ucsd anth 23 final

Hirshfeld (old

Argues that children don’t learn ideas about race just from adults—they actively form their own understandings of race from a young age. He shows that kids notice and think about racial differences early, which challenges the idea that they are “colorblind.”

Ansell old

Argues that race today is shaped less by biology and more by culture, politics, and inequality. She shows how modern societies use ideas about culture to continue racial divisions in new, subtle ways.

Naber 2012 old

Explains how Arab Americans were once seen as a “model minority” but became viewed as a “problem minority” after 9/11. She shows how racism and national security fears reshaped their identity and belonging in the U.S.

Portes and Zhou old

Argue that not all immigrants assimilate in the same way, introducing the idea of segmented assimilation. They explain that some groups move up into the middle class, while others face barriers that lead to downward mobility or poverty.

AAA Statement on Race old

Says that race is not a biological reality but a social idea created to justify inequality. It emphasizes that all humans are genetically alike and that racial differences come from history, culture, and politics—not nature.

Bass 2001 old

Argues that policing in cities often enforces racial boundaries, controlling who belongs in certain spaces. He shows how law enforcement practices reflect and reinforce racial inequality in urban life.

Ethnic Notions old

Examines racist images and stereotypes of Black people in American history. It shows how cartoons, ads, and films spread these stereotypes to justify slavery, segregation, and discrimination.

Hall old

The West became a central global power that controls the dominant narrative. The idea of the “West” is used to label and compare different societies as it becomes a model of how a model society should be.

Sovereignty

The power to rule yourself and make your own decisions, while respecting that different cultural groups may also deserve control over their own lives, traditions, and communities.

affirmative action

steps taken to increase fair opportunities for groups that have faced discrimination or been left out before—especially in education and jobs.

women and multiculturalism

how women’s lives are shaped by both gender and culture in a society with many cultures.

Japanese internment

when the U.S. government forced Japanese Americans to leave their homes and live in guarded camps during World War II.

American Indian Termination

a U.S. government policy in the 1950s–1960s that tried to end the special legal relationship between Native tribes and the federal government. The goal was to push Native people to fully “assimilate” into mainstream U.S. society.

Asian American identity

the sense of belonging, history, and culture shared by people in the U.S. who have roots in Asia. But it’s also really diverse because Asia includes many countries, languages, and traditions.

Occupation of Alcatraz

A Native American protest where a group called Indians of All Tribes took over Alcatraz Island to demand respect for Indigenous rights, land, and sovereignty. It lasted from November 20, 1969 to June 11, 1971 and became a major symbol of the Red Power movement

Female genital mutilation (FGM)

A harmful practice that injures or removes parts of female genitalia for non-medical reasons. It is recognized as a human rights violation and is most often done to girls before age 15.

Politics of preemption

idea that a country can use force first if it believes an attack is about to happen. The concept became especially prominent in U.S. policy debates in the early 2000s.

American Indian economic double bind

They may need economic success to strengthen and support their sovereignty, but when they become successful, outsiders may argue they don’t need sovereignty or special legal protections anymore. This idea is discussed as a “double bind of need-based sovereignty.”

Model minority

A stereotype that says Asian Americans are all successful, hardworking, and good at school. It sounds “positive,” but it’s harmful because it erases struggles and diversity and can be used to blame other groups. The term is linked to a 1966 popular framing of Japanese American “success.”

Seminoles working

This usually refers to the Seminole Tribe of Florida being used as a key example of Indigenous economic success, especially connected to tribal gaming and modern business. People often discuss them to show how tribes build wealth to support their communities—yet still face backlash

Immigrant women

Women who moved to a new country. In multicultural topics, this often focuses on balancing cultures, family expectations, work and education barriers, and sometimes double discrimination (sexism + racism/xenophobia).

Multiracial identity

When someone identifies with more than one race. It’s about how people understand and express a mixed racial background in daily life and society

Race Traitor

negative insult used to accuse someone of betraying their race (for example, supporting another group or dating/marrying across racial lines). It’s a loaded, sometimes extremist phrase.

Ecumenical America

A term used to describe a shared, big “blended” culture in the U.S. that goes beyond just many separate cultures living side-by-side—more like a connected, global, mixed cultural space, especially in major cities.

White identity

How someone understands being white as part of who they are. In class contexts, this is often discussed in terms of history, power, privilege, and social belonging—and how identity can be shaped by social change.

Patriarchal households

Families where men (like fathers or husbands) have the most power and decision-making authority.

Anti-miscegenation laws:

Old laws that banned interracial marriage (and sometimes interracial relationships). In the U.S., these were struck down fully by Loving v. Virginia in 1967.

Need-based sovereignty

The idea that tribes are sometimes treated as “deserving” sovereignty only if they seem poor or in need. If they become wealthy, people may claim they don’t deserve special rights anymore. This idea is strongly tied to Jessica Cattelino’s work and the Seminole case.

Yellow peril

A racist fear that Asian people are a threat to Western society. It was used to justify discrimination and exclusion.

racial quotas

Policies that set a fixed number or percentage of spots for specific racial groups in things like schools or jobs. They were used to correct inequality, but are controversial because they can feel like rigid “numbers-based” race decisions instead of looking at people as individuals.

Virtuous Filipinas

A cultural ideal/stereotype of Filipina women as pure, modest, obedient, and self-sacrificing. It’s often tied to history, religion, and colonial-era gender expectations. It can seem respectful, but it also limits women’s freedom by pressuring them to fit one “proper” image.

White guilt

The feeling of shame or responsibility some white people feel about racism and the harm done to marginalized groups. It can lead to learning and change, but it can also become more about feelings than action if it stops there.

Multicultural people & tribal enrollment

This usually refers to the tension multiracial Native people can face with tribal membership rules. Someone may be culturally connected and identify as Native, but still struggle with official enrollment requirements (like ancestry documentation or blood quantum). It highlights the difference between identity, community belonging, and legal status.

Individualistic white women

A way of describing a cultural pattern where some white women are taught to focus on personal freedom, self-expression, and individual success. In multicultural discussions, this can clash with cultures that value family duty, community, or collective identity, and can shape how people judge each other’s choices.

White anti-racism training

Workshops or programs that teach white people how to recognize privilege, understand racism, and change behavior. The goal is to move from “not racist” to actively anti-racist. Critics sometimes say it can become performative if it doesn’t lead to real changes.

Cultural identity formation

the process of figuring out who you are culturally—your values, language, traditions, and sense of belonging. This is shaped by family, community, school, media, and experiences like immigration or discrimination. It often changes over time.

Ethnic revival

When a group reconnects with or strengthens its cultural identity after it’s been ignored, hidden, or pressured to fade. This can include renewing language, traditions, pride, or political organizing. It’s often a response to assimilation or racism.

Scapegoating

Blaming a person or group for big problems they didn’t cause. It’s a way societies avoid the real causes of conflict by targeting an easier “enemy.” In multicultural history, immigrants and minority groups are often scapegoated during economic or political fear.

Colonial feminism

When colonial or Western powers use the language of “saving women” to justify controlling or invading other societies. It frames non-Western cultures as backward and Western culture as the rescuer. The problem is it can hide power and violence behind ‘women’s rights’ talk.

Tribal enrollment

The official process a Native nation uses to decide who is a legal citizen/member of the tribe. Rules vary by tribe and can include lineal descent, base rolls, residency, or blood quantum. It matters because enrollment affects political rights, services, and belonging.

Richard Nixon

The 37th U.S. president, serving from 1969 to 1974. He resigned after the Watergate scandal. In multicultural/policy classes, he sometimes comes up in discussions of federal power, political change, and 20th-century U.S. history

Constrict theory

Robert Putnam’s idea that higher ethnic diversity can initially lead to lower social trust and more social withdrawal—people “hunker down.” It’s debated, but often used to discuss how diversity affects community connection and social capita

Purity balls

Father-daughter events in some conservative Christian communities where daughters pledge sexual abstinence until marriage and fathers pledge to protect their daughters’ “purity.” Supporters say it strengthens family bonds, while critics say it can reinforce control over girls’ sexuality.

Blood quantum requirements

Rules that require a person to have a minimum percentage of Native ancestry to qualify for tribal citizenship in some nations.

Bridging social capital

Social connections that link people across different groups (race, class, religion, etc.). It helps build cooperation and trust between communities, not just within one group

Sexist coming of age rituals

Coming-of-age traditions that limit girls more than boys or treat women’s value as tied to purity, obedience, or marriage. The key idea is not that all traditions are bad, but that some can reinforce unequal gender roles.

Burqas and headscarves

Types of Muslim women’s dress linked to modesty, faith, and culture. A hijab usually covers hair and neck while leaving the face visible, while a burqa covers the body and face with a mesh screen for vision. Debates around them often involve religious freedom, women’s choice, and state control.

Nagel (2000), “Politics of Ethnic Authenticity.”

his article explains why people argue about who is “really” Native/Indigenous and who gets to claim that identity. It shows these fights matter a lot because identity rules can affect real benefits and rights like resources, services, and membership.

Cattelino (2010), “American Indian Need-Based Sovereignty.”

his article says the U.S. often treats Native sovereignty as acceptable only when tribes look poor or dependent. It shows a “double bind” where if tribes become successful, outsiders may say they no longer deserve special political rights.

Okin (1999), “Is Multiculturalism Bad for Women?”

his article argues that some cultural traditions can harm women, especially when they restrict women’s rights inside families and communities. It warns that protecting group culture should not excuse sexism or inequality.

Kymlicka & Honig (1999), “Multiculturalism and Women.”

This piece responds to debates like Okin’s and says the issue is complicated, not simple. It argues we should be careful and look at how both minority and majority cultures can limit women, and how rights might protect women without erasing cultural groups.

Espiritu (2001), “ ‘We Don’t Sleep Around Like White Girls Do.’ ”

This article looks at how Filipina American women are compared to white girls in ideas about dating and sexuality. It shows how these comparisons can be used to control women and create stereotypes about race and gender.

Abu-Lughod (2002), “Do Muslim Women Really Need Saving?”

This article argues that Western people often oversimplify Muslim women’s lives and treat them like they need rescue. It says we should focus on real political and economic problems instead of using the veil as the main symbol of oppression.

Miville & Constantine (2005), “Chameleon Changes.”

This article explains that some multiracial people feel pressure to “change” how they act to fit different racial groups. It shows this can help them get along socially but can also cause stress about identity.

Jensen (2010), “Globalization and Adolescent Cultural Identity.”

This article says teens form their identities while being influenced by both local culture and global media. It explains that globalization can give young people more choices but can also create confusion or conflict about who they are.

New York Times (2024), “What to Know About How an Affirmative Action Ban Affected Colleges.”

This article says early data after the Supreme Court decision show many schools saw drops in Black enrollment, but results vary and reporting methods are inconsistent. It also notes schools are trying new strategies and that long-term effects may change over time.