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Analyzing Inequalities An Introduction To Race Class Gender and Sexuality Using The General Social Survey 1st Edition Harnois Solutions Manual
Analyzing Inequalities An Introduction To Race Class Gender and Sexuality Using The General Social Survey 1st Edition Harnois Solutions Manual
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Instructor Resource
Harnois, Analyzing Inequalities
SAGE Publishing, 2018
1. Identify two variables related to inequalities of race or ethnicity. For each variable,
identify the precise wording of the survey question, the level of measurement, and the
response categories. How might analyzing these variables help to advance a social
justice project?
Correct answers to this question may vary widely, but should include the precise
wording of the survey question, the level of measurement, and the response
categories. The wording of the survey question and the response categories are found
by “Viewing” the variable. Depending upon the variables, the level of measurement
is nominal (possibly a dummy variable), ordinal, or interval-ratio. In thinking about
how these variables help to advance a social justice project, students might link their
answers back to the discussion of “social justice statistics” in Chapter 1.
2. Identify two variables related to inequalities of gender or sexuality. For each variable,
identify the precise wording of the survey question, the level of measurement, and the
response categories. How might analyzing these variables help to advance a social
justice project?
Correct answers to this question may vary widely, but should include the precise
wording of the survey question, the level of measurement, and the response
categories. The wording of the survey question and the response categories are found
by “Viewing” the variable. Depending upon the variables, the level of measurement
is nominal (possibly a dummy variable), ordinal, or interval-ratio. In thinking about
how these variables help to advance a social justice project, students might link their
answers back to the discussion of “social justice statistics” in Chapter 1.
For questions 3, 4, and 5 below, choose a specific social justice issue that is important to you
and find three variables in the GSS that are related to this issue.
3. View each of these variables (separately) and identify the precise wording of the
survey question, the level of measurement, and the response categories. Then,
describe the resulting univariate frequency tables, including the extent of missing
data.
Instructor Resource
Harnois, Analyzing Inequalities
SAGE Publishing, 2018
Correct answers to this question may vary widely, but should include the precise
wording of the survey question, the level of measurement, and the response
categories. The wording of the survey question and the response categories are found
by “Viewing” the variable. Depending upon the variables, the level of measurement
is nominal (possibly a dummy variable), ordinal, or interval-ratio. The extent of
missing data is also shown when Viewing a variable.
4. For each of these variables, identify the most appropriate measure of central tendency.
Explain why you chose the measure of central tendency you did.
Correct answers will depend upon which variables students have selected, as well as
their level of measurement. For nominal level variables, including dummy variables,
the mode is most appropriate.
For ordinal and interval-ratio level variables, the mean or median would be
appropriate.
Correct answers will depend upon which variables students have selected. When connecting
these variables to social justice issues, students might link their answers back to the
discussion of “social justice statistics” in Chapter 1.
CHAPTER XIX.
Installation of a Dayak Rajah—A visit to the Grungs—A Dayak dance
—Captain Hall’s visit to Corea—The chief on board the “Lyra”—
Entertained at one’s own expense—The chief loses his temper—
The marriage of King Finow’s daughter—The marriage
ceremonies—Mummying a king—King John’s skull—The
Bushman’s mourning.
n Borneo we find the ruling power to be a Sultan, assisted in
his rule by “Rajahs” and “Pangerans” and “Bandars,” and
many others whose titles are equally unintelligible to us.
Each of these minor rulers, however, appears to rule
absolutely over the people in their immediate care; and
much ceremony is observed at their installation. Sir James Brooke,
himself a rajah, was once present at the election of three of these
petty rulers.
With the Dayaks all council is divided into hot and cold—peace,
friendship, good intentions, are all included under the latter head;
war, etc., are under the former. Hot is represented by red, and cold
by white. So in everything they make this distinction; and as the
public hall is the place for war councils and war trophies, it is hot in
the extreme, and unfit for friendly conference. A shed was therefore
erected close to the Orang Kaya’s house wherein the ceremony was
to take place. “About nine in the evening we repaired to the scene;
loud music, barbarous but not unpleasing, resounded, and we took
our seats on mats in the midst of our Dayak friends. A feast was in
preparation, and each guest (if I may call them such) brought his
share of rice in bamboos and laid it on the general stock. As one
party came up after another, carrying their burning logs, the effect
was very good; and they kept arriving until the place and its vicinity
was literally crammed with human beings. A large antique sīrih-box
was placed in the midst, and I contributed that greatest of luxuries,
tobacco.
“The feast in the meantime was in preparation, some of the
principal people being employed in counting the number who were to
eat and dividing the bamboos into exactly equal portions for each
person. About six inches were allotted to every man, and it took a
very long time to divide it, for they are remarkably particular as to the
proper size and quantity to each share. The bamboos of rice being,
however, at length satisfactorily disposed, the Orang Kaya produced
as his share a large basin full of sauce composed of salt and chilis,
and a small stock of sweetmeats, and then the ceremony of his
installation commenced as follows:
“A jacket, a turban, a cloth for the loins, and a kris (all of white),
were presented to the chiefs as a token of sejiek dingin, or cold (i.e.
good). The chief then rose, and taking a white fowl and waving it
over the eatables, repeated nearly the following words [The
commencement, however, is curious enough to dwell upon: the
opening is a sort of invocation beginning with the phrase ‘Samungut
Samungi.’ Samungut is a Malay word, Samungi signifying the same
in Dayak; the exact meaning it is difficult to comprehend, but it is
here understood as some principal spirit or fortune which is in men
and things. Thus the Dayaks in stowing their rice at harvest, do it
with great care from a superstitious feeling that the Samungi of the
padi will escape. They now call this principal to be present—that of
men, of pigs (their favorite animal), of padi, and of fruits. They
particularly named my Samungi, that of my ancestors, of the
Pangeran from Borneo, of the Datus and of their ancestors, and of
the ancestors of their own tribe. They call them—that is, their
Samungi—to be present. They then call upon Jovata to grant their
prayer that the great man from Europe and the Datus might hold the
government for a length of time]:—‘May the government be cold
(good). May there be rice in our houses. May many pigs be killed.
May male children be born to us. May fruit ripen. May we be happy,
and our goods abundant. We declare ourselves to be true to the
great man and the Datus; what they wish we will do, what they
command is our law.’ Having said this and much more the fowl was
taken by a leading Malay who repeated the latter words, whilst
others bound strips of white cloth round the heads of the multitude.
The fowl was then killed, the blood shed in a bamboo, and each man
dipping his finger in the blood touched his forehead and breast in
attestation of his fidelity. The fowl was now carried away to be
cooked, and when brought back placed with the rest of the feast, and
the dancing commenced. The chief coming forward uttered a loud
yell ending in ‘ish,’ which was oftentimes repeated during the dance.
He raised his hand to his forehead and, taking a dish, commenced
dancing to lively music. Three other old chief-men followed his
example, each uttering the yell and making the salute, but without
taking the dish. They danced with arms extended, turning the body
frequently, taking very small steps and little more than lifting their
feet from the ground. Thus they turned backwards and forwards,
passed in and out in the inner rooms, and frequently repeating a yell
and making the salutation to me. The dish in the meantime was
changed from one to the other; there was little variety, no
gesticulation, no violence, and though not deficient in native grace,
yet the movements were by no means interesting. The dance over
the feast commenced, and everything was carried on with great
gravity and propriety. I left them shortly after they begun to eat, and
retired, very fagged, to my bed, or rather my board, for sitting cross-
legged for several hours is surely a great affliction.”
Sir J. Brooke, in company with a modern writer on Bornean
manners and customs—Mr. St. John—on another occasion paid a
ceremonial visit to a chief of the Grungs, and with results that are
worth chronicling.