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Anthropology
Q:
In what types of societies would you most expect to encounter sex/gender alternatives?
a. In industrial societies where there is little parental supervision.
b. In societies undergoing rapid change, because there is a need to constantly adjust gender roles.
c. In societies where there is a great deal of warfare and no way to resolve conflict.
d. In societies where monogamy is the only option for marriage.
e. In societies where androgyny is considered sacred and powerful.
Q:
One reason that some societies allow women to take on male roles is:
a. To assure that there are enough sexual partners for everyone.
b. To allow every individual to fulfill their potential.
c. To assure that there are people to fill all important kin positions.
d. To grant recognition to women in societies that generally oppress women.
e. To allow elite women to represent their families.
Q:
The area of the world most associated with the two-spirit is:
a. Ireland.
b. West Africa.
c. Southern Spain.
d. Native societies of North America.
e. New Guinea.
Q:
The two-spirit are best described as:
a. Women who have become men through a surgical procedure.
b. Women and men who live with same-sex partners in a homosexual lifestyle.
c. Transsexuals who occupy both gender roles at all times.
d. Individuals who have no identifiable gender and work in society as partners to either gender.
e. Men who take on women's work and clothing and are considered to have supernatural powers.
Q:
In woman/woman marriages:
a. The wife and her female husband always have sexual relations.
b. The woman husband always takes on masculine characteristics.
c. The woman husband is someone who for a variety of reasons no man wanted for a wife.
d. The female husband may take on aspects of the male gender role such as participating in male initiation rituals.
e. Wives with female husbands are always regarded as inferior and stigmatized.
Q:
Men in Andalusia, Spain generally view women as:
a. Angels.
b. Lustful.
c. Naive.
d. Trustworthy.
e. More intelligent than men.
Q:
The masculine cultural belief in Spain that women's lust is a threat to male honor and dignity is:
a. A contemporary belief with no historical roots.
b. Realistic given the high rate of temporary male migration which leaves women unprotected at home.
c. Rooted in traditional Christianity where the lustful woman is symbolized by Eve as Adam's temptress.
d. A unique cultural pattern found in few other places in the world.
e. In contrast to traditional Christianity where women are regarded as dignified, virginal persons.
Q:
Among some subarctic hunting cultures, a family with no sons might perform a transformation ceremony for a daughter selected to "be like a man." As part of this ceremony, they tied dried bear ovaries to her belt to prevent menstruation and pregnancy. This description indicates that:
a. Subarctic Indian peoples need sex education as part of their modern school curriculum.
b. Hunting societies recognize that women are equal to men in their hunting ability.
c. These peoples recognize, as most people in the world do, the difference between sex and gender.
d. Gender categories for these societies are not divided into masculine and feminine.
e. For these people, cultural features could be as important in determining the gender of a child as biology.
Q:
The idea that gender is "constructed" means that:
a. Most cultures have few expectations about behavior as it relates to gender.
b. In a free society, like the United States, we can take on any gender characteristics we like.
c. Masculine and feminine are essentially the same in all cultures, and any differences across cultures are relatively superficial.
d. Gender is established by social norms and values rather than biology.
e. Gender traits are best analyzed with reference to material items, especially the built environment.
Q:
Contemporary anthropological approaches to gender emphasize:
a. Questions about why there are so few women in anthropology.
b. Explanations for universal male dominance.
c. The central role of gender relations as a basic building block of culture.
d. The ways in which men in many cultures feel threatened by female empowerment.
e. Ways to increase women's power in contemporary society.
Q:
Which of the following is the most accurate description of Margaret Mead's impact on the gender issues in cultural anthropology?
a. She had little impact; her books weren't highly regarded.
b. Her work showed that gender was primarily a biological phenomenon.
c. Her work questioned the biologically determined nature of gender.
d. The fact that most of her work was about women showed that they were an important part of culture.
e. Though ignored in the U.S., Mead's work was hailed in Europe. Thus, gender studies were far more advanced in Europe than in the U.S.
Q:
Margaret Mead's study of the Arapesh, Mundugamor, and Tchambuli showed that:
a. Women in all cultures have the same personality traits.
b. Only in the United States are women primarily concerned with child care.
c. The relationship between gender and personality varies with cultural expectations.
d. Where women work, they are more likely to be aggressive.
e. Where women's qualities are valued, men's qualities are likely to be devalued.
Q:
How is the Ju"/hoansi interaction with elders and aging different from that of an urban society?
Q:
What is a "cultural defense"?
Q:
How has globalization affected the family? Name at least two effects.
Q:
What is the strongest and most important tie in Hopi society? Why?
Q:
What are the most significant trends of change that have occurred to the American family most recently?
Q:
What is a blended family?
Q:
Present and discuss the various theories of dowry in India.
Q:
Is aging considered a burden to families in all societies? Use examples to illustrate your answer.
Q:
How is dowry different from bridewealth?
Q:
How and why have Kipsigis bridewealth amounts changed over the years?
Q:
What is fraternal polyandry?
Q:
Name three kinds of exchanges made in connection with marriage.
Q:
What are the advantages of polygyny? Name three.
Q:
Name and describe two types of polygamy.
Q:
Are incest taboos universal? Explain your answer.
Q:
Compare and contrast exogamy and endogamy.
Q:
Why would a family seek a marriage broker?
Q:
Describe the type of courting relationships that are practiced among the Na of China.
Q:
Based on current statistics, what is the "typical" U.S. family? How is it composed?
Q:
Define marriage.
Q:
The "cultural defense" is not considered a mitigating circumstance in U.S. courts.
Q:
The Ju/"hoansi demonstrate that, when a society has few material resources, it is not likely to respect elders or provide much care for them.
Q:
To replace the population, women must have, on average, between 2.1 and 2.5 children.
Q:
Among the Hopi, a boy's relationship with his father is generally affectionate and involves little discipline because the Hopi are a patrilineal society.
Q:
Matrilineal, matrilocal extended families were common in pre-modern China.
Q:
Neolocal residence is when a couple can choose to live with either the wife or the husband's family.
Q:
In the United States, single motherhood is increasing today.
Q:
In India, the use of dowry is increasing.
Q:
Although the use of dowry was typical in Indian culture, it is now illegal to demand dowry as a precondition for marriage.
Q:
Societies in which the accumulation of goods is difficult are likely to have a practice of bride service, rather than bridewealth.
Q:
Among the Toda, the fact that wives could have multiple husbands might have been caused by high levels of female infanticide.
Q:
Among the Tiwi, a man may betroth his infant daughter to a friend or potential ally who he thinks will bring him economic aid and social advantage
Q:
The levirate is a custom in which the woman marries her deceased husband's brother.
Q:
In societies that practice preferential marriage, when there is no available partner, the individuals remain unmarried.
Q:
Endogamy is the social rule that you must marry within your own group.
Q:
One anthropological explanation for the incest taboo is that such taboos prevent sex with close relatives from causing disruption within the family.
Q:
Among the Na of China, romantic love is considered more important and long lasting than family love.
Q:
The Na of China, have no word for marriage.
Q:
The most basic tie in society is between husband and wife.
Q:
Marriage is the way most societies arrange for the products and services of men and women to be exchanged and for the care of children.
Q:
The concept that caring for the elderly is a burden:
a. Is most common among foraging societies.
b. Rarely occurs in pre-modern societies.
c. Is linked to conditions where warfare is common.
d. Is widespread and occurs even in societies where group harmony is valued.
e. Is a particular aspect of current-day Western society because of its focus on money earning.
Q:
In most cases, in pre-modern societies, the elderly are respected:
a. When they have wealth, power, and descendents.
b. To a far greater extent than in most modern societies.
c. But only after they have grandchildren.
d. If they are male. If they are female, not so much.
e. Because they control access to land and water.
Q:
The extended family seems to have clear advantages:
a. In stable cultivating societies where ownership of land is important.
b. In hunting and gathering societies living on the margins of existence.
c. In industrial societies with large urban populations.
d. In socialist rather than capitalist societies.
e. Where marriage is a matter of free choice rather than arrangement.
Q:
In premodern Chinese families, as women with male children grew older:
a. They were increasingly oppressed and marginalized in their families.
b. They tended to become more powerful, often becoming the dominant person in the household.
c. They were often discarded by their husbands in favor of younger, sexier wives.
d. Relations between them and their husbands tended to grow increasingly contentious.
e. They often divorced and sought out new, more powerful husbands.
Q:
If your society has avunculocal residence, then, after marriage, a new couple will be expected to live with:
a. The husband's family.
b. The wife's family.
c. The chief's family.
d. Their maternal grandmother's family.
e. The husband's mother's brother's family.
Q:
Which of the following is most likely to occur in a society where polygyny is frequent?
a. The nuclear family.
b. The composite family.
c. A matrilocal residence rule.
d. Matrilineal inheritance.
e. Cross-cousin marriage.
Q:
The "cultural defense" argues that in domestic violence cases:
a. An immigrant's cultural values take precedence over American law.
b. Women's views of their culture are more important than men's views.
c. The United States has an obligation to educate immigrants in American law.
d. Ignorance of the law by immigrants is an acceptable excuse for husbands battering their wives.
e. Cultural background should be considered a mitigating factor in a defendant's violent behavior.
Q:
In the United States, the "cultural defense" has sometimes been used to justify:
a. Organized crime.
b. Domestic violence.
c. Consumer fraud.
d. Illegal immigration.
e. Armed robbery.
Q:
Which of the following correctly characterizes relations between children and their divorced fathers in the United States?
a. In most cases, divorced fathers take an active role in raising their children.
b. Almost half of the children of divorced parents have not seen their biological father for more than a year.
c. Shared custody is common in the United States and most children see their biological fathers at least once a month.
d. At least half of all children of divorced parents have legally severed relations with one of their parents, usually the father.
e. Since divorced, non-custodial fathers tend to be permissive, their children's relationships with them tend to be warmer than those children's relations with their mothers.
Q:
The nuclear family appears to be well adapted to:
a. Horticulture.
b. Pastoralism.
c. Warfare.
d. Intensive cultivation.
e. Industrialization.
Q:
The fact that neolocal families are common in many industrialized societies is related to:
a. The high rate of divorce in such societies.
b. The high levels of mobility common in such societies.
c. The government assistance to both the poor and the housing industry common in such societies.
d. The declining role of religion in such societies.
e. The marginalization of women in such societies.
Q:
Some theories propose that dowry is a source of security for women in society. However, these are not wholly accurate because in many cases:
a. Dowry is symbolic only.
b. The amount of dowry is too small to serve such a function.
c. Women do not retain control over their own dowries.
d. Dowry is actually used to pay debts owed to non-relatives.
e. Dowry is likely to cause jealousy and hence ill treatment by the husband's family.
Q:
Dowry is:
a. The obligation of a man to work for his wife's family.
b. Wealth that moves from the family of the husband to the family of the wife.
c. The obligation of premarital chastity commonly found in European societies.
d. A husband's obligation to provide his wife's family with vast tracts of land.
e. A presentation of goods by the bride's kin to the groom's family.
Q:
Among the Kipsigis, in negotiating the terms of the bridewealth payment, a woman's parents:
a. Will frequently forgo the payment if the man is nice.
b. Will ask more payment if their daughter is in love with the man.
c. Will be motivated solely by making the best financial arrangement they can.
d. Will ask less for a highly educated woman who can earn her own living.
e. Try to find a balance between seeking a high bridewealth payment and concern for their daughter's happiness.
Q:
Over the last century, among the Kipsigis of East Africa, bridewealth payments have:
a. Disappeared under the pressure of colonialism and modernity.
b. Increased, to cover the rising cost of living.
c. Remained the same in spite of changed economic conditions.
d. Decreased, as other economic opportunities compete for a man's investments.
e. Been prohibited by law.
Q:
With regard to the stability of a marriage, bridewealth payments:
a. Have no effect.
b. Have a destabilizing effect.
c. Tend to stabilize marriages.
d. Make it easier for a husband to leave his wife than for her to leave him.
e. Make it easier for a wife to leave her husband than for him to leave her.
Q:
The main function of bridewealth is to:
a. Assure that the new family has sufficient wealth to support itself.
b. Increase the status of the bride's family.
c. Legitimate the marriage.
d. Reimburse the bride's family for her high school fees.
e. Provide the bride and groom with furnishings for their new home.
Q:
In societies where accumulating material goods is difficult, the most likely exchange at marriage is:
a. Dowry.
b. Bride service.
c. Bridewealth.
d. Money gifts.
e. No exchanges of gifts or services.
Q:
Which of the following correctly defines "bride service"?
a. A ritual done in many cultures in which a man pledges his daughter to the son of a friend.
b. Payments made by the family of the bride to the family of the groom.
c. Payments made to cover the cost of rituals associated with marriage.
d. Labor performed by the groom for the family of the bride.
e. Gifts given to a newly married couple, particularly gifts associated with preparing and serving food.
Q:
When a society practices fraternal polyandry:
a. Brothers share a wife.
b. It is the younger brother's responsibility to find a bride for the older brother.
c. Two sisters are married to two brothers.
d. They always also practice sororal polygyny.
e. Women have much more power than men.
Q:
Polyandry is adapted to a number of different economic and demographic circumstances. Among the Toda of South India, it is an adaptation to the:
a. Shortage of land.
b. Need for men to be away as soldiers for long periods of time.
c. Shortage of females, created by female infanticide.
d. Low birth rate of females as compared with males.
e. High degree of occupational specialization.
Q:
A female perspective on the Tiwi marriage system indicates that:
a. Tiwi women are totally dominated by their husbands.
b. There are no advantages for women in this marriage system.
c. Tiwi wives enjoy both sexual and social freedom.
d. Women benefit psychologically by having husbands much older than themselves.
e. There is no such thing as sexual egalitarianism in foraging societies.
Q:
Among the Tiwi, as a woman grows older, her social position:
a. Declines, as she loses her looks.
b. Increases, as she becomes eligible for political office and tribal chief.
c. Increases, as her status as senior wife gives her social influence.
d. Declines, as her husband takes on younger co-wives.
e. Remains at the same low state as when she was young.
Q:
Polygyny among the Tiwi of Australia is most usefully viewed as:
a. A result of the extraordinary sexual desire on the part of Tiwi males.
b. An adaptation to the importance of food gathering as the basic means of survival.
c. An abnormal marriage pattern among the world's cultures.
d. An illustration of the high degree of conflict in families with more than one wife.
e. An effect of conversion to Christianity.
Q:
When a society practices polygyny:
a. Most men will have more than one wife.
b. Some men will have more than one wife.
c. Some women will have more than one husband.
d. Most women will have more than one husband.
e. Some men will have more than one wife and some women will have more than one husband.
Q:
Which of the following is the most common form of marriage (favored) across cultures?
a. Monogamy.
b. Serial monogamy.
c. Sororal polyandry.
d. Polyandry.
e. Polygyny.
Q:
Where the levirate and the sororate exist, they testify to the importance of:
a. Romantic love as a reason for getting married.
b. The emotional attachment between brothers and sisters.
c. The diffusion of this Judaic custom from its Middle Eastern origin.
d. Marriage as an alliance between families, rather than between individuals.
e. The unimportance of children as a reason for getting married.
Q:
In a system of cross-cousin marriage, a man would be required to marry:
a. His mother's sister's daughter.
b. His mother's brother's daughter.
c. His father's brother's daughter.
d. A woman with whom he has no blood relations.
e. A member of his own village.