Saturday, December 13, 2025

Spotlight on Students: Origins of Agriculture

This post highlights the work required of my SA 202: Introduction to Anthropology students. Students were given the opportunity to research and identify the origins of agricultural products (be it plants or animals) from one of their favorite meals. Several students were given the opportunity to have their exemplary work featured on the blog, and the students who provided permission have their work featured here in this and the following blog posts. Please show your appreciation for their work through the comments.

Domesticated cattle, which are prime ingredients in oxtail and beef stew.

By: Addison Bernskoetter

My favorite food is oxtail with rice. Oxtail is made from the tails of cattle and is commonly found in stews. It is a small piece of meat surrounding a bone where the cattle's tail was. Oxtail is commonly made into a stew with spices, vegetables, and beef broth. The cattle that oxtail are made from are normally beef or veal cattle. These cattle originated from North Africa, Europe, and Asia. They were domesticated in the Fertile Crescent, which is in the Middle East. This was nearly 10,000 years ago. While there are many breeds of cattle, two stand out among the rest. Bos taurus and Bos indicus are now the most common domesticated cattle we see today. Bos taurus, or taurine cattle, were domesticated in colder climates and through evolution, developed large bodies and thick coats to protect them from the cold. Bos indicus, or indicine cattle, have looser skin to protect them from heat, as they were domesticated in Africa. 

Cattle have been a very important part of history. They provide many different cuts and resources of meat, including the chuck, rib, loin, sirloin, round, brisket, plate, and the flank. Cattle can also be used for their pelts, which is used to make leather. Cattle stool is also used in many places as fertilizer for crops. It makes the soil richer and has other benefits to crops. Cattle also help encourage plant growth by spreading seeds through their stool and helping the plants spread from one place to another.

 References

Cow Meat Diagram explained. Redefine Meat. (2025, March 12). https://www.redefinemeat.com/blogs/cow-meat-diagram-explained-redefine-meat/

Filippone, P. T. (2024, August 16). How to cook the best fork tender oxtail. The Spruce Eats. https://www.thespruceeats.com/oxtail-cooking-tips-1805846

Origins of domesticated cattle: The untold story of their evolution and impact. cattlepedia.com. (2025, January 8). https://cattlepedia.com/origins-of-domesticated-cattle/

  

By: Jeneail Henry

My favorite food is Beef Stew. According to (Britannica, 2019), the term cattle refer to domesticated bovine farm animals that are raised for their meat, milk, or hides or for draft purposes. Cattles were first domesticated from wild aurochs around 10, 000 years ago in the Near East and Indian subcontinent (Walden). Aurochs were large, wild oxen that once inhabited Europe, Asia and North Africa. The process of domestication began with selective breeding, which eventually led to the evolution of modern domesticated cattle breeds.

While early domestication began around 10, 000-8,000 BCE, cattle herding became a more prominent food source by 2,000 BCE which then spread to regions such as the Indus Valley. As humans continued to breed cattle, they selected desirable traits such as growth rate, maternal ability and reproductive performance Kutz (n.d.). Over time, these animals became tamer, much calmer and more productive, which eased food production and farming efficiency. Modern day cattle, known as Bos taurus, originated in the Near East (Walden). Some other well-known cattle breeds include, Angus, Hereford, Brahman, Charolais and Santa Gertrudis.

Some specific cultigens or meat products that were created from cattle include beef, veal and dairy products such as milk, cheese and butter. Agnus and Hereford cattle were bred to produce their well-marbled beef, known for its balance of tenderness and robust beef flavor, Mike (2024), while the Holstein breed was bred for its superiority in milk production. Today, the products derived from these animals like the beef used to make Beef Stew are because of a long history of domestication and selective breeding. 

Sources

Britannica. (2019). cattle | Description, Breeds, & Facts. In Encyclopædia Britannica. https://www.britannica.com/animal/cattle-livestock

Kutz, B. (n.d.). Breeding & Genetic Selection. Breeding & Genetic Selection. https://www.uaex.uada.edu/farm-ranch/animals-forages/beef-cattle/breeding-genetic-selection.aspx

Meaty knowledge served fresh daily. (2025, June 4). TATNUCK MEAT and SEAFOOD.

https://tatnuckmeatandsea.com/fresh-meat/beef/where-did-beef-originate/

Links to an external site.

‌ Mike. (2024, January 21). Hereford vs. Angus Beef - Comparison - The Thin Kitchen. The Thin Kitchen. https://thethinkitchen.com/hereford-vs-angus-beef-comparison/

 

Ingredients present in Chicken Alfredo: chicken, pasta, and dairy products.

By: London Taylor  

A pasta dish made with chicken, noodles, butter, cream, and cheese, and my personal favorite, is known as Chicken Alfredo.  Originating in Rome, Italy, during the early 1900s, some credit Alfredo di Lelio with inventing a version of fettuccine, al burro e Parmigiano. Esposito says this is more than likely true. This recipe spread worldwide and changed as it went; cream was added instead of just butter, while chefs experimented with different meats, such as chicken, for an altogether new taste sensation we call today's creamy Chicken Alfredo (Esposito).  

Our curriculum book, Domestication, declares that the red junglefowl used to breed chickens (Gallus gallus) was native to Southeast Asia, specifically Thailand and India. This domestication seems to have begun about 8,000 years ago, though initially intended for cockfighting rather than food. Early humans took chickens displaying calmer behavior, larger size, and early maturity, thereby increasing their productivity not only for meat but also eggs. Today's meat breeds, such as Cornish Cross, have resulted from thousands upon tens-of-thousands-years in this way and are much larger and more docile than their wild ancestors (Wiener).

 

Derived from wild grasses like einkorn and emmer in the Fertile Crescent, the wheat in Chicken Alfredo has a long history. From about 10,000 years ago onward, over time, farmers selected seeds that were larger and non-shattering heads, making harvesting easier. These criteria almost certainly led to the appearance in modern days of red winter wheat, now used for bread and pastas' main varieties, of which are Triticum aestivum.  

 

The dairy products in the Alfredo sauce,  milk, butter, and cheese, all originally come from domesticated cattle (Bos taurus), which are descended from the wild aurochs of Eurasia. This domestication occurred around 10,000 years ago in areas that included the Fertile Crescent and Indus Valley. Humans selected cows that produced more milk and were easier to manage, leading to specialized breeds of dairy cattle, such as Holsteins or Jerseys.  

 

Established sources of foods that are Italian-American and grew out together from literally roots, both common and different during those several thousand years in history. Culturally, Alfredo La Fonte is not simply a comfort food; it is also a representation of our human race's shared agricultural history and ingenuity.

References 

Cesari, Luca. “The Invention of Fettuccine Alfredo: A Love Story, A Brief History of a Beloved Pasta Dish”, January 26, 2023, https://lithub.com/the-invention-of-fettuccine-alfredo-a-love-story/

Wiener, Florence. “The Domestication and Global Spread of the Chicken.” Smithsonian Magazine, 7 Sept. 2022, https://www.smithsonianmag.com/smart-news/how-a-volcanic-eruption-caught-seismologists-by-surprise-180980704/

“Wheat Domestication: Lessons for the Future.” ScienceDirect, Elsevier, 2011, https://www.sciencedirect.com/science/article/pii/S1631069110003021

“History of Cattle Domestication.” World History Encyclopedia, 2022, https://www.worldhistory.org/article/1446/interview-the-mysterious-bronze-age-collapse-with/


Saturday, December 6, 2025

Gift Giving Guide 24: Gifts for the Anthropologists or Anthropologically Interested

Biannually I dedicate blog posts to the presentation of gifts that may be suitable for anthropologists or individuals interested in anthropology (any and all subfields).  As we are currently in the December holiday (and gift giving) season it seems appropriate to dedicate a post to this very topic.  Below are some of the latest additions to the list of gift ideas that may be appropriate for your anthropologically interested person. Also, as an added bonus all of these gifts are under $50 USD!

 Cultural Anthropology

Margaret Mead is a well known cultural anthropologist who left her mark on the discipline as a whole.  This well known children's book about her life, career, and contributions to the field is a timely gift for young and old.  Individuals with dreams of becoming an anthropologist may find inspiration in Mead's story, while others may become nostalgic in her tale.  This item is available through the MuchGratitude320 Etsy shop


Archaeology

Archaeologists dig up old people's garbage, and the jokes about this profession never get old.  This gift is a different version of one that was featured previously, but this sticker is a little more versatile than the previously featured pin.  You can purchase this gift from StraitJack on Etsy.


Linguistic Anthropology

Language and culture collide within linguistic anthropology, making it both difficult but interesting to locate the appropriate gift for someone interested in this subfield.  This bag that address frictives may be the best option.  It is gender neutral, and the giftee can use this bag to carry their research materials or their groceries.  Either way it is more than likely going to get people talking, an added benefit for the linguistic anthropologist.  This bag is available through Speechie157 Etsy shop.


Biological Anthropology

The diversity of areas of study within biological anthropology can present a challenge to locating the best gift for someone interested in this subfield, which is why there are also different themes for this specific gift category.  It has been a moment since we featured one for those interested in primatology (the study of nonhuman primates), so this Owl Monkey replica skull is an option. This is created by Lucy3DMatrix, and she has various other nonhuman primate replicas and hominid ancestors replicas, too! 

Saturday, November 29, 2025

Spotlight on Students: Endangered Primate Profile

The following is a guest post featuring the work of a student enrolled in SA 202: Introduction to Anthropology.  This exceptional work highlights the importance of primate conservation.  I hope you find this piece informative and are inspired to make a positive change in the world that will help this and other endangered primates.


Golden Langur (Source: Animalia.bio)

By: Emma Nunamaker

As one of the many inhabitants of this world, humans have a responsibility to coexist with the flora and fauna. Yet we pose some of the biggest threats to their existence. Primates face threats of habitat loss, fragmentation, deforestation, poaching, and numerous other challenges. The golden langur is only one of the endangered primate species that are fighting for their next generation, and by learning about their unique struggles, we take a step further in making the world safer for all primates.

The golden langur is a primate with bright yellow fur that inhabits the patches of forest native to India and Bhutan. Arboreal, and with a main diet of leaves, fruits, and plant life, these creatures make homes in evergreen forest canopies. Their elevated habitat also protects them from predators. Golden langurs are known to have highly diverse social groups with unique mixes of males and females, and occasionally an all-male troop or a solitary male. Currently, they are distributed in fragmented regions around the intersections of the Manas, Sankosh, and Brahmaputra rivers (Schwitzer et al. 55-58). Their small distribution is no surprise—one of the biggest threats to golden langurs is the shrinkage of their habitat. The IUCN reports that this species has lost over 50% of its original habitat due to human activity, officially classifying them as endangered (Schwitzer et al. 55-58). Many other factors have contributed to their decline. Wildlife biologist Phuntsho Thinley and his colleagues performed a thorough risk assessment and identified some of these anthropogenic factors among 107 incidents, which are as follows: “50 (46.7%) electrocutions, 30 (28%) road kills, 15 (14%) dog kills, six (5.6%) retaliatory killings, four (3.7%) road injuries, and two cases (1.9%) of pet keeping from June 2012–June 2019” (Thinley et al. 257–266). These percentages are small, but relative to the steady decline of golden langurs in the past few decades.

Sanctuaries exist for the golden langur and other endangered species in India and Bhutan. In Bhutan, national parks like Royal Manas National Park are protected areas for the golden langur. The only such area in India is The Chakrashila Wildlife Sanctuary, which houses the largest and safest population of golden langurs in India, numbering 500 and counting (Dilip et al. 81–86). A study done by Dilip Chery and other researchers details how even with the growing strength of the golden langur troops in the sanctuary, the density of the population poses concerns of overcrowding. Another issue, too, is how to connect the fragments of habitat where they reside. The researchers suggest that forest corridors can be built of bamboo to connect these primates to other patches of suitable habitat and allow for healthy dispersal and room to grow (Dilip et al. 81–86). Even in these protected areas, lethal dog attacks still occur on the perimeters due to the several human villages that surround the sanctuary. In the book Explorations: An Open Invitation to Biological Anthropology, researchers speak on a community-based conservation effort, where communities are encouraged to educate themselves on the endangered species around them and the accidental harm their practices may perpetrate (Shook, Beth, et al. 665-694). This system may benefit the villages around Chakrishila Wildlife Sanctuary and help decrease the amount of domestic dog attacks on golden langurs. While these are only proposals, the value of these surveys and observations cannot be understated. Impactful decisions cannot be made without accurate statistics and authentic research, and like all other primates, the golden langur species depend on this essential first step.

The reasons behind primate conservation efforts are complex and motivating. Their positive impact on ecosystems, culture, and evolutionary study across the world is poignant. In an environmental sense, primates often act as pollinators. Golden langurs stimulate the ecosystem by eating fruit and dispersing the seeds into soil for further vegetative growth. (Shook, Beth, et al. 665-694). Like many primates, they are one integral part of a delicate ecosystem, and even more so, these primates are marks of our ancestry that we are still trying to understand. Primates’ innate human-like behaviors are reflections of our own, and to lose these unique species means to lose a part of our history.

Fostering the idea that primates are not just animals, but rather partners in maintaining this planet we share, could shed light on the dire threats they are facing as well as the valiant efforts made by researchers, conservationists, and others throughout the world. To coexist means to respect one another; to respect one another is to make continuous, diligent effort towards making this planet a safe place for all species to thrive.

 

Works Cited

Chetry, Dilip, et al. “Status and Conservation of Golden Langur in Chakrashila Wildlife Sanctuary, Assam, India.” Primate Conservation, vol. 25, no. 1, Dec. 2010, pp. 81–86, https://doi.org/10.1896/052.025.0112.

Schwitzer, Christoph, et al. Primates in Peril. IUCN SSC Primate Specialist Group/International Primatological Society/Conservation International/Bristol Zoological Society, 2016, pp. 55-58

Shook, Beth, et al. Explorations: An Open Invitation to Biological Anthropology. 2nd ed., Arlington, Va: American Anthropological Association, 2019, pp. 665-694.

Thinley, Phuntsho, et al. “Conservation Threats to the Endangered Golden Langur (Trachypithecus Geei, Khajuria 1956) in Bhutan.” Primates, vol. 61, no. 2, 5 Dec. 2019, pp. 257–266, https://doi.org/10.1007/s10329-019-00777-2.

 

Saturday, November 22, 2025

Spotlight on Students: Origins and Meanings of American Idioms

This post highlights the work required of my SA 202: Introduction to Anthropology students. Students were given the opportunity to research and identify the origins and meanings of a specific American phrase that they selected. Several students were given the opportunity to have their exemplary work featured on the blog, and the students who provided permission have their work featured here in this and the following blog posts. Please show your appreciation for their work through the comments. 

 


By: Namarius Banks-Warren

The phrase “piece of cake” means that something is very easy to do. I chose this expression because I hear it often in daily life, and I was curious about why cake is linked to something simple. It is interesting how a common food like cake can have a deeper cultural meaning and be used to describe tasks that are effortless. This expression shows how language uses familiar, enjoyable things to make ideas more relatable and vivid. It is a good example of how culture and language are connected, and it helps us understand how people express ease and simple in a fun, colorful way. Before doing this research, I always thought “piece of cake” just meant a task that was really easy and did not take much effort. I never really thought about where the phrase came from or how long people have been using it as a metaphor. Research did show that the phrase first appeared in Ogden Nash’s 1936 poem Primrose Path, where it was used to describe life as pleasant and carefree. It later became more popular during World War II when American soldiers used it to describe missions that were easy to complete (Knowles, 2009). Some researchers also link the phrase to “cakewalks,” which were 19th-century dance contests in enslaved African American communities. Winners often received a cake, and the word “cakewalk” itself came to mean something that was easily achieved (Partridge, 2002). The phrase was originally connected to something fun or rewarding. Over time its meaning became more specific, mainly describing tasks that are really easy to do. The change probably happened because cake is both tasty and quick to eat, making it a good metaphor for something that is effortless. This change also reveals something about American culture. Food, and especially desserts, are often tied to reward, pleasure, and satisfaction. Calling something a piece of cake reflects not only how simple it is, but also how rewarding it feels once it is done.
Knowles, E. (2009). The Oxford Dictionary of Phrase and Fable. Oxford University Press.
Partridge, E. (2002). A Dictionary of Slang and Unconventional English. Routledge.
 

By: Jada Mabry
chose the phrase "this is my jam" because it is a very funny phrase that I have heard before  but never used. It also never came to my mind that this phrase relates to dessert. 

It is a phrase that I hear when people are speaking about their musical tastes or something that they like, so I believe it means “this is my song” or “I really like this song.” I have also heard it used as “I really like this thing.” Either way, it can be used almost interchangeably depending on the context.

The original meaning comes from the word jam, which means “the playing of instruments in an improvised way.” It is  hard to pinpoint the direct origins of jamming, but what I found is that in the 1920s, it was used as a term to describe Black and White musicians playing together after hours. This was not allowed for Black people and White people to make music together, so those late-night hours were enjoyable, unfiltered song sessions.

The meaning slowly evolved from enjoying mixed music to enjoying your favorite song. “This is my jam” turned into a diverse phrase for whatever song (or thing) that you like. How it has evolved is also debated, but I believe the phrase became a general term for enjoying something.

The meaning changed for what may be a few reasons. American English is very expressive and using a phrase such as “this is my jam” can be a lot more interesting than simply saying “I like this thing.” Another reason may be pop culture. Online personalities and celebrities have used “this is my jam,” such as Bo Burnham’s Vine published in 2013 where there is music playing and he says, “This is my jam, this is my jam. Hold on… This is my jam…” -- where at the end, the music stops and he pulls out a jar of jam. I think this shows how pop culture evolved language to become more suitable and personalized to the person using the phrase.


Saturday, November 15, 2025

Spotlight on Students: A Discussion on Cultural Appropriation

This post highlights the work required of my SA 202: Introduction to Anthropology students. Students were given the opportunity to research and identify an example of cultural appropriation and explain how the cultural elements could be appreciated instead. Several students were given the opportunity to have their exemplary work featured on the blog, and the students who provided permission have their work featured here in this and the following blog posts. Please show your appreciation for their work through the comments. 

 

Figure 1: The children's blanket created by Lynda Teller Pete that was culturally appropriated

 

By: Maryah Hoback-Blair 

As we discussed, cultural appropriation can be detrimental to a culture, individual, or group. An example of cultural appropriation that sticks out to me is one involving a Navajo member and weaver. Lynda Teller Pete is a member of the Navajo nation that weaves children's blankets with distinct patterns and designs. In 2011 she entered one of her pieces into the Santa Fe Indian's Market (Figure 1), and after the market she found a replica of her blanket on a website. This website did not give Lynda credit for her design or work and had the blankets listed at a lower price and were not made out of the proper material. This company was contacted and later put a warning on their website to clarify that the products are not Indian produced or a product from a particular Indian group. In the Article Cultural Appropriation - From a Navajo Perspective she explains that each color and pattern she wove into the blanket has significant meaning and tells the story of her people. She also goes on to say that they are her work and designs and tells the story she wants it to. 

This is an example of cultural appropriation because the website did not give credit to Lynda for her design and was posting products that had patterns associated with Indian nations but did not credit those nations. It is also a problem because the website was selling products that mimicked patterns from Indian nations but did not have members of that group collaborate on the products. Instead of the blankets and other products telling a story as they traditionally do in Navajo culture, they became quick selling, trendy items the company could make a profit on. 

To appreciate one's culture without appropriating it an individual can get their products directly from someone within a said culture and can also try to understand the significance of the product or symbol. We can also decide if how the symbol or product is being used is appropriate or not. Ultimately, if you think it is wrong do not do it and if you have questions ask people within the culture. 


Reference: Doyon, D. (2023, June 14). Cultural appropriation – from the Navajo perspective. Weave a Real Peace. https://weavearealpeace.org/cultural-appropriation-from-the-navajo-perspective/



Figure 2: Sweat lodge, Kiowa camp on the Washita, illustration from the Annual report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1880.

 By: Marlee Brown 

An example of cultural appropriation that I have found that is not presented in the lecture or the book is the cultural appropriation of American Native sweat lodge rituals (Figure 2). A specific example of this is in 2009, a self-help and wellness guru, James Arthur Ray, killed three people during a "Spiritual Warrior" seminar in Sedona, Arizona, which had a total of 50 participants (Fonseca, 2011). These participants, led by Ray, sat in a sauna-like tent made to be a false sweat lodge. A sweat lodge is a sacred ritual in some American Native cultures in which a group of people sit in a wood structure covered in material and use hot rocks and water to create steam to sweat out bad energy and connect with ancestors (Barefoot Windwalker, 2002). Ray did not research or understand the purpose of sweat lodges. Ray had tried to push the participants to break through their struggles and obstacles. He wanted them to die, just not physically. The sweat lodge ritual is made to connect with ancestors and is a sacred experience for American Natives (Barefoot Windwalker, 2002). It is a humble spiritual connection, not a contest to push oneself to the absolute limit. That would be appropriating native culture for personal gain. 

Cultural appropriation is the act of using and/or taking another culture's elements and using that culture for a personal reason not associated with that culture (Welsch, et al., 2017). Usually, the person appropriating is a part of a more dominant culture and is using the more oppressed culture without permission, respect, or full understanding of that culture. In my example I used above, the guru did not consult any native tribes before this fake sweat lodge. He just did it; this is massively disrespectful. The three individuals who lost their lives died from direct acts of the bad sweat lodge. He had no intention of being respectful or honorable about profiting off native culture. 

I definitely think that someone can appreciate culture without appropriating it. If the individual consults a person of that culture for help understanding or doing a complete in-depth research assessment to the best of their ability, that person is putting in the effort to appreciate not appropriate. Most of all, to appreciate a culture, there must be respect and a desire to learn. Even if a person gets caught appropriating a culture, there is a need to apologize respectfully and learn from that experience to better understand that exact culture. 

    Resources

Barefoot Windwalker. (2002). The Native American Sweatlodge, A Spiritual Tradition. Barefoot's World. Retrieved September 9, 2025, from https://barefootsworld.org/sweatlodge.html

Fonseca, F. (2011, June 22). Self-help guru convicted in sweat lodge deaths. NBC News. Retrieved September 9, 2025, from https://www.nbcnews.com/id/wbna43501833

Welsch, R. L., Vivanco, L. A., & Fuentes, A. (2017). Anthropology: Asking Questions About Human Origins, Diversity and Culture. Retrieved September 1, 2025, from https://platform.virdocs.com/read/581908/49/#/4/4


Saturday, November 8, 2025

Spotlight on Students: Cultural Relativism vs. Ethnocentrism

This post highlights the work required of my SA 202: Introduction to Anthropology students. Students were given the opportunity to explore a different culture through two lenses, cultural relativism and ethnocentrism, and through this exercise learn about themselves and the other culture. Several students were given the opportunity to have their exemplary work featured on the blog, and the students who provided permission have their work featured here in this and the following blog posts. Please show your appreciation for their work through the comments.

Screenshot of Amaya participating in the "Stand on Business" challenge in Love Island USA

 

By: Maryah Hoback-Blair

 

The way people interact with each other varies depending on where they grew up, how they were taught to interact, and the cultures they are surrounded by. While these all play a role in interpersonal interactions, there are different ways people interpret the interactions and languages of those from different cultures. Cultural relativism and ethnocentrism are aspects that numerous anthropologists use to help understand one's feelings about others’ cultures and the reactions one has to what another individual does.

In the seventh season of Peacock’s popular reality TV show Love Island USA there were a variety of games the contestants played throughout the season; however, one game, “Stand on Business,” contained an intense interaction between the show's stars. During this game contestants were allowed to anonymously share their feelings, questions, and comments about others in the villa. One contestant, Amaya (a Latina American woman), read a comment that stood out to everyone. The card read, “You cry more than needed. You try to move too fast for everyone,” and after reading the card Amaya was visibly upset. It was revealed that another contestant, Austin (a white American man), had written the comment (Thursby, 2025). Other individuals, including Bryan (a Latino American man), then came to Amaya's defense (Thursby, 2025). Although Amaya, Austin, Bryan, and the show’s other contestants had different ways of interpreting the situation, this paper will focus on the main two types of interpretation: cultural relativism and ethnocentrism, what these are, and how each contestant's reaction fits into the two categories.

In the book Anthropology: Asking Questions About Human Origins, Diversity, and Culture ethnocentrism is defined as “the assumption that one’s own way of doing things is correct, while dismissing other people’s practices or views as wrong or ignorant” (Fuentes, Vivanco, Welsch, 2017, pg. 11). In contrast to ethnocentrism's definition, cultural relativism is described as “the moral and intellectual principle that one should withhold judgement about seemingly strange or exotic beliefs and practices” (Fuentes, Vivanco, Welsch, 2017, pg. 12). Anthropologists traditionally use culture relativism to avoid misunderstanding or misinterpreting the practices and traditions of other cultures. They also try to use culture relativism to gain a better understanding of the diversity of different cultures and why individuals communicate and interact in the ways they do (Fuentes, Vivanco, Welsch, 2017).

Both ethnocentric and culturally relativistic interpretations can be derived from the scenario provided above. Individuals can interpret Austin’s reaction to Amaya's use of “Babe, mi amor, and mi vida” along with her passionate and intense feelings conveyed in her speech as an ethnocentric reaction to the situation (Thursby, 2025). He was quick to judge Amaya for sharing her feelings and emotions in a way that he was not used to and stated how uncomfortable it made him and the other contestants. Austin viewing Amaya’s language and emotions in a judgmental way is that of a typical ethnocentric reaction. Austin is likely used to women in his life not using words like “babe” and “my love” in reference to everyone; therefore, he automatically assumed Amaya was trying to flirt with or was getting too close to the other contestants, even though her usage of these words and sharing her feelings is something that is normalized in her Hispanic culture. Austin’s ethnocentric reaction ultimately created a barrier between him and Amaya and did not allow for communication and understanding.

While Austin had a more negative, ethnocentric response to Amaya's “intensity of emotions and feelings,” another contestant, Bryan, came to Amaya's defense in a more culturally relativistic way (Thursby, 2025). Bryan shared that Amaya’s language and actions are typical and normal in Hispanic culture, and that Amaya should not be judged or put down for sharing her emotions in ways she is used to. He also shared that if Austin wanted Amaya to meet him halfway then Austin would also have to meet her halfway and try understanding the culture she comes from and the influence it has on how she speaks to others (Thursby, 2025). Bryan coming to Amaya’s defense was a culturally relativistic response that allowed the other individuals to better understand why Amaya talked to everyone with so much emotion.

After reviewing both the ethnocentric and cultural relativistic responses the contestants had, it can be interpreted that their reactions are valid and understandable through looking at the cultures they grew up in. If I was in this situation, I would like to try to understand why Amaya used such passionate language. Coming from a household where my mom always says ‘I love you’ when I am leaving, going to bed, or coming home I understand why Amaya was affectionate towards the other contestants. I often tell everyone I love them when I hang up the phone or leave somewhere because that is what I am used to. Amaya may have been surrounded by women in her life that were not afraid to share their feelings and that conceivably made her stronger and more open to sharing her emotions. This approach to Amaya’s language, emotions, and actions can be viewed as a cultural relativistic reaction.

Ultimately, cultural relativism and ethnocentrism influence how we see other cultures daily. By viewing other cultures in a less judgmental and culturally relativistic way we can continue to understand the variety of cultures in the world and how they play a role in our lives and the lives of others.

 

References

Thursby, B. (Director). Season 7, Episode 26. [TV Series Episode]. In J. Barker, A. Cadman, R.

Cowles, C. Fenster, R. Foster, B. Garrett, D. George, T. Gould, J. Hochman, C.

Rosenthal, B. Schaeffer, A. Sher, M. Spencer, B. Thursby (Executive Producers), Love

Island USA. ITV Entertainment; CBS.

Welsch, R. L., Vivanco, L. A., & Fuentes, A. (2017). What are the four subfields of

anthropology? In Anthropology: Asking questions about human origins, diversity, and

culture. Oxford University Press. ISBN 978-0-19-994759-1


By: Emma Nunamaker

 

Among the many things that define, divide, and bring together humans, culture is one of the more complex. Love Island USA is a reality television show that, while dramatized, portrays the intricacies of human interaction and how we navigate our differences in search of connection. The following scenario explores cultural differences and how it can impact our perception of others. Through defining and using the lenses of cultural relativism and ethnocentrism, we can dissect this scene and study how it applies to our social lives.

In Season 7, Episode 26 of Love Island USA, Amaya, a Latina American woman, read an initially anonymous remark from Austin, a Caucasian American man. In his remark, he criticized her for being overemotional and intense. Ace, an African American man, added to this criticism by bringing up Amaya’s use of the word “babe” when addressing people, claiming it to be an example of her intense mannerisms (Love Island USA). A Latin American man by the name of Bryan pointed out that in Hispanic cultures it is much more common to refer to people in this way. After some discourse, Amaya ultimately decided to place the criticism aside and cherish this aspect of her personality.

Two terms help understand what happened between these four contestants. The first is ethnocentrism. According to sociology professor and journalist Geraldine Wagner, ethnocentrism is “the tendency to evaluate other cultures based on the standards and values of one's own culture, often leading to perceptions of superiority” (Wagner). On the other hand, cultural relativism is an approach that encourages acceptance and tolerance of cultures we perceive as different. Alexandra Howson, who holds a Ph.D in sociology, frames it as: “a philosophical concept that posits that a person's beliefs, values, and practices should be understood within the context of their own culture, rather than judged against the standards of another culture” (Howson). While it is natural to notice differences in culture and compare them to our own, cultural relativism promotes an unbiased, broader horizon. To embrace this concept, one must be willing to put in authentic research, time, and effort to learn the reasons why certain behaviors exist within a culture.

Applying both philosophies to the Love Island USA scenario allows a more comprehensive understanding of the interaction. Ethnocentrism is represented by Austin and Ace. Both assigned negative connotations with Amaya’s expression of her culture and criticized her on two fronts: her emotional intensity and her language. Austin, either from his environment growing up or external factors, found Amaya’s intensity to be inappropriate and immature. Ace may have found Amaya’s use of “babe” to be oddly intimate and equally inappropriate. While it is natural to react to different experiences with confusion or even hostility, Austin and Ace did not take the time to evaluate their initial feelings and look further than their own sociocultural roots. Austin’s criticisms were aimed at changing Amaya while he expended no effort to change his own bias.

In stark contrast, Bryan represented cultural relativism in his efforts to highlight Hispanic culture and using it to explain her mannerism, language choices, and emotional disposition. In response to Ace’s criticism of Amaya’s language, Bryan stated: “Coming from a Hispanic household, calling someone 'Babe,' 'mi amor,' 'mi vida,' that's just how we talk. You're telling her to meet you halfway; you got to meet her halfway, too” (Love Island USA). He applied the context of the culture to the situation and emphasized that if we want others to understand us, we must put in the effort to understand them as well. As Bryan aptly demonstrated, cultural relativism is curated when we stop, think, research, and ask instead of defaulting to judgment.

My own reaction was a mix of both ethnocentrism and cultural relativism. I, as a Caucasian American woman, am not used to being referred to as “babe” and I would initially feel surprised. This reaction is ethnocentric. Accepting other cultures is not always an easy task and expecting ourselves never to be shocked by new things is unnecessarily pressuring and unproductive. What is more important is how we react to that initial discomfort. In reaction to my shock, I would stop to consider that Amaya grew up in a different culture than mine, and the things that confuse me might make perfect sense to her. My next step would be to ask her in private about it, not necessarily to criticize, but to hear her viewpoint. This represents cultural relativism: an effort to understand, not condemn.

At the end of these confrontations, one of the most important things to remember is that mistakes are opportunities to learn. Although Austin and Ace may not have demonstrated acceptance perfectly, their mistake led to a valuable insight from Bryan into other cultures.  This experience will hopefully prompt them to reflect on their initial ethnocentric biases and lean into cultural relativism more in the future. Human error will always be a fact of our social world and giving one another grace for healthy mistakes is as important as reflecting on our own shortcomings. Adopting cultural relativism requires focused effort, and fostering healthy connections with all walks of people is well worth that effort.

 

Works Cited

Howson, Alexandra. “Cultural Relativism.” EBSCO Information Services, Inc., 2023, www.ebsco.com/research-starters/religion-and-philosophy/cultural-relativism.

Love Island USA, season 2, episode 26, CBS, 1 Jul. 2025.

Wagner, Geraldine. “Ethnocentrism.” EBSCO Information Services, Inc., 2024, www.ebsco.com/research-starters/ethnic-and-cultural-studies/ethnocentrism.