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Chapter 4 Patterns Of Partnering 1. The two most common reasons to get married are __________. a. family pressure and sexual desire b. unplanned pregnancy and emotional stability c. poverty and to satisfy parents d. sharing resources and raising children Answer: D Rationale: Sharing resources and raising children are fundamental aspects of marriage across many cultures and societies. Marriage often involves combining finances, property, and other resources to create a shared household. Additionally, raising children together is a common goal for many couples who marry, as it provides stability and support for the family unit. 2. _________ kin are those related to us by marriage, while our blood relatives are _______ kin. a. Consanguineal/fictive b. Fictive/affinal c. Affinal/consanguineal d. Consanguineal/affinal Answer: C Rationale: Affinal kin are relatives by marriage, such as spouses or in-laws, while consanguineal kin are blood relatives, such as parents or siblings. Therefore, option C correctly identifies affinal kin as those related to us by marriage, and consanguineal kin as blood relatives. 3. Which post-marital residence pattern is correctly matched with a culture in which it is practiced? a. American (U.S.): neolocal b. Chinese: matrilocal c. Iroquois: patrilocal d. West Indian: patrilineal Answer: A Rationale: In neolocal residence, the newly married couple establishes their own residence separate from both the husband's and wife's families. This pattern is commonly practiced in the United States and is therefore correctly matched with option A. 4. Iroquois women received support in their daily lives from _________. a. their husband, husband’s kin, and their children b. their mother, mother’s brothers, and husband’s mothers c. their sisters, their mother, and mother’s brothers d. their mothers, husband’s mothers, and father’s sisters Answer: C Rationale: In traditional Iroquois society, women received support primarily from their sisters, mother, and mother’s brothers. This kinship network provided assistance in daily activities, childcare, and other aspects of life. 5. “Inside children” in some Caribbean islands are those ________. a. born to a woman before she is married b. fathered by a woman’s current partner c. adopted by their mother’s female relatives d. born into the same clan Answer: B Rationale: “Inside children” in Caribbean culture refer to children fathered by a woman’s current partner, typically while she is in a consensual union or visiting relationship with that partner. This term distinguishes them from "outside children," who are born outside of such unions. 6. Consensual unions, or visiting relations, are characterized by _________. a. highly sexual relationships that relieve physical needs when husbands are absent b. women and men who conceive of themselves as partners but live apart c. family arrangements where either the husband’s or wife’s kin lives with the couple d. temporary partnerships for exchanging sexual favors, without having to commit Answer: B Rationale: Consensual unions, also known as visiting relationships, involve women and men who consider themselves partners but live apart. These relationships may lack the formal commitment of marriage but often involve emotional and financial support between the partners. 7. Throughout time and place, _________ have been the most popular way of choosing a spouse. a. arranged marriages b. personal ads c. romantic encounters d. blind dates Answer: A Rationale: Arranged marriages, where families or other intermediaries select spouses for individuals, have historically been prevalent across diverse cultures and time periods. This practice continues in many parts of the world today. 8. The living arrangements in the longhouses of the Iroquois _________. a. served as a metaphor for unity in their spiritual, practical, and political lives b. kept husbands apart from their wives c. meant relationships such as “mom” or “dad” were confusing to children d. caused conflict due to overcrowding Answer: A Rationale: The longhouses of the Iroquois served as a symbol of unity, as multiple families lived together in a communal structure. This arrangement fostered cooperation and mutual support among community members, reflecting broader cultural values of unity and interconnectedness. 9. Working class women in the Caribbean believe that not having a husband _________. a. permits greater access to resources from kinfolk and male friends b. is a sign of sexual promiscuity c. prevents women from being sexually satisfied d. means they will have to adopt “borrowed children” Answer: A Rationale: In Caribbean societies, working-class women may view not having a husband as advantageous because it can provide them with greater access to resources from their extended kin networks and male friends. This support network can offer financial assistance, emotional support, and practical help without the obligations or constraints of marriage. 10. The Iroquois traditionally have been described as: a. patriarchal and patrilineal b. matrilocal and patriarchal c. matrilocal and matrilineal d. matrifocal and patrilineal Answer: C Rationale: The Iroquois traditionally practiced matrilocal residence, where married couples lived with or near the wife's matrilineal relatives. Additionally, descent and inheritance were traced through the maternal line (matrilineal). Therefore, option C correctly describes the Iroquois as matrilocal and matrilineal. 11. In the study by Edin and Kefalas, many lower income women had children without getting married because __________. a. it offered a financial advantage b. they did not know about birth control c. they did not believe in marriage d. they wanted to take advantage of their most fertile years while maintaining their independence Answer: D Rationale: Edin and Kefalas found that many lower-income women chose to have children without getting married because they wanted to take advantage of their most fertile years while maintaining their independence. This choice allowed them to prioritize their reproductive goals without necessarily committing to a traditional marital arrangement. 12. Which of the following is a consequence of elopement among the Kalasha in Pakistan? a. Father’s lose their paternal rights. b. Women may be arrested. c. Women must leave their children from their previous marriage. d. The eloping couple will be forced to leave the community. Answer: C Rationale: Among the Kalasha in Pakistan, elopement leads to the consequence of women having to leave their children from their previous marriage. This is a significant repercussion within their cultural context, as it can disrupt family structures and relationships. 13. The self-combers of the Pearl River delta are known for __________. a. murdering their husbands and fathers-in-law b. buying their own freedom with earnings from silk production c. styling their hair to resemble men, and thus tricking local authorities d. political unrest Answer: B Rationale: The self-combers of the Pearl River delta were known for buying their own freedom with earnings from silk production. This practice allowed them a degree of autonomy and agency within their societal constraints. 14. Which of the following did Mignon Moore find to be characteristic of the African American lesbian households in her study? a. Partners maintained separate bank accounts. b. Partners shared all responsibilities and resources equally. c. Neither partner was expected to perform traditional domestic chores, such as shopping, cooking, and cleaning. d. The larger community more easily accepted them when there were children involved. Answer: A Rationale: Mignon Moore's study revealed that partners in African American lesbian households often maintained separate bank accounts. This finding reflects individual financial autonomy within the context of the relationship. 15. The lavish wedding in the U.S. is in large part an expression of: a. gender equality b. growing acceptance of same-sex marriage c. the couple as consumer d. all of the above Answer: C Rationale: The lavish wedding in the U.S. primarily serves as an expression of the couple as consumer. It reflects societal norms around consumption, celebration, and the commodification of marriage. 16. Unmarried women were considered “out of place” in traditional Chinese culture. Selfcombers were disruptive to society because they ___________. a. expressed themselves sexually, including through lesbian relationships b. refused to work long, hard hours, despite how they had been raised. c. antagonized and refused to obey their mothers-in-law d. forced their many children to work in the silk industry Answer: A Rationale: Self-combers were disruptive to traditional Chinese society because they expressed themselves sexually, which could include engaging in taboo relationships such as lesbian ones. This challenged societal norms and expectations regarding women's behavior and sexuality. 17. What is monandry? a. when a woman has only one husband at a time b. when a man has only one wife at a time c. when a woman is allowed to marry another woman d. an ancient form of matriarchal rule Answer: A Rationale: Monandry refers to the practice where a woman has only one husband at a time. This contrasts with polyandry, where a woman may have multiple husbands concurrently. 18. Which of the following features is common to West African polygynous systems? a. A bride’s kin receives a payment from the groom’s family called the brideprice. b. Women are empowered when they marry other women. c. Children resulting from the marriage belong to the groom’s lineage or family line. d. all of the above Answer: D Rationale: All of the options listed are common features of West African polygynous systems. These practices contribute to the social and familial structures within these societies. 19. According to Laura Ahearn, romantic love in Nepal has become tied to _________. a. the women’s rights movement there b. religious freedom c. notions of progress and literacy d. patriarchal oppression Answer: C Rationale: Laura Ahearn observed that romantic love in Nepal has become tied to notions of progress and literacy. This suggests that changing societal attitudes and values influence the perception and expression of romantic relationships. 20. Which of following comments about partnering holds true across human cultures? a. Romantic love is the glue that binds people together in marriage. b. Marriage involves economic and kinship concerns. c. Neolocal residence is the most liberating postmarital residence pattern for women. d. People adopt new fictive kin after marriage. Answer: B Rationale: Marriage involving economic and kinship concerns is a common feature across human cultures. This reflects the multifaceted nature of marriage as a social institution, encompassing economic, familial, and cultural dimensions. ESSAY QUESTIONS 1. What evidence can you present to support the statement that postmarital residence patterns profoundly affect women’s lives after marriage? Answer: Postmarital residence patterns profoundly affect women's lives after marriage due to the cultural and economic implications they carry. For instance, in matrilocal or matrilineal societies where couples reside with the wife's family, women often maintain strong social support networks and access to resources through their kinship ties. This can enhance their autonomy and influence within the household and community. Conversely, in patrilocal or patrilineal societies where couples move to reside with the husband's family, women may face challenges adapting to new social structures and may experience limited autonomy and decision-making power. 2. Compare and contrast the West Indian houseyard, Iroquois longhouse, and African polygynous household. What are the implications for women’s lives of these arrangements? Answer: The West Indian houseyard, Iroquois longhouse, and African polygynous household represent different forms of residential arrangements that impact women's lives differently. In the West Indian houseyard, extended families live in separate dwellings within a shared compound, providing women with some autonomy within their own living spaces while maintaining close familial ties. The Iroquois longhouse fosters communal living among multiple families, where women share domestic responsibilities and child-rearing duties, potentially leading to stronger support networks but also increased interpersonal tensions. African polygynous households involve a man marrying multiple wives, which can create complex dynamics where women may compete for resources and attention, yet also find solidarity and support among sister-wives. 3. Compare and contrast the strategies of African female husbands with those of Chinese selfcombers. How do such different systems both enhance women’s autonomy in these groups? Answer: African female husbands and Chinese self-combers represent distinct strategies for negotiating gender roles and autonomy within their respective societies. African female husbands, found in some African societies, involve women taking on masculine roles, including marrying wives and assuming leadership positions traditionally held by men. In contrast, Chinese self-combers are women who choose to remain single and financially independent, often rejecting marriage and patriarchal expectations. Despite their differences, both strategies challenge traditional gender norms and provide women with alternative paths to autonomy and independence within their communities. 4. Consider the question posed by your text: Are the ideologies of romance a form of resistance to, escape from, or conformity to a society’s marriage and residence patterns? Use evidence from the text to support your position. Answer: The ideologies of romance can be seen as a combination of resistance to, escape from, and conformity to society's marriage and residence patterns, depending on the cultural context and individual circumstances. In many Western societies, romantic love and the pursuit of personal fulfillment through marriage can be viewed as a form of resistance against arranged marriages and rigid societal expectations. However, romantic ideals often coexist with traditional marriage and residence patterns, as individuals seek to balance their desires for autonomy and emotional fulfillment with cultural norms and familial obligations. Moreover, the portrayal of romantic love in media and literature can both reinforce and challenge existing social structures, highlighting the complexity of its relationship to marriage and residence patterns. 5. How do same-sex households, “single” mother households, and arranged marriages challenge the ideology of the nuclear family? Illustrate with specific examples. Answer: Same-sex households, "single" mother households, and arranged marriages challenge the ideology of the nuclear family by expanding the definition of family beyond traditional norms and structures. Same-sex households redefine notions of gender roles and kinship, challenging the heteronormative ideals associated with the nuclear family. For example, same-sex couples may adopt children or use assisted reproductive technologies to form families outside of traditional heterosexual unions. "Single" mother households challenge the nuclear family model by demonstrating that families can thrive without a male head of household, challenging patriarchal assumptions about family structure and stability. Arranged marriages challenge the notion of romantic love as the foundation of family formation, highlighting the importance of familial and cultural considerations in partner selection and marital stability. Overall, these alternative family arrangements illustrate the diversity of familial experiences and challenge the primacy of the nuclear family model in shaping social norms and expectations. Test Bank for A World Full of Women Martha C. Ward, Monica D. Edelstein 9780205957620
