Module 3 Flashcards

1
Q

Schlegel denies that clan societies were originally matriarchal.

A

False

In early research and writings there was evidence of matriarchy in evolution

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2
Q

Schlegel believes that women in clan society often controlled “descent groups.”

A

False??

Women and mothers had little or no voice in how these were controlled

Controlled by men in domestic group

Women perpetuate descent groups in matrilineal societies but men control

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3
Q

Schlegel cites matrilineal societies in which women who lived with their husbands were still dominated by their brothers.

A

True

In Yao and Trobriand, women in husband domestic group is still under authority of brother in descent group

Authority: right to control actions of another person

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4
Q

According to Schlegel, in “brother dominant” societies, the mother’s brother plays a more central role than the father’s brother.

A

True?

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5
Q

Schlegel says that both patrilateral and matrilateral cross-cousin marriage are compatible with male dominance.

A

True

Matrilateral cross-cousin associated with husband authority and patrilateral with brother authority

Husband has interest in sister’s domestic group and brother dominated has interests in wife’s domestic group

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6
Q

Women in “Neither Dominant” societies are equally subordinate to their husbands and their brothers.

A

True

Less authority in general

Neither husband or brother exert great control

Hopi people are example

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7
Q

Schlegel focuses exclusively on agricultural peoples.

A

False

There were some agricultural, some hunter-gather, some horticulturalists, some animal harvesters

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8
Q

The Crow, Hopi, Khasi and North Kerala Nayar all occupy the same positions in Schlegel’s “domestic authority gradient.”

A

False

They all occupy different positions from Type II to Type V

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9
Q

Goldschmidt says brideprice and dowry are essentially equivalent.

A

False

Not equivalent

Dowry assists with married

Brideprice benefits that bride’s family

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10
Q

Sebei men never marry women from other tribes or other countries.

A

False

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11
Q

Sebei brideprice negotiations are conducted in strictly private, secret sessions.

A

False

Huge social event

Brideprice negotiations have witnesses

Details of contract not secret or private

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12
Q

All Sebei women marry but, since a fair number of men have multiple wives, some Sebei men do not marry.

A

True

Every Sebei woman and almost every Sebei man get married

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13
Q

In cases of “elopement,” the bride’s father is unable to benefit from the marriage.

A

False?

No stigma, contract still established

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14
Q

The Sebei bride payments recorded by Goldschmidt included cattle in every case, plus, in many cases, goats, sheep, iron bracelets, iron hoe blades, and cash.

A

True

Always start negotiating with cattle, then once that is decided move on to other things

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15
Q

The cost of a Sebei bride, Goldschmidt says, is akin to the cost of a car in the U.S.

A

False

About the same as the cost of a house (single most capital outlay)

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16
Q

In the past, one of the main brideprice payments went to the bride’s mother’s brother.

A

True?

A single ram went to the bride’s mother’s brother, now many cattle are included too

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17
Q

Sebei men complain if they receive brideprice cattle of inferior quality.

A

False

They don’t equate their brideprice to the quality and number of cattle

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18
Q

What Goldschmidt calls the “triple disaster” that befell the Sebei in the early 20th century made cattle even more central to Sebei marriage than ever.

A

True?

More average cattle heads paid

Total brideprice had tripled

Shows prosperity

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19
Q

Goldschmidt says that Sebei herders pay higher brideprices than Sebei farmers because polygyny makes wives relatively scarcer among the herders than among the farmers.

A

False

Polygyny is more suited for to pastoral form of economic endeavor than farming

Farmers had limited land, making the acquisition of wives hard, where herders didn’t have this restriction

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20
Q

Sebei men who marry three or more women are generally more affluent than average.

A

True

More well-to-do men partake in third and fourth marriages

Men pay less for second wives, third wife is higher

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21
Q

The “comic custom [of] barbaric etiquette” that Tylor makes the starting point of his study is now called “the levirate.”

A

False?

The levirate is when a widow becomes the wife of her late husband’s brother or according to recognized order of precedence in clan

The barbaric etiquette referred to the avoidance levels between the husband and the wife’s family.

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22
Q

According to Tylor, there are known instances when biological fathers and sons have come to blows because their respective “tribelets” were quarreling.

A

True

Father and son fight, and son might kill father if others had not interfered

When a husband is married, he moves to wife’s tribe and becomes are part of that tribe

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23
Q

Tylor shows that the central principle of clan society was essentially identical to what we now call the nuclear family.

A

False

In nuclear family, father, mother, and children form a unit

In clan society, marriage causes one person to move tribes

Husband moving to wife’s tribe

Husband temporarily moving to wife’s tribe

Wife moving to husband’s tribe

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24
Q

In all, Tylor reports on data gathered from about 350 different peoples.

A

True

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25
Q

Tylor used statistical methods to analyze the extent to which clusters of cultural traits are linked to one another.

A

True

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26
Q

According to Tylor, in-law avoidance is never practiced in societies with residence of the type we would now call matrilocal.

A

False

Husband is an outsider when he marries his wife in wife’s family

Wife’s family avoids him, makes him outsider

Some cases husband is ignored until the first child is born

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27
Q

Tylor invented the word “teknonymy.”

A

True

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28
Q

There are only a half-dozen peoples who are known to have practiced teknonymy.

A

False

About 30 people spread out of the world who practice this

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29
Q

Unlike many others, Tylor believes that clans were originally what we would call patrilineal rather than matrilineal.

A

False

The distribution of practices and custom related to levirate practice only work when starting with paternal and moving into maternal

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30
Q

Tylor assigns a major role to the mother’s brother in the “matriarchal system.”

A

True

In these systems, brother holds authority over children

Sometimes outrank in inheritance of property too

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31
Q

Tylor was unaware of the nature or significance of Lewis Henry Morgan’s concept of “classificatory kinship.”

A

False

He explains how Morgan was an adopted Indian living with the Iroquois.

He observed that relatives grouped into classes, which he called the “classificatory kinship”

Ex: all his mother’s sisters were mothers, and all his father’s brothers were fathers

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32
Q

Tylor considers “the levirate” to be an expression of the “compact” formed by two exogamous clans when their members marry.

A

True

Marriage is like a contract, both sides must uphold their side of the deal, levirate

deal for the wife’s tribe where a husband is guaranteed for the wife and for the husband’s tribe where a wife is guaranteed for them

Relatives grouped into classes

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33
Q

Tylor believes that the “couvade” is typical only of matrilineal societies.

A

False

The couvade (where father acts like mother during pregnancy) is only present in matriarchal/patriarchal societies

Fasting and obtaining from certain foods, resting for the baby

34
Q

Durkheim says the Australian clan and the Roman gens are, in principle, identical.

A

True

Both share that all members have same name

35
Q

Durkheim says the details of totemic organization in North America are more definite and fixed than they are in Australia.

A

True

Texts of Australia less explicit

36
Q

Durkheim assumes that, in Australia, clan residence is patrilocal in cases of matriliny as well as in cases of patriliny.

A

True

Totem can be matrilineal or patrilineal

Wife goes and lives in husband’s clan

37
Q

Durkheim says that totemism is found uniquely among clans in which matriliny (“uterine descent”) prevails.

A

False

Totemism is found in both clans with matriliny and patriliny

38
Q

Durkheim says that, in principle, each clan belongs to only one phratry.

A

True

In tribes no more than two, each clan belongs to one of them

39
Q

Durkheim says that marriages within Australian tribes are arranged in accordance with generational principles as well as distinctions of clan and phratry.

A

True?

Marry into only one class of other phratry

40
Q

Durkheim disputes the claim that the entry of white Europeans into Australia had a “disorganizing” effect on Australian clan practices.

A

False

Believes degeneration comes from natural decay of time and disorganizing effect of the whites

41
Q

Durkheim says the totemic emblem plays a more important role when it is emblazoned on the bodies of clan members than when it appears on external objects.

A

True

Emblem becomes a part of them

42
Q

For Durkheim the churinga, despite its “marvellous properties,” is not “the very type of a sacred thing.”

A

False

Used at all important ceremonies, instruments, power over sickness

“counted among the eminently sacred things; there are none which surpass it in religious dignity”

43
Q

Australian men and women were equally responsible for the care and handling of churingas.

A

False

44
Q

Contact with a clan’s churinga enhances clan morale, but does not demoralize their enemies, since enemy peoples believe only in their own churingas.

A

False

Demoralizes enemies, enemy loses confidence, and it is a sure defeat

45
Q

Since clans often make churingas, nurtunjas, and waningas themselves, Durkheim concludes that they cannot see those particular objects as truly sacred.

A

False?

They have the totemic emblem and are truly sacred, represent religion

Serves residence as the ancestor’s soul

The myth determines the religious aspect

46
Q

Australian clan emblems are generally pictographs, designed to closely replicate the image of the totemic species.

A

False

Geometric patterns, straight or curved lines

Have conventional meaning, connection between drawing and figure not always seen

47
Q

For Durkheim, the principle of totemism is an impersonal sacred force that takes many forms.

A

True

Totemism is a religion but not of animals, men, or images

Found in everyone but not confounded entirely

48
Q

Durkheim says totemic forces are specific to particular individuals, so that, when they die, the totemic force dies, too.

A

False

It precedes them and it survives after them

Completely independent of subject

Force remains actual, living, and the same

49
Q

Sacred totemic forces, according to Durkheim, impose moral obligations but have no material effects.

A

False

They are material forces with physical effects

For example, if not prepared properly cause sickness and death in an individual

Have moral character: constitutes kinship

50
Q

Durkheim says clan members feel fear as well as respect for their totems.

A

True

51
Q

Durkheim says that North American tribes affirmed the notion of an impersonal religious force with greater generality than was found among Australian tribes.

A

True

Unity with nature, compare from the bottom up, unity of the universe

52
Q

Tribes that Durkheim says were still clan organized in his day included the Omaha and Iowa.

A

True

53
Q

Iroquois sorcerers and shamans were believed to monopolize wakan, which was denied to ordinary people.

A

False

Wakan: type of power, all life

Ordinary people could have it, for example if one was better at hunting or fighting, he had wakan, if animal escapes hunter than the one before him had more wakan

54
Q

In Melanesian societies it was regarded as sacrilegious to try to acquire mana for oneself.

A

False

Mana is power, religion consists of getting it

55
Q

Durkheim says that, for the Omaha tribe, access to the totem was valued as a way to access the wakan embodied in the totem.

A

True

Totem is how individual is put into contact with wakan

Has the power to cause harm

56
Q

Durkheim says that wakan very often takes on a “personified” character.

A

False

Repels personification, does not need aid of symbols

57
Q

The Arunta and Loritja in Australia had a concept of negative or harmful mana, which they called Arunquiltha, but not a concept of positive or more general mana.

A

True?

Brings death, it is a natural evil power

Given to wood and poisonous plants and animals

58
Q

Durkheim says that words, like material objects, can be regarded by totemic believers as bearers of sacred force.

A

True

Forces may be attached to words (pronunciation)

Think prayers

59
Q

Durkheim would be surprised to learn that the word “magic” is derived from the Persian word maga.

A

False

Cites source that said magic and mana are different

60
Q

Durkheim sharply distinguishes between religious and scientific concepts of force.

A

False

Force came from religion which is borrowed by science

61
Q

For the Arrernte, ritual practice is only “right” if it is practiced in the right place.

A

True

Right ritual practice in the right ritual site

62
Q

Pepe, the word used by the Arrernte to refer to God’s law, literally means “paper.”

A

True

63
Q

Australian colonization transformed Arrernte culture religiously as well as economically.

A

True

Converted to Christianity

Became capitalistic

Herding destroyed their land, made them stationary

64
Q

Drought and disease caused great harm to the Arrernte in the early 20th century.

A

True? (to the mission)

Influenza and measles, great drought (which reduced food)

65
Q

Marriage norms prevented the Arrernte from going on lengthy treks.

A

False

Led people to engage in long treks and visits

Strategic for economic and social and ritual ends

66
Q

Arrernte territory was particularly prized by the colonists for its water resources.

A

True

Well-watered – made it desirable

67
Q

Helmut drew parallels between the experiences of the Israelites, as recounted in the Old Testament, and the Arrernte’s experiences after the arrival of Captain Cook.

A

True

They had been forced out of their home, moved to a new place, and their language was discarded, culture destructed

68
Q

Many Arrernte believe that Noah and Jesus were active in central Australia.

A

True

Noah took some totemic species on his boat

Jesus had footprints there

69
Q

Joyleen’s ancestor Aremala fought Willshire’s effort to prevent cattle theft.

A

False

Was a guide to help prevent cattle theft, worked with missionaries

70
Q

Austin-Broos posits the “feminization” of contemporary life in Ntaria.

A

True

Limited employment for men led to more feminine activity

“school-shop-clinic-church domain”

71
Q

Outstation residents in 1976 outnumbered Hermannsburg residents by more than 4 to 1.

A

True

72
Q

After the drought of 1928-29, Albrecht wanted the Arrernte to return to nomadism.

A

False

Rejected nomadism

Wanted them to adopt rural industrialism

73
Q

Jobs and job training have become increasingly available to the Arrernte in this century.

A

False

74
Q

Sustaining relatedness, for the Pintupi, is itself a kind of labor.

A

True

Compare to European work

For desert people leads to access to land

Clan culture has transaction ritual

75
Q

One of the Arrernte words for “work” refers to meat payments to male elders.

A

True

Meat payment junior man might give to senior, throwing leg

Refers to the act of painting oneself with ochre as decoration for ritual performance.

Kin and ritual relations

76
Q

The Arrernte word for “making” refers most often to “making tracks” across the outback.

A

False

“setting up a camp or uniting a group as well as ‘making’ artefacts”

77
Q

The Arrernte only value “working for” those whose fathers worked for their own fathers.

A

False?

Equates to looking after

I owe you

Describes a relationship, relatedness over generations

78
Q

The Arrernte today no longer travel widely to build networks or amass diverse skills.

A

True

Because of Lutheran

79
Q

One way for the Arrernte to accumulate social connections is by sharing their possessions. “Working for” and “working” are sometimes said to fight each other.

A

True

“Widespread relatedness thereby crowds out training in the context of economic marginalization”

“this comes up especially when plans are made to visit relatives”

Sense conflict from boss

80
Q

“Burning the truck” means abandoning wage-work or possessions to lighten the burden of demands from others.

A

True

People deterred from work by demands that earning cash brings

Reinforced by refusing pay