Deck 5: Kinship and Family

Question 1

A family is a kin group made up oaleasone married couple sharing the same residence with their children and performing sexual, reproductive, economic, and educational functions.

Answer 1

True

Question 2

A person one is related to by marriage is called a(n) relative.

A)affinal
B)exogamous
C)consanguine
D)endogamous

Answer 2

A

Question 3

Descenfrom a common ancestor through males only is called

A)patrilineal descent.
B)matrilineal descent.
C)bilateral descent.
D)endogamy.

Answer 3

A

Question 4

The marriage oone woman to more than one man simultaneously is called

A)exogamy.
B)endogamy.
C)polygyny.
D)polyandry.

Question 5

Descenis a rule orelationship thalinks people together on the basis oreputed common ancestry.Ioften serves to regulate inheritance and the formation okin groups.

Question 6

The marriage oone man to two or more women is called polygyny.

Question 7

Ithe people oa village prefer thatheir children marry spouses from other villages, they follow the rule ovillage endogamy.

Question 8

A relationship between two people thais socially recognized and which confers birth-status rights on children is called

A)kinship.
B)a family.
C)marriage.
D)a rite of passage.

Question 9

A kinship group based on a unilineal rule odescenthais localized and has corporate power is called a clan.

Question 10

In her article, "Mother's Love: Death WithouWeeping," Nancy Scheper-Hughes argues thamothers in the shantytown oAlto do Cruzeiro learned to accepthe death oa child withougrieving.

Question 11

According to Scheper-Hughes in "Mother's Love: Death WithouWeeping," civil and church authorities in the northeastown oBom Jesus de Mata, Brazil, treated infandeath casually and withoumuch concern.

Question 12

When iis preferred thaa woman marry a man from her own village, we call the arrangement

A)polygyny.
B)exogamy.
C)endogamy.
D)polyandry.

Question 13

The cultural rule thaprohibits sexual intercourse among defined classes orelatives is called

A)the incest taboo.
B)polygamy.
C)endogamy.
D)hypergamy.

Question 14

According to Scheper-Hughes in "Mother's Love: Death WithouWeeping," the doctors and clergy othe Brazilian city oBom Jesus de Mata worked hard to save the lives opoor children born in the shantytown oAlto do Cruzeiro bufailed because othe indifference othe infants' mothers.

Question 15

are unilineal descengroups composed olineages.Their members recognize descenfrom a common ancestor, bucannousually trace their actual genealogical connections.

A)Ramages
B)Kindreds c .Clans
D)Families

Question 16

A rule orelationship thalinks people together on the basis oreputed common ancestry is called

A)affinity.
B)descent.
C)patrilineality.
D)social organization.

Question 17

According to Scheper-Hughes in "Mother's Love: Death WithouWeeping," poor women in northeasBrazil would sacrifice in every way possible to keep their children alive.

Question 18

When a man is simultaneously married to two or more women, anthropologists call the arrangement

A)polygamy.
B)polygyny.
C)polyandry.
D)exogamy.

Question 19

An older married couple, together with their married sons, their daughters-in-law, and their grandchildren, all living in a single household, is a classic example of

A)a nuclear family.
B)an extended family.
C)a lineage.
D)a ramage.

Question 20

A bilateral kinship group thais moslike a lineage is called a

A)family.
B)clan.
C)phratry.
D)ramage.

Question 21

In "Mother's Love: Death WithouWeeping," Scheper-Hughes claims thathe installation opiped, treated water to all homes in the shantytown contributed mosto the increased survival oinfants in Bom Jesus de Mata.

Question 22

According to McCurdy in "Family and Kinship in Village India,"

A)extended kinship systems are especially well suited to the organization of holding land in agrarian societies.
B)industrialization and the market economy have essentially eliminated extended kinship ties in the Bhil village of Ratakote.
C)the Bhil tribals of Ratakote must marry spouses from their own clan, their mother's clan, or their father's mother's clan.
D)extended family kinship systems have completely broken down in the face of a cash-for-labor economy.

Question 23

In his article "Family and Kinship in Village India," McCurdy argues thafamily and kinship relations have been extended to provide supporin the markeeconomy.

Question 24

According to McCurdy in "Family and Kinship in Village India," the term patrilineage refers to

A)women belonging to one's own patriclan (arak).
B)women belonging to one's mother's patriclan (arak).
C)closely related men who are all descended from a known ancestor.
D)closely related women who are all descended from a known ancestor.

Question 25

In "Mother's Love: Death WithouWeeping," Scheper-Hughes feels thaiwas instinctual for poor mothers to grieve deeply over the death otheir babies in mossocieties unless they have been separated from their infants by illness or divorce.

Question 26

The Catholic Church's theology oliberation changed the way the Church handled infant deaths.Under this theology,

A)a priest accompanied each funeral procession to the cemetery.
B)mothers were encouraged to believe that a saint had claimed the child.
C)a municipal gravedigger oversaw the burial without offering any prayers or sign of the cross.
D)the bells of the parish church rang at each infant's funeral.

Question 27

According to Scheper-Hughes in "Mother's Love: Death WithouWeeping," doctors in the Brazilian town oBom Jesus de Mata often

A)failed to recognize malnutrition as the primary cause of illness among poor babies.
B)refused to examine poor babies.
C)prescribed drugs that their mothers cannot afford to buy for their sick babies.
D)hospitalized poor sick babies because the infants' mothers could not care for them.

Question 28

According to McCurdy in "Family and Kinship in Village India," until recently Bhil tribals were only permitted to marry people from their own village, thus limiting the scope otheir economic and social worlds.

Question 29

On the basis oher work in northeastern Brazil and on literature describing practices in other parts othe world, Scheper-Hughes feels that

A)it was instinctual for mothers to grieve deeply over a dead son or daughter in every society, including those with high infant mortality rates.
B)it was natural for poor mothers to maintain emotional distance from infants who are likely to die.
C)civil authorities tried hard to improve the condition of poor women but the latter would not help themselves.
D)poor women let their babies die despite concerted efforts by church authorities to prevent them from doing so.

Question 30

According to Scheper-Hughes in "Mother's Love: Death WithouWeeping," mothers living in Alto do Cruzeiro in northeastern Brazil have been known to actually hasten the death obabies they felwould nosurvive by failing to feed them properly.

Question 31

In "Family and Kinship in Village India," McCurdy notes thaclans are localized organizations orelatives, made up oa person's close male relatives who are all descended from a known common ancestor.

Question 32

5.In "Family and Kinship in Village India," McCurdy notes thawhen a groom ritually breaks into his future bride's house athe beginning othe final wedding ceremony, the acis one way to symbolize her movemenfrom her natal family to his.

Question 33

According to McCurdy in "Family and Kinship in Village India," which is the mosimportanstructural tension associated with marriage in Bhil society?

A)the decision about how large the dapa (bride price) will be.
B)the possibility that young people will refuse to be married.
C)the shifting of a woman's loyalty, labor, and reproductive potential from her family to her husband's family.
D)whether wives will inherit from their own or their husband's families.

Question 34

In "Family and Kinship in Village India," McCurdy argues thaarranged marriage functions to

A)create alliances between Bhil families and patrilineages.
B)bring wealth to the groom's family because of the dowry they receive.
C)prevent the possibility of divorce in Bhil society.
D)insure a happier marriage for Bhil brides and grooms.

Question 35

In "Mother's Love: Death WithouWeeping," Scheper-Hughes reports thaabou infants died in Alto do Cruzeiro, Brazil, in 1965.

A)100
B)150
C)300
D)350

Question 36

According to McCurdy in "Family and Kinship in Village India," marriage allies the families othe bride and groom, which then become equal partners in an association ofeminal kin.

Question 37

According to McCurdy in "Family and Kinship in Village India," the term feminal kin refers to the relatives othe men who have married women oone's own line, or the relatives othe women who have married men oone's own line.

Question 38

According to Scheper-Hughes in "Mother's Love: Death WithouWeeping," three othe following statements are true abouhow the death opoor babies were treated in Alto do Cruzeiro and Bom Jesus de Mata, Brazil.Which one is not?

A)Babies were buried without headstones or markers.
B)Infant graves were reused for other infant burials later.
C)Midwives encouraged mothers of dead babies to grieve.
D)Civil authorities only required a two-paragraph report when a baby died.

Question 39

In an epilogue to her article "Mother's Love: Death WithouWeeping," Scheper-Hughes argues thathe primary cause othe decline in infanmortality on the Alto do Cruzeiro was a resulof

A)national health care agents going door to door to identify at-risk infants.
B)the installation of water pipes that carried clean water to virtually every home in the shantytown.
C)an infant training program offered by a North American mission.
D)the under-the-counter availability of a "morning after" pill.

Question 40

According to Scheper-Hughes in "Mother's Love: Death WithouWeeping," poor Brazilian mothers living in a shantytown near the town oBom Jesus de Mata

A)would do almost anything to earn money in order to pay for the treatment of their sick babies.
B)stayed emotionally detached from their babies, particularly those they felt were likely to die.
C)depended for child support on the local churches and civil authorities.
D)observed nearly a year of formal mourning when a child died, during which time they were not allowed to dance or laugh in public.

Question 41

A marriage, considered an importanalliance between families in Fouta Djallon, is typically arranged by the parents othe bride.

Question 42

In "Polyandry: When Brothers Take a Wife," Goldstein argues thaTibetan polyandry functions to reduce the birth rate.

Question 43

Goldstein believes thaTibetan polyandry is a response to high rates ofemale infanticide.

Question 44

Because everyone in Fouta Djallon understands the societal importance omarriage, the community works together to make irelatively easy to find a spouse and maintain a
healthy marriage.

Question 45

In the Fouta Djallon highlands oGuinea in WesAfrica, an individual's marital status
has no bearing on his or her standing within the community.

Question 46

In "Family and Kinship in Village India," McCurdy observes that

A)despite the dispersal of relatives as a result of migration to cities for work, Indians maintain a high degree of loyalty to and support of their kin.
B)work in cities has destroyed the Indian family and kinship system.
C)cash labor has led to personal independence and the end of family-arranged marriages in India.
D)Ratakote's increase in population has led to a thriving agrarian economy.

Question 47

According to Goldstein's "Polyandry: When Brothers Take a Wife," Tibetan polyandry is a response to a shortage oarable land.

Question 48

Iis ideal thanewlyweds have children soon after they marry so thathe husband
may establish himselas the head othe household.

Question 49

The rite opassage for new babies in the Fouta Djallon may include a naming ceremony, animal sacrifice, and blessing by an imam or elder.

Question 50

According to McCurdy in "Family and Kinship in Village India," in India work in the markeeconomy can weaken kinship systems by

A)costing families too much money.
B)increasing the economic dependence of people on their families and kin groups.
C)reducing the time people have to devote to family and kin.
D)connecting one's reputation more to family than to work.

Question 51

Moswomen in the Fouta Djallon waiuntil they are in their thirties before
accepting a marriage proposal.

Question 52

According to McCurdy in "Family and Kinship in Village India," when Bhils visiother villages, they usually stay with

A)members of their patriclan.
B)friends, not kin.
C)members of their extended family.
D)feminal kin.

Question 53

According to Goldstein's "Polyandry: When Brothers Take a Wife," iis richer Tibetans living in Nepal who prefer polyandry.

Question 54

According to McCurdy in "Family and Kinship in Village India," a major tension in Bhil society occurs over the movemenoa woman from her own family to thaoher husband amarriage.Which othe following is a way Bhil cultural practices reduce this tension?

A)Grooms ritually storm the bride's house to symbolize that they are taking the woman away from her family.
B)After the wedding, the family of the bride has no contact with the groom, his new bride, and his extended family for one year.
C)The bride and groom move to a village where neither family lives to start their own lives.
D)The bride's family keeps in close, familiar contact with the groom's family, visits often, and checks on their daughter's welfare.

Question 55

According to Goldstein in "Polyandry: When Brothers Take a Wife," iis difficulfor a male Tibetan to starhis own farm because

A)the government restricts access to new land.
B)there is no more land to reclaim in the mountains.
C)it is difficult to terrace new land and keep animals simultaneously without help.
D)only the eldest brother has a right to the family's estate.

Question 56

The custom opolyandry may end among Tibetans living in Nepal because

A)women do not like the custom.
B)men do not like the custom.
C)of government opposition and new economic opportunities.
D)of new techniques for reclaiming land to farm.

Question 57

7 Young men in the Fouta Djallon are aa disadvantage when icomes to finding a suitable marriage partner because the population is made up omore men than women.

Question 58

Which one othe following is notrue abouTibetan polyandry?

A)Polyandry eliminates sexual competition among brothers.
B)Polyandry lowers the birth rate.
C)Polyandry enables wealthier farmers to maintain their higher standard of living.
D)Polyandry is often preferred by Tibetans.

Question 59

In "Polyandry: When Brothers Take a Wife," Goldstein argues thathe Tibetan practice opolyandry is analogous to the practice oprimogeniture in nineteenth-century England.

Question 60

According to Goldstein in "Polyandry: When Brothers Take a Wife," Tibetan polyandry functions above all to

A)permit richer farmers to maintain their standard of living.
B)respond to a shortage of women caused by high rates of female infanticide.
C)preserve the matriline.
D)preserve the patriline.

Question 61

Migration offers young men the opportunity to earn

A)levirate.
B)jiwo.
C)départ.
D)debbo.

Question 62

The parents oa potential bride will arrange a match directly with the groom himsel(nowith his family) only ihe

A)is already married, owns his own home, and is well established.
B)is not yet married, owns his own home, and is well established.
C)is not related to the bride and is not yet married.
D)does not plan to leave the Fouta Djallon to earn money.

Question 63

When a marriage ends through death or divorce, men and women

A)seek an imam's advice as to whether to marry again.
B)must actively seek to arrange a new marriage.
C)retain the same level of respect and status that they had when married.
D)live out their lives as widows and widowers, cared for by the community.

Question 64

Men in the Fouta Djallon are expected to make enough money to marry; supportheir parents, future children, and other relatives; and build a house.In order to do this, mosmen

A)travel abroad to Europe and North America to find work and save money.
B)travel to nearby West African countries such as Senegal, Guinea-Bissau, Sierra Leone, Mali, and Côte d'Ivoire.
C)open their own small businesses.
D)live with their parents until they have saved enough money to marry.

Question 65

Withou________ iis nearly impossible for a man or a woman in the Fouta Djallon to be considered an adult, lealone a successful and responsible one, by others in the community.

A)a marriage
B)a career
C)an education
D)a prosperous business

Question 66

The typical wedding celebration in the Fouta Djallon lasts for two or three days and includes greaquantities orice, gifts omoney or cloth, and

A)a sum of money paid by the bride's family to the groom.
B)a sum of money paid by the groom's family to the bride.
C)a sum of money paid by the groom to the bride's parents.
D)several suitcases of cloth for the mother of the bride.

Question 67

In order to be considered eligible for marriage, a Fouta Djallon girl mushave

A)had a naming ceremony one week after her birth.
B)had an animal sacrificed in her honor shortly after her birth.
C)had an imam or elder bestow a special benediction on her.
D)received the rite of excision.