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1.
Writing of the Iroquois nation, Smith has argued that through the chiefs' council, tribal chiefs traditionally maintained complete control over the political affairs of both the Iroquois tribal league and the individual tribes belonging to the league, whereas the sole jurisdiction over religious affairs resided with the shamans. He contended that this division was maintained until the late nineteenth century. However, Smith fails to recognize that this division of power between the tribal chiefs and shamans was not actually rooted in Iroquois tradition; rather, it resulted from the Iroquois' resettlement on reservations early in the nineteenth century. Prior to resettlement, the chief's council controlled only the broad policy of the tribal league; individual tribes had instructions - most important, the longhouse - to govern their own affairs. In the longhouse, the tribe's chief influenced both political and religious affairs.
1) It can be inferred that the author of the passage regards Smith's argument as
A) provocative and potentially useful, but flawed by poor organization
B) eloquently presented, but needlessly inflammatory
C) accurate in some of its particulars, but inaccurate with regard to an important point.
D) historically sound, but overly detailed and redundant
E) persuasive in its time, but now largely outdated
2) The author of the passage implies that which of the following occurred after the Iroquois were resettled on reservations early in the nineteenth century?
A) Chiefs became more involved in their tribes' religious affairs.
B) The authority of the chiefs' council over the affairs of individual tribes increased.
C) The political influence of the Iroquois shamans was diminished.
D) individual tribes coalesced into the Iroquois tribal league.
E) The longhouse because a political rather than a religious institution.
2.
Writing of the Iroquois nation, Smith has argued that through the chiefs' council, tribal chiefs traditionally maintained complete control over the political affairs of both the Iroquois tribal league and the individual tribes belonging to the league, whereas the sole jurisdiction over religious affairs resided with the shamans. He contended that this division was maintained until the late nineteenth century. However, Smith fails to recognize that this division of power between the tribal chiefs and shamans was not actually rooted in Iroquois tradition; rather, it resulted from the Iroquois' resettlement on reservations early in the nineteenth century. Prior to resettlement, the chiefs' council controlled only the broad policy of the tribal league; individual tribes had instructions - most important, the longhouse - to govern their own affairs. In the longhouse, the tribe's chief influenced both political and religious affairs.
1) It can be inferred that the author of the passage regards Smith's arguments as
A) provocative and potentially useful, but flawed by poor organization
B) eloquently presented, but needlessly inflammatory
C) accurate in some of its particulars, but inaccurate with regard to an important point.
D) historically sound, but overly detailed and redundant
E) persuasive in its time, but now largely outdated
2) The author of the passage implies that which of the following occurred after the Iroquois were resettled on reservations early in the nineteenth century?
A) Chiefs became more involved in their tribes' religious affairs.
B) The authority of the chiefs' council over the affairs of individual tribes increased.
C) The political influence of the Iroquois shamans was diminished
D) individual tribes coalesced into the Iroquois tribal league.
E) The longhouse because a political rather than a religious institution.
