 |
| 1 | |
Brain asserts that, while the specific details of witchcraft beliefs vary, there are several universal constants; these include all of the following except |
| | A) | witches represent a reversal of all that is 'normal' behavior. |
| | B) | witchcraft is attributed as a cause in lieu of a meaningful scientific or logical explanation for misfortune. |
| | C) | witches represent people's deepest fears about themselves and society. |
|
|
|
| 2 | |
Women in patrilineal and patrilocal societies are generally perceived as |
| | A) | simple-minded, weak, and helpless lessers. |
| | B) | keepers of moral and cultural traditions. |
| | C) | deceitful, untrustworthy, and manipulative. |
| | D) | fragile and pure. |
|
|
|
| 3 | |
Brain explores the connection between the image of woman and the authority granted to women in a given society and concludes that |
| | A) | the less authority that is granted to women, the less power they have to move freely, and the less likely they are to be accused of mysterious witch-like behavior. |
| | B) | the less authority that is granted to women, the more a manipulation of power will occur to right balance, and the more women will be accused of being witches. |
| | C) | the more authority that is granted to women, the more they are in competition with men instead of complementary to them, and the more likely they are to be accused of witchcraft. |
| | D) | women appear to universally have the same amount of authority but have widely varying degrees of 'power,' but there doesn't appear to be a direct correlation cross-culturally between an image of woman as witch and their relative 'power' or 'authority.' |
|
|
|
| 4 | |
Pressure for social conformity among the Kabana derives from |
| | A) | ordinances decided upon by the village magistrate and enforced by the head of each family. |
| | B) | the fundamental principle of reciprocal self-interest. |
| | C) | the construction of a worldview intimately connected to the continuation of patterns set in the mythic past. |
| | D) | their geographical juxtaposition with diverse ethnic groups who are hostile to their belief system. |
|
|
|
| 5 | |
Shaming, gossip, and ridicule |
| | A) | are extremely effective means of 'pre-sorcery' sanctioning among the Kabana. |
| | B) | are the most common reasons given as to why someone was sorcerized. |
| | C) | are offenses punishable by the village magistrate. |
| | D) | usually follow those who have been labeled as deviant throughout their life. |
|
|
|
| 6 | |
Sorcery works as a deterrent for deviant behavior among the Kabana |
| | A) | because all members of the village magistrate who decide on punishable offenses are also sorcerers. |
| | B) | because everyone has access to sorcery as a form of self-help through the commission of a sorcerer and therefore any disgruntled person is a threat. |
| | C) | because once someone has been sorcerized they are forever labeled as morally deviant. |
| | D) | through a complex form of cultural self-hypnosis, in which the Kabana believe that their entire life is lived under a spell. |
|
|
|
| 7 | |
In the scene described by Luhrmann at the beginning of her article, the high priestess draws a magic circle in the air to |
| | A) | mark the boundary between the world of gods and the world of men. |
| | B) | show the many initiates which way they are to rotate in the progression of the ritual. |
| | C) | create a protective sphere so that the witches cannot be attacked by mischievous spirits and ill-intentioned others while their powers are exposed and vulnerable. |
| | D) | in order to 'draw down the moon.' |
|
|
|
| 8 | |
According to Luhrmann, although witches in the modern Western world tend to have ambivalent attitudes towards their history, they share a common vision |
| | A) | of the present reality. |
| | B) | for the future of the cosmos and humanity. |
| | C) | of the past, be it myth or legend. |
| | D) | for the reunification of religions under the Goddess figure. |
|
|
|
| 9 | |
Covens and their related rituals can vary widely in style and custom but an essential core practice of all types of modern witchcraft is |
| | A) | the casting of protective spells to shield their adherents from harm. |
| | B) | the exclusion of males. |
| | C) | meeting on celestially marked days. |
| | D) | the inclusion of no more and no less than thirteen participants in any ritual. |
|
|
|
| 10 | |
Where do the Azande consult the poison oracle? |
| | A) | They consult the oracle in the "men's house", a semi-public gathering place in every village. |
| | B) | The Azande consult the oracle in the privacy and secrecy of their own homes. |
| | C) | The Azande consult the oracle in a ceremonial spot outside the village sanctioned by the prince. |
| | D) | The Azande consult the oracle far removed from homesteads, in a place of the owner's choosing. |
|
|
|
| 11 | |
A man is considered a fully independent householder among the Azande if he |
| | A) | has participated in a poison oracle consultation. |
| | B) | has at least three fowls. |
| | C) | has at least two wives and his own father is either in his senior stage of life or is deceased. |
| | D) | is wealthy enough to own fowls and purchase the poison needed for an oracle. |
|
|
|
| 12 | |
Evans-Pritchard asserts that the "problem of primitive knowledge" has been |
| | A) | extensively studied by anthropologists, and therefore there is a significant amount of relevant data that can be tested using new theories. |
| | B) | studied by many, but the inherent ethnocentrism and hierarchical approach to knowledge involved in these approaches has skewed the conclusions. |
| | C) | largely neglected by anthropologists who confined their studies of "savage psychology" to religion, magic, and mythology. |
| | D) | difficult to address because primitive societies make no distinction between the natural and the supernatural world. |
|
|
|
| 13 | |
Malinowski asks the question, "Has the savage any rational outlook, any rational mastery of his surroundings?" and concludes that |
| | A) | primitive man does display a mastery over his surroundings, but it is so bound up with a supernatural worldview that it is impossible to distinguish the rational and empirical from the supernatural and the magical. |
| | B) | primitive man displays an adept mastery of his natural environment through empirical reason and logic that runs side by side with magic, without ever mixing. |
| | C) | primitive man isn't capable of the power of abstraction necessary to make empirical observations and resultant conclusions but instead operates entirely with a type of "confused superstition." |
| | D) | the primitive man appears, superficially to have a "rational mastery" over his surroundings, but upon closer inspection, we see that he knows his environment about as well as any creature of the forest who has learned by trial and error what it takes to survive. |
|
|
|
| 14 | |
Malinowski mentions practices associated with lagoon fishing among the Trobriand Islanders in order to demonstrate |
| | A) | how magic permeates all areas of Melanesian culture. |
| | B) | how the magic involved in lagoon fishing centers entirely on the uncontrollable forces such as luck. |
| | C) | how magic is often incorporated into practices known to be almost entirely dependent upon human action. |
| | D) | how the natives recognize that magic is only needed for fishing in the ocean, where there are numerable variables beyond human control in contrast with lagoon fishing. |
|
|
|
| 15 | |
Gmelch asserts that baseball players, especially professional ones, with their rituals and taboos, behave very similarly to |
| | A) | pigeons in reward and response trials. |
| | B) | evangelical ministers. |
| | C) | the Trobriand fishermen described by Malinowski. |
| | D) | primitive societies who use superstition in lieu of science. |
|
|
|
| 16 | |
Gmelch suggests that baseball players use magic, ritual, taboos, and fetishes |
| | A) | more as amateurs than as professionals. |
| | B) | in an attempt to 'control' chance and build confidence. |
| | C) | in order to lend an air of importance to the game as an occupation. |
| | D) | because confused superstition is built into the very culture of baseball. |
|
|
|
| 17 | |
Fetishes are |
| | A) | ritual objects. |
| | B) | certain types of behavior that are always involved in rituals. |
| | C) | material objects embodying supernatural power that can aid the carrier. |
| | D) | material objects that are culturally taboo. |
|
|
.