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Anthropology
Q:
Economic behavior can be analyzed in purely economic terms without ignoring crucial noneconomic considerations.
Q:
Anthropologists focus on culture as a way of explaining economic behavior.
Q:
What is a remittance?
a. A type of farm work visa that is issued only seasonally and cannot be renewed
b. A form of transportation that the employee sends to bring workers to the U.S.
c. A portion of earnings that is sent back to families in another location
d. A percentage of earnings that is paid to the local job recruiter
e. A type of salary that is higher than minimum wage and paid as an enticement too workers (a kind of monetary advance)
Q:
Every fall, a group of about 600 migrants travels to Maine to work on the apple harvest. They are contacted by a labor recruiter in their home country and given temporary foreign farm work visas. Often, they must change aspects of their physical appearance to be seen as more "employable." Where are they from?
a. Mexico
b. India
c. Bolivia
d. Jamaica
e. Australia
Q:
Anthropologist Rosita Worl has been associated with each of the following except:
a. Board of Directors at Smithsonian Institution's National Museum of the American Indian.
b. President of the Sealaska Heritage Institute.
c. founder of Alaska Native News.
d. faculty at University of Alaska Southeast.
e. author of Native American Graves Protection and Repatriation Act.
Q:
Anthropologist Rosita Worl is a member of which Native American tribal group?
a. Creek
b. Haida
c. Tlingit
d. Assiniboine
e. Kootenai
Q:
What do we call a network of producing and circulating marketable commodities, labor, and services that for various reasons escapes government control?
a. Formal economy
b. Informal economy
c. Hidden economy
d. Silent trade
e. Redistribution
Q:
Which of the following is not a chemical found in chocolate?
a. Anandamide
b. Phenylethylamine
c. Tryptophan
d. Formaldehyde
e. Theobromine
Q:
When Spanish invaded Mexico and Guatemala, they adopted the local practice of using money. What item represented money in this area?
a. Coca leaves
b. Cacao
c. Feathers
d. Salt
e. Silver
Q:
Something used to make payments for other goods and services as well as to measure their value is called
a. money.
b. credit.
c. prestige.
d. barter.
e. silent trade.
Q:
Which of the following is the fundamental characteristic of the market in non-Western societies?
a. It is located in a rural area close to where produce is grown
b. It is found only in towns where produce is grown, distributed, and consumed
c. It is an abstract concept, where goods are exchanged over the Internet
d. It is a traditional marketplace, where actual goods are exchanged
e. There is no concrete marketplace where actual goods are exchanged
Q:
From an economist's point of view, "market exchange" is defined by
a. the purchase of goods in a marketplace.
b. the buying and selling of goods and services whose value is determined by supply and demand.
c. the role of middlemen who bring buyers and sellers together.
d. face-to-face bargaining for goods and/or services.
e. the role of large multinational corporations, using a formal stock exchange.
Q:
Leveling mechanisms are
a. more common in hunter-gatherer societies than in horticultural societies.
b. associated with one family becoming wealthier than others.
c. found in communities where property is not allowed to threaten egalitarian social order.
d. more common in industrial societies than in agricultural societies.
e. no longer in existence.
Q:
The concept that by obligation wealthier members of the community give to less wealthy members so that no one accumulates more wealth than anyone else is called
a. conspicuous consumption.
b. generalized reciprocity.
c. a leveling mechanism.
d. silent trade.
e. negative reciprocity.
Q:
The display of wealth for social prestige is called
a. a leveling mechanism.
b. conspicuous consumption.
c. redistribution.
d. balanced reciprocity.
e. barter.
Q:
For redistribution to be possible, a society must have
a. a cultural emphasis on generosity.
b. an egalitarian social order.
c. a centralized system of political organization.
d. an informal economy.
e. industrialization and urbanization.
Q:
The U.S. system of paying income taxes every April is an example of
a. generalized reciprocity.
b. balanced reciprocity.
c. negative reciprocity.
d. redistribution.
e. market exchange.
Q:
What is silent trade?
a. Exchange of goods only through various intermediaries so that the final consumer does not know the producer
b. Exchange of goods and services between distant groups who are unable to have direct contact
c. Exchange of goods between mutually distrusting ethnic groups that do not want personal contact
d. A type of redistribution in which there is a display of wealth for social prestige
e. A mode of exchange in which goods flow into a central location and are then redistributed without acknowledging ownership
Q:
The Kula ring functions to do all of the following except:
a. distribute scarce resources over a broad ecological zone.
b. establish allies among potential enemies.
c. gain power through the ability to give and receive highly valued prestige items.
d. accumulate wealth in the hands of an upper-class elite.
e. foster a ritual of ceremonial exchange.
Q:
The Kula ring is a form of _____ that reinforces trade relations among a group of seafaring Melanesians inhabiting a ring of islands off the eastern coast of Papua New Guinea.
a. negative reciprocity
b. balanced reciprocity
c. market exchange
d. silent trade
e. generalized reciprocity
Q:
"Buyer beware!" is the philosophy many North American business people use. What type of reciprocal exchange does this philosophy imply?
a. Balanced
b. Negative
c. Generalized
d. Ambiguous
e. Deceptive
Q:
Balanced reciprocity
a. is part of a long-term process in which nothing is specified about what is expected in return or when it is expected.
b. involves the expectation of a specific and immediate exchange.
c. usually occurs between members of different communities who may have a hostile, distrustful relationship.
d. is exemplified by your stopping to give a stranger a lift, and replying, when he thanks you, "Pass it on to the next stranger you meet who needs your help."
e. does not occur in industrial societies.
Q:
When an Australian hunter gives away most of his meat to relatives without specifying what is expected in return, he is exemplifying
a. generalized reciprocity.
b. negative reciprocity.
c. balanced reciprocity.
d. redistribution.
e. market exchange.
Q:
The mode of distribution called reciprocity refers to the exchange of goods and services
a. between people in hierarchical relationships.
b. for the purpose of maintaining social relationships and gaining prestige.
c. to make a profit.
d. to embarrass the person who gave the least.
e. of unequal value.
Q:
What do we call the division of labor pattern in which men and women carry out their work separately, while maintaining a socially and economically complementary balance?
a. Symmetrical pattern
b. Segregated patterns
c. Flexible/integrated pattern
d. Dual-sex configuration
e. Male-female oppositional labor
Q:
Anthropologist Amanda Stronza studied ecotourism in northern Bolivia. The local indigenous leaders saw all of the following benefits in local ecotourism except:
a. creation of local employment opportunities.
b. development of new markets for local handicrafts.
c. desire to leave behind local cultural traditions and become more "Western."
d. resources to construct new schools and health clinics.
e. development of a community identity.
Q:
There is a degree of task specialization in all societies. In the Danakil region of Eritrea, the Afar men occasionally mine what mineral as a trade good?
a. Iron
b. Salt
c. Silver
d. Tin
e. Mercury
Q:
In most societies, the basic unit of the cooperation is the
a. village.
b. household.
c. state.
d. religious group.
e. division of labor by gender.
Q:
Cooperative work groups are found
a. in all societies worldwide.
b. only in illiterate, nonindustrial societies.
c. only in extended households with married parents, children, and grandparents.
d. only in horticultural societies.
e. in agricultural societies, although there are special times where it occurs in industrial societies.
Q:
In which society are we most likely to find exploitative child labor conditions?
a. Foraging
b. Horticultural
c. Agricultural
d. Pastoral
e. Industrial
Q:
Among the Ju/"hoansi,
a. children are expected to contribute to subsistence from the time they reach puberty (around 14 or 15).
b. elderly people past the age of 60 are expected to contribute hunted or gathered food to the group, as they are being taken care of by others now.
c. elderly people are a valuable source of knowledge and wisdom about hunting and gathering and are consulted regularly.
d. elderly people are taken care of grudgingly because after the age of 60 they contribute nothing to the group.
e. children are expected to set up their own separate households by the time they are 16.
Q:
Which of the following situations represents a flexible/integrated pattern of gender division of labor?
a. A pastoral nomadic camp in which the men spend most of the time with the herds, and women remain in camp and make butter and clothing
b. An intensive agricultural society in which the men are out plowing the fields from dawn until dusk while the women are making bread, gathering eggs, making baskets, and other household work
c. A foraging society where both men and women contribute to daily food consumption, share in responsibilities, and sometimes exchange duties
d. An industrial society in which a factory worker leaves for work at 7 a.m. and returns home at 5:30 p.m., while his wife takes care of the children at home
e. A factory where both men and women work, although women are the managers and men the line workers
Q:
Which tool would you not expect to find among horticulturalists?
a. Digging stick
b. Carrying containers
c. Axe
d. Plow
e. Hoe
Q:
When a tool is complex and difficult to make, it is usually considered to be owned by
a. the whole village in which it is used.
b. a single individual.
c. the state.
d. all those who touch it.
e. all relatives.
Q:
The following statements about land are made by people who belong to food-foraging, horticultural, pastoralist, intensive agriculturalist, and industrial societies. Which statement is most likely to be made by horticulturalists from a tributary system of land ownership in West Africa?
a. "The land of my people is the land around Spirit Lake, where my ancestors emerged and where we hold annual ceremonies."
b. "I gave the land to my brother's son, who distributed it among his sons, for which they pay me ten days' work a year. When the eldest son died, I gave his land to my cousin, who needs more land for his growing family."
c. "I paid ten grand for that parcel of land in the desert, and expect it to double in value in the next five years."
d. "In the summer, we go to our land in the mountains, and in the winter, we pass through the land corridor to the east, using the water holes and meadows for grass until we reach the summer pastures."
e. "I inherited five acres of land from my mother, as well as the rights to use the water from the river three days a week."
Q:
Tools tend to be fewer and simpler among
a. mobile food foragers and pastoralists.
b. semi-permanent horticulturalists.
c. sedentary agriculturalists.
d. wealthy industrialists.
e. rice farmers.
Q:
Among food foragers such as the Ju/"hoansi,
a. land is defined as a territory with usable resources and flexible boundaries that belongs to a band that has occupied it for a long time.
b. land is thought of as belonging to those who have bought it.
c. land is considered private property, however the owner wants to share in order to be part of the band.
d. land is owned by the ancestors, and the living only use it.
e. land is leased by a corporation of strangers who support the survival of the foraging lifestyle.
Q:
A typical Ju/"hoansi band requires about how many square miles of land?
a. 750
b. 500
c. 250
d. 100
e. 50
Q:
Which of the following items is exchanged in the Trobriands during death rituals?
a. Cotton skirts
b. Banana leaf bundles
c. Wheat sheaves
d. Money
e. Sweet potatoes mounds
Q:
Which of the following statements is correct?
a. Yams are eaten at every meal once harvest season occurs.
b. A family gets all of its yams from the husband's sister's family.
c. Once harvested, yams are not usually eaten as daily food.
d. All men sponsor a yam competition as a puberty ritual.
e. Women are never allowed to handle or distribute yams.
Q:
When a man works hard in his garden in the Trobriand Islands to produce yams, he does this to satisfy which of the following demands?
a. To have food for his household to eat
b. To gain prestige by giving yams away to his sister's husbands
c. To prove to his wife that he can work as hard as she can
d. To give the yams to his wife so that she can trade them for goods that they don"t produce themselves
e. To trade for fish
Q:
What do we call a system in which goods are produced, distributed, and consumed?
a. Economic
b. Political
c. Religious
d. Kinship
e. Industrial
Q:
As the global economy has spread, social protest has followed. Discuss recent examples of protest at the local level against global capitalism.
Q:
How has technology affected the informal economy? Discuss the impact of Internet shopping sites such as eBay on the global marketplace.
Q:
How have local economies been affected by global capitalism? Give some examples from your own community.
Q:
Compare rural peasants to those who work today for agribusiness. What challenges do they share and how are they distinct?
Q:
What challenges are associated with industrial food production?
Q:
Using Ann Kendall's applied work in Peru as an example, discuss what we can learn from our ancestors in terms of adaptation.
Q:
Explain the differences between horticultural societies and those which use agriculture to sustain their society.
Q:
Describe the connection between water and mobility to a food-foraging society.
Q:
Critique the Western notion of "progress" from an anthropological viewpoint.
Q:
Explain how the new subsistence strategies that have developed over the past few centuries have impacted culture, both positively and negatively.
Q:
Discuss how the Neolithic Revolution changed human society.
Q:
To fit into an ecosystem, humans must have the potential to adjust to or become a part of it. Provide examples of human groups that have successfully adapted to their ecosystem.
Q:
Compare and contrast the food-foraging society with that of the food-producing society.
Q:
A stable society does not necessarily mean a static one. Providing examples, explain why this statement is true.
Q:
The Mekranoti Kayapo employ what has come to be known as slash-and-burn agriculture. Describe the benefits of this style of farming in the tropics. What would be the consequences of a U.S.-style of agriculture in the tropics?
Q:
How does Ju/"hoansi social organization relate to the subsistence pattern of hunting and gathering? How is Ju/"hoansi society likely to change as the foraging way of life is eroded?
Q:
Discuss why cultural evolution is sometimes confused with progress.
Q:
What does it mean for a culture to be adaptive?
Q:
Discuss the differences between cultural evolution and progress, giving at least three specific examples.
Q:
Explain the role of adaptation in cultural survival.
Q:
What happens with a typical 6-lb. chicken butchered by a Mexican immigrant working for minimum wage in a Mississippi poultry plant?
Q:
What does it mean to be an agribusiness?
Q:
What is the role of peasants in an urban society?
Q:
Who are the khans among the Bakhtiari?
Q:
Use the Bakhtiari to describe the key features of pastoralism.
Q:
Compare and contrast mixed farming with pastoralism.
Q:
Who is Ann Kendall, and what is the significance of her research?
Q:
What are the primary characteristics of crop-producing societies?
Q:
What is horticulture, and how it is different from agriculture?
Q:
What type of subsistence do we find among the Mekranoti? Discuss.
Q:
Describe the planting sequence of a Mekranoti garden.
Q:
What is the average birth interval for the Ju/"hoansi? Why is it so low?
Q:
What does it mean for a society to be called "egalitarian"?
Q:
Compare the relative contribution of males and females to the diet of food foragers.
Q:
How does Ju/"hoansi food sharing help us understand the concepts of adaptation and ecosystem?
Q:
What were the sources of environmental destruction on Easter Island? How could this have been prevented?
Q:
Define "culture area," using the Plains as an example.
Q:
How do the Tsembaga balance the needs of the population with the needs of the environment?