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1 | |
Which of the following activities do the editors consider to be "religious" activities in the anthropological sense of the word? |
| | A) | witchcraft |
| | B) | Christian prayer |
| | C) | magic |
| | D) | Buddhism |
| | E) | all of the above |
| | F) | A & B |
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2 | |
Turner characterizes the priest as an |
| | A) | institutional functionary with an "I-it" relationship with the transhuman. |
| | B) | institutional functionary with an "I-thou" relationship with the transhuman. |
| | C) | inspirational functionary with an "I-it" relationship with the transhuman. |
| | D) | inspirational functionary with an "I-thou" relationship with the transhuman. |
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3 | |
Mediums, shamans, and prophets are |
| | A) | are all different types of religious functionaries that predominately occur in small-scale food-producing societies. |
| | B) | are all subtypes of 'institutional functionaries.' |
| | C) | "actors" in culturally "scripted" dramas. |
| | D) | are all subtypes of 'inspirational' functionaries. |
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4 | |
As the scale, complexity, and division of labor within a society increases, |
| | A) | the political influence of religious specialists increases. |
| | B) | the domain of religion in social life expands. |
| | C) | the domain of religion in social life contracts. |
| | D) | the degree of religious specialization decreases. |
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5 | |
According to Von Furer-Haimendorf, the term 'priest' |
| | A) | has been too broadly applied. |
| | B) | shouldn't be used to refer to practitioners who use trance or ecstatic state as their means of communication with the supernatural. |
| | C) | can only accurately be applied to keepers of religious tradition in literate societies. |
| | D) | has been applied to those whose principle duty is to mediate between humankind and the higher powers. |
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6 | |
Practitioners whose power derives from "direct inspiration" |
| | A) | are universally distinguished from priests as shamans, magicians, or prophets. |
| | B) | are referred to as 'prophets.' |
| | C) | are usually only peripheral members of a community. |
| | D) | often display a functional overlap with 'tradition-bearing' priests. |
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7 | |
The period of instruction and training for priesthood |
| | A) | is invariably lengthy, secretive, and begun at a young age. |
| | B) | varies widely in length, content, and formality in different societies. |
| | C) | culminates in an elaborate initiation ceremony. |
| | D) | is done face-to-face with an experienced mentor. |
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8 | |
According to Howells, the shaman is an important figure among |
| | A) | many Native North American Indians. |
| | B) | Eskimos. |
| | C) | aboriginal Siberians. |
| | D) | all of the above |
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9 | |
In most communities, the shaman is regarded with |
| | A) | familial endearment by almost everyone in the village. |
| | B) | awe and fear. |
| | C) | disdain and fear. |
| | D) | envy and respect. |
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10 | |
Among the reindeer herders and fishers of northeast Asia the shaman is believed to be effective by |
| | A) | manipulating symbolic elements in ritual, thereby effecting spirits in the other two realms of nature. |
| | B) | either traveling to the spirits in the other, non-human, realms of nature or by calling the spirits to this realm to negotiate and work out their position in relation to humans. |
| | C) | negotiating with the Supreme Being in the upper realm to control certain spirits that are causing trouble in the middle realm. |
| | D) | representing human villages at upper and lower realm 'councils.' |
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11 | |
In general, Brown is _____________about the romantic appropriation of shamanism by the alternative health community of "New Agers." |
| | A) | enthusiastic |
| | B) | outraged |
| | C) | cautious |
| | D) | puzzled |
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12 | |
The Aguarana people of northeastern Peru believe that serious illness is caused by |
| | A) | sorcerers. |
| | B) | shamans. |
| | C) | sorcerers and perhaps by shamans. |
| | D) | malicious spirits. |
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13 | |
The Aguarana people consider sorcery as |
| | A) | a attempt to grab political power. |
| | B) | an attempted homicide. |
| | C) | a method of cultivating spiritual chaos. |
| | D) | the last resort before intertribal war. |
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14 | |
Barkun asserts that government authorities mishandled the Branch Davidian standoff in Waco because |
| | A) | they assumed the group was just an extremely reserved and conservative Christian sect. |
| | B) | they failed to recognize the telltale "cult" characteristics of the group, which would have prompted alternate action. |
| | C) | the agencies contradicted one another in negotiations. |
| | D) | they failed to take the religious beliefs of the Branch Davidians seriously. |
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15 | |
According to Barkun, the term 'cult' |
| | A) | is virtually meaningless except as a pejorative label. |
| | B) | was coined by Norman Cohn to refer to a specific type of religious movement. |
| | C) | is associated with a particular type of belief system and set of practices. |
| | D) | is misunderstood in common usage. |
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16 | |
Federal authorities dealt with the Waco standoff |
| | A) | as if it was an international military conflict. |
| | B) | as if it was a confrontation with an organized crime ring. |
| | C) | as if it was a hijacker or hostage crisis. |
| | D) | according to procedure for religious cult movements. |
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2005 McGraw-Hill Higher Education