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Full Download Test Bank For New Society 6th Canadian Edition Brym PDF Full Chapter
Full Download Test Bank For New Society 6th Canadian Edition Brym PDF Full Chapter
7. Sandra has close ties with her family, participates in her faith community, and has a strong network of
friends. Which of the following terms would a sociologist use to describe her social situation?
a. social solidarity
b. social relations
c. social networks
d. social bonds
8. William is part of the school marching band. Other students make fun of the band for wearing
uniforms and marching around the football field. However, William and his band friends offer each
other support on and off the field. What would Durkheim call this kind of support?
a. social support
b. social suicide
c. social sensibility
d. social solidarity
9. In “B” movies depicting the Second World War, there is often a clichéd scene where a soldier jumps
on a hand grenade in order to save his friends. The soldier’s dying words espouse the need to sacrifice
oneself for the greater good of the team. In Durkheim’s terms, what definition of suicide fits this
example?
a. altruistic suicide
b. anomic suicide
c. fatalistic suicide
d. egoistic suicide
10. Over the past 30 years, there has been a rise in the rate of youth suicide. It is hypothesized that the
contributing factors are general family breakdown and the greater incidence of two parents
participating in the paid workforce. According to Durkheim, what kind of suicide is a consequence of
such conditions?
a. egoistic suicide
b. altruistic suicide
c. anomic suicide
d. fatalistic suicide
12. Has the risk of death by suicide among youth changed since the 1960s?
a. Yes, the risk has increased.
b. Yes, the risk has increased, but only for male youth.
c. Yes, the risk has decreased.
d. No, the risk has remained the same.
13. “Women are trying more but men are dying more” is a catchphrase used to describe self-harm and
suicidal behaviour in Canada. What does this phrase mean?
a. Men select self-harm behaviours that are less fatal than women.
b. Men have higher rates of suicide because of more self-harm behaviours.
c. Women choose more lethal means of self-harm than men.
d. Although more women attempt suicide, more men commit suicide.
14. Which of the following statements would reflect greater social solidarity?
a. higher rates of divorce
b. higher rates of religious attendance
c. higher rates of unemployment
d. higher rates of novel reading
15. According to your text, which of the following terms refers to patterns of social relations that lie
outside and above your circle of acquaintances?
a. building structures
b. global structures
c. infrastructures
d. macrostructures
16. What would sociologists call relatively stable patterns of social relations?
a. predictable behaviour
b. customary practices
c. social roles
d. social structures
18. Mothers from the Philippines sometimes leave their children with relatives and go abroad as domestic
workers. They believe this is the best way to meet the financial needs of their children and ensure a
positive future for them. What kind of social structure in Filipino society is reflected in this female
migration?
a. a microstructure
b. a macrostructure
c. a global structure
d. a constant structure
19. The terms “fireman, policeman, and postman” have been replaced by “firefighter, police officer, and
letter carrier.” These replacement words reflect the fact that women nowadays take these jobs and are
accepted as important, contributing people in our society. What characteristic of society is reflected in
this new vocabulary?
a. Society is gendered.
b. Society is static and cannot be changed.
c. Society is socially constructed and can be changed.
d. Society is not socially constructed.
21. A newly graduated sociologist specializes in macro analysis of society from a perspective of power
struggles, domination, and subordination in society. What kind of sociological approach is she using?
a. symbolic
b. feminist
c. conflict
d. functional
23. Which of the following terms describes the ability of a person to grasp the connection between society
and self?
a. sociological imagination
b. social evolution
c. sociological revelation
d. structural integration
25. A conscientious coffee consumer eager to thwart exploitation of third-world plantation workers buys
nothing but fair-trade coffee. According to C. Wright Mills, what does this consumer possess?
a. social consciousness
b. sociological imagination
c. exploitative imagination
d. consumer consciousness
26. Bill can’t get a job, even though he has a strong resume. He is unemployed because of the recession
and not because he is lazy or unskilled. C. Wright Mills would say this explanation was made by a
person who has a certain theoretical understanding – which one?
a. sociological functionality
b. sociological imagination
c. functional deviance
d. scientific revolution
27. Which revolution suggested that people are responsible for organizing society and that human
intervention can solve social problems?
a. scientific revolution
b. industrial revolution
c. democratic revolution
d. sexual revolution
CHAPTER XIX.
Installation of a Dayak Rajah—A visit to the Grungs—A Dayak dance
—Captain Hall’s visit to Corea—The chief on board the “Lyra”—
Entertained at one’s own expense—The chief loses his temper—
The marriage of King Finow’s daughter—The marriage
ceremonies—Mummying a king—King John’s skull—The
Bushman’s mourning.
n Borneo we find the ruling power to be a Sultan, assisted in
his rule by “Rajahs” and “Pangerans” and “Bandars,” and
many others whose titles are equally unintelligible to us.
Each of these minor rulers, however, appears to rule
absolutely over the people in their immediate care; and
much ceremony is observed at their installation. Sir James Brooke,
himself a rajah, was once present at the election of three of these
petty rulers.
With the Dayaks all council is divided into hot and cold—peace,
friendship, good intentions, are all included under the latter head;
war, etc., are under the former. Hot is represented by red, and cold
by white. So in everything they make this distinction; and as the
public hall is the place for war councils and war trophies, it is hot in
the extreme, and unfit for friendly conference. A shed was therefore
erected close to the Orang Kaya’s house wherein the ceremony was
to take place. “About nine in the evening we repaired to the scene;
loud music, barbarous but not unpleasing, resounded, and we took
our seats on mats in the midst of our Dayak friends. A feast was in
preparation, and each guest (if I may call them such) brought his
share of rice in bamboos and laid it on the general stock. As one
party came up after another, carrying their burning logs, the effect
was very good; and they kept arriving until the place and its vicinity
was literally crammed with human beings. A large antique sīrih-box
was placed in the midst, and I contributed that greatest of luxuries,
tobacco.
“The feast in the meantime was in preparation, some of the
principal people being employed in counting the number who were to
eat and dividing the bamboos into exactly equal portions for each
person. About six inches were allotted to every man, and it took a
very long time to divide it, for they are remarkably particular as to the
proper size and quantity to each share. The bamboos of rice being,
however, at length satisfactorily disposed, the Orang Kaya produced
as his share a large basin full of sauce composed of salt and chilis,
and a small stock of sweetmeats, and then the ceremony of his
installation commenced as follows:
“A jacket, a turban, a cloth for the loins, and a kris (all of white),
were presented to the chiefs as a token of sejiek dingin, or cold (i.e.
good). The chief then rose, and taking a white fowl and waving it
over the eatables, repeated nearly the following words [The
commencement, however, is curious enough to dwell upon: the
opening is a sort of invocation beginning with the phrase ‘Samungut
Samungi.’ Samungut is a Malay word, Samungi signifying the same
in Dayak; the exact meaning it is difficult to comprehend, but it is
here understood as some principal spirit or fortune which is in men
and things. Thus the Dayaks in stowing their rice at harvest, do it
with great care from a superstitious feeling that the Samungi of the
padi will escape. They now call this principal to be present—that of
men, of pigs (their favorite animal), of padi, and of fruits. They
particularly named my Samungi, that of my ancestors, of the
Pangeran from Borneo, of the Datus and of their ancestors, and of
the ancestors of their own tribe. They call them—that is, their
Samungi—to be present. They then call upon Jovata to grant their
prayer that the great man from Europe and the Datus might hold the
government for a length of time]:—‘May the government be cold
(good). May there be rice in our houses. May many pigs be killed.
May male children be born to us. May fruit ripen. May we be happy,
and our goods abundant. We declare ourselves to be true to the
great man and the Datus; what they wish we will do, what they
command is our law.’ Having said this and much more the fowl was
taken by a leading Malay who repeated the latter words, whilst
others bound strips of white cloth round the heads of the multitude.
The fowl was then killed, the blood shed in a bamboo, and each man
dipping his finger in the blood touched his forehead and breast in
attestation of his fidelity. The fowl was now carried away to be
cooked, and when brought back placed with the rest of the feast, and
the dancing commenced. The chief coming forward uttered a loud
yell ending in ‘ish,’ which was oftentimes repeated during the dance.
He raised his hand to his forehead and, taking a dish, commenced
dancing to lively music. Three other old chief-men followed his
example, each uttering the yell and making the salute, but without
taking the dish. They danced with arms extended, turning the body
frequently, taking very small steps and little more than lifting their
feet from the ground. Thus they turned backwards and forwards,
passed in and out in the inner rooms, and frequently repeating a yell
and making the salutation to me. The dish in the meantime was
changed from one to the other; there was little variety, no
gesticulation, no violence, and though not deficient in native grace,
yet the movements were by no means interesting. The dance over
the feast commenced, and everything was carried on with great
gravity and propriety. I left them shortly after they begun to eat, and
retired, very fagged, to my bed, or rather my board, for sitting cross-
legged for several hours is surely a great affliction.”
Sir J. Brooke, in company with a modern writer on Bornean
manners and customs—Mr. St. John—on another occasion paid a
ceremonial visit to a chief of the Grungs, and with results that are
worth chronicling.