 |
| 1 | |
Jonathan Marks, who believes that anthropology should abandon the concept of race, maintains that this concept is not useful to anthropologists because |
| | A) | biological differences between populations form fine gradations. |
| | B) | migrations have confused the boundaries of races. |
| | C) | intermarriage has broken down the once pure geographical races. |
| | D) | the idea of race inevitably leads to racism. |
|
|
|
| 2 | |
George W. Gill, who does not believe that anthropology should abandon the concept of race, supports his position that race is a useful concept with all of the following arguments except that race |
| | A) | shows the adaptability of the human species. |
| | B) | is a source of identity and pride for individuals. |
| | C) | reflects the natural discontinuities between human breeding populations. |
| | D) | is a key feature of identity for forensic anthropologists. |
|
|
|
| 3 | |
Richard Wrangham and Dale Peterson, who believe that humans are inherently violent, argue that this social pattern is universal among human males because |
| | A) | communities are defended by related men. |
| | B) | communities are based on ties between mothers and their children. |
| | C) | males move to neighboring communities when they marry. |
| | D) | males are only aggressive toward other males. |
|
|
|
| 4 | |
Robert W. Sussman, who does not believe that humans are inherently violent, attributes human violence mainly to culture, arguing that the behavior of modern chimpanzees is irrelevant to the question of whether or not human males are innately violent because |
| | A) | gorillas are more closely related to humans than are chimps. |
| | B) | the common ancestor of chimps and humans may have behaved differently than modern chimps. |
| | C) | chimps are only violent in captivity. |
| | D) | chimps are only violent when competing for females. |
|
|
|
| 5 | |
João Zilhão, who believes that Neandertals interbred with modern humans, would site which one of these arguments in support of his view that the Lagar Velho child was a hybrid of both Neandertal and early modern humans? |
| | A) | leg bone proportions |
| | B) | measurements of long bones |
| | C) | C-14 dates |
| | D) | mitochondrial DNA |
|
|
|
| 6 | |
Jean-Jacques Hublin, who does not believe that Neandertals interbred with modern humans, contests Zilhão's interpretation of the Lagar Velho child as a hybrid. What is the most important argument that Hublin offers? |
| | A) | The measurements of the Lagar Velho child are flawed. |
| | B) | Zilhão and his colleagues have rushed to their conclusions. |
| | C) | Variation among contemporaneous Neandertal and early modern skeletons make it difficult to decide if the Lagar Velho child is a hybrid. |
| | D) | Artifactual evidence from the rock shelter place the skeleton as clearly Neandertal. |
|
|
|
| 7 | |
Stuart J. Fiedel, who believes that people first arrived in the New World after the last Ice Age, disputes the early date of the lowest culture-bearing layer at Meadowcroft rockshelter (17,000-11,000 b.c.) based on the evidence that |
| | A) | there are radiocarbon dates that are much later. |
| | B) | human skeletons of the fully modern type exist. |
| | C) | stone blades exist that are obviously later than the chopper tools of the Clovis culture (9,500-9,000 b.c.). |
| | D) | plant and animal remains are not consistent with a glacial environment. |
|
|
|
| 8 | |
Monte Verde, the site excavated by Thomas D. Dillehay, who does not believe that people first arrived in the New World after the last Ice Age, is highly unusual for an early American site because it |
| | A) | includes a lot of perishable organic material. |
| | B) | includes abundant human skeletal remains. |
| | C) | includes many sophisticated stone projectile points. |
| | D) | shows no evidence of raw materials from other places. |
|
|
|
| 9 | |
According to Marija Gimbutas, who believes that there was a goddess cult in prehistoric Europe, the culture of "Old Europe" was characterized by all of the following except |
| | A) | women were the supervisors of agriculture and trade. |
| | B) | there were no large differences in wealth between families. |
| | C) | the political system was based on small kingdoms or city-states. |
| | D) | the religion focused on a deity that was both giver and taker of life. |
|
|
|
| 10 | |
Lynn Meskell, who does not believe that a goddess cult existed in prehistoric Europe, argues that the figurines found in Europe and southwest Asia are not firm evidence of the former existence of such a cult because |
| | A) | they are never found in temple complexes. |
| | B) | they represent ordinary, mortal women. |
| | C) | many of them are male or of indeterminate sex. |
| | D) | many of them have been deliberately broken. |
|
|
|
| 11 | |
In the specific case of Cowboy Wash, Billman, Lambert, and Leonard argue that cannibalism was most likely: |
| | A) | Due to a raiding group of outsiders from Mexico. |
| | B) | Due to the practice of witchcraft. |
| | C) | Driven by a need for a source of nourishment in a time of famine. |
| | D) | Caused by conflict between two or more communities. |
|
|
|
| 12 | |
Which of the following best characterized Dongoske, Martin, and Ferguson's primary concerns with Billman, Lambert, and Leonard's essay? |
| | A) | Billman et al. do not take Native American oral traditions into account. |
| | B) | Billman et al. do not consider the impact of their paper on Native American sensibilities. |
| | C) | Billman et al. generalize from one possible but weakly documented case of cannibalism to make assertions about all Anasazi in the region. |
| | D) | Billman et al. improperly ignore contradictory data from nearby Anasazi sites at Mesa Verde. |
|
|
|
| 13 | |
E. S. Savage-Rumbaugh, who believes that apes can learn language, emphasizes that Kanzi, in contrast to other apes, learned symbols by |
| | A) | having humans shape his hands into signs. |
| | B) | observing humans point to the symbols or objects while speaking the words. |
| | C) | receiving treats when he signed the correct word. |
| | D) | responding to questions. |
|
|
|
| 14 | |
According to Joel Wallman, who does not believe that apes can learn language, the most serious error of behaviorist theories of language acquisition is the assertion that |
| | A) | words can be stimuli for further words. |
| | B) | words can be responses to external stimuli alone. |
| | C) | words can be both responses to stimuli and stimuli themselves. |
| | D) | preschool children need intensive training to learn language. |
|
|
|
| 15 | |
John J. Gumperz and Stephen C. Levinson, who believe that language determines how we think, contend that criticisms of the Sapir-Whorf hypothesis are only valid |
| | A) | when discussing the large number of Eskimo terms for snow. |
| | B) | if "basic color terms" are excluded from consideration. |
| | C) | for a handful of exotic languages spoken in southern Africa. |
| | D) | when considering the most deterministic reading of the hypothesis. |
|
|
|
| 16 | |
According to Steven Pinker, who does not believe that language determines how we think, the major problem with the Sapir-Whorf hypothesis is that |
| | A) | linguists and anthropologists have exaggerated the differences in how other languages classify concepts. |
| | B) | thought does not map onto language directly, yet language is all that linguists have to look at. |
| | C) | despite more than a century of analyzing foreign languages and their grammars, linguists still have an inadequate understanding of most non-Western languages. |
| | D) | it ignores the problems of "basic color terms." |
|
|
|
| 17 | |
Marvin Harris, who believes that cultural anthropology should model itself on the natural sciences, describes his "cultural materialism" paradigm, which |
| | A) | focuses on the evolution of stone tool technology. |
| | B) | ignores human thought. |
| | C) | emphasizes the satisfaction of people's biological needs. |
| | D) | emphasizes the satisfaction of people's spiritual needs. |
|
|
|
| 18 | |
Clifford Geertz, who does not believe that cultural anthropology should model itself on the natural sciences, describes his concept of "thick description", which involves |
| | A) | determining the causes and effects of human actions. |
| | B) | determining what the person's intentions are in performing an action. |
| | C) | minutely recording the physical characteristics of human actions. |
| | D) | classifying actions in objective categories. |
|
|
|
| 19 | |
According to Derek Freeman, who believes that Margaret Mead's fieldwork on Samoan adolescents was fundamentally flawed, the theory of cultural determinism to which Mead subscribes states that |
| | A) | people's beliefs determine their behavior. |
| | B) | social conditioning molds all human thoughts and behaviors. |
| | C) | people's behaviors are jointly shaped by their culture and their biological nature. |
| | D) | culture shapes people's artistic expressions while biology shapes their emotions. |
|
|
|
| 20 | |
Lowell D. Holmes and Ellen Rhoads Holmes, who do not believe that Margaret Mead's fieldwork on Samoan adolescents was fundamentally flawed, defend Mead's conclusion that adolescence was easier in Samoa than in the United States, but they admit that her report contains all of the following flaws except that she |
| | A) | underestimates how competitive Samoan society was. |
| | B) | exaggerates the degree of sexual freedom enjoyed by Samoans. |
| | C) | neglects the influence of Christianity on her informants. |
| | D) | underestimates the amount of affection that existed between spouses and lovers. |
|
|
|
| 21 | |
According to Roger M. Keesing, who believes that native peoples today invent their traditions, what is the main reason why native peoples accept these "inventions" as traditional? |
| | A) | Native peoples do not know very much about their past. |
| | B) | Most native peoples had no written histories. |
| | C) | There are political incentives for accepting invented traditions as traditional ones. |
| | D) | Invented traditions often appeal to tourists, thus providing economic incentives to believe in the new traditions. |
|
|
|
| 22 | |
Haunani-Kay Trask, who does not believe that native peoples today invent their traditions, argues that Keesing's article is "a gem of academic colonialism." What is the main reason she believes this to be true? |
| | A) | Keesing, like most anthropologists, does not know much about the distant past of the native communities that he studies. |
| | B) | Most anthropologists do not ask the native elders about native traditions. |
| | C) | Keesing does not believe what the native elders say about native traditions. |
| | D) | Keesing's assertions about the invention of native traditions is another way to show that white anthropologists are better than the native peoples. |
|
|
|
| 23 | |
Betty Jean Lifton, who believes that it is natural for adopted children to want to find out about their birth parents, characterizes the position of the adoptee as "betwixt and between," borrowing the words that most anthropologists associate with "liminality." Which one of the following characterize Lifton's notion of "betwixt and between"? |
| | A) | Adoptees feel lost, because they have been rejected by their natural parents and are often subtly rejected by their adoptive parents. |
| | B) | Adoptees believe that they belong neither to their natural parents nor to their adoptive parents. |
| | C) | Driven by their desire to know where they came from, adoptees are always waiting for their natural parents to contact them. |
| | D) | Since most adoptees eventually learn where they came from, they have split loyalties to their adoptive and natural parents. |
|
|
|
| 24 | |
John Terrell and Judith Modell, who do not believe that it is natural for adopted children to want to find out about their birth parents, consider adoption practices around the world comparatively in order to understand adoption in America. Which one of the following is not one of their conclusions about adoption in general? |
| | A) | Adoption in other cultures generally gives equal rights to adopted children as to natural children. |
| | B) | In other cultures adoptees must fight to receive the same rights as natural children. |
| | C) | The key role of adoption in other cultures is caring for and nurturing children. |
| | D) | In most other cultures adoption is neither stigmatized nor of much concern to either set of parents or of the adopted children themselves. |
|
|
|
| 25 | |
According to James R. Denbow and Edwin N. Wilmsen, who believe that San hunter-gatherers are basically pastoralists who have lost their herds, recent archaeological evidence from the Kalahari Desert refutes the view that the San |
| | A) | lived there as isolated hunter-gatherers until recently. |
| | B) | traded skins and ivory for food in the nineteenth century. |
| | C) | have long followed a mixed agropastoral and foraging economy. |
| | D) | first moved into the Kalahari during the last 300 years. |
|
|
|
| 26 | |
Richard B. Lee, who does not believe that the San hunter-gatherers are basically pastoralists who have lost their herds, rejects the assumption that |
| | A) | iron-working is incompatible with hunting and gathering. |
| | B) | herding is incompatible with hunting and gathering. |
| | C) | trade necessarily leads to the weaker party being dominated by the stronger party. |
| | D) | trade in manufactured goods is necessarily accompanied by trade in food. |
|
|
|
| 27 | |
Sangun Suwanlert, who believes that some illnesses exist only among members of a particular culture, argues all of the following, except which one? |
| | A) | There is no direct correspondence between phii pob and Western psychiatric conditions. |
| | B) | Rural Thai people believe that phii pob is caused by sorcery. |
| | C) | Westerners could never suffer from symptoms associated with phii pob. |
| | D) | Tensions between people in a person's social network are a central theme in phii pob. |
|
|
|
| 28 | |
Robert A. Hahn, who does not believe that some illnesses exist only among members of a particular culture, would regard an illness as culture-bound if |
| | A) | certain cultural conditions are necessary for its occurrence. |
| | B) | those who suffer from the illness tend to be exclusively from a single culture. |
| | C) | the syndrome cannot be understood by members of other cultures. |
| | D) | people from different cultures cannot contract the illness. |
|
|
|
| 29 | |
Which of the following is not a psychological function of ethnicity in Kakar's psychoanalytic model? |
| | A) | Groups different from one's own group offer a container for undesirable traits felt but not accepted within the group. |
| | B) | Groups different from one's own create within one's own group a sense of superiority. |
| | C) | Differences among ethnic groups explain why some humans have darker skin color than others. |
| | D) | Differences among identifiable groups promote a sense of well-being by encouraging bonds within one's own group. |
|
|
|
| 30 | |
Anthony Oberschall, who does not believe that ethnic conflict is inevitable, states that ethnic conflict in Bosnia can be characterized by which one of the following models? |
| | A) | primordialist |
| | B) | circumstantialist |
| | C) | neo-evolutionist |
| | D) | sociobiological |
|
|
|
| 31 | |
According to James Riding In, who believes that the remains of prehistoric Native Americans should be reburied rather than studied, Pawnee religion states that if the remains of the dead are disturbed, |
| | A) | their spirits will wander and harm the living. |
| | B) | enemies may use the remains to perform sorcery against the deceased's group. |
| | C) | the spirit of the deceased cannot be reborn in a Pawnee baby. |
| | D) | the spirit of the deceased will be relegated to an unpleasant underworld. |
|
|
|
| 32 | |
Clement W. Meighan, who does not believe that the remains of prehistoric Native Americans should be reburied rather than studied, argues that laws enforcing such reburial are a threat to the existence of American archaeology because |
| | A) | only Native Americans would have the right to excavate Native American graves. |
| | B) | archaeologists would be forced to obtain bones from unscrupulous antiquities dealers. |
| | C) | it is a basic principle of science that scholars must preserve their evidence so other scholars can reexamine it. |
| | D) | archaeologists cannot know the identities of the inhabitants of archaeological sites unless they examine their bones. |
|
|
|
| 33 | |
Patrick Tierney and Terence Turner imply that Napoleon Chagnon exaggerated the amount of violence and aggression in Yanomami society in order to |
| | A) | justify his own aggression toward Yanomami. |
| | B) | maximize the sales of his books on the Yanomami. |
| | C) | support his theory that tribal societies do not have adequate mechanisms for settling disputes. |
| | D) | support his theory that tribal leaders are innately aggressive individuals. |
|
|
|
| 34 | |
Hagen, Price, and Tooby do not regard Chagnon's method of obtaining the names of dead Yanomami as unethical because |
| | A) | he paid people for the information. |
| | B) | he only sought the information from close relatives of the deceased. |
| | C) | he did not use the names disrespectfully. |
| | D) | he regarded the Yanomami taboo on saying the names of the dead as hindering the ability of doctors to treat their hereditary diseases. |
|
|
|
| 35 | |
James Clifford, who believes that museums misrepresent ethnic communities around the world, contends that the inclusion of non-Western objects beside modern art objects in the Museum of Modern Art (MOMA) show expresses the |
| | A) | underlying affinities between primitive and modern art. |
| | B) | fact that artistic genius knows no cultural boundaries. |
| | C) | power of the West to appropriate and impose its definitions on the products of non-Western peoples. |
| | D) | movement of modern art back to its primitive roots. |
|
|
|
| 36 | |
Denis Dutton, who does not believe that museums misrepresent ethnic communities around the world, says that scholars seeking to understand the meaning of a non-Western work of art should begin |
| | A) | by examining the different ways an outsider could perceive the object. |
| | B) | with an exploration of how the object is understood by viewers in a museum. |
| | C) | by allowing art critics to comment on the aesthetic qualities of the artwork. |
| | D) | by ascertaining what the artist and the culture that produced the object consider its meaning to be. |
|
|
.