19. According to the passage, McLaughlin cites which one of the following as a contributing factor in the revival of traditional religious beliefs among the Cherokee in the 1820s?

(A) Missionaries were gaining converts at an increasing raze as the 1820s progressed.

(B) The traditionalist Cherokee majority thought that most of the reforms initiated by the missionaries' converts would corrupt Cherokee culture.

(C) Missionaries unintentionally created conflict among the Cherokee by favoring the interests of the acculturating elite at the expense of the more traditionalist majority.

(D) Traditionalist Cherokee recognized that only some of the reforms instituted by a small Cherokee elite would be beneficial to all Cherokee.

(E) A small group of Cherokee converted by missionaries attempted to institute reforms designed to acquire political supremacy for themselves in the Cherokee council.

20. Which one of the following, if true, would most seriously undermine McLaughlin's account of the course of reform among the Cherokee during the 1820s?

(A) Traditionalist Cherokee gained control over the majority of seats on the Cherokee council during the 1820s.

(B) The United States government took an active interest in political and cultural developments within Native American tribes.

(C) The missionaries living among the Cherokee in the 1820s were strongly in favor of the cultural reforms initiated by the acculturating elite.

(D) Revivals of traditional Cherokee religious beliefs and practices began late in the eighteenth century, before the missionaries arrived.

(E) The acculturating Cherokee elite of the 1820s did not view the reforms they initiated as beneficial to all Cherokee.

21. It can be inferred from the authors discussion of McLaughlin's views that the author thinks that Cherokee acculturalization in the 1820s

(A) was reversed in the decades following the 1820s

(B) may have been part of an already-existing process of acculturalization

(C) could have been the result of earlier contacts with missionaries

(D) would not have occurred without the encouragement of the United States government

(E) was primarily a result of the influence of White traders living near the Cherokee.

In the history of nineteenth-century landscape painting in the United States, the Luminists are distinguished by their focus on atmosphere and light. The accepted view of Luminist paintings is that they are basically spiritual and imply a tranquil mysticism that contrasts with earlier American artists' concept of nature as dynamic and energetic. According to this view, the Luminist atmosphere, characterized by "pure and constant light", guides the onlooker toward a lucid transcendentalism, an idealized vision of the world.

What this view fails to do is to identify the true significance of this transcendental atmosphere in Luminist paintings. The prosaic factors that are revealed by a closer examination of these works suggest that the glowing appearance of nature in Luminism is actually a sign of nature's Domestication, its adaptation to human use. The idealized Luminist atmosphere thus seems to convey, not an intensification of human responses to nature, but rather a muting of those emotions, like awe and fear, which untamed nature elicits.

One critic, in describing the spiritual quality of harbor scenes by Fitz Hugh Lane, an important Luminist, carefully notes that "at the peak of Luminist development in the 1850s and 1860s, spiritualism in America was extremely widespread." It is also true, however, that the 1850s and 1860s were a time of trade expansion. From 1848 until his death in 1865. Lane lived in a house with a view of the harbor of Gloucester, Massachusetts, and he made short trips to Maine, New York, Baltimore, and probably Puerto Rico. In all of these places he painted the harbors with their ships - the instruments of expanding trade.

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