CAT ARTICLE DOSE – 45
Personal names are universally used but are understood in different ways. In European thought, personal names
are generally regarded in two major ways, both of which deny that names carry any significant semantic content.
In the realm of philosophy and linguistics, John Stuart Mill's notion that “proper names are meaningless marks
set upon…persons to distinguish them from one another” retains currency even in contemporary discourse; in
anthropology, Claude Levi-Strauss's characterization of names as being primarily instruments of social
classification has been highly influential and groundbreaking. This Eurocentric interpretation has consequently
led to the neglect of personal names' interpretation in societies where names have other functions and
meanings. Among the Hopi of the southwestern United States, names often refer to historical or ritual events,
and these serve multiple purposes, including placing individuals within society and conferring an identity upon
them. Furthermore, the imagery used to evoke these events suggests that Hopi names can be seen as an
intricate form of poetic composition.
The tradition of name-giving among the Hopi is a multifaceted process. Throughout life, Hopi individuals receive
several names in a sequence of ritual initiations. Events like birth, entry into one of the ritual societies during
childhood, and puberty are among the key occasions for name giving. This process is more than a mere labelling
but a rich cultural expression. Names are conferred by an adult member of a clan other than the child’s clan, and
these names often refer to that name giver's clan, sometimes masterfully combining characteristics of the clan’s
totem animal with the child’s own characteristics. Thus, a name might translate to something as simple as “little
rabbit,” an expression which reflects both the child’s size and the representative animal, binding them in cultural
and individual symbolism.
The Hopi naming process often goes beyond a mere literal meaning. More often, though, the name giver has in
mind a specific event or imagery that is not apparent in a name's literal translation. For example, 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 the Badger clan, which 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. This rich symbolism in the name evokes a condensed image—a typical feature of
Hopi personal names—and 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 are a tapestry of meanings and functions. They
indicate social relationships, though often only indirectly, and they individuate persons, giving them a unique
identity within the cultural framework. Equally important, though, is their poetic quality; in a sense, they can be
understood as oral texts that produce aesthetic delight, and as reflections of the community's shared history and
beliefs. This view of Hopi names is thus opposed not only to Mill’s claim that personal names are without inherent
meaning but also to Levi-Strauss’s purely functional characterization. The names become artistic creations that
require knowledge to fully appreciate. Interpreters must understand Hopi clan structures and linguistic practices
in order to discern the beauty and significance of Hopi names, which in turn contributes to a fuller understanding
of the rich cultural fabric of the Hopi society.
Page 1 of 9
PASSAGE DETAILS
• Length of the Extract: 601 words
• Flesch Kincaid Grade Level: 15.1
• Genre: Cultural Anthropology
MIND MAPS
After carefully reading the passage, evaluate your understanding through the following exercises:
1. Comprehension Check: This part is focused on identifying and summarising the main ideas in the passage.
Look for pivotal sentences or groups of sentences that encapsulate the core themes in each paragraph.
Summarise these main ideas using your own words. Your goal is to capture the essence of the passage
accurately.
2. Reasoning Check: In this part, you’ll engage with questions centred on inference and critical reasoning.
These questions will require you to analyse the logic and arguments presented in the passage and make
inferential deductions. Reflect on the strength of the reasoning, assess the evidence provided, and evaluate if
the conclusions drawn are well-supported.
Upon completing each exercise, review the provided answers to gauge your comprehension and reasoning
performance. This is a valuable opportunity to enhance your critical reading skills.”
Page 2 of 9
COMPREHENSION CHECK
“In this exercise, your task is to identify the key sentence or group of sentences in each paragraph that best encapsulates
its main idea. Once you’ve identified these, provide a concise summary of the principal theme or message conveyed in each
paragraph. Remember, your goal is to effectively distil the essence of the paragraph using the key sentences and your own
summarisation.”
KEY IDEA
[1] Personal names are universally used but are understood in different ways. [2] In European
thought, personal names are generally regarded in two major ways, both of which deny that names
carry any significant semantic content. [3] In the realm of philosophy and linguistics, John Stuart
Mill's notion that “proper names are meaningless marks set upon…persons to distinguish them
from one another” retains currency even in contemporary discourse; [4] in anthropology, Claude
Levi-Strauss's characterization of names as being primarily instruments of social classification has
been highly influential and groundbreaking. [5] This Eurocentric interpretation has consequently led
to the neglect of personal names' interpretation in societies where names have other functions and
meanings. [6] Among the Hopi of the southwestern United States, names often refer to historical or
ritual events, and these serve multiple purposes, including placing individuals within society and
conferring an identity upon them. [7] Furthermore, the imagery used to evoke these events
suggests that Hopi names can be seen as an intricate form of poetic composition.
[8] The tradition of name-giving among the Hopi is a multifaceted process. [9] Throughout life, Hopi
individuals receive several names in a sequence of ritual initiations. [10] Events like birth, entry into
one of the ritual societies during childhood, and puberty are among the key occasions for name
giving. [11] This process is more than a mere labeling but a rich cultural expression. [12] Names are
conferred by an adult member of a clan other than the child’s clan, and these names often refer to
that name giver's clan, sometimes masterfully combining characteristics of the clan’s totem animal
with the child’s own characteristics. [13] Thus, a name might translate to something as simple as
“little rabbit,” an expression which reflects both the child’s size and the representative animal,
binding them in cultural and individual symbolism.
[14] The Hopi naming process often goes beyond a mere literal meaning. [15] More often, though,
the name giver has in mind a specific event or imagery that is not apparent in a name's literal
translation. [16] For example, one Lizard clan member from the village of Oraibi is named
Lomayayva, “beautifully ascended.” [17] This translation, however, tells nothing about either the
event referred to—who or what ascended—or the name giver's clan. [18] The name giver in this
case is from the Badger clan, which is responsible for an annual ceremony featuring a procession in
which masked representations of spirits climb the mesa on which Oraibi sits. [19] 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. [20] This rich symbolism in the
name evokes a condensed image—a typical feature of Hopi personal names—and displays the
same quality of Western Apache place names that led one commentator to call them “tiny imagist
poems.”
[21] Hopi personal names do several things simultaneously; they are a tapestry of meanings and
functions. [22] They indicate social relationships, though often only indirectly, and they individuate
persons, giving them a unique identity within the cultural framework. [23] Equally important, though,
is their poetic quality; in a sense, they can be understood as oral texts that produce aesthetic
delight, and as reflections of the community's shared history and beliefs. [24] This view of Hopi
names is thus opposed not only to Mill’s claim that personal names are without inherent meaning
but also to Levi-Strauss’s purely functional characterization. [25] The names become artistic
creations that require knowledge to fully appreciate. [26] Interpreters must understand Hopi clan
structures and linguistic practices in order to discern the beauty and significance of Hopi names,
which in turn contributes to a fuller understanding of the rich cultural fabric of the Hopi society.
[Analysis on the next page]
Page 3 of 9
KEY IDEA
[1] Personal names are universally used but are understood in different ways. [2] In European European and Hopi
thought, personal names are generally regarded in two major ways, both of which deny that names understandings of personal
carry any significant semantic content. [3] In the realm of philosophy and linguistics, John Stuart names differ, with the Hopi
Mill's notion that “proper names are meaningless marks set upon…persons to distinguish them recognizing names as
from one another” retains currency even in contemporary discourse; [4] in anthropology, Claude referring to historical or
Levi-Strauss's characterization of names as being primarily instruments of social classification has ritual events and embodying
been highly influential and groundbreaking. [5] This Eurocentric interpretation has consequently led a form of poetic
to the neglect of personal names' interpretation in societies where names have other functions and composition.
meanings. [6] Among the Hopi of the southwestern United States, names often refer to historical or
ritual events, and these serve multiple purposes, including placing individuals within society and
conferring an identity upon them. [7] Furthermore, the imagery used to evoke these events
suggests that Hopi names can be seen as an intricate form of poetic composition.
[8] The tradition of name-giving among the Hopi is a multifaceted process. [9] Throughout life, Hopi Hopi name-giving is a
individuals receive several names in a sequence of ritual initiations. [10] Events like birth, entry into complex and symbolic
one of the ritual societies during childhood, and puberty are among the key occasions for name process tied to life stages,
giving. [11] This process is more than a mere labeling but a rich cultural expression. [12] Names are clan affiliations, and
conferred by an adult member of a clan other than the child’s clan, and these names often refer to individual characteristics.
that name giver's clan, sometimes masterfully combining characteristics of the clan’s totem animal
with the child’s own characteristics. [13] Thus, a name might translate to something as simple as
“little rabbit,” an expression which reflects both the child’s size and the representative animal,
binding them in cultural and individual symbolism.
[14] The Hopi naming process often goes beyond a mere literal meaning. [15] More often, though, The Hopi naming process
the name giver has in mind a specific event or imagery that is not apparent in a name's literal often contains hidden
translation. [16] For example, one Lizard clan member from the village of Oraibi is named meanings and imagery that
Lomayayva, “beautifully ascended.” [17] This translation, however, tells nothing about either the reflect events, relationships,
event referred to—who or what ascended—or the name giver's clan. [18] The name giver in this and cultural symbolism.
case is from the Badger clan, which is responsible for an annual ceremony featuring a procession in
which masked representations of spirits climb the mesa on which Oraibi sits. [19] 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. [20] This rich symbolism in the
name evokes a condensed image—a typical feature of Hopi personal names—and displays the
same quality of Western Apache place names that led one commentator to call them “tiny imagist
poems.”
[21] Hopi personal names do several things simultaneously; they are a tapestry of meanings and Hopi personal names serve
functions. [22] They indicate social relationships, though often only indirectly, and they individuate multiple functions,
persons, giving them a unique identity within the cultural framework. [23] Equally important, though, encapsulating social
is their poetic quality; in a sense, they can be understood as oral texts that produce aesthetic relationships, individual
delight, and as reflections of the community's shared history and beliefs. [24] This view of Hopi identity, aesthetic pleasure,
names is thus opposed not only to Mill’s claim that personal names are without inherent meaning shared history, and beliefs.
but also to Levi-Strauss’s purely functional characterization. [25] The names become artistic
creations that require knowledge to fully appreciate. [26] Interpreters must understand Hopi clan
structures and linguistic practices in order to discern the beauty and significance of Hopi names,
which in turn contributes to a fuller understanding of the rich cultural fabric of the Hopi society.
Page 4 of 9
Central Theme: The central theme of this passage is the multifaceted nature and profound significance of personal names
within Hopi culture, contrasting this with European interpretations. It explores the rituals, meanings, symbolism, and
aesthetics involved in the Hopi tradition of name-giving.
Tone: The tone of the passage is analytical and informative. It contrasts two different cultural perspectives on naming without
showing bias and highlights the complexities of Hopi naming traditions with a sense of respect and interest.
Structure of the Passage: The structure of the passage progresses from a broader discussion of naming conventions to a
specific exploration of the Hopi tradition. Paragraph 1 contrasts European thoughts on naming with the more complex
understanding among the Hopi. Paragraph 2 delves into the rituals and cultural expressions involved in Hopi name-giving.
Paragraph 3 further explores the symbolism and poetic nature of the names, and Paragraph 4 synthesizes these insights to
present a comprehensive view of Hopi names as intricate cultural artifacts.
[Check your Reasoning on the next page]
Page 5 of 9
REASONING CHECK
Question 1
Which of the following most accurately summarizes the passages’ main point?
(A) Unlike European names, which are used exclusively for identification or exclusively for social classification, Hopi names
perform both these functions simultaneously.
(B) 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.
(C) 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.
(D) 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.
Question 2
This rich symbolism in the name evokes a condensed image—a typical feature of Hopi personal names—and displays the
same quality of Western Apache place names that led one commentator to call them “tiny imagist poems.”
The author most likely refers to Western Apache place names in order to
(A) offer an example of how names can contain references not evident in their literal translations.
(B) apply a commentator’s characterization of Western Apache naming practices to Hopi personal names.
(C) contrast Western Apache naming practices with Hopi naming practices.
(D) demonstrate that other names besides Hopi names may have some semantic content.
Question 3
Which one of the following statements describes an example of the function accorded to personal names under Levi-
Strauss’s view?
(A) Some parents select their children’s names from impersonal sources such as books.
(B) Some parents name their children in honor of friends or famous people.
(C) Some family members have no parts of their names in common.
(D) Some family names originated as identifications of their bearer’s occupations.
Question 4
The primary function of the second paragraph is to
(A) present reasons why Hopi personal names can be treated as poetic compositions
(B) support the claim that Hopi personal names make reference to events in the recipient’s life
(C) argue that the fact that Hopis receive many names throughout life refutes European theories about naming
(D) illustrate ways in which Hopi personal names may have semantic content
Question 5
Based on the passage, with which one of the following statements about Mill’s view would the author of the passage be most
likely to agree?
(A) Its characterization of the function of names is too narrow to be universally applicable.
(B) It would be correct if it recognized the use of names as instruments of social classification.
(C) Its influence single-handedly led scholars to neglect how names are used outside Europe.
(D) It is less relevant than Levi Strauss’s characterization in understanding Hopi naming practices.
Question 6
It can be inferred from the passage that each of the following features of Hopi personal names contributes to their poetic
quality EXCEPT:
(A) their ability to be understood as oral texts.
(B) their use of condensed imagery to evoke events.
(C) their ability to confer identity upon individuals
(D) their ability to subtly convey meaning.
[Answers & Explanations on the next page]
Page 6 of 9
Question 1
Which of the following most accurately summarizes the passages’ main point?
(A) Unlike European names, which are used exclusively for identification or exclusively for social classification, Hopi names perform both
these functions simultaneously.
(B) 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.
(C) 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.
(D) 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.
The passage discusses two distinct perspectives on personal names: the European perspective, which views names as functional and
meaningless (as expressed by John Stuart Mill and Claude Levi-Strauss), and the Hopi perspective, where names carry deeper
significance, including historical or ritual references and poetic qualities. The author argues that Hopi names are multifunctional, serving to
identify and classify but also having aesthetic qualities that European thinkers have not fully understood. This encapsulates the main point
of the passage, making (D) the correct answer.
Incorrect Options:
Option (A): This choice falsely implies that European names are used exclusively for identification or social classification, and that Hopi
names perform both functions. The passage does not argue that European names are exclusive in their function but instead says that
European thought denies the significant semantic content in names. Also, it's not just about performing both functions; the passage focuses
more on the intricate and poetic nature of Hopi names, not covered in this option.
Option (B): This choice misrepresents the passage by suggesting that Hopi names neglect identification and social classification in favor of
compression and poetic effects. The passage actually shows that Hopi names include identification and social classification while also
encompassing other dimensions like compression and poetic effects.
Option (C): While the passage does discuss the lack of European understanding of Hopi names, it does not primarily focus on this lack of
knowledge or suggest that European thinkers are incapable of discerning the deeper significance. The emphasis is more on the unexplored
complexity of Hopi names rather than the limitations of European thought in understanding them.
Question 2
This rich symbolism in the name evokes a condensed image—a typical feature of Hopi personal names—and displays the same quality of
Western Apache place names that led one commentator to call them “tiny imagist poems.”
The author most likely refers to Western Apache place names in order to
(A) offer an example of how names can contain references not evident in their literal translations.
(B) apply a commentator’s characterization of Western Apache naming practices to Hopi personal names.
(C) contrast Western Apache naming practices with Hopi naming practices.
(D) demonstrate that other names besides Hopi names may have some semantic content.
Explanation: The reference to Western Apache place names comes after the description of a specific Hopi name, Lomayayva, meaning
"beautifully ascended." The author is using this comparison to highlight the richness and depth of Hopi names, likening them to Western
Apache place names. This is done by connecting the idea of Hopi names being condensed images to the characterization of Western
Apache place names as "tiny imagist poems."
The use of Western Apache place names serves as a parallel, helping the reader to understand the artistic and imagistic quality of Hopi
personal names. The comparison helps to apply the commentator's characterization of one set of names (Western Apache) to another set
of names (Hopi), thus reinforcing the intricate and poetic nature of Hopi names.
Incorrect Options:
Option (A): While the passage does discuss how names can contain references not evident in their literal translations, the reference to
Western Apache place names is not used as an example of this concept. It is more about likening the quality of the names to "tiny imagist
poems."
Option (C): The passage doesn't contrast Western Apache naming practices with Hopi naming practices. Instead, it draws a parallel
between the two, highlighting similarities in their imagery and symbolism.
Option (D): While the comparison does implicitly show that other names besides Hopi names may have semantic content, this is not the
primary reason for the reference. The focus is on applying a specific characterization to Hopi names through the parallel with Western
Apache place names.
Page 7 of 9
Question 3
Which one of the following statements describes an example of the function accorded to personal names under Levi-Strauss’s view?
(A) Some parents select their children’s names from impersonal sources such as books.
(B) Some parents name their children in honor of friends or famous people.
(C) Some family members have no parts of their names in common.
(D) Some family names originated as identifications of their bearer’s occupations.
Explanation: Levi-Strauss's characterization of personal names is briefly touched upon in the passage, where he is said to view names as
"primarily instruments of social classification." This understanding implies that personal names serve to classify or categorize individuals
within the society, often according to familial, occupational, or social roles.
Option (D) aligns with this characterization because it refers to family names that originated as identifications of their bearers' occupations.
This practice classifies or categorizes individuals based on their work, making it a clear example of the function Levi-Strauss ascribed to
personal names.
Incorrect Options:
Option (A): Selecting children's names from impersonal sources like books does not directly relate to the function of names as tools of
social classification, as described by Levi-Strauss.
Option (B): Naming children in honor of friends or famous people might carry sentimental or aspirational significance but doesn't
necessarily align with Levi-Strauss's view of names serving primarily as instruments for social classification.
Option (C): The fact that some family members may have no parts of their names in common doesn't demonstrate a social classification
function and is not connected to Levi-Strauss's characterization of names.
Question 4
The primary function of the second paragraph is to
(A) present reasons why Hopi personal names can be treated as poetic compositions
(B) support the claim that Hopi personal names make reference to events in the recipient’s life
(C) argue that the fact that Hopis receive many names throughout life refutes European theories about naming
(D) illustrate ways in which Hopi personal names may have semantic content
The second paragraph provides a detailed look at the tradition of name-giving among the Hopi. It describes how Hopi individuals receive
several names throughout their life during ritual initiations and how the names often refer to the name giver's clan, characteristics of the
clan’s totem animal, and the child’s own characteristics. The paragraph also explores the deeper meanings and symbolism that can be
embedded in the names.
The paragraph describes the multifaceted process of Hopi naming, including how names are conferred and how they might translate into
expressions reflecting both cultural and individual symbolism. It illustrates how Hopi names can have semantic content by providing
examples and delving into the cultural significance of the names. This option aligns well with the main purpose of the paragraph.
Incorrect Options:
Option (A): While the paragraph does touch on aspects of Hopi names that could be viewed as poetic, such as the rich cultural expression
in the naming process, it does not primarily focus on presenting reasons why the names are poetic compositions.
Option (B): Although the paragraph does explain that names often refer to events like birth and puberty, it does not solely focus on
supporting the claim that names make reference to events in the recipient's life. The paragraph also covers other aspects of Hopi personal
names, such as their connection to clan characteristics and symbolism.
Option (C): The paragraph does not argue against European theories about naming. Instead, it provides a description of the Hopi naming
tradition without directly refuting European concepts.
Page 8 of 9
Question 5
Based on the passage, with which one of the following statements about Mill’s view would the author of the passage be most likely to
agree?
(A) Its characterization of the function of names is too narrow to be universally applicable.
(B) It would be correct if it recognized the use of names as instruments of social classification.
(C) Its influence single-handedly led scholars to neglect how names are used outside Europe.
(D) It is less relevant than Levi Strauss’s characterization in understanding Hopi naming practices.
The passage introduces John Stuart Mill's notion that “proper names are meaningless marks set upon…persons to distinguish them from
one another,” and contrasts this view with the way Hopi personal names function. The author goes on to describe how Hopi names are
multifaceted, carrying significant semantic content, acting as tapestries of meanings and functions, and having an artistic and poetic quality.
The author's portrayal of Mill's view contrasts sharply with the Hopi tradition of name-giving, where names carry multiple meanings,
including social relationships, individual identities, aesthetic delight, and cultural symbolism. By highlighting the richness and complexity of
Hopi naming practices, the author implies that Mill's view, which denies any significant semantic content in names, is too narrow to apply
universally. This option aligns well with the author's stance in the passage.
Incorrect Options:
Option (B): The passage does not discuss whether Mill's view would be correct if it recognized names as instruments of social classification.
Rather, it emphasizes the limitations of Mill's characterization in understanding the multifaceted functions of names.
Option (C): The passage does not suggest that Mill's influence single-handedly led scholars to neglect naming practices outside Europe. It
mentions Mill's view alongside Claude Levi-Strauss's characterization, indicating that both contribute to a Eurocentric interpretation.
Option (D): The passage does not make a direct comparison between the relevancy of Mill's view and Levi-Strauss's characterization in
understanding Hopi naming practices. Therefore, it is not supported by the text.
Question 6
It can be inferred from the passage that each of the following features of Hopi personal names contributes to their poetic quality EXCEPT:
(A) their ability to be understood as oral texts.
(B) their use of condensed imagery to evoke events.
(C) their ability to confer identity upon individuals
(D) their ability to subtly convey meaning.
The passage describes the tradition of Hopi personal names, highlighting their multifaceted nature, including their poetic quality. It is
important to determine which aspects of the names contribute to their poetic quality and which do not.
While the passage does discuss that Hopi names confer an identity upon individuals, it does not connect this particular aspect to their
poetic quality. The passage emphasizes other features, such as the use of condensed imagery and the ability to be understood as oral
texts, as contributing to the poetic nature of the names, but not this aspect of conferring identity.
Incorrect Options:
Option (A): "their ability to be understood as oral texts." This is related to their poetic quality, as the passage explains that Hopi names can
be understood as oral texts that produce aesthetic delight.
Option (B): "their use of condensed imagery to evoke events." The use of condensed imagery to evoke events is described in the passage
as a feature of Hopi personal names, and it displays the same quality as “tiny imagist poems.” So, this aspect contributes to their poetic
quality.
Option (D): "their ability to subtly convey meaning." This is also related to their poetic quality, as the subtleness in conveying meaning
allows for a richer interpretation and appreciation, akin to reading poetry.
Page 9 of 9
