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| 1 | |
Clifford Geertz rejects the idea that anthropology is like the natural sciences. He says anthropologists should do "thick description," which involves |
| | A) | minutely recording the physical characteristics of human
actions. |
| | B) | classifying actions in objective categories. |
| | C) | determining the causes and effects of human actions. |
| | D) | determining what the person's intentions are in performing an action. |
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| 2 | |
According to Carneiro, the primary job of cultural anthropology is to |
| | A) | interpret the meanings of social actions. |
| | B) | explain social actions in terms of real-world causes and effects. |
| | C) | explain social actions in terms of the actors' psychological states. |
| | D) | celebrate the diversity of humanity's cultural creations. |
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| 3 | |
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. |
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| 4 | |
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. |
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| 5 | |
Lila Abu Lughod, who advocates discarding the concept of culture, argues that the culture concept produces all but which one of the following distortions of social reality? |
| | A) | It exaggerates the social differences between different groups of people. |
| | B) | It underemphasizes the amount of difference and disagreement that exists inside a society. |
| | C) | It makes people's ways of life seem more static than they really are. |
| | D) | It exaggerates the similarity between the researcher and the people being studied. |
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| 6 | |
Christoph Brumann believes that the concept of culture can still be used even though sharing of beliefs and behaviors within a group is never complete because |
| | A) | the ideals behind the beliefs and behaviors are distinctive, although their manifestations may not be. |
| | B) | individual variations in belief and behavior tend to cancel each other out. |
| | C) | more or less widely shared patterns of beliefs and behaviors can still be discerned. |
| | D) | statistical analysis will reveal sharp divisions between different cultures. |
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| 7 | |
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. |
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| 8 | |
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. |
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| 9 | |
Linguist Ernie Smith, who believes that Black English is a separate language, would probably agree with which one of the following statements? |
| | A) | Black English is slowly changing into standard American English due to the influence of modern media. |
| | B) | The distinctive pronunciations of English words in Black English are due to the loss of final consonant clusters. |
| | C) | Black English developed out of a pidgin trade language combining English grammar with African vocabulary. |
| | D) | Only the vocabulary of Black English is derived from standard English. |
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| 10 | |
Linguist John McWhorter considers Black English to be merely a dialect of English mainly because |
| | A) | they are both written the same way regardless of pronunciation differences. |
| | B) | the grammatical differences between them are due to recent changes in Black English. |
| | C) | they are mutually intelligible. |
| | D) | Black English is just a simplified version of standard American English. |
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| 11 | |
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. |
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| 12 | |
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. |
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| 13 | |
Roger Ivar Lohmann, who believes that the natural-supernatural distinction exists in all cultures, argues that the supernatural can best be understood as |
| | A) | a ubiquitous reflection of colonial activity in non-Western countries. |
| | B) | a mental model that depicts one or more nonhuman, sentient, volitional agencies that are understood to be the ultimate cause of elements of physical reality. |
| | C) | a term used by anthropologists for non-existent beings. |
| | D) | a synonym for pagan religions. |
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| 14 | |
Frederick P. Lampe, who does not believe that the natural-supernatural necessarily exists in all cultures, is most concerned that the use of the term "supernatural" by anthropologists will |
| | A) | perpetuate an unhealthy power differential between researcher and subject. |
| | B) | incorrectly suggest to the subjects of anthropologists' research that their religious beliefs are being mocked. |
| | C) | undermine an anthropologist's ability to understand the rituals of a particular culture. |
| | D) | allow anthropologists to force and facilitate religious change in the societies that they study. |
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| 15 | |
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. |
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| 16 | |
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. |
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| 17 | |
Maria Lepowsky, who believes that sexually egalitarian societies exist, identifies the asymmetry in Vanatinai culture to be that |
| | A) | women have a power base as life-givers while men are more involved in exchange. |
| | B) | men are the principal landholders. |
| | C) | sorcerers are predominately female. |
| | D) | men can be contaminated through physical contact with menstruating women. |
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| 18 | |
Steven Goldberg, who does not believe that sexually egalitarian societies exist, contends that men hold most of the high-prestige positions in all societies because of |
| | A) | socialization. |
| | B) | neuro-endocrinological factors. |
| | C) | historical circumstances. |
| | D) | parental roles. |
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| 19 | |
According to Paidar, who believes that the Islamic Revolution in Iran has subjugated women, current interpretations of Islamic law in Iran have tried to strengthen the family by all of the following except |
| | A) | reinstating the Civil Code of 1936. |
| | B) | strengthening male privilege in the household. |
| | C) | repealing safeguards created for women in matters of divorce, marriage, and child custody. |
| | D) | prohibiting women from receiving education outside the home. |
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| 20 | |
According to Friedl, who does not believe that the Islamic Revolution in Iran has subjugated women, all of the following are sources of power for women except which one? |
| | A) | work both inside the home and outside that creates resources a woman can control |
| | B) | work within the home, which encourages a woman's children, husband, and in-laws to be dependent upon her |
| | C) | group protests by large numbers of women against religious dress codes |
| | D) | strict adherence to religious dress codes, ritual performance, and participation in pilgrimages to certain shrines |
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| 21 | |
Napoleon A. Chagnon, who believes that Yanomami violence and warfare are natural human efforts to maximize reproductive fitness, argues that warfare originates in conflicts between |
| | A) | individuals. |
| | B) | politically independent groups. |
| | C) | wife-giving and wife-taking groups. |
| | D) | political factions within societies. |
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| 22 | |
R. Brian Ferguson, who does not believe that Yanomami violence and warfare are natural human efforts to maximize reproductive fitness, attributes the greatest disruptive influence by Western outsiders to the introduction of |
| | A) | Christianity and metal tools. |
| | B) | diseases and metal tools. |
| | C) | diseases and new foods. |
| | D) | new foods and Christianity. |
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| 23 | |
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. |
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| 24 | |
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 |
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| 25 | |
Francis Robinson, who believes that Islam is a single universal tradition, bases his argument on the idea that |
| | A) | the syncretic elements present within Indian Islam will gradually disappear because, due to the influence of learned and holy men, there is a consistent movement towards the "pattern of perfection" laid out in the Quran. |
| | B) | the co-existence of high Islamic and custom-centered religious traditions was developed in the past, is established in the present, and is the distinctive, unique pattern of Islam which will probably persist into the future. |
| | C) | Islamic principles lay greater emphasis on piety and devotion than on correct conduct. |
| | D) | orthodox Islam and heterodox Islam live and have lived harmoniously side by side for centuries. |
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| 26 | |
Veena Das, who argues that Islam is not a single universal tradition, finds particular fault with Robinson's assertion that |
| | A) | syncretic elements do not exist within Islam. |
| | B) | people often maintain old customs, but as time passes, attach different meanings to them. |
| | C) | the Quran reveals a single pattern of perfection. |
| | D) | the revelations of God have to be interpreted. |
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| 27 | |
John E. Cawte, 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 malgri and Western psychiatric conditions. |
| | B) | Lardil people believe that malgri is caused by sorcery. |
| | C) | Westerners could never suffer from symptoms associated with malgri. |
| | D) | The contrast between land and sea is a central theme in malgri. |
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| 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. |
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| 29 | |
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. |
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| 30 | |
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. |
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| 31 | |
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. |
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| 32 | |
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. |
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| 33 | |
Ken Hale, who believes that anthropologists and linguists should be concerned about losing endangered languages, argues that modern-day language loss is part of a larger process of: |
| | A) | the loss of biological and genetic diversity. |
| | B) | expanding generation gaps between parents and children. |
| | C) | the loss of cultural and intellectual diversity. |
| | D) | the formation of a more egalitarian world community. |
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| 34 | |
Peter Ladefoged, who does not believe that protecting endangered languages should be the linguist's or anthropologist's responsibility, instead argues that |
| | A) | anthropologists and linguists should help contribute to the extinction of an endangered language. |
| | B) | in some contexts, language loss could be viewed as a positive process. |
| | C) | anthropologists and linguists have no right to be studying a community's "sacred" language in the first place. |
| | D) | anthropologists and linguists are exaggerating the degree to which languages are actually endangered. |
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| 35 | |
According to Merrilee H. Salmon, who believes that anthropologists should work to eliminate the practice of female circumcision, ethical relativism is the idea that |
| | A) | people usually treat relatives according to a different moral code than they use for strangers. |
| | B) | people should respect all cultures regardless of how different they are from their own. |
| | C) | right and wrong can only be judged relative to the norms of particular cultures. |
| | D) | certain acts are considered wrong in all cultures. |
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| 36 | |
According to Elliott P. Skinner, who does not believe that anthropologists should work to eliminate the practice of female circumcision, African women perform genital operations on their daughters as a way to |
| | A) | assert the equality of women and men. |
| | B) | break the bond between mothers and their maturing daughters. |
| | C) | test their daughters' courage. |
| | D) | reduce their daughters' inclination to have sex before marriage. |
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