 |
| 1 | |
According to Lehmann, ethnomedicine is a term used to describe |
| | A) | folk or popular medicine used to supplement primary biomedical health care systems. |
| | B) | treatment techniques used to address social and psychological problems among indigenous peoples. |
| | C) | shamanism and other forms of folk healing techniques addressing the supernatural. |
| | D) | folk or popular medicine that is the primary health care system of indigenous peoples. |
|
|
|
| 2 | |
The power source of both Ngando and Aka ngangas is believed to be |
| | A) | in the hands of the healer. |
| | B) | their fathers and other male ancestors. |
| | C) | in the eyes of the healer. |
| | D) | focused in the talismans or charms worn around the neck. |
|
|
|
| 3 | |
Lehmann notes that ngangas are particularly noted for their ability to address 'Illnesses of Man,' otherwise known as |
| | A) | minor customary afflictions that are 'in the order of things and easily treatable with herbal applications. |
| | B) | witchcraft, curses, spells, and other supernatural illnesses associated with social or psychological tension. |
| | C) | attacks by malicious spirits that can be warded off with portable "fetishes" or charms. |
| | D) | acute, external wounds, cuts, and burns. |
|
|
|
| 4 | |
The Navajo medical school, part of the Rough Rock Demonstration School, was started by |
| | A) | the federal Office of Economic Opportunity (OEO) in order to promote culturally relevant job choices. |
| | B) | the Navajo community for the Navajo community. |
| | C) | the federal Bureau of Indian Affairs (BIA) in order to replace the older style Indian boarding schools. |
| | D) | Robert Bergman, when he recognized the need after working with the Navajo community as a psychiatrist. |
|
|
|
| 5 | |
Navajo "singers" perform |
| | A) | important ceremonies to mark the cyclical progression of the seasons and to call the rains during severe droughts. |
| | B) | intensive curing ceremonies that are very secretive and last several weeks. |
| | C) | intensive ceremonies that last several days, in order to create continuity within the community before making important decisions that effect the tribe. |
| | D) | difficult and elaborate curative ceremonies, involving entire families and lasting several days. |
|
|
|
| 6 | |
Even though singers were still practicing and in demand among the Navajo at the time of Bergman's article, there were few young people opting to learn the practice because |
| | A) | the younger generation expressed strong skepticism about traditional healing methods. |
| | B) | the training was too arduous and included the use of several controversial hallucinogenic drugs. |
| | C) | most young Navajo were moving off the reservation before they even reached apprenticeship age. |
| | D) | learning to perform a ceremony was so time intensive that it was very difficult to make a living at the same time. |
|
|
|
| 7 | |
Many Jamaican Balm healers assert that the majority of illnesses |
| | A) | can be avoided. |
| | B) | are due to simple nutritional deficiencies that can be remedied by a healthy diet. |
| | C) | have spiritual/supernatural causes. |
| | D) | are caused by psychological traumas experienced in childhood. |
|
|
|
| 8 | |
In general, Jamaican peasants turn to Balm healers for all of the following reasons except |
| | A) | Balm healers have access to many Western medicines |
| | B) | Balm healers are much less expensive and more trusted. |
| | C) | they address culturally patterned psychological and social needs. |
| | D) | there is a widespread dissatisfaction with medical doctors. |
|
|
|
| 9 | |
Mother Jones became a Balm healer |
| | A) | after being trained as an Obeah. |
| | B) | because her mother was a Balm healer whom she apprenticed with since childhood. |
| | C) | because as a preacher in a Revivalist church, she saw the need for a community healer. |
| | D) | when she received the "calling" during a bout of severe illness. |
|
|
|
| 10 | |
Rebhun notes early on that the spectrum of acceptable emotions and their corresponding moral connotations |
| | A) | is very limited in Northeast Brazil, where emotions are strongly distrusted. |
| | B) | is very wide in Northeast Brazil, because of their Dionysian, carnivalesque approach to life. |
| | C) | is very different for females than it is for males. |
| | D) | is totally dependent upon whether the situation is rural or urban. |
|
|
|
| 11 | |
"Swallowing frogs" (engoliendo sapos) is the term used |
| | A) | by women to refer to illnesses associated with a distended belly, often identified by medical professionals as malnutrition. |
| | B) | by men to tell women to 'stop their croaking' and complaining. |
| | C) | by women to refer to suppressing anger, hatred, and irritation. |
|
|
|
| 12 | |
What is a rezadeira? |
| | A) | a bruise created by the boiling of the blood in anger |
| | B) | a folk Catholic healer who diagnoses emotion-based ailments and prescribes treatment |
| | C) | a woman who has been afflicted with a permanent attack of the "nerves" |
| | D) | an amulet worn around the neck, especially on infants, which protects from the evil eye |
|
|
|
| 13 | |
Intercessory prayer is |
| | A) | made due to personal life crisis, dramatic change, or severe illness as a form of reconciliation between the sufferer and God. |
| | B) | done at the bedside of a critically ill or injured person on their behalf. |
| | C) | requesting divine aid for oneself directly from God. |
| | D) | requesting aid for others from God. |
|
|
|
| 14 | |
Dr. Halperin explores the arguments both for and against academic medical centers conducting clinical trials of the efficacy of intercessory prayer and concludes that |
| | A) | medical academicians should consider all the arguments seriously before making any decisions about the applicability of clinical trials for determining the power of faith. |
| | B) | while recognition of the healing power of faith is long overdue in modern medicine, the scientific method isn't an appropriate or applicable approach. |
| | C) | while there are difficulties in applying the scientific method to issues of faith, the trials should continue because what they are really looking at is the new integrative branch of clinical psychology called psychophysiology. |
| | D) | the only convincing argument among any of them is that intercessory prayer appears to help and that, in and of itself, should be enough to validate academic study, even if it is only "black-box" science. |
|
|
|
| 15 | |
The argument against academic medical centers conducting clinical trials on the efficacy of intercessory prayer is based on all of the following points except |
| | A) | a medical center is a place of healing, not of scientific inquiry. |
| | B) | it is impossible to design a 'controlled' trial because there are too many variables that can't be accounted for and analysis is highly subjective. |
| | C) | methods of scientific medicine are inapplicable to matters of theology because each discipline operates in an entirely different sphere. |
| | D) | conducting trials on faith is offensive to religion and is an attempt to empirically prove the existence of God. |
|
|
.