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Multiple Choice Quiz

1
Homa Hoodfar asserts that the response of Western women to the veil
A)has been a motivating influence for the Muslim women's movement.
B)is curious, and is thereby one of the primary, and most highly effective, means of informally dispelling the stereotype.
C)actually inhibits cross-cultural collaboration and women's ability to challenge patriarchy or Western imperialism.
D)has made it increasingly easier to change the practice and its use as an oppressive tactic.
2
In the West, the veil is a powerful signification of the oppression of women and the inferiority of Muslim culture, while in the Muslim world
A)the veil is symbol of cultural strength and solidarity.
B)it is a symbol of regional and ethnic differences.
C)the veil has a long-standing history as a symbol of superiority over other cultures.
D)it is a varied, continually changing, and complex multi-vocal symbol.
3
Muslims justified the veil in the name of Islam
A)in the nascent stages of the religion, with the incorporation of the practice into the Qur'an's religious teachings.
B)only after western colonialists had promoted the symbol as a signification of the inferiority of Muslim society in the nineteenth century.
C)in the wake of massive populist and socialist demonstrations at the turn of the century, which resulted in a fierce conservative backlash.
D)to make seclusion, or purdah, even more confining and restrictive of women's movements.
4
The authors note the striking emergence of Korean Christian evangelism and how
A)while the Korean people rejected it in the pre-industrial era, it has been widely embraced in its American form with the advent of a "modern" South Korea.
B)it has been almost completely "turned upside down" in the modern Korean manifestation.
C)despite efforts at "universalizing" and "nationalizing" the faith, Christian practice remains largely parochial throughout South Korea.
D)while there are significant parallels between the American and the Korean forms, the new Fundamentalism is very reflective of the South Korean context and reality.
5
The majority of Korean Christians are
A)quite liberal and active in their political and religious views, in contrast with their American counterparts.
B)quite liberal in their religious and political views, but markedly opposed to participating in political opposition movements.
C)moderate, but remain extremely active in political activism as a result of the massive movements that swept the nation in the latter half of the twentieth century.
D)very conservative fundamentalists, and as such uninterested in, or opposed to, political opposition movements.
6
The modernization process in South Korea
A)is referred to as an "economic miracle," progressing rapidly and successfully since the post-WWII era.
B)got a slow start due to political turmoil and repressive authoritarian regimes that dominated the political scene up until the mid 1980s.
C)has been relatively slow compared to that of surrounding Asian nations.
D)is intimately connected with the modernization process of Japan.
7
Attempts at religious nationalism are most often framed in terms of
A)liberation struggles.
B)political supremacy.
C)ethnic cleansing.
D)democratic overthrow of authoritarian regimes.
8
The Islamic revolution in Iran is an example of
A)an ethnic religious nationalism movement.
B)an ideological religious nationalism movement.
C)an "ethno-ideological" religious nationalism movement.
D)a movement of religious pan-nationalism.
9
The mythologizing of secular foes within a framework of religious nationalism is referred to as
A)satanization.
B)conspiracy theory.
C)cosmic war.
D)anti-Westernism.
10
O'Leary's central thesis is that
A)the advent of computer-mediated technology has globalized religion in a way that missionary work and evangelization could never have done.
B)the era of computer-mediated communication is precipitating profound and permanent changes in our conceptions of both spirituality and community.
C)the world's major religions have "clued in" to the potential of cyberspace as a mode of mass transmission of religious messages and, in so doing, they have altered their traditional approach to indoctrination.
D)rapidly changing communication technology is encouraging a homogenization of global religion.
11
O'Leary notes that the less traditional religious groups that have been stigmatized as "cults"
A)are reluctant to use the advantages of the Internet as other religious groups have done because of the prominence of conspiracy theories.
B)dominate the scene in Religious Forums online.
C)are often opposed to taking advantage of the new era of computer-mediated communication because they feel that that the impersonality of the interface is contrary to the goal of communal religious devotion.
D)use the network to present a different face to the public.
12
Technopagans view the Internet
A)as the virtual embodiment of a new Apollonian deity.
B)as a virtual Dionysian paradise.
C)as a theater of the imagination.
D)as a sacred realm.
13
The Simpsons generates extremely divergent reactions from critics because
A)there are a great many Americans who are in denial about the waning influence of religion in our secular culture.
B)it is strongly anti-religion and anti-family.
C)it presents themes that strike a nerve at the heart of the public debate over the portrayal of religious values on television.
D)popular culture is highly divided along religious and irreligious lines.
14
The authors rely on insights about the sacred clowns in Hopi culture in their discussion of the character of
A)Krusty.
B)Apu.
C)Bart.
D)Homer.





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