PrepTest 27, Section 4, Question 8
Personal names are generally regarded by European thinkers in two major ways, both of which deny that names have any significant semantic content. In philosophy and linguistics, John Stuart Mill's formulation that "proper names are meaningless marks set upon . . . persons to distinguish them from one another" retains currency; in anthropology, Claude L�vi-Strauss's characterization of names as being primarily instruments of social classification has been very influential. Consequently, interpretation of personal names in societies where names have other functions and meanings has been neglected. Among the Hopi of the southwestern United States, names often refer to historical or ritual events in order both to place individuals within society and to confer an identity upon them. Furthermore, the images used to evoke these events suggest that Hopi names can be seen as a type of poetic composition.
Throughout life, Hopis receive several names in a sequence of ritual initiations. Birth, entry into one of the ritual societies during childhood, and puberty are among the name-giving occasions. Names are conferred by an adult member of a clan other than the child's clan, and names refer to that name giver's clan, sometimes combining characteristics of the clan's totem animal with the child's characteristics. Thus, a name might translate to something as simple as "little rabbit," which reflects both the child's size and the representative animal.
More often, though, the name giver has in mind a specific event that is not apparent in a name's literal translation. One Lizard clan member from the village of Oraibi is named Lomayayva, "beautifully ascended." This translation, however, tells nothing about either the event referred to�who or what ascended�or the name giver's clan. The name giver in this case is from Badger clan. Badger clan is responsible for an annual ceremony featuring a procession in which masked representations of spirits climb the mesa on which Oraibi sits. Combining the name giver's clan association with the receiver's home village, "beautifully ascended" refers to the splendid colors and movements of the procession up the mesa. The condensed image this name evokes�a typical feature of Hopi personal names�displays the same quality of Western Apache place names that led one commentator to call them "tiny imagist poems."
Hopi personal names do several things simultaneously. They indicate social relationships�but only indirectly�and they individuate persons. Equally important, though, is their poetic quality; in a sense they can be understood as oral texts that produce aesthetic delight. This view of Hopi names is thus opposed not only to Mill's claim that personal names are without inherent meaning but also to L�vi-Strauss's purely functional characterization. Interpreters must understand Hopi clan structures and linguistic practices in order to discern the beauty and significance of Hopi names.
Personal names are generally regarded by European thinkers in two major ways, both of which deny that names have any significant semantic content. In philosophy and linguistics, John Stuart Mill's formulation that "proper names are meaningless marks set upon . . . persons to distinguish them from one another" retains currency; in anthropology, Claude L�vi-Strauss's characterization of names as being primarily instruments of social classification has been very influential. Consequently, interpretation of personal names in societies where names have other functions and meanings has been neglected. Among the Hopi of the southwestern United States, names often refer to historical or ritual events in order both to place individuals within society and to confer an identity upon them. Furthermore, the images used to evoke these events suggest that Hopi names can be seen as a type of poetic composition.
Throughout life, Hopis receive several names in a sequence of ritual initiations. Birth, entry into one of the ritual societies during childhood, and puberty are among the name-giving occasions. Names are conferred by an adult member of a clan other than the child's clan, and names refer to that name giver's clan, sometimes combining characteristics of the clan's totem animal with the child's characteristics. Thus, a name might translate to something as simple as "little rabbit," which reflects both the child's size and the representative animal.
More often, though, the name giver has in mind a specific event that is not apparent in a name's literal translation. One Lizard clan member from the village of Oraibi is named Lomayayva, "beautifully ascended." This translation, however, tells nothing about either the event referred to�who or what ascended�or the name giver's clan. The name giver in this case is from Badger clan. Badger clan is responsible for an annual ceremony featuring a procession in which masked representations of spirits climb the mesa on which Oraibi sits. Combining the name giver's clan association with the receiver's home village, "beautifully ascended" refers to the splendid colors and movements of the procession up the mesa. The condensed image this name evokes�a typical feature of Hopi personal names�displays the same quality of Western Apache place names that led one commentator to call them "tiny imagist poems."
Hopi personal names do several things simultaneously. They indicate social relationships�but only indirectly�and they individuate persons. Equally important, though, is their poetic quality; in a sense they can be understood as oral texts that produce aesthetic delight. This view of Hopi names is thus opposed not only to Mill's claim that personal names are without inherent meaning but also to L�vi-Strauss's purely functional characterization. Interpreters must understand Hopi clan structures and linguistic practices in order to discern the beauty and significance of Hopi names.
Personal names are generally regarded by European thinkers in two major ways, both of which deny that names have any significant semantic content. In philosophy and linguistics, John Stuart Mill's formulation that "proper names are meaningless marks set upon . . . persons to distinguish them from one another" retains currency; in anthropology, Claude L�vi-Strauss's characterization of names as being primarily instruments of social classification has been very influential. Consequently, interpretation of personal names in societies where names have other functions and meanings has been neglected. Among the Hopi of the southwestern United States, names often refer to historical or ritual events in order both to place individuals within society and to confer an identity upon them. Furthermore, the images used to evoke these events suggest that Hopi names can be seen as a type of poetic composition.
Throughout life, Hopis receive several names in a sequence of ritual initiations. Birth, entry into one of the ritual societies during childhood, and puberty are among the name-giving occasions. Names are conferred by an adult member of a clan other than the child's clan, and names refer to that name giver's clan, sometimes combining characteristics of the clan's totem animal with the child's characteristics. Thus, a name might translate to something as simple as "little rabbit," which reflects both the child's size and the representative animal.
More often, though, the name giver has in mind a specific event that is not apparent in a name's literal translation. One Lizard clan member from the village of Oraibi is named Lomayayva, "beautifully ascended." This translation, however, tells nothing about either the event referred to�who or what ascended�or the name giver's clan. The name giver in this case is from Badger clan. Badger clan is responsible for an annual ceremony featuring a procession in which masked representations of spirits climb the mesa on which Oraibi sits. Combining the name giver's clan association with the receiver's home village, "beautifully ascended" refers to the splendid colors and movements of the procession up the mesa. The condensed image this name evokes�a typical feature of Hopi personal names�displays the same quality of Western Apache place names that led one commentator to call them "tiny imagist poems."
Hopi personal names do several things simultaneously. They indicate social relationships�but only indirectly�and they individuate persons. Equally important, though, is their poetic quality; in a sense they can be understood as oral texts that produce aesthetic delight. This view of Hopi names is thus opposed not only to Mill's claim that personal names are without inherent meaning but also to L�vi-Strauss's purely functional characterization. Interpreters must understand Hopi clan structures and linguistic practices in order to discern the beauty and significance of Hopi names.
Personal names are generally regarded by European thinkers in two major ways, both of which deny that names have any significant semantic content. In philosophy and linguistics, John Stuart Mill's formulation that "proper names are meaningless marks set upon . . . persons to distinguish them from one another" retains currency; in anthropology, Claude L�vi-Strauss's characterization of names as being primarily instruments of social classification has been very influential. Consequently, interpretation of personal names in societies where names have other functions and meanings has been neglected. Among the Hopi of the southwestern United States, names often refer to historical or ritual events in order both to place individuals within society and to confer an identity upon them. Furthermore, the images used to evoke these events suggest that Hopi names can be seen as a type of poetic composition.
Throughout life, Hopis receive several names in a sequence of ritual initiations. Birth, entry into one of the ritual societies during childhood, and puberty are among the name-giving occasions. Names are conferred by an adult member of a clan other than the child's clan, and names refer to that name giver's clan, sometimes combining characteristics of the clan's totem animal with the child's characteristics. Thus, a name might translate to something as simple as "little rabbit," which reflects both the child's size and the representative animal.
More often, though, the name giver has in mind a specific event that is not apparent in a name's literal translation. One Lizard clan member from the village of Oraibi is named Lomayayva, "beautifully ascended." This translation, however, tells nothing about either the event referred to�who or what ascended�or the name giver's clan. The name giver in this case is from Badger clan. Badger clan is responsible for an annual ceremony featuring a procession in which masked representations of spirits climb the mesa on which Oraibi sits. Combining the name giver's clan association with the receiver's home village, "beautifully ascended" refers to the splendid colors and movements of the procession up the mesa. The condensed image this name evokes�a typical feature of Hopi personal names�displays the same quality of Western Apache place names that led one commentator to call them "tiny imagist poems."
Hopi personal names do several things simultaneously. They indicate social relationships�but only indirectly�and they individuate persons. Equally important, though, is their poetic quality; in a sense they can be understood as oral texts that produce aesthetic delight. This view of Hopi names is thus opposed not only to Mill's claim that personal names are without inherent meaning but also to L�vi-Strauss's purely functional characterization. Interpreters must understand Hopi clan structures and linguistic practices in order to discern the beauty and significance of Hopi names.
Which one of the following statements most accurately summarizes the passage's main point?
Unlike European names, which are used exclusively for identification or exclusively for social classification, Hopi names perform both these functions simultaneously.
Unlike European names, Hopi names tend to neglect the functions of identification and social classification in favor of a concentration on compression and poetic effects.
Lacking knowledge of the intricacies of Hopi linguistic and tribal structures, European thinkers have so far been unable to discern the deeper significance of Hopi names.
Although some Hopi names may seem difficult to interpret, they all conform to a formula whereby a reference to the name giver's clan is combined with a reference to the person named.
While performing the functions ascribed to names by European thinkers, Hopi names also possess a significant aesthetic quality that these thinkers have not adequately recognized.
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