Deck 9: Religion in a Changing World: Identity, Adaptation, and Activism

Question 1

The term "globalization"is used by editors of this reader to refer to the worldwide movement of

A) finance capital.
B) cultural forms.
C) people of all different cultural backgrounds.
D) ideas, materials, technology, labor, capital, cultural forms, and people.

Answer 1

ideas, materials, technology, labor, capital, cultural forms, and people.

Question 2

All of the following are negative impacts of globalization EXCEPT:

A) expansion of human rights and democracy
B) global spread of infectious diseases
C) exploitation of labor issues
D) global ecological issues such as deforestation

Answer 2

expansion of human rights and democracy

Question 3

The main principles of the Rastafarian religion are love, meditation, ital, and

A) reasoning.
B) repatriation.
C) justice.
D) harmony.

Answer 3

reasoning.

Question 4

The "upper room"is

A) a higher state of being that can be achieved through the application of Rastafarian principles.
B) the second story of Nigel's house where the brethren gather to reason.
C) the "head space" of all who are slaves to Babylon.
D) a term used to refer to the "establishment."

Question 5

During a reasoning session at David and Lion's house on the pier, David draws on passages from

A) Haile Ras Tafari Selassi I's famous treatise on the principles of Rastafarianism.
B) ancient Ethiopian texts.
C) the Bible.
D) the lyrics of Bob Marley.

Question 6

According to the brethren who met to "reason"at David and Lion's, reggae musicians

A) are mass communicators sharing the gospel of Rastafarianism.
B) are the central facilitators of Rasta worship.
C) preach many principles that are totally contrary to the philosophy of Rastafari.
D) exploit Rastafarian principles for their own benefit.

Question 7

In light of Lewis's interviews, we might conclude that a central theme in Rastafarian reasoning sessions is

A) the denunciation of hypocrisy.
B) hope for repatriation to Ethiopia.
C) the life affirming institution of family.
D) the advancement of Rastafarian culture through world-wide reggae music.

Question 8

Conversion to a new religion brings up all of the following social/group related issues EXCEPT:

A) Socializing the new convert
B) Personal questioning of the decision to convert
C) Establishing authenticity of the conversion
D) Structures of internal support for new converts

Question 9

Political issues related to disagreements about issues of conversion include:

A) Conflict over the tenure of rabbis who play a powerful role in deciding who can convert
B) Tension between more and less Orthadox factions within the Jewish community
C) Revolts against religious leaders over continuously changing and seemingly arbitrary guidelines as to who can convert
D) All of the above

Question 10

Religious conversion for social reasons in modern Denmark

A) has decreased with more conservative Rabbis
B) can be as successful as conversion for spiritual reasons
C) still is a hotly contested and debated socio-political issue
D) All of the above

Question 11

Islam condemns the accumulation of wealth based on

A) trade and commerce in the free market.
B) private international business agreements.
C) interest earned by loaning money.
D) small and medium sized business negotiations.

Question 12

In many countries, Muslim women have gained significant rights concerning

A) recently legalized business practices.
B) the purchase of Western goods
C) the wearing of makeup and jewelry.
D) marriage and divorce.

Question 13

Fleuhr-Lobban compares family planning in Muslim and Western nations and concludes that

A) Western nations have not seen the same resistance and social turbulence as Muslim nations.
B) Muslim nations have not seen the same resistance and social turbulence as Western nations.
C) Western nations have a stronger grasp of the needs and desires of women.
D) the birth rate in Muslim countries is too high and needs to be more effectively controlled.

Question 14

Hoodfar asserts that it is a painful and frustrating experience to

A) live under the veil in Muslim society.
B) attempt to convey the falsehood of western assumptions about the veil without denying the patriarchal boundaries faced in the Islamic religion.
C) reject one's religion in favor of feminist principles, but it is a choice that every self-respecting Muslim woman must make.
D) move back to Islamic society after having lived in the West for over twenty years.

Question 15

According to Hoodfar, western assumptions of the veil as a symbol of ignorance and oppression

A) arise from a failure to contextualize non-Western societies and unwillingness to let go of static ethnocentric images.
B) are completely fabricated and have no historical or cultural foundation.
C) are entirely correct, but their approach to the problem belittles the role of women as social actors.
D) could hardly be more opposite to the reality of the situation, as only powerful and wealthy women in traditional Islamic society were veiled.

Question 16

In Muslim culture, veiling is a significant social institution and mechanism

A) in the service of patriarchy.
B) of liberation for Muslim women.
C) both in the service of and the subversion of the patriarchal system.
D) of matriarchal control over daughters.

Question 17

When the shah's modernist government outlawed the chador in Iran in 1936

A) women suddenly had a great deal more freedom than ever before, prompting a fundamentalist backlash.
B) the pan-Middle East women's right's movement was born.
C) women began entering the public sphere in massive numbers.
D) many independent women became dependent, among many other negative and restrictive consequences of the sweeping and empty measure.

Question 18

The response and participation of white western feminists/activists in the battle against the veil and its oppression of women

A) has given Muslim women a positive model to work toward.
B) actually implicates them in collaboration with a racist and patriarchal approach, forcing Muslim women to choose between fighting racism or sexism.
C) has been a source of inspiration and financial support for the growing global movement for Muslim women's rights.
D) has been inhibited by the fact that most Muslim women are opposed to "liberating reforms" as they are "lost to the faith."

Question 19

The September 11^th attacks on the World Trade Center were different than those of Pearl Harbor because

A) people from different religious and ideological backgrounds were killed.
B) they cannot be considered a global confrontation.
C) they signaled America's entry into a long war.
D) Al Qaeda is a group comprised of transnational activists that does not represent the ideology of any sovereign state.

Question 20

In his comparative study of religious terrorism, Juergensmeyer found that in all of the cases he examined, the concept of cosmic war

A) is considered morally justified, with worldly struggles transformed into sacred battles.
B) represents a strong shift in beliefs in support of antimodernist ideologies.
C) has been justified by the state at some point in history.
D) remains virtually unchanged from beliefs recorded hundreds of years ago.

Question 21

A warring attitude implies that

A) violence is an inherent human trait.
B) peace can never be achieved among groups with vastly conflicting ideologies.
C) the one who holds it will take whatever measures necessary to defend the sovereignty of its country.
D) the one who holds it believes compromise is impossible or does not want an accommodating solution in the first place.

Question 22

Juergensmeyer asserts that the recent rise in religious nationalism is, in large part, a response to certain political and social crises and

A) the sway of charismatic authority figures.
B) a misunderstanding of Western diplomacy.
C) reworked interpretations of the Qur'an.
D) rejection of the modernist ideology of the post-Enlightenment West.

Question 23

Juergensmeyer asserts that the development of ideological religious nationalism has resulted from a common experience that begins with

A) a people's revolution.
B) disaffection with authoritarian dictatorships.
C) disaffection over the dominance of modern Western culture and secular nationalism.
D) national independence from colonial powers.

Question 24

Juergensmeyer concludes that movements of religious nationalism will continue to arise and gain adherents until

A) the violence and animosity within the organizations turns them inward upon themselves and they collapse, as has already happened with several militant religious groups.
B) the conservative and exploitive tendencies of the Western superpowers are brought under control.
C) the nations of the world all return to ideological religious political systems representing cultural, ethnic, and religious heritage and traditions.
D) there is a surer sense of the moral legitimacy of secular nationalism.

Question 25

In Erzen's article about faith-based imprisonment and rehabilitation, all of the following are goals of the Lawtey institution EXCEPT.

A) Transformation of character
B) Impose Christian beliefs on all members of the community
C) Value-based decision making
D) Instilling a sense of personal integrity.

Question 26

Faith-based courses taught in association with Lawtey include:

A) GED courses that use the Bible to teach reading
B) Anger and addiction management
C) "recovering" form homosexuality support groups
D) All of the above

Question 27

At Lawtey, acquiring religious literacy means:

A) renouncing their former identities and framing their life narrative of transformation around faith
B) having an extensive familiarity and comprehension of biblical texts from across faiths
C) having completed reading every book of the New and Old Testament
D) renouncing all other faiths and spiritual beliefs other than Christianity

Question 28

"Ecology Monks"in Thailand can be

A) Mahanikai
B) Thammayut
C) part of Santi Asoke or Thammakaay movements
D) All of the above

Question 29

During the Thai Inter-Religious Commission for Development and International Network of Engaged Buddhists (1990) "ecology monks"established and asserted their objectives. These included all of the following EXCEPT

A) application ofthe ecology monks' philosophy to make Buddhist rituals tools of social action.
B) directly advocating for a new form of Buddhism.
C) stress the connection of nature to the ideas of Buddha and Buddhist admonitions to relieve suffering in the world.
D) "radical conservatism," returning to the original teachings of the Buddha as applied to contemporary situations.

Question 30

All of the following are ways that "ecology monks"advocate for their cause EXCEPT:

A) Donating their offerings to local community and environmental projects
B) Teaching about and publically advocating for environmental conservation
C) Offering recycling and composting facilities at Temples
D) Officially ordaining trees and forests

Question 31

Revitalization movements are likely to emerge when a culture's experience changes.

Question 32

Historically, Anthropologists have contrasted Western and non-western religions and religious practices, but this research focus has evolved starting in the last decades of the 20^th Century.

Question 33

The story of Mansren has many religious parallels with themes in the Bible.

Question 34

The use of marijuana is actually an insignificant part of Rastafarianism,

Question 35

Rastafarians refuse to touch money or tobacco.

Question 36

Women are excluded from reasoning sessions.

Question 37

Conversions to Judaism in Copenhagen, Denmark at the time of marriage have become commonplace and no longer hold political consequence.

Question 38

The Jewish community in Copenhagen is distinct and separate from mainstream Danish culture. Jewish community members often do not work or socialize with many non-Jewish people after conversion.

Question 39

Fleuhr-Lobban mentions that an interest-free economic system can be devastating to the lower economic classes.

Question 40

Islamic banking practices promote the success of small businesses with their philosophy of sharing capital and labor, risk and profit.

Question 41

Fleuhr-Lobban argues that the increase in the economic participation of women correlates highly with secular politics and state support for the emancipation of women.

Question 42

Globally, religion is a force for conformity and homogeneity.

Question 43

Hoodfar asserts that the persistence of the colonialist response is slowly making it easier to change the practice of veiling.

Question 44

Muslim women successfully used the veil as a social institution and point of leverage over men in the Tobacco Movement during the late nineteenth century in Iran.

Question 45

Throughout the colonial period and beyond, Muslim women were deeply inspired by the freedoms enjoyed by their Victorian counterparts, laying the groundwork for the massive movements and demonstrations in the first half of the twentieth century.

Question 46

Juergensmeyer argues that terrorist attacks are global events and compares them to the global economy, globalized forms of entertainment, and the internet.

Question 47

Performing violence publicly is a political act which announces that the power of the perpetrator is equal or superior to that of the government it attacks.

Question 48

Juergensmeyer concludes that acts of religious terrorism serve as symbolic empowerment in wars that are unwinnable.

Question 49

Activists like Abouhalima and Osama bin Laden use rhetoric claiming new forms of religiosity when, in reality, they are defending ancient faiths.

Question 50

Although the Lawtey faith-based correctional facility is open to all religions, it is defacto a Christian institution because of the demographic that volunteers there.

Question 51

Of the 800 men who live at the Lawtey correctional facility, approximately 80% applies to transfer there; the other 20% were assigned to this facility.

Question 52

All of the Inmates at Lawtey must self-identify as Christian

Question 53

Religious texts offered in the libraries of prisons are controlled by the Department of Homeland security

Question 54

The Buddhist "ecology monks" studied by Darlington see environmental degradation of ecosystems and natural resources as acting out human evils of greed, ignorance, and hatred. Although these monks feel strongly about these issues they maintain a space between the spiritual and economic/political spheres and they are unable to embrace activism or engage in debates.

Question 55

In a Buddhist tree ordination ceremony monks establish limits on use of the forest, often forbidding the cutting of any trees or killing of any wildlife within it. This ceremony is carried out in solitude and is ritually scared and private which makes it difficult to use as a part of performative politics.