Chinese, Mandarin

Spanish

English

Hindi

Arabic

Portuguese

Bengali

Russian

Japanese

Punjabi

German

Javanese

Malay

Telugu

Vietnamese

Korean

French

Marathi

Tamil

Urdu

Turkish

Italian

Chinese, Yue / Cantonese

Thai

Gujarati

Chinese, Jin

Chinese, Min Nan

Persian, Dari

Persian, Western

Polish

Pashto

Kannada

Chinese, Xiang

Malayalam

Sundanese

Hausa

Odia

Burmese

Chinese, Hakka

Ukrainian

Bihari, Bhojpuri

Tagalog

Yoruba

Bihari, Maithili

Uzbek

Sindhi

Amharic

Fula

Romanian

Oromo

Igbo

Azerbaijani

Chinese, Gan

Dutch

Kurdish, Central

Kurdish, Northern

Kurdish, Southern

Malagasy

Lahnda, Saraiki

Nepali

Sinhalese

Chittagonian

Zhuang

Khmer

Turkmen

Assamese

Madurese

Somali

Marwari

Bihari, Magahi

Haryanvi

Hungarian

Chhattisgarhi

Greek, Modern

Chewa

Dakhini

Akan, Twi

Akan, Fante

Kazakh

Chinese, Min Bei

Sylheti

Zulu

Czech

Kinyarwanda

Marwari, Dhundhari

Haitian Creole

Chinese, Min Dong

Ilocano

Quechua

Kirundi

Swedish

Hmong

Shona

Uyghur

Hiligaynon

Mossi

Xhosa

Belarusian

Balochi

Anthropology

<OpenstaxParagraph>
	Most Indigenous communities are extremely poor and face a number of challenges resulting from centuries of colonization, settlement, and exploitation. In the United States, Canada, and Australia, Indigenous peoples were forcibly relocated to <OpenstaxTerm>reservations</OpenstaxTerm>, often marginal lands “set aside” for Native peoples after European settlers and colonists claimed their original homelands. Many North American reservation communities have been, and continue to be, kept in a state of perpetual poverty. Reservations typically have few employment opportunities, high substance addiction and alcoholism rates, and high morbidity rates caused by long-term persistent poverty. Some tribes have been successful in making good education available to young people through successes in casino development and effective management of federal education grants, but there is a significant disparity of completion rates at all levels of education. A 2011 report by the Higher Education Research Institute found that among those enrolled in four-year degree programs, approximately 17 percent of Native students completed the degree within four years, compared to 45 percent of Asian students, 43 percent of White students, 26 percent of Latinx/Latina/Latino students, and 21 percent of Black students (DeAngelo et al. 2011, 10; see also Al-Asfour and Abraham 2016).
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	In the United States, tribal reservations were historically prevented from developing their own industries by the Nonintercourse Act sections of the <OpenstaxTerm>Trade and Intercourse Acts</OpenstaxTerm>. This legislation made it illegal to sell products beyond the borders of a reservation, which were viewed in the same way as state borders. Tribes can petition Congress to approve a reservation-based industry, but the petition can take decades to be approved. Many reservations have languished for two centuries with few or no jobs or opportunities for Native peoples (Miller 2012). Those who leave reservations for jobs rarely return as full-time residents. Still, Indigenous people on reservations in the United States enjoy the comfort of living within their own cultures and face less discrimination in their communities than they would in White-dominated communities.
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	People of mixed Indigenous heritage who can “pass” as White have often done so, thus abandoning their Indigenous ancestry. Many took advantage of opportunities to move to cities and get jobs as “White” people, enjoying the pay and social benefits that went along with those jobs and social identities. This path was followed by many Native people in the United States beginning in the later 19th century. The exodus to the cities reached a peak in the 1950s and 1960s following the United States’ <OpenstaxTerm>termination</OpenstaxTerm> of the status of 109 tribes. Termination refers to a US federal policy adopted in 1953 that voided the treaty agreements between the federal government and Native peoples. The US government then repossessed and sold reservation property in a process called liquidation. Terminated tribal peoples were released from reservation lifeways with no money or resources. They were no longer federally recognized Native peoples and had no rights to ask for federal services or assistance. Most of the tribes that underwent termination were restored beginning in the 1970s.
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	Many of those who underwent termination moved to urban environments in search of work, resulting on populations of “ <OpenstaxTerm>urban Indian</OpenstaxTerm>” communities. During World War II, the <a href="https://openstax.org/r/oregonhistoryproject">Keiser Shipyards in Portland employed a number of Native people, many of them women</a>, who left regional reservations for work. The twentieth century trend of Native peoples moving to cities creating has resulted in significant populations of “urban Indians.”
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	Today, the majority of Native people in the United States live in urban environments. This movement has created tensions within Indigenous communities. The phrase “urban Indian” has taken on negative connotations within some Indigenous contexts. Some “reservation Indians” accuse urban Natives of willingly giving up their status, land, and culture. While some urban Natives struggle with feeling disconnected from their tribal identities, many maintain a connection with reservation communities by visiting on weekends and holidays and participating in special events such as tribal government meetings.
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	Urban Native communities typically include groups to benefit Native people, such as educational and culture-based organizations and civic-minded business associations. Many of these groups include people from various tribes who work together to plan community spiritual activities such as <OpenstaxTerm>powwows</OpenstaxTerm>, support urban Indigenous food systems, or serve on culture-based committees. Tribal nations often have offices in urban communities that offer services to their citizens and serve as a site of sovereign activities of the tribe. Indigenous-language learning groups are now quite common in urban centers, especially at universities and tribal offices. Universities in many ways form cultural centers for urban Indigenous people, offering Native centers, employing Indigenous scholars, and funding cultural activities and events.
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	There are several tribal offices in Portland, Oregon, which has one of the largest concentrations of off-reservation Native people in the United States, with an estimated 40,000 people of Native descent. On the west side of town is the Portland-area office of the Confederated Tribes of the Grand Ronde. This office hosts weekly cultural education programs called Lifeways, which are free to tribal community members, along with classes in wood carving, drawing, storytelling, and the Chinuk Wawa language. Other services offered to tribal members living in the Portland metro area include jobs programs, food distributions, and a large boardroom equipped for hosting formal meetings. Also in Portland are the offices of the <a href="https://openstax.org/r/ConfederatedTribesofSiletzIndians">Confederated Tribes of Siletz Indians</a>, the Native American Youth and Family Center education organization, the <a href="https://openstax.org/r/AmericanChamber">Oregon Native American Chamber of Commerce</a>, and the <a href="https://openstax.org/r/ColumbiaRiver">Columbia River Intertribal Fish Commission</a>. Portland is the site of community organizations such as the Bow and Arrow Culture Club, which hosts annual cultural gatherings and the large intertribal Delta Park Powwow. The radio station KBOO (90.7) consistently features Native programming.
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	The Native population of Portland is a broad mixture of enrolled tribal people and unenrolled descendant people from throughout the United States. There are also large numbers of Indigenous peoples from other countries, with concentrations of Latina/Latino and Pacific Islander peoples. In addition, the Hawaiian community has deep roots in the region due to the inclusion of Hawaiian labor in the 19th-century fur trade of the Pacific Northwest.
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19.1.3 Tribal Groups and Communities

1 What Is Anthropology?

1.1 The Study of Humanity, or "Anthropology Is Vast"

1.1.1 The Heart of Anthropology: Central Narrative and Commitments

1.1.2 Central Commitment #1: Exploring Sociocultural Diversity

1.1.3 Central Commitment #2: Understanding How Societies Hold Together

1.1.4 Central Commitment #3: Examining the Interdependence of Humans and Nature

1.2 The Four-Field Approach: Four Approaches within the Guiding Narrative

1.2.1 Biological Anthropology

1.2.2 Archaeology

1.2.3 Cultural Anthropology

1.2.4 Linguistic Anthropology

1.2.5 How the Four Fields Work Together: The Example of Race

1.3 Overcoming Ethnocentrism

1.3.1 Enculturation and Ethnocentrism

1.3.2 Primitivism and Orientalism

1.4 Western Bias in Our Assumptions about Humanity

1.4.1 Primitivism and Orientalism in Popular Culture

1.4.2 The Bias of Backwardness

1.5 Holism, Anthropology’s Distinctive Approach

1.5.1 Society as an Integrated Whole

1.5.2 Sources of Contradiction, Conflict, and Change

1.6 Cross-Cultural Comparison and Cultural Relativism

1.6.1 Relativism Is Not “Anything Goes”

1.6.2 Morality, Activism, and Cultural Relativism

1.7 Reaching for an Insider’s Point of View

1.7.1 The Challenge of Representing Others

1.7.2 Collaborative Methods of Representation

1.7.3 Working across Cultures toward Common Goals

1.7.4 Suggested Readings

2 Methods: Cultural and Archaeological

2.1 Archaeological Research Methods

2.1.1 Archaeological Techniques

2.1.2 Archaeological Dating Methods

2.2 Conservation and Naturalism

2.2.1 Early Efforts

2.2.2 Salvage Anthropology

2.2.3 Museum Collections

2.2.4 Interpretation and Voice

2.3 Ethnography and Ethnology

2.3.1 The Development of Ethnography and Ethnology

2.3.2 Perspective and Interpretation in Ethnography

2.4 Participant Observation and Interviewing

2.4.1 Participant Observation

2.4.2 Interviewing Informants

2.4.3 Ethical Considerations

2.5 Quantitative and Qualitative Analysis

2.5.1 Differences between Quantitative and Qualitative Information

2.5.2 Modeling

2.5.3 The Science of Anthropology

2.6 Collections

2.6.1 Archives

2.6.2 Three-Dimensional Collections

2.6.3 Ownership

2.6.4 Suggested Readings

3 Culture Concept Theory: Theories of Cultural Change

3.1 The Homeyness of Culture

3.2 The Winkiness of Culture

3.3 The Elements of Culture

3.3.1 Culture Is What We Make

3.3.2 Culture Is What We Do

3.3.3 Culture Is What We Think

3.4 The Aggregates of Culture

3.4.1 Symbols

3.4.2 Ritual

3.4.3 Social Structure

3.5 Modes of Cultural Analysis

3.5.1 Evolution, Adaptation, and Historical Particularism

3.5.2 Functionalism

3.5.3 Structuralism

3.5.4 Ontology

3.6 The Paradoxes of Culture

3.6.1 Paradox 1: Culture Is Continuous, but It Changes

3.6.2 Paradox 2: Culture Is Bounded but Mobile

3.6.3 Paradox 3: Culture Is Consensual but Contested

3.6.4 Paradox 4: Culture Is Shared, but It Varies

3.6.5 Suggested Readings

4 Biological Evolution and Early Human Evidence

4.1 What Is Biological Anthropology?

4.1.1 Looking to the Deep Past

4.1.2 Exploring What It Means to Be Human

4.2 What’s in a Name? The Science of Taxonomy

4.2.1 Defining the Science of Taxonomy

4.2.2 Defining a Species

4.3 It’s All in the Genes! The Foundation of Evolution

4.3.1 The Units of Life

4.3.2 Gregor Mendel and the Laws of Heredity

4.3.3 Mendelian Inheritance in Humans

4.4 Evolution in Action: Past and Present

4.4.1 Early Evolutionists and the Fixity of Species

4.4.2 Charles Darwin’s Role in Changing Views of the Natural World

4.4.3 Understanding Darwin’s Theory of Natural Selection

4.5 What Is a Primate?

4.5.1 What Is a Primate?

4.5.2 Primate Behavioral Variation

4.5.3 Explaining Primate Success

4.5.4 Primate Classification and Taxonomy

4.6 Origin of and Classification of Primates

4.6.1 Understanding Concepts of Time

4.6.2 Fossils and Dating Methods

Question	Answer
lands given to Indigenous tribes as supposedly permanent places for their communities to live and practice their culture, usually through treaty or executive order.	reservations
a US federal policy adopted in 1953 that involved voiding the treaty agreements between the federal government and Native peoples, enabling the government to repossess and sell property that had been part of reservations in a process called liquidation. Terminated tribal peoples are no longer federally recognized Native peoples and have no rights to ask for federal services or assistance. Between 1954 and the 1970s, 109 tribes underwent termination. Most were federally restored between the 1970s and the 1990s.	termination
federal laws that administer trade between states and across federal borders. The law affects the ability of Native nations to establish industries and sell products or services beyond their borders.	Trade and Intercourse Acts
a Native person who lives in an urban environment; sometimes a negative title used by those living on reservations to refer to Native people who are assumed to have willingly given up their culture, land, and Native identities.	urban Indian