Reference no: EM131071529

1. Not all rituals are religiously based.

True

False

2. Rituals can function to restore and maintain social equilibrium.

True

False

3. The five major types of ritual outlined by Wallace are

A. therapy, sacrifice, birth/death, technological, and salvation

B. exploitative, medical, ideological, salvation, and legal

C. technological, therapy & antitherapy, ideological, salvation, and revitalization

D. conventional, conversion, supernatural, revitalization, and therapy & antitherapy

4. What are the three phases of rites of transition identified by van Gennep?

A. ambiguity, contradiction, and structure

B. exhibitions, actions, and instructions

C. disproportion, monstrousness, and mystery

D. separation, margin, and aggregation

5. Turner asserts that the liminal period is a stage of abstract reflection.

True

False

6. Wallace classified rites of passage as an __ ritual.

A. technological

B. ideological

C. conversion

D. salvation

7. The Ndembu of Zambia use the same term to refer to a boy undergoing circumcision rites as they do to refer to "the first or ritual wife."

TRUE

FALSE

8. The "most sacred things," the sacerrima, are

A. symbolically stripped of meaning during the liminal period

B. usually reserved for rites of passage that happen in advance of adulthood

C. revealed to the initiates by the elders at the end of the liminal period

D. the axiomatic building blocks of an entire worldview, regarded as absolute ultimate mysteries

9. The head is an especially important symbol in Santer'a initiation rituals because

A. it is thought to be filled with evil spirits that must be washed away

B. it represents the passage of knowledge from an elder to the aleyo

C. it is the spiritual faculty and central locus of a human being

D. through it, the sacrificial animals and the aleyo communicate

10. Santer'a is understood as an initiatory religion because

A. to become a member one must participate in the initiation rituals of every family member

B. members are initiated every day through individual prayer

C. the changes and elevation of a member's position in the religion are marked by initiation rituals

D. initiation rituals take place on a weekly basis

11. Mason critiques the ways in which social scientists have tried to define "rite of passage" and asserts that

A. an initiate has his/her own unique experience that does not necessarily fit into a model

B. nonverbal communication in a rite of passage is more important than verbal communication

C. Turner's definition holds no truths

D. the liminal stage is composed mainly of physical movement

12. For the Huichol Indians, Wirikuta is

A. a place where physical existence is literally reversed

B. a village that has been recently abandoned

C. a paradisiacal condition that existed before the creation of the world

D. a place where the supernatural and the natural realms diverge

13. According to Myerhoff, the primary ritual function of the peyote hunt is

A. the transformation of participants into non-physical entities by providing a mnemonic device

B. to experience intense hallucinogenic visions

C. to collect peyote for consumption

D. to aid the elders in the transition from the living world to the world of the dead

14. The Huichol utilize reversals to symbolically transform themselves into deities.

True

False

15. Myerhoff insists that rituals differ from myths because rituals

A. involve the entire community

B. facilitate transformation

C. require action

D. promote the attitude of the sacred

16. According to Myerhoff, the transformation from physical being into deity is one in which the ritual participant is

A. moving backward, regressing to a primordial state of equality by observing reversals

B. using discussion and reflection to appreciate the supernatural world

C. moving forward, to a higher and more egalitarian existence by observing reversals

D. communing with the supernatural in order to gain spiritual power

17. The Charismatic Renewal movement believes that healing practices are necessary after an abortion because

A. the emotional bond between mother and father has been damaged

B. abortions produces death trauma for the fetus and the mother experiences guilt and grief

C. the mother has made a difficult but necessary decision which leaves her with ambiguous emotions of grief and relief

D. the mother is thought to be incapable of conception until she has asked for forgiveness

18. Cross-culturally, it is understood that personhood begins at or before birth.

True

False

19. The symptoms of distress a Japanese women displays after an abortion are attributed to

A. criticism by friends and family member for committing a socially unacceptable act

B. condemnation by the gods for committing an unnecessary act

C. vengeance and resentment from the aborted fetal spirit that is a victim of an unnatural but necessary act

D. psychological trauma and the effects of the fetal spirit begging for love and comfort

20. In both Charismatic Renewal and Japanese post-abortion rituals, __ is one of the most important symbols.

A. milk

B. water

C. fire

D. Soil/DIRT

21. When Kapchan discusses sacred and secular henna adornment of women's bodies in Morocco, what is the primary ritualistic difference between a sacred versus secular henna tattooing?

A. in a secular tattooing meaning is more open and is more subjectively manipulated

B. in sacred tattooing the female body becomes publicly displayed to men and women alike in contrast to is usual concealment

C. secular tattooing is a folk art while sacred tattooing is not

D. in secular tattooing only, the designs are meant for beatification and reflect feminine artistry

22. At which two events in a woman's life is Baraka practiced?

A. before marriage consummation and before delivery of children

B. at puberty rituals and before marriage rituals

C. at birth and after death

D. at menarche and after the marriage ritual