Applied Social Research A Tool For The Human Services 9th Edition Monette Test Bank 1
Applied Social Research A Tool For The Human Services 9th Edition Monette Test Bank 1
Applied Social Research A Tool For The Human Services 9th Edition Monette Test Bank 1
Monette/ Sullivan/ DeJong/Hilton, Applied Social Research: A Tool for the Human Services, 9e
Test Bank
Multiple Choice
ANS: C
PG: 220
a. Field researchers actually see or hear the behaviors that are the data for the
research.
b. It involves making observations of people in their natural settings.
c. It is most consistent with the positivist paradigm.
d. Field researchers actually see or hear the behaviors that are the data for the
research and it involves making observations of people in their natural settings.
ANS: D
PG: 220
ANS: A
PG: 220
4. Which of the following would be most likely to agree that objective and quantitative
measurement techniques can be used to discover what is important in the social world?
a. positivists
b. subjectivists
c. those who adopt the verstehen perspective
d. interactionists
ANS: A
PG: 220
5. Which of the following research methodologies most clearly takes the stance that theory
should be developed by letting it emerge from the data in a somewhat inductive fashion?
a. experiments
b. surveys
c. available data
d. grounded theory
ANS: D
PG: 221-222
ANS: B
PG: 223
ANS: C
PG: 222
8. The text states that the research technique called “participant observation” involves gaining
knowledge from two distinct sources:
ANS: B
PG: 223-224
9. In participant observation research, one danger is that the observer may become an
involved participant of the scene being observed. This is a problem because:
ANS: A
PG: 225
10. Which of the following is NOT an observer role that can be adopted by a researcher?
a. participant-as-observer
b. observer-as-participant
c. complete participant
d. observer-as-observer
ANS: D
PG: 225
11. A researcher who is doing disguised observation would be adopting which observer role?
a. complete participant
b. participant-as-observer
c. complete observer
d. observer-as-observer
ANS: C
PG: 227-229
12. Which of the following would be the preferred way of gaining entry into a group for
purposes of conducting participant observation research?
a. Gain the cooperation of those with less status and power in the group first.
b. Describe the abstract scientific goals of the research to the members of the
group.
c. Tell the group members that one of the research goals is to evaluate them and
their performance.
d. Gain the cooperation of those with more status and power in the group first.
ANS: D
PG: 230
ANS: A
PG: 230
a. the informants view the researcher as a nice person who will do them no harm.
b. the investigator shows through behavior that he or she sympathizes with the
perspective of the people being studied.
c. the informants agree with the research goals of the investigation.
d. both the researcher and the group members have something that the other
needs and wants.
ANS: C
PG: 230-231
ANS: D
PG: 231
16. According to the text, all of the following terms characterize an appropriate attitude for field
researchers to have toward the people being studied EXCEPT:
a. detachment.
b. openness.
c. respect.
d. reciprocal.
ANS: A
PG: 231, 233
17. Sometimes a field researcher becomes so involved in and identified with the people being
observed that he or she takes on those people’s perspectives and can’t see them from other
perspectives. This is referred to as:
a. becoming invisible.
b. turning a leaf.
c. going native.
d. achieving verstehen.
ANS: C
PG: 225
18. Qualitative researchers would be more likely than quantitative researchers to use in
recording observations.
a. coding sheets
b. numbers and counts
c. field notes
d. physical traces
ANS: C
PG: 234
19. Which of the following would NOT be included in the field notes that are recorded as a part
of observational research?
The post arrived just as Stella was setting out with the car one
day early the next month to meet her father in Ashford. He had
been in Canterbury for a couple of days, attending a dinner and
some meetings of the Medico-Chirurgical Society, and this
afternoon she was to meet him at Ashford Station and drive him
home. She was in plenty of time, so when she saw Gervase’s
writing on the envelope handed to her, she went back into the
house and opened it.
It was now three months since she had spoken to Gervase or
heard anything directly from him. He still came over to Vinehall
on Sundays and to certain early masses in the week, but he never
called at Dr. Mount’s cottage, nor had she seen him out of church,
not heard his voice except in dialogue with the Priest—“I will go
unto the Altar of God” ... “Even unto the God of my joy and
gladness”....
She wondered what he could have to say to her now. Perhaps he
had recovered, and was coming back. She would be pleased, for
she missed his company—also it would be good to have his letters
when she was out in Canada.... But Stella knew what happened to
people who “recovered” and “came back,” and reflected sadly that
it would be her duty to discourage Gervase if he thought himself
cured.
But the letter did not contain what she expected.
Conster Manor
Leasan.
Sussex.
“Jan. 2, 1922
“My dear Stella,
“I’m writing to tell you something rather funny which has happened to me. I don’t
mean that I’ve fallen out of love with you—I never shall and don’t want to. But I’m going
to do something with my love which I never expected.
“You know that in September, I went ‘into retreat’ for four days at Thunders Abbey. I
was sure I’d hate it—and so I did in a way—but when I’d got there I saw at once that it
was going to be more important than I’d thought. At first I thought it was just a dodge of
Father Luce’s for making me uncomfortable—you know he looks upon me as a luxury-
loving young aristocrat, in need of constant mortification. I don’t know what it was
exactly that made me change—it was partly, I think, the silence, and partly, I know, the
Divine Office. At the end of my visit I knew that Office as the great work of prayer, and
Thunders Abbey as just part of that heart of prayer which keeps the world alive. And,
dear, I knew that my place was in that heart. I can’t describe to you exactly what I felt—
and I wouldn’t if I could. But you’re a Catholic, so you won’t think I’m talking nonsense
when I say that I feel I belong there, or, in plainer language, that I have a vocation. You
don’t believe that vocations come only to priggish maidens and pious youth, but much
more often to ordinary healthy, outdoor people like you and me. Of course I know that
even you will think (as Father Luce and the Father Superior have thought) that my
vocation may possibly be another name for disappointment in love. I’ve thought it
myself, but I don’t believe it. Anyhow it’s at last been settled that I’m going to be allowed
to try. As soon as I’ve finished at Gillingham’s I shall go. You know the Community, of
course. It’s an order for work among the poor, and has houses in London, Birmingham
and Leeds. At Thunders Abbey there’s a big farm for drunkards, epileptics, idiots, and
other pleasant company. I’d be useful there, as they’ve just started motor traction, but I
don’t know where they’ll send me. Of course I may come out again; but I don’t think so.
One knows a sure thing, Stella, and I never felt so sure about anything as about this—and
it’s all the more convincing, because I went in without a thought of it. I expect you will be
tremendously surprised, but I know you won’t write trying to dissuade me, and telling
me all the good I could do outside by letting out taxis for hire and things like that. You
dear! I feel I owe everything to you—including this new thing which is so joyful and so
terrifying. For I’m frightened a bit—I’m not just going in because I like it—I don’t know if
I do. And yet I’m happy.
“Don’t say a word to anyone, except your father. I must wait till the time is ripe to
break the news to my family, and then, I assure you, the excitement will be intense. But I
felt I must write and tell you as soon as I knew definitely they’d let me come and try,
because you are at the bottom of it all—I don’t mean as a disappointment in love, but as
the friend who first showed me the beauty of this faith which makes such demands on
us. Stella, I’m glad you brought me to the faith before I’d had time to waste much of
myself. It’s lovely to think that I can give Him all my grown-up life. I can never pay you
back for what you’ve done, but I can come nearest to it by taking my love for you into
this new life. My love for you isn’t going to die, but it’s going to become a part of prayer.
“May I come and see you next Sunday? I thought I would write and tell you about
things first, for now you know you won’t feel there are any embarrassments or regrets
between us. Dear Stella, I think of you such a lot, and I’m afraid you must still be
unhappy. But I know that this thing I am going to do will help you as much as me.
Perhaps, too, some day I shall be a Priest—though I haven’t thought about that yet—and
then I shall be able to help you more. Oh my dear, it isn’t every man who’s given the
power to do so much for the woman he loves. I bless you, my dear, and send you in
anticipation one of those free kisses we shall all give one another in Paradise.”
“G .
P.S. There is a rumour that you are going away, but as I can’t trace its succession back
further than Rose, I pronounce it of doubtful validity.
P.P.S. Dear, please burn this—it’s more than a love-letter.
P.P.P.S. I hope I haven’t written like a prig.”
Stella let the letter fall into her lap. She was surprised. Somehow
she had never thought of Gervase as a religious; she had never
thought of him except as a keen young engineer—attractive, self-
willed, eccentric, devout. His spiritual development had been so
like hers—and she, as she knew well, had no vocation to the
religious life—that she was surprised now to find such an essential
difference. But her surprise was glad, for though she brushed aside
his words of personal gratitude, she felt the thrill of her share in
the adventure, and a conviction that it would be for her help as
well as for his happiness. Moreover, this new development took
away the twinges of self-reproach which she could not help feeling
when she thought of her sacrifice of his content to Peter’s jealousy.
But her chief emotion was a kind of sorrowful envy. She envied
Gervase not so much the peace of the cloister—not so much the
definiteness of his choice—as his freedom. He was free—he had
made the ultimate surrender and was free. She knew that he had
now passed beyond her, though she had had a whole youth of
spiritual experience and practice and he barely a couple of years.
He was beyond her, not because of his vocation, but because of his
freedom. His soul had escaped like a bird from the snare, but hers
was still struggling and bound.
She would never feel for Peter as Gervase felt for her. Her
utmost hope was, not to carry her love for him into a new, purged
state, but to forget him—if she aimed at less she was deceiving
herself, forgetting the manner of woman she was. She had not
Gervase’s transmuting ecstasy—nor could she picture herself
giving Peter “free kisses” in a Paradise where flesh and blood had
no inheritance. Her loves would always be earthly—she would
meet her friends in Paradise, but not her lovers.
§4
She dried her eyes, came up from behind the car, and lost
herself in the sheer labour of putting on the wheel. She was late,
she must hurry; she strove, she sweated, and at last was once more
in her seat, the damaged wheel strapped in its place, all the litter
of tools in the dickie. She switched on the engine, pressed the self-
starter pedal, slid the gear lever into place, and the little car ran
forward. Then she realised what a relief it was to find herself in
motion—some weight seemed to lift from her mind, and her numb
thoughts began to move, to run to and fro. She was alive again.
But it hurt to be alive. Perhaps one was happier dead. For the
thoughts that ran to and fro were in conflict, they formed
themselves into two charging armies, meeting with horrible
impact, terror and wounds. Her mind was a battle-field, divided
against itself, and as usual the movement of the car seemed to
make her thoughts more independent, more free of her control.
They moved to the throb and mutter of the engine, as to some
barbaric battle-music, some monotonous drum. She herself
seemed to grow more and more detached from them. She was no
longer herself—she was two selves—the self that loved Peter and
the self that loved God. She was Stella Mount at prayer in Vinehall
church—Stella Mount curled up on Peter’s knees ... long ago, at
Starvecrow—Stella Mount receiving her soul again in absolution ...
Stella Mount loving, loving, with a heart full of fiery sweetness....
Well, aren’t they a part of the same thing—love of man and love of
God? Yes, they are—but today there is schism in the body.
During the last few months love had given her nothing but pain,
for she had seemed to be swallowed up in it, away from the true
richness of life. She had lost that calm, cheerful glow in which all
things, even the dullest and most indifferent, had seemed
interesting and worth while. Love had extinguished it. The
difference she saw between religion and love was that religion
shone through all things with a warm, soft light, making them all
friendly and sweet, whereas love was like a fierce beam
concentrated on one spot, leaving the rest of life in darkness,
shining only on one object, and that so blindingly that it could not
be borne.
She felt a sudden spasm of revolt against the choice forced upon
her. Why should she have to choose between heaven and earth,
which she knew in her heart were two parts of one completeness?
Why should God want her to give up for His sake the loveliest
thing that He had made?... Why should He want her to burn?
Now had come the time, she supposed, when she would have to
pay for the faith which till then had been all joy, which in its
warmth and definiteness had taught her almost too well how to
love. It had made her more receptive, more warm, more eager,
and had deprived her of those weapons of self-interest and pride
and resentment which might have armed her now. Perhaps it was
because they knew religion makes such good lovers that masters of
the spiritual life have urged that the temptations of love are the
only ones from which it is allowable to run away. It was her duty
to run away from Peter now, because the only weapons with which
she could fight him were more unworthy than surrender. With a
grimmer, vaguer belief she might have escaped more easily—she
might have seen evil in love, she might have distrusted happiness
and shunned the flesh. But then she would not have been Stella
Mount—she owed her very personality to her faith—she owed it all
the intense joy she had had in human things. Should she stumble
at the price?
If only the price were not Peter—Peter whom she loved, whom
the love of God had taught her to love more than her heart could
ever have compassed alone. Why must he be sacrificed? After all,
she was offering him up to her own satisfaction—to her anxiety to
keep hold of heavenly things. Why should he be butchered to give
her soul a holiday? She almost hated herself—hated herself for her
odious sense, for her cold-blooded practicalness. She proposed to
go away not only so as to be out of temptation—let her be honest—
but so that she could forget him and live the life of a normal happy
woman ... which of course meant some other man.... No wonder he
was disgusted with her—poor, honest, simple, unsatisfied Peter.
She was proposing to desert him, sure of interior comforts he had
never known, and secretly sure that the detestable adaptability of
her nature would not allow her to mourn him long once he was far
away. Oh, Peter—Peter!... “I will give you back the years that the
locust hath eaten—I have it in my power. I can do it—I can give
you back the locust’s years. I can do it still....”
She could do it still. She could tell her father that she did not
want to go away after all—and he would be glad ... poor Father! He
was only going for her sake. He would be glad to stay on among
the places and the people that he loved. And she ... she could be a
good, trusty friend to Peter, someone he could turn to in his
loneliness, who would understand and help him with his plans for
Alard and Starvecrow.... What nonsense she was talking. Silly
hypocrite! Both sides of her, the Stella who loved Peter and the
Stella who loved God, saw the futility of such an idea. She could
never be any man’s friend—least of all Peter’s. If she stayed, it
would be to love Peter, to be all that it was still possible for her to
be to him, all that Vera was and the more that she was not.
But could she? Had she the power to love Peter with a love
unspoilt by regret? Would she be able to bear the thought of her
treachery to the Lord whose happy child she had been so long?—to
His Mother and hers—to all His friends and hers, the saints—to all
the great company of two worlds whom she would betray? For her
the struggle contained no moral issue. It was simply a conflict
between love and love. And all the while she knew in the depth of
her heart that love cannot really be divided, and that her love of
God held and sustained her love of Peter, as the cloud holds the
rain-drop, and the shore the grain of sand.
The first houses of Ashford slid past, and she saw the many
roofs of the railway-works. Traffic dislocated the strivings of her
mind, and in time her thoughts once more became numb. They lay
like the dead on the battle-field, the dead who would rise again.