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I am afraid to sleep. I have been afraid to sleep for the last few weeks. I am so tired that, finally, I do sleep, but only for a few minutes. It is not a bad dream that wakes me; it is the reality I took with me into sleep. I try to think of something else. Immediately the woman in the marketplace comes into my mind. I was on my way to dinner last night when I saw her. She was selling skirts. She moved with the same ease and loveliness I often saw in the women of Laos. Her long black hair was as shiny as the black silk of the skirts she was selling. In her hair, she wore three silk ribbons, blue, green, and white. They reminded me of my childhood and how my girlfriends and I used to spend hours braiding ribbons into our hair. I don’t know the word for "ribbons," so I put my hand to my own hair and, with three fingers against my head, I looked at her ribbons and said "beautiful." She lowered her eyes and said nothing. I wasn’t sure if she understood me (I don’t speak Laotian very well). I looked back down at the skirts. They had designs on them: squares and triangles and circles of pink and green silk. They were very pretty. I decided to buy one of those skirts, and I began to bargain with her over the price. It is the custom to bargain in Asia. In Laos bargaining is done in soft voices and easy moves with the sort of quiet peacefulness. She smiled, more with her eyes than with her lips. She was pleased by the few words I was able to say in her language. Although they were mostly numbers, and she saw that I understood something about the soft playfulness of bargaining. We shook our heads in disagreement over the price; then, immediately, we made another offer and then another shake of the head. She was so pleased that unexpectedly, she accepted the last offer I made. But it was too soon. The price was too low. She was being too generous and wouldn’t make enough money. I moved quickly and picked up two more skirts and paid for all three at the price set; that way I was able to pay her three times as much before she had a chance to lower the price for the larger purchase. She smiled openly then, and, for the first time in months, my spirit lifted. I almost felt happy. The feeling stayed with me while she wrapped the skirts in a newspaper and handed them to me. When I left, though, the feeling left, too. It was as though it stayed behind in marketplace. I left tears in my throat. I wanted to cry. I didn’t, of course. I have learned to defend myself against what is hard; without knowing it, I have also learned to defend myself against what is soft and what should be easy. I get up, light a candle and want to look at the skirts. They are still in the newspaper that the woman wrapped them in. I remove the paper, and raise the skirts up to look at them again before I pack them. Something falls to the floor. I reach down and feel something cool in my hand. I move close to the candlelight to see what I have. There are five long silk ribbons in my hand, all different colors. The woman in the marketplace! She has given these ribbons to me! There is no defense against a generous spirit, and this time I cry, and very hard, as if I could make up for all the months that I didn’t cry. The writer assumed that the woman accepted the last offer mainly because the woman ______.
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I have had just about enough of being treated like a second-class citizen, simply because I happen to be that put-upon member of society—a customer. The more I go into shops and hotels, banks and post offices, railway stations, airports and the like, the more I am convinced the things are being run solely to suit the firm, the system, or the union. There seems to be a deceptive new motto for so-called "service" organizations—Staff Before Service. How often, for example, have you queued for what seems like hours at the post office or the supermarket because there were not enough staff on duty to man all the service grilles or checkout counters Sure In these days of high unemployment it must be possible to hire cashiers and counter staff. Yet supermarkets, hinting darkly at higher prices, claim that uncovering all their cash registers at any one time would increase overheads. And the post office says we cannot expect all their service grilles to be occupied "at times when demand is low." It is the same with hotels. Because waiters and kitchen staff must finish when it suits them, dining rooms close earlier or menu choice is cut short. As for us guests, we just have to put up with it. There is also the nonsense of so many friendly hotel night porters having been thrown out of their jobs in the interests of "efficiency" (i.e. profits) and replaced by coin-eating machines which offer everything from lager to laxatives. Not to mention the creeping threat of the tea-making kit in your room: a kettle with a mixed collection of tea bags, plastic milk cartons and lump sugar. Who wants to wake up to a raw teabag I do not, especially when I am paying for "service." Can it be stopped, this worsening of service, this growing attitude that the customer is always a nuisance I angrily hope so because it is happening, sadly, in all walks of life. Our only hope is to hammer home our anger whenever and wherever we can and, if all else fails, bring back into practice that other, older slogan—Take Our Custom Elsewhere. The writer suggests that a customer ______.
I am afraid to sleep. I have been afraid to sleep for the last few weeks. I am so tired that, finally, I do sleep, but only for a few minutes. It is not a bad dream that wakes me; it is the reality I took with me into sleep. I try to think of something else. Immediately the woman in the marketplace comes into my mind. I was on my way to dinner last night when I saw her. She was selling skirts. She moved with the same ease and loveliness I often saw in the women of Laos. Her long black hair was as shiny as the black silk of the skirts she was selling. In her hair, she wore three silk ribbons, blue, green, and white. They reminded me of my childhood and how my girlfriends and I used to spend hours braiding ribbons into our hair. I don’t know the word for "ribbons," so I put my hand to my own hair and, with three fingers against my head, I looked at her ribbons and said "beautiful." She lowered her eyes and said nothing. I wasn’t sure if she understood me (I don’t speak Laotian very well). I looked back down at the skirts. They had designs on them: squares and triangles and circles of pink and green silk. They were very pretty. I decided to buy one of those skirts, and I began to bargain with her over the price. It is the custom to bargain in Asia. In Laos bargaining is done in soft voices and easy moves with the sort of quiet peacefulness. She smiled, more with her eyes than with her lips. She was pleased by the few words I was able to say in her language. Although they were mostly numbers, and she saw that I understood something about the soft playfulness of bargaining. We shook our heads in disagreement over the price; then, immediately, we made another offer and then another shake of the head. She was so pleased that unexpectedly, she accepted the last offer I made. But it was too soon. The price was too low. She was being too generous and wouldn’t make enough money. I moved quickly and picked up two more skirts and paid for all three at the price set; that way I was able to pay her three times as much before she had a chance to lower the price for the larger purchase. She smiled openly then, and, for the first time in months, my spirit lifted. I almost felt happy. The feeling stayed with me while she wrapped the skirts in a newspaper and handed them to me. When I left, though, the feeling left, too. It was as though it stayed behind in marketplace. I left tears in my throat. I wanted to cry. I didn’t, of course. I have learned to defend myself against what is hard; without knowing it, I have also learned to defend myself against what is soft and what should be easy. I get up, light a candle and want to look at the skirts. They are still in the newspaper that the woman wrapped them in. I remove the paper, and raise the skirts up to look at them again before I pack them. Something falls to the floor. I reach down and feel something cool in my hand. I move close to the candlelight to see what I have. There are five long silk ribbons in my hand, all different colors. The woman in the marketplace! She has given these ribbons to me! There is no defense against a generous spirit, and this time I cry, and very hard, as if I could make up for all the months that I didn’t cry. According to the writer, the woman in the marketplace ______.
Science Fiction (SF) can provide students interested in the future with a basic introduction to the concept of thinking about possible futures in a serious way, a sense of the emotional forces in their own culture that are affecting the shape the future may take, and a multitude of predictions regarding the results of present trends. Although SF seems to take as its future social settings nothing more ambiguous than the current status or its totally evil variant, SF is actually a more important vehicle for speculative visions about macroscopic social change. At this level, it is hard to deal with any precision as to when general value changes or evolving social institutions might appear, but it is most important to think about the kinds of societies that could result from the rise of new forms of interaction, even if one cannot predict exactly when they might occur. In performing this "what if..." function, SF can act as a social laboratory as authors ruminate upon the forms social relationships could take if key variables in their own societies were different, and upon what new belief systems or mythologies could arise in the future to provide the basic rationalizations for human activities. If it is true that most people find it difficult to conceive of the ways in which their society, or human nature itself, could undergo fundamental changes, then SF of this type may provoke one’s imagination—to consider the diversity of paths potentially open to society. Moreover, if SF is the laboratory of the imagination, its experiments are often of the kind that may significantly alter the subject matter even as they are being carried out. That is, SF has always had a certain cybernetic effect on society, as its visions emotionally engage the future-consciousness of the mass public regarding especially desirable and undesirable possibilities. The shape a society takes in the present is in part influenced by its image of the future; in this way particularly powerful SF images may become self-fulfilling or self-avoiding prophecies for society. For that matter, some individuals in recent years have even shaped their own life styles after appealing models provided by SF stories. The reincarnation and diffusion of SF futuristic images of alternative societies through the media of movies and television may have speeded up and augmented SF’s social feedback effects. Thus SF is not only change speculator but change agent, send an echo from the future that is becoming into the present that is sculpting it. This fact alone makes imperative in any education system the study of the kinds of works discussed in this section. From Para. 2, we can infer that ______.
Science Fiction (SF) can provide students interested in the future with a basic introduction to the concept of thinking about possible futures in a serious way, a sense of the emotional forces in their own culture that are affecting the shape the future may take, and a multitude of predictions regarding the results of present trends. Although SF seems to take as its future social settings nothing more ambiguous than the current status or its totally evil variant, SF is actually a more important vehicle for speculative visions about macroscopic social change. At this level, it is hard to deal with any precision as to when general value changes or evolving social institutions might appear, but it is most important to think about the kinds of societies that could result from the rise of new forms of interaction, even if one cannot predict exactly when they might occur. In performing this "what if..." function, SF can act as a social laboratory as authors ruminate upon the forms social relationships could take if key variables in their own societies were different, and upon what new belief systems or mythologies could arise in the future to provide the basic rationalizations for human activities. If it is true that most people find it difficult to conceive of the ways in which their society, or human nature itself, could undergo fundamental changes, then SF of this type may provoke one’s imagination—to consider the diversity of paths potentially open to society. Moreover, if SF is the laboratory of the imagination, its experiments are often of the kind that may significantly alter the subject matter even as they are being carried out. That is, SF has always had a certain cybernetic effect on society, as its visions emotionally engage the future-consciousness of the mass public regarding especially desirable and undesirable possibilities. The shape a society takes in the present is in part influenced by its image of the future; in this way particularly powerful SF images may become self-fulfilling or self-avoiding prophecies for society. For that matter, some individuals in recent years have even shaped their own life styles after appealing models provided by SF stories. The reincarnation and diffusion of SF futuristic images of alternative societies through the media of movies and television may have speeded up and augmented SF’s social feedback effects. Thus SF is not only change speculator but change agent, send an echo from the future that is becoming into the present that is sculpting it. This fact alone makes imperative in any education system the study of the kinds of works discussed in this section. What is the main idea of the passage
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