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85 Cards in this Set
- Front
- Back
According to the text, play displays which of the following concepts in linguistics and cognition? |
openness |
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Some scholars have proposed that play is connected with |
the repair of developmental damage caused by injury or trauma |
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Metacommunication refers to |
communication about communication itself |
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A cognitive boundary that marks certain behaviors as "play" or as "ordinary life" is called |
framing |
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Critical thinking about the way one thinks is called |
reflexivity |
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In an example discussed in the text, Elizabeth Chinn claims that when African American girls in New Haven, Connecticut, give their white dolls hairstyles like their own, they are |
reconfiguring boundaries of race and challenging social construction of their blackness and of race itself |
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A Javanese artist makes a puppet of the great mythic hero Arjuna out of water buffalo hid for use in the shadow puppet plays called "wajang." This is an example of what the text calls |
transformation-representation |
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According to Shelly Errington, as cited in the text, "art by appropriation" includes |
all objects that became art because certain people at a certain point in time decided they were art |
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Ian Condry's study of hip hop in Japan showed that |
Japanese cultural practices don't stop or disappear because they conform to hip hop style; topics of the music speak to them somehow; repeated theme that youth needs to speak out for themselves |
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The term anthropologists use for stories that recount how various aspects of the world came to be the way they are is |
myths |
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The anthropologist who argued that myths serve as "charters" or "justifications" for present-day social arrangements was |
Bronislaw Malinowski |
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The anthropologist who argued that myths are tools for overcoming logical contradictions that cannot otherwise be overcome was |
Claude Levi-Strauss |
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Which of the following does not reflect the anthropological understanding of ritual? |
-that it's not exclusively religious in nature -it IS: repetitive social practices through sequences of symbolic activities; shapes action and thought; ideas become concrete |
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What are the three stages of rites of passage? |
separation, transition, reaggregation |
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The ambiguous transitional state in a rite of passage in which the person undergoing the ritual is outside his or her ordinary social position is called |
liminality |
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An intense comradeship in which the social distinctions among participants in a rite of passage disappear or become irrelevant is called |
communitas |
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Encompassing pictures of reality created by the members of a particular society are called |
worldviews |
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The ideas and practices that postulate reality beyond that which is immediately available to the senses are known in anthropology as |
religion |
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When nearly every act of everyday life is ritualized and other forms of behavior are strongly discouraged, anthropologists and religious scholars sometimes speak of |
orthopraxy ("correct practice") |
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Religious practitioners skilled in the practice of religious rituals, which they carry out for the benefit of the group, are known as |
priests |
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Invisible forces to which people address questions and whose responses they believe to be truthful are called |
oracles |
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For the Azande, witchcraft... |
is a completely natural explanation for unfortunate events; witchcraft was an actual substance in a person (located under the sternum) |
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The socially recognized ties that connect people in a variety of different ways are called |
relatedness |
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Kinship relationships based primarily on nurturance are examples of |
adoption |
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Which of the following terms do anthropologists use to refer to the observable physical characteristics that distinguish the two kinds of human beings, male and female, needed for human biological reproduction |
sex |
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The so-called berdache of many indigenous North American societies is an example of supernumerary sex (T/F) |
true |
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Which of the following distinguishes a bilateral kindred from a lineage? |
bilateral includes both sides (paternal and maternal); lineage is unilineal (one side or the other) |
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A descent group formed by members who believe they have a common (sometimes mythical) ancestor is a |
clan |
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Which of the following would not belong to a man's matrilineage |
would include mother-child lineages only (ex: would not include brother's children) |
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The kinship tie created by marriage is called |
affinity |
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In Zumbagua, Ecuador, a woman's biological tie to her offspring is |
no greater than a man's biological tie to his |
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According to anthropologist Lesley Sharp, which of the following statements is correct? |
Organ donors' families can be partially healed/find closure by meeting organ recipients; also, the donor's mother gains an important new kinship status |
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Consanguineal relationships are connections based on |
descent / blood ties |
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Following a marriage, the kin of the husband and the kin of the wife are linked by |
affinity |
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The postmarital residence rule requiring a couple to live with or near the husband's mother's brother is called |
avunculocal residence |
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A spousal pattern in which a woman may have multiple husbands is called |
polyandry |
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the wealth transferred, usually from parents to daughter, at the time of her marriage is a |
dowry |
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For anthropologists, a nuclear family is made up of |
2 generations (parents and unmarried children) |
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Which of the following statements describes the relationship of Mende women toward her children |
dependent; level of children's education matters because her claim to husband's property and any hope for a future after he dies comes through them |
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Which of the following statements describes divorce among the Inuit? |
it may be deactivated, but it is never dissolved; results in more connections, not less (because of cohusbands, cowives) |
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The relatively "unofficial" bonds that people construct with one another that tend to be personal, affective, and often a matter of choice are collectively referred to as |
friendship |
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Comparative information on human sexual practices worldwide suggests that |
practice are different everywhere (none of the above) |
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Which of the following describes the Nicaraguan cochon, according to Roger Lancaster? |
they are never victims of hate crimes; they are very much admired as performers during Carnival; they adopt cochon identity after consistently losing out in competition for male status |
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According to Cymene Howe, which of the following statements about same sex female practices in Nicaragua is correct? |
-women's same-sexuality is not as publicly visible as men's -revolutionary activists were now sex rights activists -femininas in relationships with cochonas weren't necessarily seen as lesbians |
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According to medical anthropologists, a state of physical, emotional, and mental well-being, together with an absence of disease or disability that would interfere with such well-being is called |
health |
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Sicknesses (and the therapies to relieve them) that are unique to a particular cultural group are called |
culture bound syndromes |
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Which of the following terms do medical anthropologists use to refer to Western forms of medical knowledge and practice based on biological science? |
biomedicine |
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Which of the following is the term used by medical anthropologists to refer to the combined effects on a population of more than one disease, which are exacerbated by poor nutrition, social instability, violence, and other stressful environmental factors? |
syndemic |
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Human cultural practices influenced by natural selection on genes that affect human health are called |
biocultural adaptations |
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Some scientific observers connect the ability to absorb lactose successfully to what cultural practices? |
family history of raising dairy cattle |
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Which of the following statements correctly describes the findings of T.M. Luhrmann and her colleagues regarding the effects of spiritual disciplines? |
they're skilled practices; a focus on inner imagery gave people the peace/presence mentioned in the Bible; practicing prayer is actually good for people and has no mental disturbance |
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According to Tom Boellstorff, which experience of the self do fans of Second Life regularly experience? |
dividual self |
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A story told by sufferers (sometimes together with their caregivers) that explains the source of an individual's suffering is called |
illness narratives |
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According to Jessica Gregg, what was it that poor women in Recife, Brazil, who were diagnosed with cervical cancer, feared the most? |
social exclusion; cervical cancer was thought to be a sign of sexual promiscuity |
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Which of the following terms did Gaur and Patniak use to describe Korwa understandings of health, which do not fit easily into biomedical framework? |
experiential health |
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According to Paul Farmer, the fact that poor Haitian women are more likely to die of AIDS and poor Haitian men are more likely to die of violent injury is an illustration of what he calls |
"structural violence" ; "exemplary fashion" ; "modal suffering" |
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Violence that results from the way that political and economic forces structure risk for various forms of suffering within a population is called |
structural violence |
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Medical anthropologists argue that a more accurate way to refer to Western biomedical systems adopted by people in non-Western societies around the world is |
cosmopolitan medicine |
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Alternative medical systems based on practices of local sociocultural groups are called |
ethnomedical systems |
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In the 1970s in Guider, Cameroon, a man and his wife were seeking therapy for infertility. They went first to the local biomedical clinic, then to a local Muslim practitioner, and finally to a traditional non-Muslim healer living outside of town. This pattern of successive medical consultation is called |
medical pluralism or hierarchies of resort |
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The physical toll that inequality takes on people's bodies is called |
embodied inequality |
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Which of the following recommendations did Paul Farmer and Jim Yong Kim make to the medical community, based on their experiences delivering antiretroviral (ARV) therapy in Haiti and Rwanda through Partners in Health? |
1) ARVs should be universally available and free 2) ARV therapy must be imbedded in the healthcare infrastructure of the government 3) more trained healthcare providers were needed 4) programs to relieve poverty must be instituted if ARV therapy among the poor is to succeed |
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Which of the following terms describes social identities based on a shared medical diagnosis |
biosociality |
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Which of the following statements describes what medical anthropologist Rebecca Marsland found when she studied how antiretroviral therapy was being localized in rural Tanzania in 2009? |
-AIDS sufferers did not organize around biosocial status -AIDS sufferers did not separate individual well-being from well-being of their family -potential for AIDS activism and sense of biological citizenship is undermined by a legal regime, inherited from the colonial period which strictly controlled grassroots organizing |
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The reshaping of local conditions by powerful worldwide forces on an every-intensifying scale is the concept of |
globalization |
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The idea that some cultures dominate others and that domination by one culture leads inevitably to the destruction of subordinated cultures and their replacement by the culture of those in power is called |
cultural imperialism |
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Since the days of Franz Boas, anthropologists who study processes of cultural borrowing have emphasized that |
borrowing cultural forms or practices always involves borrowing with modification; they adapt what they borrow for local purposes and rarely accept ideas without domestication or indigenizing them/reconciling them with local practices |
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Many observers have suggested that globalization inevitably undermines the power and sovereignty of nation-states. Why? |
1) national governments can't control what citizens see/hear in the media 2) nation-states allow migrants, students, and tourists to cross borders because they need their labor, tuition, or vacation expenditures, but in doing so must contend with political values, religious commitments, or families they bring with them |
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Migrant populations with a shared identity who live in a variety of different locales around the world are called |
diaspora |
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Members of a diaspora organized in support of nationalist struggles in their homeland or to agitate for a state of their own are known as |
long-distance nationalists |
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A form of state in which it is claimed that those people who left the country and their descendants remain part of their ancestral state, even if they are citizens of another state, is said to be a |
transborder state |
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A group made up of citizens of a country who continue to live in their homeland plus the people who have emigrated from the country and their descendants, regardless of their current citizenship, make up a |
transborder citizenry |
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A nation-state in which the relationships between citizens and the state extend to wherever citizens reside is a |
transnational nation-state |
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Aihwa Ong writes that wealthy overseas Chinese elites are loyal to the family business, not whichever nation-state they are living in. She calls this |
postnational ethos |
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According to Erazo, which of the following statements is true about territorial citizenship in Rukullakta? |
indigenous people can be agents of governmentality |
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Arguments that pit human rights against culture depend on the assumption that |
"cultures" are homogenous, bounded, and unchanging sets of ideas and that each society only has 1 culture, which its members are obligated to follow (all of the above) |
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To argue that all peoples have a human right to maintain their own distinct culture is to assume that |
universal human rights do exist |
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In discussions of the right to culture in international treaties, responsibility for defending the culture of the rights-bearing person is |
up to the national government/nation-state |
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In order to fit the way human rights laws are written, indigenous people often have to |
understand how the law operates |
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In 2002, after the Sangatte transit center closed, asylum seekers who came to France discovered the |
subordination of asylum to humanitarianism and immigration policy |
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The idea that some cultures dominate others, leading to the destruction of the subordinated cultures and their replacement by the culture of those in power, is called |
cultural imperialism |
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Anthropological studies of social, political, and economic change provide considerable evidence that |
humans actively and resiliently respond to life's challenges |
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Why, according to some anthropologists, is the concept of cultural hybridity ALMOST a good idea? |
1) people who celebrate culture hybridization ignore that its effects are experienced differently by people in power vs. people w/out power 2) also different experience of multiculturalism for elite and nonelite (ignores/dismisses nonelite struggles) 3) doesn't free anthropologists from commitment to existence of bounded, unchanging cultures |
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According to Anna Lowenhaupt Tsing, which of the following statements about how a strong Indonesian environmental movement came into existence is true? |
The Indonesian environmental movement was an amalgam of odd parts: engineers, nature lovers, reformers, and technocrats |
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Which of the following statements accurately represents Arjun Appadurai's understanding of secularism in India? |
-effective in preventing religious strife (indigenized and domesticated secularism) -resisting violent religious polarization -multicultural, cosmopolitan |