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| 1 | |
According to the authors, myth is important in what kind of analysis of religion? |
| | A) | objective |
| | B) | qualitative |
| | C) | quantitative |
| | D) | comparative |
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| 2 | |
When studying myths from the anthropological viewpoint, it is important to remember that |
| | A) | myths aren't truthful accounts. |
| | B) | only textually documented myths can be considered 'traditional.' |
| | C) | myths are considered to be truthful and sacred accounts of the past whether orally or textually transmitted. |
| | D) | myths are the same as folktales. |
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| 3 | |
Taboos are very different from myths and symbols because |
| | A) | taboos deal with the extraordinary. |
| | B) | they are only found in certain parts of the world, while myths and symbols are universal types of expression. |
| | C) | they restrict actions while myths and symbols usually affirm thought and behavior. |
| | D) | they involve the concept of 'mana' or inherent power. |
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| 4 | |
Leonard and McClure suggest early on in their article that myths, as sacred, ancient narratives, should be explored through |
| | A) | a strong psychological approach. |
| | B) | literary analysis. |
| | C) | an integration of different approaches and viewpoints. |
| | D) | the "Myth-and-Ritual" School. |
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| 5 | |
The popular myth theorist _________ _________ conceived of myth as the story of the rugged individual realizing his true nature, and sense of identity, through heroic struggle. |
| | A) | Claude Lévi-Strauss |
| | B) | Bronislaw Malinowski |
| | C) | Mircea Eliade |
| | D) | Joseph Campbell |
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| 6 | |
Leonard and McClure conclude their article by suggesting that the best and most fruitful way of exploring myth and mythology is by taking _________ _________'s advice and creating a diverse "toolbox". |
| | A) | Bruce Lincoln |
| | B) | Robert Ellwood |
| | C) | William Doty |
| | D) | Joseph Campbell |
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| 7 | |
Firth asserts that symbolization is |
| | A) | found in greater abundance in 'civilized' societies. |
| | B) | the psychological self's mode of expression. |
| | C) | found in greater abundance in 'primitive' societies. |
| | D) | a universal human process. |
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| 8 | |
According to Firth, the anthropological approach is all of the following except |
| | A) | observationalist |
| | B) | functionalist |
| | C) | comparative |
| | D) | theological |
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| 9 | |
Douglas suggests that an outside observer of taboo |
| | A) | can easily make sense of a taboo by considering a similar action within one's own culture. |
| | B) | often perceives of other cultures' taboos as 'irrational.' |
| | C) | can understand a foreign taboo by asking natives of that culture. |
| | D) | will never be able to understand it because they have a different worldview. |
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| 10 | |
Douglas asserts that, for all humans, the universe is |
| | A) | an objective reality that must be recognized. |
| | B) | a system of imputed rules. |
| | C) | divided into pairs of binary opposites. |
| | D) | is ordered by universal laws of nature. |
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| 11 | |
The Polynesians believed that the "seat of mana," or the soul aspect and ritual status was concentrated in |
| | A) | the heart. |
| | B) | the lungs. |
| | C) | the head. |
| | D) | the backbone. |
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| 12 | |
The serpent-handlers of West Virginia were originally |
| | A) | simple, poor, white Christians. |
| | B) | former slaves practicing voodoo rituals. |
| | C) | Celtic immigrants practicing pagan religion. |
| | D) | landed gentry involved in a Christian cult. |
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| 13 | |
Daugherty suggests that snakes are important symbols for West Virginia mountain people because |
| | A) | snakes are a rare and exotic type of creature. |
| | B) | they have a very strong connection with the book of Genesis and its serpentine representations. |
| | C) | poisonous copperheads and rattlesnakes are the most common snakes in an area where snakebite is a reality of life. |
| | D) | the coiling of the snake represents the circle of life and death |
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| 14 | |
Daugherty asserts that the ritual of serpent-handling among some West Virginians is all of the following except |
| | A) | a source of empowerment for historically powerless people. |
| | B) | a symbol of the struggles of the isolated individual working against a harsh physical and social environment. |
| | C) | a way of celebrating life and victory over death by proving that Jesus has the power to protect and heal in the here and now. |
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| 15 | |
The West Virginians discussed by Daugherty maintain that the 'person of the Holy Ghost' enables all of the following except |
| | A) | serpent-handling |
| | B) | the casting out of demons |
| | C) | the drinking of poison |
| | D) | speaking in tongues |
| | E) | the reincarnation of the snakebit victim as a snake |
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