PT116.S4.P3.Q19

PrepTest 116 - Section 4 - Passage 3 - Question 19

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P1

In studying the autobiographies of Native Americans, most scholars have focused on as-told-to life histories that were solicited, translated, recorded, and edited by non-Native American collaborators—that emerged from . ███████████ █████████ ████████████ ███

Traditional approach to Native American autobiographies · Focused on histories translated, recorded, edited, by non-NA people
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Limits of traditional approach · Overlooks non-written communications and fact that some NA didn't share European concept of self, life and writing
P2

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Differences in idea of self · NA identity involves relation to society and broader world
So, NA expressions of life experiences are more fragmented than European expressions.
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Difference in mode of expression · NA used oral communication, dance, and drama; not just writing
P3

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Examples of autobiographical expressions · Tattoos, artifacts, painted tepee
These all can symbolize life experiences and desires.
P4

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Other influences on autobiographical narrative · Tribal participation in expression, European shaping of NA autobiography
Tribes contributed to some autobriographical expressions (like painting of a tepee). And, Europeans who recorded NA autobiographies may have shaped the narrative based on own cultural perspective.
Passage Style
Single position
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19.

Which one of the following █████ ██ ████ ██████████ ████ ███ █████ █████ ████████ ████ ███ ██████ ██████████ ██ ███████████ ██████ ████████ █████████

a

A person who ██ ████ ████ ███ █████ ███ ██ ███████ ██ ██ ███████ ██ ███████ █████ ███████ █ ████ █████ ██ ██████

If the member retains their birth name, this doesn’t reflect an identity that’s relational to society. In fact, the author mentions in P2 that taking on new names is part of oral autobiography. So, keeping an old name doesn’t fit what the author describes.

4%
b

A pictograph that ██████████ █ ████████ ██████ ████████████ ███ ██████ ███ █ ██████████████

This is the best answer, because it reflects an identity that is relational to “the cosmos.” Notice also that “pictograph” is mentioned in P3 as something that can be autobiographical. A pictograph that involves a combination of the individual and something broader than the individual (the cosmos, as represented by a constellation) is consistent with a conception of self that involves more than just the individual.

74%
c

A similar ritual ███ ████████ █ ███ ████ ██ ████ ██ ███████ ████████████

We don’t know whether the new names in (C) are “relational to a society, a specific landscape, or the cosmos.”

8%
d

A name given ██ ███ ██████ ██ █ █████████ ██████ ██ █████ ██ ███████ ██████ ██ ███ ████ ██████████

We don’t know whether the name in (D) is “relational to a society, a specific landscape, or the cosmos.”

8%
e

A decorated shield ████ ████████ ██ ██ ██████████ ██████ ██ ██████ ██ █ ██████████ ██████

We don’t know whether the shield in (E) reflects autobiographical elements. The fact that the shield can’t be traced to a particular tribe has no significance; we don’t know whether this suggests the shield tells something about the life of the person who used it.

5%

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