Test Prep MCAT Test Exam (page: 30)
Test Prep Medical College Admission Test: Verbal Reasoning, Biological Sciences, Physical Sciences, Writing Sample
Updated on: 15-Dec-2025

...Squeaking sand produces sounds with very high frequencies ­ between 500 and 2,500 hertz, lasting less than a quarter of a second. The peals are musically pure, often containing four or five harmonic overtones. Booming sand makes louder, low-frequency sounds of 50 to 300 hertz, which may last as long as 15 minutes in larger dunes (although typically they last for seconds or less). In addition, they are rather noisy, containing a multitude of nearby frequencies. Booms have never been observed to contain more than one harmonic of the fundamental tone.
These dramatic differences once led to a consensus that although both types of sand produce acoustic emissions, the ways in which they do so must be substantially different... In the late 1970s, however, Peter K. Haff, then at the California Institute of Technology, produced squeaks in booming sand, suggesting a closer connection between the two.
Both kinds of sand must be displaced to make sounds. Walking on some sand, for example, forces the sand underfoot to move down and out, producing squeaks. In the case of booming sand, displacement occurs during avalanches. It is within the avalanche that sound begins and where the answers must be hiding.
Before an avalanche can occur, winds must build a dune up to a certain angle, usually about 35 degrees for dry desert sand. Once an angle is achieved, the sand on the leeward side of the dune begins to slump. Intact layers of sand slip over the layers below, like a sheared deck of cards. At the same time, the individual grains in the upper layers tumble over the grains underneath, momentarily falling into the spaces between them and bouncing out again to continue their downward journey. Their concerted up-and-down motion is believed to be the secret source of sound. Fully developed avalanches, in which sliding plates of sand remain intact for most of their motion, have the greatest acoustic output. In some places, where large amounts of sand are involved, booming can be heard up to 10 kilometers away.
Because it is caused by large volumes of shearing sand, the roaring is also loud. In fact, sounds made by booming sand can be nearly deafening, and the vibrations causing them can be so intense that standing in their midst is nearly impossible.
A good place to start in exploring the vibrational properties of sand is with the grains themselves. The mean diameter of most sand grains, whether acoustically active or not, is about 300 microns. Usually the grains in a booming dune are very similar in size, especially near the leeward crest, where the sound most often originates; such uniformity allows for more efficient shearing. Otherwise, the smaller grains impede the smooth motion of the larger ones.
Similar sizes do not alone allow sand to boom. On the contrary, the booming sands of Korizo and Gelf Kebib, also in Libya, feature an uncharacteristically broad range of particle sizes. Moreover, silent dune sand often contains grains somewhat similar to nearby booming sand.
Grains of booming sand also tend to have uncommonly smooth surfaces, with protrusions on the scale of mere microns. Booming dunes are often found at the downwind end of large sand sources; having bounced and rolled across the desert for long distances, the sand grains in these dunes are usually highly polished. Over time a grain can also be polished by repeated shifts within a moving dune. And squeaking sand as well tends to be exceptionally smooth...
...Another important factor is humidity, because moisture can modify the friction between grains or cause sand to clump together, thus precluding shearing. Sounds occur in those parts of the dune that dry the fastest.

Precipitation may be rare in the desert, but dunes retain water with remarkable efficiency. Sand near the surface dries quickly, however, and sand around a dune's crest tends to dry the fastest.
Which of the following discoveries would give the most support to the hypothesis that squeaking sand and booming sand differ only in the mechanism by which the sounds are produced?

When Gwendolyn Brooks published her first collection of poetry A Street In Bronzeville in 1945 most reviewers recognized Brooks' versatility and craft as a poet. Yet, while noting her stylistic successes few of her contemporaries discussed the critical question of Brooks' relationship to the Harlem Renaissance. How had she addressed herself, as a poet, to the literary movement's assertion of the folk and African culture, and its promotion of the arts as the agent to define racial integrity?
The New Negro poets of the Harlem Renaissance expressed a deep pride in being Black; they found reasons for this pride in ethnic identity and heritage; and they shared a common faith in the fine arts as a means of defining and reinforcing racial pride. But in the literal expression of this impulse, the poets were either romantics, or realists and, quite often within the same poem, both. The realistic impulse, as defined best in the poems of McKay's Harlem Shadows (1922), was a sober reflection upon Blacks as second class citizens, segregated from the mainstream of American socio-economic life, and largely unable to realize the wealth and opportunity that America promised. The romantic impulse, on the other hand, as defined in the poems of Sterling Brown's Southern Road (1932), often found these unrealized dreams in the collective strength and will of the folk masses.
In comparing the poems in A Street in Bronzeville with various poems from the Renaissance, it becomes apparent that Brooks brings many unique contributions to bear on this tradition. The first clue that A Street In Bronzeville was, at its time of publication, unlike any other book of poems by a Black American is its insistent emphasis on demystifying romantic love between Black men and women. During the Renaissance, ethnic or racial pride was often focused with romantic idealization upon the Black woman. A casual streetwalker in Hughes' poem, "When Sue Wears Red," for example, is magically transformed into an Egyptian Queen. In A Street In Bronzeville, this romantic impulse runs headlong into the biting ironies of racial discrimination. There are poems in which Hughes, McKay and Brown recognize the realistic underside of urban life for Black women. But for Brooks, unlike the Renaissance poets, the victimization of poor Black women becomes not simply a minor chord but a predominant theme.
...Brooks' relationship with the Harlem Renaissance poets, as A Street in Bronzeville ably demonstrates, was hardly imitative. As one of the important links with the Black poetic tradition of the 1920s and 1930s, she enlarged the element of realism that was an important part of the Renaissance world-view. Although her poetry is often conditioned by the optimism that was also a legacy of the period, Brooks rejects outright their romantic prescriptions for the lives of Black women. And in this regard, she serves as a vital link with the Black Arts Movement of the 1960s that, while it witnessed the flowering of Black women as poets and social activists as well as the rise of Black feminist aesthetics in the 1970s, brought about a curious revival of romanticism in the Renaissance mode.
Which of the following best expresses the main idea of the passage?

When Gwendolyn Brooks published her first collection of poetry A Street In Bronzeville in 1945 most reviewers recognized Brooks' versatility and craft as a poet. Yet, while noting her stylistic successes few of her contemporaries discussed the critical question of Brooks' relationship to the Harlem Renaissance. How had she addressed herself, as a poet, to the literary movement's assertion of the folk and African culture, and its promotion of the arts as the agent to define racial integrity?
The New Negro poets of the Harlem Renaissance expressed a deep pride in being Black; they found reasons for this pride in ethnic identity and heritage; and they shared a common faith in the fine arts as a means of defining and reinforcing racial pride. But in the literal expression of this impulse, the poets were either romantics, or realists and, quite often within the same poem, both. The realistic impulse, as defined best in the poems of McKay's Harlem Shadows (1922), was a sober reflection upon Blacks as second class citizens, segregated from the mainstream of American socio-economic life, and largely unable to realize the wealth and opportunity that America promised. The romantic impulse, on the other hand, as defined in the poems of Sterling Brown's Southern Road (1932), often found these unrealized dreams in the collective strength and will of the folk masses.
In comparing the poems in A Street in Bronzeville with various poems from the Renaissance, it becomes apparent that Brooks brings many unique contributions to bear on this tradition. The first clue that A Street In Bronzeville was, at its time of publication, unlike any other book of poems by a Black American is its insistent emphasis on demystifying romantic love between Black men and women. During the Renaissance, ethnic or racial pride was often focused with romantic idealization upon the Black woman. A casual streetwalker in Hughes' poem, "When Sue Wears Red," for example, is magically transformed into an Egyptian Queen. In A Street In Bronzeville, this romantic impulse runs headlong into the biting ironies of racial discrimination. There are poems in which Hughes, McKay and Brown recognize the realistic underside of urban life for Black women. But for Brooks, unlike the Renaissance poets, the victimization of poor Black women becomes not simply a minor chord but a predominant theme.
...Brooks' relationship with the Harlem Renaissance poets, as A Street in Bronzeville ably demonstrates, was hardly imitative. As one of the important links with the Black poetic tradition of the 1920s and 1930s, she enlarged the element of realism that was an important part of the Renaissance world-view. Although her poetry is often conditioned by the optimism that was also a legacy of the period, Brooks rejects outright their romantic prescriptions for the lives of Black women. And in this regard, she serves as a vital link with the Black Arts Movement of the 1960s that, while it witnessed the flowering of Black women as poets and social activists as well as the rise of Black feminist aesthetics in the 1970s, brought about a curious revival of romanticism in the Renaissance mode.
According to the passage, the poems in A Street in Bronzeville are similar to the poems in Harlem Shadows because they each:

When Gwendolyn Brooks published her first collection of poetry A Street In Bronzeville in 1945 most reviewers recognized Brooks' versatility and craft as a poet. Yet, while noting her stylistic successes few of her contemporaries discussed the critical question of Brooks' relationship to the Harlem Renaissance. How had she addressed herself, as a poet, to the literary movement's assertion of the folk and African culture, and its promotion of the arts as the agent to define racial integrity?
The New Negro poets of the Harlem Renaissance expressed a deep pride in being Black; they found reasons for this pride in ethnic identity and heritage; and they shared a common faith in the fine arts as a means of defining and reinforcing racial pride. But in the literal expression of this impulse, the poets were either romantics, or realists and, quite often within the same poem, both. The realistic impulse, as defined best in the poems of McKay's Harlem Shadows (1922), was a sober reflection upon Blacks as second class citizens, segregated from the mainstream of American socio-economic life, and largely unable to realize the wealth and opportunity that America promised. The romantic impulse, on the other hand, as defined in the poems of Sterling Brown's Southern Road (1932), often found these unrealized dreams in the collective strength and will of the folk masses.
In comparing the poems in A Street in Bronzeville with various poems from the Renaissance, it becomes apparent that Brooks brings many unique contributions to bear on this tradition. The first clue that A Street In Bronzeville was, at its time of publication, unlike any other book of poems by a Black American is its insistent emphasis on demystifying romantic love between Black men and women. During the Renaissance, ethnic or racial pride was often focused with romantic idealization upon the Black woman. A casual streetwalker in Hughes' poem, "When Sue Wears Red," for example, is magically transformed into an Egyptian Queen. In A Street In Bronzeville, this romantic impulse runs headlong into the biting ironies of racial discrimination. There are poems in which Hughes, McKay and Brown recognize the realistic underside of urban life for Black women. But for Brooks, unlike the Renaissance poets, the victimization of poor Black women becomes not simply a minor chord but a predominant theme.
...Brooks' relationship with the Harlem Renaissance poets, as A Street in Bronzeville ably demonstrates, was hardly imitative. As one of the important links with the Black poetic tradition of the 1920s and 1930s, she enlarged the element of realism that was an important part of the Renaissance world-view. Although her poetry is often conditioned by the optimism that was also a legacy of the period, Brooks rejects outright their romantic prescriptions for the lives of Black women. And in this regard, she serves as a vital link with the Black Arts Movement of the 1960s that, while it witnessed the flowering of Black women as poets and social activists as well as the rise of Black feminist aesthetics in the 1970s, brought about a curious revival of romanticism in the Renaissance mode.
The passage suggests that the author would be most likely to agree with which one of the following statements about the poetry of the Harlem Renaissance?

When Gwendolyn Brooks published her first collection of poetry A Street In Bronzeville in 1945 most reviewers recognized Brooks' versatility and craft as a poet. Yet, while noting her stylistic successes few of her contemporaries discussed the critical question of Brooks' relationship to the Harlem Renaissance. How had she addressed herself, as a poet, to the literary movement's assertion of the folk and African culture, and its promotion of the arts as the agent to define racial integrity?
The New Negro poets of the Harlem Renaissance expressed a deep pride in being Black; they found reasons for this pride in ethnic identity and heritage; and they shared a common faith in the fine arts as a means of defining and reinforcing racial pride. But in the literal expression of this impulse, the poets were either romantics, or realists and, quite often within the same poem, both. The realistic impulse, as defined best in the poems of McKay's Harlem Shadows (1922), was a sober reflection upon Blacks as second class citizens, segregated from the mainstream of American socio-economic life, and largely unable to realize the wealth and opportunity that America promised. The romantic impulse, on the other hand, as defined in the poems of Sterling Brown's Southern Road (1932), often found these unrealized dreams in the collective strength and will of the folk masses.
In comparing the poems in A Street in Bronzeville with various poems from the Renaissance, it becomes apparent that Brooks brings many unique contributions to bear on this tradition. The first clue that A Street In Bronzeville was, at its time of publication, unlike any other book of poems by a Black American is its insistent emphasis on demystifying romantic love between Black men and women. During the Renaissance, ethnic or racial pride was often focused with romantic idealization upon the Black woman. A casual streetwalker in Hughes' poem, "When Sue Wears Red," for example, is magically transformed into an Egyptian Queen. In A Street In Bronzeville, this romantic impulse runs headlong into the biting ironies of racial discrimination. There are poems in which Hughes, McKay and Brown recognize the realistic underside of urban life for Black women. But for Brooks, unlike the Renaissance poets, the victimization of poor Black women becomes not simply a minor chord but a predominant theme.
...Brooks' relationship with the Harlem Renaissance poets, as A Street in Bronzeville ably demonstrates, was hardly imitative. As one of the important links with the Black poetic tradition of the 1920s and 1930s, she enlarged the element of realism that was an important part of the Renaissance world-view. Although her poetry is often conditioned by the optimism that was also a legacy of the period, Brooks rejects outright their romantic prescriptions for the lives of Black women. And in this regard, she serves as a vital link with the Black Arts Movement of the 1960s that, while it witnessed the flowering of Black women as poets and social activists as well as the rise of Black feminist aesthetics in the 1970s, brought about a curious revival of romanticism in the Renaissance mode.
The author most probably mentions Hughes' poem "When Sue Wears Red" (line 35­36) in order to: