CH-6 A Two-Bodied World – A World Full of Women : Exam Guide

Chapter 6 A Two-Bodied World 1. How did the Murphys interpret the avoidance of eye contact practiced by Mundurucú women in the presence of men? a. as a way for the women to protect themselves from male intrusion b. as a form of respect and deference c. as a means of signaling sexual interest d. as expressing condensation and disinterest in all things male Answer: A Rationale: The Murphys interpreted the avoidance of eye contact by Mundurucú women as a defensive mechanism to protect themselves from male intrusion, which aligns with option A. 2. Which of the following statements about the Mundurucú is true? a. Women reject household responsibilities in order to play with the sacred trumpets all the time. b. The Mundurucú have maintained their gendered customs despite influence from the outside world. c. Men prefer nuclear family households and disapprove of women’s houses. d. Women’s shared domestic responsibilities create powerful allegiances for defense against men. Answer: D Rationale: Option D is true. Mundurucú women's shared domestic responsibilities create strong bonds and alliances, enhancing their ability to defend against male dominance. 3. What is one way Mundurucú men and women maintain rigid separation from each other? a. They do not have sex outside of marriage. b. Men’s ideologies justify male physical dominance of women. c. Women’s work is considered sacred. d. They sleep in separate parts of the house. Answer: B Rationale: Mundurucú men and women maintain rigid separation through ideologies that justify male physical dominance over women (Option B). 4. Despite rigid gender separation systems, Mundurucú men help with domestic chores ________. a. in old-age b. when women go to work in the newly-developing factories c. when their children are young d. when living in nuclear family arrangements Answer: D Rationale: Even within rigid gender separation systems, Mundurucú men help with domestic chores, particularly when living in nuclear family arrangements (Option D). 5. What is a bilum? a. a manioc grinder b. a looped string bag c. a bedouin veil d. a Mundurucú men’s house Answer: B Rationale: A bilum is a looped string bag (Option B), commonly used by various indigenous peoples, including the Mundurucú. 6. In Melanesia, men want to menstruate. Why? a. because women taunt men for not being able to become pregnant b. to compensate for losing the sacred flutes c. to release pollutants that collect in one’s person d. because the diet of New Guinea produces high levels of estrogen in men Answer: C Rationale: Men in Melanesia desire to menstruate to release pollutants that collect in one’s person (Option C), according to cultural beliefs. 7. Which of the following is a primary form of social control characteristic of groups with high levels of face-to-face interaction? a. gossip b. monetary fines c. small claims courts d. warfare Answer: A Rationale: Gossip is a primary form of social control characteristic of groups with high levels of face-toface interaction (Option A), as it helps maintain social norms and regulates behavior. 8. What is Wok Meri? a. a daily schedule of housework and food preparation b. a Melanesian male initiation ceremony c. a New Guinea Highlands female savings and loan movement d. a container that symbolizes women’s work Answer: C Rationale: Wok Meri refers to a New Guinea Highlands female savings and loan movement (Option C), providing economic empowerment to women in the region. 9. Which of the following is a Melanesian belief about reproduction? a. Men provide the substance for pregnancy, women the receptacle. b. Females make babies, but only males can make men. c. Boys only mature through rigid initiation ceremonies, not biology alone. d. all of the above Answer: D Rationale: All options are Melanesian beliefs about reproduction, making option D correct. 10. In male insemination rites, semen is considered the equivalent of ________. a. menstrual blood b. water c. spiritual power d. breast milk Answer: D Rationale: In male insemination rites, semen is considered the equivalent of breast milk (Option D), symbolizing nourishment and life-giving properties in the cultural context. 11. In which culture area do men and women practice a gender separation system anthropologists call “mutual avoidance?” a. Melanesia b. the Middle East c. New Guinea d. Amazonia Answer: B Rationale: Anthropologists identify "mutual avoidance" as a gender separation system primarily observed in the Middle East. This cultural practice dictates strict separation between unrelated men and women in various social contexts, such as public spaces and gatherings. It emphasizes maintaining modesty and upholding societal norms regarding interactions between genders. 12. Islamic women in Sohari say that _______. a. veils serve as a metaphor for reproduction b. veiling enhances a woman’s beauty c. veils are marks of women’s shame and subordination d. veiling fosters friendships between men and women Answer: B Rationale: Islamic women in Sohari often view veiling as a means to enhance a woman's beauty rather than a symbol of shame or subordination. This perspective aligns with cultural norms that emphasize modesty and privacy while still valuing femininity and aesthetics. 13. Alwad Áli Bedouin women _________. a. forge strong bonds with each other b. live in seclusion c. are dependent on male protectors d. all of the above Answer: D Rationale: Alwad Áli Bedouin women are known to forge strong bonds with each other, live in a somewhat secluded manner according to cultural norms, and often rely on male protectors for various forms of support and security. These characteristics collectively depict the multifaceted nature of their social dynamics and roles within their community. 14. What does Lila Abu-Lughod’s work demonstrate? a. Women are valued for reasons similar to men, such as for pride, boldness, and hard work. b. Female sexuality is more important than romance or marital bonds. c. Women must try to please men to uphold their feminine honor. d. Contemporary Islamic feminists are working hard to discourage veiling among women. Answer: A Rationale: Lila Abu-Lughod's work showcases that in certain cultural contexts, such as among the Bedouin communities she studied, women are valued for qualities akin to those valued in men, such as pride, boldness, and industriousness. This challenges simplistic notions of gender roles and highlights the complexity of gender dynamics in various societies. 15. Domestic harems are often characterized by _______. a. nuclear families and domestic violence b. bonds of female solidarity c. women who refuse to wear their veils d. birth control and frequent abortions Answer: B Rationale: Domestic harems are often characterized by bonds of female solidarity among the women residing within them. Despite the patriarchal structure inherent in harems, women within these spaces often form strong connections and provide each other with emotional support, creating a sense of solidarity and companionship. 16. Which of the following themes is common to systems of gender separation? a. Women can be powerful even if separate from men. b. People believe that male and female human nature is fundamentally different. c. Ritual objects, clothing, and other material items support gender separation. d. all of the above Answer: D Rationale: Systems of gender separation commonly feature all of the mentioned themes. They often uphold beliefs about inherent differences between male and female nature, utilize material items such as clothing to reinforce separation, and may also recognize the power and agency of women within their segregated spaces. 17. Although many Westerners believe veils to be oppressive to Islamic women, veils also can ________. a. be comfortable b. thwart staring by strangers c. make fashion statements d. all of the above Answer: D Rationale: Despite Western perceptions of veiling as oppressive, veils can serve multiple purposes and hold diverse meanings for women in Islamic societies. They can provide comfort, privacy, protection from unwanted attention, and even serve as fashion statements or expressions of cultural identity. 18. Alwad Áli women’s poetry discusses all of the following except _______. a. money b. suffering c. romance d. honor Answer: A Rationale: Alwad Áli women's poetry often addresses themes such as suffering, romance, and honor, reflecting the emotional and social experiences of women within their cultural context. However, discussions of money are relatively rare in their poetic expressions, as other themes tend to take precedence in their literary works. 19. Fatima Mernissi who grew up in the woman’s side of a harem says that _________. a. veiling protects men from the powers of women b. domestic harems are really a form of female slavery c. women prefer harem life to that found in other forms of residence d. women yearn to trespass the system of separation Answer: D Rationale: Fatima Mernissi, drawing from her experiences, argues that women within domestic harems often desire to challenge or transcend the system of gender separation and confinement imposed upon them. This perspective reflects the agency and aspirations of women within restrictive social structures. 20. Despite rigid gender separation, Egyptian Bedouin and Sohari women found power through ________. a. avoiding men who would demean or try to seduce them b. mocking their enemies from the safety of their veils c. the emotional and material support of other women d. all of the above Answer: C Rationale: Despite facing rigid gender separation, Egyptian Bedouin and Sohari women often derive power and resilience through the emotional and material support networks established among themselves. These networks of female solidarity enable women to navigate and cope with the challenges posed by their social environment, fostering empowerment and agency. ESSAY QUESTIONS 1. Describe three themes or features that are common to systems of gender separation. Give examples. Answer: 1. Segregation of Spaces: Systems of gender separation often involve distinct spaces or domains designated for either men or women. For example, in certain traditional societies, women might have separate areas for cooking, childcare, and socializing, while men have their own spaces for communal activities or discussions. 2. Division of Labor: Gender separation often entails specific roles and responsibilities assigned to each gender based on perceived social norms. For instance, men might be responsible for tasks deemed more physically demanding or requiring outdoor work, while women take charge of domestic chores and childcare. 3. Rituals and Ceremonies: Gender separation can be reinforced through rituals and ceremonies that emphasize the differences between men and women. These rituals may serve to maintain social order and reinforce cultural norms regarding gender roles. An example could be initiation rites that mark the transition from boyhood to manhood, which are often exclusive to males in certain cultures. 2. Wok Meri is an excellent example of how women have manipulated changes in the economic climate to their advantage. Discuss this system, commenting on its symbolic elements and the importance of blood relatives and fictive kinship. Answer: Wok Meri, meaning "working woman" in Tok Pisin, refers to a system in Papua New Guinea where women engage in various income-generating activities, often in the informal sector, to support themselves and their families. Symbolically, Wok Meri challenges traditional gender roles that prioritize men as breadwinners by empowering women economically. In Wok Meri, blood relatives play a crucial role as women often collaborate with female kin networks to start businesses or engage in trading activities. Additionally, fictive kinship ties, such as those formed through ceremonial exchanges or alliances, also play a significant role. These networks provide social support and assistance in times of need, contributing to the success of Wok Meri enterprises. 3. How do we as products of the Western world view women in the Middle East through our own veils? Discuss why the literature on these women is particularly problematic. Answer: As products of the Western world, our views of women in the Middle East are often shaped by stereotypes, biases, and cultural misunderstandings. We may perceive Middle Eastern women through the lens of our own cultural norms and values, which can lead to a distorted or oversimplified understanding of their lives and experiences. This view can be likened to looking at them through "veils" constructed by our own preconceptions. The literature on women in the Middle East is particularly problematic because it often perpetuates Orientalist stereotypes and exoticizes their experiences, reducing complex social, cultural, and political realities to simplistic narratives. Additionally, Western perspectives may overlook the agency and diversity of Middle Eastern women, portraying them as passive victims of patriarchal oppression rather than active agents of change within their societies. 4. When systems of gender separation change (and they do), what directions do they take? What comes after a “civil war” between men and women? Answer: When systems of gender separation undergo change, they may evolve in several directions. One direction involves a gradual erosion of traditional gender roles and the emergence of more egalitarian social arrangements where men and women share responsibilities and opportunities more equally. Alternatively, changes may lead to new forms of gender differentiation, where new roles and expectations emerge for men and women within society. After a "civil war" between men and women, there may be a period of negotiation and reconciliation, where both genders work towards finding a new balance and understanding. This could involve the renegotiation of gender roles, the recognition of mutual interdependence, and the dismantling of oppressive structures that perpetuate gender inequality. Ultimately, successful resolution may lead to greater harmony and cooperation between men and women. 5. All three case studies in this chapter demonstrate that deep ideological and material justifications underlie and enforce rigid gender separation systems. However different U.S. society may be from these cultures, we still perpetuate certain cultural beliefs that encourage separation between women and men. What are some of our gender separatist beliefs? Answer: Some gender separatist beliefs perpetuated in U.S. society include: 1. Gendered Division of Labor: Traditional beliefs dictate that certain tasks or occupations are more suitable for either men or women, leading to occupational segregation based on gender. 2. Gendered Socialization: Stereotypical gender norms are reinforced from a young age, leading to the socialization of boys and girls into distinct behavioral patterns and interests. 3. Gendered Spaces: Certain spaces and activities are designated as either masculine or feminine, reinforcing separation between men and women in social interactions and leisure activities. 6. In cults of manhood in places like New Guinea, females may make babies, but males believe that only they can make male children grow up to be men. What does this tell us about parenting in cultures with strong separation between males and females? Answer: This belief reflects the importance of gendered socialization and the transmission of cultural norms within cultures with strong gender separation. In such societies, parenting practices often reinforce gender roles and expectations from a young age. Males are taught to embody culturally prescribed ideals of masculinity, while females are socialized into feminine roles and behaviors. This perpetuates the cycle of gender separation and reinforces the hierarchical relationship between men and women within these societies. Test Bank for A World Full of Women Martha C. Ward, Monica D. Edelstein 9780205957620