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Anthropology
Q:
Folk art, music, and lore refer to the
A. unrefined manifestations of human creativity produced by illiterate societies.
B. expressive cultures of ordinary people.
C. forms of artistic expression found in the New World prior to the arrival of Columbus.
D. forms of artistic expression that exist independently of any given cultural system.
E. manifestations of human creativity that siblings exchange with their progenitors.
Q:
For the women of Planinica, a Muslim village in prewar Bosnia, singing signaled
A. a series of transitions between life stages.
B. the arrival of spring.
C. that the artisans of the neighboring village were in town to sell their goods.
D. different things to different women.
E. the arrival of soldiers who had finished their military service.
Q:
Actors, musicians, and dancers
A. are not artists, since they perform but do not create art.
B. function as parasitic consumers of the creative works of artists.
C. distort and dilute the artistic mastery of other artists.
D. function as intermediaries who translate the works and ideas of other artists.
E. are marginal members of artistic communities around the world.
Q:
Art can often lead to an intense emotional release, also referred to as
A. hypercommunication.
B. catharsis.
C. exalted symbolism.
D. humor.
E. intensive aesthetics.
Q:
In many non-Western societies, how are traditional manifestations of expressive culture transmitted?
A. through formal state-run schools for the arts
B. by chance
C. in families
D. through the nonproductive members of society
E. only by fully initiated adults
Q:
In his study of Navajo music, McAllester found that it reflected the overall culture in all of the following ways EXCEPT a general
A. Navajo conservatism extended to music.
B. Navajo stress on proper form applied to music.
C. Navajo stress on individualism extended to music.
D. Navajo liberalism extended to music.
E. distaste among the Navajo for foreign music.
Q:
In an example of how definitions of art change through time and space, this chapter describes how French impressionism, currently widely esteemed as exceptional art, was initiallyA. celebrated as one of the great innovations of 19th-century painting.B. based on abstract sand paintings from French colonies in West Africa.C. considered a throwback to old school painting styles.D. ignored for lacking any originality.E. criticized for being too sketchy and spontaneous to be considered art.
Q:
Witch hunts are an example of how religion can be used to limit deviant social behavior by instilling strong motivations to behave properly.
Q:
Shamans are full-time religious practitioners generally found in state-level societies.
Q:
Max Weber argued that the spread of capitalism was closely linked to the ethics and values of Catholicism.
Q:
Based on peoples claimed religions, Christianity is the worlds largest, with some 2.1 billion adherents.
Q:
Worldwide, Islam is growing at a rate of about 2.9 percent annually, versus 2.3 percent for Christianity, whose overall growth rate is the same as the rate of world population increase.
Q:
The Handsome Lake revitalization movement urged its followers to reaffirm the traditions of the Iroquois.
Q:
A syncretism is a mixture of cultural influences from a series of different cultural traditions.
Q:
The cargo cults of Melanesia functioned to integrate Melanesians and set the stage for the formation of political parties and economic interest groups.
Q:
________ is synonymous with the arts.
A. Social creativity
B. Aesthetics
C. Myth
D. Expressive culture
E. Performance
Q:
Which of the following statements is true regarding the relationship between art and religion?
A. All non-Western art is produced anonymously for religious purposes.
B. In all societies, art is produced for religious purposes as well as its aesthetic value.
C. All of the greatest accomplishments in Western art have been commissioned by formal religions.
D. Since nonstate societies lack permanent buildings dedicated to art (museums) or religion (temples, churches), there is no link between art and religion in these societies.
E. Western art is divorced from religion.
Q:
What kind of society has buildings dedicated to the arts?
A. band
B. tribe
C. chiefdoms
D. segmentary lineage
E. state
Q:
Why do the Kalabari carve wooden sculptures of spirits?
A. purely for aesthetic reasons
B. as an artifact of colonialism; the carvings were a form of resistance to the colonial intrusion and were used in voodoo rituals
C. to market and sell them on the world market
D. to manipulate spiritual forces, illustrating that not all sculpture is art
E. to serve as voodoo dolls
Q:
Which of the following statements about individual artists in non-Western societies is true?
A. They tend to be iconoclastic and antisocial.
B. They are more likely to be part of the cultural mainstream than Western artists, because social approval and acceptance is more important in non-Western societies.
C. They are all trained in formal, state-controlled schools for the arts.
D. They are nonexistent.
E. They are just copying Western art forms.
Q:
In states, how is art typically defined?
A. If something is mass produced, it cannot be art.
B. State societies rely heavily on critics, judges, and experts to make these decisions.
C. Only things intentionally created as art can be called art.
D. Only artists create art.
E. If it is expensive, it is art.
Q:
The Hindu principle of ahimsa functions to ensure that cattles milk production is maximized.
Q:
Religion can be used as a powerful means of controlling society.
Q:
Which of the following statements about religion is NOT true?
A. It is a cultural construction, therefore not a reality.
B. It can both create and maintain divisions within society.
C. It is sometimes a source of conflict.
D. It is, in some cases, ecologically adaptive.
E. It can both create and maintain social solidarity.
Q:
According to this chapters Focus on Globalization section, Evangelical Protestantism is most explosive in Global South countries. Which of the following regions is NOT part of the Global South?
A. Middle East and North Africa
B. sub-Saharan Africa
C. Japan
D. Latin America
E. Brazil
Q:
Which of the following is NOT a problem with defining religion?
A. There are both sacred and secular rituals.
B. Distinctions between supernatural and natural are not consistently made in a society, making it difficult to tell what is a religion and what isnt.
C. Behaviors considered appropriate for religious occasions vary between cultures.
D. Only one religion can be considered true, so all others must be classified as myth.
E. Defining religion with reference to supernatural powers makes it difficult to classify ritual-like behavior in secular contexts.
Q:
mile Durkheim, an early scholar of religion, stressed what he termed religious effervescence. Anthropologists too have stressed the collective, social, shared, and enacted nature of religion, the emotions it generates, and the meanings it embodies.
Q:
Like ethnicity and language, religion is also associated with social divisions within and between societies and nations.
Q:
According to Edward Tylor, religion evolved from polytheism to animism to monotheism.
Q:
In Melanesia, mana is an essential sacred life force that resides in people, animals, plants, and objects.
Q:
According to Bronislaw Malinowski, religion provides people with emotional comfort during problematic times.
Q:
A major difference between rituals and plays is that the participants in rituals are performing in earnest.
Q:
By participating in a ritual, participants signal that they accept the common social and ethical order prescribed by their religion.
Q:
Rites of passage involve three phases: separation, liminality, and totemism.
Q:
Communitas is the strong feeling of collective unity shared by individuals at the core of a society who define themselves in opposition to the societys liminal members.
Q:
What did HandsomeLake lead in about 1800 among the Iroquois?
A. a shamanistic cult
B. a revitalization movement
C. an animistic-residualist front
D. a structuralist movement
E. a cargo cult
Q:
Cargo cults, syncretic religions that mix Melanesian and Christian beliefs, are
A. culturally defined activities associated with the transition from one place or stage of life to another.
B. a religious response to the expansion of the world capitalist economy, often with political and economic consequences.
C. cultural acts that mock the widespread but erroneous belief of European cultural supremacy.
D. just like religious fundamentalism in that they are ancient cultural phenomena enjoying a rebirth in current world affairs.
E. antimodernist movements that reject anything Western.
Q:
Antimodernism describes the rejection of the modern in favor of what is perceived to be an earlier, purer, better way of life. Fundamentalism describes antimodernist movements in various religions. Ironically,
A. fundamentalist movements have both benefited from and promoted the use of technology for international networking.
B. fundamentalists never lead a better way of life, precisely because they reject the benefits of modern life.
C. religious fundamentalism is itself a modern phenomenon, based on a strong feeling among its adherents of alienation from the perceived secularism of the surrounding modern culture.
D. fundamentalist sentiments depend on recognition of the modern culture.
E. religious fundamentalism is an extremely old phenomenon that actually spurred the rise of modernism.
Q:
Which of the following statements about religion is NOT true?
A. The functions of religious beliefs and practices vary with the society.
B. Religion is often an instrument of societal change, even revolution.
C. Religion serves only to maintain social solidarity; it does not create or maintain societal divisions.
D. Political leaders never mix religion with politics.
E. Religious fundamentalism is as old as human culture.
Q:
Marvin Harriss (1974, 1978) studies of how beliefs and rituals may function as part of a groups cultural adaptation to its environment are an illustration of
A. how religion can play a prominent role in cultural ecology.
B. the dangers that religious effervescence can pose to the environment if it is not contained.
C. how nonhuman primates also have a capacity for religion, although it is very limited.
D. the dangers of extending the realm of religion to nature.
E. the fact that religion is evolutionarily adaptive.
Q:
Which of the following was NOT a reason that the Indian sacred cow is adaptive in Harriss studies?
A. Zebu cattle require less food per animal than do beef cattle.
B. Wandering cattle indirectly provide fertilizer for agricultural fields.
C. Zebu cattle are frequently slaughtered and their meat distributed on ceremonial occasions.
D. Cattle dung provides a cheap source of heating and cooking energy.
E. Harris demonstrated that the Indian sacred cows are not adaptive.
Q:
Which of the following functions to reduce differences in wealth between the members of a society and tends to be directed at socially marginal individuals?
A. blood feuds
B. Olympian religions
C. rites of passage
D. cargo cults
E. witchcraft accusations
Q:
What term refers to a custom or social action that operates to reduce differences in wealth and bring standouts in line with community norms?
A. rite of passage
B. revitalization movement
C. syncretism
D. taboo
E. leveling mechanism
Q:
What kind of religion is most frequently found in foraging bands?
A. communal
B. shamanic
C. cargo cult
D. monotheistic
E. polytheistic
Q:
Which of the following kinds of religions involves full-time religious specialists?
A. communal religion
B. shamanic religion
C. Olympian religion
D. individualistic cults
E. idiosyncratic belief systems
Q:
Robert Bellah (1978) coined the term world-rejecting religion to describe most forms of Christianity, including Protestantism. More generally, world-rejecting religions
A. are shamanic religions that reject the encroachment of capitalism and modernity.
B. reject the material world and focus on the bodys internal biological balance.
C. are a recent historical phenomenon.
D. tend to reject the naturalthe mundane, ordinary, material, secularworld and focus instead on a higher realm of reality.
E. focus on the effects that heavenly bodies such as the moon, sun, and Mars have on social life.
Q:
Protestant values such as asceticism and entrepreneurship as a result of the belief that success on earth could lead to salvation, and a fervent individualism due to the belief that only individuals could be saved lead, in the right conditions, to the rise of capitalism. Who made this argument?
A. Claude Lvi-Strauss in his famous book The Savage Mind (1962, 1966)
B. Robert Bellah
C. Anthony F. C. Wallace in his attempt to show religions relevance in understanding historical change
D. Sir Edward Burnett Tylor
E. Max Weber in his influential book The Protestant Ethic and the Spirit of Capitalism (1904, 1958)
Q:
Christianity is the worlds largest religion, with some 2.1 billion adherents, followed by Islam, which has approximately 1.3 billion practitioners. Islam is the fastest-growing religion. This chapters Appreciating Diversity segment examines how Islam has spread by adapting successfully to many national and cultural differences, including the presence of other religions that were already established in the areas to which Islam has spread. An important result of this process is that
A. Islam is far from homogeneousthe faith reflects the increasingly diverse areas in which it is practiced.
B. unlike Christianity, Islam has the capacity to transform local culture profoundly.
C. Islam is growing at the expense of other beliefs and practices.
D. the separation of religion and state is disappearing in most places in the world.
E. the West is losing the culture war.
Q:
Which of the following phases is NOT included in passage rites?
A. aggregation
B. authorization
C. marginality
D. separation
E. reintegration
Q:
According to Victor Turner, all rites of passage have three phases: separation, liminality, and incorporation. Of these three, the liminal phasewhich is the most interestingis typically characterized by
A. intensification of the social hierarchy.
B. a forming of an implicit ranking system.
C. the use of secular language.
D. symbolic reversals of ordinary behavior.
E. no change in the social norms.
Q:
What are induction into the U.S. Marine Corps and the vision quest of certain North American Indian societies examples of?
A. binary opposition
B. a generalized exchange
C. a structural analysis of religion
D. rites of passage
E. genetic programming
Q:
What is the term for the marginal or in-between phase of a rite of passage?
A. voodoo
B. mana
C. taboo
D. liminality
E. animism
Q:
What is communitas?
A. a social inequality that is accepted even by those who are less privileged
B. a collective liminality
C. anxiety
D. the Latin word for mana
E. the supernatural
Q:
Rituals serve the social function of creating temporary or permanent solidarity among peopleforming a social community. We see this also in practices known as
A. mana.
B. liminality.
C. animism.
D. totemism.
E. fundamentalism.
Q:
Totemism, one form of cosmology, is
A. a system, in this case a religious one, for imagining and understanding the universe.
B. Claude Lvi-Strausss term to describe the binary oppositions prevalent in religious myths all over the world.
C. a synonym for folklore.
D. the etic explanation of peoples view on human agency.
E. the emic concept of spirituality.
Q:
Animism, polytheism, and monotheism are the
A. three kinds of religion that exist in the world today.
B. stages of ritual, according to Victor Turner.
C. stages, according to Edward Tylor, through which religion evolved.
D. stages through which all present-day religions have passed.
E. names for the three psychological needs that all individuals have, thus explaining the universality of religion.
Q:
What kind of religion is based on the idea that each human has a double, which is active during sleep?
A. animatism
B. totemism
C. animism
D. mana
E. polytheism
Q:
Besides animismand sometimes coexisting with it in the same societythere is a view of the supernatural as a domain of raw impersonal power, or force, that people can control under certain conditions. This conception of the supernatural is particularly prominent in Melanesia. Melanesians refer to this force as
A. taboo.
B. magic.
C. good (or bad) luck.
D. The Force.
E. mana.
Q:
What term refers to the manipulation of the supernatural to accomplish specific goals?
A. animism
B. magic
C. religion
D. a rite of passage
E. pantheism
Q:
________ magic is based on the belief that whatever is done to an object will affect a person who once had contact with it.
A. Contagious
B. Imitative
C. Serial
D. Sequential
E. Simultaneous
Q:
Religion and magic dont just explain things and help people accomplish goalsthey also enter the realm of human feelings. In other words,
A. they serve emotional needs as well as cognitive (i.e., explanatory) ones.
B. religion helps reduce differences by promoting brotherly love.
C. they determine the emotional well-being of all their practitioners.
D. they often lead to extreme psychological disruption and even mental illness.
E. they are psychologically and cognitively relevant, but these realms are well contained and have no effect beyond the mental well-being of the practitioner.
Q:
Bronislaw Malinowski found that the Trobriand Islanders used magic when sailing, a hazardous activity. He proposed that
A. people turn to magic to instill psychological stress on their competitors, especially when the fish supply is very low.
B. magic actually reduced the fishing results for the Trobriand Islanders, but at least they did not feel directly responsible, since then they could blame it on bad luck.
C. magic was a surprisingly effective stand-in for proper fishing skills and experience, because it made people confident in their capacities.
D. because people cant control matters such as wind, weather, and the fish supply, they turn to magic.
E. magic emboldened people to take more risks.
Q:
Which of the following is true about rites of passage?
A. Beliefs and rituals can, ironically, both diminish and create anxiety and a sense of insecurity and danger.
B. Despite their prevalence during the time that Victor Turner did his research, rites of passage have disappeared with the advent of modern life.
C. Participants in rites of passage only are tricked into believing that there was a big change in their lives.
D. Rites of passage only worsen the anxieties caused by other aspects of religion.
E. Rites of passage would be effective in diminishing anxiety and fear if they did not involve the liminal phase.
Q:
Much religious and ritual behavior is adaptive. Can you think of cases in which it is not? What does it mean for religion to be maladaptive?
Q:
What are the similarities and differences between shamanistic and communal religions? How do these compare with Olympian religions and monotheism? What kinds of general evolutionary trends are discernible in religious worship?
Q:
Discuss two cases of religions role in social change.
Q:
Is religion declining or becoming increasingly important in contemporary society? Why? If you believe that religion is declining, what is replacing it?
Q:
mile Durkheim, an early scholar of religion, stressed what he termed religious effervescence. Anthropologists too have stressed
A. that proper analysis requires separation of collective re-creation from collective religion.
B. the collective, shared, and enacted nature of religion, the emotions it generates, and the meanings it embodies.
C. the analysis of the use of behavior-altering drugs in religious experience.
D. the collective as well as individual universality of religion.
E. the qualities that make religion present in some societies but not others.
Q:
Like ethnicity and language, religion also is
A. a social fiction.
B. a topic of research that distinguishes anthropology from other disciplines.
C. a phenomenon that illustrates the power of biology over culture.
D. a cultural generality.
E. associated with social divisions within and between societies and nations.
Q:
Who the mentioned in the text as a founder of the anthropology of religion?
A. Margaret Mead
B. Claude Lvi-Strauss
C. Sir Edward Evan Evans-Pritchard
D. Sir Edward Burnett Tylor
E. Bronislaw Malinowski
Q:
To Kottak, the widespread U.S. belief that recreation and religion are separate domains is both ethnocentric and false. Further, it may be taking the fun out of religion.
Q:
Overall, countries in the Global South tend to be more conservative than countries in the Global North.
Q:
Behaviors associated with sports fandom could be considered secular rituals.
Q:
How do you explain the universality of religion?
Q:
On the basis of theories about the origins and functions of religion, what are the functions that organized religion serves in U.S. society? Can religion in the United States be described as embedded in other sociocultural institutions, such as politics? If you have spent most of your life in a different country, feel free to write about religion in that country.
Q:
Contrast ritual behavior with ordinary behavior. Give examples of religious and secular rituals. What are the main differences between such kinds of rituals?
Q:
How would you explain the universality of the incest taboo? You may draw on one or more of the explanations offered previously.
Q:
Does the practice of paying a dowry necessarily imply gender inequality?
Q:
Discuss some of the social functions of levirate and sororate marriage and bridewealth, and identify the sociocultural context of these customs.
Q:
What are some of the differences between endogamy and exogamy, and how absolute is the distinction implied by these terms? Use examples to illustrate your argument.