chew. The author had gone as far as interviewing the children of the class of ’58 which had to be omitted from the book due to the added complexity. In the end depth of this book may have benefited from either fewer approaches and subjects of analysis or more pages to achieve her great vision in.
This refreshing tour of a cohort manages to outline a story of a period of revolutions that continues to better the society of study. Ultimately through national, ethnic, family, and individual class elevation projects her generation was able to redefine and restructure their identities within the American class system. By participating in the social and racial movements of the 1960s-70s many individuals were able to formulate a life and identity that suited them and which they would consider ‘successful’. This book comes at a time when features of the American way of life (such as energy consumption) are being threatened and reminds us that striving for success is ongoing project; the American Dream comes with plasticity.

===Themes:===
===Culture===
Ortner follows Bourdieu(page 12-13) by using notion of habitus. note, however, the way in which she links this to her definition of class. in her discussion of boundaries, ortner also makes a point reference to what aspects of culture she isnt discussing:"a thick description of jewish culture and relgious community"(page 53). she goes on to say that to do so is "far to complex and contradictory" without the most "careful ethnographic and historical specificity"(page 53) this top, tells us something about the nature of the culture concept that ornter is using. that is, culture is more than just a set of observed behaviors, foods, rites, or social settings. it is constituted though time, in particular palces, and can only be understood as a multitude of aspects- non of which are singular or unitary in their manifestations.

===Class:===
For Ortner, class is a discursive construction. she does not deny the material implications of class. However, Following bourdieu, sees it as something more cultural than material. thus, while she dances around what she defines as a marcist class dicotomy, she tells us she will use the more typical american notion of the tripartite model of lower, middle and upper class (though not quite framed in those words).

===Race(ethnicity)===
===Gender===
===Memory(History)===
===Field Work===

=='''Between History and Tomorrow'''==

Gerald Sider
===Notes===
===Chapter Summaries===
===Prologue: Living within and against tomorrow: toward and anthropology of vulnerable lives===
===Part One:Introduction p.59===
====1. anthropology and history, culture and class p.59====
====2.the particularity and relevance of newfoundland p.61====
====3.Autonomy and the harness: the logic of merchant capital p.98====
===Part 2: Domination, Alliances and descent p.114===
====4.regale and rule: the logic of paternalism and the emergence of village culture p.105====
====5.when fisher.man may starve: The Slade and Kelson Plan of 1825 p.114====
====6.the times of our lives: decent, alliances, custom, and history p.131====
===Part 3: The politics of subsistence production: Hegemony at work in a collapsing state p.179===
====7.the memorial of the merchants of Poole p.190====
====8.A political holliday p.221====
====9.we must live in hopes pg.260====

Summary: In this chapter Sider examines the fisher folk awareness of their impoverished situation and how they cope with it through traditions, which allow them to create social tensions and ties. The chapter is set up as an explanation of the epitaph’s proverb; “we must live in hopes, supposing we die in despair.” Using several lines of evidence he describes several individuals’ struggle in dire economic situation and social tension. These include: quotations from the note book of Elizabeth Goudie, idioms that reflect ‘a dogs life’, a description of the relocation process, and two interviews on the subject. These sources all evoke the notion of a strained existence, but often express hope that things will improve. The traditions in his analysis are a way of creating solidarity, intimacy and antagonism within the small communities. The cuffer is an intimate interaction, which is a lie about the history of the community. When told, it often results in an argument to work out the true nature of this history. According to siders, this tradition describes history as an ongoing process that is flexible; the future then is not yet set and the actions of individual that can determine its course. He then goes on to discuss other traditions, mummering, gifts and scoff, as forms of reciprocity using as a basis of analysis Marcel Mauss theories on gifts. Concluding that these practices define and renegotiate social arrangements in a community and thus to define their existence, separate from the futile interaction with persons of authority. All of this is done with a hope that things will get better, that joining with Canada, relocation, or industrialization will lead to a better life for themselves and their children. Ultimately he explains that the introductory proverb uses ‘hopes’ in the plural to indicate a verb. To hope is an action that one must live within in all times otherwise the current situation will be overbearing.

Reflections: Sider tends to romanticise the fisher folk, idealising their stoicism, the strength of their character, their quiet dignity throughout the chapter. The Cauffer is presented as an almost philosophical reflection on history and reality. He insist that “tradition becomes dynamic because it becomes a vehicle for intentionality” in his conclusion. I wonder if the intentionality might be read to heavily by Sider.

Questions:

How does Elizabeth Goudie’s description of her life advance the thesis of this chapter and match Siders description of the situation?

How are lives lived in ‘hopes’ as a verb demonstrated through this chapter?

In what ways does tradition shape social ties among the outports?

===Conclusion p.300===
===Epilogue:When Communities implode: a partisan anthropology p.308===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

Course:Anth300

2011-03-20T05:06:12Z

JulietteFunck: /* 9.we must live in hopes pg.260 */

{{Infobox_New_Course

|title= Anth300

|picture=Image:wiki.png

|subject code= Anth300

|course number=

|section number=

|instructor=

|instructor 2=

|instructor 3=

|instructor 4=

|instructor 5=

|email=

|office=

|office hours=

|schedule=

|classroom=

}}

books
=='''Anthropology as a Cultural Critic'''==
1986 George E. Marcus and Michael M. J. Fisher
Notes:

=='''An Island Called Home'''==
2007 Ruth Behar

===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Power Politics'''==
2009 Karen Brodkin
===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Abalone Tales'''==
2008 Les Feild

===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''New Jersey Dreaming'''==

2003 Sherry Ortner
===Notes:===
===Reviews:===

A native Anthroplogist explores the American Affluent Society
Have you ever wonder what it would be like to have an anthropologist escort you through the halls of high school, or sit at your table at the 40th year class reunion. Gathering, analysing and interpreting this complex but familiar world. After her work with the Sherpa’s of Tibet Sherry B. Ortner decided to bring her skills home to New Jersey and do exactly this in New Jersey Dreaming: capital, culture, and the class of ‘58. She follows her classmates, the students of the class of 1958 as they navigate the American class and racial system striving for success and the American Dream. The result is a transparent account of the transformation of American social constructs during the last half of the 20th century.

Nothing is taken for granted in this investigation into perceptions and reality of class and their projects for upward mobility, one of Ortners great assets is as a trained observer. She includes issues of financial, family, and ethnic background in a predominantly Jewish area of Newark. Who was her graduating class Weequahic is a subject approached at many different angles. She presents data and testimonies to navigate the politics of cashmere sweaters and class offices but ultimately what become most surprisingly applicable and tangible to all high school life in America are her models. Ortner presents a Levi Strauss type structuralist model of the high school social categories based on financial back ground and individual’s tendencies which speaks volumes to the teen experience. Creating a way of understanding why students tend to become and be classified as popular, jock, nerd, average citizen, or rebel. She moves between finite objective models to discussions of the role of friendship and family as she moves on the representation of college, and career and ultimately the American “Success”.

Ortner presents not only her analysis but her reasons for her frameworks, methods and experiences creating a transparent anthropological exploration into American structure and values during the last half century in a way that is accessible to her class mates and relevant to scholars. She carefully justifies her approach at each step particularly appreciated when breaking down classes and ethnicities for analysis. Incorporating a variety of sources of inspiration including the anthropologist theories of Foucault and Bourdieu, Novels like Portnoy’s Complaint and iconic media such as Rebel Without a Cause. A sample of field notes provides the reader with her sentiments, learning process and interesting anecdotes that hint at the trends laid out in the book. The downfall of this impressive book if any is that Ortner has bitten of more than 277 pages can chew. The author had gone as far as interviewing the children of the class of ’58 which had to be omitted from the book due to the added complexity. In the end depth of this book may have benefited from either fewer approaches and subjects of analysis or more pages to achieve her great vision in.
This refreshing tour of a cohort manages to outline a story of a period of revolutions that continues to better the society of study. Ultimately through national, ethnic, family, and individual class elevation projects her generation was able to redefine and restructure their identities within the American class system. By participating in the social and racial movements of the 1960s-70s many individuals were able to formulate a life and identity that suited them and which they would consider ‘successful’. This book comes at a time when features of the American way of life (such as energy consumption) are being threatened and reminds us that striving for success is ongoing project; the American Dream comes with plasticity.

===Themes:===
===Culture===
Ortner follows Bourdieu(page 12-13) by using notion of habitus. note, however, the way in which she links this to her definition of class. in her discussion of boundaries, ortner also makes a point reference to what aspects of culture she isnt discussing:"a thick description of jewish culture and relgious community"(page 53). she goes on to say that to do so is "far to complex and contradictory" without the most "careful ethnographic and historical specificity"(page 53) this top, tells us something about the nature of the culture concept that ornter is using. that is, culture is more than just a set of observed behaviors, foods, rites, or social settings. it is constituted though time, in particular palces, and can only be understood as a multitude of aspects- non of which are singular or unitary in their manifestations.

===Class:===
For Ortner, class is a discursive construction. she does not deny the material implications of class. However, Following bourdieu, sees it as something more cultural than material. thus, while she dances around what she defines as a marcist class dicotomy, she tells us she will use the more typical american notion of the tripartite model of lower, middle and upper class (though not quite framed in those words).

===Race(ethnicity)===
===Gender===
===Memory(History)===
===Field Work===

=='''Between History and Tomorrow'''==

Gerald Sider
===Notes===
===Chapter Summaries===
===Prologue: Living within and against tomorrow: toward and anthropology of vulnerable lives===
===Part One:Introduction p.59===
====1. anthropology and history, culture and class p.59====
====2.the particularity and relevance of newfoundland p.61====
====3.Autonomy and the harness: the logic of merchant capital p.98====
===Part 2: Domination, Alliances and descent p.114===
====4.regale and rule: the logic of paternalism and the emergence of village culture p.105====
====5.when fisher.man may starve: The Slade and Kelson Plan of 1825 p.114====
====6.the times of our lives: decent, alliances, custom, and history p.131====
===Part 3: The politics of subsistence production: Hegemony at work in a collapsing state p.179===
====7.the memorial of the merchants of Poole p.190====
====8.A political holliday p.221====
====9.we must live in hopes pg.260====

Summary: In this chapter Sider examines the fisher folk awareness of their impoverished situation and how they cope with it through traditions, which allow them to create social tensions and ties. The chapter is set up as an explanation of the epitaph’s proverb; “we must live in hopes, supposing we die in despair.” Using several lines of evidence he describes several individuals’ struggle in dire economic situation and social tension. These include: quotations from the note book of Elizabeth Goudie, idioms that reflect ‘a dogs life’, a description of the relocation process, and two interviews on the subject. These sources all evoke the notion of a strained existence, but often express hope that things will improve. The traditions in his analysis are a way of creating solidarity, intimacy and antagonism within the small communities. The cuffer is an intimate interaction, which is a lie about the history of the community. When told, it often results in an argument to work out the true nature of this history. According to siders, this tradition describes history as an ongoing process that is flexible; the future then is not yet set and the actions of individual that can determine its course. He then goes on to discuss other traditions, mummering, gifts and scoff, as forms of reciprocity using as a basis of analysis Marcel Mauss theories on gifts. Concluding that these practices define and renegotiate social arrangements in a community and thus to define their existence, separate from the futile interaction with persons of authority. All of this is done with a hope that things will get better, that joining with Canada, relocation, or industrialization will lead to a better life for themselves and their children. Ultimately he explains that the introductory proverb uses ‘hopes’ in the plural to indicate a verb. To hope is an action that one must live within in all times otherwise the current situation will be overbearing.

Reflections: Sider tends to romanticise the fisher folk, idealising their stoicism, the strength of their character, their quiet dignity throughout the chapter. The Cauffer is presented as an almost philosophical reflection on history and reality. He insist that “tradition becomes dynamic because it becomes a vehicle for intentionality” in his conclusion. I wonder if the intentionality might be read to heavily by Sider.
Questions:
How does Elizabeth Goudie’s description of her life advance the thesis of this chapter and match Siders description of the situation?

How are lives lived in ‘hopes’ as a verb demonstrated through this chapter?

In what ways does tradition shape social ties among the outports?

===Conclusion p.300===
===Epilogue:When Communities implode: a partisan anthropology p.308===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

Course:Anth300

2011-03-20T05:05:53Z

JulietteFunck: /* 9.we must live in hopes pg.260 */

{{Infobox_New_Course

|title= Anth300

|picture=Image:wiki.png

|subject code= Anth300

|course number=

|section number=

|instructor=

|instructor 2=

|instructor 3=

|instructor 4=

|instructor 5=

|email=

|office=

|office hours=

|schedule=

|classroom=

}}

books
=='''Anthropology as a Cultural Critic'''==
1986 George E. Marcus and Michael M. J. Fisher
Notes:

=='''An Island Called Home'''==
2007 Ruth Behar

===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Power Politics'''==
2009 Karen Brodkin
===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Abalone Tales'''==
2008 Les Feild

===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''New Jersey Dreaming'''==

2003 Sherry Ortner
===Notes:===
===Reviews:===

A native Anthroplogist explores the American Affluent Society
Have you ever wonder what it would be like to have an anthropologist escort you through the halls of high school, or sit at your table at the 40th year class reunion. Gathering, analysing and interpreting this complex but familiar world. After her work with the Sherpa’s of Tibet Sherry B. Ortner decided to bring her skills home to New Jersey and do exactly this in New Jersey Dreaming: capital, culture, and the class of ‘58. She follows her classmates, the students of the class of 1958 as they navigate the American class and racial system striving for success and the American Dream. The result is a transparent account of the transformation of American social constructs during the last half of the 20th century.

Nothing is taken for granted in this investigation into perceptions and reality of class and their projects for upward mobility, one of Ortners great assets is as a trained observer. She includes issues of financial, family, and ethnic background in a predominantly Jewish area of Newark. Who was her graduating class Weequahic is a subject approached at many different angles. She presents data and testimonies to navigate the politics of cashmere sweaters and class offices but ultimately what become most surprisingly applicable and tangible to all high school life in America are her models. Ortner presents a Levi Strauss type structuralist model of the high school social categories based on financial back ground and individual’s tendencies which speaks volumes to the teen experience. Creating a way of understanding why students tend to become and be classified as popular, jock, nerd, average citizen, or rebel. She moves between finite objective models to discussions of the role of friendship and family as she moves on the representation of college, and career and ultimately the American “Success”.

Ortner presents not only her analysis but her reasons for her frameworks, methods and experiences creating a transparent anthropological exploration into American structure and values during the last half century in a way that is accessible to her class mates and relevant to scholars. She carefully justifies her approach at each step particularly appreciated when breaking down classes and ethnicities for analysis. Incorporating a variety of sources of inspiration including the anthropologist theories of Foucault and Bourdieu, Novels like Portnoy’s Complaint and iconic media such as Rebel Without a Cause. A sample of field notes provides the reader with her sentiments, learning process and interesting anecdotes that hint at the trends laid out in the book. The downfall of this impressive book if any is that Ortner has bitten of more than 277 pages can chew. The author had gone as far as interviewing the children of the class of ’58 which had to be omitted from the book due to the added complexity. In the end depth of this book may have benefited from either fewer approaches and subjects of analysis or more pages to achieve her great vision in.
This refreshing tour of a cohort manages to outline a story of a period of revolutions that continues to better the society of study. Ultimately through national, ethnic, family, and individual class elevation projects her generation was able to redefine and restructure their identities within the American class system. By participating in the social and racial movements of the 1960s-70s many individuals were able to formulate a life and identity that suited them and which they would consider ‘successful’. This book comes at a time when features of the American way of life (such as energy consumption) are being threatened and reminds us that striving for success is ongoing project; the American Dream comes with plasticity.

===Themes:===
===Culture===
Ortner follows Bourdieu(page 12-13) by using notion of habitus. note, however, the way in which she links this to her definition of class. in her discussion of boundaries, ortner also makes a point reference to what aspects of culture she isnt discussing:"a thick description of jewish culture and relgious community"(page 53). she goes on to say that to do so is "far to complex and contradictory" without the most "careful ethnographic and historical specificity"(page 53) this top, tells us something about the nature of the culture concept that ornter is using. that is, culture is more than just a set of observed behaviors, foods, rites, or social settings. it is constituted though time, in particular palces, and can only be understood as a multitude of aspects- non of which are singular or unitary in their manifestations.

===Class:===
For Ortner, class is a discursive construction. she does not deny the material implications of class. However, Following bourdieu, sees it as something more cultural than material. thus, while she dances around what she defines as a marcist class dicotomy, she tells us she will use the more typical american notion of the tripartite model of lower, middle and upper class (though not quite framed in those words).

===Race(ethnicity)===
===Gender===
===Memory(History)===
===Field Work===

=='''Between History and Tomorrow'''==

Gerald Sider
===Notes===
===Chapter Summaries===
===Prologue: Living within and against tomorrow: toward and anthropology of vulnerable lives===
===Part One:Introduction p.59===
====1. anthropology and history, culture and class p.59====
====2.the particularity and relevance of newfoundland p.61====
====3.Autonomy and the harness: the logic of merchant capital p.98====
===Part 2: Domination, Alliances and descent p.114===
====4.regale and rule: the logic of paternalism and the emergence of village culture p.105====
====5.when fisher.man may starve: The Slade and Kelson Plan of 1825 p.114====
====6.the times of our lives: decent, alliances, custom, and history p.131====
===Part 3: The politics of subsistence production: Hegemony at work in a collapsing state p.179===
====7.the memorial of the merchants of Poole p.190====
====8.A political holliday p.221====
====9.we must live in hopes pg.260====

Summary: In this chapter Sider examines the fisher folk awareness of their impoverished situation and how they cope with it through traditions, which allow them to create social tensions and ties. The chapter is set up as an explanation of the epitaph’s proverb; “we must live in hopes, supposing we die in despair.” Using several lines of evidence he describes several individuals’ struggle in dire economic situation and social tension. These include: quotations from the note book of Elizabeth Goudie, idioms that reflect ‘a dogs life’, a description of the relocation process, and two interviews on the subject. These sources all evoke the notion of a strained existence, but often express hope that things will improve. The traditions in his analysis are a way of creating solidarity, intimacy and antagonism within the small communities. The cuffer is an intimate interaction, which is a lie about the history of the community. When told, it often results in an argument to work out the true nature of this history. According to siders, this tradition describes history as an ongoing process that is flexible; the future then is not yet set and the actions of individual that can determine its course. He then goes on to discuss other traditions, mummering, gifts and scoff, as forms of reciprocity using as a basis of analysis Marcel Mauss theories on gifts. Concluding that these practices define and renegotiate social arrangements in a community and thus to define their existence, separate from the futile interaction with persons of authority. All of this is done with a hope that things will get better, that joining with Canada, relocation, or industrialization will lead to a better life for themselves and their children. Ultimately he explains that the introductory proverb uses ‘hopes’ in the plural to indicate a verb. To hope is an action that one must live within in all times otherwise the current situation will be overbearing.
Reflections: Sider tends to romanticise the fisher folk, idealising their stoicism, the strength of their character, their quiet dignity throughout the chapter. The Cauffer is presented as an almost philosophical reflection on history and reality. He insist that “tradition becomes dynamic because it becomes a vehicle for intentionality” in his conclusion. I wonder if the intentionality might be read to heavily by Sider.
Questions:
How does Elizabeth Goudie’s description of her life advance the thesis of this chapter and match Siders description of the situation?
How are lives lived in ‘hopes’ as a verb demonstrated through this chapter?
In what ways does tradition shape social ties among the outports?

===Conclusion p.300===
===Epilogue:When Communities implode: a partisan anthropology p.308===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

Course:Anth300

2011-03-20T05:05:39Z

JulietteFunck: /* 9.we must live in hopes pg.260 */

{{Infobox_New_Course

|title= Anth300

|picture=Image:wiki.png

|subject code= Anth300

|course number=

|section number=

|instructor=

|instructor 2=

|instructor 3=

|instructor 4=

|instructor 5=

|email=

|office=

|office hours=

|schedule=

|classroom=

}}

books
=='''Anthropology as a Cultural Critic'''==
1986 George E. Marcus and Michael M. J. Fisher
Notes:

=='''An Island Called Home'''==
2007 Ruth Behar

===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Power Politics'''==
2009 Karen Brodkin
===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Abalone Tales'''==
2008 Les Feild

===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''New Jersey Dreaming'''==

2003 Sherry Ortner
===Notes:===
===Reviews:===

A native Anthroplogist explores the American Affluent Society
Have you ever wonder what it would be like to have an anthropologist escort you through the halls of high school, or sit at your table at the 40th year class reunion. Gathering, analysing and interpreting this complex but familiar world. After her work with the Sherpa’s of Tibet Sherry B. Ortner decided to bring her skills home to New Jersey and do exactly this in New Jersey Dreaming: capital, culture, and the class of ‘58. She follows her classmates, the students of the class of 1958 as they navigate the American class and racial system striving for success and the American Dream. The result is a transparent account of the transformation of American social constructs during the last half of the 20th century.

Nothing is taken for granted in this investigation into perceptions and reality of class and their projects for upward mobility, one of Ortners great assets is as a trained observer. She includes issues of financial, family, and ethnic background in a predominantly Jewish area of Newark. Who was her graduating class Weequahic is a subject approached at many different angles. She presents data and testimonies to navigate the politics of cashmere sweaters and class offices but ultimately what become most surprisingly applicable and tangible to all high school life in America are her models. Ortner presents a Levi Strauss type structuralist model of the high school social categories based on financial back ground and individual’s tendencies which speaks volumes to the teen experience. Creating a way of understanding why students tend to become and be classified as popular, jock, nerd, average citizen, or rebel. She moves between finite objective models to discussions of the role of friendship and family as she moves on the representation of college, and career and ultimately the American “Success”.

Ortner presents not only her analysis but her reasons for her frameworks, methods and experiences creating a transparent anthropological exploration into American structure and values during the last half century in a way that is accessible to her class mates and relevant to scholars. She carefully justifies her approach at each step particularly appreciated when breaking down classes and ethnicities for analysis. Incorporating a variety of sources of inspiration including the anthropologist theories of Foucault and Bourdieu, Novels like Portnoy’s Complaint and iconic media such as Rebel Without a Cause. A sample of field notes provides the reader with her sentiments, learning process and interesting anecdotes that hint at the trends laid out in the book. The downfall of this impressive book if any is that Ortner has bitten of more than 277 pages can chew. The author had gone as far as interviewing the children of the class of ’58 which had to be omitted from the book due to the added complexity. In the end depth of this book may have benefited from either fewer approaches and subjects of analysis or more pages to achieve her great vision in.
This refreshing tour of a cohort manages to outline a story of a period of revolutions that continues to better the society of study. Ultimately through national, ethnic, family, and individual class elevation projects her generation was able to redefine and restructure their identities within the American class system. By participating in the social and racial movements of the 1960s-70s many individuals were able to formulate a life and identity that suited them and which they would consider ‘successful’. This book comes at a time when features of the American way of life (such as energy consumption) are being threatened and reminds us that striving for success is ongoing project; the American Dream comes with plasticity.

===Themes:===
===Culture===
Ortner follows Bourdieu(page 12-13) by using notion of habitus. note, however, the way in which she links this to her definition of class. in her discussion of boundaries, ortner also makes a point reference to what aspects of culture she isnt discussing:"a thick description of jewish culture and relgious community"(page 53). she goes on to say that to do so is "far to complex and contradictory" without the most "careful ethnographic and historical specificity"(page 53) this top, tells us something about the nature of the culture concept that ornter is using. that is, culture is more than just a set of observed behaviors, foods, rites, or social settings. it is constituted though time, in particular palces, and can only be understood as a multitude of aspects- non of which are singular or unitary in their manifestations.

===Class:===
For Ortner, class is a discursive construction. she does not deny the material implications of class. However, Following bourdieu, sees it as something more cultural than material. thus, while she dances around what she defines as a marcist class dicotomy, she tells us she will use the more typical american notion of the tripartite model of lower, middle and upper class (though not quite framed in those words).

===Race(ethnicity)===
===Gender===
===Memory(History)===
===Field Work===

=='''Between History and Tomorrow'''==

Gerald Sider
===Notes===
===Chapter Summaries===
===Prologue: Living within and against tomorrow: toward and anthropology of vulnerable lives===
===Part One:Introduction p.59===
====1. anthropology and history, culture and class p.59====
====2.the particularity and relevance of newfoundland p.61====
====3.Autonomy and the harness: the logic of merchant capital p.98====
===Part 2: Domination, Alliances and descent p.114===
====4.regale and rule: the logic of paternalism and the emergence of village culture p.105====
====5.when fisher.man may starve: The Slade and Kelson Plan of 1825 p.114====
====6.the times of our lives: decent, alliances, custom, and history p.131====
===Part 3: The politics of subsistence production: Hegemony at work in a collapsing state p.179===
====7.the memorial of the merchants of Poole p.190====
====8.A political holliday p.221====
====9.we must live in hopes pg.260====

Summary: In this chapter Sider examines the fisher folk awareness of their impoverished situation and how they cope with it through traditions, which allow them to create social tensions and ties. The chapter is set up as an explanation of the epitaph’s proverb; “we must live in hopes, supposing we die in despair.” Using several lines of evidence he describes several individuals’ struggle in dire economic situation and social tension. These include: quotations from the note book of Elizabeth Goudie, idioms that reflect ‘a dogs life’, a description of the relocation process, and two interviews on the subject. These sources all evoke the notion of a strained existence, but often express hope that things will improve. The traditions in his analysis are a way of creating solidarity, intimacy and antagonism within the small communities. The cuffer is an intimate interaction, which is a lie about the history of the community. When told, it often results in an argument to work out the true nature of this history. According to siders, this tradition describes history as an ongoing process that is flexible; the future then is not yet set and the actions of individual that can determine its course. He then goes on to discuss other traditions, mummering, gifts and scoff, as forms of reciprocity using as a basis of analysis Marcel Mauss theories on gifts. Concluding that these practices define and renegotiate social arrangements in a community and thus to define their existence, separate from the futile interaction with persons of authority. All of this is done with a hope that things will get better, that joining with Canada, relocation, or industrialization will lead to a better life for themselves and their children. Ultimately he explains that the introductory proverb uses ‘hopes’ in the plural to indicate a verb. To hope is an action that one must live within in all times otherwise the current situation will be overbearing.
Reflections: Sider tends to romanticise the fisher folk, idealising their stoicism, the strength of their character, their quiet dignity throughout the chapter. The Cauffer is presented as an almost philosophical reflection on history and reality. He insist that “tradition becomes dynamic because it becomes a vehicle for intentionality” in his conclusion. I wonder if the intentionality might be read to heavily by Sider.
Questions:
How does Elizabeth Goudie’s description of her life advance the thesis of this chapter and match Siders description of the situation?
How are lives lived in ‘hopes’ as a verb demonstrated through this chapter?
In what ways does tradition shape social ties among the outports?

===Conclusion p.300===
===Epilogue:When Communities implode: a partisan anthropology p.308===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

Course:Anth300

2011-03-20T05:04:22Z

JulietteFunck: /* Between History and Tomorrow */

Course:Anth300

2011-03-20T04:52:59Z

JulietteFunck: /* Abalone Tales */

Course:Anth300

2011-03-20T04:52:16Z

JulietteFunck: /* An Island Called Home */

Course:Anth300

2011-03-20T04:51:37Z

JulietteFunck: /* Power Politics */

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|instructor 2=

|instructor 3=

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|instructor 5=

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books
=='''Anthropology as a Cultural Critic'''==
1986 George E. Marcus and Michael M. J. Fisher
Notes:

=='''An Island Called Home'''==
2003 Sherry Ortner
===Notes:===
===Reviews:===

A native Anthroplogist explores the American Affluent Society
Have you ever wonder what it would be like to have an anthropologist escort you through the halls of high school, or sit at your table at the 40th year class reunion. Gathering, analysing and interpreting this complex but familiar world. After her work with the Sherpa’s of Tibet Sherry B. Ortner decided to bring her skills home to New Jersey and do exactly this in New Jersey Dreaming: capital, culture, and the class of ‘58. She follows her classmates, the students of the class of 1958 as they navigate the American class and racial system striving for success and the American Dream. The result is a transparent account of the transformation of American social constructs during the last half of the 20th century.

Nothing is taken for granted in this investigation into perceptions and reality of class and their projects for upward mobility, one of Ortners great assets is as a trained observer. She includes issues of financial, family, and ethnic background in a predominantly Jewish area of Newark. Who was her graduating class Weequahic is a subject approached at many different angles. She presents data and testimonies to navigate the politics of cashmere sweaters and class offices but ultimately what become most surprisingly applicable and tangible to all high school life in America are her models. Ortner presents a Levi Strauss type structuralist model of the high school social categories based on financial back ground and individual’s tendencies which speaks volumes to the teen experience. Creating a way of understanding why students tend to become and be classified as popular, jock, nerd, average citizen, or rebel. She moves between finite objective models to discussions of the role of friendship and family as she moves on the representation of college, and career and ultimately the American “Success”.

Ortner presents not only her analysis but her reasons for her frameworks, methods and experiences creating a transparent anthropological exploration into American structure and values during the last half century in a way that is accessible to her class mates and relevant to scholars. She carefully justifies her approach at each step particularly appreciated when breaking down classes and ethnicities for analysis. Incorporating a variety of sources of inspiration including the anthropologist theories of Foucault and Bourdieu, Novels like Portnoy’s Complaint and iconic media such as Rebel Without a Cause. A sample of field notes provides the reader with her sentiments, learning process and interesting anecdotes that hint at the trends laid out in the book. The downfall of this impressive book if any is that Ortner has bitten of more than 277 pages can chew. The author had gone as far as interviewing the children of the class of ’58 which had to be omitted from the book due to the added complexity. In the end depth of this book may have benefited from either fewer approaches and subjects of analysis or more pages to achieve her great vision in.
This refreshing tour of a cohort manages to outline a story of a period of revolutions that continues to better the society of study. Ultimately through national, ethnic, family, and individual class elevation projects her generation was able to redefine and restructure their identities within the American class system. By participating in the social and racial movements of the 1960s-70s many individuals were able to formulate a life and identity that suited them and which they would consider ‘successful’. This book comes at a time when features of the American way of life (such as energy consumption) are being threatened and reminds us that striving for success is ongoing project; the American Dream comes with plasticity.

===Themes:===
===Culture===
Ortner follows Bourdieu(page 12-13) by using notion of habitus. note, however, the way in which she links this to her definition of class. in her discussion of boundaries, ortner also makes a point reference to what aspects of culture she isnt discussing:"a thick description of jewish culture and relgious community"(page 53). she goes on to say that to do so is "far to complex and contradictory" without the most "careful ethnographic and historical specificity"(page 53) this top, tells us something about the nature of the culture concept that ornter is using. that is, culture is more than just a set of observed behaviors, foods, rites, or social settings. it is constituted though time, in particular palces, and can only be understood as a multitude of aspects- non of which are singular or unitary in their manifestations.

===Class:===
For Ortner, class is a discursive construction. she does not deny the material implications of class. However, Following bourdieu, sees it as something more cultural than material. thus, while she dances around what she defines as a marcist class dicotomy, she tells us she will use the more typical american notion of the tripartite model of lower, middle and upper class (though not quite framed in those words).

===Race(ethnicity)===
===Gender===
===Memory(History)===
===Field Work===

=='''Power Politics'''==
2009 Karen Brodkin
===Notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Abalone Tales'''==
=='''New Jersey Dreaming'''==

2003 Sherry Ortner
===Notes:===
===Reviews:===

A native Anthroplogist explores the American Affluent Society
Have you ever wonder what it would be like to have an anthropologist escort you through the halls of high school, or sit at your table at the 40th year class reunion. Gathering, analysing and interpreting this complex but familiar world. After her work with the Sherpa’s of Tibet Sherry B. Ortner decided to bring her skills home to New Jersey and do exactly this in New Jersey Dreaming: capital, culture, and the class of ‘58. She follows her classmates, the students of the class of 1958 as they navigate the American class and racial system striving for success and the American Dream. The result is a transparent account of the transformation of American social constructs during the last half of the 20th century.

Nothing is taken for granted in this investigation into perceptions and reality of class and their projects for upward mobility, one of Ortners great assets is as a trained observer. She includes issues of financial, family, and ethnic background in a predominantly Jewish area of Newark. Who was her graduating class Weequahic is a subject approached at many different angles. She presents data and testimonies to navigate the politics of cashmere sweaters and class offices but ultimately what become most surprisingly applicable and tangible to all high school life in America are her models. Ortner presents a Levi Strauss type structuralist model of the high school social categories based on financial back ground and individual’s tendencies which speaks volumes to the teen experience. Creating a way of understanding why students tend to become and be classified as popular, jock, nerd, average citizen, or rebel. She moves between finite objective models to discussions of the role of friendship and family as she moves on the representation of college, and career and ultimately the American “Success”.

Ortner presents not only her analysis but her reasons for her frameworks, methods and experiences creating a transparent anthropological exploration into American structure and values during the last half century in a way that is accessible to her class mates and relevant to scholars. She carefully justifies her approach at each step particularly appreciated when breaking down classes and ethnicities for analysis. Incorporating a variety of sources of inspiration including the anthropologist theories of Foucault and Bourdieu, Novels like Portnoy’s Complaint and iconic media such as Rebel Without a Cause. A sample of field notes provides the reader with her sentiments, learning process and interesting anecdotes that hint at the trends laid out in the book. The downfall of this impressive book if any is that Ortner has bitten of more than 277 pages can chew. The author had gone as far as interviewing the children of the class of ’58 which had to be omitted from the book due to the added complexity. In the end depth of this book may have benefited from either fewer approaches and subjects of analysis or more pages to achieve her great vision in.
This refreshing tour of a cohort manages to outline a story of a period of revolutions that continues to better the society of study. Ultimately through national, ethnic, family, and individual class elevation projects her generation was able to redefine and restructure their identities within the American class system. By participating in the social and racial movements of the 1960s-70s many individuals were able to formulate a life and identity that suited them and which they would consider ‘successful’. This book comes at a time when features of the American way of life (such as energy consumption) are being threatened and reminds us that striving for success is ongoing project; the American Dream comes with plasticity.

===Themes:===
===Culture===
Ortner follows Bourdieu(page 12-13) by using notion of habitus. note, however, the way in which she links this to her definition of class. in her discussion of boundaries, ortner also makes a point reference to what aspects of culture she isnt discussing:"a thick description of jewish culture and relgious community"(page 53). she goes on to say that to do so is "far to complex and contradictory" without the most "careful ethnographic and historical specificity"(page 53) this top, tells us something about the nature of the culture concept that ornter is using. that is, culture is more than just a set of observed behaviors, foods, rites, or social settings. it is constituted though time, in particular palces, and can only be understood as a multitude of aspects- non of which are singular or unitary in their manifestations.

===Class:===
For Ortner, class is a discursive construction. she does not deny the material implications of class. However, Following bourdieu, sees it as something more cultural than material. thus, while she dances around what she defines as a marcist class dicotomy, she tells us she will use the more typical american notion of the tripartite model of lower, middle and upper class (though not quite framed in those words).

===Race(ethnicity)===
===Gender===
===Memory(History)===
===Field Work===

=='''Between History and Tomorrow'''==

Course:Anth300

2011-03-20T04:51:14Z

JulietteFunck: /* 'New Jersey Dreaming */

{{Infobox_New_Course

|title= Anth300

|picture=Image:wiki.png

|subject code= Anth300

|course number=

|section number=

|instructor=

|instructor 2=

|instructor 3=

|instructor 4=

|instructor 5=

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|office=

|office hours=

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books
=='''Anthropology as a Cultural Critic'''==
1986 George E. Marcus and Michael M. J. Fisher
Notes:

=='''An Island Called Home'''==
2003 Sherry Ortner
===Notes:===
===Reviews:===

A native Anthroplogist explores the American Affluent Society
Have you ever wonder what it would be like to have an anthropologist escort you through the halls of high school, or sit at your table at the 40th year class reunion. Gathering, analysing and interpreting this complex but familiar world. After her work with the Sherpa’s of Tibet Sherry B. Ortner decided to bring her skills home to New Jersey and do exactly this in New Jersey Dreaming: capital, culture, and the class of ‘58. She follows her classmates, the students of the class of 1958 as they navigate the American class and racial system striving for success and the American Dream. The result is a transparent account of the transformation of American social constructs during the last half of the 20th century.

Nothing is taken for granted in this investigation into perceptions and reality of class and their projects for upward mobility, one of Ortners great assets is as a trained observer. She includes issues of financial, family, and ethnic background in a predominantly Jewish area of Newark. Who was her graduating class Weequahic is a subject approached at many different angles. She presents data and testimonies to navigate the politics of cashmere sweaters and class offices but ultimately what become most surprisingly applicable and tangible to all high school life in America are her models. Ortner presents a Levi Strauss type structuralist model of the high school social categories based on financial back ground and individual’s tendencies which speaks volumes to the teen experience. Creating a way of understanding why students tend to become and be classified as popular, jock, nerd, average citizen, or rebel. She moves between finite objective models to discussions of the role of friendship and family as she moves on the representation of college, and career and ultimately the American “Success”.

Ortner presents not only her analysis but her reasons for her frameworks, methods and experiences creating a transparent anthropological exploration into American structure and values during the last half century in a way that is accessible to her class mates and relevant to scholars. She carefully justifies her approach at each step particularly appreciated when breaking down classes and ethnicities for analysis. Incorporating a variety of sources of inspiration including the anthropologist theories of Foucault and Bourdieu, Novels like Portnoy’s Complaint and iconic media such as Rebel Without a Cause. A sample of field notes provides the reader with her sentiments, learning process and interesting anecdotes that hint at the trends laid out in the book. The downfall of this impressive book if any is that Ortner has bitten of more than 277 pages can chew. The author had gone as far as interviewing the children of the class of ’58 which had to be omitted from the book due to the added complexity. In the end depth of this book may have benefited from either fewer approaches and subjects of analysis or more pages to achieve her great vision in.
This refreshing tour of a cohort manages to outline a story of a period of revolutions that continues to better the society of study. Ultimately through national, ethnic, family, and individual class elevation projects her generation was able to redefine and restructure their identities within the American class system. By participating in the social and racial movements of the 1960s-70s many individuals were able to formulate a life and identity that suited them and which they would consider ‘successful’. This book comes at a time when features of the American way of life (such as energy consumption) are being threatened and reminds us that striving for success is ongoing project; the American Dream comes with plasticity.

===Themes:===
===Culture===
Ortner follows Bourdieu(page 12-13) by using notion of habitus. note, however, the way in which she links this to her definition of class. in her discussion of boundaries, ortner also makes a point reference to what aspects of culture she isnt discussing:"a thick description of jewish culture and relgious community"(page 53). she goes on to say that to do so is "far to complex and contradictory" without the most "careful ethnographic and historical specificity"(page 53) this top, tells us something about the nature of the culture concept that ornter is using. that is, culture is more than just a set of observed behaviors, foods, rites, or social settings. it is constituted though time, in particular palces, and can only be understood as a multitude of aspects- non of which are singular or unitary in their manifestations.

===Class:===
For Ortner, class is a discursive construction. she does not deny the material implications of class. However, Following bourdieu, sees it as something more cultural than material. thus, while she dances around what she defines as a marcist class dicotomy, she tells us she will use the more typical american notion of the tripartite model of lower, middle and upper class (though not quite framed in those words).

===Race(ethnicity)===
===Gender===
===Memory(History)===
===Field Work===

=='''Power Politics'''==
2009 Karen Brodkin
===notes===

===Reviews===

===Themes===
===Culture===
===Class===
===Race(ethnicity)===
===Gender===
===Memory(history)===
===Feildwork===

=='''Abalone Tales'''==
=='''New Jersey Dreaming'''==

2003 Sherry Ortner
===Notes:===
===Reviews:===

A native Anthroplogist explores the American Affluent Society
Have you ever wonder what it would be like to have an anthropologist escort you through the halls of high school, or sit at your table at the 40th year class reunion. Gathering, analysing and interpreting this complex but familiar world. After her work with the Sherpa’s of Tibet Sherry B. Ortner decided to bring her skills home to New Jersey and do exactly this in New Jersey Dreaming: capital, culture, and the class of ‘58. She follows her classmates, the students of the class of 1958 as they navigate the American class and racial system striving for success and the American Dream. The result is a transparent account of the transformation of American social constructs during the last half of the 20th century.

Nothing is taken for granted in this investigation into perceptions and reality of class and their projects for upward mobility, one of Ortners great assets is as a trained observer. She includes issues of financial, family, and ethnic background in a predominantly Jewish area of Newark. Who was her graduating class Weequahic is a subject approached at many different angles. She presents data and testimonies to navigate the politics of cashmere sweaters and class offices but ultimately what become most surprisingly applicable and tangible to all high school life in America are her models. Ortner presents a Levi Strauss type structuralist model of the high school social categories based on financial back ground and individual’s tendencies which speaks volumes to the teen experience. Creating a way of understanding why students tend to become and be classified as popular, jock, nerd, average citizen, or rebel. She moves between finite objective models to discussions of the role of friendship and family as she moves on the representation of college, and career and ultimately the American “Success”.

Ortner presents not only her analysis but her reasons for her frameworks, methods and experiences creating a transparent anthropological exploration into American structure and values during the last half century in a way that is accessible to her class mates and relevant to scholars. She carefully justifies her approach at each step particularly appreciated when breaking down classes and ethnicities for analysis. Incorporating a variety of sources of inspiration including the anthropologist theories of Foucault and Bourdieu, Novels like Portnoy’s Complaint and iconic media such as Rebel Without a Cause. A sample of field notes provides the reader with her sentiments, learning process and interesting anecdotes that hint at the trends laid out in the book. The downfall of this impressive book if any is that Ortner has bitten of more than 277 pages can chew. The author had gone as far as interviewing the children of the class of ’58 which had to be omitted from the book due to the added complexity. In the end depth of this book may have benefited from either fewer approaches and subjects of analysis or more pages to achieve her great vision in.
This refreshing tour of a cohort manages to outline a story of a period of revolutions that continues to better the society of study. Ultimately through national, ethnic, family, and individual class elevation projects her generation was able to redefine and restructure their identities within the American class system. By participating in the social and racial movements of the 1960s-70s many individuals were able to formulate a life and identity that suited them and which they would consider ‘successful’. This book comes at a time when features of the American way of life (such as energy consumption) are being threatened and reminds us that striving for success is ongoing project; the American Dream comes with plasticity.

===Themes:===
===Culture===
Ortner follows Bourdieu(page 12-13) by using notion of habitus. note, however, the way in which she links this to her definition of class. in her discussion of boundaries, ortner also makes a point reference to what aspects of culture she isnt discussing:"a thick description of jewish culture and relgious community"(page 53). she goes on to say that to do so is "far to complex and contradictory" without the most "careful ethnographic and historical specificity"(page 53) this top, tells us something about the nature of the culture concept that ornter is using. that is, culture is more than just a set of observed behaviors, foods, rites, or social settings. it is constituted though time, in particular palces, and can only be understood as a multitude of aspects- non of which are singular or unitary in their manifestations.

===Class:===
For Ortner, class is a discursive construction. she does not deny the material implications of class. However, Following bourdieu, sees it as something more cultural than material. thus, while she dances around what she defines as a marcist class dicotomy, she tells us she will use the more typical american notion of the tripartite model of lower, middle and upper class (though not quite framed in those words).

===Race(ethnicity)===
===Gender===
===Memory(History)===
===Field Work===

=='''Between History and Tomorrow'''==

Course:Anth300

2011-03-20T04:50:27Z

JulietteFunck: /* 'New Jersey Dreaming */

Course:Anth300

2011-03-20T04:50:06Z

JulietteFunck: /* Power Politics */

Course:Anth300

2011-03-20T04:47:04Z

JulietteFunck: /* Class: */

Course:Anth300

2011-03-20T04:46:56Z

JulietteFunck: /* Culture */

Course:Anth300

2011-03-20T04:46:23Z

JulietteFunck: /* Culture */

Course:Anth300

2011-03-20T04:45:49Z

JulietteFunck: /* Themes: */

Course:Anth300

2011-03-20T04:45:25Z

JulietteFunck: /* Reviews: */

Course:Anth300

2011-03-20T04:44:57Z

JulietteFunck: /* Reviews: */

Course:Anth300

2011-03-20T04:43:48Z

JulietteFunck: /* An Island Called Home */

Course:Anth300

2011-03-20T04:34:01Z

JulietteFunck: /* Anthropology as a cultural Critic */

Course:Anth300

2011-03-20T04:32:52Z

JulietteFunck:

Course:Anth300

2011-03-20T04:26:31Z

JulietteFunck: Created page with " {{Infobox_New_Course |title= Anth300 |picture=Image:wiki.png |subject code= Anth300 |course number= |sectio..."

Sandbox:North West Coast Salish

2010-09-28T06:08:16Z

JulietteFunck: /* Ancestral Remain with living Descendants */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' Jessica Plumpton. j_plumpton@hotmail.com

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' Kymberlee Stogan kymberleestogan@hotmail.com

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
Lauren

===Periods Back to first ice age at least===

===General trends===

===Map===
[http://content.lib.washington.edu/aipnw/hna17.html]
[http://home.istar.ca/~bthom/nwc-tribes.pdf]

=='''Beliefs'''==
Jessica Plumpton

===Ceremonial===

===Mortuary===

'''Characteristics
'''

*Human bones rarely preserved due to acidic environments
*Scowlitz: 42 mounds and cairns on main residential terrace (Most small size, 5 with sides 9m+)
*Examples of offerings: disc shaped copper pendants, copper ring, disc shaped shell pendants, shell beads
*mounds contain rock construction of some form, either linear alignments, cairns, or capstones
*considerable variation from a few large, elaborate earthen mounds to a larger number of small burial mounds and cairns
*shifting of site use from residential occupation to mortuary use
*mounds and cairns on the hillsides and adjacent terraces may contain the deceased of other communities in the Harrison-Fraser River region

'''Interpretation
'''

*timing, variation, and spatial distribution of the mounds and cairns relevant to the social standing of the interred individuals
:: social stratification
*burials in the mounds and cairns may represent a relatively high status group and most in the society did not merit large visible monuments. If so, the variation may represent rank within the highest stratum of society
*Site use shifted: the descendants of the Scowlitz villages maintained their connection to the spot by interring their dead in highly visible mortuary features on the terrace

===World view===

Offerings left with the dead suggest belief in afterlife.

'''Problems'''

Because the Coast Salish were not a literate people, it is difficult to determine worldview from a solely archaeological perspective. In order to interpret what burial remains might indicate about ancient Coast Salish worldview, ethnography may be employed.

=='''Subsistence'''==
April

===Salmon===

===Fishing===

===Hunting===

===Gathering===

===Resources===

=='''Settlement'''==
Kymberlee

===Long houses===

===Villages===

===Infrastructure (e.g. look out points)===

=='''Social Structure'''==

===Goneesaini===

===Distribution of wealth===

===Resources===

===Status===

=='''Warfare'''==
Abby

===Defensive structures===

(Increase in defensive structures means increase in warfare!)

'''WHEN?
'''

The Middle Period (specifically Locarno/Marpole Period)
to Late Period (900 CE to contact)

The first evidence of defensive structures are found in the far north-
Examples:
1. traditional Tlingit areas
*began in from 400-700
*became common from 900-1400
2. Aleutian Islands
*became common from 300-1100
(Miller 264)

'''WHAT?
'''

*fortifications around village (~stockades)
*house depressions (Moss 75)
*trench embankments
**unique to Coast Salish areas
:: A raised area; one side trenched, the opposing side facing water and blocked by palisade (cedar planks and trench soil)
:: A flat area; three sides trenched in a semicircle, the fourth side a steep cliff face
(Hitchcock 169)

'''PROBLEM:
'''

There is more war-focused archaeological investigation in Northern NWC than the Southern NWC! Thus, there is a slant to our evidence and thus our theorizing.

“A dominant colonial perspective suggesting the passivity of Northwest Coast-Coast Salish peoples and alluding to a failure to protect lands in combat erodes the concept of Aboriginal land title and promotes the Aboriginal concession of land to colonial occupancy. I suggest that the archaeological data-gap of the Coast Salish area, apart from the North Coast, reflects lingering colonial and anthropological misrepresentation of Coast Salish peoples as passively “fighting with food” rather than weapons (Suttles 1989:253; see a related discussion of the Interior Salish in Suttles 1987a).
(Schaepe 2006)

===Burial Analyses===

Again, we find a North v. South dichotomy!

While '''both''' show evidence of violence leading to death, (such as skull fractures and parry fractures (on radial/ulnar remains)...

Cybulski (1992) found '''20% more indications''' of violence in burials in the northern NWC (Nass River, Greenville, BC) than in the southern (Gulf of Georgia region)

However:

94% of analyzed southern burials were from Locarno/Marpole period!
::We already discussed how the Middle Period saw less southern warfare.

Only 19 burials were from Late Period due to change in mortuary practices, but when Cybulski analyzed the southern Late Period burials alone, '''27.6% were violent''', (a comparative province high).

===Summary===

'''General Themes:
'''

There was gradual increase in warfare in ''both'' north and south as seen through burial and site analyses, seemingly starting earlier in the north than the south.

'''General Problems:
'''

We do not get the entire picture!
*Did warfare truly increase in/nearing the Late Period or do we just lack earlier evidence?
*If we had as many later southern burials as northern, what picture would form? Is sample sizes (or the lack of equal such) influencing the findings?
*How much do earlier interpretations (the stereotype of the violent north and the passive south) inform later interpretations?

As usual with archaeology, we are left with many questions left to investigate.

==Problems of knowledge==
Juliette

===Preservation===

The central challenge to archeology in the NW coast according to Chazan is the rotting and destruction of the material culture which is primarily made from wood and bark. (Chazan 13) The Coast Salish among the other nations of the NW coast used wood and bark to make the majority of their possessions ranging from houses to nets. Ozette Site of the Makah people located in the northern Olympic peninsula in Washington is evocative of this problem. Three houses were buried beneath a mud slide in the 1700s creating anaerobic conditions that allowed for the preservation of organic materials. As a result there were a thousand of wooden artifacts that were excavated from this site (Chazan 313). Basketry for example can only be found in waterlogged contexts due to the anaerobic conditions favorable to preserving organic material. In these conditions the shape is often distorted or flattened and colors do not endure. (Bernick 140)

The sites in the Northwest Coast are large and complex making them hard to excavate. Due to the rarity of artifacts that contain pertinent information and relative frequency of small organic remains that require sampling and analysis Coast Salish sites require large tedious excavation. In the past this has discouraged archeologists and so not many sites have been excavated (Stein 14).

In addition to the natural destruction of perishable good Western development of the Pacific North West had disturbed and destroyed archeological sites and ancestral burial grounds. Development occurred regardless of archeological remains in the past but remains a problem despite the Island Trust Act of 1974 and the Heritage Conservation Act 1996 which are meant to protect and preserve archeological sites. One grave infringement of this was the construction of Poet’s Cove Spa and resort on South Pender Island which occurred despite having been recognizing as an archeological preserve. During construction of their swimming pool an archaic burial ground was dug to the bedrock and then spread over the tennis courts and parking lot (Mclay 2). Since then they have found dozens of individuals In the salvage dig.

===Coast Salish Perspective on Archeology===

Based on a variety of different perspectives it has been demonstrated that the Coast Salish people in both the past and present had close ties to their dead. Bones were treated with respect and great effort would be put into getting them back to the village cemetery. In some cases they were buried and retrieved later (Duff). The dead play a continual role in the world of the living (McKay). This is why the treatment of their ancestors as mere artifacts is disrespectful and sometimes resisted. Recently there have been efforts made to return the ancestral remains in which case they are reburied according to tradition

===Oral Traditions===

=='''Resources'''==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Chazan, Michael.
2009. World Prehistory and Archeology: Pathways Though Time. Pearson: Toronto.

Mclay, Eric
2004. To Preserve and Protect the Archeological Heritage of the Southern Gulf Islands. The Midden:

Sandbox:North West Coast Salish

2010-09-27T00:39:21Z

JulietteFunck: /* Resources */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' Jessica Plumpton. j_plumpton@hotmail.com

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
Lauren

===Periods Back to first ice age at least===

===General trends===

===Map===
[http://content.lib.washington.edu/aipnw/hna17.html]
[http://home.istar.ca/~bthom/nwc-tribes.pdf]

=='''Beliefs'''==
Jessica Plumpton

===Ceremonial===

===Mortuary===

===World view===

=='''Subsistence'''==
April

===Salmon===

===Fishing===

===Hunting===

===Gathering===

===Resources===

=='''Settlement'''==
??

===Long houses===

===Villages===

===Infrastructure (e.g. look out points)===

=='''Social Structure'''==

===Goneesaini===

===Distribution of wealth===

===Resources===

===Status===

=='''Warfare'''==
Abby

===Defensive structures===

===Weapons===

===Burials===

==Problems of knowledge==
Juliette

===Preservation===

The central challenge to archeology in the NW coast according to Chazan is the rotting and destruction of the material culture which is primarily made from wood and bark. (Chazan 13) The Coast Salish among the other nations of the NW coast used wood and bark to make the majority of their possessions ranging from houses to nets. Ozette Site of the Makah people located in the northern Olympic peninsula in Washington is evocative of this problem. Three houses were buried beneath a mud slide in the 1700s creating anaerobic conditions that allowed for the preservation of organic materials. As a result there were a thousand of wooden artifacts that were excavated from this site (Chazan 313). Basketry for example can only be found in waterlogged contexts due to the anaerobic conditions favorable to preserving organic material. In these conditions the shape is often distorted or flattened and colors do not endure. (Bernick 140)

The sites in the Northwest Coast are large and complex making them hard to excavate. Due to the rarity of artifacts that contain pertinent information and relative frequency of small organic remains that require sampling and analysis Coast Salish sites require large tedious excavation. In the past this has discouraged archeologists and so not many sites have been excavated (Stein 14).

In addition to the natural destruction of perishable good Western development of the Pacific North West had disturbed and destroyed archeological sites and ancestral burial grounds. Development occurred regardless of archeological remains in the past but remains a problem despite the Island Trust Act of 1974 and the Heritage Conservation Act 1996 which are meant to protect and preserve archeological sites. One grave infringement of this was the construction of Poet’s Cove Spa and resort on South Pender Island which occurred despite having been recognizing as an archeological preserve. During construction of their swimming pool an archaic burial ground was dug to the bedrock and then spread over the tennis courts and parking lot (Mclay 2). Since then they have found dozens of individuals In the salvage dig.

===Ancestral Remain with living Descendants===

===Oral Traditions===

=='''Resources'''==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Chazan, Michael.
2009. World Prehistory and Archeology: Pathways Though Time. Pearson: Toronto.

Mclay, Eric
2004. To Preserve and Protect the Archeological Heritage of the Southern Gulf Islands. The Midden:

Sandbox:North West Coast Salish

2010-09-27T00:38:50Z

JulietteFunck: /* Problems of knowledge */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' Jessica Plumpton. j_plumpton@hotmail.com

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
Lauren

===Periods Back to first ice age at least===

===General trends===

===Map===
[http://content.lib.washington.edu/aipnw/hna17.html]
[http://home.istar.ca/~bthom/nwc-tribes.pdf]

=='''Beliefs'''==
Jessica Plumpton

===Ceremonial===

===Mortuary===

===World view===

=='''Subsistence'''==
April

===Salmon===

===Fishing===

===Hunting===

===Gathering===

===Resources===

=='''Settlement'''==
??

===Long houses===

===Villages===

===Infrastructure (e.g. look out points)===

=='''Social Structure'''==

===Goneesaini===

===Distribution of wealth===

===Resources===

===Status===

=='''Warfare'''==
Abby

===Defensive structures===

===Weapons===

===Burials===

==Problems of knowledge==
Juliette

===Preservation===

The central challenge to archeology in the NW coast according to Chazan is the rotting and destruction of the material culture which is primarily made from wood and bark. (Chazan 13) The Coast Salish among the other nations of the NW coast used wood and bark to make the majority of their possessions ranging from houses to nets. Ozette Site of the Makah people located in the northern Olympic peninsula in Washington is evocative of this problem. Three houses were buried beneath a mud slide in the 1700s creating anaerobic conditions that allowed for the preservation of organic materials. As a result there were a thousand of wooden artifacts that were excavated from this site (Chazan 313). Basketry for example can only be found in waterlogged contexts due to the anaerobic conditions favorable to preserving organic material. In these conditions the shape is often distorted or flattened and colors do not endure. (Bernick 140)

The sites in the Northwest Coast are large and complex making them hard to excavate. Due to the rarity of artifacts that contain pertinent information and relative frequency of small organic remains that require sampling and analysis Coast Salish sites require large tedious excavation. In the past this has discouraged archeologists and so not many sites have been excavated (Stein 14).

In addition to the natural destruction of perishable good Western development of the Pacific North West had disturbed and destroyed archeological sites and ancestral burial grounds. Development occurred regardless of archeological remains in the past but remains a problem despite the Island Trust Act of 1974 and the Heritage Conservation Act 1996 which are meant to protect and preserve archeological sites. One grave infringement of this was the construction of Poet’s Cove Spa and resort on South Pender Island which occurred despite having been recognizing as an archeological preserve. During construction of their swimming pool an archaic burial ground was dug to the bedrock and then spread over the tennis courts and parking lot (Mclay 2). Since then they have found dozens of individuals In the salvage dig.

===Ancestral Remain with living Descendants===

===Oral Traditions===

=='''Resources'''==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T10:06:06Z

JulietteFunck: /* Map */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' ???

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
Lauren

===Periods Back to first ice age at least===

===General trends===

===Map===
[http://content.lib.washington.edu/aipnw/hna17.html]
[http://home.istar.ca/~bthom/nwc-tribes.pdf]

=='''Beliefs'''==
??

===Ceremonial===

===Mortuary===

===World view===

=='''Subsistence'''==
April

===Salmon===

===Fishing===

===Hunting===

===Gathering===

===Resources===

=='''Settlement'''==
??

===Long houses===

===Villages===

===Infrastructure (e.g. look out points)===

=='''Social Structure'''==

===Goneesaini===

===Distribution of wealth===

===Resources===

===Status===

=='''Warfare'''==
Abby

===Defensive structures===

===Weapons===

===Burials===

==Problems of knowledge==
Juliette

===Climate===

===Geology===

===Ancestral Remain with living Descendants===

===Oral Traditions===

=='''Resources'''==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T10:04:05Z

JulietteFunck: /* Development */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' ???

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
Lauren

===Periods Back to first ice age at least===

===General trends===

===Map===
[[File:map.jpg]]
[map [http://home.istar.ca/~bthom/nwc-tribes.pdf]]
[map [http://content.lib.washington.edu/aipnw/hna17.html]]

=='''Beliefs'''==
??

===Ceremonial===

===Mortuary===

===World view===

=='''Subsistence'''==
April

===Salmon===

===Fishing===

===Hunting===

===Gathering===

===Resources===

=='''Settlement'''==
??

===Long houses===

===Villages===

===Infrastructure (e.g. look out points)===

=='''Social Structure'''==

===Goneesaini===

===Distribution of wealth===

===Resources===

===Status===

=='''Warfare'''==
Abby

===Defensive structures===

===Weapons===

===Burials===

==Problems of knowledge==
Juliette

===Climate===

===Geology===

===Ancestral Remain with living Descendants===

===Oral Traditions===

=='''Resources'''==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T09:57:47Z

JulietteFunck: /* Warfare */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' ???

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
Lauren

===Periods Back to first ice age at least===

===General trends===

===Map===

=='''Beliefs'''==
??

===Ceremonial===

===Mortuary===

===World view===

=='''Subsistence'''==
April

===Salmon===

===Fishing===

===Hunting===

===Gathering===

===Resources===

=='''Settlement'''==
??

===Long houses===

===Villages===

===Infrastructure (e.g. look out points)===

=='''Social Structure'''==

===Goneesaini===

===Distribution of wealth===

===Resources===

===Status===

=='''Warfare'''==
Abby

===Defensive structures===

===Weapons===

===Burials===

==Problems of knowledge==
Juliette

===Climate===

===Geology===

===Ancestral Remain with living Descendants===

===Oral Traditions===

=='''Resources'''==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T09:56:38Z

JulietteFunck: /* Social Structure */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' ???

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
Lauren

===Periods Back to first ice age at least===

===General trends===

===Map===

=='''Beliefs'''==
??

===Ceremonial===

===Mortuary===

===World view===

=='''Subsistence'''==
April

===Salmon===

===Fishing===

===Hunting===

===Gathering===

===Resources===

=='''Settlement'''==
??

===Long houses===

===Villages===

===Infrastructure (e.g. look out points)===

=='''Social Structure'''==

===Goneesaini===

===Distribution of wealth===

===Resources===

===Status===

==Warfare==
Abby

Defensive structures

Weapons

Burials

==Problems of knowledge==
Juliette

===Climate===

===Geology===

===Ancestral Remain with living Descendants===

===Oral Traditions===

=='''Resources'''==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T09:55:34Z

JulietteFunck: /* Settlement */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' ???

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
Lauren

===Periods Back to first ice age at least===

===General trends===

===Map===

=='''Beliefs'''==
??

===Ceremonial===

===Mortuary===

===World view===

=='''Subsistence'''==
April

===Salmon===

===Fishing===

===Hunting===

===Gathering===

===Resources===

=='''Settlement'''==
??

===Long houses===

===Villages===

===Infrastructure (e.g. look out points)===

==Social Structure==
Goneesaini

Distribution of wealth

resources

Status

==Warfare==
Abby

Defensive structures

Weapons

Burials

==Problems of knowledge==
Juliette

===Climate===

===Geology===

===Ancestral Remain with living Descendants===

===Oral Traditions===

=='''Resources'''==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T09:54:53Z

JulietteFunck: /* Beliefs */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' ???

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
Lauren

===Periods Back to first ice age at least===

===General trends===

===Map===

=='''Beliefs'''==
??

===Ceremonial===

===Mortuary===

===World view===

=='''Subsistence'''==
April

===Salmon===

===Fishing===

===Hunting===

===Gathering===

===Resources===

==Settlement==
??

Long houses

Villages

Infrastructure (e.g. look out points)

==Social Structure==
Goneesaini

Distribution of wealth

resources

Status

==Warfare==
Abby

Defensive structures

Weapons

Burials

==Problems of knowledge==
Juliette

===Climate===

===Geology===

===Ancestral Remain with living Descendants===

===Oral Traditions===

=='''Resources'''==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T09:54:40Z

JulietteFunck: /* Subsistence */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' ???

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
Lauren

===Periods Back to first ice age at least===

===General trends===

===Map===

==Beliefs==
??

===Ceremonial===

===Mortuary===

===World view===

=='''Subsistence'''==
April

===Salmon===

===Fishing===

===Hunting===

===Gathering===

===Resources===

==Settlement==
??

Long houses

Villages

Infrastructure (e.g. look out points)

==Social Structure==
Goneesaini

Distribution of wealth

resources

Status

==Warfare==
Abby

Defensive structures

Weapons

Burials

==Problems of knowledge==
Juliette

===Climate===

===Geology===

===Ancestral Remain with living Descendants===

===Oral Traditions===

=='''Resources'''==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T09:54:00Z

JulietteFunck: /* Beliefs */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' ???

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
Lauren

===Periods Back to first ice age at least===

===General trends===

===Map===

==Beliefs==
??

===Ceremonial===

===Mortuary===

===World view===

==Subsistence==
April

Salmon

Fishing

Hunting

Gathering

Resources

==Settlement==
??

Long houses

Villages

Infrastructure (e.g. look out points)

==Social Structure==
Goneesaini

Distribution of wealth

resources

Status

==Warfare==
Abby

Defensive structures

Weapons

Burials

==Problems of knowledge==
Juliette

===Climate===

===Geology===

===Ancestral Remain with living Descendants===

===Oral Traditions===

=='''Resources'''==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T09:53:33Z

JulietteFunck: /* Development */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' ???

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
Lauren

===Periods Back to first ice age at least===

===General trends===

===Map===

==Beliefs==
??

Ceremonial

Mortuary

World view

==Subsistence==
April

Salmon

Fishing

Hunting

Gathering

Resources

==Settlement==
??

Long houses

Villages

Infrastructure (e.g. look out points)

==Social Structure==
Goneesaini

Distribution of wealth

resources

Status

==Warfare==
Abby

Defensive structures

Weapons

Burials

==Problems of knowledge==
Juliette

===Climate===

===Geology===

===Ancestral Remain with living Descendants===

===Oral Traditions===

=='''Resources'''==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T09:52:37Z

JulietteFunck: /* Archaeological perspective */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' ???

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
lauren

Periods Back to first ice age at least

General trends

Map

==Beliefs==
??

Ceremonial

Mortuary

World view

==Subsistence==
April

Salmon

Fishing

Hunting

Gathering

Resources

==Settlement==
??

Long houses

Villages

Infrastructure (e.g. look out points)

==Social Structure==
Goneesaini

Distribution of wealth

resources

Status

==Warfare==
Abby

Defensive structures

Weapons

Burials

==Problems of knowledge==
Juliette

===Climate===

===Geology===

===Ancestral Remain with living Descendants===

===Oral Traditions===

=='''Resources'''==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T09:51:36Z

JulietteFunck: /* resources */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' ???

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
lauren

Periods Back to first ice age at least

General trends

Map

==Beliefs==
??

Ceremonial

Mortuary

World view

==Subsistence==
April

Salmon

Fishing

Hunting

Gathering

Resources

==Settlement==
??

Long houses

Villages

Infrastructure (e.g. look out points)

==Social Structure==
Goneesaini

Distribution of wealth

resources

Status

==Warfare==
Abby

Defensive structures

Weapons

Burials

==Problems of knowledge==
Juliette

===Climate===

===Geology===

===Ancestral Remain with living Descendants===

===Oral Traditions===

=='''Resources'''==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T09:51:19Z

JulietteFunck: /* resources */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' ???

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
lauren

Periods Back to first ice age at least

General trends

Map

==Beliefs==
??

Ceremonial

Mortuary

World view

==Subsistence==
April

Salmon

Fishing

Hunting

Gathering

Resources

==Settlement==
??

Long houses

Villages

Infrastructure (e.g. look out points)

==Social Structure==
Goneesaini

Distribution of wealth

resources

Status

==Warfare==
Abby

Defensive structures

Weapons

Burials

==Problems of knowledge==
Juliette

===Climate===

===Geology===

===Ancestral Remain with living Descendants===

===Oral Traditions===

==resources==
''Google Books''

1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T09:50:53Z

JulietteFunck: /* resources */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' ???

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
lauren

Periods Back to first ice age at least

General trends

Map

==Beliefs==
??

Ceremonial

Mortuary

World view

==Subsistence==
April

Salmon

Fishing

Hunting

Gathering

Resources

==Settlement==
??

Long houses

Villages

Infrastructure (e.g. look out points)

==Social Structure==
Goneesaini

Distribution of wealth

resources

Status

==Warfare==
Abby

Defensive structures

Weapons

Burials

==Problems of knowledge==
Juliette

===Climate===

===Geology===

===Ancestral Remain with living Descendants===

===Oral Traditions===

==resources==
''Google Books''
1. Archaeology of San Juan Island: [link[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]

2. Regarding basketry: [link[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T09:50:07Z

JulietteFunck: /* sources */

==Archaeological perspective==

'''Development''' laurengreen@shaw.ca

'''beliefs''' ???

'''Subsistence'''April hung. Aprilweihung@gmail.com

'''Settlement''' ???

'''Social structure''' goneesaini@hotmail.com

'''Warfare''' Abby- aettelman@gmail.com

'''Problems of knowledge''' Juliette Funck FunckJU@gmail.com

''The items listed under the topics are only suggested starting points.''

=='''Development'''==
lauren

Periods Back to first ice age at least

General trends

Map

==Beliefs==
??

Ceremonial

Mortuary

World view

==Subsistence==
April

Salmon

Fishing

Hunting

Gathering

Resources

==Settlement==
??

Long houses

Villages

Infrastructure (e.g. look out points)

==Social Structure==
Goneesaini

Distribution of wealth

resources

Status

==Warfare==
Abby

Defensive structures

Weapons

Burials

==Problems of knowledge==
Juliette

===Climate===

===Geology===

===Ancestral Remain with living Descendants===

===Oral Traditions===

==resources==
1. Archaeology of San Juan Island: [[http://books.google.com/books?id=ADGV7j-hZSwC&lpg=PP1&dq=coast%20salish%20archaeology&pg=PP1#v=onepage&q&f=false]]
2. Regarding basketry: [[http://books.google.com/books?id=8UI7imt7-dIC&lpg=PA139&dq=coast%20salish%20archeology&pg=PA139#v=onepage&q&f=false]]

Sandbox:North West Coast Salish

2010-09-22T09:49:06Z

JulietteFunck: /* Warfare */

Sandbox:North West Coast Salish

2010-09-22T09:48:45Z

JulietteFunck: /* warfare */

Sandbox:North West Coast Salish

2010-09-22T09:48:28Z

JulietteFunck: /* Oral Traditions */

Sandbox:North West Coast Salish

2010-09-22T09:48:10Z

JulietteFunck: /* Ancestral Remain with living Descendants */

Sandbox:North West Coast Salish

2010-09-22T09:47:56Z

JulietteFunck: /* Geology */

Sandbox:North West Coast Salish

2010-09-22T09:47:32Z

JulietteFunck: /* Climate */

Sandbox:North West Coast Salish

2010-09-22T09:47:20Z

JulietteFunck: /* Problems of knowledge */

Sandbox:North West Coast Salish

2010-09-22T09:47:03Z

JulietteFunck: /* Problems of knowledge */

Sandbox:North West Coast Salish

2010-09-22T09:46:44Z

JulietteFunck: /* Problems of knowledge */