What did bodys field research teach her about the meanings associated with infibulation in Hofriyat?

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  1. Social Science
  2. Anthropology
  3. Cultural Anthropology

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Terms in this set (51)

The human condition is distinguished from the condition of other living species by
a. culture
b. learning
c. nature
d. openness

culture

Culture is
a. learned
b. shared
c. symbolic
d. all of the above

all of the above

Sets of leaned behavior and ideas that human beings acquire as members of society, together with the material artifacts and structures humans create and use, is an anthropological definition of
a. symbols
b. culture
c. language
d. cognition

culture

Those parts of culture that are absorbed in the course of daily practical learning are called
a. cultural basics
b. habitus
c. symbolic
d. unaware culture

habitus

According to Rick Potts (as mentioned in the text), which of the following is NOT one of the elements that forms the foundation of culture?
a. Memory
b. Transmission
c. Genetics
d. Selection

Genetics

According to Rick Potts (as mentioned in the text), culture
a. represents a sharp break between human beings and other animals
b. demonstrates continuity between the human and animal realms of behavior
c. is less important than genetics in shaping human behavior
d. first appeared about 100,000 years ago

demonstrates continuity between the human and animal realms of behavior

Something that stands for something else is a
a. symbol
b. habitus
c. cultural feature
d. institution

symbol

The process by which human beings, as material organisms, living together with other similar organisms, cope with the behavioral rules established by their respective societies is called
a. discipline
b. enculturation
c. socialization
d. introspection

socialization

The process by which human beings living with one another must learn to come to terms with the ways of thinking and feeling considered appropriate in their respective cultures
a. discipline
b. enculturation
c. socialization
d. introspection

enculturation

According to anthropologist Daniel Miller, the concept of habitus
a. is heavily influenced by our interactions with material culture
b. gives shape and form to the idea that objects make people
c. neglects the role of material culture
d. both a and b

both a and b

In the 1970s in Guider, Cameroon, how did material culture mediate the practices of everyday life?
a. The presence of public water spigots lightened the chore of bring water back to homes that did not have plumbing.
b. Imported metal basins and pails were more reliable than large calabashes for carrying water.
c. Public spigots, together with recycled metal containers, a pole, and a rope, afforded young men the opportunity to earn money by selling their services to residents who could not rely on young relatives to bring them water.
d. All of the above

All of the above

To say that culture and the human brain coevolved is to say that
a. each provided key features of the environment to which the other needed to adapt
b. genetic changes in human beings are related to language
c. biology is less important to modern human beings than it was in the ancient past
d. human social organization is ancient

each provided key features of the environment to which the other needed to adapt

Complex, variable, and enduring forms of cultural practice that organize social life are called
a. cultural universals
b. social facts
c. institutions
d. symbols

institutions

The exercise of at least some control over their lives by human beings is called
a. free will
b. habitus
c. human agency
d. historical

human agency

The perspective on the human condition that assumes that mind and body, individuals and society, and individuals and the environment interpenetrate and even define one another is called
a. dualism
b holism
c. reductionism
d. essentialism

holism

Clifford Geertz, as quoted in the text, observes that human beings raised in isolation would be
a. failed apes
b. fully human
c. mental basket cases
d. the real animal that is ordinarily hidden under the veneer of culture

mental basket cases

An approach that views human beings and environments as open systems that modify each other is called
a. biological reductionism
b. cultural determinism
c. coevolutionary
d. historical materialism

coevolutionary

Hoyt Alverson discovered that U.S. Peace Corps volunteers in Botswana had difficulty with their assignments in part because
a. people would always leave them alone
b. actions that meant one thing to them meant something else to their Tswana hosts
c. the Tswana were not interested in their projects
d. all of the above

all of the above

Hoyt Alverson discovered that the Tswana people he talked to in Botswana and the U.S. Peace Corps volunteers he interviewed differed with regard to
a. how work should be done
b. the meaning of being alone
c. walking through fields with crops still in them
d. how anger should be expressed

the meaning of being alone

The opinion that one's own way of life is natural or correct and the only true way of being fully human is called
a. cultural relativism
b. cultural determinism
c. ethnocentrism
d. egocentrism

ethnocentrism

Understanding another culture sympathetically enough so that it appears to be a coherent and meaningful design for living is called
a. cultural interactionism
b. cultural relativism
c. holism
d. cultural determinism

cultural relativism

Cultural relativism
a. requires us to abandon the values our own culture has taught us
b. makes it possible for us to prove the way a people's culture makes them do things is wrong, whether they like it or not
c. requires us to take many things into account before we form opinions about other cultural practices
d. frees us from having to face choices between alternatives whose "rightness" and "wrongness" is less than clear-cut

requires us to take many things into account before we form opinions about other cultural practices

Genocide is
a. the attempt to exterminate an entire people
b. denying that another culture has an independent identity
c. the attempt to keep a group of people from living according to their own cultural patterns
d. a symbolic act that denies the legitimacy of another group.

the attempt to exterminate an entire people

Which of the following is an example of ritual cutting associated with initiating girls and boys into adulthood?
a. clitoridectomy
b. infibulation
c. circumcision
d. all of the above

all of the above

African women who are trying to eliminate female genital cutting from their own societies are often not happy when American outsiders like Mary Daly and Alice Walker denounce the practice as a human rights abuse. Why?
a. When outsiders publicly condemn traditional rituals like clitoridectomy and infibulation, they may do more harm than good.
b. Outsiders' condemnations of female genital cutting sound too much like the ethnocentric, reductionist critiques of "barbaric" African customs that Europeans once used to justify colonial conquest.
c. Western women who want to help eliminate female genital cutting are likely to be more effective if they pay close attention to what African women who are directly affected by the practice have to say about its meaning in their lives.
d. All of the above are true.

All of the above are true.

When immigrants and refugees from Africa bring traditions of female genital cutting to places like the United States and the European Union, what has been the consequence?
a. Growing awareness has led to public condemnation of the practice.
b. Laws have been passed that criminalize female genital cutting in 15 African states and 10 industrialized nations, including the United States.
c. Immigrant or refugee mothers in the United States who seek to have their daughters ritually cut have been stigmatized in the media as "mutilators" or "child abusers."
d. All of the above are true.

All of the above are true.

When anthropologist Janice Boddy carried out fieldwork in northern Sudan, what did she learn about genital cutting?
a. Only girls were subjected to genital cutting.
b. Female circumcision is required to make it possible for a girl to use her fertility.
c. Female circumcision is required for a girl to become a woman.
d. Females who underwent genital cutting in the village where they lived rarely suffered physically as a result of the procedure.

Female circumcision is required to make it possible for a girl to use her fertility.

Janice Boddy learned that to infibulate a female body in Hofriyat meant
a. to renew and protect its fertility after giving birth
b. to make it clean and smooth and pure
c. to de-emphasize a woman's sexuality and turn women in to "mothers of men"
d. all of the above

all of the above

Which of the following objects in the village of Hofriyat were associated with the infibulated female body?
a. waterbirds
b. ostrich eggshells
c. gourds
d. all of the above

all of the above

In Hofriyat, the ability of an object to retain moisture is likened to its ability to retain fertility, likening a woman's infibulated body to
a. a dried egg-shaped gourd with seeds that rattle inside it
b. the squat, round pottery jar with a tiny opening at the top that is used to prepare the family's staple food
c. the house and all enclosed areas of the village
d. all of the above

a dried egg-shaped gourd with seeds that rattle inside it

What did Boddy's field research teach her about the meanings associated with infibulation in Hofriyat?
a. Men and women in Hofriyat have been unable to resist cultural pressure in favor of infibulation.
b. The meanings associated with female infibulation are reinforced by so many different aspects of everyday life that girls come to consider the operation a profoundly necessary and justifiable procedure.
c. A less radical form of the operation was promoted after 1969 but never gained acceptance among villagers.
d. All of the above

The meanings associated with female infibulation are reinforced by so many different aspects of everyday life that girls come to consider the operation a profoundly necessary and justifiable procedure.

Which of the following is NOT an assumption of cultural determinism regarding human nature and human society?
a. Cultures have clear boundaries.
b. Every culture offers people only one way to interpret their experience.
c. Every set of cultural practices contains fundamental contradictions.
d. Human beings are passively molded by culture.

Human beings are passively molded by culture.

To argue that "their culture made them do it" is to take the position of
a. cultural determinism
b. cultural relativism
c. ethnocentrism
d. environmental determinism

cultural relativism

The anthropological definition of cultural relativism requires that we make an effort to _______ the practices of other cultures
a. approve
b. excuse
c. judge
d. understand

understand

When anthropologists distinguished between Culture and cultures, they were distinguishing between _______ and __________.
a. different traditions of learned behavior / the ability to learn and create sets of behaviors and ideas.
b. a defining attribute of human beings / ways of life of specific groups of people.
c. the fine arts / local traditions of human beings.
d. the genetic programming that sets humans apart from other animals / the ways in which that programming works in specific places.

a defining attribute of human beings / ways of life of specific groups of people.

The idea that some cultures dominate others, and that domination by one culture leads inevitably to the destruction of subordinated cultures and their replacement by the culture of those in power, is called
a. cultural relativism
b. colonialism
c. cultural imperialism
d. cultural hybridity

cultural imperialism

Many anthropologists are not persuaded that cultural imperialism is the only explanation for the spread of Western cultural forms outside the West because
a. the discourse of cultural imperialism denies agency to non-Western peoples who use Western cultural forms
b. the discourse of cultural imperialism assumes that non-Western cultural forms never move "from the rest to the West"
c. the discourse of cultural imperialism ignores that cultural forms and practices sometimes move from one part of the non-Western world to other parts of the non-Western world, by-passing the West entirely
d. all of the above

all of the above

For some people, blue jeans, McDonalds hamburgers, hip hop, and Coca-Cola are seen destroying local practices. They call this process
a. the expansion of U. S. popular culture
b. cultural imperialism
c. market exchange
d. hybridization

cultural imperialism

The text quotes Michel-Rolph Trouillot, who claims that as the social sciences were becoming established at the end of the nineteenth and beginning of the twentieth century, anthropology was assigned the "savage slot." What does he mean by that?
a. Early anthropologists were very difficult to deal with in universities.
b. It's a metaphor for the way the categories of the social sciences were set up to cover the different categories of peoples and topics scholars thought relevant at the time.
c. Anthropologists became the experts on the societies that were being colonized by European countries and the United States.
d. Both b and c.

Anthropologists became the experts on the societies that were being colonized by European countries and the United States.

Adam Kuper (quoted in the text) shows how the rulers in apartheid South Africa used the plural concept of culture to
a. liberate themselves from control by the colonial government
b. enforce a racial theory of difference
c. control indigenous African populations
d. both b and c

both b and c

According to anthropologist Eric Luke Lassiter, does the fact that Kiowas are Christians today show that federal officials and missionaries succeeded in their policies of Western cultural imperialism?
a. Yes, because the Christianizing of the Kiowa is the story of how one set of beliefs replaced another one wholesale.
b. Yes, because the U.S. government put an end to the Kiowa Sun Dance, the centerpiece of Kiowa ceremonies.
c. Yes, because missionaries arrived as the buffalo were disappearing and Kiowa people were being confined to reservations.
d. None of the above are correct.

None of the above are correct.

According to anthropologist Eric Luke Lassiter, which of the following statements accurately describes how the Kiowa people dealt with Christianity?
a. The Kiowa "kiowanized" Christianity.
b. Kiowa Christian hymns, sung in the Kiowa language, are as much Kiowa (if not more) than they are Christian.
c. Some Kiowa Christians insist that Christianity is not the same as "the white man's way."
d. All of the above are true.

All of the above are true.

Perhaps the most profound lesson we can learn from the Kiowa experience of Christianity is
a. the way in which Kiowa Christians have been able to transform what began as an exercise in cultural imperialism into a reaffirmation of traditional Kiowa values challenges the presumption that "authentic cultures" never change.
b. Christian missionaries and the U.S. Army effectively destroyed traditional Kiowa spirituality.
c. an indigenous society cannot remain authentic if its members abandon their traditional religious practices by converting to a different religion.
d. Kiowa conversion to Christianity hastened the demise of the Kiowa language.

the way in which Kiowa Christians have been able to transform what began as an exercise in cultural imperialism into a reaffirmation of traditional Kiowa values challenges the presumption that "authentic cultures" never change.

Many contemporary anthropologists call the contemporary process of intensified globalized cultural mixing
a. hybridity
b. diffusion
c. cultural imperialism
d. modernist discourse

hybridity

Why, according to some anthropologists, is the concept of cultural hybridity almost a good idea?
a. The concept of cultural hybridity still assumes that two or more non-hybridized, original cultures exist prior to the cultural mixing.
b. The effects of cultural hybridity are experienced differently by those with power and those without power.
c. Emphasizing cultural hybridity can hide class exploitation and racial oppression.
d. All of the above

All of the above

_______ is being at ease in more than one cultural setting.
a. Cosmopolitanism
b. Hybridity
c. Postmodernist discourse
d. Cultural relativism

Cosmopolitanism

Anthropological studies of social, political, and economic change provide considerable evidence that
a. human beings are passive in the face of the new
b. human beings actively and resiliently respond to life's challenges
c. indigenous peoples are everywhere doomed to extinction in the face of the expansion of the capitalist world system
d. without the direction provided by theorists of social change from the "developed" world, ordinary citizens of "underdeveloped" lands cannot organize themselves in the face of diversity

human beings actively and resiliently respond to life's challenges

Open-ended negotiation across cultural and political divides can lead to cosmopolitan cultural practices but also to polarization, and tends to be full of conflict and contradiction. Anthropologist Anna Lowenhaupt Tsing refers to this phenomenon as
a. cultural hybridization
b. syncretism
c. friction
d. reterritorialization

friction

According to Walter Mignolo, detaching concepts like "democracy" and "justice" from their hegemonic "Western" meanings and practices and using them as tools for imagining new, cosmopolitan forms of democracy or justice that take into consider the views of nonelite groups in society, is called
a. cultural hybridity
b. border thinking
c. utopian thinking
d. situated thinking

border thinking

Critics identify problems with several assumptions of the traditional plural concept of culture in anthropology. Which of the following is NOT one of those problems?
a. Group members uncritically accept the differences between themselves and other groups.
b. Group members end up having to live according to "their" culture and can't change it.
c. Group members who challenge traditional ways of doing things are accused of being "traitors" to their group.
d. All of the above are problems that are identified.

All of the above are problems that are identified.

At the present time, anthropologists are seeing that the plural definition of culture
is used by indigenous groups to define themselves.
b. is being used by other scholarly disciplines,
c. can be used in ways to which anthropologists object.
d. all of the above

OPTION A IS MISSING

all of the above??

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