Admission Test GRE-Verbal Value Pack (Frequently Bought Together)

The first person in the group starts off by naming anything that is geographical. It could be a city, state,
country, river, lake, or any proper geographical term. For example, the person might say,"Boston." The
second person has ten seconds to think of how the word ends and come up with another geographical
term starting with that letter. The second participant might say, "Norway," since the geographical term has
to start with "N." The third person would have to choose a word beginning with " Y." If a player fails to think
of a correct answer within the time limit, that player is out of the game. The last person to survive is the
champion.
The person trying to answer needs-

• A. to be a good speller
• B. to ignore the last letters of words
• C. to know something about spelling and geography
• D. to know geography only
• E. no time limit

American history scholars generally attribute formation of the League of Indian Nations to Degandawida,
who convinced the warring and fiercely autonomous Iroquois nations to embrace his radical idea for a
league by tying it to familiar Iroquois customs and institutions. He associated the notion of peace and
partnership with the Iroquois custom by which the families of slain warriors adopted war prisoners into the
tribe. He invoked unquestioned social institutions as symbols, comparing the League to the traditional
Iroquois clan in which several families share a "Longhouse" and likening the Great Council, comprised of
representatives from each nation, to the Longhouse's ever-burning Council Fire. And he assigned to each
nation specific duties in order to assuage its fear of losing national identity. (For instance, he assigned to
the Onondagas, who were centrally positioned geographically, the role of perpetual hosts.) Perhaps most
persuasive, however, was how Degandawida's League replicated the power structure of the traditional
Iroquois clan. Each of the five Iroquois nations was comprised of matriarchal totemic clans in which the
chiefs were men, the clan heads were women, and the chief's children were considered members of his
wife's clan. Degandawida determined that the heads of each nation should select their League
representatives, thereby effectively precluding the possibility of League representatives passing their
power on to their sons, as well as decreasing the likelihood that a pro-war representative would be
appointed. Iroquois unification under the League lasted about two centuries, when disagreement as to
whether to become involved in the American Revolutionary war divided the Iroquois. The revolutionaries'
success and their subsequent encroachment upon Iroquois lands forced many Iroquois to resettle in
Canada, while those who remained behind lost respect from other Indian nations. The introduction of
distilled spirits led to widespread alcoholism and, in turn, to a rapid decline of the culture and population.
The Quakers' influence impeded, yet in another sense contributed, to this decline. By establishing schools
for the Iroquois and by introducing them to modern technology for agriculture and husbandry, the Quakers
instilled some hope for the future yet undermined their sense of national identity. Ironically, it was the
alcoholic halfbrother of Seneca, Cornplanter, the most outspoken proponent among the Iroquois for
assimilation of white customs and institutions, who revived the Iroquois culture. Around 1800, Handsome
Lake, a former member of the Great Council, established a new religion among the Iroquois that tied the
more useful aspects of Christianity to traditional Indian beliefs and customs. Lake's teachings quickly
became firmly entrenched among the Iroquois, sparking reunification and renewed confidence while also
curbing rampant alcoholism. Lake's influence is still evident today: many modern- day Iroquois belong
both to his religion and to one or another Christian sect.
Among the following reasons, it is most likely that the author considers Handsome Lake's leading a
revival of the Iroquois culture "ironic" (line 68) because

• A. he was related by blood to a chief proponent of assimilation
• B. his religious beliefs conflicted with traditional Iroquois beliefs
• C. he was a former member of the Great Council
• D. he was alcoholic
• E. he was not a full-blooded relative of Seneca Cornplanter

While there will always be a need for social programs geared toward alleviating the poverty of individuals,
the community is perhaps the more relevant level for public policy intervention, especially in rural areas. It
has been recognized that social isolation within urban ghettos is a structural characteristic of urban
poverty, but rural poverty is marked by physical isolation as well. This uniqueness makes rural community
poverty particularly intractable, requiring policies that account for the cost of isolation. It is possible to
provide vocational training for individuals anywhere, but if there are no jobs within the community for
those individuals, the training is largely wasted. The current transition to a service-based economy and
deregulation in transportation (resulting in disproportionately higher transportation costs for relatively
isolated areas) have only exacerbated the growing social and economic distress in rural America,
underscoring the need to redefine poverty and redirect the focus of our funding agencies and
policy-makers in accordance with the new definition. What's needed is a more holistic view on an
aggregate level, where poverty is properly seen as a condition of the local social structure, with income
only one of the salient parameters.
The author seeks to draw which of the following distinctions between urban ghettos and impoverished
rural communities?

• A. Residents of urban ghettos typically have better jobs than residents of rural communities.
• B. Job training programs are more accessible in urban ghettos than in rural communities.
• C. Funding agencies are more likely to recognize poverty in an urban ghetto than in a rural community.
• D. Impoverished individuals feel more isolated in urban ghettos than in rural communities.
• E. Poverty is more common in rural communities than in urban ghettos.

"Old woman," grumbled the burly white man who had just heard Sojourner Truth speak, "do you think your
talk about slavery does any good? I don't care any more for your talk than I do for the bite of a flea." The
tall, imposing black woman turned her piercing eyes on him. "Perhaps not," she answered, "but I'll keep
you scratching." The little incident of the 1840s sums up all that Sojourner Truth was: utterly dedicated to
spreading her message, afraid of no one, forceful and witty in speech. Yet forty years earlier, who could
have suspected that a spindly slave girl growing up in a damp cellar in upstate New York would become
one of the most remarkable women in American history? Her name then was Isabella (many slaves had
no last names), and by the time she was fourteen she had seen both parents die of cold and hunger. She
herself had been sold several times. By 1827, when New York freed its slaves, she had married and
borne five children. The first hint of Isabella's fighting spirit came soon afterwards, when her youngest son
was illegally seized and sold. She marched to the courthouse and badgered officials until her son was
returned to her. In 1843, inspired by religion, she changed her name to Sojourner (meaning "one who
stays briefly") Truth, and, with only pennies in her purse, set out to preach against slavery. From New
England to Minnesota she trekked, gaining a reputation for her plain but powerful and moving words.
Incredibly, despite being black and female (only white males were expected to be public speakers), she
drew thousands to town halls, tents, and churches to hear her powerful, deep-voiced pleas on equality for
blacks-and for women. Often she had to face threatening hoodlums.
Once she stood before armed bullies and sang a hymn to them. Awed by her courage and her
commanding presence, they sheepishly retreated. During the Civil War she cared for homeless ex-slaves
in Washington. President Lincoln invited her to the White House to bestow praise on her. Later, she
petitioned Congress to help former slaves get land in the West. Even in her old age, she forced the city of
Washington to integrate its trolley cars so that black and white could ride together. Shortly before her
death at eighty-six, she was asked what kept her going. "I think of the great things," replied Sojourner.
Sojourner Truth died at-

• A. 86
• B. 48
• C. 72
• D. 88
• E. 63

Societal progress usually comes about through (i)_______ and challenge- that is, when people point out
the mistakes of those who wield power; (ii)_______, without our challenging the mistaken notions of
established institutions, political (iii)_______ and tyranny would go unchecked.

• A. opposition
• B. back
• C. nevertheless
• D. oppression
• E. corruption
• F. in fact
• G. in addition
• H. perseverance
• I. dissension