PrepTest 25, Section 4, Question 14
Even in the midst of its resurgence as a vital tradition, many sociologists have viewed the current form of the powwow, a ceremonial gathering of native Americans, as a sign that tribal culture is in decline. Focusing on the dances and rituals that have recently come to be shared by most tribes, they suggest that an intertribal movement is now in ascension and claim the inevitable outcome of this tendency is the eventual dissolution of tribes and the complete assimilation of native Americans into Euroamerican society. Proponents of this "Pan-Indian" theory point to the greater frequency of travel and communication between reservations, the greater urbanization of native Americans, and, most recently, their increasing politicization in response to common grievances as the chief causes of the shift toward intertribalism.
Indeed, the rapid diffusion of dance styles, outfits, and songs from one reservation to another offers compelling evidence that intertribalism has been increasing. However, these sociologists have failed to note the concurrent revitalization of many traditions unique to individual tribes. Among the Lakota, for instance, the Sun Dance was revived, after a forty-year hiatus, during the 1950s. Similarly, the Black Legging Society of the Kiowa and the Hethuska Society of the Ponca�both traditional groups within their respective tribes�have gained new popularity. Obviously, a more complex societal shift is taking place than the theory of Pan-Indianism can account for.
An examination of the theory's underpinnings may be critical at this point, especially given that native Americans themselves chafe most against the Pan-Indian classification. Like other assimilationist theories with which it is associated, the Pan-Indian view is predicated upon an a priori assumption about the nature of cultural contact: that upon contact minority societies immediately begin to succumb in every respect�biologically, linguistically, and culturally�to the majority society. However, there is no evidence that this is happening to native American groups.
Yet the fact remains that intertribal activities are a major facet of native American culture today. Certain dances at powwows, for instance, are announced as intertribal, others as traditional. Likewise, speeches given at the beginnings of powwows are often delivered in English, while the prayer that follows is usually spoken in a native language. Cultural borrowing is, of course, old news. What is important to note is the conscious distinction native Americans make between tribal and intertribal tendencies.
Tribalism, although greatly altered by modern history, remains a potent force among native Americans. It forms a basis for tribal identity, and aligns music and dance with other social and cultural activities important to individual tribes. Intertribal activities, on the other hand, reinforce native American identity along a broader front, where this identity is directly threatened by outside influences.
Even in the midst of its resurgence as a vital tradition, many sociologists have viewed the current form of the powwow, a ceremonial gathering of native Americans, as a sign that tribal culture is in decline. Focusing on the dances and rituals that have recently come to be shared by most tribes, they suggest that an intertribal movement is now in ascension and claim the inevitable outcome of this tendency is the eventual dissolution of tribes and the complete assimilation of native Americans into Euroamerican society. Proponents of this "Pan-Indian" theory point to the greater frequency of travel and communication between reservations, the greater urbanization of native Americans, and, most recently, their increasing politicization in response to common grievances as the chief causes of the shift toward intertribalism.
Indeed, the rapid diffusion of dance styles, outfits, and songs from one reservation to another offers compelling evidence that intertribalism has been increasing. However, these sociologists have failed to note the concurrent revitalization of many traditions unique to individual tribes. Among the Lakota, for instance, the Sun Dance was revived, after a forty-year hiatus, during the 1950s. Similarly, the Black Legging Society of the Kiowa and the Hethuska Society of the Ponca�both traditional groups within their respective tribes�have gained new popularity. Obviously, a more complex societal shift is taking place than the theory of Pan-Indianism can account for.
An examination of the theory's underpinnings may be critical at this point, especially given that native Americans themselves chafe most against the Pan-Indian classification. Like other assimilationist theories with which it is associated, the Pan-Indian view is predicated upon an a priori assumption about the nature of cultural contact: that upon contact minority societies immediately begin to succumb in every respect�biologically, linguistically, and culturally�to the majority society. However, there is no evidence that this is happening to native American groups.
Yet the fact remains that intertribal activities are a major facet of native American culture today. Certain dances at powwows, for instance, are announced as intertribal, others as traditional. Likewise, speeches given at the beginnings of powwows are often delivered in English, while the prayer that follows is usually spoken in a native language. Cultural borrowing is, of course, old news. What is important to note is the conscious distinction native Americans make between tribal and intertribal tendencies.
Tribalism, although greatly altered by modern history, remains a potent force among native Americans. It forms a basis for tribal identity, and aligns music and dance with other social and cultural activities important to individual tribes. Intertribal activities, on the other hand, reinforce native American identity along a broader front, where this identity is directly threatened by outside influences.
Even in the midst of its resurgence as a vital tradition, many sociologists have viewed the current form of the powwow, a ceremonial gathering of native Americans, as a sign that tribal culture is in decline. Focusing on the dances and rituals that have recently come to be shared by most tribes, they suggest that an intertribal movement is now in ascension and claim the inevitable outcome of this tendency is the eventual dissolution of tribes and the complete assimilation of native Americans into Euroamerican society. Proponents of this "Pan-Indian" theory point to the greater frequency of travel and communication between reservations, the greater urbanization of native Americans, and, most recently, their increasing politicization in response to common grievances as the chief causes of the shift toward intertribalism.
Indeed, the rapid diffusion of dance styles, outfits, and songs from one reservation to another offers compelling evidence that intertribalism has been increasing. However, these sociologists have failed to note the concurrent revitalization of many traditions unique to individual tribes. Among the Lakota, for instance, the Sun Dance was revived, after a forty-year hiatus, during the 1950s. Similarly, the Black Legging Society of the Kiowa and the Hethuska Society of the Ponca�both traditional groups within their respective tribes�have gained new popularity. Obviously, a more complex societal shift is taking place than the theory of Pan-Indianism can account for.
An examination of the theory's underpinnings may be critical at this point, especially given that native Americans themselves chafe most against the Pan-Indian classification. Like other assimilationist theories with which it is associated, the Pan-Indian view is predicated upon an a priori assumption about the nature of cultural contact: that upon contact minority societies immediately begin to succumb in every respect�biologically, linguistically, and culturally�to the majority society. However, there is no evidence that this is happening to native American groups.
Yet the fact remains that intertribal activities are a major facet of native American culture today. Certain dances at powwows, for instance, are announced as intertribal, others as traditional. Likewise, speeches given at the beginnings of powwows are often delivered in English, while the prayer that follows is usually spoken in a native language. Cultural borrowing is, of course, old news. What is important to note is the conscious distinction native Americans make between tribal and intertribal tendencies.
Tribalism, although greatly altered by modern history, remains a potent force among native Americans. It forms a basis for tribal identity, and aligns music and dance with other social and cultural activities important to individual tribes. Intertribal activities, on the other hand, reinforce native American identity along a broader front, where this identity is directly threatened by outside influences.
Even in the midst of its resurgence as a vital tradition, many sociologists have viewed the current form of the powwow, a ceremonial gathering of native Americans, as a sign that tribal culture is in decline. Focusing on the dances and rituals that have recently come to be shared by most tribes, they suggest that an intertribal movement is now in ascension and claim the inevitable outcome of this tendency is the eventual dissolution of tribes and the complete assimilation of native Americans into Euroamerican society. Proponents of this "Pan-Indian" theory point to the greater frequency of travel and communication between reservations, the greater urbanization of native Americans, and, most recently, their increasing politicization in response to common grievances as the chief causes of the shift toward intertribalism.
Indeed, the rapid diffusion of dance styles, outfits, and songs from one reservation to another offers compelling evidence that intertribalism has been increasing. However, these sociologists have failed to note the concurrent revitalization of many traditions unique to individual tribes. Among the Lakota, for instance, the Sun Dance was revived, after a forty-year hiatus, during the 1950s. Similarly, the Black Legging Society of the Kiowa and the Hethuska Society of the Ponca�both traditional groups within their respective tribes�have gained new popularity. Obviously, a more complex societal shift is taking place than the theory of Pan-Indianism can account for.
An examination of the theory's underpinnings may be critical at this point, especially given that native Americans themselves chafe most against the Pan-Indian classification. Like other assimilationist theories with which it is associated, the Pan-Indian view is predicated upon an a priori assumption about the nature of cultural contact: that upon contact minority societies immediately begin to succumb in every respect�biologically, linguistically, and culturally�to the majority society. However, there is no evidence that this is happening to native American groups.
Yet the fact remains that intertribal activities are a major facet of native American culture today. Certain dances at powwows, for instance, are announced as intertribal, others as traditional. Likewise, speeches given at the beginnings of powwows are often delivered in English, while the prayer that follows is usually spoken in a native language. Cultural borrowing is, of course, old news. What is important to note is the conscious distinction native Americans make between tribal and intertribal tendencies.
Tribalism, although greatly altered by modern history, remains a potent force among native Americans. It forms a basis for tribal identity, and aligns music and dance with other social and cultural activities important to individual tribes. Intertribal activities, on the other hand, reinforce native American identity along a broader front, where this identity is directly threatened by outside influences.
Which one of the following best summarizes the main idea of the passage?
Despite the fact that sociologists have only recently begun to understand its importance, intertribalism has always been an influential factor in native American culture.
Native Americans are currently struggling with an identity crisis caused primarily by the two competing forces of tribalism and intertribalism.
The recent growth of intertribalism is unlikely to eliminate tribalism because the two forces do not oppose one another but instead reinforce distinct elements of native American identity.
The tendency toward intertribalism, although prevalent within native American culture, has had a minimal effect on the way native Americans interact with the broader community around them.
Despite the recent revival of many native American tribal traditions, the recent trend toward intertribalism is likely to erode cultural differences among the various native American tribes.
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