Anthro chapter 12 Questions and Answers

Anthro chapter 12 Questions and Answers 1. Émile 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. that religious worlds are real and significant to those who construct and inhabit them. 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 in others. B. that religious worlds are real and significant to those who construct and inhabit them. 2. 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. E. associated with social divisions within and between societies and nations. Previous Play Next Rewind 10 seconds Move forward 10 seconds Unmute 0:00 / 0:15 Full screen Brainpower Read More 3. Who focused on religion's explanatory role and argued that religion would eventually disappear as science provided better explanations? A. Margaret Mead B. Claude Lévi-Strauss C. Sir E. E. Evans-Pritchard D. Sir Edward Burnett Tylor E. Bronislaw Malinowski D. Sir Edward Burnett Tylor 4. 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. C. stages, according to Edward Tylor, through which religion evolved. 5. What kind of religion is based on the idea that each human has a double that is active during sleep? A. animatism B. totemism C. animism D. mana E. polytheism Answer: C C. animism 6. Besides animism—and sometimes coexisting with it in the same society—there 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. E. mana. 7. 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 B. magic 8. ________ 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 A. Contagious 9. Religion and magic don't just explain things and help people accomplish goals—they 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. A. they serve emotional needs as well as cognitive (i.e., explanatory) ones. 10. 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 success of 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 capabilities. D. because people can't control matters such as wind, weather, and the fish supply, they turn to magic. E. magic emboldened people to take more risks. D. because people can't control matters such as wind, weather, and the fish supply, they turn to magic. 11. 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 are only 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. A. Beliefs and rituals can, ironically, both diminish and create anxiety and a sense of insecurity and danger. 12. Which of the following is NOT among contemporary rites of passage? A. initiation B. fasting C. baptism D. marriage E. bat mitzvah B. fasting 13. According to Victor Turner, all rites of passage have three phases: separation, liminality, and incorporation. Of these three, the liminal phase—which is the most interesting—is 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. D. symbolic reversals of ordinary behavior. 14. Both induction into the U.S. Marine Corps and the vision quest of certain North American Indian societies are examples of A. binary opposition. B. a generalized exchange. C. a structural analysis of religion. D. rites of passage. E. genetic programming. D. rites of passage. 15. 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 D. liminality 16. 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 B. a collective liminality 17. Rituals serve the social function of creating temporary or permanent solidarity among people—forming a social community. We see this also in practices known as A. mana. B. liminality. C. animism. D. totemism. E. fundamentalism. D. totemism. 18. Totemism, one form of cosmology, is A. a system, in this case a religious one, for imagining and understanding the universe. B. Claude Lévi-Strauss's term to describe the binary oppositions prevalent in religious myths all over the world. C. a synonym for folklore. D. the etic explanation of people's view on human agency. E. the emic concept of spirituality. A. a system, in this case a religious one, for imagining and understanding the universe. 19. Studies of how beliefs and rituals function as part of a group's 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. A. how religion can play a prominent role in cultural ecology. 20. Which of the following is NOT a reason that the Indian sacred cow can be considered adaptive? 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. Cattle are an affordable form of power for peasant farmers. C. Zebu cattle are frequently slaughtered and their meat distributed on ceremonial occasions. 21. Which of the following tend to be directed at socially marginal individuals as a method of social control? A. blood feuds B. Olympian religions C. rites of passage D. cargo cults E. witchcraft accusations E. witchcraft accusations 22. A "world-rejecting religion" is one that A. concerns itself with a higher realm of spirituality. B. rejects worldly goods and popular culture. C. is polytheistic or monotheistic, and is led by a shaman. D. has been rejected by the world. E. focuses on a higher realm of reality. E. focuses on a higher realm of reality. 23. Which of the following kinds of religion involves part-time religious specialists in foraging societies? A. communal religion B. shamanistic religion C. Olympian religion D. individualistic cults E. idiosyncratic belief systems B. shamanistic religion