ANTH 310 ARC Indian Educational Programs Discussion

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Humanities

ANTH 310

American River College

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Part 1 (extra credit)

Read the following article(article below) from the link or from the document below. Afterwards, in at least 3 sentences, tell me one thing you learned from the article. Then, in 3 more sentences, tell me what you hoped to learn from the article. Then, in 3 more sentences, tell me why it is so important for different cultures to share technologies like this with one another

Part 2 (assignment 6)(below)

For this assignment, you will be reading an article on San Francisco. Once you have read the content, in one full paragraph, tell me (in three sentences minimum) one specific thing that you learned from the article. In your second paragraph, tell me some specific information that you would have liked to have seen discussed further in the article (in three sentences minimum). Then, choose 5 vocabulary terms from chapter 7 notes. Explain each of these vocabulary words in an anthropological way (defining each term in your own words, not directly from the notes) in relationship to the article. Each vocabulary word should be defined in one sentence and each relationship in another sentence. Make sure each of your examples comes directly from the article on San Francisco only! (examples from article not from notes!!!!) Your assignment should be typed, spell-checked, written in full sentences

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ANTH 310 extra credit Read the following article from the link or from the document below. Afterwards, in at least 3 sentences, tell me one thing you learned from the article. Then, in 3 more sentences, tell me what you hoped to learn from the article. Then, in 3 more sentences, tell me why it is so important for different cultures to share technologies like this with one another. This is due by 8am on February 27 for full credit. There are no late assignments accepted. This is worth 10 extra credit points and will be the only extra credit available this semester for this course. http://www.woodlandindianedu.com/cornbread.html?fbclid=IwAR2x3221vUuNCHiMG-LKIZRge3xS6PDzmOTa1nD-AtEXMxhOvEh5u8wv3g (As you are able and interested, there are images at this original link) Woodland Indian Educational Programs For Museums, State/National Parks, Heritage Sites, Powwows, Cultural Centers & Schools By J. Diemer-Eaton (originally published under Yahoo! Voices in 2011, updated 2014 & 2018, with updated title). To cite this article: Diemer-Eaton, Jessica. (2018, November). Traditional Native Cornbreads of the Eastern Woodlands. Retrieved from http://www.woodlandindianedu.com/cornbread.html Cornbread muffins, hushpuppies, corn pone and Johnny cakes can trace their ancestry to the original cornbreads first baked, boiled and fried by the Native American Peoples. One major difference between modern cornbreads and historical or traditionally-based Eastern Native cornbreads was/is the absence of leavening agents like baker’s yeast or baking soda. Often I am asked about wild yeast and the like... besides the lack of evidence for its use in cornbread making, the reader should keep in mind that leaving agents really work better with wheat gluten - the matrix that traps gas bubbles, and our modern cornbread may owe just as much of it's fluffy texture to the wheat gluten as the leavening agents. Native cornbreads of the past (and those still made with traditional ingredients/methods) were denser and quite filling, as well as very “corny” in flavor as European-introduced wheat flour wasn’t traditionally used. New World cooks were able to achieve the dough textures they wanted, whether it be for making small cakes, large loafs, or dumplings, and do so without the use of European bread ingredients like milk, eggs, and wheat flour. --Two main types of corn dough were made historically: dough made from dry cornmeal, and batter made from green corn. The first is more widely known today and serves as the base to cornbreads sold in boxes on supermarket shelves. Cornmeal was made from dried shelled corn (8-Row Eastern varieties of corn prior to European contact), parched corn (dry corn that has been roasted), and hominy (hominy was made of dry corn processed with ash alkali). Dry, hard kernels were ground in large wooden "corn mortars” with wooden pestles. Because cornmeal of unprocessed corn (plain dried corn) can be gritty, many had there own methods to soften the cornmeal texture when a hearty bread was not desired. In New England, a Native cook was seen boiling the meal before baking, and another observed a Native person "steeping" the dough. James Adair, among the Southeasten Native Peoples, mentions the practice of steeping a loaf (cornbread) before baking it. These practices of precooking meal or even boiling or steaming cakes of cornbread were probably much more widespead than ever seen or recorded by outsiders... and the practice of softening corn dough for traditional bread is still practiced among some Native cooks. Breads made of hominy meal often keep their shape better than those made of plain corn flour. In the alkali treatment, corn starches gelatinize, creating a different texture for bread-like applications. For example, traditional tortillas of Mexican cuisine use the finely ground flour of hominy (made by processing corn with lime instead of hardwood ashes). You may recognize coarsely ground hominy meal today by the name of grits. Hominy dough could be made of either dry hominy meal or wet hominy paste. Such cakes made of this hominy batter were often boiled (sometimes in a leaf/husk covering - more on leaf bread later), but baking and shallow frying were options as well. --Other ways to change the dough texture, and the taste, was by adding other ingredients. Nut meals were among some of the most noted to be added to bread dough; the oily nature of the fresh ground-up nut meats added a pleasing texture to corn dough. Hickory nuts, butternuts, and walnuts were all used, as well as chestnuts. Chestnuts were a favorite nut among southern New England and Mid-Atlantic Native communities, being used in cornbreads and corn puddings. Acorns, while they contain tannic acid (some more than others), the higher tannin content was simply leached out of such to make the nuts digestible. Acorn meal could be made in large quantities, an example the Native Peoples of southern California had demonstrated quite successfully (an area where horticulture was unnecessary due to the provisions of the oaks – making acorn meal a predominant grain of the region). --Other ingredients historically noted to be added to dry cornmeal dough includes berries, squash, and beans. Squash and beans could be added fresh, or dried and grounded into a meal that was mixed with the cornmeal – both ingredients could soften the texture of cornmeal. Another ingredient that was added for flavoring was dried deer, bear, and other meats, ground into a powder and mixed into the meal. Maple sugar was also used at times to add a sweeter flavor to breads, especially for the Northern Nations... whereas salt was used a little more among Southern Native communities, until some European flavors took hold in Native cuisine and salting foods became a little more widespread. The flavor variations were numerous, and Native cuisine took full advantage of the breadth of ingredient combinations. Some bread recipes that called for dry cornmeal mixes included ashcakes, Johnny cakes and some boiled breads. Such breads were enjoyed with a smear of bear grease or dipped into meat juices or gravies of sorts. The second type of corn dough utilized by Woodland Peoples was made from green corn (fresh corn). In using green corn to make bread, the corn kernels were cut, or most often, scraped from the cob. Deer jaws are prime tools for this job - the back and forth motion of the teeth saws through the kernels, popping the soft seed insides out of the hulls. The fluffy mass, "corn-in-the-milk" as it's often referred to (corn juice), was then prepared into dough (when mixed with dry meal) or wet batters. Often this type of batter was utilized in tamale-like applications, were the batter was enclosed in green husks or other types of leaves, sometimes with another ingredient (usually beans), then boiled or baked. The Kickapoo are noted to have at least a couple of these green-corn batter leaf-bread recipes, the Iroquois/Haudenosaunee a couple too, and the Delaware their own version (actually, probably every Native community that grew corn in the East had a version, or two or three, or green-corn batter leaf bread, but we'll explore only a few here). The 18th century Delaware/Lenape were noted to use green corn meal to make a tamale-like dish – that is cornbread baked in a cornhusk envelope. Nora Thompson Dean, when referring to traditional Delaware dishes she grew up with in the early 20th century, states that baked corn-in-the-milk bread was also at times dried for later use. This was achieved by baking green corn batter (which she grated upon a rough wooden grater), crumbling the baked bread and then laying it out to dry (which for her meant laying it out on sheets on the roof of her home). To use the dried corn-in-the-milk bread or “kahahpon,” it was added to cold water, boiled for a while and flavored with grease (in the likeness of an oatmeal or grits). Many of these leaf breads, whether using green-corn batter or dry cornmeal, included beans, referring to the bread as either leaf bread or bean bread (depending on the culture). The Cherokee are probably most famous for bean bread, but their Iroquoian cousins to the north, the Haudenosaunee, also had a version of bean bread too. One Kickapoo version of leaf bread included beans, and the Choctaw called their leaf/bean bread "banaha." Bean bread continues to be one of the most popular traditional breads made by Indigenous cooks, followed by cornbread with berry ingredients. The Iroquois/Haudenosaunee also made and enjoyed baked small cornbread cakes in husks, but larger loafs of green or corn-in-th-milk cornbread were also cooked in the green leaves of basswood trees. In making this bread, known as "ogon’sa," Haudenosaunee cooks poured the runny milky corn mass into leaf-lined cooking vessels (presumably earthenware pots before trade metal kettles), sealing the top with the same leafs. The pot was then surrounded by hot coals (an option for pit/ground baking) or suspended over a fire with hot coals covering the top, and the green corn baked overnight. By morning, the bread was done baking into a gummy bread that was said to be the most delicious of all cornbreads (Photo to the Right: A pot of scraped green cornbread made in traditional manner by the author, in a brass trade kettle using wet corn husks in place of green leaves). Like the previous Delaware/Lenape recipe, this bread was also noted to be saved for later consumption, especially for the winter. After baking, the bread was sliced and laid out to dry thoroughly. When desired, the dried slices of bread were boiled for a short time, producing the same dish Nora Thompson Dean grew up with (mentioned earlier). Indeed, whether baking cornbreads in husk/leaves, drying cornbreads for later use, or enjoying a cornbread mush, many horticultural Northeastern Peoples had similar dishes, probably due to similar crops, lifestyles, and communication between Native communities/cultures. Further Reading: - “A Woodland Feast” by Carolyn Raine - “Acorns and Bitter Roots” by Timothy C. Messner - “Lenape Indian Cooking” with Touching Leaves Woman (Nora Thompson Dean) - "History, Manners, and Customs of the Indian Nations Who Once Inhabited Pennsylvania and the Neighbouring States" by John Heckewelder - "Indian New England Before the Mayflower" by Howard S. Russell - "Parker on the Iroquois" by Arthur C. Parker - "The Mexican Kickapoo Indians" by Felipe and Dolores Latorre Absolutely No Copying Photos or Images on This Site. Do Not Reproduce and Sell Any Images On This Website. Do Not Copy and Post WIEP Photos or Illustrations On Any Blogs or Websites Without Permissions. The Photos That Appear on This Site are Our Property or Used Specifically With Special Permissions ONLY for Our Site; Permissions of the Photographers of the Photos, and/or the Event's Permissions at Which They Were Taken, and/or Those Who Appear in the Photos. We Have No Authority to Extend Their Permissions To Others. Weekly Assignment 6 ANTH 310 For this assignment, you will be reading an article on San Francisco. Once you have read the content, in one full paragraph, tell me (in three sentences minimum) one specific thing that you learned from the article. In your second paragraph, tell me some specific information that you would have liked to have seen discussed further in the article (in three sentences minimum). Then, choose 5 vocabulary terms from chapter 7 notes. Explain each of these vocabulary words in an anthropological way (defining each term in your own words, not directly from the notes) in relationship to the article. Each vocabulary word should be defined in one sentence and each relationship in another sentence. Make sure each of your examples comes directly from the article on San Francisco only! Your assignment should be typed, spell-checked, written in full sentences, and should be turned in for full credit by 8am February 27 to the Canvas dropbox. Check your syllabus for the tardy policy. This is worth 25 points. https://www.foundsf.org/index.php?title=History_of_Redlining_in_San_Francisco_Neighborhoods History of Redlining in San Francisco Neighborhoods Historical Essay by Nuala Sawyer Hoodline is an online news publication that covers the issues, people, community organizations and local businesses that make up San Francisco neighborhoods. The following article is by Nuala Sawyer and was first published on June 3, 2014. Photo: blupics/Flickr Redlining is not an unfamiliar term for most urban areas across the country. Defined as the refusal of a loan to someone based on a neighborhood deemed a "poor financial risk," the term references the literal drawing of a red line on a map delineating where banks will and will not invest financial support. It's a word that was invented in the 1940s, but came to popularity in the 1960s during socialist activist movements. Thanks to a recent Slate article and a tip from NDDivis, we tracked down a map that shows a particularly strong case of redlining that occurred in our very own city, all the way back in 1937. During the Great Depression, it was common for homeowners to take out loans from banks in order to make ends meet. Seeing a massive upswing in loan requests, banks began drawing the line at certain demographics through redlining their neighborhoods. In 1935 The Federal Home Loan Bank Board asked Home Owners' Loan Corporation (HOLC) to look at 239 cities and create "residential security maps" using a colored grade to mark which neighborhoods were appropriate to invest in. San Francisco was one of those 239 cities where low income families, immigrants, and residents of color were turned down for bank loans based on the neighborhoods they lived in. Here's a copy of a map drawn in 1937 by the Home Owners' Loan Corporation: Images by T-RACES Take a closer look at the color chart for each neighborhood: A shortened summary of the color guide states that: • "Green areas are 'hot spots'; they are not yet fully built up. They are homogeneous; in demand as residential locations in 'good time' or 'bad'; hence 'on the upgrade.' • "Blue areas, as a rule, are completely developed. They are like a 1935 automobile still good, but not what the people are buying today who can afford a new one." • "Yellow areas are characterized by age, obsolescence, and change of style; expiring restrictions or lack of them; infiltration of a lower grade population; the presence of influences which increase sales resistance such as inadequate transportation, insufficient utilities, perhaps heavy tax burdens, poor maintenance of homes, etc. 'Jerry' built areas are included, as well as neighborhoods lacking homogeneity." • "Red areas represent those neighborhoods in which the things that are now taking place in the Yellow neighborhoods have already happened. They are characterized by detrimental influences in a pronounced degree, undesirable population or infiltration of it. Unstable incomes of the people and difficult collections are usually prevalent." As you can see, the red neighborhoods marked in the map make up Western Addition, the Haight, Chinatown, parts of the Mission, and a few other neighborhoods that at the time were occupied by a largely non-white population. The issue of redlining became particularly poignant in the growth of San Francisco towards the mid1900s. After World War II, San Francisco saw a boom in number of residents. Soldiers returning from the war settled down, started families, and bought homes, prompting a large settlement of neighborhoods like the Sunset and Visitacion Valley. As the city's popularity grew, so did a housing shortage. Those who owned property eventually capitalized from rising real estate values and cashed out, selling their homes, making a profit and moving to the suburbs. Homeowners were a population that benefited hugely from San Francisco's growth. Conversely, if individuals were denied banks' support in purchasing homes in the 1930s and 40s, they were then unable to benefit from the eventual housing boom. Instead, many were dealt rising rents, decaying urban infrastructure and no property with which to invest. Homeowners in red neighborhoods who were denied loans often couldn't pay for the upkeep of their buildings, resulting in homelessness and abandoned properties, many of which became hotbeds for crime. One could argue that the redlining that took place in San Francisco in 1937 greatly influenced how our neighborhoods function in 2014. Redlining is sadly not a thing of the past, as contemporary articles in BusinessWeek and The New York Times prove. If you're really into learning more about redlining, check out this epic research paper published in 2012. Weekly Assignment 6 ANTH 310 For this assignment, you will be reading an article on San Francisco. Once you have read the content, in one full paragraph, tell me (in three sentences minimum) one specific thing that you learned from the article. In your second paragraph, tell me some specific information that you would have liked to have seen discussed further in the article (in three sentences minimum). Then, choose 5 vocabulary terms from chapter 7 notes. Explain each of these vocabulary words in an anthropological way (defining each term in your own words, not directly from the notes) in relationship to the article. Each vocabulary word should be defined in one sentence and each relationship in another sentence. Make sure each of your examples comes directly from the article on San Francisco only! (not from notes!!!!) Your assignment should be typed, spell-checked, written in full sentences, and should be turned in for full credit by 8am February 27 to the Canvas dropbox. Check your syllabus for the tardy policy. This is worth 25 points. https://www.foundsf.org/index.php?title=History_of_Redlining_in_San_Francisco_Neighborhoods History of Redlining in San Francisco Neighborhoods Historical Essay by Nuala Sawyer Hoodline is an online news publication that covers the issues, people, community organizations and local businesses that make up San Francisco neighborhoods. The following article is by Nuala Sawyer and was first published on June 3, 2014. Photo: blupics/Flickr Redlining is not an unfamiliar term for most urban areas across the country. Defined as the refusal of a loan to someone based on a neighborhood deemed a "poor financial risk," the term references the literal drawing of a red line on a map delineating where banks will and will not invest financial support. It's a word that was invented in the 1940s, but came to popularity in the 1960s during socialist activist movements. Thanks to a recent Slate article and a tip from NDDivis, we tracked down a map that shows a particularly strong case of redlining that occurred in our very own city, all the way back in 1937. During the Great Depression, it was common for homeowners to take out loans from banks in order to make ends meet. Seeing a massive upswing in loan requests, banks began drawing the line at certain demographics through redlining their neighborhoods. In 1935 The Federal Home Loan Bank Board asked Home Owners' Loan Corporation (HOLC) to look at 239 cities and create "residential security maps" using a colored grade to mark which neighborhoods were appropriate to invest in. San Francisco was one of those 239 cities where low income families, immigrants, and residents of color were turned down for bank loans based on the neighborhoods they lived in. Here's a copy of a map drawn in 1937 by the Home Owners' Loan Corporation: Images by T-RACES Take a closer look at the color chart for each neighborhood: A shortened summary of the color guide states that: • "Green areas are 'hot spots'; they are not yet fully built up. They are homogeneous; in demand as residential locations in 'good time' or 'bad'; hence 'on the upgrade.' • "Blue areas, as a rule, are completely developed. They are like a 1935 automobile still good, but not what the people are buying today who can afford a new one." • "Yellow areas are characterized by age, obsolescence, and change of style; expiring restrictions or lack of them; infiltration of a lower grade population; the presence of influences which increase sales resistance such as inadequate transportation, insufficient utilities, perhaps heavy tax burdens, poor maintenance of homes, etc. 'Jerry' built areas are included, as well as neighborhoods lacking homogeneity." • "Red areas represent those neighborhoods in which the things that are now taking place in the Yellow neighborhoods have already happened. They are characterized by detrimental influences in a pronounced degree, undesirable population or infiltration of it. Unstable incomes of the people and difficult collections are usually prevalent." As you can see, the red neighborhoods marked in the map make up Western Addition, the Haight, Chinatown, parts of the Mission, and a few other neighborhoods that at the time were occupied by a largely non-white population. The issue of redlining became particularly poignant in the growth of San Francisco towards the mid1900s. After World War II, San Francisco saw a boom in number of residents. Soldiers returning from the war settled down, started families, and bought homes, prompting a large settlement of neighborhoods like the Sunset and Visitacion Valley. As the city's popularity grew, so did a housing shortage. Those who owned property eventually capitalized from rising real estate values and cashed out, selling their homes, making a profit and moving to the suburbs. Homeowners were a population that benefited hugely from San Francisco's growth. Conversely, if individuals were denied banks' support in purchasing homes in the 1930s and 40s, they were then unable to benefit from the eventual housing boom. Instead, many were dealt rising rents, decaying urban infrastructure and no property with which to invest. Homeowners in red neighborhoods who were denied loans often couldn't pay for the upkeep of their buildings, resulting in homelessness and abandoned properties, many of which became hotbeds for crime. One could argue that the redlining that took place in San Francisco in 1937 greatly influenced how our neighborhoods function in 2014. Redlining is sadly not a thing of the past, as contemporary articles in BusinessWeek and The New York Times prove. If you're really into learning more about redlining, check out this epic research paper published in 2012. ANTH 310 Chapter 7: Exchange in Economic Systems We are used to thinking about owning our own property, private property like land and other tangible items such as cars or computers, about being able to buy and sell land if we can afford it or get loans from the bank. This is not the case for the Kosrae people in the South Pacific where men pass their land down through their eldest sons and families remain in the same area for generations. This means that village members can bond and protect one another because they have been neighbors for generations as well. To learn more about the island nation of Kosrae, please check out this link: https://www.culturalsurvival.org/publications/cultural-survival-quarterly/family-ties-and-corporate-landownership-micronesia There are stereotypes that somehow private property is an invention, but as long as people have made objects for personal use, there has been private property. Can you share those objects? Of course, but the point of it being private property is that the owner has the right to decide who uses those objects, under what circumstances, and for how long. The understanding is that if I loan something to you, and you borrow it from me, it still belongs to me. That loan can be as temporary as letting a lab partner use an eraser for a quick moment or allowing someone who is no relation to live in your home the rest of their lives. We have different relationships with other people based on how well we know and trust them. Usually, if we have had positive interactions with someone before, we will build on that trust for the next decision. That is the case for individual people as well as entire cultures. We want to maintain positive social distance (how close you feel to someone based on your relationship) even with total strangers on public transportation. We keep in mind how we act towards strangers, family members and friends. This includes the specialized language as well as the physical distance and behavior that differ when we spend time with our partners and family compared with someone whom we stand behind in line in the grocery store. We refer to that set of actions as another example of social distance. Anywhere you are in the world there are forms of reciprocity or ways that people expect others to maintain social transactions. The three forms of reciprocity are known as generalized reciprocity, balanced reciprocity, and negative reciprocity. Generalized reciprocity is giving without expecting anything in return. It could mean giving time or giving materials. Most parents do that for their children and do not keep receipts for food and clothing to hand to their children once they reach the age of 18. We also do that with forms of charity where we give money, food, clothing, or our labor without expecting others to give back to us. Balanced reciprocity means that each party expects the other to give an equal amount of money/time/value at some point in the future, and you already know the example of the Kula ring (from the Trobriand Islands). As you read in the previous chapter, the Kula ring occurs on a series of islands in the South Pacific known as the Trobriand Islands where populations maintain good relations with their neighboring islands by trading armbands in one direction and necklaces in the other. These are token items, high in value but never meant to be worn on a regular basis. They help balance, for example, low yield crops, so the amount of respect a neighbor has for you is shown by the intricacy of the jewelry they trade to you annually. You keep closest relations to the next island over because in times of famine, war and intermarriage, those neighbors will be your partners. You also learned in the last chapter about the potlatch ceremonies of the Pacific Northwestern part of the United States into Canada. Since each clan will be hosting once a year, the expectation is that the family who hosted last year and the year before will be invited to the current potlatch as a way to pay back that social debt and maintain balance. A third example of balanced reciprocity is known as insulting the meat which has to do with making sure that high quality food (animal protein) is shared by all rather than hoarded by the families of the best hunters. If you praise the hunters and the game that they bring home, there might be jealousy and the desire to keep food away from others. On the other hand, if all the villagers mock the hunter and the food that has been brought home, no jealousy will erupt, and meat will be shared amongst all the peoples. The hunters, of course, know that these insults are completely ceremonial and do not take them seriously. After all, each hunter has made fun of the other people who brought home their kills when it was their time to insult the meat. Think of it as community teasing. A grandmother might say, “Really, how is that scrawny deer supposed to feed more than an infant?” The deer that the hunter just brought home is an enormous buck that could feed a family of ten very easily. Here is an article about one South African version of “insulting the meat” from the Ju/’hoansi culture: https://www.theguardian.com/inequality/2017/oct/29/why-bushman-banter-was-crucial-to-huntergatherers-evolutionary-success The third form of reciprocity is known as negative reciprocity which describes a situation when people will try to get as much as they can for as little effort as possible. In extreme cases, this means stealing or larger kinds of crimes. In other milder cases, it is like that friend of yours that you really would rather not spend time with. You know, that one who always ‘forgets’ their wallet when it is time to eat out or go to the movies, who never remembers your birthday, or never offers to help to pay for gas when you drive. That is negative reciprocity. Negative reciprocity is cheating a relationship. One major challenge we have with private property and negative reciprocity is an economic practice known as redlining. The concept (which became illegal only in the late 1960s) behind banks redlining is that they draw lines around neighborhoods to keep people from specific backgrounds from being able to get loans to purchase a home. If I make the right amount of money to put a down payment on a house, but I am from one of the communities that was historically considered unwelcome (based on ethnicity alone), I would be denied an opportunity to receive a loan. Alternately, I might be given a loan but at a higher rate of interest. However, if I were from the correct ethnic group, even if I made less money that someone from a minority group that a bank wanted to reject, I would be more likely to receive a loan. How does this historical practice impact communities today? This happens in neighborhoods like Oak Park and Del Paso Heights and Rio Linda, so that families cannot afford to get bigger homes and move out of their neighborhoods if they want to. Since this has been happening for generations, that means that generations of communities have lower values for their homes which means less property tax coming in which leads to lower quality education for the K-12 school system since that is where the tax dollars go. Fewer teachers, less equipment, and less money for infrastructure of fixing schools (air conditioning, better science labs). To learn more about the historic practice of redlining, please go to this link from CBS News: https://www.cbsnews.com/news/redlining-what-is-history-mike-bloombergcomments/ We have a relationship to people in our community whom we do not know, and while we will have larger social distance with them, we still take care of them through taxes. We pay sales tax for example when we purchase books and computers and clothing, and that tax is supposed to be redistributed to the infrastructure (the parts of communities that help it to function such as emergency services, public schools, health care, etc.) of our society. We all pay into a tax system, and those funds are given to specific budgets through that process of redistribution. Tribute is similar to the taxes that we pay (income, sales and property) in the sense that all the resources are centralized by the government for redistribution; however, tribute also includes materials and labor so that if families in cultures like the Ancient Maya in Belize or Ancient China could not pay in gold or other valuable materials, members of the family could offer goods (such as crops or manufactured goods like pottery) or they could send members to the capitol to work in communal fields for a specific amount of time. Those crops in the communal fields would be harvested in order to supply emergency services in time of war or famine, or they could be used for trade with other nations. Tribute is NOT paying respect to someone due to their status; while that is a correct definition, that is a completely different use of that term than what we are covering in this chapter. In a sense, all contemporary populations live within the need to trade goods for other goods, to exchange goods for services, or money for goods or services. We refer to this formalized exchange system as market exchange. Certainly, around the world you know about various stock markets like the New York Stock Exchange, but recently we also have technology to thank for online shopping, where you can purchase Thai textiles without leaving your home. Whether we go online or to a brick-and-mortar store, we need to be able to spend money in order to purchase our textbooks or gifts for loved ones. If we use something like a gift card for one specific store or a gift certificate for a restaurant, that is referred to as limited purpose money. This term also refers to tokens or cards for mass transit or video game arcades. You can ONLY use that type of money in one place, which is why it is called limited purpose. I cannot take a Target gift card and use it at Raley’s or vice versa. On the other hand, using cash or debit/credit cards is referred to as general purpose money because while $5 may not go as far as it did 50 years ago, I can still go into a grocery store anywhere in the U.S. and spend $5 to purchase items. One of the biggest challenges is selling goods but not being the owner of those goods. On one hand, that seems straight-forward for all of us who have ever worked in retail sales (I worked four years in retail and am very grateful for everyone who still remain in the field because I do not have the patience for customers). On the other hand, we do not produce what we sell if we work in someone else’s store. IF you or your family owns a store/restaurant, you have control over what you would like to sell and how much you would like to sell. However, in a peasant marketplace these are the people who sell harvests for example but the people selling in the market do not own the harvest or the land or the profit. They live on the land, like in the highlands of Guatemala or rural China or medieval England, but they do not own anything but the clothes and the items in their home. We do not have peasant marketplaces in the contemporary United States. If we travel to Mexico, we may pass factories along the border with the United States, and there will be huge lines of busses filled with girls and women being transported to the factories, and these women are called maquiladoras. These are the sweatshops we read about, learn about, think happen somewhere else, but this is an area of huge crime including rape and murder of the women who have no other choices for work and literally put their lives on the line to support their children and their families. Men move away from the villages and small cities, but women must stay home to take care of the children. To learn about the maquiladora murders and how COVID has killed even more of these young women, please go to this site: https://www.borderreport.com/regions/california/covid-19-killing-manyyoung-maquiladora-workers-study-shows/ One of our greatest challenges in California is dealing with homelessness, especially the issue of our working poor. That means people work, sometimes full time, but they do not make enough to afford housing, and in a country like the U.S. that is a shame that there are so many houses that are empty, and some property owners charge so much that families must live on the street, causing stress and issues with health for people who need to move from shelter to shelter. Men are less likely to be able to access shelters than women with children. Plus, there are so many health issues that can lead to homelessness as well as be exacerbated by the lack of access to clean facilities on a regular basis. There are so many reasons for homelessness, so it is impossible to state there is only one set of solutions. We know that some people are one paycheck away from losing their housing, and that homeless can mean living in a car or a friend’s couch rather than literally on the streets. This is a big challenge for children who are unable to enroll in school without a street address, which puts them at a bigger disadvantage than their peers. To learn about homelessness in Sacramento, go to this link: https://www.saccounty.net/Homelessness/Pages/default.aspx, and to learn about programs at ARC to assist students who are food or housing insecure, please check out this financial website: https://arc.losrios.edu/campus-life/health-and-safety/health-and-wellness-center/financial-dimension
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Running head: SAN FRANCISCO READING

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San Francisco reading

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SAN FRANCISCO READING

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The historical reading of Sab Francisco is quite an eye-opener for me because I had no
idea that loans or banks used to lend money by the neighborhood one lived. Unlike today where
people have good jobs and a good background, the San Francisco residents might have been
unfortunate. The majority of the people...


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