
1. Group Feeling can be defined as
~ Group Feeling can be defined as a sociological force that attracts individuals together as a group loyal to one another. 
@ Group Feeling can be defined as a sociological force that attracts individuals together as a group loyal to one another.
a. an economic force that compels people to trade with one another.
b. a sociological term referring to less obvious, perhaps unintended functions of a social structure
c. a psychological concept revolving around an individual’s attitude towards perceiving groups of objects.
*d. a sociological force that attracts individuals together as a group loyal to one another. 

2. Compare Polybius and Ibn Khaldun. How are their ideas about history similar?
~ They both understand historical change as following a cyclical pattern. Some historians have suggested that Ibn Khaldun may have read Polybius, as the Islamic empires inherited Greek and Roman works from the Byzantine Empire and preserved them.
@ They both understand historical change as following a cyclical pattern. Some historians have suggested that Ibn Khaldun may have read Polybius, as the Islamic empires inherited Greek and Roman works from the Byzantine Empire and preserved them.
*a. They both understand historical change as following a cyclical pattern.
b. They both understand morality as the motive force behind historical events.
c. They both approach history from a position of authority within their respective governments and use that position to defend the authority of the government.
d. They share belief in the role God or gods play in historical change.

3. According to Ibn Khaldun, a dynasty cannot exist longer than _____ years on average.
~ According to Ibn Khaldun, a dynasty cannot exist longer than 120 years on average, or three generations lasting 40 years each. The text states: "Three generations last one hundred and twenty years. . . . As a rule, dynasties do not last longer than that many years, a few more or a few less, save when, by chance, no one appears to attack (the dynasty).."
@ According to Ibn Khaldun, a dynasty cannot exist longer than 120 years on average, or three generations lasting 40 years each. The text states: "Three generations last one hundred and twenty years. . . . As a rule, dynasties do not last longer than that many years, a few more or a few less, save when, by chance, no one appears to attack (the dynasty)."
*a. 120
b. 100
c. 150
d. 200

4. According to Ibn Khaldun, a dynasty rises to power when
~ A sharp, rapacious, tightly-knit group accustomed to the harsh conditions of desert life seizes control from the previous senile and corrupt dynasty. Ibn Khaldun derived his model of historical change from observation of North African and Iberian Muslim dynasties, especially those of the Mamluk Empire. 
@ A sharp, rapacious, tightly-knit group accustomed to the harsh conditions of desert life seizes control from the previous senile and corrupt dynasty. Ibn Khaldun derived his model of historical change from observation of North African and Iberian Muslim dynasties, especially those of the Mamluk Empire. 
a. The old, corrupt dynasty becomes too oppressive, causing peasants to rebel and place their leader on the throne.
*b. A sharp, rapacious, tightly-knit group accustomed to the harsh conditions of desert life seizes control from the previous senile and corrupt dynasty.
c. A new more generous group of desert-born warriors wins the loyalty of the population.
d. The population agrees to elect new leaders.

5. According to Ibn Khaldun, the second generation of a dynasty
~ According to Ibn Khaldun, the second generation of a dynasty loses its desert toughness as it transitions to sedentary culture, from privation to luxury. The dynasty abandons desert ways for the comforts of a stable civilization.
@ According to Ibn Khaldun, the second generation of a dynasty loses its desert toughness as it transitions to sedentary culture, from privation to luxury. The dynasty abandons desert ways for the comforts of a stable civilization.
a. forgets the period of desert life and toughness completely.
b. maintains its desert toughness and desert savagery.
*c. loses its desert toughness as it transitions to sedentary culture, from privation to luxury.
d. forgets its promises to God, inducing God to destroy it in the next generation.

6. Which of the following quotations best expresses Ibn Khaldun's perspective on bias in historical writing?
~ "Untruth naturally afflicts historical information...One [cause] is partisanship for opinions and schools."
@ "Untruth naturally afflicts historical information...One [cause] is partisanship for opinions and schools."
a. "Many a transmitter does not know the real significance of his observations or of the things he has learned about orally."
b. "Students often happen to accept and transmit absurd information that, in turn, is believed on their authority."
*c. "Untruth naturally afflicts historical information...One [cause] is partisanship for opinions and schools."
d. "Furthermore, the jinn are not known to have specific forms and effigies."

7. Historians have sometimes connected Ibn Khaldun's acknowledgement of bias in historical writing to Tacitus's claim to write history "sine ira et studio." Which of the following best expresses the difference between Ibn Khaldun and Tacitus on this point?
~ Ibn Khaldun stated that untruth naturally and unavoidably afflicts historical information, because of factors including partisanship, reliance on transmitters, desire to please a patron, acceptance of absurd ideas, and ignorance of social context. Tacitus claimed objectivity but did not achieve it.
@ Ibn Khaldun stated that untruth naturally and unavoidably afflicts historical information, because of factors including partisanship, reliance on transmitters, desire to please a patron, acceptance of absurd ideas, and ignorance of social context. Tacitus claimed objectivity but did not achieve it.
a. Ibn Khaldun noted that the human soul longs for praise and that people will do whatever they can to obtain it, and Nero--as described by Tacitus--longed for praise and did everything he could to obtain it.
b. Ibn Khaldun actually laid out a method for achieving objective historical narrative, whereas Tacitus claimed objectivity in order to disguise his real purpose of undermining Nero's populist reputation.
*c. Ibn Khaldun stated that untruth naturally and unavoidably afflicts historical information, because of factors including partisanship, reliance on transmitters, desire to please a patron, acceptance of absurd ideas, and ignorance of social context. Tacitus claimed objectivity but did not achieve it.
d. Ibn Khaldun and Tacitus both upheld objectivity as the primary goal of historical writing.

8. The fifth stage of dynasty is one of
~ The fifth stage of dynasty is one of waste and squandering. This is the final stage a dynasty goes through before the cycle begins anew.
@ The fifth stage of dynasty is one of waste and squandering. This is the final stage a dynasty goes through before the cycle begins anew.
a. success, the overthrow of all opposition.
b. leisure and tranquility.
*c. waste and squandering.
d. contentment and peacefulness.

9. Why is it important to note the role conquest of Islamic Iberia (al-Andalus) played in Ibn Khaldun's life?
~ Biographical information can help us understand how a historian arrived at a particular historiographical method. The chaos of Ibn Khaldun’s life is certainly reflected in his work, which involves a cycle slowly building up to destruction.
@ Biographical information can help us understand how a historian arrived at a particular historiographical method. The chaos of Ibn Khaldun’s life is certainly reflected in his work, which involves a cycle slowly building up to destruction.
*a. Biographical information can help us understand how a historian arrived at a particular historiographical method.
b. Respect for the Goddess of Chaos was Ibn Khaldun's primary reason for writing.
c. The chaotic nature of Ibn Khaldun's life helped toughen up his worldview.
d. Historians should focus primarily on the hardships faced by individuals.

10. What evidence suggests that Ibn Khaldun is not writing salvation history?
~ Ibn Khaldun's following of the Quran differs greatly from the salvation historians of the past, until now only Christian historians have been used as example.
@ Ibn Khaldun's following of the Quran differs greatly from the salvation historians of the past, until now only Christian historians have been used as example.
a. Ibn Khaldun critiques the traditional narratives of Islamic and medieval Christian historians.
*b. Ibn Khaldun's comments about God's role in human history seem formulaic. In his narrative, human sociological forces rather than God cause change.
c. Ibn Khaldun's comments about God's role in human history show that God is the motive force that underlies all human sociological forces.
d. Ibn Khaldun recognizes that "untruth naturally afflicts historical information." Because he is aware of the existence of bias, he cannot be writing salvation history.