PrepTest 104 - Section 3 - Passage 2 - Question 11

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Personal names are generally regarded by European thinkers in two major ways, both of which deny that names have any significant semantic content. ███

Perspective · European view

Personal names lack semantic content

Mill and Lévi-Strauss · Two European perspectives

Mill sees names as meaningless identifiers; Lévi-Strauss sees names as social markers.

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Critique · Mill and Lévi-Strauss' views neglect how names work in some societies

Illustration of Critique · Hopi names have semantic content

Hopi names do more than what Mill or Lévi-Strauss suggest; can refer to events and be poetic

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Develop Illustration · How Hopi names work

They place individuals within society through connection to rituals; confer individual identity; combine individual and clan characteristics

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Further Develop Illustration · Hopi names are usually even more complex

Literal translation not enough to understand the name. Requires contextual knowledge. Names can indirectly refer to important events.

Similarity · Hopi name poetic like Western Apache place names

Critique of Mill and Lévi-Strauss · Hopi names defy their claims

Hopi names can be poetic; not just about distinguishing people or signaling status.

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Implication · Knowledge of Hopi culture is key to fully appreciating their names

Passage Style

Critique or debate

11.

The primary function of the ██████ █████████ ██ ██

Question Type

Purpose of paragraph

Structure

In P1, the author criticizes the two major European perspectives on names, which deny that names have semantic content. She suggests that Hopi names do have semantic content. The purpose of P2 is to illustrate this point further by showing specific ways that Hopi names include semantic content.

present reasons why ████ ████████ █████ ███ ██ ███████ ██ ██████ ████████████

P2 doesn’t say anything about treating Hopi personal names as poetic compositions. The author addresses this in P3 when she talks about the name “beautifully ascended,” which can be seen as a “tiny imagist poem.”

support the claim ████ ████ ████████ █████ ████ █████████ ██ ██████ ██ ███ ███████████ ████

P1 says that Hopi names can refer to “historical or ritual events.” P2 says that Hopis receive several names throughout their lives in a series of rituals. But neither paragraph claims that Hopi names refer to events in the recipient’s life, so the purpose of P2 can’t be to support this claim.

31%

argue that the ████ ████ █████ ███████ ████ █████ ██████████ ████ ███████ ████████ ████████ █████ ██████

The European theories never say anything about receiving multiple names. The author doesn’t refute these theories by showing that Hopis get many names; she criticizes them by showing that Hopi names have semantic content.

10%

illustrate ways in █████ ████ ████████ █████ ███ ████ ████████ ███████

In P1, the author critiques the two main European views on names by claiming that Hopi names do have semantic content. She uses P2 to illustrate how Hopi names have meaning: they’re given in rituals by an adult from a different clan, and they often reflect the clan’s totem animal and the child’s traits.

48%

demonstrate that the ███████ ███████████ ██ ████ ████████ █████ █████ ████████ █████ ████ ███████

This does not describe the purpose of P2. P3 talks about a more obscure Hopi name, but the example in P2— “little rabbit”— reflects the true meaning of one Hopi name fairly literally.

PrepTest 104 - Section 3 - Passage 2 - Question 11

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