Course syllabus

Cultural Anthropology — Syllabus

Cultural Anthropology Free sample edition

Cultural Anthropology is a 3-unit, lower-division undergraduate course offered at [Institution] in [Term]. The class meets in person twice a week for about 75 minutes each time: [Meeting days/times].

This syllabus is the governing document for the course. It tells you what the course is, how your grade is built, what happens each week, and the policies you can count on. Weeks are numbered from Week 1 to Week 16; your instructor's course site gives the due date for each item.

Instructor and Contact

Instructor: [Instructor name]
Contact: [Contact info]
Office hours: [Office hours]

Bring something specific to office hours, such as a field note whose interpretation keeps slipping into the observation column, an exchange you cannot decide how to classify, or a kinship diagram whose lineages will not sort, and reach out early: a question asked in the week it comes up is far easier to answer than one saved for exam week. Check the course announcements at the start of each week.

Course Description

This is the introductory, one-semester cultural anthropology course: the comparative study of human cultures through ethnographic fieldwork, open to students in every major with no prerequisite. It teaches the anthropological way of looking. You describe a practice before you judge it, ask what it means to the people who do it, set it beside the same kind of practice somewhere else, and notice what your own position lets you see and miss. It is a skills course as much as a survey. Each week hands you one concept to try on real observations, and every reading of a practice ends in one plain sentence that names the concept and its evidence.

The course moves in a clear arc. It opens with the anthropological perspective (Week 1) and the culture concept (Week 2), then the method that makes the discipline what it is, fieldwork (Week 3), and the language that carries a way of life (Week 4). Next comes the material base of life: how people make a living (Week 5), how they share and trade (Week 6), and how they decide who decides (Week 7). Week 8 reviews the first half by the one distinction each topic asks for, adds a short history of how anthropology's own ideas about culture changed, and holds the midterm. The second half turns to the social bonds built on that base: kinship and descent (Week 9), marriage, family, and households (Week 10), sex, gender, and sexuality (Week 11), and race, ethnicity, and human variation (Week 12). Then come meaning and misfortune, in religion, ritual, and worldview (Week 13) and health, illness, and healing (Week 14). The course closes with globalization, colonialism, and applied anthropology (Week 15), where every earlier week's lens is turned on one place at once.

One running fieldwork site is studied all term: an illustrative, unnamed weekly neighborhood farmers' market of 24 stalls. No real market, vendor, or shopper is described. You meet it in Week 1, read ten pinned field notes from one visit in Week 3, code its exchanges in Week 6, draw its family-run stall as a kinship diagram in Week 9, and read its opening bell as a small ritual in Week 13, until in Week 15 you read the whole site through every concept in the course. Around it, the examples come from family holidays, campus clubs, workplaces, group chats, youth sports, weddings, and neighborhood events, and the people in them get roles, such as a vendor at the bread stall or a shopper with a toddler, not names.

You also work with documented ethnographic cases and the anthropologists who recorded them. Each is named with the year and the work on first mention, and each account is written in the past tense with the decade of its fieldwork. Tylor (1871), Primitive Culture, gives the first anthropological definition of culture, the one quotation the course uses; the title is the period's wording, which the course does not use in its own voice. Malinowski (1922), Argonauts of the Western Pacific, gives participant observation and the kula: in the 1910s, Trobriand Islanders and their neighbors carried shell necklaces and armbands around a ring of islands for prestige and lasting partnerships rather than profit. Van Gennep (1909), Les rites de passage, gives the three phases of a rite of passage. Evans-Pritchard (1937), Witchcraft, Oracles and Magic Among the Azande, from fieldwork in the late 1920s, shows witchcraft as an answer to why misfortune struck particular people at a particular moment. Miner (1956), "Body Ritual among the Nacirema", describes the familiar as if it were strange. Peoples are named by their own names, with an older outsiders' label given once only where the course needs to explain it, as with the Kwakwaka'wakw (older label "Kwakiutl") and the potlatch.

This is the cultural course, not the four-field survey. Week 1 names all four subfields of anthropology, but archaeology and biological anthropology appear only where the cultural course uses them: the shift to food production in Week 5 and continuous human variation in Week 12. It is also not a statistics course. Its numbers are a small coded tally, an illustrative model table, and a handful of year-stamped figures from issuing bodies, read in words.

A note on respect and contested questions

The course describes and compares; it never ranks cultures. No people is presented as earlier, simpler, or less developed than another, and the band, tribe, chiefdom, and state model, like every model in the course, is a classroom tool for comparison, not a ladder. Cultural relativism is taught as a method, describing a practice in its own culture's terms before judging it, and kept apart from moral relativism; the discipline's own professional statements take positions on race and on ethics, so the method does not mean "anything goes". Documented harms are stated plainly as facts, not staged as debates. Canada had a law against the potlatch until 1951. After a potlatch in 1921, participants were charged and ceremonial objects were seized, and that regalia was later returned to the communities' own cultural centres. No sacred or restricted knowledge is described beyond what a community has made public. No living politician, party, or outlet appears anywhere, and no current political controversy is argued.

Where anthropologists themselves disagree, the course presents each side's strongest case and hands the conclusion back to you. Its open questions include these:

The "original affluent society" debate. In the 1960s, Ju/'hoansi foragers in the Kalahari region (older outsiders' label "!Kung") were the subject of studies of work, food sharing, and mobility. Sahlins argued, in work collected in 1972, that many foragers met their needs with fewer hours of food-getting work than farmers. Later critics counted food processing, tool-making, and household work and found the hours longer. The disagreement is over which tasks count as work.
How often women hunted. One side holds that many recorded foraging societies did divide labor with men doing most big-game hunting and women most gathering, so the classic model sums up a real, widely recorded pattern and is a useful tool for comparison. The other side points to the many documented exceptions in which women hunted, and argues that older accounts may have missed women's hunting because of who did the observing and whom they talked with.
Mead's argument and its critics. Mead (1935) compared three societies and argued that temperament linked to sex differs across societies, so much of it is learned: if three societies paired temperament and sex in different ways, sex alone cannot fix it. Later critics argued that her contrasts were drawn too sharply and that neat contrasts flatten the variety inside each society.
How much language shapes thought. Linguistic relativity, associated with Sapir and Whorf, comes in a strong form, that language determines thought, which the evidence does not support, and a weak form, that language influences habits of attention and memory, which is supported in limited ways. The live debate is over how large that effect is.
Whose terms should a census use? One side holds that a census should use the issuing body's standard categories, because shared categories let counts be compared across agencies and over time and let the real effects of race be tracked. The other side holds that a census should lean on people's own terms, because the categories are made by an office and an insider's term can carry meaning an outside category flattens.

No grade depends on which view you hold. Your grade depends on describing each side accurately, stating the strongest opposing view fairly, keeping what was observed apart from what it might mean, and supporting what you conclude with evidence.

Required Materials

You buy no textbook and pay nothing for course materials. Every reading and video is a link to an external resource, opened from the week's page so you always reach the version the course teaches from. Beyond a web browser, you need these free tools:

A notebook or any free note-taking app: for field notes kept in two columns, what you observed on one side and what it might mean on the other.
A free spreadsheet: Google Sheets or any free spreadsheet, for coding and tallying observations in the weekly Ethnography Workshop. Each step is spelled out, and every Workshop also gives a by-hand route.
Pen and paper, or any free diagramming tool: for kinship diagrams. Every diagram in the course is also described in words, and you may describe yours in words too.
Free issuing-body sources: the real figures, laws, and dated cases the course uses come from the issuing body's own pages, such as the UN Department of Economic and Social Affairs, the Office of Management and Budget and the Census Bureau, the National Park Service, UNESCO, the Smithsonian, and the American Anthropological Association. You open each one from its link; none costs anything.
A free account with one approved AI chatbot, from the list in the AI-Use Policy below. A free tier is enough for everything in this course, and every AI-based activity also has a route that needs no AI at all.

Learning Outcomes

By the end of this course you will be able to:

Outcome A. Ethnographic analysis — record observations in field notes that keep what was observed apart from what it might mean, apply an anthropological concept to them accurately, and compare the practice with a documented ethnographic case, stating the reading in one plain sentence.
Outcome B. Cultural understanding and research integrity — describe cultural practices in their own terms without ranking cultures, distinguish emic from etic accounts, follow ethical fieldwork practice (consent, no harm, no identifying details), and verify any claim about a real people, including AI output, against a primary or issuing-body source.

The nine course objectives below build toward those two outcomes. Each week's Start Here page names the objective that week serves and turns it into a short checklist of what you should be able to do by the end of the week.

Explain the anthropological perspective (holism, comparison, and fieldwork), the four subfields and applied anthropology, and the culture concept, distinguishing culture from society, enculturation from acculturation, and ethnocentrism from cultural relativism as a method and from moral relativism.
Describe and practice ethnographic methods: participant observation, two-column field notes that keep observation apart from interpretation, interviews, the genealogical method, emic and etic perspectives, thick description, and reflexivity, following the discipline's ethics of doing no harm and obtaining informed consent.
Analyze language as a cultural system: distinguish language from communication, explain dialect, register, and code-switching, evaluate the strong and weak forms of linguistic relativity, and describe nonverbal communication and language endangerment.
Compare how societies make a living and exchange goods: the subsistence strategies as a model, generalized, balanced, and negative reciprocity, redistribution, and market exchange, the obligations a gift creates, and documented cases such as the kula and the potlatch.
Analyze political organization and social control: distinguish power from authority, use the band, tribe, chiefdom, and state model and the egalitarian, rank, and stratified scheme as models rather than rankings, and describe law and dispute resolution.
Analyze kinship, descent, marriage, and households: read and draw kinship diagrams in kin-type notation, distinguish patrilineal, matrilineal, and bilateral descent and descent from residence, apply kinship terminology systems, and explain marriage exchanges and household forms.
Explain how sex, gender, and sexuality and race and ethnicity are culturally organized, describing documented cross-cultural gender diversity, continuous human variation, and census categories as the issuing body's own categories.
Interpret religion, ritual, and healing: apply the three phases of a rite of passage, liminality, and communitas, explain magic, witchcraft, and revitalization movements as anthropologists have analyzed them, and distinguish disease from illness using explanatory models and the idea of structural violence.
Analyze globalization, colonialism, migration, cultural heritage, and repatriation, describe applied and public anthropology, and synthesize the course's concepts in an ethnographic reading of one fieldwork site.

How this course works

Every module presents the same content in three ways — a chapter to read, a slide deck with speaker notes, and captioned videos — so you can choose how to take it in. Each module's lecture page carries the week's explanation as one spoken-style walk-through as well.

A typical week runs in this order:

Start Here. Open the week's module overview. It lists the week's items in order with time estimates and names the week's checkpoint, the one thing you should be able to do by the end of the week.
Chapter (about 30 to 40 minutes). The week's primary reading, with each concept moving from a plain-language idea to the term to a documented case. Read it first.
Lecture page and slide deck (about 15 to 20 minutes for the lecture, plus time with the deck). The same ideas, explained aloud and in slides.
Readings and videos. An optional go-deeper menu; every video has captions.
Lecture tutorial (60 to 90 minutes). A one-on-one session with your chatbot that teaches, gives practice, and ends with a summary you submit.
Practice set (about 20 minutes). Ungraded practice with a coach, at your own pace, on fresh everyday scenarios.
Ethnography Workshop (about 90 minutes). One small piece of fieldwork worked end to end. You take two-column field notes from the running site or from a short observation of your own in a public place, apply the week's concept, and set one documented case beside it. Then you ask your chatbot to read the same notes, check every claim it makes about a real people, and catch and correct a slip it makes. You finish with a short memo on what your own position let you see and miss. Some weeks put the field notes first, some the emic terms from an interview, and some the comparison and the memo.
Discussion (about 45 minutes) and assignment (60 to 90 minutes). Where you put the week's concept to work on an arguable, applied question and on problems of your own.
Quiz. A short auto-graded check of what you now know, taken on your own.

Week 8 is lighter: the chapter (about 35 minutes), lecture, slides, readings, practice set, and discussion, then the study guide, exam-prep tutorial, practice exam, and midterm. It reviews Weeks 1 to 7 by the one distinction each topic asks for, and its one piece of new material is how anthropology's ideas about culture changed: unilineal evolutionism, the nineteenth-century ranking of societies into stages that the discipline rejected, and the lenses it kept, historical particularism, functionalism, interpretive anthropology, and present-day reflexive, collaborative practice. Week 16 has no new module; it holds the final exam and its study guide, practice exam, and exam-prep tutorial.

Grading

Your course grade is the weighted average of the six groups below. The weights sum to 100%.

Grading weight by assessment group
Component	Weight
Tutorials & Practice	10%
Quizzes	10%
Workshops	20%
Assignments	25%
Discussions	15%
Exams	20%
Total	100%

What each group holds

Tutorials & Practice: the 14 weekly lecture tutorials, 5 points each. The practice sets sit beside them and are ungraded.
Quizzes: 14 weekly quizzes, 10 points each, in every module except Week 8.
Workshops: the 14 weekly Ethnography Workshops, 50 points each, in every module except Week 8. Each is scored on a rubric that rewards keeping observation apart from interpretation, applying the concept accurately, a fair comparison, a chatbot slip caught and corrected, and an honest reflexive memo, never a judgment of the practice you studied.
Assignments: 14 weekly assignments, 100 points each, in every module except Week 8.
Discussions: 15 weekly discussions, 10 points each, one in every module from Week 1 to Week 15.
Exams: the midterm in Week 8 (50 points) and the cumulative final in Week 16 (100 points).

Each week's discussion and assignment ship in two versions. The adaptive version is published and graded by default. A traditional version that uses no AI is also in the module, unpublished; your instructor may publish it instead. An unpublished version does not appear to you and does not count. A published traditional version takes the adaptive one's place in the same group, for the same points.

Letter grades follow the standard scheme:

Letter grade by final course percentage
Letter	Percentage range
A	90–100
B	80–89
C	70–79
D	60–69
F	below 60

Weekly Schedule

The course runs for sixteen weeks: fifteen weeks of modules and a finals week. Every module from Week 1 to Week 15 holds the same materials: the Start Here page, the chapter, the lecture page (titled "Lecture:" followed by the module's title), the slide deck, the readings and videos page, and the practice set. Every module also ships both an adaptive discussion and a traditional no-AI alternative, and every module except Week 8 ships both an adaptive assignment and a traditional no-AI alternative. The adaptive versions are graded and published; the traditional alternatives are unpublished by default and count only if your instructor publishes them instead.

Weekly focus, lecture page, published graded work, and unpublished traditional alternatives by week
Week	Focus	Lecture page	Graded and published	Traditional alternative (unpublished)
1	Anthropology and the Anthropological Perspective	Lecture: Anthropology and the Anthropological Perspective	Tutorial, Ethnography Workshop, adaptive discussion, adaptive assignment, quiz	Discussion, assignment
2	The Culture Concept	Lecture: The Culture Concept	Tutorial, Ethnography Workshop, adaptive discussion, adaptive assignment, quiz	Discussion, assignment
3	Fieldwork and Ethnographic Methods	Lecture: Fieldwork and Ethnographic Methods	Tutorial, Ethnography Workshop, adaptive discussion, adaptive assignment, quiz	Discussion, assignment
4	Language and Communication	Lecture: Language and Communication	Tutorial, Ethnography Workshop, adaptive discussion, adaptive assignment, quiz	Discussion, assignment
5	Making a Living: Subsistence Strategies	Lecture: Making a Living: Subsistence Strategies	Tutorial, Ethnography Workshop, adaptive discussion, adaptive assignment, quiz	Discussion, assignment
6	Exchange and Economic Systems	Lecture: Exchange and Economic Systems	Tutorial, Ethnography Workshop, adaptive discussion, adaptive assignment, quiz	Discussion, assignment
7	Political Organization, Power, and Inequality	Lecture: Political Organization, Power, and Inequality	Tutorial, Ethnography Workshop, adaptive discussion, adaptive assignment, quiz	Discussion, assignment
8	Midterm Review & Exam	Lecture: Midterm Review & Exam	Adaptive discussion, midterm exam	Discussion
9	Kinship and Descent	Lecture: Kinship and Descent	Tutorial, Ethnography Workshop, adaptive discussion, adaptive assignment, quiz	Discussion, assignment
10	Marriage, Family, and Households	Lecture: Marriage, Family, and Households	Tutorial, Ethnography Workshop, adaptive discussion, adaptive assignment, quiz	Discussion, assignment
11	Sex, Gender, and Sexuality	Lecture: Sex, Gender, and Sexuality	Tutorial, Ethnography Workshop, adaptive discussion, adaptive assignment, quiz	Discussion, assignment
12	Race, Ethnicity, and Human Variation	Lecture: Race, Ethnicity, and Human Variation	Tutorial, Ethnography Workshop, adaptive discussion, adaptive assignment, quiz	Discussion, assignment
13	Religion, Ritual, and Worldview	Lecture: Religion, Ritual, and Worldview	Tutorial, Ethnography Workshop, adaptive discussion, adaptive assignment, quiz	Discussion, assignment
14	Health, Illness, and Healing	Lecture: Health, Illness, and Healing	Tutorial, Ethnography Workshop, adaptive discussion, adaptive assignment, quiz	Discussion, assignment
15	Globalization, Colonialism, and Applied Anthropology, and the Course Synthesis	Lecture: Globalization, Colonialism, and Applied Anthropology, and the Course Synthesis	Tutorial, Ethnography Workshop, adaptive discussion, adaptive assignment, quiz	Discussion, assignment
16	Finals week (no module)	None	Final exam	None

The midterm in Week 8 covers Weeks 1 to 7, which is Objectives 1 to 5 as taught in those weeks. The final in Week 16 is cumulative and draws on every course objective: the anthropological perspective, the four subfields, and the culture concept with its paired distinctions (Objective 1); participant observation, two-column field notes, interviews, the genealogical method, emic and etic, thick description, reflexivity, and fieldwork ethics (Objective 2); language and communication, dialect, register, code-switching, linguistic relativity, nonverbal communication, and language endangerment (Objective 3); the subsistence strategies as a model, the forms of exchange and the three reciprocities, the gift's obligations, and the kula and the potlatch (Objective 4); power and authority, the band, tribe, chiefdom, and state model, the egalitarian, rank, and stratified scheme, and law and dispute resolution (Objective 5); kinship diagrams and kin-type notation, descent and residence, kinship terminology systems, marriage exchanges, and household forms (Objective 6); sex, gender, and sexuality, documented gender diversity, continuous human variation, race and ethnicity, and census categories as the issuing body's own (Objective 7); rites of passage, liminality, and communitas, magic, witchcraft, and revitalization movements, and disease, illness, explanatory models, and structural violence (Objective 8); and colonialism, migration, heritage, repatriation, applied and public anthropology, and the ethnographic reading of the running site through every lens (Objective 9). Both exams come with a study guide, a practice exam, and an exam-prep tutorial you work with your chatbot.

Attendance and Participation

This course meets in person twice a week. Come to class having opened the week's Start Here page and read the chapter, because class time builds on that reading with field material, documented cases, and questions. Your participation also shows in your weekly work: the tutorial, the Ethnography Workshop, the discussion, the assignment, and the quiz. Each week reads the running site with the concepts taught in the weeks before it (you cannot code an exchange until you can keep an observation apart from its interpretation), so falling a week behind is the most common reason a grade slips; keep to the weekly rhythm and talk to your instructor the moment a week stalls. If you must miss class, follow the week's module from its Start Here page so you stay on pace.

Late Work

Late work loses 10% of the item's points for each day it is late. If something serious comes up, such as an illness or a family emergency, contact your instructor before the due date whenever you can so the two of you can agree on a fair plan. The penalty exists to keep the course moving, not to punish genuine hardship.

Academic Integrity

The work you submit must be your own, and you are bound by your institution's academic integrity standard. Do not copy another student's work, do not submit work you did not do, and do not misrepresent how a piece of work was produced. In a fieldwork course, integrity also means honest records and honest claims: every field note records what you actually observed, every claim about a real people or a real anthropologist traces to a primary or issuing-body source you can name, and the one quotation the course uses matches its source word for word. Three violations matter most in this course: inventing an observation, a custom, a statistic, or a quotation, or crediting one to a real people or a real anthropologist, including one a chatbot supplied; fabricating or doctoring a chatbot conversation or its share link; and using AI on the quizzes, the midterm, or the final. Violations are handled under your institution's academic integrity process and may result in no credit for the item.

Fieldwork ethics

Anthropology's first principle is to do no harm, and its second is informed consent. Your own fieldwork in this course follows four rules. Observe only in public, non-private settings. Record people by their roles, never by their names, and write nothing that identifies a particular person. Take no photographs or recordings of people. Interview only an adult who has given a clear yes to the course's consent script, and only about a non-sensitive everyday practice; consent is an ongoing agreement, so the person may skip any question or stop at any time.

Accessibility and Disability

This course is designed to reflect universal-design principles and offers multiple means of representation, engagement, and expression. If you have a disability and need an accommodation, contact your institution's disability services office to arrange it, and let your instructor know so it can be put in place promptly. If any material is hard to use with your assistive technology, tell your instructor and an equivalent version will be provided. Every kinship diagram, table, and chart in the course, including any that a quiz or exam item refers to, is described in words as well as shown. This course is not yet accessibility-certified, and your feedback helps improve it. The course page Accessibility & Inclusion in Module 0 explains how the course offers multiple modes, how to turn on captions, and how to request an accommodation.

AI-Use Policy

This course uses an AI chatbot as a sparring partner, and then asks you to check its claims and correct its work by hand. Use any one of the approved chatbots: Claude, Gemini, ChatGPT, Grok, or Microsoft Copilot. Your instructor may edit this list. Free tiers are fine, and Copilot is often included with a campus Microsoft 365 account.

AI may be used on these activities:

Lecture tutorials (completed with a chatbot). Each week you work the tutorial in a conversation with an approved chatbot, then submit the conversation share link and your completion summary.
Practice sets (ungraded). You work the practice exercises with a chatbot coach.
Adaptive discussions (completed with a chatbot). You hold a real-time dialogue with an approved chatbot, then post the AI's summary with the conversation share link. This version does not require replies to classmates.
Adaptive assignments (AI-coached). You do your own work first, then work it through with a chatbot coach that scores it against the assignment's scoring criteria, and submit the self-scored report, your revised work, and the conversation share link. You remain the anthropologist: the coach asks questions and checks your work; it does not write your notes or your reading.
Ethnography Workshops (a pair-consult step and a required AI-critique step). After your own field notes and reading, you ask your chatbot to read the same notes, and you check every claim it makes about a real people against a primary or issuing-body source before trusting any of it. Then you catch and correct one of its slips by hand, such as describing a people in the ethnographic present with no fieldwork date; using "primitive", "stone age", or ladder-of-progress language; treating a culture as uniform; inventing a custom, a statistic, or a quotation for a real people or a real anthropologist; presenting race as natural biological groups; reading cultural relativism as "anything goes"; using an outsiders' name where a people's own name is the standard; reading matrilineal as matriarchal; calling bridewealth buying a wife; treating a gift as free of obligation; generalizing about a whole society from one anecdote or one visit; repeating sacred or restricted knowledge; or writing a "neutral" summary that quietly takes a side.
Exam-prep tutorials and studying. Use AI freely to review, to check your understanding, and to prepare for the exams.

AI may not be used on the quizzes, the midterm, and the final. These are closed to AI and must be entirely your own work, because they confirm that you personally can define the course's distinctions, read a kinship diagram, classify an exchange, and name a ritual phase.

A chatbot is not a source. It can explain a term or quiz you on a distinction, but it often sounds most confident where it is least reliable. It describes peoples as if frozen in time, slips in rankings of cultures, swaps a pair of terms such as emic and etic or matrilineal and matriarchal, and produces customs, statistics, and quotations that look real and are not. Every claim it makes about a real people or a real anthropologist you check against a primary or issuing-body source before you use it.

If your instructor publishes a traditional alternative. A traditional discussion is your own post and your own replies to classmates; a traditional assignment is your own submitted work, graded by your instructor. AI may help you think, but you write and submit the work yourself.

Disclosure. The share link documents your AI use on the AI-based activities, so they need no separate note. For any other graded work where AI help is allowed, add one line naming the tool and how you used it.

Bring your own AI: access, cost, and privacy

Equity and a non-AI route. You never have to create an account with a chatbot company to complete this course or to reach any grade in it. Every AI-based activity in this course carries an Equivalent route (no AI required) on its own page. It assesses the same objectives, for the same points, against the same rubric. Take it whenever you like, for any reason or none; you do not have to ask permission, explain, or arrange it in advance.
Cost. A free tier of any approved chatbot covers everything in this course. No graded work depends on a paid subscription.
Privacy. Before you start, read what your chosen chatbot keeps of your conversations and how it uses them. Never paste personal information you would not want stored, and never paste anything that identifies a person you observed or interviewed: your field notes record roles, not names, and they should stay that way when a chatbot reads them. Remember that a share link lets anyone who has it read that conversation.

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