Technical expectations: - 300 – 350 words one each - double spaced - in a 12 point non serif font (Arial, Tahoma, Calibri, Candara, Verdana are some examples) Paper expectations: This paper is not a formal essay or term paper. This paper is not a summary, an opinion or a simple response. The objective of this paper is to allow students to show they have an understanding of course concepts and can apply them to current social conditions. It will include the following conditions: - After reading one of the articles on Blackboard, students will consider 2 concepts from this course that can be applied to the article. These concepts will be defined according to the definitions in this class. No dictionary, encyclopedia or other source definitions are acceptable. - Papers will NOT have: — introduction — opinion — citations — references - Each paper must include 3 quotes from the article. Format of the paper: - Paragraph 1: Identify and define the first of the two concepts you will be applying. — note: The definitions MUST come from either our textbook or class notes. Papers using dictionary, Wikipedia, etc definitions will not be read. - Paragraph 2: Identify and define the second of the two concepts you will be applying. — note: The definitions MUST come from either our textbook or class notes. Papers using dictionary, Wikipedia, etc definitions will not be read. - Paragraphs 3 and 4: Show how each of these concepts can be applied to the article you’ve read. paper 1 reading: https://www.washingtonpost.com/news/rampage/wp/2016/05/07/ivy-league-economist-interrogated-for-doing-math-on-american-airlines-flight/?utm_term=.d9c4e8c06b49 paper 2 reading:  https://www.redlandsdailyfacts.com/2018/06/01/75-years-ago-zoot-suit-riots-marked-a-dark-period-in-southern-california-history/ paper 3 reading: https://www.sbsun.com/2018/02/15/neo-nazi-fliers-delivered-on-san-bernardino-doorsteps-have-residents-floored/ paper 4 reading:  What Happens When Native People Lose Their Traditional Foods? by Deborah Small November 17, 2016 Purepecha public health worker Abe Sanchez gathers chia seeds. | Photo: Deborah Small “The revitalization of tradition is much more complex than people can imagine. It really is a process that reaches far into the silenced knowing. Recovering from intergenerational historical trauma is something that continues to seep into the lives of California Indians today. Growing, nurturing, harvesting, and preparing native foods not only feed and renew the body—they feed the mind, the soul, the dreamtime of the people. Most importantly, our practices contribute to the healing of our common relative, our Mother Earth, and right now, she is sick and unable to attract all the beauty of the universe to come to her. And if our Mother Earth is sick, so are we, simply because we are part of her.” —Cindi Alvitre, Tongva educator, Chia Café Collective The native people I have worked with in southern California for the past 16 y ...

1. Technical expectations:
- 300 – 350 words one each
- double spaced
- in a 12 point non serif font (Arial, Tahoma, Calibri, Candara,
Verdana are some examples)
Paper expectations:
This paper is not a formal essay or term paper. This paper is not
a summary, an opinion or a simple response. The objective of
this paper is to allow students to show they have an
understanding of course concepts and can apply them to current
social conditions. It will include the following conditions:
- After reading one of the articles on Blackboard, students will
consider 2 concepts from this course that can be applied to the
article. These concepts will be defined according to the
definitions in this class. No dictionary, encyclopedia or other
source definitions are acceptable.
- Papers will NOT have:
— introduction
— opinion
— citations
— references
- Each paper must include 3 quotes from the article.

2. Format of the paper:
- Paragraph 1: Identify and define the first of the two concepts
you will be applying.
— note: The definitions MUST come from either our textbook
or class notes. Papers using dictionary, Wikipedia, etc
definitions will not be read.
- Paragraph 2: Identify and define the second of the two
concepts you will be applying.
— note: The definitions MUST come from either our textbook
or class notes. Papers using dictionary, Wikipedia, etc
definitions will not be read.
- Paragraphs 3 and 4: Show how each of these concepts can be
applied to the article you’ve read.
paper 1 reading:
https://www.washingtonpost.com/news/rampage/wp/2016/05/07/
ivy-league-economist-interrogated-for-doing-math-on-american-
airlines-flight/?utm_term=.d9c4e8c06b49
paper 2 reading:
https://www.redlandsdailyfacts.com/2018/06/01/75-years-ago-
zoot-suit-riots-marked-a-dark-period-in-southern-california-
history/
paper 3 reading:

3. https://www.sbsun.com/2018/02/15/neo-nazi-fliers-delivered-
on-san-bernardino-doorsteps-have-residents-floored/
paper 4 reading:
What Happens When Native People Lose Their Traditional
Foods? by Deborah Small November 17, 2016 Purepecha public
health worker Abe Sanchez gathers chia seeds. | Photo: Deborah
Small “The revitalization of tradition is much more complex
than people can imagine. It really is a process that reaches far
into the silenced knowing. Recovering from intergenerational
historical trauma is something that continues to seep into the
lives of California Indians today. Growing, nurturing,
harvesting, and preparing native foods not only feed and renew
the body—they feed the mind, the soul, the dreamtime of the
people. Most importantly, our practices contribute to the
healing of our common relative, our Mother Earth, and right
now, she is sick and unable to attract all the beauty of the
universe to come to her. And if our Mother Earth is sick, so are
we, simply because we are part of her.” —Cindi Alvitre, Tongva
educator, Chia Café Collective The native people I have worked
with in southern California for the past 16 years have a
profound spiritual connection to the land through their ancestors
and their long history of living on the land. They pay homage to
plants and consider them as their teachers. They’re dedicated to
passing on what they know to others. All stress our
interdependence with other species. All have a fierce devotion
to revitalizing their culture as part of the larger cultural
revitalization sweeping California. Cahuilla/Apache elder
Lorene Sisquoc describes a reciprocal relationship with the
plants and the land. “The plants are waiting for us to come take
care of them so they can take care of us. In Temalpakh,
Katherine Saubel writes that the Cahuilla word for an oak
grove, meki'i'wah, means ‘the place that waits for me.’ It’s our

4. responsibility to take care of the land, to get out there and
gather, to sing songs, tell stories, do ceremony, share our
laughter and our language. To preserve our oral traditions by
passing our knowledge to our kids and grandkids. It’s important
that they start learning very young. Taking care of the plants
helps make our families healthy. We’re working hard to heal
our communities by deepening our connection to the land.”
Sisquoc is a founding member of the Chia Café Collective, or
CCC, a grassroots group of southern California tribal members
and their allies committed to the revitalization of native foods,
medicines, culture and community. Their work to revitalize
native foods honors the vast traditional knowledge and spiritual
relationship to the land, and explores the nutritive and
medicinal bounty the land offers us. Through workshops,
classes, demonstrations, and native foods celebrations, the CCC
focus on ways to re-incorporate native food plants into their
daily diets to take back responsibility for their health and well-
being. Their work helps others to reconnect with the land
through gathering, gardening, and cooking native foods, and by
preparing medicinal plants as teas, tinctures, salves, and soaps.
The goal of the CCC’s classes and workshops is to inspire
healthy eating practices for individuals and social justice for
communities whose land management practices and native food
traditions were disrupted when tribal land bases were taken
away, native children sent to boarding schools, and traditional
foods replaced by white flour, white sugar, and other unhealthy
commodities and fast foods. Sisquoc teaches at the Sherman
Indian High School in Riverside, a former boarding school
created to assimilate Indian children into the dominant culture.
Sisquoc relates that students were instructed: “‘Forget about
your traditional plants. Forget about the acorns and pine nuts
and mesquite waiting to be gathered. You’ve got to get over
here and make a garden and milk that cow. That’s what the
boarding schools were about. It was lactose-intolerant kids
being fed dairy products and introduced foods, and taught

5. cooking and home economics that were different from theirs.
They were taught that their ways were wrong. Many of our
gathering practices and our culinary secrets and specialties were
not passed down because the boarding school students weren’t
home to learn them.” Shimwich Chumash educator and CCC
member Tima Lotah Link echoes Sisquoc: “If you want to wreck
a culture, hit it in the kitchen. Boarding schools did that in one
generation. Take away the kids, take away their plants, take
away their knowledge of the kitchen. Parents and children no
longer gathered their plants together. They no longer spoke
their language or shared information.” Tongva educator and
CCC founding member Barbara Drake also describes a shattered
way of life: “Our lives and our cultures were disrupted by
colonization, and we became disconnected. The colonizers tried
to eradicate us by severing our relationship with the natural
world, with our plants and animals and the land. They took
away the benefits of our traditional foods. We were no longer
celebrating the seasons, caretaking our land, using digging
sticks to aerate the soil, pruning plants, or thinning stands of
trees. We were no longer spreading seeds or saving them, or
helping plants to grow. We were letting them down. It was
disastrous, but all was not lost. Today, we’re asking elders what
they remember. We’re piecing together our traditional
knowledge and sharing the benefits of eating our traditional
foods.” The agave harvest | Photo: Deborah Small Re-
introducing native foods into people’s diets has a remarkable
effect, helping individuals and communities take back a large
measure of responsibility for their health and well being, and
for reclaiming their cultural identity. For the past 20 years, the
Malki Museum on the Morongo Reservation has sponsored a
yearly Agave Harvest and Feast to celebrate what Lorene
Sisquoc calls “our most important staple every spring.” The
Cahuilla have been working for over 20 years with CCC
member Daniel McCarthy, former Tribal Liaison for the U.S.
Forest Service, to restore the nutrient-dense agave to its
honored place at the table of traditional foods. McCarthy speaks

6. of the historic importance of agave as a staple food by noting
that over 10,000 ancient roasting pits have been found in agave
gathering areas. “So many foods like agave were almost
forgotten,” Sisquoc says, “but now we’re continuing to gather,
eat, and celebrate these native
foods.” Agave hearts in a roasting pit | Photo: Deborah Small
Those foods include cholla, whose buds pack a nutrient punch
with their highly absorbable calcium, a boon for lactose-
intolerant people. The slow-release mesquite and acorn are two
of the most effective foods for controlling blood sugar levels
and diabetes. Chia seeds are high in protein, fiber, and omega-3
fatty acids, and their mucilage is of great assistance to the
digestive system. Prickly pear juice can alleviate musculo-
skeletal inflammation, sage provides a dose of antioxidants, and
rose hips and lemonade berries are a rich source of vitamin C.
The Chia Café Collective promote an ethic of gathering and
cultivating native plants in a manner that is sustainable, and
they stress the importance of preserving native plants, plant
communities, habitats, and the land for the future generations of
all species. When they teach the protocol and etiquette of
traditional gathering practices, Barbara Drake reminds us to
take no more than we can use, and to share what we gather with
everyone. “Our ancestors were doing that sharing all the time.
We knew that if we didn’t do that, it was endangering the life of
everyone.” For Lorene Sisquoc, gathering native foods is a way
to heal both individuals and communities. “A long time ago it
was our families and our clans, but now we go out as intertribal
groups. We pray before we gather. We’re teaching the young
people and teaching each other about discipline, about respect
for the land, about taking care of the land and creating a healthy
environment. Gathering is about community.” For Rose
Ramirez, of Chumash descent, the healing dimension of
gathering native foods comes from a very palpable connection
to the ancestors. “When we gather, we feel spiritually as if our
ancestors are right there alongside of us. Either they’re my

7. ancestors or my husband Joe’s ancestors, because we’re in his
territory [Luiseño]. They’re side by side with us. By
revitalizing native foods, by bringing them back, we’re
honoring our ancestors. We’re cherishing not only what they
used to do and create, but also what they lost. I don’t think our
ancestors lost their foods, their language, and their culture
willingly. It’s a real honor to try to recover as much as we can.
This is one of the best things we can do.” For Tongva educator
and CCC member Craig Torres, his profound sense of
responsibility and compassion for other species extends to the
oaks, pinyon pines, yucca, mesquite, chia, sage, and stinging
nettle. For Torres, “Plants are not just ‘cultural resources.’
Plants are our relatives. They’re to be treated with reciprocal
respect as relatives in the web of nature, in the circle of life.
Plants enable us to survive and to maintain a sacred balance on
this particular place on Mother Earth. In Tongva sacred oral
narratives, it is we humans who were the last created. We were
given the responsibility and obligation to maintain a sacred
balance for all life on Mother Earth.” Similar to the protectors
of the waters fighting the Dakota Access Pipeline at Standing
Rock, Torres tells us: “If we don’t fight to protect the plants
and to protect the land, they’re no longer
there for us. We’re trying to re-establish those relationships
with the native plants, because they’re so important to us. The
connection to who we are as a people has everything to do with
the plants.” One significant way to re-establish those
relationships with native plants and foods is to put in some
labor-intensive hours to insure the sustainability and survival of
the plants. As part of the Parry Pinyon Pines Project, the CCC
worked alongside Daniel McCarthy and southern California
tribes and to resurrect traditional environmental practices. They
removed the lower limbs of pinyon pines, cleared vegetation
beneath the trees, and pruned the surrounding shrubs to
eliminate potential fuel ladders to make the groves less
vulnerable to the ferocious wildfires that can sweep through

8. unmanaged forests. Roasting pinyon pine cones | Photo:
Deborah Small Another way to revitalize a relationship with
native foods is to reject to the industrialized food chain and all
that it represents—the multinational corporate control of seeds,
production of genetically modified foods, and the promotion of
unsustainable agricultural practices damaging to all species and
to the earth that sustains us. For public health worker and CCC
member Abe Sanchez, it’s a daily practice to cultivate
consciousness about the foods he eats to maintain optimum
health. “Native foods sustained indigenous cultures for
thousands of years. Native foods are our future. But we have to
make choices. We have to be disciplined. We have to be aware
of what we’re putting in our bodies to prevent chronic illness,
diabetes, obesity, high blood pressure. And native foods will
help us prevent that.” When diagnosed with type 2 diabetes,
anthropologist and CCC member Leslie Mouriquand had an
epiphany: “I needed to actually eat the traditional foods that I
had been researching, not just for the sake of cultural
preservation, but to save my life! I am now passionately
immersed in gathering, growing, and eating chia, mesquite,
prickly pear, cholla, and other native foods. By changing my
diet and sedentary lifestyle, I succeeded in reversing my
diabetes. This is a lifetime commitment for me.” Mouriquand is
lucky that she caught her diabetes early and knew exactly what
she needed to do. In Recovering the Sacred, Anishinaabeg
environmental activist Winona LaDuke writes that “the recovery
of the people is tied to the recovery of food, since food itself is
medicine: not only for the body, but for the soul, for the
spiritual connection to history, ancestors, and the land.” People
speak of the necessity for a major shift to a sustainable society
from our unsustainable and ultimately destructive way of life.
Like Leslie Mouriquand, we have the opportunity to learn from
people whose ancestors were here for thousands of years, who
knew how to protect and honor the earth. Their work offers
hope, inspiration, and healing for all of us. Banner photo:
Deborah Small Co-produced by KCETLink and the Autry

9. Museum of the American West, the Tending the Wild series is
presented in association with the Autry's groundbreaking
California Continued exhibition.
concepts may use
- socioeconomic status (SES)
- inequality
- definition of minority group
- definition of majority group
- characteristics of a minority group
- racial minority group
- ethnic minority group
- race
- ethnicity
- race as a social construction
- markers of group membership
- stratification
- theories of Karl Marx (proletariat,
bourgeoisie, means of production,
importance of the economy, conflict

10. as good
- living wage
- theoretical perspective proposed by
Weber
- theoretical perspective proposed by
Lenski
- subsistence technology (foraging,
agriculture, industrial, post-industrial)
- intersectionality (Patricia Hill Collins);
matrix of domination
- relationship between power,
competition, conflict
- evolution
- prejudice
- stereotypes
- gender
- discrimination
- ideological racism

11. - institutional discrimination
- miscegenation
- assimilation
- pluralism
- Anglo conformity
- social structure
- human capital theory
- multi-culturalism
- ethnic enclaves
- separatism, forced migration,
genocide, revolution
- industrial revolution
- any of the different immigrant groups
discussed in class
- chains of immigration
- anti-Catholicism
- anti-Semitism
- pogrom

12. - push factors; pull factors
- three generation model
- quota system
- ethnic succession
- labor unions
- structural mobility
- degree of similarity
- ethclass
- sojourners
- ethnic revival