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| Black English Vernacular (BEV) |
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| A rule governed dialect of American English with roots in southern English. BEV is spoken by African American youth and by many adults in their casual, intimate speech-sometimes called Ebonics. |
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| Systems of communication among nonhuman primates, composed of a limited number of sounds that vary in intensity and duration. Tied to environmental stimuli. |
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| A basic feature of language; transmission through learning. |
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| Languages developing out of the same parent language; for example, French and Spanish are daughter languages of Latin. |
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| The scientific study of a spoken language, including its phonology, morphology, lexicon and syntax. |
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| The existence of "high" (formal) and "low" (familial) dialects of a single language, such as German. |
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| A linguistic capacity that allows humans to talk about things and events that are not present. |
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| A set of words and distinctions that are particularly important to certain groups (those with particular foci of experience or activity), such as types of snow to Eskimos or skiers. |
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| Subdivision of linguistics that studies languages over time. |
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| The study of communication through body movements, stances, gestures, and facial expressions. |
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| Vocabulary; a dictionary containing all the morphemes in a language and their meaning. |
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| The study of form; used in linguistics (the study of morphemes and word construction) and for form in general-for example, biomorphology relates to physical form. |
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| Significant sound contrast in a language that serves to distinguish meaning, as in minimal pairs. |
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| The study of the sound contrasts (phonemes) of a particular language. |
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| The study of speech sounds in general; what people actually say in various languages. |
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| The study of sounds used in speech. |
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| The ability to use the rules of one's language to create new expressions comprehensible to other speakers; a basic feature of language. |
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| Language ancestral to several daughter languages. |
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| Theory that different languages produce different ways of thinking. |
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| A language's meaning system. |
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| Study of relationships between social and linguistic variation; study of language in its social context. |
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| Variations in speech in different contexts. |
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| Languages within a taxonomy of related languages that are most closely related. |
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| The arrangement and order of words in phrases and sentences. |
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| Belief in souls or doubles. |
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| Postcolonial, acculturative, religious movements common in Melanesia that attempt to explain European domination and wealth and to achieve similar success magically by mimicking European behavior. |
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| In Wallace's typology, these religions have-in addition to shamanic cults-communal cults in which people organize community rituals such as harvest ceremonies and rites of passage. |
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| Intense community spirit, a feeling of great social solidarity, equality, and togetherness; characteristic of people experiencing liminality together. |
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| Customs and social actions that operate to reduce differences in wealth and thus to bring standouts in line with community norms. |
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| The critically important marginal or in-between phase of a rite of passage. |
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| Use of supernatural techniques to accomplish specific aims. |
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| Sacred impersonal force in Melanesian and Polynesian religions. |
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| Worship of an eternal, omniscient, omnipotent, and omnipresent supreme being. |
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| In Wallace's typology, develop with state organizations; have full-time religious specialists-professional priesthoods. |
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| Belief in several deities who control aspects of nature. |
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| Beliefs and riguals concerned with supernatural beings, powers, and forces. |
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| Movements that occur in times of change, in which religious leaders emerge and undertake to alter or revitalize a society. |
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| Culturally defined activities associated with the transition from one place or stage of life to another. |
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| Behavior that is formal, stylized, repetitive, and stereotyped, performed earnestly as a social act; rituals are held at set times and places and have liturgical orders. |
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| A part-time religious practitioner who mediates between ordinary people and supernatural beings and forces. |
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| Prohibition backed by supernatural sanctions. |
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| What does the word "genba" mean? |
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| When imported to Tokyo, hip hop moved into all-night clubs, but retained the ethic of ______________. |
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| B-boys and B-girls in Japan have rejected Japanese culture in favor of a quotidian existence that is more in line with global hip hop culture. |
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Term
| Which category used in the article is more of an umbrella term that encompasses multiple cultural expressions like graffiti? |
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| Which of the following is NOT one of the functions of hip hop clubs in Japan mentioned by Ian Condry? |
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Definition
1. Encountering live performances by Japanese artists
2. Discussing the appropriation of African American culture and organizing political action
3. Listening to the latest releases from American hip hop groups
4. Networking among professionals in the hip hop industry as well as among other like minded individuals
Correct Answer: 2 |
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| During what time frame are Japanese hip hop clubs most active? |
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| The cover charge for one of these clubs is approximately _________ USD, which is ___________ as expensive as a movie ticket. |
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| The idea that even in the face of globalization, local identities can thrive and even intensify |
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Term
| What does the phrase "you are what you buy" mean? |
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| In a capitalist system, the symbols of our identity are commodified and available for us to purchase if that is how we want to portray ourselves to others. |
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| Condry found that the demands of globalization make old methods of data collection, like participating in daily life, obsolete. |
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| Anthropologists are most at home working from the observable aspects of a culture and building narratives from those observations. |
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| Which of the following is NOT one of the things Royce tells us anthropologists should focus on when studying performance? |
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Definition
| What happens when people cannot master the form. |
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| According to Royce, art is.... |
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Definition
| ...a transformation of the mundane |
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| Performance has always been a big concern for anthropologists. |
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| Who does Turner credit with shifting the focus of anthropology from studying competence to studying performance? |
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| How do traditional genres like ritual and drama make room for variation and improvisation? |
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| They have both requisite and variable features. |
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| How is Royce using the word "formal" in this chapter? |
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Definition
| As something related to technique [ex. form of a perfect shot]. |
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| According to Royce, Sally Ness reflects what movement in anthropology? |
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| Using embodiment theory as a way to study dance in a larger cultural context |
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| Yvonne Daniel criticized Royce for insisting that dance is a legitimate and sometimes superior way to know a culture. |
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| Who said that we need to shift our focus away from reading the body as text and give due attention to how people use their sense to understand the world? |
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| Candomble is a religion that is predominantly run by men. |
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| The synthesis of 2 or more religions |
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| religious unit devoted to a specific saint |
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| According to Selka, the way politicians and the tourism industry has appropriated Afro-Brazilian religion has led to... |
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Definition
| the religion becoming less powerful as a basis of resisting racism |
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Term
| What functions were served by the original irmandades? |
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Definition
1.Paying for members' funerals
2.Paying for special masses and festivals
3.Purchasing slaves' freedom |
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Term
| According to Selka, what was Brazil's answer to the "race problem"? |
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Definition
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| What state in Brazil has the highest percentage of African-descended residents? |
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Definition
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| Why does the MNU take issue with the Irmandade da Boa Morte? |
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Definition
| Because they don't take a strong enough stance against racism. |
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| Why is Boa Morte often taken up as a political symbol? |
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Definition
| Because its syncretic nature matches with the national discourse of mesticagem |
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| According to Selka, we should shift our attention away from the essential nature of hybridity to the arena of action. In other words, we should study how people deploy discourses of hybridity in their everyday lives. |
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| Using the people's language to understand their way of thinking. Sees language (Esp. vocabulary) as a window into cognition. |
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| We speak differently in different contexts. The setting matters, the amount of power people have matters and the level of rapport you have matters. We are experts at tailoring our speech to social contexts. |
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| A regional, ethnic, or class variation of a language that are sufficiently similar to be mutually intelligible. |
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| Norms of producing or performing a work of art. |
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| The appreciation of what is pleasing to the senses. |
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| Complete mastery of a finite body of technique. |
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| A supernatural force that does not derive its power from the spirit or the soul. Generalized belief in the supernatural. A force that pervades the world. |
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| 3 Stages in Rite of Passage |
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Definition
| Seperation, liminality, reincorporation |
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| The sense of self that comes from both individualistic characteristics and group membership, which are always in dialog with the larger social context in which an individual is embedded. |
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| An important part of our identity, it unites us with our families and ancestry and it gives us a sense of belonging. |
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| A rule that automatically places the child of a union or mating between members of different socio-economic groups in less privileged group. The one-drop rule. |
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| Process of change a minority group may experience when it moves to a country where another culture dominates; the minority is brought into the main culture to the point that it no longer exists as a separate unit. |
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| The view of cultural diversity in a country as something good and desirable, a multicultural society socializes individuals not only into the dominant (national) culture, but also into an ethnic culture. |
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