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Hello everyone.

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Welcome to our April

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at this moment
conversation.

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I'm Todd Rose's
steel Dean of

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the College of Liberal
Arts and Sciences.

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And I just really want to

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say thank you
for being here.

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So before we start
today's panel,

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we want to start
with a guess.

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Use traditional land
acknowledgment.

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So I want to
introduce Dr. Jamie

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spent Jeremy. Thank
you, Dean Rosen.

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To do.

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As we begin, we'd like to

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acknowledge that Portland
State University is

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located in the traditional

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ancestral homelands of

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the Noma cath lemon clack
and this Tom water,

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la, la, la, bands of

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the Chinook wallets
and glia and

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other indigenous peoples
of the river known

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as we Mao and the
T1a and Colombia.

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We are grateful to be
guests on these lands.

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Acknowledging territory
shows recognition

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and respect for
indigenous peoples,

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both past and present.

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Recognition and respect

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are essential elements,

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but establishing healthy

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reciprocal relationships

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and developing a
sense of place.

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This is a critical
time to emphasize that

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humans and the
environment are

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inextricably connected,

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especially during
the global

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COVID-19 pandemic.

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And while wildfires,
landslides,

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floods threaten health
and safety here in

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Portland and across
the US West.

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Indigenous
relationships with

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their ancestral
lands can help

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folks recognize how humans

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and the environment
are one.

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Let us work
together to honor

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their lives and
our ancestors,

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their descendants and

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our own heritage.
Thank you.

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Todd.

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Thank you so much, Jamie.

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So while it has
been quite a

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week already
with combination

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of beautiful weather
here in Portland or

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the continue roll
out a vaccinations

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crust or city and region.

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Now I feel like
honestly hope

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is really starting
to return for

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many plus a course
on Tuesday,

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we all witnessed
what we have longed

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to see for decades in
the United States.

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Namely that those who
hold the lives of

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black and minoritized
individuals and

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contempt and to stain

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will be held accountable
for their actions.

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While he's guilty
verdicts do not

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erase centuries
of injustice,

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provide any real
assurance that

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our society has
turned a new page.

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There is at least a
glimmer of hope in us

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creating more liberated

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and justice filled society.

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And I fundamentally believe

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that is all of
our work to do.

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So, reason to give
hope this week.

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So the Dean of class two of

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my highest priorities
are really finding

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ways to elevate
and celebrate

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the research
and scholarship

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of the amazing faculty and

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students we have
here in our college.

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As well as to help
ensure that we

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all take some
concrete steps

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forward in advancing
anti-racism

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and inclusion work at PSU.

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And today we are

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lucky and then we
get to combine

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both of these in one
conversation, right?

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So this week we're very

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fortunate to be joined by

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another great
panel of amazing

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PSU faculty and
researchers.

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Today we're joined by
faculty members from

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our PSU's anthropology

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department who are going

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to help us explore

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the disciplines,
colonial histories,

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and more recent efforts

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that they've been taken to

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decolonize anthropology

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within their
different subfields,

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as well as lay out some
concrete approaches

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the department is adopting

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towards advancing
equity and inclusion.

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So tonight's
palace, we have

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Charles Klein,
renal Lani, taka.

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Wilson, Melanie Chang,
and Jeremy spoon.

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And I'll let them
all entries to

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introduce themselves
as we get going.

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So for all of you
listening today on Zoom,

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which we have many.

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Welcome. Please
post your questions

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in the Q&A chatbox.

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One of the things that's

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really important
to us in these,

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At this moment
conversations

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is to really
provide a space to

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engage in real conversation

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and build community
as we learn

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together and in

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the question and answer
sessions are really

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critical piece and
especially for

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students in the
audience, please engage.

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You have an
amazing group of

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faculty here who would

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love to take questions.

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So please take advantage.

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So again, grab
the last cookie

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or that lawsuit
or whatever you

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need to settle in and

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enjoy tonight's
conversation.

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We're all

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exceptionally glad
that you're here.

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Again.

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Welcome.

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Charles takeaway.

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Hey, everybody.
Thanks for coming.

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I'm Charles Klein.

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I'm the chair the
Anthropology Department.

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This roundtable
grows out of

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our department's
commitment to

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working on
diversity, equity,

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and inclusion in all
aspects of our work,

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including our
department's culture and

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how it supports students,
staff and faculty.

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Our curriculum and career

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pathways and faculty
research projects,

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university service and

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community and
political engagements.

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But before turning over the

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discussion to
my colleagues,

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I'd like to provide

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a little background on what

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anthropology is and

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the historical
context of our work.

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Hey, anthropology
is the study of

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human nature and culture

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through space and time.

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We undertake this
ambitious project

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through work and
four sub-fields.

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Archaeology examines
human prehistory

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and history through
the analysis

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of material remains.

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Socio-cultural
anthropology studies

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all aspects of
living peoples.

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Linguistic anthropology
explores how

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people learn and
construct culture and

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social life through
language and

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biological anthropology
focuses on

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the physical
aspects of humans,

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including our primate
ancestors, genetics,

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human variability, and
the interactions of

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biology and culture in
shaping human health.

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A little history.

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Now, anthropology
originated in

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the 19th century
and as a result,

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is deeply embedded within

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imperialism colonialism

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and settler colonialism,

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as well as
scientific racism

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and evolutionism.

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Has anthropology
developed in

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the US in the early
20th century?

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Boaz in anthropology
named after

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one of the founding
figures Franz Boas,

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tried to create another
intellectual path

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grounded in ideas of
cultural relativism,

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cultural relativism,

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and the psychic
unity of mankind.

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Foundational concepts
to continue to

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play a role in
contemporary anthropology.

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So I have this play out in

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the early 20th century.

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And as anthropologists

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worked extensively with

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indigenous
communities through

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the Bureau of
American Ethnology,

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which no longer exists.

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This work was
often structured

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by anthropologists through

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a salvage at salvage
ethnography framework

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focused on capturing
idealized divisions of

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the past rather than
the realities of

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indigenous communities
in the context

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of ongoing settler
colonialism.

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And although this work

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was often collaborative,

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the contributions of
indigenous partners,

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including indigenous

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ethnographers and
archaeologists,

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was all too often
disregarded.

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This history raises
troubling questions

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about the focus and
purpose of anthropology,

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as well as the
ethics in Power. Bi.

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Involved in doing field
based anthropology,

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writing and
disseminating findings,

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promoting social
justice, et cetera,

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all of which continues
until today.

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Another point of historical

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context I'd like to

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highlight is
that compared to

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many social and
hard sciences,

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the founding figures
of US anthropology,

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or perhaps more diverse
than one might think.

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Key early
anthropologist included

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groundbreaking BIPOC
ethnographers,

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Ella Deloria and
Zora Neale Hurston.

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The perhaps better
known Margaret Mead and

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Ruth Benedict,
whose work today,

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who today we might
characterize as LGBTQ,

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and whose work
on sexuality and

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gender was well
ahead of its time.

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And European Jews
such as Franz Boas,

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Edward Sapir, and
Robert Loewy.

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And emphasizing
this diversity,

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I do not mean to suggest

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that the discipline escapes

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the logic of settler

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and academic colonialism.

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It is the white man who
led the creation of

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key anthropology
departments

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at Columbia, Berkeley,

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and University of
Chicago with women,

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both white and BIPOC

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marginalized in

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the institutionalization
of the discipline.

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And lastly, a few words
on decolonization.

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We're not advocating using

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decolonization
as a metaphor.

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Quite to the contrary.

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Today we're
exploring some of

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the many ways that this
multidimensional and

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contest an idea and
practice shaped

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our discipline for many
years to guide posts,

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here are Fei Harrison's

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influential 990 one book,

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decolonizing anthropology,

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moving further turned in

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anthropology of liberation.

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And Ryan Cecil Johnson's

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2020 American
anthropologist article,

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that case for letting
anthropology burn.

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So with that in mind,
in today's roundtable,

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we're here to share some of

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the ways we are grappling

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with what we are
and our discipline,

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and what our discipline

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and program can
and should be,

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and how we're thinking
about the best path to

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ensure that diversity,
equity, inclusion,

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and social justice are

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the foundational
underpinnings and

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objective of all
of our work.

272
00:08:44,314 --> 00:08:45,890
So with that, I'd like

273
00:08:45,890 --> 00:08:47,344
to turn it over
to mortality.

274
00:08:47,344 --> 00:08:49,160
Taka, who is one of

275
00:08:49,160 --> 00:08:51,169
the socio-cultural
anthropologists in

276
00:08:51,169 --> 00:08:53,669
our department, Dr. Tarika.

277
00:08:54,640 --> 00:08:58,864
Thanks, Charles. Good
afternoon everyone.

278
00:08:58,864 --> 00:09:01,130
My name is non-linear.
Done CA I am and

279
00:09:01,130 --> 00:09:04,055
economic anthropologists
in our department.

280
00:09:04,055 --> 00:09:06,500
I work in Cuba and
the Caribbean.

281
00:09:06,500 --> 00:09:09,020
My work really focuses
on understanding

282
00:09:09,020 --> 00:09:12,799
how financial exclusions
are racialized,

283
00:09:12,799 --> 00:09:14,180
how racism is encoded

284
00:09:14,180 --> 00:09:16,039
into technology and design.

285
00:09:16,039 --> 00:09:16,549
Now how

286
00:09:16,549 --> 00:09:18,424
structural inequality
is get entrenched

287
00:09:18,424 --> 00:09:19,760
even if they're
challenged in

288
00:09:19,760 --> 00:09:21,559
times of financial crises.

289
00:09:21,559 --> 00:09:23,270
So today I wanted to

290
00:09:23,270 --> 00:09:26,480
start by showing
you all an image.

291
00:09:26,480 --> 00:09:29,069
Share my screen.

292
00:09:29,320 --> 00:09:31,250
So this, this is

293
00:09:31,250 --> 00:09:32,869
a painting from
the visual for

294
00:09:32,869 --> 00:09:35,554
George Floyd held in
Peninsula Park on 29th,

295
00:09:35,554 --> 00:09:37,070
May of last year.

296
00:09:37,070 --> 00:09:39,499
It depicts Floyd
brutal assassination

297
00:09:39,499 --> 00:09:41,494
by police officer
Derek Shogun.

298
00:09:41,494 --> 00:09:43,535
And looking more closely,

299
00:09:43,535 --> 00:09:46,999
one sees Andrew
Jackson smirk on

300
00:09:46,999 --> 00:09:48,499
the 20 dollar bill taped

301
00:09:48,499 --> 00:09:50,645
across fluid space as he,

302
00:09:50,645 --> 00:09:52,429
as he gasp for breath and

303
00:09:52,429 --> 00:09:54,635
the light slowly
leaves his eyes.

304
00:09:54,635 --> 00:09:57,350
This refers
directly of course,

305
00:09:57,350 --> 00:09:58,459
to the alleged crime

306
00:09:58,459 --> 00:09:59,869
leading to Floyd's murder.

307
00:09:59,869 --> 00:10:02,269
The use of a counterfeit
20 dollar bill.

308
00:10:02,269 --> 00:10:04,759
Also cleaning reminder of

309
00:10:04,759 --> 00:10:07,415
the continuing 400
years of slavery,

310
00:10:07,415 --> 00:10:09,710
racial capitalism
championed by

311
00:10:09,710 --> 00:10:11,555
the likes of
Andrew Jackson,

312
00:10:11,555 --> 00:10:13,940
that condone the
murder of black people

313
00:10:13,940 --> 00:10:15,724
and black communities

314
00:10:15,724 --> 00:10:17,494
and indigenous
communities and,

315
00:10:17,494 --> 00:10:19,549
you know, POC
communities into

316
00:10:19,549 --> 00:10:21,050
cycles of compounding

317
00:10:21,050 --> 00:10:22,760
socioeconomic inequality.

318
00:10:22,760 --> 00:10:24,200
Now, just days ago,

319
00:10:24,200 --> 00:10:25,580
Derek children
was convicted

320
00:10:25,580 --> 00:10:27,199
for the murder
of George Floyd.

321
00:10:27,199 --> 00:10:29,330
A historic moment where

322
00:10:29,330 --> 00:10:32,480
many claim that justice
has been served.

323
00:10:32,480 --> 00:10:34,969
But others have
also warned against

324
00:10:34,969 --> 00:10:36,230
understanding this moment

325
00:10:36,230 --> 00:10:37,609
as being about justice,

326
00:10:37,609 --> 00:10:40,159
but rather as being
about accountability.

327
00:10:40,159 --> 00:10:42,379
And I mean, I think that

328
00:10:42,379 --> 00:10:43,309
this difference between

329
00:10:43,309 --> 00:10:44,669
accountability and justice,

330
00:10:44,669 --> 00:10:46,240
this is really
at the hearts,

331
00:10:46,240 --> 00:10:47,979
is really at the heart
of the debates about

332
00:10:47,979 --> 00:10:51,279
decolonization and our
conversations here.

333
00:10:51,279 --> 00:10:52,959
And there have been
many conversations

334
00:10:52,959 --> 00:10:54,219
and anthropology
has charles

335
00:10:54,219 --> 00:10:55,569
just mentioned about what

336
00:10:55,569 --> 00:10:58,165
decolonizing the
discipline means?

337
00:10:58,165 --> 00:11:00,460
And to me, I'm sorry,

338
00:11:00,460 --> 00:11:03,234
I'm actually just going
to stop sharing now.

339
00:11:03,234 --> 00:11:05,739
But to me,

340
00:11:05,739 --> 00:11:08,019
these conversations
and efforts fall

341
00:11:08,019 --> 00:11:09,579
squarely in the field of

342
00:11:09,579 --> 00:11:12,340
accountability
and not justice.

343
00:11:12,340 --> 00:11:13,975
As an economic
anthropologists

344
00:11:13,975 --> 00:11:16,569
interested in how
material realities and

345
00:11:16,569 --> 00:11:18,430
relations of property
and money and

346
00:11:18,430 --> 00:11:19,539
capitals circulation

347
00:11:19,539 --> 00:11:21,325
structure our
social worlds.

348
00:11:21,325 --> 00:11:22,825
To me, decolonized,

349
00:11:22,825 --> 00:11:26,170
decolonizing or
decolonization as a term,

350
00:11:26,170 --> 00:11:28,429
as a concept, make sense.

351
00:11:28,429 --> 00:11:30,994
Only as a framework
of justice.

352
00:11:30,994 --> 00:11:33,109
Only when it involves
a repatriation of

353
00:11:33,109 --> 00:11:35,990
indigenous land,
reparations for slavery.

354
00:11:35,990 --> 00:11:37,460
One of the problems of

355
00:11:37,460 --> 00:11:40,070
the discipline that
precludes anthropologists

356
00:11:40,070 --> 00:11:41,690
from thinking about
decolonization

357
00:11:41,690 --> 00:11:43,010
in tons of repatriation and

358
00:11:43,010 --> 00:11:44,930
reparations is the ways

359
00:11:44,930 --> 00:11:46,639
the discipline clings

360
00:11:46,639 --> 00:11:48,094
to understandings
of culture,

361
00:11:48,094 --> 00:11:49,760
honestly, particularly

362
00:11:49,760 --> 00:11:51,680
in American anthropology.

363
00:11:51,680 --> 00:11:53,779
And a lot of the
anthropologists

364
00:11:53,779 --> 00:11:55,295
that Charles mentioned.

365
00:11:55,295 --> 00:11:57,889
A lot of that, a
lot of that cohort

366
00:11:57,889 --> 00:12:00,170
of scholars and
the discipline in

367
00:12:00,170 --> 00:12:02,660
general has focus so
much on the logic of

368
00:12:02,660 --> 00:12:04,324
cultural difference
and culture,

369
00:12:04,324 --> 00:12:06,575
awesome and ethnocentrism.

370
00:12:06,575 --> 00:12:09,530
Going back to Friend's
bill as rather than

371
00:12:09,530 --> 00:12:11,540
on the political and
economic processes

372
00:12:11,540 --> 00:12:12,770
of world development.

373
00:12:12,770 --> 00:12:14,269
And what this has done in

374
00:12:14,269 --> 00:12:17,300
many ways is explain
away the inequalities

375
00:12:17,300 --> 00:12:19,910
and injustices of
settler colonialism

376
00:12:19,910 --> 00:12:22,024
and settler colonialism by

377
00:12:22,024 --> 00:12:24,409
enclosing understanding
the ways in

378
00:12:24,409 --> 00:12:25,924
terms of cultural
difference

379
00:12:25,924 --> 00:12:27,620
or cultural diversity,

380
00:12:27,620 --> 00:12:29,509
rather than
considering race

381
00:12:29,509 --> 00:12:31,595
as a social and
economic relationship.

382
00:12:31,595 --> 00:12:33,289
So in addition, of course,

383
00:12:33,289 --> 00:12:35,090
to the way that
anthropology has been

384
00:12:35,090 --> 00:12:37,519
a handmaiden of colonialism
and imperialism.

385
00:12:37,519 --> 00:12:39,020
Good anthropologists
working for

386
00:12:39,020 --> 00:12:40,640
colonial administrations.

387
00:12:40,640 --> 00:12:43,054
And more recently
in the US military,

388
00:12:43,054 --> 00:12:45,680
we need to consider how
the cultural concept

389
00:12:45,680 --> 00:12:48,484
itself foreclosed
and undermine

390
00:12:48,484 --> 00:12:50,090
other understandings
of history,

391
00:12:50,090 --> 00:12:52,010
politics, and
structural inequality

392
00:12:52,010 --> 00:12:54,020
that are based on the
material realities,

393
00:12:54,020 --> 00:12:56,345
et cetera, set of
settler colonialism.

394
00:12:56,345 --> 00:12:58,670
And so rather than talk of

395
00:12:58,670 --> 00:13:01,190
decolonization and these
metaphorical terms,

396
00:13:01,190 --> 00:13:02,449
the dangers of
which have been

397
00:13:02,449 --> 00:13:04,084
outlined by many as in,

398
00:13:04,084 --> 00:13:05,509
as in fact furthering

399
00:13:05,509 --> 00:13:07,489
the projects of
settler colonialism.

400
00:13:07,489 --> 00:13:09,650
Because in many
ways the paradigms,

401
00:13:09,650 --> 00:13:10,879
but I'm doing it are

402
00:13:10,879 --> 00:13:13,249
formally inscribed
within it.

403
00:13:13,249 --> 00:13:15,169
You know, I prefer to

404
00:13:15,169 --> 00:13:16,670
think of my work in terms

405
00:13:16,670 --> 00:13:19,939
of d canonizing rather
than decolonizing.

406
00:13:19,939 --> 00:13:23,494
So as part of these
efforts, Cindy canonized.

407
00:13:23,494 --> 00:13:25,820
I think one of the
things that we

408
00:13:25,820 --> 00:13:28,775
need as anthropologists,
as followers, as

409
00:13:28,775 --> 00:13:33,139
As professors, to
disturb and unsettle is,

410
00:13:33,139 --> 00:13:34,639
is what we consider to be

411
00:13:34,639 --> 00:13:36,560
the canon of
anthropology, right?

412
00:13:36,560 --> 00:13:39,095
That privileges the work
of Western scholars.

413
00:13:39,095 --> 00:13:40,670
And this, this
isn't just in

414
00:13:40,670 --> 00:13:42,080
our teaching and
our syllabi,

415
00:13:42,080 --> 00:13:44,390
but also in how we
QRadar citations in

416
00:13:44,390 --> 00:13:46,099
our scholarly work
and how we choose

417
00:13:46,099 --> 00:13:47,869
the scholars
whom we wish to,

418
00:13:47,869 --> 00:13:49,670
to be in dialogue
with and the kinds of

419
00:13:49,670 --> 00:13:51,830
debates we choose to
be in dialogue with.

420
00:13:51,830 --> 00:13:54,289
Now, for instance, on,

421
00:13:54,289 --> 00:13:56,044
in my cultural
theory class,

422
00:13:56,044 --> 00:13:58,790
I focus only,
I've decided to

423
00:13:58,790 --> 00:14:01,969
focus only on the work
of BIPOC scholars.

424
00:14:01,969 --> 00:14:03,455
And I've also
made the effort,

425
00:14:03,455 --> 00:14:04,459
made efforts to include

426
00:14:04,459 --> 00:14:05,809
the writing of scholars

427
00:14:05,809 --> 00:14:06,980
based in the
global south and

428
00:14:06,980 --> 00:14:08,809
the quote, unquote
global South.

429
00:14:08,809 --> 00:14:10,670
We use a fantastic book

430
00:14:10,670 --> 00:14:12,319
by actually by
one of our lungs,

431
00:14:12,319 --> 00:14:14,090
the Baker on the book

432
00:14:14,090 --> 00:14:15,710
is called from
savage to Negro.

433
00:14:15,710 --> 00:14:16,880
And it talks about

434
00:14:16,880 --> 00:14:18,260
how anthropological
concepts

435
00:14:18,260 --> 00:14:19,865
of race have been
appropriated

436
00:14:19,865 --> 00:14:20,959
by politicians,

437
00:14:20,959 --> 00:14:23,195
by popular media,
by the courts,

438
00:14:23,195 --> 00:14:25,609
to a firm, but
also to challenge

439
00:14:25,609 --> 00:14:28,400
worldviews of social
Darwinism, eugenics.

440
00:14:28,400 --> 00:14:30,829
Now, while I understand

441
00:14:30,829 --> 00:14:32,374
that there are
several ways that,

442
00:14:32,374 --> 00:14:34,129
you know, the
cross pollination

443
00:14:34,129 --> 00:14:35,450
of ideas takes place.

444
00:14:35,450 --> 00:14:37,340
I think it's still
important to Senator and

445
00:14:37,340 --> 00:14:38,510
elevate the scholarship of

446
00:14:38,510 --> 00:14:40,144
non-white, a
non-Western scholars,

447
00:14:40,144 --> 00:14:41,540
scholars in our
teaching and

448
00:14:41,540 --> 00:14:43,190
writing in order not to

449
00:14:43,190 --> 00:14:44,540
perpetuate and constantly

450
00:14:44,540 --> 00:14:46,310
recycled particular
debates about

451
00:14:46,310 --> 00:14:48,920
cultural relativism
and self-reflexivity

452
00:14:48,920 --> 00:14:51,395
championed by a lot of
Western scholarship.

453
00:14:51,395 --> 00:14:53,989
So, you know, and
also in our work,

454
00:14:53,989 --> 00:14:56,105
even as applied
anthropologists

455
00:14:56,105 --> 00:14:58,009
collaborating with
local experts

456
00:14:58,009 --> 00:14:58,999
and I know my colleagues,

457
00:14:58,999 --> 00:15:00,364
I want to talk
more about this.

458
00:15:00,364 --> 00:15:01,940
You know, what we
quite often find

459
00:15:01,940 --> 00:15:03,470
is that research
communities are

460
00:15:03,470 --> 00:15:04,910
cast in the role of

461
00:15:04,910 --> 00:15:07,474
data collectors and
not theory makers.

462
00:15:07,474 --> 00:15:09,920
So foregrounding the
work of scholars from

463
00:15:09,920 --> 00:15:11,030
the communities we work

464
00:15:11,030 --> 00:15:13,609
with troubles that
relationship.

465
00:15:13,609 --> 00:15:15,950
And if not also in

466
00:15:15,950 --> 00:15:18,109
the last 10 years and
economic anthropology,

467
00:15:18,109 --> 00:15:19,249
we find that more,

468
00:15:19,249 --> 00:15:20,869
there's more and
more work that

469
00:15:20,869 --> 00:15:23,180
involves studying
up, right?

470
00:15:23,180 --> 00:15:24,500
So that means there
are a number of

471
00:15:24,500 --> 00:15:26,119
anthropologists
doing research on

472
00:15:26,119 --> 00:15:27,815
trading floors
on Wall Street

473
00:15:27,815 --> 00:15:29,150
in hedge funds and

474
00:15:29,150 --> 00:15:31,460
design funds and
technology firms

475
00:15:31,460 --> 00:15:33,380
in understanding
algorithms.

476
00:15:33,380 --> 00:15:35,209
And in this trend
really sort

477
00:15:35,209 --> 00:15:37,069
of disturbs traditional
understandings

478
00:15:37,069 --> 00:15:38,720
of power relations between

479
00:15:38,720 --> 00:15:39,650
the anthropologists and

480
00:15:39,650 --> 00:15:40,820
the research participant,

481
00:15:40,820 --> 00:15:42,379
the self and the other.

482
00:15:42,379 --> 00:15:45,395
And I think we need
more work that reframes

483
00:15:45,395 --> 00:15:47,209
those power
dynamics associated

484
00:15:47,209 --> 00:15:49,249
with doing ethnographic
field work.

485
00:15:49,249 --> 00:15:50,359
And, and you know, the kind

486
00:15:50,359 --> 00:15:51,889
of scholarship
associated with

487
00:15:51,889 --> 00:15:53,959
the anthropological
canon that has

488
00:15:53,959 --> 00:15:55,100
largely been about

489
00:15:55,100 --> 00:15:57,740
studying marginalized
communities.

490
00:15:57,740 --> 00:16:00,529
I also think that
decolonizing

491
00:16:00,529 --> 00:16:02,135
anthropology entails and

492
00:16:02,135 --> 00:16:04,340
reconsidering the role of

493
00:16:04,340 --> 00:16:06,260
writing and
ethnographic texts

494
00:16:06,260 --> 00:16:07,534
as this like fetish,

495
00:16:07,534 --> 00:16:09,664
fetishes the output
of anthropology.

496
00:16:09,664 --> 00:16:11,749
So writing as an endeavor

497
00:16:11,749 --> 00:16:14,779
is very much rooted in
colonial practices.

498
00:16:14,779 --> 00:16:16,040
We need to expand

499
00:16:16,040 --> 00:16:17,720
our repertoire of
what are considered

500
00:16:17,720 --> 00:16:19,070
anthropological texts and

501
00:16:19,070 --> 00:16:21,259
what formats in
which they appear.

502
00:16:21,259 --> 00:16:22,790
So here, I mean, you know,

503
00:16:22,790 --> 00:16:24,799
including more
audio visual work,

504
00:16:24,799 --> 00:16:26,960
exhibits, public
facing work.

505
00:16:26,960 --> 00:16:28,579
And I've tried to
do some of this

506
00:16:28,579 --> 00:16:30,139
in my work by creating

507
00:16:30,139 --> 00:16:31,640
a board game which is based

508
00:16:31,640 --> 00:16:33,290
on Cooperative
Finance and is,

509
00:16:33,290 --> 00:16:34,730
and as a teaching tool that

510
00:16:34,730 --> 00:16:36,440
shows how money
is social and how

511
00:16:36,440 --> 00:16:38,420
confronting financial
crises can be

512
00:16:38,420 --> 00:16:39,680
a collective
practice rather

513
00:16:39,680 --> 00:16:41,135
than an individual one.

514
00:16:41,135 --> 00:16:43,550
So these are just some of

515
00:16:43,550 --> 00:16:44,630
the ways that I think

516
00:16:44,630 --> 00:16:45,890
about what it means to D,

517
00:16:45,890 --> 00:16:47,599
canonized
anthropology that I

518
00:16:47,599 --> 00:16:49,790
think are really more
about accountability.

519
00:16:49,790 --> 00:16:53,120
But much more needs to
be done for us to move

520
00:16:53,120 --> 00:16:54,859
to justice frameworks

521
00:16:54,859 --> 00:16:56,900
or decolonizing
an abolitionist.

522
00:16:56,900 --> 00:16:58,939
And I chose that
directly address

523
00:16:58,939 --> 00:17:00,470
the material histories and

524
00:17:00,470 --> 00:17:01,730
economic relationships

525
00:17:01,730 --> 00:17:03,260
and settler colonialism.

526
00:17:03,260 --> 00:17:04,909
And so I'm going to,

527
00:17:04,909 --> 00:17:05,509
I'm going to leave it

528
00:17:05,509 --> 00:17:06,289
there because I'm probably

529
00:17:06,289 --> 00:17:08,119
a time, but thank you.

530
00:17:08,119 --> 00:17:10,355
And I'm happy to
talk more in cuny.

531
00:17:10,355 --> 00:17:13,580
I'm going to hand it
over to my colleague,

532
00:17:13,580 --> 00:17:17,120
Doug Wilson. Hello.

533
00:17:17,120 --> 00:17:19,129
Thank you. That was great.

534
00:17:19,129 --> 00:17:22,940
I'm an art historical
archaeologist and I use

535
00:17:22,940 --> 00:17:24,619
both material
belongings and

536
00:17:24,619 --> 00:17:26,015
historical documents

537
00:17:26,015 --> 00:17:28,370
to address heritage places.

538
00:17:28,370 --> 00:17:30,259
I also work full time

539
00:17:30,259 --> 00:17:31,580
for the National
Park Service,

540
00:17:31,580 --> 00:17:32,330
partnering with

541
00:17:32,330 --> 00:17:34,250
the Department
of Anthropology.

542
00:17:34,250 --> 00:17:36,019
I am obliged to say

543
00:17:36,019 --> 00:17:37,700
that the views
presented here do not

544
00:17:37,700 --> 00:17:39,619
necessarily reflect
the views of

545
00:17:39,619 --> 00:17:42,575
PSU NPS or the
US government.

546
00:17:42,575 --> 00:17:44,659
My colleague in
the Department,

547
00:17:44,659 --> 00:17:45,740
Shelby Anderson,

548
00:17:45,740 --> 00:17:47,719
who works with
Alaskan Natives

549
00:17:47,719 --> 00:17:49,955
and tribes in the
Pacific Northwest,

550
00:17:49,955 --> 00:17:52,070
suggests that
archaeology has

551
00:17:52,070 --> 00:17:53,959
a unique
interdisciplinary skill

552
00:17:53,959 --> 00:17:55,760
set that can contribute to

553
00:17:55,760 --> 00:17:58,460
issues of heritage
conservation,

554
00:17:58,460 --> 00:18:00,259
conservation biology,

555
00:18:00,259 --> 00:18:01,699
and understanding
the present

556
00:18:01,699 --> 00:18:03,634
in context of the past.

557
00:18:03,634 --> 00:18:04,984
But that this knowledge

558
00:18:04,984 --> 00:18:06,530
framework has historically

559
00:18:06,530 --> 00:18:09,589
been privileged over
other ways of knowing,

560
00:18:09,589 --> 00:18:11,885
like indigenous
ways of knowing,

561
00:18:11,885 --> 00:18:13,640
which is why it is so

562
00:18:13,640 --> 00:18:16,590
important to try and
carefully in our work.

563
00:18:17,610 --> 00:18:21,289
I've got a few slides.

564
00:18:26,850 --> 00:18:29,290
My work focuses on how

565
00:18:29,290 --> 00:18:30,729
archaeology can better

566
00:18:30,729 --> 00:18:32,515
address the
colonial period,

567
00:18:32,515 --> 00:18:33,879
give it a racist and

568
00:18:33,879 --> 00:18:36,339
nationalistic
biases in the past.

569
00:18:36,339 --> 00:18:38,710
My goal is to better
dialogue with

570
00:18:38,710 --> 00:18:40,780
diverse descendant
communities in

571
00:18:40,780 --> 00:18:42,550
partners whose heritage is

572
00:18:42,550 --> 00:18:44,409
tied to colonial sites.

573
00:18:44,409 --> 00:18:47,110
Because I am a public
archaeologist,

574
00:18:47,110 --> 00:18:49,315
I work with many
stakeholders,

575
00:18:49,315 --> 00:18:51,715
including long-term
relationships with

576
00:18:51,715 --> 00:18:53,080
American Indian tribes

577
00:18:53,080 --> 00:18:54,714
and Native Hawaiian groups.

578
00:18:54,714 --> 00:18:57,369
I study at some of

579
00:18:57,369 --> 00:18:58,570
the most significant
colonial

580
00:18:58,570 --> 00:19:00,014
sites in the Northwest,

581
00:19:00,014 --> 00:19:01,459
including Hudson's
Bay Company

582
00:19:01,459 --> 00:19:03,215
for Vancouver
pictured here,

583
00:19:03,215 --> 00:19:05,825
and Lewis and Clark's
for class at.

584
00:19:05,825 --> 00:19:09,409
These sites are the
tangible representatives

585
00:19:09,409 --> 00:19:11,870
of the American settlement.

586
00:19:11,870 --> 00:19:16,489
Narrative. Archaeologists
research in

587
00:19:16,489 --> 00:19:18,514
the past, in the night,

588
00:19:18,514 --> 00:19:20,015
in the 20th century

589
00:19:20,015 --> 00:19:22,700
primarily was
conducted largely by

590
00:19:22,700 --> 00:19:24,694
white men and
focused attention on

591
00:19:24,694 --> 00:19:26,659
early American
industries and

592
00:19:26,659 --> 00:19:28,880
on the artifacts
of colonise.

593
00:19:28,880 --> 00:19:31,580
Really emphasis on
colonial artifacts

594
00:19:31,580 --> 00:19:33,499
and indigenous
archaeological sites,

595
00:19:33,499 --> 00:19:35,629
however, was used to define

596
00:19:35,629 --> 00:19:37,040
social change and

597
00:19:37,040 --> 00:19:39,650
the demise of
indigenous cultures.

598
00:19:39,650 --> 00:19:43,205
These materialist
studies under

599
00:19:43,205 --> 00:19:45,289
lie much interpretation of

600
00:19:45,289 --> 00:19:47,600
colonial parks in America.

601
00:19:47,600 --> 00:19:49,819
More recent
scholarship though,

602
00:19:49,819 --> 00:19:52,595
emphasizes these
places as arenas

603
00:19:52,595 --> 00:19:55,924
for social interaction
between Europeans,

604
00:19:55,924 --> 00:19:57,499
natives and other settlers,

605
00:19:57,499 --> 00:19:58,835
including Hispanic,

606
00:19:58,835 --> 00:20:01,414
African, and
Asian Americans.

607
00:20:01,414 --> 00:20:04,445
New interpretation of
past colonial sites

608
00:20:04,445 --> 00:20:05,779
critically addresses

609
00:20:05,779 --> 00:20:08,239
the traditions of
archaeological research.

610
00:20:08,239 --> 00:20:10,309
We focusing scholarship on

611
00:20:10,309 --> 00:20:12,514
the agency of
people in the past,

612
00:20:12,514 --> 00:20:15,319
conflicts,
political power in

613
00:20:15,319 --> 00:20:18,080
modern relations
to heritage.

614
00:20:18,080 --> 00:20:21,109
Since 2 thousand and
what I have taught

615
00:20:21,109 --> 00:20:22,250
the public archaeology

616
00:20:22,250 --> 00:20:24,530
Field School at
Fort Vancouver.

617
00:20:24,530 --> 00:20:26,524
Or Vancouver's
a heritage site

618
00:20:26,524 --> 00:20:27,710
intimately associated

619
00:20:27,710 --> 00:20:29,179
with the colonization

620
00:20:29,179 --> 00:20:30,815
of the Pacific Northwest,

621
00:20:30,815 --> 00:20:32,630
including the
Western headquarters

622
00:20:32,630 --> 00:20:34,370
for the British surround a

623
00:20:34,370 --> 00:20:36,109
2029 in

624
00:20:36,109 --> 00:20:38,480
their first US
Army Headquarters

625
00:20:38,480 --> 00:20:40,730
around 840 9.

626
00:20:40,730 --> 00:20:42,379
Prior to the fur trade,

627
00:20:42,379 --> 00:20:45,005
the site was used by
indigenous peoples.

628
00:20:45,005 --> 00:20:47,750
Associated with the
Lower Columbia River.

629
00:20:47,750 --> 00:20:51,290
Diverse native people
became entangled with

630
00:20:51,290 --> 00:20:53,149
fur traders in April

631
00:20:53,149 --> 00:20:54,979
from across North America,

632
00:20:54,979 --> 00:20:57,079
native Hawaiians,
French Canadians,

633
00:20:57,079 --> 00:20:59,119
and other British
American colonists,

634
00:20:59,119 --> 00:21:00,800
many of whom
live together in

635
00:21:00,800 --> 00:21:02,899
a large village
near the fourth.

636
00:21:02,899 --> 00:21:04,610
The US Army's long

637
00:21:04,610 --> 00:21:06,290
presence is associated with

638
00:21:06,290 --> 00:21:09,395
an equally daunting
diversity of units,

639
00:21:09,395 --> 00:21:11,644
soldiers in their
dependence.

640
00:21:11,644 --> 00:21:13,189
Thus, many stakeholders are

641
00:21:13,189 --> 00:21:15,349
connected to the
site in many ways,

642
00:21:15,349 --> 00:21:17,779
providing
complexities, but also

643
00:21:17,779 --> 00:21:19,520
opportunities
for researching

644
00:21:19,520 --> 00:21:22,140
and teaching archaeology.

645
00:21:22,420 --> 00:21:25,490
The NPS has a
critical role in

646
00:21:25,490 --> 00:21:26,720
interpretation and

647
00:21:26,720 --> 00:21:29,045
Diversity Equity
and Inclusion.

648
00:21:29,045 --> 00:21:30,560
Our region develop

649
00:21:30,560 --> 00:21:32,659
the first training
on this subject.

650
00:21:32,659 --> 00:21:34,205
And since 2012,

651
00:21:34,205 --> 00:21:35,420
the field school has

652
00:21:35,420 --> 00:21:37,610
included DEI training that

653
00:21:37,610 --> 00:21:39,260
challenges our staff and

654
00:21:39,260 --> 00:21:42,214
students to provide
greater relevance

655
00:21:42,214 --> 00:21:43,669
to visitors by bringing to

656
00:21:43,669 --> 00:21:47,149
light connections
between tangible,

657
00:21:47,149 --> 00:21:48,529
including archeological

658
00:21:48,529 --> 00:21:50,269
resources and visitors,

659
00:21:50,269 --> 00:21:52,415
personal meanings
and values.

660
00:21:52,415 --> 00:21:55,010
The nature of personal
and collective meaning

661
00:21:55,010 --> 00:21:57,289
of these places
like Fort Vancouver

662
00:21:57,289 --> 00:21:59,389
today involves
exploration of

663
00:21:59,389 --> 00:22:02,840
contemporary significance
of past peoples.

664
00:22:02,840 --> 00:22:05,929
Their actions,
insights, the face have

665
00:22:05,929 --> 00:22:07,865
increasingly diverse

666
00:22:07,865 --> 00:22:10,460
audience experiences
and perspectives.

667
00:22:10,460 --> 00:22:12,425
This training
recognizes that

668
00:22:12,425 --> 00:22:14,270
archaeologists
and students can

669
00:22:14,270 --> 00:22:17,495
facilitate connections
between visitors

670
00:22:17,495 --> 00:22:20,314
and indigenous
settler entanglement.

671
00:22:20,314 --> 00:22:21,830
This includes work with

672
00:22:21,830 --> 00:22:23,360
disadvantaged communities

673
00:22:23,360 --> 00:22:24,740
tied to highlighting

674
00:22:24,740 --> 00:22:27,395
diversity in the
Pacific Northwest

675
00:22:27,395 --> 00:22:30,334
through research and for
Vancouver's village.

676
00:22:30,334 --> 00:22:32,270
I use these perspectives

677
00:22:32,270 --> 00:22:33,830
and teaching other courses.

678
00:22:33,830 --> 00:22:35,780
Portland State, critically

679
00:22:35,780 --> 00:22:38,959
contextualizing
archaeological research in

680
00:22:38,959 --> 00:22:40,579
emphasizing the
trends toward

681
00:22:40,579 --> 00:22:43,429
greater consultation
and collaboration

682
00:22:43,429 --> 00:22:45,125
with American
Indian tribes,

683
00:22:45,125 --> 00:22:47,914
tribes, native
Hawaiian communities,

684
00:22:47,914 --> 00:22:49,219
and others results in

685
00:22:49,219 --> 00:22:50,870
a more nuanced
understanding

686
00:22:50,870 --> 00:22:52,250
of the colonial past.

687
00:22:52,250 --> 00:22:54,214
Inherited sites today.

688
00:22:54,214 --> 00:22:56,629
This in forums on
how we document,

689
00:22:56,629 --> 00:22:58,444
manage and interpret sites

690
00:22:58,444 --> 00:23:00,410
and how our students
engage with

691
00:23:00,410 --> 00:23:03,079
their personal heritage and

692
00:23:03,079 --> 00:23:06,364
an increasingly diverse
Northwest community.

693
00:23:06,364 --> 00:23:11,420
Thank you. And
our next speaker

694
00:23:11,420 --> 00:23:12,950
is Melanie Chang,

695
00:23:12,950 --> 00:23:13,280
who is

696
00:23:13,280 --> 00:23:16,500
a bio anthropologist
in our department.

697
00:23:18,840 --> 00:23:20,769
I find my mute button.

698
00:23:20,769 --> 00:23:22,869
Thanks for having me here.

699
00:23:22,869 --> 00:23:25,585
I'm a paleoanthropologist.

700
00:23:25,585 --> 00:23:28,150
That means I study
human evolution.

701
00:23:28,150 --> 00:23:30,040
And I said primarily

702
00:23:30,040 --> 00:23:31,179
from the biological side,

703
00:23:31,179 --> 00:23:34,899
some paleolithic archaeology
thrown in there.

704
00:23:34,899 --> 00:23:37,240
And I have a
particular interest in

705
00:23:37,240 --> 00:23:39,310
reflexive paleoanthropology
actually which

706
00:23:39,310 --> 00:23:41,590
involves critiquing
and in some cases

707
00:23:41,590 --> 00:23:44,589
actively subverting the
assumptions that we,

708
00:23:44,589 --> 00:23:46,389
that underlie the kinds
of questions that

709
00:23:46,389 --> 00:23:48,205
we ask about
human evolution

710
00:23:48,205 --> 00:23:50,380
and also the
answers that we

711
00:23:50,380 --> 00:23:53,050
seek were studying
ourselves as a species.

712
00:23:53,050 --> 00:23:55,480
And so I've put a
quote up there.

713
00:23:55,480 --> 00:23:56,769
This is my only image.

714
00:23:56,769 --> 00:23:58,365
Are you guys? I have.

715
00:23:58,365 --> 00:23:59,840
I put a quote up
there which is

716
00:23:59,840 --> 00:24:01,729
from the American
Association of

717
00:24:01,729 --> 00:24:03,109
now the American
Association of

718
00:24:03,109 --> 00:24:05,270
biological
anthropologists society,

719
00:24:05,270 --> 00:24:06,950
not the association

720
00:24:06,950 --> 00:24:08,090
of physical
anthropologists.

721
00:24:08,090 --> 00:24:10,940
We recently changed
the name that was

722
00:24:10,940 --> 00:24:14,359
put out about race and
racism and in 2019,

723
00:24:14,359 --> 00:24:15,650
and I put it up
there because

724
00:24:15,650 --> 00:24:17,029
to me it sort of, well,

725
00:24:17,029 --> 00:24:18,349
for one thing it
says something

726
00:24:18,349 --> 00:24:20,299
important about the
entire concept of race

727
00:24:20,299 --> 00:24:21,800
and how we understand it

728
00:24:21,800 --> 00:24:23,869
as a biological concept,

729
00:24:23,869 --> 00:24:25,069
which is not a valid

730
00:24:25,069 --> 00:24:26,869
biological concept
as I'll talk about.

731
00:24:26,869 --> 00:24:28,759
But also because I

732
00:24:28,759 --> 00:24:30,320
think it highlights
kind of the tension

733
00:24:30,320 --> 00:24:32,389
between our role
as people who

734
00:24:32,389 --> 00:24:34,970
study human biology
and human evolution.

735
00:24:34,970 --> 00:24:36,619
We have this tension
between a role,

736
00:24:36,619 --> 00:24:38,120
the scientists where
we're supposed

737
00:24:38,120 --> 00:24:39,709
to be objective and we're

738
00:24:39,709 --> 00:24:42,365
supposed to be
sort of Apart from

739
00:24:42,365 --> 00:24:43,819
this or have concerns that

740
00:24:43,819 --> 00:24:45,319
society has about things.

741
00:24:45,319 --> 00:24:47,240
And yet, we have
this public role

742
00:24:47,240 --> 00:24:49,189
in society as
experts that people

743
00:24:49,189 --> 00:24:50,989
turn to you to answer
questions about what it

744
00:24:50,989 --> 00:24:53,389
means to be human
and who we are.

745
00:24:53,389 --> 00:24:55,610
And so for that reason,

746
00:24:55,610 --> 00:24:57,439
the things that we say and

747
00:24:57,439 --> 00:24:59,179
the kinds of questions
that we ask and

748
00:24:59,179 --> 00:25:00,949
the answers that
we look for have

749
00:25:00,949 --> 00:25:03,109
enormous impact on how

750
00:25:03,109 --> 00:25:05,149
people look at humanity and

751
00:25:05,149 --> 00:25:06,170
the variation that's

752
00:25:06,170 --> 00:25:07,699
present within our species.

753
00:25:07,699 --> 00:25:08,840
And so that's
something that I think

754
00:25:08,840 --> 00:25:09,859
is really profound and I

755
00:25:09,859 --> 00:25:12,439
think I take personally
very seriously.

756
00:25:12,439 --> 00:25:14,030
So in my own research
and practice,

757
00:25:14,030 --> 00:25:16,159
I find that I've
increasingly sort

758
00:25:16,159 --> 00:25:19,009
of considered my
public face in

759
00:25:19,009 --> 00:25:21,365
terms of what the
repercussions

760
00:25:21,365 --> 00:25:23,180
of the research
that I do and

761
00:25:23,180 --> 00:25:25,189
the questions that
I ask will have in

762
00:25:25,189 --> 00:25:27,859
the broader society which I

763
00:25:27,859 --> 00:25:29,690
understand is
frowned upon by

764
00:25:29,690 --> 00:25:31,190
strict science
because we're

765
00:25:31,190 --> 00:25:32,930
supposed to be objective
and above it all.

766
00:25:32,930 --> 00:25:34,280
But as an anthropologist,

767
00:25:34,280 --> 00:25:36,920
I also know that
that's not possible.

768
00:25:36,920 --> 00:25:38,479
So, so this is

769
00:25:38,479 --> 00:25:39,919
this tension that
we live with.

770
00:25:39,919 --> 00:25:43,310
So I apologize for
going with notes,

771
00:25:43,310 --> 00:25:47,330
but I want to make sure
I don't skip things.

772
00:25:47,330 --> 00:25:49,130
Dr. Klein spoke about

773
00:25:49,130 --> 00:25:50,720
the history of
anthropology as

774
00:25:50,720 --> 00:25:51,829
a discipline that's rooted

775
00:25:51,829 --> 00:25:53,629
in explicitly
white viewpoints.

776
00:25:53,629 --> 00:25:55,340
It's actually within

777
00:25:55,340 --> 00:25:57,379
the context of
colonialism and

778
00:25:57,379 --> 00:25:59,629
imperialism that
was founded on

779
00:25:59,629 --> 00:26:00,934
the premise really
of studying

780
00:26:00,934 --> 00:26:02,930
other humans as
like the other,

781
00:26:02,930 --> 00:26:05,839
is where anthropology
came from.

782
00:26:05,839 --> 00:26:07,460
And Dr. Tanga spoke about

783
00:26:07,460 --> 00:26:09,020
social construct of race,

784
00:26:09,020 --> 00:26:10,249
which I'm not going to be

785
00:26:10,249 --> 00:26:11,659
addressing to the
extent that I'll

786
00:26:11,659 --> 00:26:13,849
be addressing
biological constructs

787
00:26:13,849 --> 00:26:15,439
of race and my remarks.

788
00:26:15,439 --> 00:26:16,550
But in

789
00:26:16,550 --> 00:26:17,599
the modern sub-field of

790
00:26:17,599 --> 00:26:18,890
biological anthropology,

791
00:26:18,890 --> 00:26:20,779
specifically what
we do is study

792
00:26:20,779 --> 00:26:23,269
human biological
variation in

793
00:26:23,269 --> 00:26:25,460
and explicitly
evolutionary contexts.

794
00:26:25,460 --> 00:26:28,490
But our discipline
originated in

795
00:26:28,490 --> 00:26:29,959
the pre evolutionary
context of

796
00:26:29,959 --> 00:26:31,535
colonialism and imperialism

797
00:26:31,535 --> 00:26:32,945
as Dr. Klein described.

798
00:26:32,945 --> 00:26:35,389
And it was therefore
not neutral

799
00:26:35,389 --> 00:26:38,284
and it's perspectives
or in its objectives.

800
00:26:38,284 --> 00:26:39,934
It was and remains

801
00:26:39,934 --> 00:26:42,289
fundamental to the
development of

802
00:26:42,289 --> 00:26:43,399
flawed concepts of

803
00:26:43,399 --> 00:26:45,710
human variation
that persist in

804
00:26:45,710 --> 00:26:47,869
societal attitudes in
western society and in

805
00:26:47,869 --> 00:26:50,389
other societies about
human diversity today,

806
00:26:50,389 --> 00:26:52,640
including primarily
the idea that

807
00:26:52,640 --> 00:26:54,500
human variation
is discontinuous

808
00:26:54,500 --> 00:26:55,985
rather than continuous.

809
00:26:55,985 --> 00:26:57,529
And that different distinct

810
00:26:57,529 --> 00:26:58,640
groups of humanity

811
00:26:58,640 --> 00:26:59,839
vary in their level

812
00:26:59,839 --> 00:27:01,715
of advancement
or modernity,

813
00:27:01,715 --> 00:27:03,499
which if not explicitly

814
00:27:03,499 --> 00:27:04,909
stated in many
of these views,

815
00:27:04,909 --> 00:27:07,354
underlies many
of these views.

816
00:27:07,354 --> 00:27:09,709
And this is, and even

817
00:27:09,709 --> 00:27:11,585
in terms of their
basic humanity.

818
00:27:11,585 --> 00:27:12,739
And this is a belief

819
00:27:12,739 --> 00:27:14,119
that underlies,
among other things,

820
00:27:14,119 --> 00:27:15,079
what has been
referred to as

821
00:27:15,079 --> 00:27:16,430
the original sin of

822
00:27:16,430 --> 00:27:18,380
the United States are
the foundation of

823
00:27:18,380 --> 00:27:20,539
the United States
as an institution,

824
00:27:20,539 --> 00:27:23,090
as an economic power
in the institution

825
00:27:23,090 --> 00:27:25,970
of enslaving people
of African descent.

826
00:27:25,970 --> 00:27:28,654
So the most pernicious
and persistence

827
00:27:28,654 --> 00:27:29,809
of these beliefs,

828
00:27:29,809 --> 00:27:31,190
these mistaken
beliefs about

829
00:27:31,190 --> 00:27:33,109
the discontinuity of
human variation as

830
00:27:33,109 --> 00:27:34,670
the race concept
which were all

831
00:27:34,670 --> 00:27:36,469
sort of passively
familiar with, right?

832
00:27:36,469 --> 00:27:37,744
If you talk to anybody
on the street,

833
00:27:37,744 --> 00:27:39,259
they can kinda define like

834
00:27:39,259 --> 00:27:40,909
between 35 races that

835
00:27:40,909 --> 00:27:42,109
they think people
fall into.

836
00:27:42,109 --> 00:27:45,920
But this concept is
one that is under lane

837
00:27:45,920 --> 00:27:47,030
by the assumption that

838
00:27:47,030 --> 00:27:48,169
human variation can be

839
00:27:48,169 --> 00:27:50,285
partitioned into discrete,

840
00:27:50,285 --> 00:27:53,570
real, objectively
defined groups that are

841
00:27:53,570 --> 00:27:54,710
qualitatively and

842
00:27:54,710 --> 00:27:57,019
quantitatively different
from each other.

843
00:27:57,019 --> 00:27:58,804
This is not true.

844
00:27:58,804 --> 00:28:00,529
In fact, human variation is

845
00:28:00,529 --> 00:28:01,850
continuous across

846
00:28:01,850 --> 00:28:03,409
our entire
geographic ranges of

847
00:28:03,409 --> 00:28:04,879
species and there
are no boundaries

848
00:28:04,879 --> 00:28:06,515
are rubor cons
anywhere where you

849
00:28:06,515 --> 00:28:08,059
suddenly cross
that boundary

850
00:28:08,059 --> 00:28:09,320
and you have like one kind

851
00:28:09,320 --> 00:28:10,399
of person on one side and

852
00:28:10,399 --> 00:28:12,034
another race of people
on the other side,

853
00:28:12,034 --> 00:28:13,429
like it is completely
continuous.

854
00:28:13,429 --> 00:28:14,840
If you took a walk from

855
00:28:14,840 --> 00:28:17,480
Paris to Beijing and you,

856
00:28:17,480 --> 00:28:19,219
and you drew transect
straight line

857
00:28:19,219 --> 00:28:20,239
between those two points.

858
00:28:20,239 --> 00:28:21,499
There is no point
where people

859
00:28:21,499 --> 00:28:22,969
like stop looking
white and they

860
00:28:22,969 --> 00:28:24,680
suddenly start looking
east Asian like

861
00:28:24,680 --> 00:28:26,660
it's completely
continuous variation.

862
00:28:26,660 --> 00:28:28,159
That would be the case if

863
00:28:28,159 --> 00:28:29,240
you drew that transect

864
00:28:29,240 --> 00:28:30,560
pretty much anywhere across

865
00:28:30,560 --> 00:28:31,939
the human
geographical range.

866
00:28:31,939 --> 00:28:33,470
So continuity is

867
00:28:33,470 --> 00:28:36,570
what explains
human variation.

868
00:28:36,670 --> 00:28:39,199
This is also true whether

869
00:28:39,199 --> 00:28:41,060
you are looking
specifically at

870
00:28:41,060 --> 00:28:43,340
characteristics that
we use to define races

871
00:28:43,340 --> 00:28:45,830
like skin color or eye
shape or hair texture.

872
00:28:45,830 --> 00:28:48,229
Those also vary
continuously over space on

873
00:28:48,229 --> 00:28:50,269
their ranges don't
coincide and

874
00:28:50,269 --> 00:28:51,379
the ways that you
would expect them

875
00:28:51,379 --> 00:28:52,835
to if races were real.

876
00:28:52,835 --> 00:28:54,199
So the continuity of

877
00:28:54,199 --> 00:28:55,459
human variation can be

878
00:28:55,459 --> 00:28:57,215
demonstrated empirically,

879
00:28:57,215 --> 00:28:59,630
and it has always
been demonstrable

880
00:28:59,630 --> 00:29:01,280
empirically for anyone who

881
00:29:01,280 --> 00:29:03,394
care to actually
observe the data.

882
00:29:03,394 --> 00:29:04,190
So that's something that's

883
00:29:04,190 --> 00:29:05,270
really important
understand,

884
00:29:05,270 --> 00:29:06,860
but the misconceptions that

885
00:29:06,860 --> 00:29:09,920
persist within
biological sciences.

886
00:29:09,920 --> 00:29:11,855
You know, if you look
at any medical study,

887
00:29:11,855 --> 00:29:13,459
you will see
race categories

888
00:29:13,459 --> 00:29:14,675
and those medical studies.

889
00:29:14,675 --> 00:29:15,829
So they persist within

890
00:29:15,829 --> 00:29:16,909
biological sciences and

891
00:29:16,909 --> 00:29:19,220
within society in general.

892
00:29:19,220 --> 00:29:21,140
These misconceptions
arose in

893
00:29:21,140 --> 00:29:22,790
the first place because

894
00:29:22,790 --> 00:29:25,189
science is not a
neutral endeavor.

895
00:29:25,189 --> 00:29:26,690
It is something that

896
00:29:26,690 --> 00:29:28,610
grows out of the society
that is part of.

897
00:29:28,610 --> 00:29:30,320
And these misconceptions
were present in

898
00:29:30,320 --> 00:29:31,399
the societies that modern

899
00:29:31,399 --> 00:29:33,350
biological sciences
grew out of.

900
00:29:33,350 --> 00:29:35,090
And because they
were embraced and

901
00:29:35,090 --> 00:29:37,339
uplifted by the
scientific community,

902
00:29:37,339 --> 00:29:39,619
therefore formalized
and reified

903
00:29:39,619 --> 00:29:41,740
in their status as
popular beliefs.

904
00:29:41,740 --> 00:29:44,480
So the reason why they
took hold is that

905
00:29:44,480 --> 00:29:45,529
these ideas serve

906
00:29:45,529 --> 00:29:47,689
the purposes of
Western society.

907
00:29:47,689 --> 00:29:49,219
They haven't gone
away because

908
00:29:49,219 --> 00:29:50,629
they continue to do that.

909
00:29:50,629 --> 00:29:52,519
In many cases of
the powerful groups

910
00:29:52,519 --> 00:29:53,749
in Western society,

911
00:29:53,749 --> 00:29:55,880
they underlie the
persistent problem that's

912
00:29:55,880 --> 00:29:58,504
referred to as
scientific racism today,

913
00:29:58,504 --> 00:30:00,259
which is the belief
that disparities and

914
00:30:00,259 --> 00:30:01,579
welfare and outcomes

915
00:30:01,579 --> 00:30:02,929
between modern
human groups,

916
00:30:02,929 --> 00:30:05,735
which are assumed
but do not actually

917
00:30:05,735 --> 00:30:07,730
correspond to
so-called biological

918
00:30:07,730 --> 00:30:09,440
races which don't exist.

919
00:30:09,440 --> 00:30:12,139
That these disparities
can be explained

920
00:30:12,139 --> 00:30:14,720
by evolved biological
differences.

921
00:30:14,720 --> 00:30:16,849
So if this is
your viewpoint,

922
00:30:16,849 --> 00:30:18,260
then these differences are

923
00:30:18,260 --> 00:30:19,999
real and that
in other words,

924
00:30:19,999 --> 00:30:21,529
these disparities
are part of

925
00:30:21,529 --> 00:30:23,059
the natural order and
they're not there

926
00:30:23,059 --> 00:30:24,650
because of historical
inequality,

927
00:30:24,650 --> 00:30:25,849
systemic inequalities and

928
00:30:25,849 --> 00:30:27,755
asymmetric power
relationships.

929
00:30:27,755 --> 00:30:30,605
Now, human
evolutionary studies,

930
00:30:30,605 --> 00:30:32,120
which have been
and still are

931
00:30:32,120 --> 00:30:33,830
dominated primarily
by white men,

932
00:30:33,830 --> 00:30:35,179
continue to revolve around

933
00:30:35,179 --> 00:30:36,950
hypotheses that often

934
00:30:36,950 --> 00:30:38,870
reflect these internalize
assumptions about

935
00:30:38,870 --> 00:30:40,820
how best to find
modernity in humans.

936
00:30:40,820 --> 00:30:42,020
I'm not saying
that they are

937
00:30:42,020 --> 00:30:43,880
explicitly racist or that

938
00:30:43,880 --> 00:30:45,170
biological anthropologists

939
00:30:45,170 --> 00:30:47,914
explicitly engage in
biological racism,

940
00:30:47,914 --> 00:30:49,610
but as products
of the society

941
00:30:49,610 --> 00:30:51,530
that we are part of
the questions that

942
00:30:51,530 --> 00:30:52,850
we ask and the
answers that we

943
00:30:52,850 --> 00:30:54,380
seek tend to be

944
00:30:54,380 --> 00:30:56,929
unconsciously shaped
by these assumptions

945
00:30:56,929 --> 00:30:59,119
that live in us as
part of the societies.

946
00:30:59,119 --> 00:31:00,170
And so, for example,

947
00:31:00,170 --> 00:31:01,490
there was a debate for

948
00:31:01,490 --> 00:31:03,424
a long time, active debate,

949
00:31:03,424 --> 00:31:06,079
despite the preponderance
of evidence over

950
00:31:06,079 --> 00:31:08,900
whether modern humans
evolved in Africa,

951
00:31:08,900 --> 00:31:12,005
this was a position that
was considered to be

952
00:31:12,005 --> 00:31:14,480
inconsistent with
certain beliefs

953
00:31:14,480 --> 00:31:16,234
about modern humans today.

954
00:31:16,234 --> 00:31:18,439
Or based on biased
interpretations of

955
00:31:18,439 --> 00:31:20,240
the archaeological
record that use

956
00:31:20,240 --> 00:31:22,805
primarily Western
Eurasia or European.

957
00:31:22,805 --> 00:31:24,739
European, it's
one continent.

958
00:31:24,739 --> 00:31:25,669
There's no separation

959
00:31:25,669 --> 00:31:26,884
between Europe and Asia,

960
00:31:26,884 --> 00:31:28,790
between european,

961
00:31:28,790 --> 00:31:31,160
using European research as

962
00:31:31,160 --> 00:31:33,724
a yardstick to judge
the rest of the world.

963
00:31:33,724 --> 00:31:36,230
And so in the context
of these sort of

964
00:31:36,230 --> 00:31:38,779
internalized
assumptions with or

965
00:31:38,779 --> 00:31:40,280
without being
explicitly racist.

966
00:31:40,280 --> 00:31:41,869
You have cases where say,

967
00:31:41,869 --> 00:31:45,214
Paleolithic indicators
of modern behavior

968
00:31:45,214 --> 00:31:47,389
that use the
Western Eurasia

969
00:31:47,389 --> 00:31:49,650
and record as a yardstick.

970
00:31:49,780 --> 00:31:52,160
Coming up that discoveries

971
00:31:52,160 --> 00:31:54,650
of indicators of
modern behavior,

972
00:31:54,650 --> 00:31:55,910
very early modern behavior

973
00:31:55,910 --> 00:31:57,349
and South Africa
are the oldest

974
00:31:57,349 --> 00:31:59,690
represented representational
cave paintings

975
00:31:59,690 --> 00:32:01,490
in Indonesia are

976
00:32:01,490 --> 00:32:03,710
framed as surprises
when there really

977
00:32:03,710 --> 00:32:04,640
isn't any reason to be

978
00:32:04,640 --> 00:32:06,484
surprised by these
discoveries.

979
00:32:06,484 --> 00:32:08,120
My own research, I found

980
00:32:08,120 --> 00:32:09,635
myself turning
more and more from

981
00:32:09,635 --> 00:32:11,540
these dry considerations

982
00:32:11,540 --> 00:32:12,469
of the significance of

983
00:32:12,469 --> 00:32:14,209
esoteric cranial
bumps and lumps

984
00:32:14,209 --> 00:32:15,079
that we use to address

985
00:32:15,079 --> 00:32:16,129
evolutionary questions,

986
00:32:16,129 --> 00:32:17,149
to interrogating the

987
00:32:17,149 --> 00:32:18,560
assumptions that underlie

988
00:32:18,560 --> 00:32:19,669
the questions
we're asking in

989
00:32:19,669 --> 00:32:20,239
the first place in

990
00:32:20,239 --> 00:32:21,740
the answers we
hope to find.

991
00:32:21,740 --> 00:32:23,809
So some of the
shortcomings of

992
00:32:23,809 --> 00:32:26,135
anthropology as a
discipline persist.

993
00:32:26,135 --> 00:32:27,320
They reflect the origins

994
00:32:27,320 --> 00:32:28,069
of the discipline and

995
00:32:28,069 --> 00:32:29,689
the entrenched systems
of meaning and

996
00:32:29,689 --> 00:32:32,075
practice in which we
function as scholars,

997
00:32:32,075 --> 00:32:34,580
as well as this lack
of diversity as

998
00:32:34,580 --> 00:32:36,409
yet another academic
discipline that rarely

999
00:32:36,409 --> 00:32:37,850
includes diverse
stakeholders

1000
00:32:37,850 --> 00:32:39,304
in the conversation.

1001
00:32:39,304 --> 00:32:41,149
So in that sense,

1002
00:32:41,149 --> 00:32:42,470
one of my priorities,

1003
00:32:42,470 --> 00:32:43,820
both as a teacher and

1004
00:32:43,820 --> 00:32:45,319
as a woman
scientist of color,

1005
00:32:45,319 --> 00:32:46,819
is to ensure first
that my students

1006
00:32:46,819 --> 00:32:47,899
understand the true nature

1007
00:32:47,899 --> 00:32:49,145
of human variation.

1008
00:32:49,145 --> 00:32:50,870
Because so many don't.

1009
00:32:50,870 --> 00:32:52,519
My other priorities to be

1010
00:32:52,519 --> 00:32:54,230
direct and frank
and decentering

1011
00:32:54,230 --> 00:32:55,534
traditional viewpoints

1012
00:32:55,534 --> 00:32:56,929
and to encourage
my students

1013
00:32:56,929 --> 00:32:58,460
to question the assumptions

1014
00:32:58,460 --> 00:32:59,660
that they bring to class.

1015
00:32:59,660 --> 00:33:01,069
And it can be really
uncomfortable

1016
00:33:01,069 --> 00:33:02,630
and hard to
directly address

1017
00:33:02,630 --> 00:33:04,950
how racism and
systemic inequality

1018
00:33:04,950 --> 00:33:06,880
effected the history
of the discipline

1019
00:33:06,880 --> 00:33:07,660
as well as how they

1020
00:33:07,660 --> 00:33:08,859
continue to affect
our work as

1021
00:33:08,859 --> 00:33:09,999
scientists because
we're supposed to

1022
00:33:09,999 --> 00:33:11,410
be objective and
above it all.

1023
00:33:11,410 --> 00:33:13,060
But I think it's necessary

1024
00:33:13,060 --> 00:33:14,289
if we want to
continue to be

1025
00:33:14,289 --> 00:33:16,719
good scientists and
also to fulfill

1026
00:33:16,719 --> 00:33:18,009
our public responsibilities

1027
00:33:18,009 --> 00:33:18,939
as educators and as

1028
00:33:18,939 --> 00:33:21,474
perceived experts
on these topics.

1029
00:33:21,474 --> 00:33:23,049
So I appreciate
being part of

1030
00:33:23,049 --> 00:33:25,910
this panel. Thanks
for listening.

1031
00:33:30,060 --> 00:33:32,470
And I'd like to
turn it over

1032
00:33:32,470 --> 00:33:35,095
to Dr. Jeremy spoon.

1033
00:33:35,095 --> 00:33:37,300
Thank you, Melanie.

1034
00:33:37,300 --> 00:33:38,979
It's great to be here today

1035
00:33:38,979 --> 00:33:40,629
and to talk about

1036
00:33:40,629 --> 00:33:43,270
this topic with these
wonderful colleagues.

1037
00:33:43,270 --> 00:33:45,159
For my portion,
I'm going to

1038
00:33:45,159 --> 00:33:47,205
focus on the role.

1039
00:33:47,205 --> 00:33:49,100
Applied anthropology,

1040
00:33:49,100 --> 00:33:52,160
as well as the role of how

1041
00:33:52,160 --> 00:33:54,380
we can get there
equitably and what

1042
00:33:54,380 --> 00:33:55,640
does equitable applied

1043
00:33:55,640 --> 00:33:57,424
anthropology looked like?

1044
00:33:57,424 --> 00:33:59,330
Before I begin, I
want to just give

1045
00:33:59,330 --> 00:34:00,995
a little background
on myself

1046
00:34:00,995 --> 00:34:02,749
because I feel it's
very difficult to

1047
00:34:02,749 --> 00:34:04,999
share the lens of
my practice and

1048
00:34:04,999 --> 00:34:06,020
anthropology without

1049
00:34:06,020 --> 00:34:08,240
deconstructing my own
personal privilege

1050
00:34:08,240 --> 00:34:10,369
as a white male
middle-class

1051
00:34:10,369 --> 00:34:11,915
do from Metro Detroit.

1052
00:34:11,915 --> 00:34:14,269
And that I went to
Jewish day school as

1053
00:34:14,269 --> 00:34:16,040
a kid and learned how to

1054
00:34:16,040 --> 00:34:18,139
be bicultural
at that school.

1055
00:34:18,139 --> 00:34:19,759
And during that time,

1056
00:34:19,759 --> 00:34:22,039
learned ideas within
my culture that

1057
00:34:22,039 --> 00:34:23,540
strove towards justice

1058
00:34:23,540 --> 00:34:25,100
and compassion
towards others,

1059
00:34:25,100 --> 00:34:26,540
as well as healing
the earth to

1060
00:34:26,540 --> 00:34:28,925
Cuno long give
me loot facet.

1061
00:34:28,925 --> 00:34:31,909
Also the idea
that things just

1062
00:34:31,909 --> 00:34:34,760
weren't right and the
world in which it was.

1063
00:34:34,760 --> 00:34:35,810
And I, I was

1064
00:34:35,810 --> 00:34:37,040
exposed very young
though a lot of

1065
00:34:37,040 --> 00:34:39,319
holocaust survivors
and other folks

1066
00:34:39,319 --> 00:34:41,839
within my culture
that shared some form

1067
00:34:41,839 --> 00:34:45,740
of underrepresentation
or power dynamics

1068
00:34:45,740 --> 00:34:47,465
that were committed
against them.

1069
00:34:47,465 --> 00:34:49,099
From there I went
on a journey

1070
00:34:49,099 --> 00:34:50,630
and studied Ethnic Studies,

1071
00:34:50,630 --> 00:34:52,609
which was a wonderful
background to learn

1072
00:34:52,609 --> 00:34:54,199
critical theory on race

1073
00:34:54,199 --> 00:34:55,999
and ethnicity and power.

1074
00:34:55,999 --> 00:34:58,429
And it brought
me to looking at

1075
00:34:58,429 --> 00:34:59,690
the divergence of

1076
00:34:59,690 --> 00:35:02,570
power dynamics and
environmental issues.

1077
00:35:02,570 --> 00:35:03,859
And through that, I will

1078
00:35:03,859 --> 00:35:05,299
have the privilege
of studying

1079
00:35:05,299 --> 00:35:08,030
abroad and conducted
an internship

1080
00:35:08,030 --> 00:35:09,350
in the late nineties,

1081
00:35:09,350 --> 00:35:10,939
where I learned
about the issue

1082
00:35:10,939 --> 00:35:12,409
of how indigenous
peoples were

1083
00:35:12,409 --> 00:35:13,760
getting kicked off
their land and

1084
00:35:13,760 --> 00:35:15,529
the name of conservation.

1085
00:35:15,529 --> 00:35:17,869
And that rocked me at

1086
00:35:17,869 --> 00:35:20,089
that time at from
the orientation that

1087
00:35:20,089 --> 00:35:22,249
I shared with you
in that I was

1088
00:35:22,249 --> 00:35:24,515
not aware of the paradox,

1089
00:35:24,515 --> 00:35:26,149
that conservation
was actually

1090
00:35:26,149 --> 00:35:28,339
a form of human
rights violations.

1091
00:35:28,339 --> 00:35:30,409
And that, that occurred
in the United States

1092
00:35:30,409 --> 00:35:32,450
going all the way
back to 870 to,

1093
00:35:32,450 --> 00:35:34,190
and the establishment
of Yellowstone in

1094
00:35:34,190 --> 00:35:36,680
the eviction of seven
tribes in the area.

1095
00:35:36,680 --> 00:35:38,239
From that point
on, I felt like

1096
00:35:38,239 --> 00:35:40,219
my work needed to
be engaged and on

1097
00:35:40,219 --> 00:35:42,020
the ground and that
I needed to be

1098
00:35:42,020 --> 00:35:43,910
doing something in my mind.

1099
00:35:43,910 --> 00:35:46,190
But I also
wonderful mentors

1100
00:35:46,190 --> 00:35:47,299
at the time that taught

1101
00:35:47,299 --> 00:35:48,379
me not to think that

1102
00:35:48,379 --> 00:35:49,400
good intentions are a

1103
00:35:49,400 --> 00:35:50,854
good thing all the time.

1104
00:35:50,854 --> 00:35:52,040
And that there's no white

1105
00:35:52,040 --> 00:35:53,209
knight in shining armor

1106
00:35:53,209 --> 00:35:55,580
that can save or
heal any situation.

1107
00:35:55,580 --> 00:35:56,720
And that maybe I could

1108
00:35:56,720 --> 00:35:59,300
incrementally
add to something

1109
00:35:59,300 --> 00:36:01,460
if I quote unquote fit in.

1110
00:36:01,460 --> 00:36:04,460
So that fitting in took
me on a journey and

1111
00:36:04,460 --> 00:36:06,349
anthropology to
try and figure out

1112
00:36:06,349 --> 00:36:08,419
its relevance in
the real world.

1113
00:36:08,419 --> 00:36:10,070
The so what question?

1114
00:36:10,070 --> 00:36:12,980
So academic
anthropological research.

1115
00:36:12,980 --> 00:36:15,020
And for me, that
really turned out

1116
00:36:15,020 --> 00:36:16,955
to be the idea
of facilitation,

1117
00:36:16,955 --> 00:36:18,889
translation and narration

1118
00:36:18,889 --> 00:36:20,990
of often divergent
viewpoints

1119
00:36:20,990 --> 00:36:22,490
and how folks see

1120
00:36:22,490 --> 00:36:23,779
the world in order

1121
00:36:23,779 --> 00:36:25,909
to achieve mutual outcomes.

1122
00:36:25,909 --> 00:36:28,835
Practical things like
dr. Tamika talked about

1123
00:36:28,835 --> 00:36:32,375
public education,
awareness raising.

1124
00:36:32,375 --> 00:36:35,240
Basically making
anthropology relevant

1125
00:36:35,240 --> 00:36:36,260
to the communities we

1126
00:36:36,260 --> 00:36:37,429
work with as being

1127
00:36:37,429 --> 00:36:39,904
the number one
priority that we have.

1128
00:36:39,904 --> 00:36:41,270
It's really
important to ask

1129
00:36:41,270 --> 00:36:42,979
questions about
global humanity.

1130
00:36:42,979 --> 00:36:44,540
And I'm interested in those

1131
00:36:44,540 --> 00:36:47,120
interested in contributing
back to theory,

1132
00:36:47,120 --> 00:36:48,769
but also want to
make the work,

1133
00:36:48,769 --> 00:36:50,539
the work we do work at

1134
00:36:50,539 --> 00:36:53,134
multiple scales and
make sure that that's

1135
00:36:53,134 --> 00:36:54,469
clear to everyone who

1136
00:36:54,469 --> 00:36:56,420
participates From
the beginning and

1137
00:36:56,420 --> 00:36:57,860
all expectations are of

1138
00:36:57,860 --> 00:37:00,170
similar to participate
in such a break.

1139
00:37:00,170 --> 00:37:02,209
So we don't feel like
data collectors,

1140
00:37:02,209 --> 00:37:04,895
but rather co-producers
of knowledge.

1141
00:37:04,895 --> 00:37:06,200
And I'm going to
share a little bit

1142
00:37:06,200 --> 00:37:07,414
about how I've done that.

1143
00:37:07,414 --> 00:37:09,169
In my work and
it's imperfect

1144
00:37:09,169 --> 00:37:11,405
and always changing
and improving.

1145
00:37:11,405 --> 00:37:13,009
But what I want to share

1146
00:37:13,009 --> 00:37:14,209
to begin with is that in

1147
00:37:14,209 --> 00:37:15,439
my work I've had a lot of

1148
00:37:15,439 --> 00:37:17,630
indigenous and
female mentor-ship.

1149
00:37:17,630 --> 00:37:19,879
And it was really
important for me to have

1150
00:37:19,879 --> 00:37:22,730
mentors that were
older, wiser,

1151
00:37:22,730 --> 00:37:24,680
and had more
authority than myself

1152
00:37:24,680 --> 00:37:26,749
in my eyes and my education

1153
00:37:26,749 --> 00:37:28,970
to decenter a little
bit the authority

1154
00:37:28,970 --> 00:37:31,864
and how I learned
about anthropology.

1155
00:37:31,864 --> 00:37:34,490
I decided to do
anthropology after

1156
00:37:34,490 --> 00:37:36,874
ethnic studies because
of its skill set,

1157
00:37:36,874 --> 00:37:38,104
because of the toolbox,

1158
00:37:38,104 --> 00:37:39,049
because of all the things

1159
00:37:39,049 --> 00:37:40,340
you learn how to do.

1160
00:37:40,340 --> 00:37:41,479
And that there were people

1161
00:37:41,479 --> 00:37:42,530
in the world that wanted

1162
00:37:42,530 --> 00:37:44,809
us to do that
stuff for them,

1163
00:37:44,809 --> 00:37:46,609
for their own reasons,

1164
00:37:46,609 --> 00:37:48,244
for aspects that could

1165
00:37:48,244 --> 00:37:49,910
incrementally Help

1166
00:37:49,910 --> 00:37:51,770
things like
restorative justice,

1167
00:37:51,770 --> 00:37:52,909
getting more access to

1168
00:37:52,909 --> 00:37:54,455
land that's been
taken away,

1169
00:37:54,455 --> 00:37:56,300
or development
in a situation

1170
00:37:56,300 --> 00:37:58,850
that's more sustainable
or equitable.

1171
00:37:58,850 --> 00:38:01,399
Further, I attempted to do

1172
00:38:01,399 --> 00:38:03,650
aspects of collaboration
and my career,

1173
00:38:03,650 --> 00:38:06,319
and that has changed a
lot as it's evolved.

1174
00:38:06,319 --> 00:38:07,340
It's begun with being

1175
00:38:07,340 --> 00:38:08,720
invited into a community

1176
00:38:08,720 --> 00:38:11,059
by community conduct
research and

1177
00:38:11,059 --> 00:38:13,055
have that community
feel they have

1178
00:38:13,055 --> 00:38:15,784
ownership over the
research questions,

1179
00:38:15,784 --> 00:38:19,055
the methodology and co
conducted with them.

1180
00:38:19,055 --> 00:38:21,349
From there, when I
started working in

1181
00:38:21,349 --> 00:38:23,524
Indian country with
Native American folks,

1182
00:38:23,524 --> 00:38:25,009
I realized that
the authority of

1183
00:38:25,009 --> 00:38:26,809
the anthropologists
further had to

1184
00:38:26,809 --> 00:38:29,629
change and adapted
collaborative methods

1185
00:38:29,629 --> 00:38:31,654
were native folks identify,

1186
00:38:31,654 --> 00:38:33,799
created research designs,

1187
00:38:33,799 --> 00:38:36,319
enrolled folks,
conducted interviews,

1188
00:38:36,319 --> 00:38:38,855
we co-produce the
information and

1189
00:38:38,855 --> 00:38:40,219
coedited reports and

1190
00:38:40,219 --> 00:38:42,619
produced and
coauthored together.

1191
00:38:42,619 --> 00:38:44,420
And the authority had to

1192
00:38:44,420 --> 00:38:46,160
be shifted than having

1193
00:38:46,160 --> 00:38:47,419
the primary person as

1194
00:38:47,419 --> 00:38:50,420
the anthropologist
extracting information.

1195
00:38:50,420 --> 00:38:52,369
But instead having
the information

1196
00:38:52,369 --> 00:38:54,470
shared in mutually
agreed upon,

1197
00:38:54,470 --> 00:38:55,729
we often will
call it giving

1198
00:38:55,729 --> 00:38:57,289
the lot without a key,

1199
00:38:57,289 --> 00:38:58,760
since this
information was for

1200
00:38:58,760 --> 00:38:59,989
the public and we did

1201
00:38:59,989 --> 00:39:01,624
not want to share too much.

1202
00:39:01,624 --> 00:39:02,839
The anthropologists in

1203
00:39:02,839 --> 00:39:03,979
these situations really

1204
00:39:03,979 --> 00:39:06,289
serve as a conduit
of different,

1205
00:39:06,289 --> 00:39:07,759
different ways of knowing

1206
00:39:07,759 --> 00:39:09,005
different information

1207
00:39:09,005 --> 00:39:10,024
and trying to make

1208
00:39:10,024 --> 00:39:12,050
other actors
understand them.

1209
00:39:12,050 --> 00:39:13,279
And it's clear how this

1210
00:39:13,279 --> 00:39:14,599
could be co-opted or B,

1211
00:39:14,599 --> 00:39:15,319
a position where

1212
00:39:15,319 --> 00:39:16,909
nefarious things
could occur.

1213
00:39:16,909 --> 00:39:18,575
But I can tell you
in the real world,

1214
00:39:18,575 --> 00:39:20,375
it's really necessary.

1215
00:39:20,375 --> 00:39:22,609
No matter what
framework we do it in,

1216
00:39:22,609 --> 00:39:24,695
we need folks to translate

1217
00:39:24,695 --> 00:39:27,935
across global divides,
economic divides,

1218
00:39:27,935 --> 00:39:29,450
these hierarchies that

1219
00:39:29,450 --> 00:39:31,834
the global economic
system has created,

1220
00:39:31,834 --> 00:39:33,769
has caused folks
to be invisible,

1221
00:39:33,769 --> 00:39:35,539
has caused
top-down policies

1222
00:39:35,539 --> 00:39:37,130
to be initiated and

1223
00:39:37,130 --> 00:39:38,510
to have folks not able

1224
00:39:38,510 --> 00:39:40,640
to speak from their voice,

1225
00:39:40,640 --> 00:39:41,929
their agency, which is

1226
00:39:41,929 --> 00:39:43,999
what we're arguing for.

1227
00:39:43,999 --> 00:39:46,579
So shifting the
authority of who says

1228
00:39:46,579 --> 00:39:49,040
what in anthropological
writing,

1229
00:39:49,040 --> 00:39:50,330
products, what is

1230
00:39:50,330 --> 00:39:52,760
considered an
anthropological product?

1231
00:39:52,760 --> 00:39:55,819
B at an academic
publication or an exhibit,

1232
00:39:55,819 --> 00:39:57,739
could be a video,

1233
00:39:57,739 --> 00:39:59,479
it could be a comic book,

1234
00:39:59,479 --> 00:40:02,134
or a graphic novel
or a video game.

1235
00:40:02,134 --> 00:40:04,640
Further, I just want
to end with that.

1236
00:40:04,640 --> 00:40:05,660
We try and integrate

1237
00:40:05,660 --> 00:40:06,919
some of these values into

1238
00:40:06,919 --> 00:40:08,960
our department with
our student training,

1239
00:40:08,960 --> 00:40:10,250
which is skill-based.

1240
00:40:10,250 --> 00:40:12,110
So we encourage our
students to take

1241
00:40:12,110 --> 00:40:14,059
the skills and
operationalize

1242
00:40:14,059 --> 00:40:15,650
them to the clauses they're

1243
00:40:15,650 --> 00:40:17,780
interested in
while thinking

1244
00:40:17,780 --> 00:40:19,280
about their own
privilege and

1245
00:40:19,280 --> 00:40:20,989
positioning so
that they can

1246
00:40:20,989 --> 00:40:25,459
fit in just like I shared
for my own journey.

1247
00:40:25,459 --> 00:40:27,079
And I've talked a lot now,

1248
00:40:27,079 --> 00:40:29,870
so I just like to end
that at this moment,

1249
00:40:29,870 --> 00:40:31,280
I feel like we need to have

1250
00:40:31,280 --> 00:40:33,725
more intention
and our actions.

1251
00:40:33,725 --> 00:40:35,419
And think about projects

1252
00:40:35,419 --> 00:40:37,460
that create
restorative justice,

1253
00:40:37,460 --> 00:40:39,425
that create
network building,

1254
00:40:39,425 --> 00:40:41,149
that build capacity.

1255
00:40:41,149 --> 00:40:42,710
And that think about all

1256
00:40:42,710 --> 00:40:44,149
of these issues
of power that

1257
00:40:44,149 --> 00:40:45,529
flow through what
we're talking

1258
00:40:45,529 --> 00:40:47,404
about from the
academic world,

1259
00:40:47,404 --> 00:40:50,075
but also grounded
in the real world.

1260
00:40:50,075 --> 00:40:55,369
Thank you. That's great.

1261
00:40:55,369 --> 00:40:56,509
Thank you All panelists,

1262
00:40:56,509 --> 00:40:58,130
I was outstanding framing.

1263
00:40:58,130 --> 00:41:00,470
I've started to both
the history and

1264
00:41:00,470 --> 00:41:02,015
contextualizing
the present moment

1265
00:41:02,015 --> 00:41:02,900
the anthropologists

1266
00:41:02,900 --> 00:41:04,429
are sort of grappling with.

1267
00:41:04,429 --> 00:41:05,824
So we reach this point

1268
00:41:05,824 --> 00:41:07,654
where what we really
want to do it,

1269
00:41:07,654 --> 00:41:09,290
make sure we allow
some engagement

1270
00:41:09,290 --> 00:41:10,714
with audience questions.

1271
00:41:10,714 --> 00:41:12,200
So again, please,
for those I

1272
00:41:12,200 --> 00:41:13,879
know there are lot
of you listening.

1273
00:41:13,879 --> 00:41:15,439
There's some
questions out there.

1274
00:41:15,439 --> 00:41:17,240
Please go ahead and start

1275
00:41:17,240 --> 00:41:20,345
dropping in some
into the Q&A box.

1276
00:41:20,345 --> 00:41:21,620
But before we get
there, just to

1277
00:41:21,620 --> 00:41:22,760
give people a moment,

1278
00:41:22,760 --> 00:41:23,359
because I know people

1279
00:41:23,359 --> 00:41:24,830
have already many people

1280
00:41:24,830 --> 00:41:25,700
joined today
because there were

1281
00:41:25,700 --> 00:41:27,274
intrigued by the idea of,

1282
00:41:27,274 --> 00:41:29,120
of your efforts
to it as you say,

1283
00:41:29,120 --> 00:41:30,860
decolonized
anthropology and really

1284
00:41:30,860 --> 00:41:32,599
bring some of this
practice work back

1285
00:41:32,599 --> 00:41:33,440
into your curriculum and

1286
00:41:33,440 --> 00:41:34,460
work in several where

1287
00:41:34,460 --> 00:41:35,299
you've touched on

1288
00:41:35,299 --> 00:41:36,349
some issues that
you're doing.

1289
00:41:36,349 --> 00:41:37,639
I just wonder if
anybody would

1290
00:41:37,639 --> 00:41:39,860
share other maybe
transferable,

1291
00:41:39,860 --> 00:41:41,869
concrete ideas
that you've been,

1292
00:41:41,869 --> 00:41:43,280
that you've been
employing maybe in

1293
00:41:43,280 --> 00:41:45,170
your courses and
opportunities in

1294
00:41:45,170 --> 00:41:47,599
anthropology that
could really

1295
00:41:47,599 --> 00:41:49,865
advance issues of
equity and inclusion.

1296
00:41:49,865 --> 00:41:51,260
Perhaps in other
disciplines

1297
00:41:51,260 --> 00:41:53,779
or even that are
unique to Arial.

1298
00:41:53,779 --> 00:41:56,119
If anyone has some more

1299
00:41:56,119 --> 00:41:57,620
concrete examples of
things that they're

1300
00:41:57,620 --> 00:41:59,164
working on that there

1301
00:41:59,164 --> 00:42:01,679
would be excited to share

1302
00:42:09,790 --> 00:42:14,779
with us where the popcorn,

1303
00:42:14,779 --> 00:42:17,569
so just jump on it from

1304
00:42:17,569 --> 00:42:19,579
my side something but
I've really tried to

1305
00:42:19,579 --> 00:42:21,200
do is to integrate students

1306
00:42:21,200 --> 00:42:23,299
into the experience
and give

1307
00:42:23,299 --> 00:42:25,369
them practical experience
on the ground by

1308
00:42:25,369 --> 00:42:28,220
bringing them together
with communities,

1309
00:42:28,220 --> 00:42:29,809
with government agencies,

1310
00:42:29,809 --> 00:42:31,294
with indigenous peoples

1311
00:42:31,294 --> 00:42:33,289
to actually get a taste of

1312
00:42:33,289 --> 00:42:35,720
some of what this stuff
is on the ground.

1313
00:42:35,720 --> 00:42:37,715
So for example, my
graduate students

1314
00:42:37,715 --> 00:42:39,575
join us every year to help

1315
00:42:39,575 --> 00:42:41,869
co-facilitate an
intergenerational pine

1316
00:42:41,869 --> 00:42:43,369
not have wrist
and gathering

1317
00:42:43,369 --> 00:42:45,169
for new Southern
Paiute inch and

1318
00:42:45,169 --> 00:42:47,419
away the nations in
Southern Nevada.

1319
00:42:47,419 --> 00:42:49,010
And we utilize
that experiences

1320
00:42:49,010 --> 00:42:50,749
a concrete example for

1321
00:42:50,749 --> 00:42:53,510
then folks to
utilize in the,

1322
00:42:53,510 --> 00:42:54,904
in the classroom as

1323
00:42:54,904 --> 00:42:57,544
a basis for what
we're doing.

1324
00:42:57,544 --> 00:42:59,660
So I wanted to provide
that example and then

1325
00:42:59,660 --> 00:43:01,579
also the reciprocal aspect

1326
00:43:01,579 --> 00:43:02,659
of bringing folks from

1327
00:43:02,659 --> 00:43:03,799
those elaborations into

1328
00:43:03,799 --> 00:43:05,419
our classrooms and making

1329
00:43:05,419 --> 00:43:07,820
sure that our students
hear the words of

1330
00:43:07,820 --> 00:43:09,619
first-person folks

1331
00:43:09,619 --> 00:43:12,420
speaking about
these issues.

1332
00:43:12,790 --> 00:43:15,545
What happens to a
close? I don't know.

1333
00:43:15,545 --> 00:43:17,420
Many, several
departments have this.

1334
00:43:17,420 --> 00:43:18,649
We have a class practicing

1335
00:43:18,649 --> 00:43:20,209
anthropology where we bring

1336
00:43:20,209 --> 00:43:21,680
in like lecture and
maybe the same,

1337
00:43:21,680 --> 00:43:23,629
like 24 different students.

1338
00:43:23,629 --> 00:43:26,090
So that shows you the
range of who's working.

1339
00:43:26,090 --> 00:43:27,574
And I think this sense of

1340
00:43:27,574 --> 00:43:29,180
work is really key in

1341
00:43:29,180 --> 00:43:32,584
d e I work because
it's not simply,

1342
00:43:32,584 --> 00:43:34,219
anthropology is
a fascinating,

1343
00:43:34,219 --> 00:43:35,599
somewhat esoteric
discipline.

1344
00:43:35,599 --> 00:43:36,739
What can we do with that?

1345
00:43:36,739 --> 00:43:39,049
So we're also
currently nailing down

1346
00:43:39,049 --> 00:43:40,550
some career pathways
to you want

1347
00:43:40,550 --> 00:43:42,305
to do environmental
anthropology.

1348
00:43:42,305 --> 00:43:44,645
Here's the courses you
should take. An r.

1349
00:43:44,645 --> 00:43:47,510
Here is a recommended
capstone ears are

1350
00:43:47,510 --> 00:43:49,010
recommended in

1351
00:43:49,010 --> 00:43:50,719
a cluster, et
cetera, et cetera.

1352
00:43:50,719 --> 00:43:52,849
And to continue working
on that bridge.

1353
00:43:52,849 --> 00:43:55,740
Because as some of the
panelists were saying.

1354
00:43:55,740 --> 00:43:57,579
Sometimes one sees

1355
00:43:57,579 --> 00:43:59,079
anthropologists
as the world

1356
00:43:59,079 --> 00:43:59,199
of

1357
00:43:59,199 --> 00:44:01,780
theoretical university-based
anthropologists.

1358
00:44:01,780 --> 00:44:04,464
But the sopped up a
world of anthropology.

1359
00:44:04,464 --> 00:44:06,264
And by making
those connections,

1360
00:44:06,264 --> 00:44:09,684
those skills, those
careers, if you like.

1361
00:44:09,684 --> 00:44:13,329
That ultimately
does serve DEI in

1362
00:44:13,329 --> 00:44:15,040
a way that I think is
far more profound than

1363
00:44:15,040 --> 00:44:16,944
any particular
courses, curriculum,

1364
00:44:16,944 --> 00:44:19,599
and making those growing
our communities and

1365
00:44:19,599 --> 00:44:21,789
networks of all the
different things

1366
00:44:21,789 --> 00:44:23,139
you can do with
anthropology,

1367
00:44:23,139 --> 00:44:25,540
from activist
organizations to

1368
00:44:25,540 --> 00:44:27,040
government organizations to

1369
00:44:27,040 --> 00:44:29,139
non-governmental
organizations, et cetera.

1370
00:44:29,139 --> 00:44:31,000
It's most
anthropologists majors,

1371
00:44:31,000 --> 00:44:32,349
even PhDs, don't

1372
00:44:32,349 --> 00:44:34,165
become academic
anthropologists.

1373
00:44:34,165 --> 00:44:36,249
I'm not saying that
when Dr. Donna said is

1374
00:44:36,249 --> 00:44:38,460
important of
changing theory,

1375
00:44:38,460 --> 00:44:40,940
maybe this is a
conduit for getting

1376
00:44:40,940 --> 00:44:45,019
those ideas into the
more ivory tower places.

1377
00:44:45,019 --> 00:44:46,940
So we're really
committed to that.

1378
00:44:46,940 --> 00:44:48,679
And we want to get
money to do it.

1379
00:44:48,679 --> 00:44:50,090
We want to get support from

1380
00:44:50,090 --> 00:44:51,680
the National Science
Foundation and

1381
00:44:51,680 --> 00:44:54,289
the National Institute
of Mental Health and

1382
00:44:54,289 --> 00:44:57,574
places like that to
train our students,

1383
00:44:57,574 --> 00:44:59,299
first-generation
BIPOC students in

1384
00:44:59,299 --> 00:45:01,115
research methods
and skills,

1385
00:45:01,115 --> 00:45:02,750
which is hard and lacking.

1386
00:45:02,750 --> 00:45:03,950
And B as two students,

1387
00:45:03,950 --> 00:45:05,599
don't always have
the deep pocket

1388
00:45:05,599 --> 00:45:06,875
to be able to
do the things.

1389
00:45:06,875 --> 00:45:08,179
Maybe the radius and the

1390
00:45:08,179 --> 00:45:09,619
Lewis and Clark
he's can do.

1391
00:45:09,619 --> 00:45:11,209
So that's going to happen.

1392
00:45:11,209 --> 00:45:13,429
Tiber committed
to expanding

1393
00:45:13,429 --> 00:45:16,235
the practical
research dimension

1394
00:45:16,235 --> 00:45:19,159
to make our
students truly have

1395
00:45:19,159 --> 00:45:22,515
the same opportunities
as those at other.

1396
00:45:22,515 --> 00:45:24,619
And we reinforce
to the students

1397
00:45:24,619 --> 00:45:26,479
that the skills
are pathways for

1398
00:45:26,479 --> 00:45:28,670
them to infiltrate
the areas

1399
00:45:28,670 --> 00:45:31,265
of the system in which
they feel are unjust.

1400
00:45:31,265 --> 00:45:33,919
And so we try and
utilize an equity lens.

1401
00:45:33,919 --> 00:45:35,179
Are we trying to arm

1402
00:45:35,179 --> 00:45:36,289
the students with the

1403
00:45:36,289 --> 00:45:37,490
appropriate skills that are

1404
00:45:37,490 --> 00:45:39,695
existing in the
professional sphere

1405
00:45:39,695 --> 00:45:41,150
so that they can get in,

1406
00:45:41,150 --> 00:45:43,519
get in the game faster and

1407
00:45:43,519 --> 00:45:45,170
with more knowledge and

1408
00:45:45,170 --> 00:45:47,309
as part of their education.

1409
00:45:49,210 --> 00:45:52,760
I think from an
archaeological perspective,

1410
00:45:52,760 --> 00:45:55,849
what are the most important
things that I can

1411
00:45:55,849 --> 00:45:58,429
address with my students is

1412
00:45:58,429 --> 00:46:00,695
the unique role of
material culture.

1413
00:46:00,695 --> 00:46:04,775
Material objects,
belongings, if you will,

1414
00:46:04,775 --> 00:46:06,650
of past people as an,

1415
00:46:06,650 --> 00:46:08,420
as a different way

1416
00:46:08,420 --> 00:46:10,745
of looking at what
happened in the past.

1417
00:46:10,745 --> 00:46:14,029
And for documentary
records in

1418
00:46:14,029 --> 00:46:17,900
histories can be
biased and racist.

1419
00:46:17,900 --> 00:46:20,270
This alternative
way provides

1420
00:46:20,270 --> 00:46:21,769
a window to looking

1421
00:46:21,769 --> 00:46:23,629
at people's daily
practices in

1422
00:46:23,629 --> 00:46:26,930
the past that can give us

1423
00:46:26,930 --> 00:46:30,529
a different trajectory
that links the

1424
00:46:30,529 --> 00:46:34,474
ancient to the historic,
to the modern.

1425
00:46:34,474 --> 00:46:37,820
And so it's a way
of giving back

1426
00:46:37,820 --> 00:46:40,610
to people whose history

1427
00:46:40,610 --> 00:46:42,904
has been silenced or lost.

1428
00:46:42,904 --> 00:46:45,964
A way to bring that
back to the present.

1429
00:46:45,964 --> 00:46:50,029
And I feel that that
resonates with students,

1430
00:46:50,029 --> 00:46:53,045
especially BIPOC
students, because it,

1431
00:46:53,045 --> 00:46:57,230
it indicates that
history is for everyone.

1432
00:46:57,230 --> 00:47:00,334
That through various
scientific means,

1433
00:47:00,334 --> 00:47:02,510
we can get a different
look at history

1434
00:47:02,510 --> 00:47:03,620
then we get through the

1435
00:47:03,620 --> 00:47:05,789
traditional narratives.

1436
00:47:05,800 --> 00:47:08,000
That's great. Thank
you all for that.

1437
00:47:08,000 --> 00:47:08,870
It's very helpful.

1438
00:47:08,870 --> 00:47:09,739
So whole lot of

1439
00:47:09,739 --> 00:47:10,760
questions command
is going to be

1440
00:47:10,760 --> 00:47:11,600
way more questions and

1441
00:47:11,600 --> 00:47:12,440
we're in at time
to answer it.

1442
00:47:12,440 --> 00:47:12,934
And I'm just kinda,

1443
00:47:12,934 --> 00:47:14,449
kinda jumped down
the list and sort

1444
00:47:14,449 --> 00:47:16,879
of pick some that are
sort of pop out to me.

1445
00:47:16,879 --> 00:47:18,020
So one question
we could ask as

1446
00:47:18,020 --> 00:47:19,819
many non-binary gender

1447
00:47:19,819 --> 00:47:21,710
nonconforming BIPOC
students feel

1448
00:47:21,710 --> 00:47:23,660
marginalized or
even interviewed

1449
00:47:23,660 --> 00:47:25,129
slash othered within

1450
00:47:25,129 --> 00:47:26,885
anthropology as
a discipline.

1451
00:47:26,885 --> 00:47:28,130
So how do you
address that as

1452
00:47:28,130 --> 00:47:30,845
part of decolonizing
anthropology?

1453
00:47:30,845 --> 00:47:32,149
And again,

1454
00:47:32,149 --> 00:47:34,890
please, whoever
wants to take that.

1455
00:47:40,810 --> 00:47:43,099
Well, I guess I
could say something.

1456
00:47:43,099 --> 00:47:44,990
I mean, one of
the ways that I

1457
00:47:44,990 --> 00:47:47,735
addressed that is by
addressing it directly,

1458
00:47:47,735 --> 00:47:50,959
by stating
frankly that this

1459
00:47:50,959 --> 00:47:53,239
is something that
has occurred

1460
00:47:53,239 --> 00:47:54,529
in the discipline
historically

1461
00:47:54,529 --> 00:47:56,060
and that we need
to address.

1462
00:47:56,060 --> 00:47:58,070
I also in my own classes

1463
00:47:58,070 --> 00:47:59,209
think that it's
really important to

1464
00:47:59,209 --> 00:48:00,709
emphasize the
fact that what

1465
00:48:00,709 --> 00:48:02,210
we think of as being

1466
00:48:02,210 --> 00:48:04,279
normal biologically

1467
00:48:04,279 --> 00:48:06,304
for humans is
like kind of a,

1468
00:48:06,304 --> 00:48:07,639
that is not the right

1469
00:48:07,639 --> 00:48:08,720
way to be looking at it.

1470
00:48:08,720 --> 00:48:10,819
Yeah, there's
this essentialism

1471
00:48:10,819 --> 00:48:12,230
that has filtered
down through

1472
00:48:12,230 --> 00:48:13,909
like the earliest
days of biological

1473
00:48:13,909 --> 00:48:14,990
studies like from like

1474
00:48:14,990 --> 00:48:16,339
Greek philosophers
and stuff

1475
00:48:16,339 --> 00:48:18,229
that there's everything
can be identified and

1476
00:48:18,229 --> 00:48:20,120
described is like the
sort of ideal form.

1477
00:48:20,120 --> 00:48:21,140
So we have this tendency to

1478
00:48:21,140 --> 00:48:23,119
think about what's normal,

1479
00:48:23,119 --> 00:48:26,179
what is the holotype
of the human being?

1480
00:48:26,179 --> 00:48:27,530
How do we describe this?

1481
00:48:27,530 --> 00:48:29,750
And so that I find is very

1482
00:48:29,750 --> 00:48:30,815
isolating because it

1483
00:48:30,815 --> 00:48:32,449
doesn't include
most people.

1484
00:48:32,449 --> 00:48:34,130
And I think that it's
very important to

1485
00:48:34,130 --> 00:48:35,330
emphasize when you have

1486
00:48:35,330 --> 00:48:36,980
discussions of
human variation,

1487
00:48:36,980 --> 00:48:39,349
whether it be population
level or whether

1488
00:48:39,349 --> 00:48:40,190
it be in terms of

1489
00:48:40,190 --> 00:48:41,750
reproductive roles
or anything.

1490
00:48:41,750 --> 00:48:42,890
If you talk about
concepts of

1491
00:48:42,890 --> 00:48:44,300
sex and gender and to,

1492
00:48:44,300 --> 00:48:46,174
and to emphasize that

1493
00:48:46,174 --> 00:48:50,180
the systems and
meanings and,

1494
00:48:50,180 --> 00:48:52,669
and concepts that we
work with and are not

1495
00:48:52,669 --> 00:48:55,985
necessarily comprehensive
or correct.

1496
00:48:55,985 --> 00:48:57,860
Even in cases where

1497
00:48:57,860 --> 00:49:00,380
people think
logically that it

1498
00:49:00,380 --> 00:49:02,569
seems very straightforward
if we're only

1499
00:49:02,569 --> 00:49:04,220
talking about
reproductive roles

1500
00:49:04,220 --> 00:49:05,359
in sex and gender,

1501
00:49:05,359 --> 00:49:06,979
that of course
that's binary.

1502
00:49:06,979 --> 00:49:09,590
But actually it's not
that there is a lot of

1503
00:49:09,590 --> 00:49:12,020
biological evidence
for the fact that,

1504
00:49:12,020 --> 00:49:12,440
you know,

1505
00:49:12,440 --> 00:49:13,969
people who have
been considered

1506
00:49:13,969 --> 00:49:15,380
to be outside the norm are

1507
00:49:15,380 --> 00:49:16,609
not outside the
norm because

1508
00:49:16,609 --> 00:49:18,650
the concept of an ORM
itself is flawed.

1509
00:49:18,650 --> 00:49:19,849
And that's something
that we talk about

1510
00:49:19,849 --> 00:49:20,750
quite a bit in class

1511
00:49:20,750 --> 00:49:22,114
that I think is important.

1512
00:49:22,114 --> 00:49:23,509
Because not only is it

1513
00:49:23,509 --> 00:49:24,739
important in an
academic sense,

1514
00:49:24,739 --> 00:49:27,440
but also in a
societal sense for,

1515
00:49:27,440 --> 00:49:28,789
I'm always thinking
about what tools will

1516
00:49:28,789 --> 00:49:30,349
students take away
from my classes

1517
00:49:30,349 --> 00:49:31,070
in the way they look at

1518
00:49:31,070 --> 00:49:31,865
the world and the way they

1519
00:49:31,865 --> 00:49:33,680
operate and understand
how science works.

1520
00:49:33,680 --> 00:49:37,760
And so that kind of
frank discussion,

1521
00:49:37,760 --> 00:49:39,439
I think, is
really important.

1522
00:49:39,439 --> 00:49:41,749
Instead of just
going with what

1523
00:49:41,749 --> 00:49:44,615
everybody assumes is
the norm of discussion.

1524
00:49:44,615 --> 00:49:46,415
So I hope that made sense.

1525
00:49:46,415 --> 00:49:47,480
Very much.

1526
00:49:47,480 --> 00:49:48,964
It was an old guy.

1527
00:49:48,964 --> 00:49:50,840
Charles spoke just
one little thing.

1528
00:49:50,840 --> 00:49:53,059
I mean, that's
a grad to that.

1529
00:49:53,059 --> 00:49:57,649
Gorbachev. But oh, sorry.

1530
00:49:57,649 --> 00:49:59,000
I wanted to, I just wanted

1531
00:49:59,000 --> 00:50:00,380
to answer that question and

1532
00:50:00,380 --> 00:50:01,669
combine it with some

1533
00:50:01,669 --> 00:50:03,545
of the other questions
that are in there.

1534
00:50:03,545 --> 00:50:05,719
It's a good lead in. So I

1535
00:50:05,719 --> 00:50:06,949
know some other folks
have asked about

1536
00:50:06,949 --> 00:50:10,789
what I meant by D
canonizing anthropology.

1537
00:50:10,789 --> 00:50:12,350
And so I think
this question

1538
00:50:12,350 --> 00:50:14,795
about BIPOC students,

1539
00:50:14,795 --> 00:50:16,624
gender nonconforming
students, non,

1540
00:50:16,624 --> 00:50:19,159
non-binary students
feeling marginalized

1541
00:50:19,159 --> 00:50:21,664
or feeling interviewed.
I mean, I think.

1542
00:50:21,664 --> 00:50:23,269
I think a lot of that

1543
00:50:23,269 --> 00:50:24,649
is because they're
constantly

1544
00:50:24,649 --> 00:50:26,284
seem in that position

1545
00:50:26,284 --> 00:50:28,175
of being interviewed
or the other, Right?

1546
00:50:28,175 --> 00:50:29,420
So part of the whole,

1547
00:50:29,420 --> 00:50:31,279
the whole point of
the canonizing in

1548
00:50:31,279 --> 00:50:33,470
fact is to flip that right,

1549
00:50:33,470 --> 00:50:34,670
is to show them as

1550
00:50:34,670 --> 00:50:36,500
producers of
knowledge, right?

1551
00:50:36,500 --> 00:50:38,300
As, as holders
of knowledge.

1552
00:50:38,300 --> 00:50:40,880
And so, and, and for us to

1553
00:50:40,880 --> 00:50:43,340
sort of rethink
who we include,

1554
00:50:43,340 --> 00:50:44,450
how do we curate

1555
00:50:44,450 --> 00:50:46,235
our syllabi, how
to be Curie,

1556
00:50:46,235 --> 00:50:48,049
what we, who we choose to

1557
00:50:48,049 --> 00:50:49,910
cite in our
scholarship, right?

1558
00:50:49,910 --> 00:50:51,830
If you don't, if
you consistently

1559
00:50:51,830 --> 00:50:53,510
see only Western scholars,

1560
00:50:53,510 --> 00:50:54,830
only white scholars in

1561
00:50:54,830 --> 00:50:57,724
your citations,
in your syllabi.

1562
00:50:57,724 --> 00:51:00,019
Of course, BIPOC
students and

1563
00:51:00,019 --> 00:51:01,430
gender nonconforming
students are

1564
00:51:01,430 --> 00:51:03,860
going to feel othered.

1565
00:51:03,860 --> 00:51:05,509
But if you include them,

1566
00:51:05,509 --> 00:51:08,150
if you include scholars,
BIPAP scholars,

1567
00:51:08,150 --> 00:51:11,285
or gender nonconforming
scholars into your,

1568
00:51:11,285 --> 00:51:13,849
into your scholarship,
into your syllabi,

1569
00:51:13,849 --> 00:51:15,080
into what you're
discussing,

1570
00:51:15,080 --> 00:51:16,265
their viewpoints.

1571
00:51:16,265 --> 00:51:18,560
That, that that shifts
a little bit right?

1572
00:51:18,560 --> 00:51:20,210
Again, it doesn't it
doesn't completely

1573
00:51:20,210 --> 00:51:22,579
overturned these
material realities

1574
00:51:22,579 --> 00:51:23,465
that I was, that,

1575
00:51:23,465 --> 00:51:24,905
that are part of

1576
00:51:24,905 --> 00:51:27,980
the university
educational institutions.

1577
00:51:27,980 --> 00:51:29,000
All of this.

1578
00:51:29,000 --> 00:51:30,590
But, but I think it does

1579
00:51:30,590 --> 00:51:32,480
help people be seen, right?

1580
00:51:32,480 --> 00:51:35,870
It also, it also,
it also sort of,

1581
00:51:35,870 --> 00:51:37,880
it shifts the kinds of

1582
00:51:37,880 --> 00:51:40,160
debates that we're
engaging in, right?

1583
00:51:40,160 --> 00:51:41,330
And I, and I actually
want to talk

1584
00:51:41,330 --> 00:51:43,385
about croutons
question about,

1585
00:51:43,385 --> 00:51:45,485
and we're more
internationalists approaches

1586
00:51:45,485 --> 00:51:46,820
to our reflections on

1587
00:51:46,820 --> 00:51:48,500
colonial, on colonialism.

1588
00:51:48,500 --> 00:51:50,000
This is precisely what,

1589
00:51:50,000 --> 00:51:54,590
what a D canonized
anthropology dots, right?

1590
00:51:54,590 --> 00:51:56,869
It, it actually brings
installers from

1591
00:51:56,869 --> 00:51:59,180
the global south
to think about,

1592
00:51:59,180 --> 00:52:01,925
to ponder about
settler colonialism

1593
00:52:01,925 --> 00:52:03,679
in the United
States, right?

1594
00:52:03,679 --> 00:52:06,470
What does it mean
to decenter who,

1595
00:52:06,470 --> 00:52:07,759
the producer of knowledge?

1596
00:52:07,759 --> 00:52:09,200
It's right or not Defender,

1597
00:52:09,200 --> 00:52:12,380
but rather foreground
people who have been,

1598
00:52:12,380 --> 00:52:14,059
It's not like
scholarship has not

1599
00:52:14,059 --> 00:52:15,769
been produced by
indigenous communities,

1600
00:52:15,769 --> 00:52:16,970
by indigenous scholars,

1601
00:52:16,970 --> 00:52:18,409
by people in the
global south.

1602
00:52:18,409 --> 00:52:20,270
We just don't
read them, right?

1603
00:52:20,270 --> 00:52:22,595
And so what happens
when we read that?

1604
00:52:22,595 --> 00:52:24,950
We actually, we think
of different questions.

1605
00:52:24,950 --> 00:52:27,454
We, we, you know,
we were able to,

1606
00:52:27,454 --> 00:52:29,749
we're able to make
connections between

1607
00:52:29,749 --> 00:52:32,194
different colonial
experiences, right?

1608
00:52:32,194 --> 00:52:33,380
So I'll give you
an example of

1609
00:52:33,380 --> 00:52:35,360
myself honestly, like I,

1610
00:52:35,360 --> 00:52:37,925
I grew up in India and I,

1611
00:52:37,925 --> 00:52:40,219
and I get a lot
of my friends,

1612
00:52:40,219 --> 00:52:41,629
a lot of Indians
anthropologists

1613
00:52:41,629 --> 00:52:43,220
go back and study India.

1614
00:52:43,220 --> 00:52:45,020
And I decided
that I wanted to

1615
00:52:45,020 --> 00:52:46,820
actually go and study
another context.

1616
00:52:46,820 --> 00:52:48,140
I'm going to
just study Cuba.

1617
00:52:48,140 --> 00:52:50,090
So I feel like, you know,

1618
00:52:50,090 --> 00:52:51,919
in the production of
knowledge when there's,

1619
00:52:51,919 --> 00:52:53,540
in, in our, in
our research,

1620
00:52:53,540 --> 00:52:54,800
in our studies when you

1621
00:52:54,800 --> 00:52:56,510
have a kind of again
decentering of

1622
00:52:56,510 --> 00:52:58,009
this Western
anthropologists

1623
00:52:58,009 --> 00:52:59,839
studying the global south.

1624
00:52:59,839 --> 00:53:02,479
When you have scholars
from the global south

1625
00:53:02,479 --> 00:53:04,520
studying other
communities of

1626
00:53:04,520 --> 00:53:06,049
the global south, there's,

1627
00:53:06,049 --> 00:53:08,209
there's a whole
other avenue

1628
00:53:08,209 --> 00:53:09,530
of understanding,

1629
00:53:09,530 --> 00:53:12,049
of understanding the
colonial experience in

1630
00:53:12,049 --> 00:53:14,719
this more international
comparative way.

1631
00:53:14,719 --> 00:53:16,384
And I'll just give
you one more example

1632
00:53:16,384 --> 00:53:18,439
of a very famous
Indian anthropologist

1633
00:53:18,439 --> 00:53:20,719
from the University
of University

1634
00:53:20,719 --> 00:53:22,339
of California
at Santa Cruz.

1635
00:53:22,339 --> 00:53:24,034
Two loci not spondee,

1636
00:53:24,034 --> 00:53:27,680
who actually studied
the Zuni in Santa Fe.

1637
00:53:27,680 --> 00:53:29,360
And I actually did a lot of

1638
00:53:29,360 --> 00:53:31,100
expert testimony
for them and was

1639
00:53:31,100 --> 00:53:32,600
invited into the community

1640
00:53:32,600 --> 00:53:34,639
precisely because he had

1641
00:53:34,639 --> 00:53:38,539
this other experience
of colonialism and was

1642
00:53:38,539 --> 00:53:40,400
able to build
trust and rapport

1643
00:53:40,400 --> 00:53:42,755
with the community.
Anyway, I'll stop there.

1644
00:53:42,755 --> 00:53:44,209
That's great. Thank you.

1645
00:53:44,209 --> 00:53:45,904
Um, but I do want
to follow up.

1646
00:53:45,904 --> 00:53:47,120
I'm mindful of time,

1647
00:53:47,120 --> 00:53:48,200
so might decrease one or

1648
00:53:48,200 --> 00:53:49,640
two more questions
and write.

1649
00:53:49,640 --> 00:53:50,780
Directly related
because there

1650
00:53:50,780 --> 00:53:51,619
were so many questions

1651
00:53:51,619 --> 00:53:53,135
around the canon,

1652
00:53:53,135 --> 00:53:55,024
the canonizing
and the canon.

1653
00:53:55,024 --> 00:53:56,330
But there was a
great question

1654
00:53:56,330 --> 00:53:57,889
embedded, I believe,
from a student.

1655
00:53:57,889 --> 00:53:59,450
And the question reads,

1656
00:53:59,450 --> 00:54:01,490
what can we do as students

1657
00:54:01,490 --> 00:54:03,649
to encourage
departments to change

1658
00:54:03,649 --> 00:54:05,630
the canon without seeming

1659
00:54:05,630 --> 00:54:08,315
like angry, insert
ethnicity here.

1660
00:54:08,315 --> 00:54:11,359
So this is a really
insightful question.

1661
00:54:11,359 --> 00:54:12,485
Does that, you get that.

1662
00:54:12,485 --> 00:54:13,730
So what, what, what can

1663
00:54:13,730 --> 00:54:15,110
we do as students
to encourage

1664
00:54:15,110 --> 00:54:17,600
departments to change
the canon without

1665
00:54:17,600 --> 00:54:20,960
seeming like angry
and ethnicity here.

1666
00:54:20,960 --> 00:54:22,489
So when students
are speaking up,

1667
00:54:22,489 --> 00:54:24,814
say we do the change
again, it right?

1668
00:54:24,814 --> 00:54:27,229
What, but what
advice can you offer

1669
00:54:27,229 --> 00:54:28,520
students who themselves are

1670
00:54:28,520 --> 00:54:31,229
trying to be part
of this work?

1671
00:54:31,270 --> 00:54:34,579
Guess the advice would
also be to me and

1672
00:54:34,579 --> 00:54:36,319
my colleagues to be okay

1673
00:54:36,319 --> 00:54:38,809
with being uncomfortable,
to listen,

1674
00:54:38,809 --> 00:54:41,179
to, not penalize,
to not make

1675
00:54:41,179 --> 00:54:43,894
those spaces and
safe for not there,

1676
00:54:43,894 --> 00:54:46,429
that we do exactly
want to do that.

1677
00:54:46,429 --> 00:54:49,790
And then, and
there's a multitude

1678
00:54:49,790 --> 00:54:53,329
of ways we could de
cannon faces well,

1679
00:54:53,329 --> 00:54:57,170
so we need all
of those voices.

1680
00:54:57,170 --> 00:54:58,129
I know it's not that easy.

1681
00:54:58,129 --> 00:54:59,404
It gets its like
term is saying

1682
00:54:59,404 --> 00:55:00,620
you have to be
at the table,

1683
00:55:00,620 --> 00:55:03,170
the tables uncomfortable
sometimes.

1684
00:55:03,170 --> 00:55:05,945
And we don't want you
to feel uncomfortable.

1685
00:55:05,945 --> 00:55:08,029
We should feel uncomfortable
so that we can

1686
00:55:08,029 --> 00:55:10,984
move forward and
work through things.

1687
00:55:10,984 --> 00:55:12,485
I don't know if that helps,

1688
00:55:12,485 --> 00:55:14,825
but I'm sorry, Jeremy.

1689
00:55:14,825 --> 00:55:19,669
And I also feel
like there are

1690
00:55:19,669 --> 00:55:22,085
resources now out if suited

1691
00:55:22,085 --> 00:55:25,445
for students or for
us as faculty to,

1692
00:55:25,445 --> 00:55:27,140
to understand what, what

1693
00:55:27,140 --> 00:55:28,550
a process of decolonizing

1694
00:55:28,550 --> 00:55:29,690
would look like, right?

1695
00:55:29,690 --> 00:55:31,700
So why do we always,

1696
00:55:31,700 --> 00:55:33,170
why do we always privileged

1697
00:55:33,170 --> 00:55:34,550
to work in anthropology,

1698
00:55:34,550 --> 00:55:36,364
for instance,
of Franz Boas,

1699
00:55:36,364 --> 00:55:39,424
why don't we read
Dubois instead you who,

1700
00:55:39,424 --> 00:55:41,149
who is writing at
the same time,

1701
00:55:41,149 --> 00:55:41,389
who has

1702
00:55:41,389 --> 00:55:43,399
a very different
understanding of race.

1703
00:55:43,399 --> 00:55:45,620
Him and friends go
as a collaborative.

1704
00:55:45,620 --> 00:55:47,795
But why are we only
reading Franz Boas?

1705
00:55:47,795 --> 00:55:49,189
Why are we reading Dubois?

1706
00:55:49,189 --> 00:55:51,530
Why are we reading
Margaret Mead

1707
00:55:51,530 --> 00:55:53,150
and Ruth Benedict?

1708
00:55:53,150 --> 00:55:54,470
And why are we
not readings or

1709
00:55:54,470 --> 00:55:56,585
Neale Hurston or
Ella Deloria,

1710
00:55:56,585 --> 00:55:58,009
you know, so, so,

1711
00:55:58,009 --> 00:55:59,869
so there are lists
out there that

1712
00:55:59,869 --> 00:56:01,924
will tell you that look it,

1713
00:56:01,924 --> 00:56:03,364
historically,

1714
00:56:03,364 --> 00:56:04,850
anthropology
departments have

1715
00:56:04,850 --> 00:56:06,439
privilege these scholars.

1716
00:56:06,439 --> 00:56:10,100
Why not substitute a
syllabus with Scott with

1717
00:56:10,100 --> 00:56:10,969
these other scholars that

1718
00:56:10,969 --> 00:56:12,140
are writing an exactly

1719
00:56:12,140 --> 00:56:13,159
the same time they are in

1720
00:56:13,159 --> 00:56:14,930
conversation with
the scholars.

1721
00:56:14,930 --> 00:56:16,730
So I would say do your
homework a little

1722
00:56:16,730 --> 00:56:19,039
bit and make the case

1723
00:56:19,039 --> 00:56:21,079
for why these
people are not

1724
00:56:21,079 --> 00:56:23,825
making it into,
into a syllabus.

1725
00:56:23,825 --> 00:56:26,254
And why the, why It's
the same people,

1726
00:56:26,254 --> 00:56:28,219
same people in
all your classes.

1727
00:56:28,219 --> 00:56:29,569
It's always finds Boaz,

1728
00:56:29,569 --> 00:56:32,554
it's always Clifford
Geertz. It's olives.

1729
00:56:32,554 --> 00:56:34,070
Anyway, it's all.

1730
00:56:34,070 --> 00:56:36,545
It's only so
anyway, I'll stop.

1731
00:56:36,545 --> 00:56:36,965
Now.

1732
00:56:36,965 --> 00:56:38,780
I think that's an
outstanding answer.

1733
00:56:38,780 --> 00:56:40,549
And as always
happen, Jeremy,

1734
00:56:40,549 --> 00:56:41,809
I see of media might say

1735
00:56:41,809 --> 00:56:42,949
something. Yeah, sure.

1736
00:56:42,949 --> 00:56:44,239
The last thing I
want to say is

1737
00:56:44,239 --> 00:56:46,400
just related to
vulnerability.

1738
00:56:46,400 --> 00:56:47,839
And the idea that

1739
00:56:47,839 --> 00:56:49,609
we're consistently
changing and

1740
00:56:49,609 --> 00:56:51,320
learning in a
discipline has

1741
00:56:51,320 --> 00:56:54,065
been adapting and
changing and learning.

1742
00:56:54,065 --> 00:56:56,629
I think one of
the ways to make

1743
00:56:56,629 --> 00:56:58,670
our students feel
empowered is

1744
00:56:58,670 --> 00:57:00,710
to also remember that

1745
00:57:00,710 --> 00:57:03,050
anthropology is
not just theory.

1746
00:57:03,050 --> 00:57:05,584
And added includes
methodology

1747
00:57:05,584 --> 00:57:07,324
that can be
operationalized by

1748
00:57:07,324 --> 00:57:08,690
anyone for

1749
00:57:08,690 --> 00:57:10,130
very important
problems that

1750
00:57:10,130 --> 00:57:11,029
are going on world

1751
00:57:11,029 --> 00:57:12,919
are hard to explain and

1752
00:57:12,919 --> 00:57:15,209
that we need
everyone to do it.

1753
00:57:15,209 --> 00:57:16,449
And if folks want to

1754
00:57:16,449 --> 00:57:17,560
get involved in
anthropology,

1755
00:57:17,560 --> 00:57:19,089
the toolbox is there and

1756
00:57:19,089 --> 00:57:21,610
change it because
who's not represented?

1757
00:57:21,610 --> 00:57:24,009
That should be motivation
for BIPOC folks to

1758
00:57:24,009 --> 00:57:26,695
infiltrate anthropology
and change it.

1759
00:57:26,695 --> 00:57:28,600
But I do think this

1760
00:57:28,600 --> 00:57:30,505
conversation is
an example of it,

1761
00:57:30,505 --> 00:57:32,499
were a discipline
that looks back upon

1762
00:57:32,499 --> 00:57:34,600
ourselves critically
over time.

1763
00:57:34,600 --> 00:57:36,549
And I do think
that it's worth

1764
00:57:36,549 --> 00:57:39,310
investments in not
only how we think,

1765
00:57:39,310 --> 00:57:41,479
but also what we do.

1766
00:57:42,090 --> 00:57:44,140
Outstanding.
That's a that's

1767
00:57:44,140 --> 00:57:45,189
a great a great way to

1768
00:57:45,189 --> 00:57:46,404
add, Jamie, and
thank you for that.

1769
00:57:46,404 --> 00:57:47,680
So again, these
conversations

1770
00:57:47,680 --> 00:57:48,940
go remarkably fast.

1771
00:57:48,940 --> 00:57:50,560
I just want to thank
all the panelists.

1772
00:57:50,560 --> 00:57:51,939
This was a great
conversation.

1773
00:57:51,939 --> 00:57:52,929
Lots of questions here.

1774
00:57:52,929 --> 00:57:54,040
We'll capture
these questions

1775
00:57:54,040 --> 00:57:55,149
and also just
share them with

1776
00:57:55,149 --> 00:57:56,214
the ballast because
I think there's

1777
00:57:56,214 --> 00:57:57,659
a lot of good meat here.

1778
00:57:57,659 --> 00:57:59,209
We never have
enough time to wrap

1779
00:57:59,209 --> 00:58:00,589
everything up, and I do.

1780
00:58:00,589 --> 00:58:02,269
And again, thank you all
for joining tonight.

1781
00:58:02,269 --> 00:58:03,469
It was really great.
Thank you all in

1782
00:58:03,469 --> 00:58:04,340
the audience for joining

1783
00:58:04,340 --> 00:58:05,405
and sticking with us.

1784
00:58:05,405 --> 00:58:07,685
You know, our May
at this moment

1785
00:58:07,685 --> 00:58:09,350
discussion is
around petrous

1786
00:58:09,350 --> 00:58:11,314
scientist and we'll
explore efforts.

1787
00:58:11,314 --> 00:58:12,499
Folks are trying to, to

1788
00:58:12,499 --> 00:58:14,254
make science more diverse,

1789
00:58:14,254 --> 00:58:15,650
equitable, and
open for all.

1790
00:58:15,650 --> 00:58:17,794
So really, please
join us for

1791
00:58:17,794 --> 00:58:19,099
really candid
discussion with

1792
00:58:19,099 --> 00:58:20,360
six women in stem

1793
00:58:20,360 --> 00:58:22,459
all at different stages

1794
00:58:22,459 --> 00:58:23,899
in their careers
as they share

1795
00:58:23,899 --> 00:58:25,729
their own experiences
and insights and

1796
00:58:25,729 --> 00:58:26,840
steps kiss you can take

1797
00:58:26,840 --> 00:58:28,204
to create a more
inclusive environment.

1798
00:58:28,204 --> 00:58:29,389
I think it's going to
be another amazing

1799
00:58:29,389 --> 00:58:31,189
conversation and hope
to see you all there.

1800
00:58:31,189 --> 00:58:32,629
So with that, stay well,

1801
00:58:32,629 --> 00:58:34,055
be healthy, stay safe.

1802
00:58:34,055 --> 00:58:34,880
It's still in the middle of

1803
00:58:34,880 --> 00:58:35,870
this pandemic and I hope

1804
00:58:35,870 --> 00:58:38,550
to see you in my,
alright. Thank you again.

1
00:00:00,000 --> 00:00:01,703
Hello everyone.

2
00:00:01,703 --> 00:00:03,429
Welcome to our April

3
00:00:03,429 --> 00:00:04,868
at this moment
conversation.

4
00:00:04,868 --> 00:00:06,249
I'm Todd Rose's
steel Dean of

5
00:00:06,249 --> 00:00:07,869
the College of Liberal
Arts and Sciences.

6
00:00:07,869 --> 00:00:08,859
And I just really want to

7
00:00:08,859 --> 00:00:09,984
say thank you
for being here.

8
00:00:09,984 --> 00:00:12,999
So before we start
today's panel,

9
00:00:12,999 --> 00:00:14,828
we want to start
with a guess.

10
00:00:14,828 --> 00:00:16,118
Use traditional land
acknowledgment.

11
00:00:16,118 --> 00:00:17,318
So I want to
introduce Dr. Jamie

12
00:00:17,318 --> 00:00:19,749
spent Jeremy. Thank
you, Dean Rosen.

13
00:00:19,749 --> 00:00:20,543
To do.

14
00:00:20,543 --> 00:00:22,298
As we begin, we'd like to

15
00:00:22,298 --> 00:00:24,729
acknowledge that Portland
State University is

16
00:00:24,729 --> 00:00:26,199
located in the traditional

17
00:00:26,199 --> 00:00:27,729
ancestral homelands of

18
00:00:27,729 --> 00:00:31,223
the Noma cath lemon clack
and this Tom water,

19
00:00:31,223 --> 00:00:32,468
la, la, la, bands of

20
00:00:32,468 --> 00:00:35,368
the Chinook wallets
and glia and

21
00:00:35,368 --> 00:00:37,619
other indigenous peoples
of the river known

22
00:00:37,619 --> 00:00:40,558
as we Mao and the
T1a and Colombia.

23
00:00:40,558 --> 00:00:43,364
We are grateful to be
guests on these lands.

24
00:00:43,364 --> 00:00:46,138
Acknowledging territory
shows recognition

25
00:00:46,138 --> 00:00:48,178
and respect for
indigenous peoples,

26
00:00:48,178 --> 00:00:49,769
both past and present.

27
00:00:49,769 --> 00:00:51,389
Recognition and respect

28
00:00:51,389 --> 00:00:52,558
are essential elements,

29
00:00:52,558 --> 00:00:53,878
but establishing healthy

30
00:00:53,878 --> 00:00:55,739
reciprocal relationships

31
00:00:55,739 --> 00:00:57,853
and developing a
sense of place.

32
00:00:57,853 --> 00:01:00,239
This is a critical
time to emphasize that

33
00:01:00,239 --> 00:01:01,529
humans and the
environment are

34
00:01:01,529 --> 00:01:03,148
inextricably connected,

35
00:01:03,148 --> 00:01:04,739
especially during
the global

36
00:01:04,739 --> 00:01:06,508
COVID-19 pandemic.

37
00:01:06,508 --> 00:01:08,668
And while wildfires,
landslides,

38
00:01:08,668 --> 00:01:10,739
floods threaten health
and safety here in

39
00:01:10,739 --> 00:01:13,139
Portland and across
the US West.

40
00:01:13,139 --> 00:01:14,849
Indigenous
relationships with

41
00:01:14,849 --> 00:01:16,378
their ancestral
lands can help

42
00:01:16,378 --> 00:01:18,059
folks recognize how humans

43
00:01:18,059 --> 00:01:19,694
and the environment
are one.

44
00:01:19,694 --> 00:01:21,448
Let us work
together to honor

45
00:01:21,448 --> 00:01:23,594
their lives and
our ancestors,

46
00:01:23,594 --> 00:01:25,049
their descendants and

47
00:01:25,049 --> 00:01:27,628
our own heritage.
Thank you.

48
00:01:27,628 --> 00:01:29,353
Todd.

49
00:01:29,353 --> 00:01:31,739
Thank you so much, Jamie.

50
00:01:31,739 --> 00:01:33,569
So while it has
been quite a

51
00:01:33,569 --> 00:01:35,069
week already
with combination

52
00:01:35,069 --> 00:01:36,664
of beautiful weather
here in Portland or

53
00:01:36,664 --> 00:01:38,279
the continue roll
out a vaccinations

54
00:01:38,279 --> 00:01:39,629
crust or city and region.

55
00:01:39,629 --> 00:01:40,978
Now I feel like
honestly hope

56
00:01:40,978 --> 00:01:42,089
is really starting
to return for

57
00:01:42,089 --> 00:01:44,474
many plus a course
on Tuesday,

58
00:01:44,474 --> 00:01:45,958
we all witnessed
what we have longed

59
00:01:45,958 --> 00:01:47,879
to see for decades in
the United States.

60
00:01:47,879 --> 00:01:49,979
Namely that those who
hold the lives of

61
00:01:49,979 --> 00:01:52,259
black and minoritized
individuals and

62
00:01:52,259 --> 00:01:53,594
contempt and to stain

63
00:01:53,594 --> 00:01:55,679
will be held accountable
for their actions.

64
00:01:55,679 --> 00:01:57,329
While he's guilty
verdicts do not

65
00:01:57,329 --> 00:01:58,843
erase centuries
of injustice,

66
00:01:58,843 --> 00:02:00,239
provide any real
assurance that

67
00:02:00,239 --> 00:02:02,414
our society has
turned a new page.

68
00:02:02,414 --> 00:02:04,559
There is at least a
glimmer of hope in us

69
00:02:04,559 --> 00:02:05,608
creating more liberated

70
00:02:05,608 --> 00:02:06,988
and justice filled society.

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And I fundamentally believe

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that is all of
our work to do.

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So, reason to give
hope this week.

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So the Dean of class two of

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my highest priorities
are really finding

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ways to elevate
and celebrate

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the research
and scholarship

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of the amazing faculty and

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students we have
here in our college.

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As well as to help
ensure that we

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all take some
concrete steps

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forward in advancing
anti-racism

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and inclusion work at PSU.

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And today we are

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lucky and then we
get to combine

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both of these in one
conversation, right?

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So this week we're very

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fortunate to be joined by

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another great
panel of amazing

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PSU faculty and
researchers.

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Today we're joined by
faculty members from

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our PSU's anthropology

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department who are going

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to help us explore

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the disciplines,
colonial histories,

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and more recent efforts

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that they've been taken to

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decolonize anthropology

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within their
different subfields,

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as well as lay out some
concrete approaches

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the department is adopting

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towards advancing
equity and inclusion.

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So tonight's
palace, we have

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Charles Klein,
renal Lani, taka.

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Wilson, Melanie Chang,
and Jeremy spoon.

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And I'll let them
all entries to

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introduce themselves
as we get going.

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So for all of you
listening today on Zoom,

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which we have many.

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Welcome. Please
post your questions

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in the Q&A chatbox.

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One of the things that's

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really important
to us in these,

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At this moment
conversations

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is to really
provide a space to

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engage in real conversation

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and build community
as we learn

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together and in

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the question and answer
sessions are really

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critical piece and
especially for

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students in the
audience, please engage.

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You have an
amazing group of

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faculty here who would

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love to take questions.

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So please take advantage.

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So again, grab
the last cookie

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or that lawsuit
or whatever you

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need to settle in and

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enjoy tonight's
conversation.

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We're all

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exceptionally glad
that you're here.

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Again.

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Welcome.

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Charles takeaway.

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Hey, everybody.
Thanks for coming.

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I'm Charles Klein.

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I'm the chair the
Anthropology Department.

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This roundtable
grows out of

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our department's
commitment to

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working on
diversity, equity,

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and inclusion in all
aspects of our work,

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including our
department's culture and

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how it supports students,
staff and faculty.

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Our curriculum and career

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pathways and faculty
research projects,

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university service and

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community and
political engagements.

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But before turning over the

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discussion to
my colleagues,

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I'd like to provide

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a little background on what

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anthropology is and

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the historical
context of our work.

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Hey, anthropology
is the study of

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human nature and culture

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through space and time.

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We undertake this
ambitious project

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through work and
four sub-fields.

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Archaeology examines
human prehistory

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and history through
the analysis

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of material remains.

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Socio-cultural
anthropology studies

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all aspects of
living peoples.

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Linguistic anthropology
explores how

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people learn and
construct culture and

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social life through
language and

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biological anthropology
focuses on

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the physical
aspects of humans,

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including our primate
ancestors, genetics,

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human variability, and
the interactions of

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biology and culture in
shaping human health.

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A little history.

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Now, anthropology
originated in

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the 19th century
and as a result,

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is deeply embedded within

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imperialism colonialism

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and settler colonialism,

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as well as
scientific racism

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and evolutionism.

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Has anthropology
developed in

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the US in the early
20th century?

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Boaz in anthropology
named after

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one of the founding
figures Franz Boas,

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tried to create another
intellectual path

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grounded in ideas of
cultural relativism,

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cultural relativism,

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and the psychic
unity of mankind.

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Foundational concepts
to continue to

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play a role in
contemporary anthropology.

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So I have this play out in

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the early 20th century.

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And as anthropologists

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worked extensively with

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indigenous
communities through

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the Bureau of
American Ethnology,

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which no longer exists.

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This work was
often structured

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by anthropologists through

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a salvage at salvage
ethnography framework

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focused on capturing
idealized divisions of

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the past rather than
the realities of

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indigenous communities
in the context

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of ongoing settler
colonialism.

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And although this work

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was often collaborative,

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the contributions of
indigenous partners,

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including indigenous

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ethnographers and
archaeologists,

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was all too often
disregarded.

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This history raises
troubling questions

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about the focus and
purpose of anthropology,

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as well as the
ethics in Power. Bi.

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Involved in doing field
based anthropology,

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writing and
disseminating findings,

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promoting social
justice, et cetera,

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all of which continues
until today.

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Another point of historical

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context I'd like to

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highlight is
that compared to

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many social and
hard sciences,

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the founding figures
of US anthropology,

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or perhaps more diverse
than one might think.

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Key early
anthropologist included

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groundbreaking BIPOC
ethnographers,

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Ella Deloria and
Zora Neale Hurston.

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The perhaps better
known Margaret Mead and

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Ruth Benedict,
whose work today,

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who today we might
characterize as LGBTQ,

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and whose work
on sexuality and

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gender was well
ahead of its time.

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And European Jews
such as Franz Boas,

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Edward Sapir, and
Robert Loewy.

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And emphasizing
this diversity,

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I do not mean to suggest

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that the discipline escapes

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the logic of settler

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and academic colonialism.

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It is the white man who
led the creation of

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key anthropology
departments

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at Columbia, Berkeley,

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and University of
Chicago with women,

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both white and BIPOC

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marginalized in

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the institutionalization
of the discipline.

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And lastly, a few words
on decolonization.

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We're not advocating using

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decolonization
as a metaphor.

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Quite to the contrary.

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Today we're
exploring some of

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the many ways that this
multidimensional and

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contest an idea and
practice shaped

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our discipline for many
years to guide posts,

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here are Fei Harrison's

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influential 990 one book,

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decolonizing anthropology,

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moving further turned in

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anthropology of liberation.

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And Ryan Cecil Johnson's

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2020 American
anthropologist article,

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that case for letting
anthropology burn.

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So with that in mind,
in today's roundtable,

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we're here to share some of

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the ways we are grappling

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with what we are
and our discipline,

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and what our discipline

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and program can
and should be,

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and how we're thinking
about the best path to

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ensure that diversity,
equity, inclusion,

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and social justice are

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the foundational
underpinnings and

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objective of all
of our work.

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So with that, I'd like

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to turn it over
to mortality.

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Taka, who is one of

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the socio-cultural
anthropologists in

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our department, Dr. Tarika.

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Thanks, Charles. Good
afternoon everyone.

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My name is non-linear.
Done CA I am and

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economic anthropologists
in our department.

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I work in Cuba and
the Caribbean.

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My work really focuses
on understanding

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how financial exclusions
are racialized,

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how racism is encoded

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into technology and design.

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Now how

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structural inequality
is get entrenched

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even if they're
challenged in

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times of financial crises.

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So today I wanted to

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start by showing
you all an image.

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Share my screen.

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So this, this is

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a painting from
the visual for

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George Floyd held in
Peninsula Park on 29th,

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May of last year.

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It depicts Floyd
brutal assassination

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by police officer
Derek Shogun.

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And looking more closely,

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one sees Andrew
Jackson smirk on

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the 20 dollar bill taped

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across fluid space as he,

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as he gasp for breath and

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the light slowly
leaves his eyes.

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This refers
directly of course,

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to the alleged crime

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leading to Floyd's murder.

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The use of a counterfeit
20 dollar bill.

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Also cleaning reminder of

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the continuing 400
years of slavery,

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racial capitalism
championed by

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the likes of
Andrew Jackson,

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00:10:05,624 --> 00:10:08,009
that condone the
murder of black people

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and black communities

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and indigenous
communities and,

315
00:10:11,563 --> 00:10:13,618
you know, POC
communities into

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00:10:13,618 --> 00:10:15,119
cycles of compounding

317
00:10:15,119 --> 00:10:16,829
socioeconomic inequality.

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00:10:16,829 --> 00:10:18,269
Now, just days ago,

319
00:10:18,269 --> 00:10:19,649
Derek children
was convicted

320
00:10:19,649 --> 00:10:21,268
for the murder
of George Floyd.

321
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A historic moment where

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many claim that justice
has been served.

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00:10:26,549 --> 00:10:29,038
But others have
also warned against

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00:10:29,038 --> 00:10:30,299
understanding this moment

325
00:10:30,299 --> 00:10:31,678
as being about justice,

326
00:10:31,678 --> 00:10:34,228
but rather as being
about accountability.

327
00:10:34,228 --> 00:10:36,448
And I mean, I think that

328
00:10:36,448 --> 00:10:37,378
this difference between

329
00:10:37,378 --> 00:10:38,738
accountability and justice,

330
00:10:38,738 --> 00:10:40,309
this is really
at the hearts,

331
00:10:40,309 --> 00:10:42,048
is really at the heart
of the debates about

332
00:10:42,048 --> 00:10:45,348
decolonization and our
conversations here.

333
00:10:45,348 --> 00:10:47,028
And there have been
many conversations

334
00:10:47,028 --> 00:10:48,288
and anthropology
has charles

335
00:10:48,288 --> 00:10:49,638
just mentioned about what

336
00:10:49,638 --> 00:10:52,234
decolonizing the
discipline means?

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00:10:52,234 --> 00:10:54,529
And to me, I'm sorry,

338
00:10:54,529 --> 00:10:57,303
I'm actually just going
to stop sharing now.

339
00:10:57,303 --> 00:10:59,808
But to me,

340
00:10:59,808 --> 00:11:02,088
these conversations
and efforts fall

341
00:11:02,088 --> 00:11:03,648
squarely in the field of

342
00:11:03,648 --> 00:11:06,409
accountability
and not justice.

343
00:11:06,409 --> 00:11:08,044
As an economic
anthropologists

344
00:11:08,044 --> 00:11:10,638
interested in how
material realities and

345
00:11:10,638 --> 00:11:12,499
relations of property
and money and

346
00:11:12,499 --> 00:11:13,608
capitals circulation

347
00:11:13,608 --> 00:11:15,394
structure our
social worlds.

348
00:11:15,394 --> 00:11:16,894
To me, decolonized,

349
00:11:16,894 --> 00:11:20,239
decolonizing or
decolonization as a term,

350
00:11:20,239 --> 00:11:22,498
as a concept, make sense.

351
00:11:22,498 --> 00:11:25,063
Only as a framework
of justice.

352
00:11:25,063 --> 00:11:27,178
Only when it involves
a repatriation of

353
00:11:27,178 --> 00:11:30,059
indigenous land,
reparations for slavery.

354
00:11:30,059 --> 00:11:31,529
One of the problems of

355
00:11:31,529 --> 00:11:34,139
the discipline that
precludes anthropologists

356
00:11:34,139 --> 00:11:35,759
from thinking about
decolonization

357
00:11:35,759 --> 00:11:37,079
in tons of repatriation and

358
00:11:37,079 --> 00:11:38,999
reparations is the ways

359
00:11:38,999 --> 00:11:40,708
the discipline clings

360
00:11:40,708 --> 00:11:42,163
to understandings
of culture,

361
00:11:42,163 --> 00:11:43,829
honestly, particularly

362
00:11:43,829 --> 00:11:45,749
in American anthropology.

363
00:11:45,749 --> 00:11:47,848
And a lot of the
anthropologists

364
00:11:47,848 --> 00:11:49,364
that Charles mentioned.

365
00:11:49,364 --> 00:11:51,958
A lot of that, a
lot of that cohort

366
00:11:51,958 --> 00:11:54,239
of scholars and
the discipline in

367
00:11:54,239 --> 00:11:56,729
general has focus so
much on the logic of

368
00:11:56,729 --> 00:11:58,393
cultural difference
and culture,

369
00:11:58,393 --> 00:12:00,644
awesome and ethnocentrism.

370
00:12:00,644 --> 00:12:03,599
Going back to Friend's
bill as rather than

371
00:12:03,599 --> 00:12:05,609
on the political and
economic processes

372
00:12:05,609 --> 00:12:06,839
of world development.

373
00:12:06,839 --> 00:12:08,338
And what this has done in

374
00:12:08,338 --> 00:12:11,369
many ways is explain
away the inequalities

375
00:12:11,369 --> 00:12:13,979
and injustices of
settler colonialism

376
00:12:13,979 --> 00:12:16,093
and settler colonialism by

377
00:12:16,093 --> 00:12:18,478
enclosing understanding
the ways in

378
00:12:18,478 --> 00:12:19,993
terms of cultural
difference

379
00:12:19,993 --> 00:12:21,689
or cultural diversity,

380
00:12:21,689 --> 00:12:23,578
rather than
considering race

381
00:12:23,578 --> 00:12:25,664
as a social and
economic relationship.

382
00:12:25,664 --> 00:12:27,358
So in addition, of course,

383
00:12:27,358 --> 00:12:29,159
to the way that
anthropology has been

384
00:12:29,159 --> 00:12:31,588
a handmaiden of colonialism
and imperialism.

385
00:12:31,588 --> 00:12:33,089
Good anthropologists
working for

386
00:12:33,089 --> 00:12:34,709
colonial administrations.

387
00:12:34,709 --> 00:12:37,123
And more recently
in the US military,

388
00:12:37,123 --> 00:12:39,749
we need to consider how
the cultural concept

389
00:12:39,749 --> 00:12:42,553
itself foreclosed
and undermine

390
00:12:42,553 --> 00:12:44,159
other understandings
of history,

391
00:12:44,159 --> 00:12:46,079
politics, and
structural inequality

392
00:12:46,079 --> 00:12:48,089
that are based on the
material realities,

393
00:12:48,089 --> 00:12:50,414
et cetera, set of
settler colonialism.

394
00:12:50,414 --> 00:12:52,739
And so rather than talk of

395
00:12:52,739 --> 00:12:55,259
decolonization and these
metaphorical terms,

396
00:12:55,259 --> 00:12:56,518
the dangers of
which have been

397
00:12:56,518 --> 00:12:58,153
outlined by many as in,

398
00:12:58,153 --> 00:12:59,578
as in fact furthering

399
00:12:59,578 --> 00:13:01,558
the projects of
settler colonialism.

400
00:13:01,558 --> 00:13:03,719
Because in many
ways the paradigms,

401
00:13:03,719 --> 00:13:04,948
but I'm doing it are

402
00:13:04,948 --> 00:13:07,318
formally inscribed
within it.

403
00:13:07,318 --> 00:13:09,238
You know, I prefer to

404
00:13:09,238 --> 00:13:10,739
think of my work in terms

405
00:13:10,739 --> 00:13:14,008
of d canonizing rather
than decolonizing.

406
00:13:14,008 --> 00:13:17,563
So as part of these
efforts, Cindy canonized.

407
00:13:17,563 --> 00:13:19,889
I think one of the
things that we

408
00:13:19,889 --> 00:13:22,844
need as anthropologists,
as followers, as

409
00:13:22,844 --> 00:13:27,208
As professors, to
disturb and unsettle is,

410
00:13:27,208 --> 00:13:28,708
is what we consider to be

411
00:13:28,708 --> 00:13:30,629
the canon of
anthropology, right?

412
00:13:30,629 --> 00:13:33,164
That privileges the work
of Western scholars.

413
00:13:33,164 --> 00:13:34,739
And this, this
isn't just in

414
00:13:34,739 --> 00:13:36,149
our teaching and
our syllabi,

415
00:13:36,149 --> 00:13:38,459
but also in how we
QRadar citations in

416
00:13:38,459 --> 00:13:40,168
our scholarly work
and how we choose

417
00:13:40,168 --> 00:13:41,938
the scholars
whom we wish to,

418
00:13:41,938 --> 00:13:43,739
to be in dialogue
with and the kinds of

419
00:13:43,739 --> 00:13:45,899
debates we choose to
be in dialogue with.

420
00:13:45,899 --> 00:13:48,358
Now, for instance, on,

421
00:13:48,358 --> 00:13:50,113
in my cultural
theory class,

422
00:13:50,113 --> 00:13:52,859
I focus only,
I've decided to

423
00:13:52,859 --> 00:13:56,038
focus only on the work
of BIPOC scholars.

424
00:13:56,038 --> 00:13:57,524
And I've also
made the effort,

425
00:13:57,524 --> 00:13:58,528
made efforts to include

426
00:13:58,528 --> 00:13:59,878
the writing of scholars

427
00:13:59,878 --> 00:14:01,049
based in the
global south and

428
00:14:01,049 --> 00:14:02,878
the quote, unquote
global South.

429
00:14:02,878 --> 00:14:04,739
We use a fantastic book

430
00:14:04,739 --> 00:14:06,388
by actually by
one of our lungs,

431
00:14:06,388 --> 00:14:08,159
the Baker on the book

432
00:14:08,159 --> 00:14:09,779
is called from
savage to Negro.

433
00:14:09,779 --> 00:14:10,949
And it talks about

434
00:14:10,949 --> 00:14:12,329
how anthropological
concepts

435
00:14:12,329 --> 00:14:13,934
of race have been
appropriated

436
00:14:13,934 --> 00:14:15,028
by politicians,

437
00:14:15,028 --> 00:14:17,264
by popular media,
by the courts,

438
00:14:17,264 --> 00:14:19,678
to a firm, but
also to challenge

439
00:14:19,678 --> 00:14:22,469
worldviews of social
Darwinism, eugenics.

440
00:14:22,469 --> 00:14:24,898
Now, while I understand

441
00:14:24,898 --> 00:14:26,443
that there are
several ways that,

442
00:14:26,443 --> 00:14:28,198
you know, the
cross pollination

443
00:14:28,198 --> 00:14:29,519
of ideas takes place.

444
00:14:29,519 --> 00:14:31,409
I think it's still
important to Senator and

445
00:14:31,409 --> 00:14:32,579
elevate the scholarship of

446
00:14:32,579 --> 00:14:34,213
non-white, a
non-Western scholars,

447
00:14:34,213 --> 00:14:35,609
scholars in our
teaching and

448
00:14:35,609 --> 00:14:37,259
writing in order not to

449
00:14:37,259 --> 00:14:38,609
perpetuate and constantly

450
00:14:38,609 --> 00:14:40,379
recycled particular
debates about

451
00:14:40,379 --> 00:14:42,989
cultural relativism
and self-reflexivity

452
00:14:42,989 --> 00:14:45,464
championed by a lot of
Western scholarship.

453
00:14:45,464 --> 00:14:48,058
So, you know, and
also in our work,

454
00:14:48,058 --> 00:14:50,174
even as applied
anthropologists

455
00:14:50,174 --> 00:14:52,078
collaborating with
local experts

456
00:14:52,078 --> 00:14:53,068
and I know my colleagues,

457
00:14:53,068 --> 00:14:54,433
I want to talk
more about this.

458
00:14:54,433 --> 00:14:56,009
You know, what we
quite often find

459
00:14:56,009 --> 00:14:57,539
is that research
communities are

460
00:14:57,539 --> 00:14:58,979
cast in the role of

461
00:14:58,979 --> 00:15:01,543
data collectors and
not theory makers.

462
00:15:01,543 --> 00:15:03,989
So foregrounding the
work of scholars from

463
00:15:03,989 --> 00:15:05,099
the communities we work

464
00:15:05,099 --> 00:15:07,678
with troubles that
relationship.

465
00:15:07,678 --> 00:15:10,019
And if not also in

466
00:15:10,019 --> 00:15:12,178
the last 10 years and
economic anthropology,

467
00:15:12,178 --> 00:15:13,318
we find that more,

468
00:15:13,318 --> 00:15:14,938
there's more and
more work that

469
00:15:14,938 --> 00:15:17,249
involves studying
up, right?

470
00:15:17,249 --> 00:15:18,569
So that means there
are a number of

471
00:15:18,569 --> 00:15:20,188
anthropologists
doing research on

472
00:15:20,188 --> 00:15:21,884
trading floors
on Wall Street

473
00:15:21,884 --> 00:15:23,219
in hedge funds and

474
00:15:23,219 --> 00:15:25,529
design funds and
technology firms

475
00:15:25,529 --> 00:15:27,449
in understanding
algorithms.

476
00:15:27,449 --> 00:15:29,278
And in this trend
really sort

477
00:15:29,278 --> 00:15:31,138
of disturbs traditional
understandings

478
00:15:31,138 --> 00:15:32,789
of power relations between

479
00:15:32,789 --> 00:15:33,719
the anthropologists and

480
00:15:33,719 --> 00:15:34,889
the research participant,

481
00:15:34,889 --> 00:15:36,448
the self and the other.

482
00:15:36,448 --> 00:15:39,464
And I think we need
more work that reframes

483
00:15:39,464 --> 00:15:41,278
those power
dynamics associated

484
00:15:41,278 --> 00:15:43,318
with doing ethnographic
field work.

485
00:15:43,318 --> 00:15:44,428
And, and you know, the kind

486
00:15:44,428 --> 00:15:45,958
of scholarship
associated with

487
00:15:45,958 --> 00:15:48,028
the anthropological
canon that has

488
00:15:48,028 --> 00:15:49,169
largely been about

489
00:15:49,169 --> 00:15:51,809
studying marginalized
communities.

490
00:15:51,809 --> 00:15:54,598
I also think that
decolonizing

491
00:15:54,598 --> 00:15:56,204
anthropology entails and

492
00:15:56,204 --> 00:15:58,409
reconsidering the role of

493
00:15:58,409 --> 00:16:00,329
writing and
ethnographic texts

494
00:16:00,329 --> 00:16:01,603
as this like fetish,

495
00:16:01,603 --> 00:16:03,733
fetishes the output
of anthropology.

496
00:16:03,733 --> 00:16:05,818
So writing as an endeavor

497
00:16:05,818 --> 00:16:08,848
is very much rooted in
colonial practices.

498
00:16:08,848 --> 00:16:10,109
We need to expand

499
00:16:10,109 --> 00:16:11,789
our repertoire of
what are considered

500
00:16:11,789 --> 00:16:13,139
anthropological texts and

501
00:16:13,139 --> 00:16:15,328
what formats in
which they appear.

502
00:16:15,328 --> 00:16:16,859
So here, I mean, you know,

503
00:16:16,859 --> 00:16:18,868
including more
audio visual work,

504
00:16:18,868 --> 00:16:21,029
exhibits, public
facing work.

505
00:16:21,029 --> 00:16:22,648
And I've tried to
do some of this

506
00:16:22,648 --> 00:16:24,208
in my work by creating

507
00:16:24,208 --> 00:16:25,709
a board game which is based

508
00:16:25,709 --> 00:16:27,359
on Cooperative
Finance and is,

509
00:16:27,359 --> 00:16:28,799
and as a teaching tool that

510
00:16:28,799 --> 00:16:30,509
shows how money
is social and how

511
00:16:30,509 --> 00:16:32,489
confronting financial
crises can be

512
00:16:32,489 --> 00:16:33,749
a collective
practice rather

513
00:16:33,749 --> 00:16:35,204
than an individual one.

514
00:16:35,204 --> 00:16:37,619
So these are just some of

515
00:16:37,619 --> 00:16:38,699
the ways that I think

516
00:16:38,699 --> 00:16:39,959
about what it means to D,

517
00:16:39,959 --> 00:16:41,668
canonized
anthropology that I

518
00:16:41,668 --> 00:16:43,859
think are really more
about accountability.

519
00:16:43,859 --> 00:16:47,189
But much more needs to
be done for us to move

520
00:16:47,189 --> 00:16:48,928
to justice frameworks

521
00:16:48,928 --> 00:16:50,969
or decolonizing
an abolitionist.

522
00:16:50,969 --> 00:16:53,008
And I chose that
directly address

523
00:16:53,008 --> 00:16:54,539
the material histories and

524
00:16:54,539 --> 00:16:55,799
economic relationships

525
00:16:55,799 --> 00:16:57,329
and settler colonialism.

526
00:16:57,329 --> 00:16:58,978
And so I'm going to,

527
00:16:58,978 --> 00:16:59,578
I'm going to leave it

528
00:16:59,578 --> 00:17:00,358
there because I'm probably

529
00:17:00,358 --> 00:17:02,188
a time, but thank you.

530
00:17:02,188 --> 00:17:04,424
And I'm happy to
talk more in cuny.

531
00:17:04,424 --> 00:17:07,649
I'm going to hand it
over to my colleague,

532
00:17:07,649 --> 00:17:11,189
Doug Wilson. Hello.

533
00:17:11,189 --> 00:17:13,198
Thank you. That was great.

534
00:17:13,198 --> 00:17:17,009
I'm an art historical
archaeologist and I use

535
00:17:17,009 --> 00:17:18,688
both material
belongings and

536
00:17:18,688 --> 00:17:20,084
historical documents

537
00:17:20,084 --> 00:17:22,439
to address heritage places.

538
00:17:22,439 --> 00:17:24,328
I also work full time

539
00:17:24,328 --> 00:17:25,649
for the National
Park Service,

540
00:17:25,649 --> 00:17:26,399
partnering with

541
00:17:26,399 --> 00:17:28,319
the Department
of Anthropology.

542
00:17:28,319 --> 00:17:30,088
I am obliged to say

543
00:17:30,088 --> 00:17:31,769
that the views
presented here do not

544
00:17:31,769 --> 00:17:33,688
necessarily reflect
the views of

545
00:17:33,688 --> 00:17:36,644
PSU NPS or the
US government.

546
00:17:36,644 --> 00:17:38,728
My colleague in
the Department,

547
00:17:38,728 --> 00:17:39,809
Shelby Anderson,

548
00:17:39,809 --> 00:17:41,788
who works with
Alaskan Natives

549
00:17:41,788 --> 00:17:44,024
and tribes in the
Pacific Northwest,

550
00:17:44,024 --> 00:17:46,139
suggests that
archaeology has

551
00:17:46,139 --> 00:17:48,028
a unique
interdisciplinary skill

552
00:17:48,028 --> 00:17:49,829
set that can contribute to

553
00:17:49,829 --> 00:17:52,529
issues of heritage
conservation,

554
00:17:52,529 --> 00:17:54,328
conservation biology,

555
00:17:54,328 --> 00:17:55,768
and understanding
the present

556
00:17:55,768 --> 00:17:57,703
in context of the past.

557
00:17:57,703 --> 00:17:59,053
But that this knowledge

558
00:17:59,053 --> 00:18:00,599
framework has historically

559
00:18:00,599 --> 00:18:03,658
been privileged over
other ways of knowing,

560
00:18:03,658 --> 00:18:05,954
like indigenous
ways of knowing,

561
00:18:05,954 --> 00:18:07,709
which is why it is so

562
00:18:07,709 --> 00:18:10,659
important to try and
carefully in our work.

563
00:18:11,679 --> 00:18:15,358
I've got a few slides.

564
00:18:20,919 --> 00:18:23,359
My work focuses on how

565
00:18:23,359 --> 00:18:24,798
archaeology can better

566
00:18:24,798 --> 00:18:26,584
address the
colonial period,

567
00:18:26,584 --> 00:18:27,948
give it a racist and

568
00:18:27,948 --> 00:18:30,408
nationalistic
biases in the past.

569
00:18:30,408 --> 00:18:32,779
My goal is to better
dialogue with

570
00:18:32,779 --> 00:18:34,849
diverse descendant
communities in

571
00:18:34,849 --> 00:18:36,619
partners whose heritage is

572
00:18:36,619 --> 00:18:38,478
tied to colonial sites.

573
00:18:38,478 --> 00:18:41,179
Because I am a public
archaeologist,

574
00:18:41,179 --> 00:18:43,384
I work with many
stakeholders,

575
00:18:43,384 --> 00:18:45,784
including long-term
relationships with

576
00:18:45,784 --> 00:18:47,149
American Indian tribes

577
00:18:47,149 --> 00:18:48,783
and Native Hawaiian groups.

578
00:18:48,783 --> 00:18:51,438
I study at some of

579
00:18:51,438 --> 00:18:52,639
the most significant
colonial

580
00:18:52,639 --> 00:18:54,083
sites in the Northwest,

581
00:18:54,083 --> 00:18:55,528
including Hudson's
Bay Company

582
00:18:55,528 --> 00:18:57,284
for Vancouver
pictured here,

583
00:18:57,284 --> 00:18:59,894
and Lewis and Clark's
for class at.

584
00:18:59,894 --> 00:19:03,478
These sites are the
tangible representatives

585
00:19:03,478 --> 00:19:05,939
of the American settlement.

586
00:19:05,939 --> 00:19:10,558
Narrative. Archaeologists
research in

587
00:19:10,558 --> 00:19:12,583
the past, in the night,

588
00:19:12,583 --> 00:19:14,084
in the 20th century

589
00:19:14,084 --> 00:19:16,769
primarily was
conducted largely by

590
00:19:16,769 --> 00:19:18,763
white men and
focused attention on

591
00:19:18,763 --> 00:19:20,728
early American
industries and

592
00:19:20,728 --> 00:19:22,949
on the artifacts
of colonise.

593
00:19:22,949 --> 00:19:25,649
Really emphasis on
colonial artifacts

594
00:19:25,649 --> 00:19:27,568
and indigenous
archaeological sites,

595
00:19:27,568 --> 00:19:29,698
however, was used to define

596
00:19:29,698 --> 00:19:31,109
social change and

597
00:19:31,109 --> 00:19:33,719
the demise of
indigenous cultures.

598
00:19:33,719 --> 00:19:37,274
These materialist
studies under

599
00:19:37,274 --> 00:19:39,358
lie much interpretation of

600
00:19:39,358 --> 00:19:41,669
colonial parks in America.

601
00:19:41,669 --> 00:19:43,888
More recent
scholarship though,

602
00:19:43,888 --> 00:19:46,664
emphasizes these
places as arenas

603
00:19:46,664 --> 00:19:49,993
for social interaction
between Europeans,

604
00:19:49,993 --> 00:19:51,568
natives and other settlers,

605
00:19:51,568 --> 00:19:52,904
including Hispanic,

606
00:19:52,904 --> 00:19:55,483
African, and
Asian Americans.

607
00:19:55,483 --> 00:19:58,514
New interpretation of
past colonial sites

608
00:19:58,514 --> 00:19:59,848
critically addresses

609
00:19:59,848 --> 00:20:02,308
the traditions of
archaeological research.

610
00:20:02,308 --> 00:20:04,378
We focusing scholarship on

611
00:20:04,378 --> 00:20:06,583
the agency of
people in the past,

612
00:20:06,583 --> 00:20:09,388
conflicts,
political power in

613
00:20:09,388 --> 00:20:12,149
modern relations
to heritage.

614
00:20:12,149 --> 00:20:15,178
Since 2 thousand and
what I have taught

615
00:20:15,178 --> 00:20:16,319
the public archaeology

616
00:20:16,319 --> 00:20:18,599
Field School at
Fort Vancouver.

617
00:20:18,599 --> 00:20:20,593
Or Vancouver's
a heritage site

618
00:20:20,593 --> 00:20:21,779
intimately associated

619
00:20:21,779 --> 00:20:23,248
with the colonization

620
00:20:23,248 --> 00:20:24,884
of the Pacific Northwest,

621
00:20:24,884 --> 00:20:26,699
including the
Western headquarters

622
00:20:26,699 --> 00:20:28,439
for the British surround a

623
00:20:28,439 --> 00:20:30,178
2029 in

624
00:20:30,178 --> 00:20:32,549
their first US
Army Headquarters

625
00:20:32,549 --> 00:20:34,799
around 840 9.

626
00:20:34,799 --> 00:20:36,448
Prior to the fur trade,

627
00:20:36,448 --> 00:20:39,074
the site was used by
indigenous peoples.

628
00:20:39,074 --> 00:20:41,819
Associated with the
Lower Columbia River.

629
00:20:41,819 --> 00:20:45,359
Diverse native people
became entangled with

630
00:20:45,359 --> 00:20:47,218
fur traders in April

631
00:20:47,218 --> 00:20:49,048
from across North America,

632
00:20:49,048 --> 00:20:51,148
native Hawaiians,
French Canadians,

633
00:20:51,148 --> 00:20:53,188
and other British
American colonists,

634
00:20:53,188 --> 00:20:54,869
many of whom
live together in

635
00:20:54,869 --> 00:20:56,968
a large village
near the fourth.

636
00:20:56,968 --> 00:20:58,679
The US Army's long

637
00:20:58,679 --> 00:21:00,359
presence is associated with

638
00:21:00,359 --> 00:21:03,464
an equally daunting
diversity of units,

639
00:21:03,464 --> 00:21:05,713
soldiers in their
dependence.

640
00:21:05,713 --> 00:21:07,258
Thus, many stakeholders are

641
00:21:07,258 --> 00:21:09,418
connected to the
site in many ways,

642
00:21:09,418 --> 00:21:11,848
providing
complexities, but also

643
00:21:11,848 --> 00:21:13,589
opportunities
for researching

644
00:21:13,589 --> 00:21:16,209
and teaching archaeology.

645
00:21:16,489 --> 00:21:19,559
The NPS has a
critical role in

646
00:21:19,559 --> 00:21:20,789
interpretation and

647
00:21:20,789 --> 00:21:23,114
Diversity Equity
and Inclusion.

648
00:21:23,114 --> 00:21:24,629
Our region develop

649
00:21:24,629 --> 00:21:26,728
the first training
on this subject.

650
00:21:26,728 --> 00:21:28,274
And since 2012,

651
00:21:28,274 --> 00:21:29,489
the field school has

652
00:21:29,489 --> 00:21:31,679
included DEI training that

653
00:21:31,679 --> 00:21:33,329
challenges our staff and

654
00:21:33,329 --> 00:21:36,283
students to provide
greater relevance

655
00:21:36,283 --> 00:21:37,738
to visitors by bringing to

656
00:21:37,738 --> 00:21:41,218
light connections
between tangible,

657
00:21:41,218 --> 00:21:42,598
including archeological

658
00:21:42,598 --> 00:21:44,338
resources and visitors,

659
00:21:44,338 --> 00:21:46,484
personal meanings
and values.

660
00:21:46,484 --> 00:21:49,079
The nature of personal
and collective meaning

661
00:21:49,079 --> 00:21:51,358
of these places
like Fort Vancouver

662
00:21:51,358 --> 00:21:53,458
today involves
exploration of

663
00:21:53,458 --> 00:21:56,909
contemporary significance
of past peoples.

664
00:21:56,909 --> 00:21:59,998
Their actions,
insights, the face have

665
00:21:59,998 --> 00:22:01,934
increasingly diverse

666
00:22:01,934 --> 00:22:04,529
audience experiences
and perspectives.

667
00:22:04,529 --> 00:22:06,494
This training
recognizes that

668
00:22:06,494 --> 00:22:08,339
archaeologists
and students can

669
00:22:08,339 --> 00:22:11,564
facilitate connections
between visitors

670
00:22:11,564 --> 00:22:14,383
and indigenous
settler entanglement.

671
00:22:14,383 --> 00:22:15,899
This includes work with

672
00:22:15,899 --> 00:22:17,429
disadvantaged communities

673
00:22:17,429 --> 00:22:18,809
tied to highlighting

674
00:22:18,809 --> 00:22:21,464
diversity in the
Pacific Northwest

675
00:22:21,464 --> 00:22:24,403
through research and for
Vancouver's village.

676
00:22:24,403 --> 00:22:26,339
I use these perspectives

677
00:22:26,339 --> 00:22:27,899
and teaching other courses.

678
00:22:27,899 --> 00:22:29,849
Portland State, critically

679
00:22:29,849 --> 00:22:33,028
contextualizing
archaeological research in

680
00:22:33,028 --> 00:22:34,648
emphasizing the
trends toward

681
00:22:34,648 --> 00:22:37,498
greater consultation
and collaboration

682
00:22:37,498 --> 00:22:39,194
with American
Indian tribes,

683
00:22:39,194 --> 00:22:41,983
tribes, native
Hawaiian communities,

684
00:22:41,983 --> 00:22:43,288
and others results in

685
00:22:43,288 --> 00:22:44,939
a more nuanced
understanding

686
00:22:44,939 --> 00:22:46,319
of the colonial past.

687
00:22:46,319 --> 00:22:48,283
Inherited sites today.

688
00:22:48,283 --> 00:22:50,698
This in forums on
how we document,

689
00:22:50,698 --> 00:22:52,513
manage and interpret sites

690
00:22:52,513 --> 00:22:54,479
and how our students
engage with

691
00:22:54,479 --> 00:22:57,148
their personal heritage and

692
00:22:57,148 --> 00:23:00,433
an increasingly diverse
Northwest community.

693
00:23:00,433 --> 00:23:05,489
Thank you. And
our next speaker

694
00:23:05,489 --> 00:23:07,019
is Melanie Chang,

695
00:23:07,019 --> 00:23:07,349
who is

696
00:23:07,349 --> 00:23:10,569
a bio anthropologist
in our department.

697
00:23:12,909 --> 00:23:14,838
I find my mute button.

698
00:23:14,838 --> 00:23:16,938
Thanks for having me here.

699
00:23:16,938 --> 00:23:19,654
I'm a paleoanthropologist.

700
00:23:19,654 --> 00:23:22,219
That means I study
human evolution.

701
00:23:22,219 --> 00:23:24,109
And I said primarily

702
00:23:24,109 --> 00:23:25,248
from the biological side,

703
00:23:25,248 --> 00:23:28,968
some paleolithic archaeology
thrown in there.

704
00:23:28,968 --> 00:23:31,309
And I have a
particular interest in

705
00:23:31,309 --> 00:23:33,379
reflexive paleoanthropology
actually which

706
00:23:33,379 --> 00:23:35,659
involves critiquing
and in some cases

707
00:23:35,659 --> 00:23:38,658
actively subverting the
assumptions that we,

708
00:23:38,658 --> 00:23:40,458
that underlie the kinds
of questions that

709
00:23:40,458 --> 00:23:42,274
we ask about
human evolution

710
00:23:42,274 --> 00:23:44,449
and also the
answers that we

711
00:23:44,449 --> 00:23:47,119
seek were studying
ourselves as a species.

712
00:23:47,119 --> 00:23:49,549
And so I've put a
quote up there.

713
00:23:49,549 --> 00:23:50,838
This is my only image.

714
00:23:50,838 --> 00:23:52,434
Are you guys? I have.

715
00:23:52,434 --> 00:23:53,909
I put a quote up
there which is

716
00:23:53,909 --> 00:23:55,798
from the American
Association of

717
00:23:55,798 --> 00:23:57,178
now the American
Association of

718
00:23:57,178 --> 00:23:59,339
biological
anthropologists society,

719
00:23:59,339 --> 00:24:01,019
not the association

720
00:24:01,019 --> 00:24:02,159
of physical
anthropologists.

721
00:24:02,159 --> 00:24:05,009
We recently changed
the name that was

722
00:24:05,009 --> 00:24:08,428
put out about race and
racism and in 2019,

723
00:24:08,428 --> 00:24:09,719
and I put it up
there because

724
00:24:09,719 --> 00:24:11,098
to me it sort of, well,

725
00:24:11,098 --> 00:24:12,418
for one thing it
says something

726
00:24:12,418 --> 00:24:14,368
important about the
entire concept of race

727
00:24:14,368 --> 00:24:15,869
and how we understand it

728
00:24:15,869 --> 00:24:17,938
as a biological concept,

729
00:24:17,938 --> 00:24:19,138
which is not a valid

730
00:24:19,138 --> 00:24:20,938
biological concept
as I'll talk about.

731
00:24:20,938 --> 00:24:22,828
But also because I

732
00:24:22,828 --> 00:24:24,389
think it highlights
kind of the tension

733
00:24:24,389 --> 00:24:26,458
between our role
as people who

734
00:24:26,458 --> 00:24:29,039
study human biology
and human evolution.

735
00:24:29,039 --> 00:24:30,688
We have this tension
between a role,

736
00:24:30,688 --> 00:24:32,189
the scientists where
we're supposed

737
00:24:32,189 --> 00:24:33,778
to be objective and we're

738
00:24:33,778 --> 00:24:36,434
supposed to be
sort of Apart from

739
00:24:36,434 --> 00:24:37,888
this or have concerns that

740
00:24:37,888 --> 00:24:39,388
society has about things.

741
00:24:39,388 --> 00:24:41,309
And yet, we have
this public role

742
00:24:41,309 --> 00:24:43,258
in society as
experts that people

743
00:24:43,258 --> 00:24:45,058
turn to you to answer
questions about what it

744
00:24:45,058 --> 00:24:47,458
means to be human
and who we are.

745
00:24:47,458 --> 00:24:49,679
And so for that reason,

746
00:24:49,679 --> 00:24:51,508
the things that we say and

747
00:24:51,508 --> 00:24:53,248
the kinds of questions
that we ask and

748
00:24:53,248 --> 00:24:55,018
the answers that
we look for have

749
00:24:55,018 --> 00:24:57,178
enormous impact on how

750
00:24:57,178 --> 00:24:59,218
people look at humanity and

751
00:24:59,218 --> 00:25:00,239
the variation that's

752
00:25:00,239 --> 00:25:01,768
present within our species.

753
00:25:01,768 --> 00:25:02,909
And so that's
something that I think

754
00:25:02,909 --> 00:25:03,928
is really profound and I

755
00:25:03,928 --> 00:25:06,508
think I take personally
very seriously.

756
00:25:06,508 --> 00:25:08,099
So in my own research
and practice,

757
00:25:08,099 --> 00:25:10,228
I find that I've
increasingly sort

758
00:25:10,228 --> 00:25:13,078
of considered my
public face in

759
00:25:13,078 --> 00:25:15,434
terms of what the
repercussions

760
00:25:15,434 --> 00:25:17,249
of the research
that I do and

761
00:25:17,249 --> 00:25:19,258
the questions that
I ask will have in

762
00:25:19,258 --> 00:25:21,928
the broader society which I

763
00:25:21,928 --> 00:25:23,759
understand is
frowned upon by

764
00:25:23,759 --> 00:25:25,259
strict science
because we're

765
00:25:25,259 --> 00:25:26,999
supposed to be objective
and above it all.

766
00:25:26,999 --> 00:25:28,349
But as an anthropologist,

767
00:25:28,349 --> 00:25:30,989
I also know that
that's not possible.

768
00:25:30,989 --> 00:25:32,548
So, so this is

769
00:25:32,548 --> 00:25:33,988
this tension that
we live with.

770
00:25:33,988 --> 00:25:37,379
So I apologize for
going with notes,

771
00:25:37,379 --> 00:25:41,399
but I want to make sure
I don't skip things.

772
00:25:41,399 --> 00:25:43,199
Dr. Klein spoke about

773
00:25:43,199 --> 00:25:44,789
the history of
anthropology as

774
00:25:44,789 --> 00:25:45,898
a discipline that's rooted

775
00:25:45,898 --> 00:25:47,698
in explicitly
white viewpoints.

776
00:25:47,698 --> 00:25:49,409
It's actually within

777
00:25:49,409 --> 00:25:51,448
the context of
colonialism and

778
00:25:51,448 --> 00:25:53,698
imperialism that
was founded on

779
00:25:53,698 --> 00:25:55,003
the premise really
of studying

780
00:25:55,003 --> 00:25:56,999
other humans as
like the other,

781
00:25:56,999 --> 00:25:59,908
is where anthropology
came from.

782
00:25:59,908 --> 00:26:01,529
And Dr. Tanga spoke about

783
00:26:01,529 --> 00:26:03,089
social construct of race,

784
00:26:03,089 --> 00:26:04,318
which I'm not going to be

785
00:26:04,318 --> 00:26:05,728
addressing to the
extent that I'll

786
00:26:05,728 --> 00:26:07,918
be addressing
biological constructs

787
00:26:07,918 --> 00:26:09,508
of race and my remarks.

788
00:26:09,508 --> 00:26:10,619
But in

789
00:26:10,619 --> 00:26:11,668
the modern sub-field of

790
00:26:11,668 --> 00:26:12,959
biological anthropology,

791
00:26:12,959 --> 00:26:14,848
specifically what
we do is study

792
00:26:14,848 --> 00:26:17,338
human biological
variation in

793
00:26:17,338 --> 00:26:19,529
and explicitly
evolutionary contexts.

794
00:26:19,529 --> 00:26:22,559
But our discipline
originated in

795
00:26:22,559 --> 00:26:24,028
the pre evolutionary
context of

796
00:26:24,028 --> 00:26:25,604
colonialism and imperialism

797
00:26:25,604 --> 00:26:27,014
as Dr. Klein described.

798
00:26:27,014 --> 00:26:29,458
And it was therefore
not neutral

799
00:26:29,458 --> 00:26:32,353
and it's perspectives
or in its objectives.

800
00:26:32,353 --> 00:26:34,003
It was and remains

801
00:26:34,003 --> 00:26:36,358
fundamental to the
development of

802
00:26:36,358 --> 00:26:37,468
flawed concepts of

803
00:26:37,468 --> 00:26:39,779
human variation
that persist in

804
00:26:39,779 --> 00:26:41,938
societal attitudes in
western society and in

805
00:26:41,938 --> 00:26:44,458
other societies about
human diversity today,

806
00:26:44,458 --> 00:26:46,709
including primarily
the idea that

807
00:26:46,709 --> 00:26:48,569
human variation
is discontinuous

808
00:26:48,569 --> 00:26:50,054
rather than continuous.

809
00:26:50,054 --> 00:26:51,598
And that different distinct

810
00:26:51,598 --> 00:26:52,709
groups of humanity

811
00:26:52,709 --> 00:26:53,908
vary in their level

812
00:26:53,908 --> 00:26:55,784
of advancement
or modernity,

813
00:26:55,784 --> 00:26:57,568
which if not explicitly

814
00:26:57,568 --> 00:26:58,978
stated in many
of these views,

815
00:26:58,978 --> 00:27:01,423
underlies many
of these views.

816
00:27:01,423 --> 00:27:03,778
And this is, and even

817
00:27:03,778 --> 00:27:05,654
in terms of their
basic humanity.

818
00:27:05,654 --> 00:27:06,808
And this is a belief

819
00:27:06,808 --> 00:27:08,188
that underlies,
among other things,

820
00:27:08,188 --> 00:27:09,148
what has been
referred to as

821
00:27:09,148 --> 00:27:10,499
the original sin of

822
00:27:10,499 --> 00:27:12,449
the United States are
the foundation of

823
00:27:12,449 --> 00:27:14,608
the United States
as an institution,

824
00:27:14,608 --> 00:27:17,159
as an economic power
in the institution

825
00:27:17,159 --> 00:27:20,039
of enslaving people
of African descent.

826
00:27:20,039 --> 00:27:22,723
So the most pernicious
and persistence

827
00:27:22,723 --> 00:27:23,878
of these beliefs,

828
00:27:23,878 --> 00:27:25,259
these mistaken
beliefs about

829
00:27:25,259 --> 00:27:27,178
the discontinuity of
human variation as

830
00:27:27,178 --> 00:27:28,739
the race concept
which were all

831
00:27:28,739 --> 00:27:30,538
sort of passively
familiar with, right?

832
00:27:30,538 --> 00:27:31,813
If you talk to anybody
on the street,

833
00:27:31,813 --> 00:27:33,328
they can kinda define like

834
00:27:33,328 --> 00:27:34,978
between 35 races that

835
00:27:34,978 --> 00:27:36,178
they think people
fall into.

836
00:27:36,178 --> 00:27:39,989
But this concept is
one that is under lane

837
00:27:39,989 --> 00:27:41,099
by the assumption that

838
00:27:41,099 --> 00:27:42,238
human variation can be

839
00:27:42,238 --> 00:27:44,354
partitioned into discrete,

840
00:27:44,354 --> 00:27:47,639
real, objectively
defined groups that are

841
00:27:47,639 --> 00:27:48,779
qualitatively and

842
00:27:48,779 --> 00:27:51,088
quantitatively different
from each other.

843
00:27:51,088 --> 00:27:52,873
This is not true.

844
00:27:52,873 --> 00:27:54,598
In fact, human variation is

845
00:27:54,598 --> 00:27:55,919
continuous across

846
00:27:55,919 --> 00:27:57,478
our entire
geographic ranges of

847
00:27:57,478 --> 00:27:58,948
species and there
are no boundaries

848
00:27:58,948 --> 00:28:00,584
are rubor cons
anywhere where you

849
00:28:00,584 --> 00:28:02,128
suddenly cross
that boundary

850
00:28:02,128 --> 00:28:03,389
and you have like one kind

851
00:28:03,389 --> 00:28:04,468
of person on one side and

852
00:28:04,468 --> 00:28:06,103
another race of people
on the other side,

853
00:28:06,103 --> 00:28:07,498
like it is completely
continuous.

854
00:28:07,498 --> 00:28:08,909
If you took a walk from

855
00:28:08,909 --> 00:28:11,549
Paris to Beijing and you,

856
00:28:11,549 --> 00:28:13,288
and you drew transect
straight line

857
00:28:13,288 --> 00:28:14,308
between those two points.

858
00:28:14,308 --> 00:28:15,568
There is no point
where people

859
00:28:15,568 --> 00:28:17,038
like stop looking
white and they

860
00:28:17,038 --> 00:28:18,749
suddenly start looking
east Asian like

861
00:28:18,749 --> 00:28:20,729
it's completely
continuous variation.

862
00:28:20,729 --> 00:28:22,228
That would be the case if

863
00:28:22,228 --> 00:28:23,309
you drew that transect

864
00:28:23,309 --> 00:28:24,629
pretty much anywhere across

865
00:28:24,629 --> 00:28:26,008
the human
geographical range.

866
00:28:26,008 --> 00:28:27,539
So continuity is

867
00:28:27,539 --> 00:28:30,639
what explains
human variation.

868
00:28:30,739 --> 00:28:33,268
This is also true whether

869
00:28:33,268 --> 00:28:35,129
you are looking
specifically at

870
00:28:35,129 --> 00:28:37,409
characteristics that
we use to define races

871
00:28:37,409 --> 00:28:39,899
like skin color or eye
shape or hair texture.

872
00:28:39,899 --> 00:28:42,298
Those also vary
continuously over space on

873
00:28:42,298 --> 00:28:44,338
their ranges don't
coincide and

874
00:28:44,338 --> 00:28:45,448
the ways that you
would expect them

875
00:28:45,448 --> 00:28:46,904
to if races were real.

876
00:28:46,904 --> 00:28:48,268
So the continuity of

877
00:28:48,268 --> 00:28:49,528
human variation can be

878
00:28:49,528 --> 00:28:51,284
demonstrated empirically,

879
00:28:51,284 --> 00:28:53,699
and it has always
been demonstrable

880
00:28:53,699 --> 00:28:55,349
empirically for anyone who

881
00:28:55,349 --> 00:28:57,463
care to actually
observe the data.

882
00:28:57,463 --> 00:28:58,259
So that's something that's

883
00:28:58,259 --> 00:28:59,339
really important
understand,

884
00:28:59,339 --> 00:29:00,929
but the misconceptions that

885
00:29:00,929 --> 00:29:03,989
persist within
biological sciences.

886
00:29:03,989 --> 00:29:05,924
You know, if you look
at any medical study,

887
00:29:05,924 --> 00:29:07,528
you will see
race categories

888
00:29:07,528 --> 00:29:08,744
and those medical studies.

889
00:29:08,744 --> 00:29:09,898
So they persist within

890
00:29:09,898 --> 00:29:10,978
biological sciences and

891
00:29:10,978 --> 00:29:13,289
within society in general.

892
00:29:13,289 --> 00:29:15,209
These misconceptions
arose in

893
00:29:15,209 --> 00:29:16,859
the first place because

894
00:29:16,859 --> 00:29:19,258
science is not a
neutral endeavor.

895
00:29:19,258 --> 00:29:20,759
It is something that

896
00:29:20,759 --> 00:29:22,679
grows out of the society
that is part of.

897
00:29:22,679 --> 00:29:24,389
And these misconceptions
were present in

898
00:29:24,389 --> 00:29:25,468
the societies that modern

899
00:29:25,468 --> 00:29:27,419
biological sciences
grew out of.

900
00:29:27,419 --> 00:29:29,159
And because they
were embraced and

901
00:29:29,159 --> 00:29:31,408
uplifted by the
scientific community,

902
00:29:31,408 --> 00:29:33,688
therefore formalized
and reified

903
00:29:33,688 --> 00:29:35,809
in their status as
popular beliefs.

904
00:29:35,809 --> 00:29:38,549
So the reason why they
took hold is that

905
00:29:38,549 --> 00:29:39,598
these ideas serve

906
00:29:39,598 --> 00:29:41,758
the purposes of
Western society.

907
00:29:41,758 --> 00:29:43,288
They haven't gone
away because

908
00:29:43,288 --> 00:29:44,698
they continue to do that.

909
00:29:44,698 --> 00:29:46,588
In many cases of
the powerful groups

910
00:29:46,588 --> 00:29:47,818
in Western society,

911
00:29:47,818 --> 00:29:49,949
they underlie the
persistent problem that's

912
00:29:49,949 --> 00:29:52,573
referred to as
scientific racism today,

913
00:29:52,573 --> 00:29:54,328
which is the belief
that disparities and

914
00:29:54,328 --> 00:29:55,648
welfare and outcomes

915
00:29:55,648 --> 00:29:56,998
between modern
human groups,

916
00:29:56,998 --> 00:29:59,804
which are assumed
but do not actually

917
00:29:59,804 --> 00:30:01,799
correspond to
so-called biological

918
00:30:01,799 --> 00:30:03,509
races which don't exist.

919
00:30:03,509 --> 00:30:06,208
That these disparities
can be explained

920
00:30:06,208 --> 00:30:08,789
by evolved biological
differences.

921
00:30:08,789 --> 00:30:10,918
So if this is
your viewpoint,

922
00:30:10,918 --> 00:30:12,329
then these differences are

923
00:30:12,329 --> 00:30:14,068
real and that
in other words,

924
00:30:14,068 --> 00:30:15,598
these disparities
are part of

925
00:30:15,598 --> 00:30:17,128
the natural order and
they're not there

926
00:30:17,128 --> 00:30:18,719
because of historical
inequality,

927
00:30:18,719 --> 00:30:19,918
systemic inequalities and

928
00:30:19,918 --> 00:30:21,824
asymmetric power
relationships.

929
00:30:21,824 --> 00:30:24,674
Now, human
evolutionary studies,

930
00:30:24,674 --> 00:30:26,189
which have been
and still are

931
00:30:26,189 --> 00:30:27,899
dominated primarily
by white men,

932
00:30:27,899 --> 00:30:29,248
continue to revolve around

933
00:30:29,248 --> 00:30:31,019
hypotheses that often

934
00:30:31,019 --> 00:30:32,939
reflect these internalize
assumptions about

935
00:30:32,939 --> 00:30:34,889
how best to find
modernity in humans.

936
00:30:34,889 --> 00:30:36,089
I'm not saying
that they are

937
00:30:36,089 --> 00:30:37,949
explicitly racist or that

938
00:30:37,949 --> 00:30:39,239
biological anthropologists

939
00:30:39,239 --> 00:30:41,983
explicitly engage in
biological racism,

940
00:30:41,983 --> 00:30:43,679
but as products
of the society

941
00:30:43,679 --> 00:30:45,599
that we are part of
the questions that

942
00:30:45,599 --> 00:30:46,919
we ask and the
answers that we

943
00:30:46,919 --> 00:30:48,449
seek tend to be

944
00:30:48,449 --> 00:30:50,998
unconsciously shaped
by these assumptions

945
00:30:50,998 --> 00:30:53,188
that live in us as
part of the societies.

946
00:30:53,188 --> 00:30:54,239
And so, for example,

947
00:30:54,239 --> 00:30:55,559
there was a debate for

948
00:30:55,559 --> 00:30:57,493
a long time, active debate,

949
00:30:57,493 --> 00:31:00,148
despite the preponderance
of evidence over

950
00:31:00,148 --> 00:31:02,969
whether modern humans
evolved in Africa,

951
00:31:02,969 --> 00:31:06,074
this was a position that
was considered to be

952
00:31:06,074 --> 00:31:08,549
inconsistent with
certain beliefs

953
00:31:08,549 --> 00:31:10,303
about modern humans today.

954
00:31:10,303 --> 00:31:12,508
Or based on biased
interpretations of

955
00:31:12,508 --> 00:31:14,309
the archaeological
record that use

956
00:31:14,309 --> 00:31:16,874
primarily Western
Eurasia or European.

957
00:31:16,874 --> 00:31:18,808
European, it's
one continent.

958
00:31:18,808 --> 00:31:19,738
There's no separation

959
00:31:19,738 --> 00:31:20,953
between Europe and Asia,

960
00:31:20,953 --> 00:31:22,859
between european,

961
00:31:22,859 --> 00:31:25,229
using European research as

962
00:31:25,229 --> 00:31:27,793
a yardstick to judge
the rest of the world.

963
00:31:27,793 --> 00:31:30,299
And so in the context
of these sort of

964
00:31:30,299 --> 00:31:32,848
internalized
assumptions with or

965
00:31:32,848 --> 00:31:34,349
without being
explicitly racist.

966
00:31:34,349 --> 00:31:35,938
You have cases where say,

967
00:31:35,938 --> 00:31:39,283
Paleolithic indicators
of modern behavior

968
00:31:39,283 --> 00:31:41,458
that use the
Western Eurasia

969
00:31:41,458 --> 00:31:43,719
and record as a yardstick.

970
00:31:43,849 --> 00:31:46,229
Coming up that discoveries

971
00:31:46,229 --> 00:31:48,719
of indicators of
modern behavior,

972
00:31:48,719 --> 00:31:49,979
very early modern behavior

973
00:31:49,979 --> 00:31:51,418
and South Africa
are the oldest

974
00:31:51,418 --> 00:31:53,759
represented representational
cave paintings

975
00:31:53,759 --> 00:31:55,559
in Indonesia are

976
00:31:55,559 --> 00:31:57,779
framed as surprises
when there really

977
00:31:57,779 --> 00:31:58,709
isn't any reason to be

978
00:31:58,709 --> 00:32:00,553
surprised by these
discoveries.

979
00:32:00,553 --> 00:32:02,189
My own research, I found

980
00:32:02,189 --> 00:32:03,704
myself turning
more and more from

981
00:32:03,704 --> 00:32:05,609
these dry considerations

982
00:32:05,609 --> 00:32:06,538
of the significance of

983
00:32:06,538 --> 00:32:08,278
esoteric cranial
bumps and lumps

984
00:32:08,278 --> 00:32:09,148
that we use to address

985
00:32:09,148 --> 00:32:10,198
evolutionary questions,

986
00:32:10,198 --> 00:32:11,218
to interrogating the

987
00:32:11,218 --> 00:32:12,629
assumptions that underlie

988
00:32:12,629 --> 00:32:13,738
the questions
we're asking in

989
00:32:13,738 --> 00:32:14,308
the first place in

990
00:32:14,308 --> 00:32:15,809
the answers we
hope to find.

991
00:32:15,809 --> 00:32:17,878
So some of the
shortcomings of

992
00:32:17,878 --> 00:32:20,204
anthropology as a
discipline persist.

993
00:32:20,204 --> 00:32:21,389
They reflect the origins

994
00:32:21,389 --> 00:32:22,138
of the discipline and

995
00:32:22,138 --> 00:32:23,758
the entrenched systems
of meaning and

996
00:32:23,758 --> 00:32:26,144
practice in which we
function as scholars,

997
00:32:26,144 --> 00:32:28,649
as well as this lack
of diversity as

998
00:32:28,649 --> 00:32:30,478
yet another academic
discipline that rarely

999
00:32:30,478 --> 00:32:31,919
includes diverse
stakeholders

1000
00:32:31,919 --> 00:32:33,373
in the conversation.

1001
00:32:33,373 --> 00:32:35,218
So in that sense,

1002
00:32:35,218 --> 00:32:36,539
one of my priorities,

1003
00:32:36,539 --> 00:32:37,889
both as a teacher and

1004
00:32:37,889 --> 00:32:39,388
as a woman
scientist of color,

1005
00:32:39,388 --> 00:32:40,888
is to ensure first
that my students

1006
00:32:40,888 --> 00:32:41,968
understand the true nature

1007
00:32:41,968 --> 00:32:43,214
of human variation.

1008
00:32:43,214 --> 00:32:44,939
Because so many don't.

1009
00:32:44,939 --> 00:32:46,588
My other priorities to be

1010
00:32:46,588 --> 00:32:48,299
direct and frank
and decentering

1011
00:32:48,299 --> 00:32:49,603
traditional viewpoints

1012
00:32:49,603 --> 00:32:50,998
and to encourage
my students

1013
00:32:50,998 --> 00:32:52,529
to question the assumptions

1014
00:32:52,529 --> 00:32:53,729
that they bring to class.

1015
00:32:53,729 --> 00:32:55,138
And it can be really
uncomfortable

1016
00:32:55,138 --> 00:32:56,699
and hard to
directly address

1017
00:32:56,699 --> 00:32:59,019
how racism and
systemic inequality

1018
00:32:59,019 --> 00:33:00,949
effected the history
of the discipline

1019
00:33:00,949 --> 00:33:01,729
as well as how they

1020
00:33:01,729 --> 00:33:02,928
continue to affect
our work as

1021
00:33:02,928 --> 00:33:04,068
scientists because
we're supposed to

1022
00:33:04,068 --> 00:33:05,479
be objective and
above it all.

1023
00:33:05,479 --> 00:33:07,129
But I think it's necessary

1024
00:33:07,129 --> 00:33:08,358
if we want to
continue to be

1025
00:33:08,358 --> 00:33:10,788
good scientists and
also to fulfill

1026
00:33:10,788 --> 00:33:12,078
our public responsibilities

1027
00:33:12,078 --> 00:33:13,008
as educators and as

1028
00:33:13,008 --> 00:33:15,543
perceived experts
on these topics.

1029
00:33:15,543 --> 00:33:17,118
So I appreciate
being part of

1030
00:33:17,118 --> 00:33:19,979
this panel. Thanks
for listening.

1031
00:33:24,129 --> 00:33:26,539
And I'd like to
turn it over

1032
00:33:26,539 --> 00:33:29,164
to Dr. Jeremy spoon.

1033
00:33:29,164 --> 00:33:31,369
Thank you, Melanie.

1034
00:33:31,369 --> 00:33:33,048
It's great to be here today

1035
00:33:33,048 --> 00:33:34,698
and to talk about

1036
00:33:34,698 --> 00:33:37,339
this topic with these
wonderful colleagues.

1037
00:33:37,339 --> 00:33:39,228
For my portion,
I'm going to

1038
00:33:39,228 --> 00:33:41,274
focus on the role.

1039
00:33:41,274 --> 00:33:43,169
Applied anthropology,

1040
00:33:43,169 --> 00:33:46,229
as well as the role of how

1041
00:33:46,229 --> 00:33:48,449
we can get there
equitably and what

1042
00:33:48,449 --> 00:33:49,709
does equitable applied

1043
00:33:49,709 --> 00:33:51,493
anthropology looked like?

1044
00:33:51,493 --> 00:33:53,399
Before I begin, I
want to just give

1045
00:33:53,399 --> 00:33:55,064
a little background
on myself

1046
00:33:55,064 --> 00:33:56,818
because I feel it's
very difficult to

1047
00:33:56,818 --> 00:33:59,068
share the lens of
my practice and

1048
00:33:59,068 --> 00:34:00,089
anthropology without

1049
00:34:00,089 --> 00:34:02,309
deconstructing my own
personal privilege

1050
00:34:02,309 --> 00:34:04,438
as a white male
middle-class

1051
00:34:04,438 --> 00:34:05,984
do from Metro Detroit.

1052
00:34:05,984 --> 00:34:08,338
And that I went to
Jewish day school as

1053
00:34:08,338 --> 00:34:10,109
a kid and learned how to

1054
00:34:10,109 --> 00:34:12,208
be bicultural
at that school.

1055
00:34:12,208 --> 00:34:13,828
And during that time,

1056
00:34:13,828 --> 00:34:16,108
learned ideas within
my culture that

1057
00:34:16,108 --> 00:34:17,609
strove towards justice

1058
00:34:17,609 --> 00:34:19,169
and compassion
towards others,

1059
00:34:19,169 --> 00:34:20,609
as well as healing
the earth to

1060
00:34:20,609 --> 00:34:22,994
Cuno long give
me loot facet.

1061
00:34:22,994 --> 00:34:25,978
Also the idea
that things just

1062
00:34:25,978 --> 00:34:28,829
weren't right and the
world in which it was.

1063
00:34:28,829 --> 00:34:29,879
And I, I was

1064
00:34:29,879 --> 00:34:31,109
exposed very young
though a lot of

1065
00:34:31,109 --> 00:34:33,388
holocaust survivors
and other folks

1066
00:34:33,388 --> 00:34:35,908
within my culture
that shared some form

1067
00:34:35,908 --> 00:34:39,809
of underrepresentation
or power dynamics

1068
00:34:39,809 --> 00:34:41,534
that were committed
against them.

1069
00:34:41,534 --> 00:34:43,168
From there I went
on a journey

1070
00:34:43,168 --> 00:34:44,699
and studied Ethnic Studies,

1071
00:34:44,699 --> 00:34:46,678
which was a wonderful
background to learn

1072
00:34:46,678 --> 00:34:48,268
critical theory on race

1073
00:34:48,268 --> 00:34:50,068
and ethnicity and power.

1074
00:34:50,068 --> 00:34:52,498
And it brought
me to looking at

1075
00:34:52,498 --> 00:34:53,759
the divergence of

1076
00:34:53,759 --> 00:34:56,639
power dynamics and
environmental issues.

1077
00:34:56,639 --> 00:34:57,928
And through that, I will

1078
00:34:57,928 --> 00:34:59,368
have the privilege
of studying

1079
00:34:59,368 --> 00:35:02,099
abroad and conducted
an internship

1080
00:35:02,099 --> 00:35:03,419
in the late nineties,

1081
00:35:03,419 --> 00:35:05,008
where I learned
about the issue

1082
00:35:05,008 --> 00:35:06,478
of how indigenous
peoples were

1083
00:35:06,478 --> 00:35:07,829
getting kicked off
their land and

1084
00:35:07,829 --> 00:35:09,598
the name of conservation.

1085
00:35:09,598 --> 00:35:11,938
And that rocked me at

1086
00:35:11,938 --> 00:35:14,158
that time at from
the orientation that

1087
00:35:14,158 --> 00:35:16,318
I shared with you
in that I was

1088
00:35:16,318 --> 00:35:18,584
not aware of the paradox,

1089
00:35:18,584 --> 00:35:20,218
that conservation
was actually

1090
00:35:20,218 --> 00:35:22,408
a form of human
rights violations.

1091
00:35:22,408 --> 00:35:24,478
And that, that occurred
in the United States

1092
00:35:24,478 --> 00:35:26,519
going all the way
back to 870 to,

1093
00:35:26,519 --> 00:35:28,259
and the establishment
of Yellowstone in

1094
00:35:28,259 --> 00:35:30,749
the eviction of seven
tribes in the area.

1095
00:35:30,749 --> 00:35:32,308
From that point
on, I felt like

1096
00:35:32,308 --> 00:35:34,288
my work needed to
be engaged and on

1097
00:35:34,288 --> 00:35:36,089
the ground and that
I needed to be

1098
00:35:36,089 --> 00:35:37,979
doing something in my mind.

1099
00:35:37,979 --> 00:35:40,259
But I also
wonderful mentors

1100
00:35:40,259 --> 00:35:41,368
at the time that taught

1101
00:35:41,368 --> 00:35:42,448
me not to think that

1102
00:35:42,448 --> 00:35:43,469
good intentions are a

1103
00:35:43,469 --> 00:35:44,923
good thing all the time.

1104
00:35:44,923 --> 00:35:46,109
And that there's no white

1105
00:35:46,109 --> 00:35:47,278
knight in shining armor

1106
00:35:47,278 --> 00:35:49,649
that can save or
heal any situation.

1107
00:35:49,649 --> 00:35:50,789
And that maybe I could

1108
00:35:50,789 --> 00:35:53,369
incrementally
add to something

1109
00:35:53,369 --> 00:35:55,529
if I quote unquote fit in.

1110
00:35:55,529 --> 00:35:58,529
So that fitting in took
me on a journey and

1111
00:35:58,529 --> 00:36:00,418
anthropology to
try and figure out

1112
00:36:00,418 --> 00:36:02,488
its relevance in
the real world.

1113
00:36:02,488 --> 00:36:04,139
The so what question?

1114
00:36:04,139 --> 00:36:07,049
So academic
anthropological research.

1115
00:36:07,049 --> 00:36:09,089
And for me, that
really turned out

1116
00:36:09,089 --> 00:36:11,024
to be the idea
of facilitation,

1117
00:36:11,024 --> 00:36:12,958
translation and narration

1118
00:36:12,958 --> 00:36:15,059
of often divergent
viewpoints

1119
00:36:15,059 --> 00:36:16,559
and how folks see

1120
00:36:16,559 --> 00:36:17,848
the world in order

1121
00:36:17,848 --> 00:36:19,978
to achieve mutual outcomes.

1122
00:36:19,978 --> 00:36:22,904
Practical things like
dr. Tamika talked about

1123
00:36:22,904 --> 00:36:26,444
public education,
awareness raising.

1124
00:36:26,444 --> 00:36:29,309
Basically making
anthropology relevant

1125
00:36:29,309 --> 00:36:30,329
to the communities we

1126
00:36:30,329 --> 00:36:31,498
work with as being

1127
00:36:31,498 --> 00:36:33,973
the number one
priority that we have.

1128
00:36:33,973 --> 00:36:35,339
It's really
important to ask

1129
00:36:35,339 --> 00:36:37,048
questions about
global humanity.

1130
00:36:37,048 --> 00:36:38,609
And I'm interested in those

1131
00:36:38,609 --> 00:36:41,189
interested in contributing
back to theory,

1132
00:36:41,189 --> 00:36:42,838
but also want to
make the work,

1133
00:36:42,838 --> 00:36:44,608
the work we do work at

1134
00:36:44,608 --> 00:36:47,203
multiple scales and
make sure that that's

1135
00:36:47,203 --> 00:36:48,538
clear to everyone who

1136
00:36:48,538 --> 00:36:50,489
participates From
the beginning and

1137
00:36:50,489 --> 00:36:51,929
all expectations are of

1138
00:36:51,929 --> 00:36:54,239
similar to participate
in such a break.

1139
00:36:54,239 --> 00:36:56,278
So we don't feel like
data collectors,

1140
00:36:56,278 --> 00:36:58,964
but rather co-producers
of knowledge.

1141
00:36:58,964 --> 00:37:00,269
And I'm going to
share a little bit

1142
00:37:00,269 --> 00:37:01,483
about how I've done that.

1143
00:37:01,483 --> 00:37:03,238
In my work and
it's imperfect

1144
00:37:03,238 --> 00:37:05,474
and always changing
and improving.

1145
00:37:05,474 --> 00:37:07,078
But what I want to share

1146
00:37:07,078 --> 00:37:08,278
to begin with is that in

1147
00:37:08,278 --> 00:37:09,508
my work I've had a lot of

1148
00:37:09,508 --> 00:37:11,699
indigenous and
female mentor-ship.

1149
00:37:11,699 --> 00:37:13,948
And it was really
important for me to have

1150
00:37:13,948 --> 00:37:16,799
mentors that were
older, wiser,

1151
00:37:16,799 --> 00:37:18,749
and had more
authority than myself

1152
00:37:18,749 --> 00:37:20,818
in my eyes and my education

1153
00:37:20,818 --> 00:37:23,039
to decenter a little
bit the authority

1154
00:37:23,039 --> 00:37:25,933
and how I learned
about anthropology.

1155
00:37:25,933 --> 00:37:28,559
I decided to do
anthropology after

1156
00:37:28,559 --> 00:37:30,943
ethnic studies because
of its skill set,

1157
00:37:30,943 --> 00:37:32,173
because of the toolbox,

1158
00:37:32,173 --> 00:37:33,118
because of all the things

1159
00:37:33,118 --> 00:37:34,409
you learn how to do.

1160
00:37:34,409 --> 00:37:35,548
And that there were people

1161
00:37:35,548 --> 00:37:36,599
in the world that wanted

1162
00:37:36,599 --> 00:37:38,878
us to do that
stuff for them,

1163
00:37:38,878 --> 00:37:40,678
for their own reasons,

1164
00:37:40,678 --> 00:37:42,313
for aspects that could

1165
00:37:42,313 --> 00:37:43,979
incrementally Help

1166
00:37:43,979 --> 00:37:45,839
things like
restorative justice,

1167
00:37:45,839 --> 00:37:46,978
getting more access to

1168
00:37:46,978 --> 00:37:48,524
land that's been
taken away,

1169
00:37:48,524 --> 00:37:50,369
or development
in a situation

1170
00:37:50,369 --> 00:37:52,919
that's more sustainable
or equitable.

1171
00:37:52,919 --> 00:37:55,468
Further, I attempted to do

1172
00:37:55,468 --> 00:37:57,719
aspects of collaboration
and my career,

1173
00:37:57,719 --> 00:38:00,388
and that has changed a
lot as it's evolved.

1174
00:38:00,388 --> 00:38:01,409
It's begun with being

1175
00:38:01,409 --> 00:38:02,789
invited into a community

1176
00:38:02,789 --> 00:38:05,128
by community conduct
research and

1177
00:38:05,128 --> 00:38:07,124
have that community
feel they have

1178
00:38:07,124 --> 00:38:09,853
ownership over the
research questions,

1179
00:38:09,853 --> 00:38:13,124
the methodology and co
conducted with them.

1180
00:38:13,124 --> 00:38:15,418
From there, when I
started working in

1181
00:38:15,418 --> 00:38:17,593
Indian country with
Native American folks,

1182
00:38:17,593 --> 00:38:19,078
I realized that
the authority of

1183
00:38:19,078 --> 00:38:20,878
the anthropologists
further had to

1184
00:38:20,878 --> 00:38:23,698
change and adapted
collaborative methods

1185
00:38:23,698 --> 00:38:25,723
were native folks identify,

1186
00:38:25,723 --> 00:38:27,868
created research designs,

1187
00:38:27,868 --> 00:38:30,388
enrolled folks,
conducted interviews,

1188
00:38:30,388 --> 00:38:32,924
we co-produce the
information and

1189
00:38:32,924 --> 00:38:34,288
coedited reports and

1190
00:38:34,288 --> 00:38:36,688
produced and
coauthored together.

1191
00:38:36,688 --> 00:38:38,489
And the authority had to

1192
00:38:38,489 --> 00:38:40,229
be shifted than having

1193
00:38:40,229 --> 00:38:41,488
the primary person as

1194
00:38:41,488 --> 00:38:44,489
the anthropologist
extracting information.

1195
00:38:44,489 --> 00:38:46,438
But instead having
the information

1196
00:38:46,438 --> 00:38:48,539
shared in mutually
agreed upon,

1197
00:38:48,539 --> 00:38:49,798
we often will
call it giving

1198
00:38:49,798 --> 00:38:51,358
the lot without a key,

1199
00:38:51,358 --> 00:38:52,829
since this
information was for

1200
00:38:52,829 --> 00:38:54,058
the public and we did

1201
00:38:54,058 --> 00:38:55,693
not want to share too much.

1202
00:38:55,693 --> 00:38:56,908
The anthropologists in

1203
00:38:56,908 --> 00:38:58,048
these situations really

1204
00:38:58,048 --> 00:39:00,358
serve as a conduit
of different,

1205
00:39:00,358 --> 00:39:01,828
different ways of knowing

1206
00:39:01,828 --> 00:39:03,074
different information

1207
00:39:03,074 --> 00:39:04,093
and trying to make

1208
00:39:04,093 --> 00:39:06,119
other actors
understand them.

1209
00:39:06,119 --> 00:39:07,348
And it's clear how this

1210
00:39:07,348 --> 00:39:08,668
could be co-opted or B,

1211
00:39:08,668 --> 00:39:09,388
a position where

1212
00:39:09,388 --> 00:39:10,978
nefarious things
could occur.

1213
00:39:10,978 --> 00:39:12,644
But I can tell you
in the real world,

1214
00:39:12,644 --> 00:39:14,444
it's really necessary.

1215
00:39:14,444 --> 00:39:16,678
No matter what
framework we do it in,

1216
00:39:16,678 --> 00:39:18,764
we need folks to translate

1217
00:39:18,764 --> 00:39:22,004
across global divides,
economic divides,

1218
00:39:22,004 --> 00:39:23,519
these hierarchies that

1219
00:39:23,519 --> 00:39:25,903
the global economic
system has created,

1220
00:39:25,903 --> 00:39:27,838
has caused folks
to be invisible,

1221
00:39:27,838 --> 00:39:29,608
has caused
top-down policies

1222
00:39:29,608 --> 00:39:31,199
to be initiated and

1223
00:39:31,199 --> 00:39:32,579
to have folks not able

1224
00:39:32,579 --> 00:39:34,709
to speak from their voice,

1225
00:39:34,709 --> 00:39:35,998
their agency, which is

1226
00:39:35,998 --> 00:39:38,068
what we're arguing for.

1227
00:39:38,068 --> 00:39:40,648
So shifting the
authority of who says

1228
00:39:40,648 --> 00:39:43,109
what in anthropological
writing,

1229
00:39:43,109 --> 00:39:44,399
products, what is

1230
00:39:44,399 --> 00:39:46,829
considered an
anthropological product?

1231
00:39:46,829 --> 00:39:49,888
B at an academic
publication or an exhibit,

1232
00:39:49,888 --> 00:39:51,808
could be a video,

1233
00:39:51,808 --> 00:39:53,548
it could be a comic book,

1234
00:39:53,548 --> 00:39:56,203
or a graphic novel
or a video game.

1235
00:39:56,203 --> 00:39:58,709
Further, I just want
to end with that.

1236
00:39:58,709 --> 00:39:59,729
We try and integrate

1237
00:39:59,729 --> 00:40:00,988
some of these values into

1238
00:40:00,988 --> 00:40:03,029
our department with
our student training,

1239
00:40:03,029 --> 00:40:04,319
which is skill-based.

1240
00:40:04,319 --> 00:40:06,179
So we encourage our
students to take

1241
00:40:06,179 --> 00:40:08,128
the skills and
operationalize

1242
00:40:08,128 --> 00:40:09,719
them to the clauses they're

1243
00:40:09,719 --> 00:40:11,849
interested in
while thinking

1244
00:40:11,849 --> 00:40:13,349
about their own
privilege and

1245
00:40:13,349 --> 00:40:15,058
positioning so
that they can

1246
00:40:15,058 --> 00:40:19,528
fit in just like I shared
for my own journey.

1247
00:40:19,528 --> 00:40:21,148
And I've talked a lot now,

1248
00:40:21,148 --> 00:40:23,939
so I just like to end
that at this moment,

1249
00:40:23,939 --> 00:40:25,349
I feel like we need to have

1250
00:40:25,349 --> 00:40:27,794
more intention
and our actions.

1251
00:40:27,794 --> 00:40:29,488
And think about projects

1252
00:40:29,488 --> 00:40:31,529
that create
restorative justice,

1253
00:40:31,529 --> 00:40:33,494
that create
network building,

1254
00:40:33,494 --> 00:40:35,218
that build capacity.

1255
00:40:35,218 --> 00:40:36,779
And that think about all

1256
00:40:36,779 --> 00:40:38,218
of these issues
of power that

1257
00:40:38,218 --> 00:40:39,598
flow through what
we're talking

1258
00:40:39,598 --> 00:40:41,473
about from the
academic world,

1259
00:40:41,473 --> 00:40:44,144
but also grounded
in the real world.

1260
00:40:44,144 --> 00:40:49,438
Thank you. That's great.

1261
00:40:49,438 --> 00:40:50,578
Thank you All panelists,

1262
00:40:50,578 --> 00:40:52,199
I was outstanding framing.

1263
00:40:52,199 --> 00:40:54,539
I've started to both
the history and

1264
00:40:54,539 --> 00:40:56,084
contextualizing
the present moment

1265
00:40:56,084 --> 00:40:56,969
the anthropologists

1266
00:40:56,969 --> 00:40:58,498
are sort of grappling with.

1267
00:40:58,498 --> 00:40:59,893
So we reach this point

1268
00:40:59,893 --> 00:41:01,723
where what we really
want to do it,

1269
00:41:01,723 --> 00:41:03,359
make sure we allow
some engagement

1270
00:41:03,359 --> 00:41:04,783
with audience questions.

1271
00:41:04,783 --> 00:41:06,269
So again, please,
for those I

1272
00:41:06,269 --> 00:41:07,948
know there are lot
of you listening.

1273
00:41:07,948 --> 00:41:09,508
There's some
questions out there.

1274
00:41:09,508 --> 00:41:11,309
Please go ahead and start

1275
00:41:11,309 --> 00:41:14,414
dropping in some
into the Q&A box.

1276
00:41:14,414 --> 00:41:15,689
But before we get
there, just to

1277
00:41:15,689 --> 00:41:16,829
give people a moment,

1278
00:41:16,829 --> 00:41:17,428
because I know people

1279
00:41:17,428 --> 00:41:18,899
have already many people

1280
00:41:18,899 --> 00:41:19,769
joined today
because there were

1281
00:41:19,769 --> 00:41:21,343
intrigued by the idea of,

1282
00:41:21,343 --> 00:41:23,189
of your efforts
to it as you say,

1283
00:41:23,189 --> 00:41:24,929
decolonized
anthropology and really

1284
00:41:24,929 --> 00:41:26,668
bring some of this
practice work back

1285
00:41:26,668 --> 00:41:27,509
into your curriculum and

1286
00:41:27,509 --> 00:41:28,529
work in several where

1287
00:41:28,529 --> 00:41:29,368
you've touched on

1288
00:41:29,368 --> 00:41:30,418
some issues that
you're doing.

1289
00:41:30,418 --> 00:41:31,708
I just wonder if
anybody would

1290
00:41:31,708 --> 00:41:33,929
share other maybe
transferable,

1291
00:41:33,929 --> 00:41:35,938
concrete ideas
that you've been,

1292
00:41:35,938 --> 00:41:37,349
that you've been
employing maybe in

1293
00:41:37,349 --> 00:41:39,239
your courses and
opportunities in

1294
00:41:39,239 --> 00:41:41,668
anthropology that
could really

1295
00:41:41,668 --> 00:41:43,934
advance issues of
equity and inclusion.

1296
00:41:43,934 --> 00:41:45,329
Perhaps in other
disciplines

1297
00:41:45,329 --> 00:41:47,848
or even that are
unique to Arial.

1298
00:41:47,848 --> 00:41:50,188
If anyone has some more

1299
00:41:50,188 --> 00:41:51,689
concrete examples of
things that they're

1300
00:41:51,689 --> 00:41:53,233
working on that there

1301
00:41:53,233 --> 00:41:55,748
would be excited to share

1302
00:42:03,859 --> 00:42:08,848
with us where the popcorn,

1303
00:42:08,848 --> 00:42:11,638
so just jump on it from

1304
00:42:11,638 --> 00:42:13,648
my side something but
I've really tried to

1305
00:42:13,648 --> 00:42:15,269
do is to integrate students

1306
00:42:15,269 --> 00:42:17,368
into the experience
and give

1307
00:42:17,368 --> 00:42:19,438
them practical experience
on the ground by

1308
00:42:19,438 --> 00:42:22,289
bringing them together
with communities,

1309
00:42:22,289 --> 00:42:23,878
with government agencies,

1310
00:42:23,878 --> 00:42:25,363
with indigenous peoples

1311
00:42:25,363 --> 00:42:27,358
to actually get a taste of

1312
00:42:27,358 --> 00:42:29,789
some of what this stuff
is on the ground.

1313
00:42:29,789 --> 00:42:31,784
So for example, my
graduate students

1314
00:42:31,784 --> 00:42:33,644
join us every year to help

1315
00:42:33,644 --> 00:42:35,938
co-facilitate an
intergenerational pine

1316
00:42:35,938 --> 00:42:37,438
not have wrist
and gathering

1317
00:42:37,438 --> 00:42:39,238
for new Southern
Paiute inch and

1318
00:42:39,238 --> 00:42:41,488
away the nations in
Southern Nevada.

1319
00:42:41,488 --> 00:42:43,079
And we utilize
that experiences

1320
00:42:43,079 --> 00:42:44,818
a concrete example for

1321
00:42:44,818 --> 00:42:47,579
then folks to
utilize in the,

1322
00:42:47,579 --> 00:42:48,973
in the classroom as

1323
00:42:48,973 --> 00:42:51,613
a basis for what
we're doing.

1324
00:42:51,613 --> 00:42:53,729
So I wanted to provide
that example and then

1325
00:42:53,729 --> 00:42:55,648
also the reciprocal aspect

1326
00:42:55,648 --> 00:42:56,728
of bringing folks from

1327
00:42:56,728 --> 00:42:57,868
those elaborations into

1328
00:42:57,868 --> 00:42:59,488
our classrooms and making

1329
00:42:59,488 --> 00:43:01,889
sure that our students
hear the words of

1330
00:43:01,889 --> 00:43:03,688
first-person folks

1331
00:43:03,688 --> 00:43:06,489
speaking about
these issues.

1332
00:43:06,859 --> 00:43:09,614
What happens to a
close? I don't know.

1333
00:43:09,614 --> 00:43:11,489
Many, several
departments have this.

1334
00:43:11,489 --> 00:43:12,718
We have a class practicing

1335
00:43:12,718 --> 00:43:14,278
anthropology where we bring

1336
00:43:14,278 --> 00:43:15,749
in like lecture and
maybe the same,

1337
00:43:15,749 --> 00:43:17,698
like 24 different students.

1338
00:43:17,698 --> 00:43:20,159
So that shows you the
range of who's working.

1339
00:43:20,159 --> 00:43:21,643
And I think this sense of

1340
00:43:21,643 --> 00:43:23,249
work is really key in

1341
00:43:23,249 --> 00:43:26,653
d e I work because
it's not simply,

1342
00:43:26,653 --> 00:43:28,288
anthropology is
a fascinating,

1343
00:43:28,288 --> 00:43:29,668
somewhat esoteric
discipline.

1344
00:43:29,668 --> 00:43:30,808
What can we do with that?

1345
00:43:30,808 --> 00:43:33,118
So we're also
currently nailing down

1346
00:43:33,118 --> 00:43:34,619
some career pathways
to you want

1347
00:43:34,619 --> 00:43:36,374
to do environmental
anthropology.

1348
00:43:36,374 --> 00:43:38,714
Here's the courses you
should take. An r.

1349
00:43:38,714 --> 00:43:41,579
Here is a recommended
capstone ears are

1350
00:43:41,579 --> 00:43:43,079
recommended in

1351
00:43:43,079 --> 00:43:44,788
a cluster, et
cetera, et cetera.

1352
00:43:44,788 --> 00:43:46,918
And to continue working
on that bridge.

1353
00:43:46,918 --> 00:43:49,809
Because as some of the
panelists were saying.

1354
00:43:49,809 --> 00:43:51,648
Sometimes one sees

1355
00:43:51,648 --> 00:43:53,148
anthropologists
as the world

1356
00:43:53,148 --> 00:43:53,268
of

1357
00:43:53,268 --> 00:43:55,849
theoretical university-based
anthropologists.

1358
00:43:55,849 --> 00:43:58,533
But the sopped up a
world of anthropology.

1359
00:43:58,533 --> 00:44:00,333
And by making
those connections,

1360
00:44:00,333 --> 00:44:03,753
those skills, those
careers, if you like.

1361
00:44:03,753 --> 00:44:07,398
That ultimately
does serve DEI in

1362
00:44:07,398 --> 00:44:09,109
a way that I think is
far more profound than

1363
00:44:09,109 --> 00:44:11,013
any particular
courses, curriculum,

1364
00:44:11,013 --> 00:44:13,668
and making those growing
our communities and

1365
00:44:13,668 --> 00:44:15,858
networks of all the
different things

1366
00:44:15,858 --> 00:44:17,208
you can do with
anthropology,

1367
00:44:17,208 --> 00:44:19,609
from activist
organizations to

1368
00:44:19,609 --> 00:44:21,109
government organizations to

1369
00:44:21,109 --> 00:44:23,208
non-governmental
organizations, et cetera.

1370
00:44:23,208 --> 00:44:25,069
It's most
anthropologists majors,

1371
00:44:25,069 --> 00:44:26,418
even PhDs, don't

1372
00:44:26,418 --> 00:44:28,234
become academic
anthropologists.

1373
00:44:28,234 --> 00:44:30,318
I'm not saying that
when Dr. Donna said is

1374
00:44:30,318 --> 00:44:32,529
important of
changing theory,

1375
00:44:32,529 --> 00:44:35,009
maybe this is a
conduit for getting

1376
00:44:35,009 --> 00:44:39,088
those ideas into the
more ivory tower places.

1377
00:44:39,088 --> 00:44:41,009
So we're really
committed to that.

1378
00:44:41,009 --> 00:44:42,748
And we want to get
money to do it.

1379
00:44:42,748 --> 00:44:44,159
We want to get support from

1380
00:44:44,159 --> 00:44:45,749
the National Science
Foundation and

1381
00:44:45,749 --> 00:44:48,358
the National Institute
of Mental Health and

1382
00:44:48,358 --> 00:44:51,643
places like that to
train our students,

1383
00:44:51,643 --> 00:44:53,368
first-generation
BIPOC students in

1384
00:44:53,368 --> 00:44:55,184
research methods
and skills,

1385
00:44:55,184 --> 00:44:56,819
which is hard and lacking.

1386
00:44:56,819 --> 00:44:58,019
And B as two students,

1387
00:44:58,019 --> 00:44:59,668
don't always have
the deep pocket

1388
00:44:59,668 --> 00:45:00,944
to be able to
do the things.

1389
00:45:00,944 --> 00:45:02,248
Maybe the radius and the

1390
00:45:02,248 --> 00:45:03,688
Lewis and Clark
he's can do.

1391
00:45:03,688 --> 00:45:05,278
So that's going to happen.

1392
00:45:05,278 --> 00:45:07,498
Tiber committed
to expanding

1393
00:45:07,498 --> 00:45:10,304
the practical
research dimension

1394
00:45:10,304 --> 00:45:13,228
to make our
students truly have

1395
00:45:13,228 --> 00:45:16,584
the same opportunities
as those at other.

1396
00:45:16,584 --> 00:45:18,688
And we reinforce
to the students

1397
00:45:18,688 --> 00:45:20,548
that the skills
are pathways for

1398
00:45:20,548 --> 00:45:22,739
them to infiltrate
the areas

1399
00:45:22,739 --> 00:45:25,334
of the system in which
they feel are unjust.

1400
00:45:25,334 --> 00:45:27,988
And so we try and
utilize an equity lens.

1401
00:45:27,988 --> 00:45:29,248
Are we trying to arm

1402
00:45:29,248 --> 00:45:30,358
the students with the

1403
00:45:30,358 --> 00:45:31,559
appropriate skills that are

1404
00:45:31,559 --> 00:45:33,764
existing in the
professional sphere

1405
00:45:33,764 --> 00:45:35,219
so that they can get in,

1406
00:45:35,219 --> 00:45:37,588
get in the game faster and

1407
00:45:37,588 --> 00:45:39,239
with more knowledge and

1408
00:45:39,239 --> 00:45:41,378
as part of their education.

1409
00:45:43,279 --> 00:45:46,829
I think from an
archaeological perspective,

1410
00:45:46,829 --> 00:45:49,918
what are the most important
things that I can

1411
00:45:49,918 --> 00:45:52,498
address with my students is

1412
00:45:52,498 --> 00:45:54,764
the unique role of
material culture.

1413
00:45:54,764 --> 00:45:58,844
Material objects,
belongings, if you will,

1414
00:45:58,844 --> 00:46:00,719
of past people as an,

1415
00:46:00,719 --> 00:46:02,489
as a different way

1416
00:46:02,489 --> 00:46:04,814
of looking at what
happened in the past.

1417
00:46:04,814 --> 00:46:08,098
And for documentary
records in

1418
00:46:08,098 --> 00:46:11,969
histories can be
biased and racist.

1419
00:46:11,969 --> 00:46:14,339
This alternative
way provides

1420
00:46:14,339 --> 00:46:15,838
a window to looking

1421
00:46:15,838 --> 00:46:17,698
at people's daily
practices in

1422
00:46:17,698 --> 00:46:20,999
the past that can give us

1423
00:46:20,999 --> 00:46:24,598
a different trajectory
that links the

1424
00:46:24,598 --> 00:46:28,543
ancient to the historic,
to the modern.

1425
00:46:28,543 --> 00:46:31,889
And so it's a way
of giving back

1426
00:46:31,889 --> 00:46:34,679
to people whose history

1427
00:46:34,679 --> 00:46:36,973
has been silenced or lost.

1428
00:46:36,973 --> 00:46:40,033
A way to bring that
back to the present.

1429
00:46:40,033 --> 00:46:44,098
And I feel that that
resonates with students,

1430
00:46:44,098 --> 00:46:47,114
especially BIPOC
students, because it,

1431
00:46:47,114 --> 00:46:51,299
it indicates that
history is for everyone.

1432
00:46:51,299 --> 00:46:54,403
That through various
scientific means,

1433
00:46:54,403 --> 00:46:56,579
we can get a different
look at history

1434
00:46:56,579 --> 00:46:57,689
then we get through the

1435
00:46:57,689 --> 00:46:59,858
traditional narratives.

1436
00:46:59,869 --> 00:47:02,069
That's great. Thank
you all for that.

1437
00:47:02,069 --> 00:47:02,939
It's very helpful.

1438
00:47:02,939 --> 00:47:03,808
So whole lot of

1439
00:47:03,808 --> 00:47:04,829
questions command
is going to be

1440
00:47:04,829 --> 00:47:05,669
way more questions and

1441
00:47:05,669 --> 00:47:06,509
we're in at time
to answer it.

1442
00:47:06,509 --> 00:47:07,003
And I'm just kinda,

1443
00:47:07,003 --> 00:47:08,518
kinda jumped down
the list and sort

1444
00:47:08,518 --> 00:47:10,948
of pick some that are
sort of pop out to me.

1445
00:47:10,948 --> 00:47:12,089
So one question
we could ask as

1446
00:47:12,089 --> 00:47:13,888
many non-binary gender

1447
00:47:13,888 --> 00:47:15,779
nonconforming BIPOC
students feel

1448
00:47:15,779 --> 00:47:17,729
marginalized or
even interviewed

1449
00:47:17,729 --> 00:47:19,198
slash othered within

1450
00:47:19,198 --> 00:47:20,954
anthropology as
a discipline.

1451
00:47:20,954 --> 00:47:22,199
So how do you
address that as

1452
00:47:22,199 --> 00:47:24,914
part of decolonizing
anthropology?

1453
00:47:24,914 --> 00:47:26,218
And again,

1454
00:47:26,218 --> 00:47:28,959
please, whoever
wants to take that.

1455
00:47:34,879 --> 00:47:37,168
Well, I guess I
could say something.

1456
00:47:37,168 --> 00:47:39,059
I mean, one of
the ways that I

1457
00:47:39,059 --> 00:47:41,804
addressed that is by
addressing it directly,

1458
00:47:41,804 --> 00:47:45,028
by stating
frankly that this

1459
00:47:45,028 --> 00:47:47,308
is something that
has occurred

1460
00:47:47,308 --> 00:47:48,598
in the discipline
historically

1461
00:47:48,598 --> 00:47:50,129
and that we need
to address.

1462
00:47:50,129 --> 00:47:52,139
I also in my own classes

1463
00:47:52,139 --> 00:47:53,278
think that it's
really important to

1464
00:47:53,278 --> 00:47:54,778
emphasize the
fact that what

1465
00:47:54,778 --> 00:47:56,279
we think of as being

1466
00:47:56,279 --> 00:47:58,348
normal biologically

1467
00:47:58,348 --> 00:48:00,373
for humans is
like kind of a,

1468
00:48:00,373 --> 00:48:01,708
that is not the right

1469
00:48:01,708 --> 00:48:02,789
way to be looking at it.

1470
00:48:02,789 --> 00:48:04,888
Yeah, there's
this essentialism

1471
00:48:04,888 --> 00:48:06,299
that has filtered
down through

1472
00:48:06,299 --> 00:48:07,978
like the earliest
days of biological

1473
00:48:07,978 --> 00:48:09,059
studies like from like

1474
00:48:09,059 --> 00:48:10,408
Greek philosophers
and stuff

1475
00:48:10,408 --> 00:48:12,298
that there's everything
can be identified and

1476
00:48:12,298 --> 00:48:14,189
described is like the
sort of ideal form.

1477
00:48:14,189 --> 00:48:15,209
So we have this tendency to

1478
00:48:15,209 --> 00:48:17,188
think about what's normal,

1479
00:48:17,188 --> 00:48:20,248
what is the holotype
of the human being?

1480
00:48:20,248 --> 00:48:21,599
How do we describe this?

1481
00:48:21,599 --> 00:48:23,819
And so that I find is very

1482
00:48:23,819 --> 00:48:24,884
isolating because it

1483
00:48:24,884 --> 00:48:26,518
doesn't include
most people.

1484
00:48:26,518 --> 00:48:28,199
And I think that it's
very important to

1485
00:48:28,199 --> 00:48:29,399
emphasize when you have

1486
00:48:29,399 --> 00:48:31,049
discussions of
human variation,

1487
00:48:31,049 --> 00:48:33,418
whether it be population
level or whether

1488
00:48:33,418 --> 00:48:34,259
it be in terms of

1489
00:48:34,259 --> 00:48:35,819
reproductive roles
or anything.

1490
00:48:35,819 --> 00:48:36,959
If you talk about
concepts of

1491
00:48:36,959 --> 00:48:38,369
sex and gender and to,

1492
00:48:38,369 --> 00:48:40,243
and to emphasize that

1493
00:48:40,243 --> 00:48:44,249
the systems and
meanings and,

1494
00:48:44,249 --> 00:48:46,738
and concepts that we
work with and are not

1495
00:48:46,738 --> 00:48:50,054
necessarily comprehensive
or correct.

1496
00:48:50,054 --> 00:48:51,929
Even in cases where

1497
00:48:51,929 --> 00:48:54,449
people think
logically that it

1498
00:48:54,449 --> 00:48:56,638
seems very straightforward
if we're only

1499
00:48:56,638 --> 00:48:58,289
talking about
reproductive roles

1500
00:48:58,289 --> 00:48:59,428
in sex and gender,

1501
00:48:59,428 --> 00:49:01,048
that of course
that's binary.

1502
00:49:01,048 --> 00:49:03,659
But actually it's not
that there is a lot of

1503
00:49:03,659 --> 00:49:06,089
biological evidence
for the fact that,

1504
00:49:06,089 --> 00:49:06,509
you know,

1505
00:49:06,509 --> 00:49:08,038
people who have
been considered

1506
00:49:08,038 --> 00:49:09,449
to be outside the norm are

1507
00:49:09,449 --> 00:49:10,678
not outside the
norm because

1508
00:49:10,678 --> 00:49:12,719
the concept of an ORM
itself is flawed.

1509
00:49:12,719 --> 00:49:13,918
And that's something
that we talk about

1510
00:49:13,918 --> 00:49:14,819
quite a bit in class

1511
00:49:14,819 --> 00:49:16,183
that I think is important.

1512
00:49:16,183 --> 00:49:17,578
Because not only is it

1513
00:49:17,578 --> 00:49:18,808
important in an
academic sense,

1514
00:49:18,808 --> 00:49:21,509
but also in a
societal sense for,

1515
00:49:21,509 --> 00:49:22,858
I'm always thinking
about what tools will

1516
00:49:22,858 --> 00:49:24,418
students take away
from my classes

1517
00:49:24,418 --> 00:49:25,139
in the way they look at

1518
00:49:25,139 --> 00:49:25,934
the world and the way they

1519
00:49:25,934 --> 00:49:27,749
operate and understand
how science works.

1520
00:49:27,749 --> 00:49:31,829
And so that kind of
frank discussion,

1521
00:49:31,829 --> 00:49:33,508
I think, is
really important.

1522
00:49:33,508 --> 00:49:35,818
Instead of just
going with what

1523
00:49:35,818 --> 00:49:38,684
everybody assumes is
the norm of discussion.

1524
00:49:38,684 --> 00:49:40,484
So I hope that made sense.

1525
00:49:40,484 --> 00:49:41,549
Very much.

1526
00:49:41,549 --> 00:49:43,033
It was an old guy.

1527
00:49:43,033 --> 00:49:44,909
Charles spoke just
one little thing.

1528
00:49:44,909 --> 00:49:47,128
I mean, that's
a grad to that.

1529
00:49:47,128 --> 00:49:51,718
Gorbachev. But oh, sorry.

1530
00:49:51,718 --> 00:49:53,069
I wanted to, I just wanted

1531
00:49:53,069 --> 00:49:54,449
to answer that question and

1532
00:49:54,449 --> 00:49:55,738
combine it with some

1533
00:49:55,738 --> 00:49:57,614
of the other questions
that are in there.

1534
00:49:57,614 --> 00:49:59,788
It's a good lead in. So I

1535
00:49:59,788 --> 00:50:01,018
know some other folks
have asked about

1536
00:50:01,018 --> 00:50:04,858
what I meant by D
canonizing anthropology.

1537
00:50:04,858 --> 00:50:06,419
And so I think
this question

1538
00:50:06,419 --> 00:50:08,864
about BIPOC students,

1539
00:50:08,864 --> 00:50:10,693
gender nonconforming
students, non,

1540
00:50:10,693 --> 00:50:13,228
non-binary students
feeling marginalized

1541
00:50:13,228 --> 00:50:15,733
or feeling interviewed.
I mean, I think.

1542
00:50:15,733 --> 00:50:17,338
I think a lot of that

1543
00:50:17,338 --> 00:50:18,718
is because they're
constantly

1544
00:50:18,718 --> 00:50:20,353
seem in that position

1545
00:50:20,353 --> 00:50:22,244
of being interviewed
or the other, Right?

1546
00:50:22,244 --> 00:50:23,489
So part of the whole,

1547
00:50:23,489 --> 00:50:25,348
the whole point of
the canonizing in

1548
00:50:25,348 --> 00:50:27,539
fact is to flip that right,

1549
00:50:27,539 --> 00:50:28,739
is to show them as

1550
00:50:28,739 --> 00:50:30,569
producers of
knowledge, right?

1551
00:50:30,569 --> 00:50:32,369
As, as holders
of knowledge.

1552
00:50:32,369 --> 00:50:34,949
And so, and, and for us to

1553
00:50:34,949 --> 00:50:37,409
sort of rethink
who we include,

1554
00:50:37,409 --> 00:50:38,519
how do we curate

1555
00:50:38,519 --> 00:50:40,304
our syllabi, how
to be Curie,

1556
00:50:40,304 --> 00:50:42,118
what we, who we choose to

1557
00:50:42,118 --> 00:50:43,979
cite in our
scholarship, right?

1558
00:50:43,979 --> 00:50:45,899
If you don't, if
you consistently

1559
00:50:45,899 --> 00:50:47,579
see only Western scholars,

1560
00:50:47,579 --> 00:50:48,899
only white scholars in

1561
00:50:48,899 --> 00:50:51,793
your citations,
in your syllabi.

1562
00:50:51,793 --> 00:50:54,088
Of course, BIPOC
students and

1563
00:50:54,088 --> 00:50:55,499
gender nonconforming
students are

1564
00:50:55,499 --> 00:50:57,929
going to feel othered.

1565
00:50:57,929 --> 00:50:59,578
But if you include them,

1566
00:50:59,578 --> 00:51:02,219
if you include scholars,
BIPAP scholars,

1567
00:51:02,219 --> 00:51:05,354
or gender nonconforming
scholars into your,

1568
00:51:05,354 --> 00:51:07,918
into your scholarship,
into your syllabi,

1569
00:51:07,918 --> 00:51:09,149
into what you're
discussing,

1570
00:51:09,149 --> 00:51:10,334
their viewpoints.

1571
00:51:10,334 --> 00:51:12,629
That, that that shifts
a little bit right?

1572
00:51:12,629 --> 00:51:14,279
Again, it doesn't it
doesn't completely

1573
00:51:14,279 --> 00:51:16,648
overturned these
material realities

1574
00:51:16,648 --> 00:51:17,534
that I was, that,

1575
00:51:17,534 --> 00:51:18,974
that are part of

1576
00:51:18,974 --> 00:51:22,049
the university
educational institutions.

1577
00:51:22,049 --> 00:51:23,069
All of this.

1578
00:51:23,069 --> 00:51:24,659
But, but I think it does

1579
00:51:24,659 --> 00:51:26,549
help people be seen, right?

1580
00:51:26,549 --> 00:51:29,939
It also, it also,
it also sort of,

1581
00:51:29,939 --> 00:51:31,949
it shifts the kinds of

1582
00:51:31,949 --> 00:51:34,229
debates that we're
engaging in, right?

1583
00:51:34,229 --> 00:51:35,399
And I, and I actually
want to talk

1584
00:51:35,399 --> 00:51:37,454
about croutons
question about,

1585
00:51:37,454 --> 00:51:39,554
and we're more
internationalists approaches

1586
00:51:39,554 --> 00:51:40,889
to our reflections on

1587
00:51:40,889 --> 00:51:42,569
colonial, on colonialism.

1588
00:51:42,569 --> 00:51:44,069
This is precisely what,

1589
00:51:44,069 --> 00:51:48,659
what a D canonized
anthropology dots, right?

1590
00:51:48,659 --> 00:51:50,938
It, it actually brings
installers from

1591
00:51:50,938 --> 00:51:53,249
the global south
to think about,

1592
00:51:53,249 --> 00:51:55,994
to ponder about
settler colonialism

1593
00:51:55,994 --> 00:51:57,748
in the United
States, right?

1594
00:51:57,748 --> 00:52:00,539
What does it mean
to decenter who,

1595
00:52:00,539 --> 00:52:01,828
the producer of knowledge?

1596
00:52:01,828 --> 00:52:03,269
It's right or not Defender,

1597
00:52:03,269 --> 00:52:06,449
but rather foreground
people who have been,

1598
00:52:06,449 --> 00:52:08,128
It's not like
scholarship has not

1599
00:52:08,128 --> 00:52:09,838
been produced by
indigenous communities,

1600
00:52:09,838 --> 00:52:11,039
by indigenous scholars,

1601
00:52:11,039 --> 00:52:12,478
by people in the
global south.

1602
00:52:12,478 --> 00:52:14,339
We just don't
read them, right?

1603
00:52:14,339 --> 00:52:16,664
And so what happens
when we read that?

1604
00:52:16,664 --> 00:52:19,019
We actually, we think
of different questions.

1605
00:52:19,019 --> 00:52:21,523
We, we, you know,
we were able to,

1606
00:52:21,523 --> 00:52:23,818
we're able to make
connections between

1607
00:52:23,818 --> 00:52:26,263
different colonial
experiences, right?

1608
00:52:26,263 --> 00:52:27,449
So I'll give you
an example of

1609
00:52:27,449 --> 00:52:29,429
myself honestly, like I,

1610
00:52:29,429 --> 00:52:31,994
I grew up in India and I,

1611
00:52:31,994 --> 00:52:34,288
and I get a lot
of my friends,

1612
00:52:34,288 --> 00:52:35,698
a lot of Indians
anthropologists

1613
00:52:35,698 --> 00:52:37,289
go back and study India.

1614
00:52:37,289 --> 00:52:39,089
And I decided
that I wanted to

1615
00:52:39,089 --> 00:52:40,889
actually go and study
another context.

1616
00:52:40,889 --> 00:52:42,209
I'm going to
just study Cuba.

1617
00:52:42,209 --> 00:52:44,159
So I feel like, you know,

1618
00:52:44,159 --> 00:52:45,988
in the production of
knowledge when there's,

1619
00:52:45,988 --> 00:52:47,609
in, in our, in
our research,

1620
00:52:47,609 --> 00:52:48,869
in our studies when you

1621
00:52:48,869 --> 00:52:50,579
have a kind of again
decentering of

1622
00:52:50,579 --> 00:52:52,078
this Western
anthropologists

1623
00:52:52,078 --> 00:52:53,908
studying the global south.

1624
00:52:53,908 --> 00:52:56,548
When you have scholars
from the global south

1625
00:52:56,548 --> 00:52:58,589
studying other
communities of

1626
00:52:58,589 --> 00:53:00,118
the global south, there's,

1627
00:53:00,118 --> 00:53:02,278
there's a whole
other avenue

1628
00:53:02,278 --> 00:53:03,599
of understanding,

1629
00:53:03,599 --> 00:53:06,118
of understanding the
colonial experience in

1630
00:53:06,118 --> 00:53:08,788
this more international
comparative way.

1631
00:53:08,788 --> 00:53:10,453
And I'll just give
you one more example

1632
00:53:10,453 --> 00:53:12,508
of a very famous
Indian anthropologist

1633
00:53:12,508 --> 00:53:14,788
from the University
of University

1634
00:53:14,788 --> 00:53:16,408
of California
at Santa Cruz.

1635
00:53:16,408 --> 00:53:18,103
Two loci not spondee,

1636
00:53:18,103 --> 00:53:21,749
who actually studied
the Zuni in Santa Fe.

1637
00:53:21,749 --> 00:53:23,429
And I actually did a lot of

1638
00:53:23,429 --> 00:53:25,169
expert testimony
for them and was

1639
00:53:25,169 --> 00:53:26,669
invited into the community

1640
00:53:26,669 --> 00:53:28,708
precisely because he had

1641
00:53:28,708 --> 00:53:32,608
this other experience
of colonialism and was

1642
00:53:32,608 --> 00:53:34,469
able to build
trust and rapport

1643
00:53:34,469 --> 00:53:36,824
with the community.
Anyway, I'll stop there.

1644
00:53:36,824 --> 00:53:38,278
That's great. Thank you.

1645
00:53:38,278 --> 00:53:39,973
Um, but I do want
to follow up.

1646
00:53:39,973 --> 00:53:41,189
I'm mindful of time,

1647
00:53:41,189 --> 00:53:42,269
so might decrease one or

1648
00:53:42,269 --> 00:53:43,709
two more questions
and write.

1649
00:53:43,709 --> 00:53:44,849
Directly related
because there

1650
00:53:44,849 --> 00:53:45,688
were so many questions

1651
00:53:45,688 --> 00:53:47,204
around the canon,

1652
00:53:47,204 --> 00:53:49,093
the canonizing
and the canon.

1653
00:53:49,093 --> 00:53:50,399
But there was a
great question

1654
00:53:50,399 --> 00:53:51,958
embedded, I believe,
from a student.

1655
00:53:51,958 --> 00:53:53,519
And the question reads,

1656
00:53:53,519 --> 00:53:55,559
what can we do as students

1657
00:53:55,559 --> 00:53:57,718
to encourage
departments to change

1658
00:53:57,718 --> 00:53:59,699
the canon without seeming

1659
00:53:59,699 --> 00:54:02,384
like angry, insert
ethnicity here.

1660
00:54:02,384 --> 00:54:05,428
So this is a really
insightful question.

1661
00:54:05,428 --> 00:54:06,554
Does that, you get that.

1662
00:54:06,554 --> 00:54:07,799
So what, what, what can

1663
00:54:07,799 --> 00:54:09,179
we do as students
to encourage

1664
00:54:09,179 --> 00:54:11,669
departments to change
the canon without

1665
00:54:11,669 --> 00:54:15,029
seeming like angry
and ethnicity here.

1666
00:54:15,029 --> 00:54:16,558
So when students
are speaking up,

1667
00:54:16,558 --> 00:54:18,883
say we do the change
again, it right?

1668
00:54:18,883 --> 00:54:21,298
What, but what
advice can you offer

1669
00:54:21,298 --> 00:54:22,589
students who themselves are

1670
00:54:22,589 --> 00:54:25,298
trying to be part
of this work?

1671
00:54:25,339 --> 00:54:28,648
Guess the advice would
also be to me and

1672
00:54:28,648 --> 00:54:30,388
my colleagues to be okay

1673
00:54:30,388 --> 00:54:32,878
with being uncomfortable,
to listen,

1674
00:54:32,878 --> 00:54:35,248
to, not penalize,
to not make

1675
00:54:35,248 --> 00:54:37,963
those spaces and
safe for not there,

1676
00:54:37,963 --> 00:54:40,498
that we do exactly
want to do that.

1677
00:54:40,498 --> 00:54:43,859
And then, and
there's a multitude

1678
00:54:43,859 --> 00:54:47,398
of ways we could de
cannon faces well,

1679
00:54:47,398 --> 00:54:51,239
so we need all
of those voices.

1680
00:54:51,239 --> 00:54:52,198
I know it's not that easy.

1681
00:54:52,198 --> 00:54:53,473
It gets its like
term is saying

1682
00:54:53,473 --> 00:54:54,689
you have to be
at the table,

1683
00:54:54,689 --> 00:54:57,239
the tables uncomfortable
sometimes.

1684
00:54:57,239 --> 00:55:00,014
And we don't want you
to feel uncomfortable.

1685
00:55:00,014 --> 00:55:02,098
We should feel uncomfortable
so that we can

1686
00:55:02,098 --> 00:55:05,053
move forward and
work through things.

1687
00:55:05,053 --> 00:55:06,554
I don't know if that helps,

1688
00:55:06,554 --> 00:55:08,894
but I'm sorry, Jeremy.

1689
00:55:08,894 --> 00:55:13,738
And I also feel
like there are

1690
00:55:13,738 --> 00:55:16,154
resources now out if suited

1691
00:55:16,154 --> 00:55:19,514
for students or for
us as faculty to,

1692
00:55:19,514 --> 00:55:21,209
to understand what, what

1693
00:55:21,209 --> 00:55:22,619
a process of decolonizing

1694
00:55:22,619 --> 00:55:23,759
would look like, right?

1695
00:55:23,759 --> 00:55:25,769
So why do we always,

1696
00:55:25,769 --> 00:55:27,239
why do we always privileged

1697
00:55:27,239 --> 00:55:28,619
to work in anthropology,

1698
00:55:28,619 --> 00:55:30,433
for instance,
of Franz Boas,

1699
00:55:30,433 --> 00:55:33,493
why don't we read
Dubois instead you who,

1700
00:55:33,493 --> 00:55:35,218
who is writing at
the same time,

1701
00:55:35,218 --> 00:55:35,458
who has

1702
00:55:35,458 --> 00:55:37,468
a very different
understanding of race.

1703
00:55:37,468 --> 00:55:39,689
Him and friends go
as a collaborative.

1704
00:55:39,689 --> 00:55:41,864
But why are we only
reading Franz Boas?

1705
00:55:41,864 --> 00:55:43,258
Why are we reading Dubois?

1706
00:55:43,258 --> 00:55:45,599
Why are we reading
Margaret Mead

1707
00:55:45,599 --> 00:55:47,219
and Ruth Benedict?

1708
00:55:47,219 --> 00:55:48,539
And why are we
not readings or

1709
00:55:48,539 --> 00:55:50,654
Neale Hurston or
Ella Deloria,

1710
00:55:50,654 --> 00:55:52,078
you know, so, so,

1711
00:55:52,078 --> 00:55:53,938
so there are lists
out there that

1712
00:55:53,938 --> 00:55:55,993
will tell you that look it,

1713
00:55:55,993 --> 00:55:57,433
historically,

1714
00:55:57,433 --> 00:55:58,919
anthropology
departments have

1715
00:55:58,919 --> 00:56:00,508
privilege these scholars.

1716
00:56:00,508 --> 00:56:04,169
Why not substitute a
syllabus with Scott with

1717
00:56:04,169 --> 00:56:05,038
these other scholars that

1718
00:56:05,038 --> 00:56:06,209
are writing an exactly

1719
00:56:06,209 --> 00:56:07,228
the same time they are in

1720
00:56:07,228 --> 00:56:08,999
conversation with
the scholars.

1721
00:56:08,999 --> 00:56:10,799
So I would say do your
homework a little

1722
00:56:10,799 --> 00:56:13,108
bit and make the case

1723
00:56:13,108 --> 00:56:15,148
for why these
people are not

1724
00:56:15,148 --> 00:56:17,894
making it into,
into a syllabus.

1725
00:56:17,894 --> 00:56:20,323
And why the, why It's
the same people,

1726
00:56:20,323 --> 00:56:22,288
same people in
all your classes.

1727
00:56:22,288 --> 00:56:23,638
It's always finds Boaz,

1728
00:56:23,638 --> 00:56:26,623
it's always Clifford
Geertz. It's olives.

1729
00:56:26,623 --> 00:56:28,139
Anyway, it's all.

1730
00:56:28,139 --> 00:56:30,614
It's only so
anyway, I'll stop.

1731
00:56:30,614 --> 00:56:31,034
Now.

1732
00:56:31,034 --> 00:56:32,849
I think that's an
outstanding answer.

1733
00:56:32,849 --> 00:56:34,618
And as always
happen, Jeremy,

1734
00:56:34,618 --> 00:56:35,878
I see of media might say

1735
00:56:35,878 --> 00:56:37,018
something. Yeah, sure.

1736
00:56:37,018 --> 00:56:38,308
The last thing I
want to say is

1737
00:56:38,308 --> 00:56:40,469
just related to
vulnerability.

1738
00:56:40,469 --> 00:56:41,908
And the idea that

1739
00:56:41,908 --> 00:56:43,678
we're consistently
changing and

1740
00:56:43,678 --> 00:56:45,389
learning in a
discipline has

1741
00:56:45,389 --> 00:56:48,134
been adapting and
changing and learning.

1742
00:56:48,134 --> 00:56:50,698
I think one of
the ways to make

1743
00:56:50,698 --> 00:56:52,739
our students feel
empowered is

1744
00:56:52,739 --> 00:56:54,779
to also remember that

1745
00:56:54,779 --> 00:56:57,119
anthropology is
not just theory.

1746
00:56:57,119 --> 00:56:59,653
And added includes
methodology

1747
00:56:59,653 --> 00:57:01,393
that can be
operationalized by

1748
00:57:01,393 --> 00:57:02,759
anyone for

1749
00:57:02,759 --> 00:57:04,199
very important
problems that

1750
00:57:04,199 --> 00:57:05,098
are going on world

1751
00:57:05,098 --> 00:57:06,988
are hard to explain and

1752
00:57:06,988 --> 00:57:09,278
that we need
everyone to do it.

1753
00:57:09,278 --> 00:57:10,518
And if folks want to

1754
00:57:10,518 --> 00:57:11,629
get involved in
anthropology,

1755
00:57:11,629 --> 00:57:13,158
the toolbox is there and

1756
00:57:13,158 --> 00:57:15,679
change it because
who's not represented?

1757
00:57:15,679 --> 00:57:18,078
That should be motivation
for BIPOC folks to

1758
00:57:18,078 --> 00:57:20,764
infiltrate anthropology
and change it.

1759
00:57:20,764 --> 00:57:22,669
But I do think this

1760
00:57:22,669 --> 00:57:24,574
conversation is
an example of it,

1761
00:57:24,574 --> 00:57:26,568
were a discipline
that looks back upon

1762
00:57:26,568 --> 00:57:28,669
ourselves critically
over time.

1763
00:57:28,669 --> 00:57:30,618
And I do think
that it's worth

1764
00:57:30,618 --> 00:57:33,379
investments in not
only how we think,

1765
00:57:33,379 --> 00:57:35,548
but also what we do.

1766
00:57:36,159 --> 00:57:38,209
Outstanding.
That's a that's

1767
00:57:38,209 --> 00:57:39,258
a great a great way to

1768
00:57:39,258 --> 00:57:40,473
add, Jamie, and
thank you for that.

1769
00:57:40,473 --> 00:57:41,749
So again, these
conversations

1770
00:57:41,749 --> 00:57:43,009
go remarkably fast.

1771
00:57:43,009 --> 00:57:44,629
I just want to thank
all the panelists.

1772
00:57:44,629 --> 00:57:46,008
This was a great
conversation.

1773
00:57:46,008 --> 00:57:46,998
Lots of questions here.

1774
00:57:46,998 --> 00:57:48,109
We'll capture
these questions

1775
00:57:48,109 --> 00:57:49,218
and also just
share them with

1776
00:57:49,218 --> 00:57:50,283
the ballast because
I think there's

1777
00:57:50,283 --> 00:57:51,728
a lot of good meat here.

1778
00:57:51,728 --> 00:57:53,278
We never have
enough time to wrap

1779
00:57:53,278 --> 00:57:54,658
everything up, and I do.

1780
00:57:54,658 --> 00:57:56,338
And again, thank you all
for joining tonight.

1781
00:57:56,338 --> 00:57:57,538
It was really great.
Thank you all in

1782
00:57:57,538 --> 00:57:58,409
the audience for joining

1783
00:57:58,409 --> 00:57:59,474
and sticking with us.

1784
00:57:59,474 --> 00:58:01,754
You know, our May
at this moment

1785
00:58:01,754 --> 00:58:03,419
discussion is
around petrous

1786
00:58:03,419 --> 00:58:05,383
scientist and we'll
explore efforts.

1787
00:58:05,383 --> 00:58:06,568
Folks are trying to, to

1788
00:58:06,568 --> 00:58:08,323
make science more diverse,

1789
00:58:08,323 --> 00:58:09,719
equitable, and
open for all.

1790
00:58:09,719 --> 00:58:11,863
So really, please
join us for

1791
00:58:11,863 --> 00:58:13,168
really candid
discussion with

1792
00:58:13,168 --> 00:58:14,429
six women in stem

1793
00:58:14,429 --> 00:58:16,528
all at different stages

1794
00:58:16,528 --> 00:58:17,968
in their careers
as they share

1795
00:58:17,968 --> 00:58:19,798
their own experiences
and insights and

1796
00:58:19,798 --> 00:58:20,909
steps kiss you can take

1797
00:58:20,909 --> 00:58:22,273
to create a more
inclusive environment.

1798
00:58:22,273 --> 00:58:23,458
I think it's going to
be another amazing

1799
00:58:23,458 --> 00:58:25,258
conversation and hope
to see you all there.

1800
00:58:25,258 --> 00:58:26,698
So with that, stay well,

1801
00:58:26,698 --> 00:58:28,124
be healthy, stay safe.

1802
00:58:28,124 --> 00:58:28,949
It's still in the middle of

1803
00:58:28,949 --> 00:58:29,939
this pandemic and I hope

1804
00:58:29,939 --> 00:58:32,619
to see you in my,
alright. Thank you again.