How was Raymond A. Dart's 1925 description of the first member of the genus Australopithecus received by the scientific community of the day?
What will be an ideal response?
Answers will vary.
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Chavín iconography commonly depicts
a. Chavín deities and elites being worshipped by the common people, often containing scenes of human sacrifice. b. animals local to the Chavín region and those that the Chavín people depended upon for food, including wild deer, vicuna, llama, and guinea pigs. c. stylized creatures native to forests of the eastern slope some several hundred miles away, and not occurring in the local highland environment. d. agricultural scenes of crops the Chavín people relied upon, as well as their extensive irrigation systems. e. People practicing crude agricultural and building techniques.
Probably the most important of the senses for the primate's rapid movement in the trees is:
A. vision B. touch C. smell D. taste
Which of the following is a weakness in using an organic analogy for human culture?
A) The organic analogy allows us to think about society as being composed of different elements working together. B) The organic analogy implies that properly functioning human societies are stable and conflict-free. C) The organic analogy implies that different systems are coordinated in the function of society. D) Using an organic analogy means that the anthropologist should describe the shape and role of different cultural elements. E) There are no weaknesses in using an organic analogy for human culture.
Studies of how beliefs and rituals function as part of a group's cultural adaptation to its environment are an illustration of
A. how religion can play a prominent role in cultural ecology. B. the dangers of extending the realm of religion to nature. C. how nonhuman primates also have a capacity for religion, although it is very limited. D. the fact that religion is evolutionarily adaptive. E. the dangers that religious effervescence can pose to the environment if it is not contained.