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Sociology
Q:
According to the text, medical anthropologists see health as a product of:
a. the environment, with absence of poverty and violence critical factors for good health.
b. the environment, with moderate climate and lots of sun critical factors for good health.
c. behavior, that is, the natural result of individuals' choices.
d. genetics, which means it cannot be affected by environment or behavior.
e. genetics and behavior, with no influence from the environment.
Q:
Which population did Khiara Bridges study?
a. Hmong immigrants in the United States
b. the Fore of New Guinea
c. Maya in Yucatan, Mexico
d. mothers in New York City
e. impoverished Haitians
Q:
What population did Anne Fadiman write about?
a. Hmong immigrants in the United States
b. the Fore of New Guinea
c. Maya in Yucatn, Mexico
d. mothers in New York City
e. impoverished Haitians
Q:
What population did Shirley Lindenbaum and Robert Glasse study?
a. Hmong immigrants in the United States
b. the Fore of New Guinea
c. Maya in Yucatn, Mexico
d. mothers in New York City
e. impoverished Haitians
Q:
What population did Bridget Jordan and Robbie Davis-Floyd study?
a. Hmong immigrants in the United States
b. the Fore of New Guinea
c. expectant mothers in Mexico, Sweden, Holland, and the United States
d. mothers in New York City
e. impoverished Haitians
Q:
Where did Paul Farmer conduct his fieldwork?
a. Merced, California
b. Papua, New Guinea
c. Yucatn, Mexico
d. New York City
e. Haiti
Q:
The first step healers should use when collecting illness narratives is to:
a. x-ray a patient.
b. form their assessment of the illness and develop a treatment plan.
c. ask the patient to identify his or her perspective of the problem.
d. consult a cultural anthropologist.
e. check to ensure that the patient has health insurance.
Q:
Illness narratives:
a. are based on a physician's assessment of an illness.
b. are the personal stories that people tell to explain their illness.
c. are ethnographic studies of disease and illness.
d. have been shown to be of limited value in treating disease.
e. are effective only in developing regions with limited access to biomedical treatment.
Q:
Anthropologist ________ is associated with the concept of illness narrative.
a. Paul Farmer
b. Nancy Scheper-Hughes
c. Robbie Davis Floyd
d. Arthur Kleinman
e. Margaret Mead
Q:
The case of Lia Lee is significant for medical anthropologists because:
a. her parents were able to make a seamless transition from Eastern to Western medical systems.
b. Western medicine provided a cure for an illness that herbs and soothing baths did not.
c. of the tensions of medical pluralism, as the family's beliefs did not mesh with the physicians'.
d. it was a case of successful ethnomedicine, as physicians accepted herbalists' advice.
e. the child died when she was given an overdose of antibiotics in the hospital.
Q:
As discussed in the text, biomedical physicians diagnosed Lia Lee of Merced, California, as suffering from:
a. typhoid.
b. German measles.
c. appendicitis.
d. epilepsy.
e. soul loss.
Q:
Medical migration as discussed in the text does not include:
a. the movement of diseases across national borders.
b. a global trade and movement in body parts.
c. a reduction in the number of poor patients seeking treatment abroad.
d. an increase in medical tourists purchasing lower-priced medicines abroad.
e. fewer images used to market youth and beauty, as these vary culturally.
Q:
In the United States, statistical data for racial disparities in health indicate that:
a. there is little difference between maternal mortality of black and white mothers.
b. black babies are more than twice as likely to die in infancy as white babies.
c. high-quality health care in New York City means lower rates of maternal mortality than
national averages.
d. there are higher rates of infant mortality among women of any race who live in the Deep South.
e. white women die more frequently from complications of pregnancy than women of color.
Q:
The study of health care provided at Alpha House in New York City suggested that:
a. doctors take the symptoms of male patients more seriously than those of women.
b. the clinic only treats patients who have private health insurance.
c. conflicts occurred between physicians of color and white patients.
d. doctors are less intrusive when treating Medicaid patients.
e. black women were considered better able to stand pain than white women.
Q:
The core foci of critical medical anthropology do not include:
a. identifying how economic and political systems perpetuate unequal access to health care.
b. understanding ways that systems of power generate disparities in health care.
c. exploring how race, class, and gender affect access to and provision of health care.
d. focusing on treating individual patients rather than identifying needs of entire groups.
e. developing strategies to overcome mechanisms that maintain health inequities.
Q:
According to the text, one consequence of the health transition is that:
a. chronic diseases such as cancer have declined as a primary cause of death worldwide.
b. infectious diseases have increased as the primary cause of death in the United States.
c. overall human life expectancy has doubled in the past century.
d. there is a decline in health disparities across the globe.
e. there is less political intervention in the way health care is managed globally.
Q:
Which of the following conditions is believed to be transmitted through funerary practices?
a. epilepsy
b. kuru
c. qaug dab peg
d. tuberculosis
e. foot and mouth disease
Q:
The kuru epidemic essentially came to an end:
a. when Christian missionaries helped to eliminate cannibalism.
b. when the government began requiring neonatal care.
c. when the population developed a natural immunity.
d. with the introduction of penicillin and antibiotics.
e. once cremation became the norm in the region.
Q:
Kuru is a disease that:
a. is passed genetically from father to son in New Guinea.
b. is a serious health threat to black women in New York City.
c. the Fore acquire through consuming cooked flesh.
d. Spanish conquistadores brought to the New World.
e. causes dysentery and vomiting in northern India.
Q:
According to the author, Paul Farmer argues based on his fieldwork in Cange that:
a. anthropologists should treat illness with Western medicines whenever necessary.
b. anthropologists should use their knowledge for intervention to help solve problems.
c. unless they acquire lots of money from sponsors, anthropologists have little chance of changing the lives of people they study.
d. many communities do not want anthropologists to interfere.
e. it is unlikely that ethnomedical and biomedical approaches to health care can coexist.
Q:
Anthropologist and physician Paul Farmer's first step in improving health conditions in the rural community of Cange involved:
a. assessing health-care needs by x-raying and collecting blood samples from residents.
b. having the government provide physicians and nurses to help him conduct a health survey.
c. providing clean drinking water to the community.
d. asking the Catholic Church to send missionaries so that locals would give up beliefs in voodoo.
e. burning the village to kill all bacteria, and relocating residents to a hilltop.
Q:
Residents of rural Haiti experienced extremely high rates of:
a. cervical cancer.
b. tuberculosis.
c. obesity.
d. hypertension.
e. measles.
Q:
According to the text, the People's Republic of China moved to institutionalize traditional Chinese medicine by all of the following, EXCEPT:
a. sending "barefoot doctors" to rural villages in the mid-twentieth century to provide low-cost care.
b. formalizing teaching and requiring that practitioners be certified.
c. subsidizing research in low-tech approaches to preventative care.
d. developing ties by sending medical personal to developing nations in Africa.
e. creating videos to show Westerners the benefits of Chinese medical treatments.
Q:
Chinese medicine conceptualizes qi as:
a. the balance of hot and cold forces.
b. an energy found in all living things.
c. an ecosystem of the all the bacteria found in the body.
d. a form of therapeutic massage.
e. the burning of herbs near the skin.
Q:
Surgical procedures are a component of ________ that are not a component of all health-care traditions.
a. the biomedical model
b. cultural competency
c. a microbiome
d. ethnomedicine
e. illness narratives
Q:
Anthropologists who studied the rituals associated with surgery discovered that:
a. many surgeons shave their hands to ensure a sterile environment.
b. physicians and nurses typically pray together before entering the operating room.
c. scrubbing the hands often reduces anxiety among medical personnel.
d. female surgeons are more likely than men to eat the same meal before each operation.
e. there is little in the process that appears ritualistic.
Q:
The ecosystem, composed of trillions of organisms in the human body, is a:
a. cultural pharmacology.
b. disease.
c. bacteria.
d. human microbiome.
e. nature cure.
Q:
A key to the biomedical model is:
a. using scientific means to diagnose a disease.
b. asking patients to name their condition.
c. seeking underlying cultural bases for illness.
d. recognizing that all bacteria are potentially harmful to the human body.
e. seeking natural cures for illness.
Q:
Nancy Scheper-Hughes and Margaret Lock reported a case where, after hearing the story of a woman under tremendous personal stress, medical students:
a. advised her to take an aspirin.
b. suggested she take a vacation.
c. diagnosed a brain tumor.
d. asked what the real causes of her pain were.
e. attempted to analyze her illness narrative.
Q:
Which of the following statements does NOT reflect the description of biomedicine in the text?
a. It has spread because it encompasses an aura of modernity and progress.
b. It draws heavily on European enlightenment values.
c. Its values of individualism and rationality are not universally held.
d. Social factors rather than the human body are the focus of treatment.
e. It is closely linked with Western economic and political expansion.
Q:
The author attributes the increased popularity of Tibetan medicine in recent decades to:
a. international migration.
b. the end of colonization there.
c. a rejection of ethnomedicine.
d. a desire for pain-free epidural injections.
e. Tibetan medicine is not gaining popularity.
Q:
Significant changes in the Ladakh region of the Himalayas include:
a. an increase in bartering because the cash economy has been undermined.
b. less stress once militarization in neighboring Kashmir decreased.
c. urbanization that has fragmented community life.
d. more women than men training as healers.
e. government rejection of the Tibetan Buddhist healing practices.
Q:
Traditional healers known as amchi provide health care in:
a. the eastern highlands of New Guinea.
b. the Ladakh region of northern India.
c. southern China and California.
d. rural Haiti.
e. Yucatn, Mexico.
Q:
Stereotypically, images of health care in ________ include doctors in white coats, hospitals, and advanced technology.
a. Tibet
b. the United States
c. China
d. Yucatn
e. northern India
Q:
According to the text, Mayan women of Mexico's Yucatn Peninsula typically gave birth:
a. after going to the hospital.
b. attended by physicians, but in their own homes.
c. while sitting or reclining in hammocks.
d. after drinking cups of pulque,an herbal tranquilizer.
e. through the assistance of epidural pain blockers.
Q:
In the view of "technocratic birth":
a. women are viewed as strong and capable actors in the birth process.
b. expectant mothers are attended by midwives and family members.
c. fathers are expected to hold the mothers while encouraging them.
d. mothers can receive epidural injections to manage their pain.
e. medical professionals believe that nature will take its own course.
Q:
________ is the individual patient's experience of sickness.
a. Disease
b. Microbiome
c. Bacteria
d. Illness
e. Biomedical
Q:
________ is a discrete, natural entity that can be clinically identified and treated by a health professional.
a. Illness
b. Disease
c. Culture
d. Psychosomatic illness
e. Susto
Q:
Health includes not merely the absence of infirmity, but also complete physical, mental, and ________ well-being.
a. cultural
b. economic
c. functional
d. social
e. local
Q:
Medical pluralism is defined as:
a. the intersection of multiple cultural approaches to healing.
b. a practice that seeks to apply the principles of the natural sciences.
c. the documentation and description of the local use of natural substances in healing remedies and practices.
d. the comparative study of local systems of health and healing.
e. the study of the spread of disease and pathogens through the human population.
Q:
Biomedicine is defined as:
a. the intersection of multiple cultural approaches to healing.
b. a practice that seeks to apply the principles of the natural sciences.
c. the documentation and description of the local use of natural substances in healing remedies and practices.
d. the comparative study of local systems of health and healing.
e. the study of the spread of disease and pathogens through the human population.
Q:
Ethnomedicine is defined as:
a. the intersection of multiple cultural approaches to healing.
b. a practice that seeks to apply the principles of the natural sciences.
c. the documentation and description of the local use of natural substances in healing remedies and practices.
d. the comparative study of local systems of health and healing.
e. the study of the spread of disease and pathogens through the human population.
Q:
Ethnopharmacology is defined as:
a. the intersection of multiple cultural approaches to healing.
b. a practice that seeks to apply the principles of the natural sciences.
c. the documentation and description of the local use of natural substances in healing remedies and practices.
d. the comparative study of local systems of health and healing.
e. the study of the spread of disease and pathogens through the human population.
Q:
Epidemiology is defined as:
a. the intersection of multiple cultural approaches to healing.
b. a practice that seeks to apply the principles of the natural sciences.
c. the documentation and description of the local use of natural substances in healing remedies and practices.
d. the comparative study of local systems of health and healing.
e. the study of the spread of disease and pathogens through the human population.
Q:
The specialization of medical anthropology has grown significantly since the:
a. 1920s.
b. 1940s.
c. 1960s.
d. 1980s.
e. turn of the twenty-first century.
Q:
In the United States, good health is tied to the cultural value of:
a. community bonds.
b. religiosity.
c. aggressiveness.
d. personal responsibility.
e. honesty.
Q:
Conventional wisdom attributes good health and longevity to all of the following, EXCEPT:
a. eating the right foods.
b. getting exercise.
c. smoking in moderation.
d. not using illegal drugs.
e. clean living.
Q:
________ is the anthropological perspective most likely to be used to study and improve health conditions in Texas colonias.
a. Ethnopharmacology
b. Ethnomedicine
c. Microbiome
d. Medical anthropology
e. Cultural pluralism
Q:
According to the text, Texascolonias are of interest to medical anthropologists because:
a. the majority of the residents return to their native Mexico for medical treatment.
b. their rates for many diseases are considerably above state and national averages.
c. the majority of the residents came to the United States in the 1950s and are now in dire need of medical specialists in gerontology.
d. they are investigating if there is a genetic reason why cancer rates are low.
e. most expectant mothers have midwives attend them rather than going to hospitals.
Q:
Swaziland provides an illustration of the relationship between religion and its potential to effectively help local congregations promote health and fight the spread of HIV/AIDS. What is the current HIV/AIDS situation in Swaziland? What are health assets? What is the general relationship between religion and health assets in Swaziland? How might religious beliefs affect community members' desires to access local health assets? In what ways can local churches help address community and individual health concerns? How does this particular example illustrate the connection between religion and other social systems of power?
Q:
Religious revivals have been spreading across various areas of the world such as China. What constitutes religious revivals? Other than China, what is an example of an area in the world that is experiencing religious revival? What is involved in your example of religious revival and why do you think it is occurring? How is the religious revival in your example related to other social systems of power? What do you think are the underlying forces spurring the religious revival, what direction do you think it will take in the future, and what forces do you think will affect the future direction? Do you think religion will eventually die out in the future? Why or why not?
Q:
Anthropologist Clifford Geertz examines the role of symbols in religion. He argues that each symbol has deep meaning and evokes powerful emotions and motivations in the religion's followers. What are two different examples of religious symbols used in the world today? What meaning do the symbols have for the religious followers? What emotions and motivations do the symbols evoke in followers, and why? How do these symbols help followers make sense of their worlds? What purpose do these symbols likely serve regarding community life? Do you think symbols are imperative to religious beliefs and practices? Why or why not?
Q:
In his research in Niger, West Africa, anthropologist Paul Stoller apprenticed with a local sorcerer as a means of exploring the role of religion in community life there. During his apprenticeship, Stoller's work came to an abrupt end and he fled back home to the United States. What occurred that caused Stoller to abruptly leave his field site? What did his research and experience demonstrate regarding the power of religion in people's everyday lives? What risks do anthropologists take by immersing themselves in others' religious belief systems and practices? Do you think it is possible to comprehend another group of people's religious beliefs and practices without accepting that they are real for believers? Why or why not? What does it mean for a religious belief or practice to be considered real and who should determine whether or not it is real?
Q:
Anthropologist Marvin Harris developed the theory of cultural materialism, which is built on Karl Marx's analysis of the way in which the material conditions of a society shape its other components. What is the basic premise of Harris's theory of cultural materialism, and how does it relate to religion? How can Harris's theory be applied to explain why cows are sacred in India? What is an example of a religious practice that people engage in within the United States that could be explained using the theory of cultural materialism? Do you think Harris's theory is useful in examining religion and religious practices? Why or why not?
Q:
What did German political philosopher Karl Marx mean when he called religion "the opiate of the masses"? According to Marx, what purpose or purposes does religion serve in society? How is religion related to the economic reality and class struggle found within a society? Do you agree with Marx's arguments and ideas regarding the purpose of religion in society? Why or why not?
Q:
Victor Turner was an influential anthropologist who studied various aspects of religion. Turner considered religious pilgrimage to be a unique form of religious ritual. What is a religious pilgrimage? What are three specific examples of religious pilgrimage and what do they entail? What stages of process do the pilgrimage examples you provided entail? What purposes do your examples serve a particular religion in general? What purposes does religious pilgrimage serve for the individual and his or her community?
Q:
French ethnographer and folklorist Arnold van Gennep (1873"1957) was the first to theorize a category of ritual called "rites of passage." What are rites of passage, and what is an example of a rite of passage in your own cultural experience? How are rites of passage related to rituals and religion? Are there rites of passage in cultural groups that are not tied to religion? Provide an example. How do rites of passage affect the individual and how do they affect the cultural group as a whole?
Q:
French sociologist Emile Durkheim argued that religion, particularly religious ritual, serves a crucial role in combating one's sense of anomie and in addressing larger social dynamics of alienation and dislocation. How did Durkheim define anomie and what is a specific example of it in the world today? How does religious ritual help combat anomie? How does religious ritual address larger social dynamics of alienation and dislocation? How did these notions argued by Durkheim influence the anthropological approach to the study of religion?
Q:
The anthropologist's task when examining religion is to try to capture the vivid inner life, sense of moral order, dynamic public expressions, and interactions with other systems of meaning and power. Based on your own experiences, how does religion inform an individual's inner life, sense of moral order, dynamic public expressions, and interactions with other systems of meaning and power? How does religion inform these aspects on a cultural or social level? What is the underlying purpose of religion within a cultural group or society? What do anthropologists have to offer to the exploration and understanding of world religions?
Q:
Which of the following is transforming the ritual practices of religious communities large and small as congregations adapt to their members' mobility and the lively flow of ideas, information, and money across borders?
a. democratization
b. aggrandization
c. proselytization
d. secularization
e. globalization
Q:
Catholicism is being rejuvenated in the United States as a result of:
a. increased immigration from heavily Catholic countries bringing new membership, worship styles, social needs, and political engagements.
b. immigration of wealthy individuals from otherwise impoverished Catholic countries bringing an infusion of funds to local churches.
c. high rates of conversion to Catholicism from Islam.
d. government funding for Catholic education.
e. high rates of lapsed middle-class Catholics returning to the church.
Q:
Which of the following social processes is currently affecting the ways in which religion and religious practices are being stretched and shaped today?
a. immigration
b. revolution
c. neoliberalization
d. secularization
e. standardization
Q:
Which of the following locations is particularly experiencing increasing encounters between people of various religious faiths and new strategies for cultivating and educating participants?
a. rural villages
b. remote villages
c. isolated communities
d. cities
e. suburbs
Q:
The role of the Catholic Church in the Zapatista Movement in the Chiapas region of southern Mexico illustrates a relationship in Mexico between religion and:
a. language.
b. family.
c. ritual.
d. poverty.
e. revolution.
Q:
Anthropological research on religion clearly demonstrates that local religious activities:
a. are quite separate from other social systems of power, maintaining a clear boundary between religion and power systems.
b. are not rigidly separated from social systems of power, and meaning and power are intertwined.
c. inevitably give way to secularism as cultures become modern.
d. exist independently of the influences of historical and social developments.
e. are reflections of a universal definition of religion.
Q:
Which of the following constitutes the complex historical and social developments through which symbols are given power and meaning?
a. democratizing process
b. secularizing process
c. authorizing process
d. globalizing process
e. standardizing process
Q:
Anthropologist Talal Asad argues that:
a. universal definitions of religion can actually obscure local realities and, subsequently, local expressions of religion should be examined rather than universal ones.
b. symbols used in religion acquire significance only for the actual material of which they are made and nothing more beyond that.
c. symbols used in religion acquire significance far beyond the actual material of which they are made and allow believers to feel that the religious world is truly real.
d. local realities are easy to comprehend once you have a universal definition of religion.
e. symbols develop in a culture completely independent of historical and social developments.
Q:
Which of the following anthropologists argued that religion and religious symbols are actually produced through complex historical and social developments in which power and meaning are created, contested, and maintained?
a. Clifford Geertz
b. Victor Turner
c. Paul Stoller
d. Talal Asad
e. George Gmelch
Q:
Anthropologist Clifford Geertz found that:
a. symbols used in religion acquire significance only for the actual material of which they are made and nothing more beyond that.
b. symbols used in religion acquire significance far beyond the actual material of which they are made and allow believers to feel that the religious world is truly real.
c. symbols are irrelevant to religious practice.
d. we cannot understand what makes religion work without understanding the authorizing processes that give symbols their power.
e. most definitions of religion are Eurocentric.
Q:
Anthropologist Clifford Geertz suggests that religion is essentially a system of ideas surrounding a set of powerful:
a. symbols.
b. rituals.
c. rites.
d. beliefs.
e. practices.
Q:
Anthropologist George Gmelch found that players who use a particular ritual, such as touching the bill of their cap every time they are up to bat, generally tend to believe that good magic is:
a. customized.
b. consistent.
c. ritualized.
d. ineffective.
e. contagious.
Q:
Anthropologist George Gmelch examined the rituals, taboos, and sacred objects of magic that are in almost constant use in which of the following sports?
a. basketball
b. soccer
c. baseball
d. ice hockey
e. football
Q:
In order to examine the role of religion in community life in Niger, West Africa, anthropologist Paul Stoller apprenticed with which of the following religious specialists?
a. priest
b. witch doctor
c. rabbi
d. witch
e. sorcerer
Q:
Which of the following anthropologists examined the role of religion in community life in Niger, West Africa, in order to contribute to understanding and respecting others' systems of knowledge?
a. E. E. Evans-Pritchard
b. Victor Turner
c. Marvin Harris
d. Paul Stoller
e. Mary Douglas
Q:
In his work with Azande peoples, E. E. Evans-Pritchard found that which of the following individuals are formally taught the knowledge of rituals and medicines and use that knowledge to thwart the work of a witch?
a. shamans
b. priests
c. witch doctors
d. rabbis
e. witches
Q:
Anthropologist E. E. Evans-Pritchard worked with the Azande peoples and studied which of the following topics in relation to religion?
a. ritual
b. magic
c. rites
d. ceremony
e. doctrine
Q:
Which of the following anthropologists argued that the use of magic among Azande peoples was not an irrational expression but rather a component of a highly organized, rational, and logical system of thought?
a. Marvin Harris
b. Victor Turner
c. Emile Durkheim
d. E. E. Evans-Pritchard
e. Franz Boas
Q:
Which of the following is considered a type of magic that centers on the belief that certain materials, such as clothing, hair, or fingernails, allow power to be transferred from person to person?
a. contagious magic
b. ritual magic
c. continuous magic
d. imitative magic
e. liminal magic
Q:
Which of the following is considered a type of magic that involves performances that imitate the desired result, such as manipulating a doll?
a. liminal magic
b. ritual magic
c. continuous magic
d. imitative magic
e. contagious magic
Q:
Which of the following practices entails using spells, incantations, words, and actions in order to compel supernatural forces to act in certain ways?
a. ritual
b. liminality
c. magic
d. doctrine
e. ideology