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- important data: we characterize the world to sort out it and separate or feel sicken to the things that don't find a way into the classes. affected by every nation's way of life and religions.
- terms:
categories: what we characterize things on the planet into. model: have scales and hooves are part.
- Fieldwork materials :
The ethnographer Mary Douglas referenced a couple of nations corresponding to their way of life in the video, for example, China or France, the area of the hands on work all alone was in South West Congo however the gathering that was examined in the video was the Jewish strict gathering.

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1. the video is talking about Mary Douglas's fieldwork's result, in which it discussed about different disgust, abomination, and holiness in different cultures. In this video, it's known that what's considered an abomination in one culture doesn't necessarily make it an abomination in other cultures. for instance, the ancient Jews, due to religious reasons, consider non-ruminant animals without two hoofs as abominations. pigs therefore are considered as an abomination because although they have two hoofs, they're not ruminants. this cultural difference also applies for both disgust and holiness.

2. abomination: things that don't fit in a certain category. category: what we sort things into.
deviance: action or behavior that 'crossed the line', violates the social norms.
stigmatization: the action of describing someone as worthy of disgrace, describing negatively.

3. The fieldwork was held in Southwest Congo and it studied the Lele and the ancient Jews. this ethnographic material was written by Mary Douglas. however, Douglas refers more to religious texts than the fieldwork she had. aside from that, this ethnographic material also mentioned about other countries' cultures, such as in China, France, and Indonesia.

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The video discusses an ethnographic research by Mary Douglas (The abominations of Leviticus) which indicates different culture's perceptions of abomination, the ethnic group discussed in the video is the jews. How Jewish people follow religious rules in which they are not allowed to eat certain animals/ use that animal as a religious offering due to it's unholiness in their culture. The concept of abomination of objects to beings does not suit to the system/rules of cultures is universal, but what is deemed as "dirty" is different.

Deviance which means being different from the set standards was mentioned in the video. Stigmatisation was also mentioned which is defined as describing regarding a person or object negatively. These two concepts go alongside each other and based on the cultures, those with deviance would be stigmatised.

The ethnographer Mary Douglas mentioned a few countries in relation to their culture in the video such as China or France, the location of the fieldwork on its own was in South West Congo though the group that was discussed in the video was the Jewish religious group.

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1. The article is about

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- Our methods of organizing or classifying the universe appear natural to us, but they are imposed on the world, and in various societies they are imposed differently, and in most categories there are holes or leftovers, frequently synonymous with filth
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Ethnographic Material - Video of Symbol and Society

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Ethnographic Material - Video of Symbol and Society

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[AOI - Classifying the World] Symbol and Society

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[AOI - Classifying the World] Symbol and Society

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Please watch this video about symbol and society, take a note for:

Important information that you get from the video.

Anthropological terms/vocabulary and its meaning.

Identify the ethnographic materials from the video ( fieldwork location, group studied, ethnographer, fieldwork context -  refer to when the fieldwork was carried out regardless of the publication date).

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Purity and Danger - An Analysis of Concepts of Pollution and Taboo

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Title: The Struggle to Protect a Tree at the Heart of Hopi Culture

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A rumbling, low boom unfurled over the land like a current of thunder. But it was a clear, cloudless day in northern Arizona. We realized the reverberation was the echo of an explosion-dynamite loosening the earth-and that the strip mine was finding its way toward a colossal seam of coal.

It was the fall of 2015, and the Kayenta Mine's owners, Peabody Energy, the world's largest coal company, had proposed to expand the mine into neighboring areas. If that were to happen, then the place we were standing on would one day be peeled open like a can of sardines to reveal the prize of shiny, midnight-black coal.

The Kayenta Mine has long been a source of controversy. Every year it ships millions of tons of coal by rail to the Navajo Generating Station northeast of the Grand Canyon. The power plant keeps air conditioners humming in Phoenix and Los Angeles, and lights shimmering in Las Vegas and beyond.

We were there as anthropologists with a team of researchers and Hopi elders to study the project's potential impact on religious sites, archaeological remains, springs, and more. But at every stop, the elders talked about the juniper tree. The trees were so abundant-blanketing every hill that hasn't been mined-that at first it seemed strange to be concerned about the potential loss of this plant. There were ancient Pueblo villages and graveyards to worry about. There were precious springs and rare songbirds.

But the elders kept returning to their fears for the junipers.

"We're always going to be here," said Bill Preston, a soft-spoken Hopi traditionalist from the village of Walpi. "This is our home. All these plants have life. What will happen when they blow it up? What for? Money. But it will be gone by the time our children grow up."

The one-seed juniper is the most humble of trees. It grows leisurely, each year lucky to reach some 6 inches closer to the sky. A mature plant, a survivor of centuries of droughts and storms, may stand no taller than you or I. The bark, a coarse calico of grays, sheds from the trunk in long strips like peeling skin. The tree is just common enough to easily fade into the dusty landscape in which it grows-a range that extends from Arizona to the western regions of Texas and Oklahoma, from southern Colorado to perhaps as far south as Mexico. It is an evergreen, but its leaves typically feel sharp and look burned. Few would say it is beautiful.

And yet, the juniper's ordinariness masks an array of remarkable gifts. It is an oyster of the high desert that hides many pearls inside. To the Hopi people, the juniper is a vital part of their traditional way of life.

That Hopis ascertained the tree's extraordinary endowments is unsurprising given their dependence on wild plants for their survival. With cultural origins that stretch back thousands of years in the Southwest, the Hopi Tribe now numbers about 14,000 members who live in rural isolation. The heartland of the tribe is in northern Arizona, on a stark, high plateau that receives about 10 inches of rain a year. Hopis must make use of every possible thing. They are traditionally farmers of corn, beans, squash, and other vegetables. But their livelihood also depends on gathering a range of wild resources-animals, minerals, and especially plants. Some travel up to 200 miles away from home to gather them. These collected plants are a part of everyday Hopi life. They are used for food, housing, tools, decoration, medicine, ceremonies, and magic. Many Hopi traditionalists could name without hesitation such plants as nanakopsi (bee balm), mö'öngtorhavu (bush mint), wùusi (sand muhly), hunvi (cliffrose), and hoongavi (arrowweed).

When we directed a research project in 2006 to evaluate Hopi cultural resources in the path of a new power line that stretches from New Mexico to Nevada, we discovered that Hopis depend on more than 200 plant species for their cultural practices.

Consider that. How many wild plant species and their uses can you name?

The juniper provides Hopis the basics of warmth, shelter, tools, and food. Hopis do not cut down junipers but rather collect deadwood for winter fires and for building houses, corrals, and fences. Juniper roots, which can stretch downward 200 feet, are carved into cradleboards, bows and arrows, and hairpieces that are used for the famous squash-blossom hairdo of Hopi maidens. The bark- làapu-is a fire starter, and can be rolled into a ceremonial torch called a kopitsoki. Collected deadwood is often the fuel used to cook piiki -a paper-thin rolled wafer bread made of ground blue corn.

The juniper tree's berries are considered a "starvation food" for when the tribe's crops fail. The berries are still eaten, but just as significantly, they recall Hopi history-all the hard times their ancestors endured. "Just because people are living an easy life now, it hasn't always been that way," Owen Numkena, a Hopi elder, told us during a related project. "It's important to remember."

The juniper's deeper value to the Hopi lies in its powers to purify and protect. "It's a tree with a lot of medicine," Preston said. Boiled as a tea, the leaves are a medicine; the sap can be consumed to clean people's intestines out. Newborn children are rubbed with juniper ash, while their mothers, who veered toward death during childbirth, are bathed in juniper-infused water. Berries ground to a paste are used to clean new mothers further. Even misbehaving youth are held to the smoke of a smoldering juniper fire to purge them of mischief. Juniper smoke also cleanses Hopis who have encountered the dead.

Hopis see the forests of juniper as interconnected to the entire natural world, a thread woven into the tapestry of life. Junipers provide shade to other plants; they give shelter and food to wildlife; their roots retain the soil, keeping erosion at bay.

In the dry, high desert of northern Arizona, the juniper contributes further to Hopi life by bringing the most precious resource of all: water. "These trees trap the clouds and bring the rain," Lyman Polacca, an elder from the village of Sitsomovi, said. "They're like our rainforest."

A lot has changed since that day in 2015. The Navajo Generating Station's owners announced in June that the power plant is no longer economically sustainable and they are planning to shut it down. Since the Kayenta Mine ships coal exclusively to the Navajo Generating Station, it appears that the mine may close by 2019.

This is good news for the juniper stands we saw as we stood near the mine back in 2015. And some people welcome the energy project's demise for other reasons too. The power station has degraded air quality. Peabody's mining operations have destroyed hundreds of Hopi ancestral sites. And since the company began mining the area in the 1970s, it has used billions of gallons of pristine drinking water.

But others fear what will become of the region's precarious economy. Peabody claims that 99 percent of its workers are Native American. The Hopi Tribe depends on royalties from the mine for upward of 85 percent of its annual budget. But while the economic costs of the plant shutting down would be steep for the Hopi and others in the region, there would also be substantial and important benefits, such as cleaner air and water, the restoration of harmony in the ecosystem, and a return to a more respectful and mindful way of life on Hopi lands.

The Dakota Access pipeline, which carries oil nearly 1,200 miles from North Dakota to Illinois, has made headlines over the last year for threatening traditional sites and waterways. But across the United States, countless development projects threaten resources that Native Americans depend on for their cultural survival. As anthropologists, we've worked with the Hopi Tribe's Cultural Preservation Office for years to document the natural and cultural resources that are in the path of many new pipelines, power plants, mines, and roads.

Pinyon-juniper vegetation still covers about 100 million acres across the American West. But these ecosystems have declined over the last century. Since the 1800s, pinyon-juniper forests in the Southwest have been dramatically reduced by livestock grazing, landscape fragmentation, the timber industry, wildfire-control techniques, invasive plant species, and development projects. Hopis have agonized over these changes. Because Hopis do not cut down junipers, they must find healthy forests that produce deadwood they can collect. They have already lost easy access to junipers in their immediate homeland. When juniper forests are cleared, Hopis lose a resource that is at the heart of their way of life.

Preston told us that after witnessing the mined and reclaimed areas, he became consumed with thoughts about the survival of the Hopi homeland. "These places were put here for us, and it is our responsibility to preserve them for the future," he said.

Hopis are further troubled by the decline in juniper forests because the tree is not merely a tool for their culture. It is a living testimony to sacred practices. "People have come here for centuries, and there are offerings everywhere," Preston said. "The whole landscape is filled with offerings." When the juniper is gathered for its many uses, Hopis leave offerings of corn meal at the base of each tree to feed the spirits-and as a sign of respect for the tree's gift and a prayer that the tree continues to grow strong.

Each juniper thus becomes a shrine, an offering place. The hills and plateaus of the northern Southwest are not just forests of junipers. They are forests filled with living shrines.

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The Struggle to Protect a Tree at the Heart of Hopi Culture

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A rumbling, low boom unfurled over the land like a current of thunder. But it was a clear, cloudless day in northern Arizona. We realized the reverberation was the echo of an explosion-dynamite loosening the earth-and that the strip mine was finding its way toward a colossal seam of coal.

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1. The article is about the Hopi tribe's need to preserve the juniper trees and their forest areas and the threats they face against that.

2. The fieldwork setting was in Arizona, and the group that was studied is the Hopi tribe. This study was conducted by ethnographers Stewart B. Koyiyumptewa and Chip Colwell. The article was regarding a mining company that was hoping to expand their mines in the areas of the juniper trees in the year 2015, this would lead to taking away the Hopi tribe territory and endangering the forest.

3. A key concept that is related to this article would be culture, culture is defined as a notion or understanding of concepts that is shared by a society. The culture of the Hopi tribe includes their norms and creations such as their herbal medicine, food and accessories that are crated by the tribe and such. Their shared understanding of the importance of the forest is included within their culture. The key concept of change is also visible in the text, change is defined as a difference within a society that is based on internal or external dynamics. Change is what the tribe is trying to avoid as the mining company would result to large scale changes in their daily life and culture, if their resources and preserved areas were harmed.

4. Materiality is the concept defined as a heavy value of the material world, or often the understanding of cultures through materials. This concept is seen through the juniper tree, and its material yet also cultural value towards the Hopi tribe, as there is high value of the material. It is also seen through the perspective of the mining company, as the change that they hoped to bring was for their personal gain for the need of more material objects (financial gain.)

5. Anthropology is the study of human behaviours and societies which is a very relevant study. In the situation of this passage, the importance of anthropology is seen as, without the study there would be no knowledge of the value of the forest towards the community of people that is the Hopi tribe. The study of anthropology gives further understanding of cultures in which every culture has their different norms and notions. Without the study there would be no knowledge of the Juniper tree's value to the tribe.

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What is the article about?

Identify the ethnographic materials (such as: fieldwork location, group studied, ethnographer, and fieldwork context - refers to when the fieldwork was carried out regardless of the publication date of the material)

Identify the key concepts from the passage (can be more than one)

Explain how the key concept of materiality is relevant to this passage.

Why does anthropology matter? (Discuss this question with reference to the passage)

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1. The article is talking about the Hopi tribe's dependency on the Juniper tree. Not only on the Juniper tree, the Hopis collected more than 200 plant species for their daily lives and cultural practices. However, they found difficulties in preserving the Juniper forest because it has been dramatically reduced.

2. The fieldwork was located in Arizona and the group studied was the Hopi tribe. The ethnographers or the authors of this article were Stewart B. Koyiyumptewa and Chip Colwell. The fieldwork context is that in the fall of 2015, Kayenta Mine wanted to expand their mines into the Hopis' territory (Juniper forest) and thus would risk the juniper trees.

3. Culture: shared organized systems of symbols, ideas, explanations, beliefs and material production amongst group of people. In this case, the Hopis have a traditional way of life as they prefer to use plants for their cultural practices and daily lives, such as for food, housing, tools, decoration, medicine, ceremonies, and magics. The shared belief amongst the Hopis that juniper trees are a vital part of their lives is also an example of the key concept culture here.
Change: the alteration or modification of cultural or social elements in a society. The key concept change fits with what the Hopis were going through as they were about to lose the vital part of their daily and cultural lives, which is the Juniper forest.

4. Materiality itself refers to objects, resources, and belongings that have cultural meaning and are embedded in all kinds of social relations and practices. In this case, the juniper tree, which is an object, has its own cultural meaning to the Hopi tribe. Not only that, the Hopis are literally dependent to the juniper forest as it's considered as their home and their source of lives. Every other plants that are used for their cultural practices also fit in the key concept of materiality.

5. Anthropology matters in this context because without it, we wouldn't have known how a certain threat or change can affect a community, we wouldn't have known that even a certain type of plant could have a deep meaning for a tribe, etc. With anthropology, we can see issues from different perspectives.

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1.The article is about how importance of the juniper tree is for the hopi people and the forest itself.

2.The fieldwork location was in Arizona, USA. The group studied is about the Hopi Tribe that lived there. The ethnographer are Stewart B. Koyiyumptewa the archivist and ethnohistorian and Chill Colwell the anthropologist.

The context is about a mining company that want to expand the area and make the forest, tree and the Tribe got damaged and disturb more.

3.Other key concept that related to the article probably culture. The article tell about the hopi people culture and tell how the tree is connected to their culture.

Maybe other key concept that related to the article is power because the article tell how the coal company has more right to the land and the forest.

4.The concept of materiality can be seen by how the Hopi people see and treat the Juniper Tree. The Hopi people make the tree so important. They use the tree for their living and also a place of religion and. belief. That's why the Juniper Tree is main thing in this concept.

5.

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important info: we classify the world to make sense of it and discriminate or feel disgust to the things that don't fit into the categories. influenced by each country's culture and religions.

terms:
-catagories: what we classify things in the world into. example: have scales and hooves are split.
-abomination: something that doesnt fit into the catagories. example: pigs and camels for ancient jews according to their holy text.

ethnographic materials: religious texts, ancient jews and a few modern countries, Mary Douglas.

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- its about the importance of the juniper tree and the threats to the tribe and their culture

- the fieldwork was conducted in Arizona, USA.  the group studied are the Hope tribe. The ethnographers are Stewart B. koyiyumptewa and Chip Colwell. The context for the article is that in 2015 a coal company wants to expand their operations to the territory of the Hopi tribe. should the company succeeds, they would destroy the whole area in search of coal, destroying the tribe's entire culture with it.

-culture: the article focuses on the culture of the Hopi tribe. How the tribe depends on the tree, what sacred meaning the tree has to the tribe, and how the tree itself ties into the culture of the tribe.

power: the article also hints at the key concept power. This can be seen how the coal company and the Hopi tribe are basically fighting over power on who will control the land.

change: This key concept can be seen in how the tribe is fighting against change. They are fighting against the coal company to keep their land like they have done all this time.

symbolism: This key concept may not be as seen as the other key concepts but i feel like this key concept also plays a role. The symbolism is seen in the way that the company is willing to destroy a whole tribe's culture for the sake of greed, symbolizing how capitalism is driving the rich and destroying the poor and less powerful.

- the key concept of materiality is seen mainly in the juniper tree. The tree is tied to the culture and basically to the tribe itself. As seen in the first few paragraphs of the article, the tribe prioritizes the tree over everything else. The tribe is not only physically dependent on the tree (collecting dead wood for building or fire wood) but also is place of religion and belief.

-anthropology matters because of how it's able to shine a spotlight on issues such as this. This article is able to raise awareness of the issue and put pressure on the coal company to cancel their plans of expanding to the Hopi tribe's land.

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1. the article talks about the importance of the Juniper tree to the Hopi people and their culture
2. the group of hopi people themselves were being observed and studied by the ethnographers, the fieldwork was placed at arizona and were conducted by Chip Colwell and Steward B Koyiyumptewa as the ethnographers
3. culture is the key concept that would be mist related to this article since this while article revolved around the hopi people's culture and the importance of the juniper tree to them
4. Materiality is a concept or convention within auditing and accounting relating to the importance/significance of an amount, transaction, or discrepancy. this could be interpreted with the significance of the juniper tree to the hopi people and their culture
5. The possibility of studying every aspect of human existence is provided by anthropology. It's a window into something unknown. The answer to our questions about ourselves, our past, present and future is provided by anthropology. Anthropology allows everyone from around the world to be connected.