Anthropology 35
Fall 2000
Final Test
This is a take home, open-book test; the questions are designed allow you to converse with the issues derived from our readings and discussed in class. Select and answer one question from each of the sections below. Your responses should show familiarity with the content and arguments of the readings, should be carefully and coherently discussed. Neither response should exceed two pages.
Section One:
1. Both Apffel-Marglin and Grillo Fernandez speak of the "archeology of development" in the Andes, suggesting that development efforts have been a failure. In a well reasoned essay, why do these authors feel that Western development has neither worked, nor will it work in the future, in the Andes? What is the Andean response to the concept of development (you should explore the concept of decolonization in your response)? What is your opinion of their critique of the model of development? – argue it carefully.
2. At the heart of many development programs in the Third World is the transformation of agriculture, with the hope of increasing agricultural production and modernizing the economy. PRATEC suggests that western agriculture is incompatible with Andean notions of agriculture. What is Vallodolid Rivera’s criticism of Western agriculture? Drawing upon the metaphor of the chacra, how is Andean agriculture different from Western agriculture? How do the two models illustrate two very different notions of development?
3. Perhaps no element is more critical in development efforts than education. Certainly almost all development programs in the Third World call for educational efforts to capacitate people to live in the modern world. Renfijo Vazquez, however, argues that there are serious deficiencies in the western model of education. From the Andean perspective, why is the Western model of education is deficient? Speak particularly about the model of knowledge it entails, and the system of schooling. How does the Andean model of education contrast with the Western model? In what ways do the two models represent two very different ways of viewing the place of the individual in the world?
Section Two:
4. Ultimately the question of how to address past wrongs is an issue all indigenous groups face if they are to insure their rights in the future. The issue is complicated by the fact that non-indigenous citizens (such as white Australians) may feel little remorse for the past, nor be very willing to grant indigenous peoples rights as distinct groups within the national context. As McIntosh notes, the Warramiri Yolngu of Australia look to a particular definition of reconciliation as the vehicle to healing past and present conflicts with the Balanda. What do the Yolngu mean by “reconciliation,” and what components does reconciliation have (economic, human rights and identity). Briefly, what aspects of reconciliation are each of these attempting to address? How do Yolngu definitions of reconciliation reflect Yolngu culture? How do the Yolngu hope to attain reconciliation? Finally, do you think Yolngu-sponsored reconciliation has a chance of success, or is it doomed to failure? Back your carefully reasoned opinion with the evidence provided by McIntosh’s account.
5. One of the most unique aspects of
Aboriginal culture is the concept of the Dreaming. The Dreaming is
interesting particularly because of its complexity not only as an origin
myth, but as a set of rules and laws governing Aboriginal life. It
is interesting that the Warramiri Yolngu have embraced the Dreaming as
a mechanism to healing their relationship with white institutions of power
and white society. In a carefully written essay, explore what the
Dreaming is, how the Dreaming is related to the Yolngu notion of membership
and remembership, how they believe the Dreaming can serve as a vehicle
for reconciliation with the Balanda. Why do some Yolngu disagree
with this approach to reconciliation?