题目内容
You are going to read a list of headings and a text about Rituals and ceremonies and cultural identity. Choose the most suitable from the list A—F for each numbered paragraph (41—45). The first paragraph of the text is not numbered. There is one extra heading which you do not need to use.A. Preserving cultural identity can be achieved in different way.B. Ritual and ceremony are used in order to keep their own cultural identification.C. Ritual and ceremony should not be regarded as a only way of keeping cultural identification, for they have other function.D. Different cultures mainly use superstition to keep identification.E. Ritual and ceremony have a closer relation with superstition.F. In American ritual and ceremony can show their subcultures identity. The speaker asserts that rituals and ceremonies are needed for any culture or group of people to retain a strong sense of identity. I agree that one purpose of ritual and ceremony is to preserve cultural identity, at least in modern times. However, this is not their sole purpose; nor are ritual and ceremony the only means of preserving cultural identity. (41)______. I agree with the speaker insofar as one purpose of ritual and ceremony in today"s world is to preserve cultural identity. Native American tribes, for example, cling tenaciously to their traditional ceremonies and rituals, which typically tell a story about tribal heritage. The reason for maintaining these rituals and customs lies largely in the tribes" 500-year struggle against assimilation, even extinction, at the hands of European intruders. An outward display of traditional customs and distinct heritage is needed to put the world on notice that each tribe is a distinct and autonomous people, with its own heritage, values, and ideas. Otherwise, the tribe risks total assimilation and loss of identity. (42)______. The lack of meaningful ritual and ceremony in homogenous mainstream America underscores this point. Other than a few gratuitous ceremonies such as weddings and funerals, we maintain no common rituals to set us apart from other cultures. The reason for this is that as a whole America has little cultural identity of its own anymore. Instead, it has become a patchwork quilt of many subcultures, such as Native Americans, Hasidic Jews, Amish, and urban African Americans—each of which resort to some outward demonstration of its distinctiveness in order to establish and maintain a unique cultural identity. (43)______. Nevertheless, preserving cultural identify cannot be the only purpose of ritual and ceremony. Otherwise, how would one explain why isolated cultures that don"t need to distinguish themselves to preserve their identity nevertheless engage in their own distinct rituals and ceremonies In fact, the initial purpose of ritual and ceremony is rooted not in cultural identity but rather superstition and spiritual belief. The original purpose of a ritual might have been to frighten away evil spirits, to bring about weather conditions favorable to bountiful harvests, or to entreat the gods for a successful hunt or for victory in battle. Even today some primitive cultures engage in rituals primarily for such reasons. (44)______. Nor are ritual and ceremony the only means of preserving cultural identity. For example, our Amish culture demonstrates its distinctiveness through dress and lifestyle. Hasidic Jews set themselves apart by their dress, vocational choices, and dietary habits. And African Americans distinguish themselves today by their manner of speech and gesture. Of course, these subcultures have their own distinct ways of cerebrating events such as weddings, coming of age, and so forth. Yet ritual and ceremony are not the primary means by which these subcultures maintain their identity. (45)______. In sum, to prevent total cultural assimilation into our modern-day homogenous soup, a subculture with a unique and proud heritage must maintain an outward display of that heritage—by way of ritual and ceremony. Nevertheless, ritual and ceremony serve a spiritual function as well—one that has little to do with preventing cultural assimilation. Moreover, rituals and ceremonies are not the only means of preserving cultural identity.
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Opinion polls are now beginning to show an unwilling general agreement that, whoever is to blame and whatever happens from now on, high unemployment is probably here to stay. This means we shall have to find ways of sharing the available employment more widely. But we need to go further. We must ask some fundamental questions about the future of work. Should we continue to treat employment as the norm Should we not create conditions in which many of us can work for ourselves, rather than for an employer Should we not aim to revive the household and the neighbourhood, as well as the factory and the office, as centres of production and work The industrial age has been the only period of human history in which most people"s work has taken the form of jobs. The industrial age may now be coming to an end, and some of the changes in work patterns which it brought about may have to be reversed. This seems a discouraging thought. But, in fact, it could offer the prospect of a better future for work. Universal employment, as its history shows, has not meant economic freedom. Employment became widespread when the enclosures of the 17th and 18th centuries made many people dependent on paid work by depriving them of the use of the land, and thus of the means to provide a living for themselves. Then the factory system destroyed the cottage industries and removed work from people"s homes. Later, as transport improved, first by rail and then by road, people travelled longer distances to their places of employment until, eventually, many people"s work lost all connection with their home lives and places in which they lived. Meanwhile, employment put women at a disadvantage. It became customary for the husband to go out paid employment, leaving the unpaid work of the home and family to his wife. All this may now have to change. The time has certainly come to switch some effort and resources away from the impractical goal of creating jobs for all, to the urgent practical task of helping many people to manage without full-time jobs. According to the passage, which of the following is true
Despite Denmark"s manifest virtues, Danes never talk about how proud they are to be Danes. This would sound weird in Danish. When Danes talk to foreigners about Denmark, They always begin by commenting on its tininess, its unimportance, the difficulty of its language, the general small-mindedness and self-indulgence of their countrymen and the high taxes. No Dane would look you in tire eye and say, "Denmark is a great country". You"re supposed to figure this out for yourself. It is the land of the silk safety net, where almost half the national budget goes toward smoothing out life"s inequalities, and there is plenty of money for schools, day care, retraining programs, job seminars. Danes love seminars: Three days at a study center hearing about waste management is almost as good as a ski trip. It is a culture bombarded by English, in advertising, pop music, the Internet, and despite all the English that Danish absorbs—there is no Danish Academy to defend against it—old dialects persist in Jutland that can barely be understood by Copenhageners. It is the land where, as the saying goes, "Few have too much and fewer have too little", and a foreigner is struck by the sweet egalitarianism that prevails, where the lowliest clerk gives you a level gaze, where Sir and Madame have disappeared from common usage, even Mr. and Mrs. It"s a nation of recyclers—about 55% of Danish garbage gets made into something new—and no nuclear power plants. It"s a nation of tireless planners. Trains run on time. Things operate well in general. Such a nation of overachievers—a brochure from the Ministry of Business and Industry says, "Denmark is one of the world"s cleanest and most organized countries, with virtually no pollution, crime, or poverty. Denmark is the most corruption-free society in the Northern hemisphere". So, of course, one"s heart lifts at any sighting of Danish sleaze: skinhead graffiti on buildings ("Foreigners out of Denmark!"), broken beer bottles in the gutters, drunken teenagers slumped in the park. Nonetheless, it is an orderly land. You drive through a Danish town, it comes to an end at a stone wall, and on the other side is a field of barley, a nice clean line: town here, country there. It is not a nation of jaywalkers. People stand on the curb and wait for the red light to change, even if it"s 2 a.m. and there"s not a car in sight. However, Danes don"t think of themselves as a waiting-at-2-a.m.-for-the-green-light people—that"s how they see Swedes and Germans. Danes see themselves as jazzy people, improvisers, more free spirited than Swedes, but the truth is (though one should not say it) that Danes are very much like Germans and Swedes. Orderliness is a main selling point. Denmark has few natural resources, limited manufacturing capability; its future in Europe will be as a broker, banker, and distributor of goods. You send your goods by container ship to Copenhagen, and these bright, young, English-speaking, utterly honest, highly disciplined people will get your goods around to Scandinavia, the Baltic States, and Russia. Airports, seaports, highways, and rail lines are ultramodern and well-maintained. The orderliness of the society doesn"t mean that Danish lives are less messy or lonely than yours or mine, and no Dane would tell you so. You can hear plenty about bitter family feuds and the sorrows of alcoholism and about perfectly sensible people who went off one day and killed themselves. An orderly society cannot exempt its members from the hazards of life. But there is a sense of entitlement and security that Danes grow up with. Certain things are yours by virtue of citizenship, and you shouldn"t feel bad for taking what you"re entitled to, you"re as good as anyone else. The rules of the welfare system are clear to everyone, the benefits you get if you lose your job, the steps you take to get a new one; and the orderliness of the system makes it possible for the country to weather high unemployment and social unrest without a sense of crisis. The author"s reaction to the statement by the Ministry of Business and Industry is______.
Opinion polls are now beginning to show an unwilling general agreement that, whoever is to blame and whatever happens from now on, high unemployment is probably here to stay. This means we shall have to find ways of sharing the available employment more widely. But we need to go further. We must ask some fundamental questions about the future of work. Should we continue to treat employment as the norm Should we not create conditions in which many of us can work for ourselves, rather than for an employer Should we not aim to revive the household and the neighbourhood, as well as the factory and the office, as centres of production and work The industrial age has been the only period of human history in which most people"s work has taken the form of jobs. The industrial age may now be coming to an end, and some of the changes in work patterns which it brought about may have to be reversed. This seems a discouraging thought. But, in fact, it could offer the prospect of a better future for work. Universal employment, as its history shows, has not meant economic freedom. Employment became widespread when the enclosures of the 17th and 18th centuries made many people dependent on paid work by depriving them of the use of the land, and thus of the means to provide a living for themselves. Then the factory system destroyed the cottage industries and removed work from people"s homes. Later, as transport improved, first by rail and then by road, people travelled longer distances to their places of employment until, eventually, many people"s work lost all connection with their home lives and places in which they lived. Meanwhile, employment put women at a disadvantage. It became customary for the husband to go out paid employment, leaving the unpaid work of the home and family to his wife. All this may now have to change. The time has certainly come to switch some effort and resources away from the impractical goal of creating jobs for all, to the urgent practical task of helping many people to manage without full-time jobs. The passage tells us that the arrival of the industrial age meant that______.
British cancer" researchers have found that childhood leukaemia is caused by an infection and clusters of cases around industrial sites are the result of population mixing that increases exposure. The research published in the British Journal of Cancer backs up a 1988 theory that some as yet unidentified infection caused leukaemia—not the environmental factors widely blamed for the disease. "Childhood leukaemia appears to be an unusual result of a common infection", said Sir Richard Doll, an internationally-known cancer expert who first linked tobacco with lung cancer in 1950. "A virus is the most likely explanation. You would get an increased risk of it if you Suddenly put a lot of people from large towns in a rural area, where you might have people who had not been exposed to the infection". Doll was commenting on the new findings by researchers at Newcastle University, which focused on a cluster of leukaemia cases around the Sellafield nuclear reprocessing plant in Cumbria in northern England. Scientists have been trying to establish why there was more leukaemia in children around the Sellafield area, but have failed to establish a link with radiation or pollution. The Newcastle University research by Heather Dickinson and Louise Parker showed the cluster of cases could have been predicted because of the amount of population mixing going on in the area, as large numbers of construction workers and nuclear staff moved into a rural setting. "Our study shows that population mixing can account for the (Sellafield) leukaemia cluster and that all children, whether their parents are incomers or locals, are at a higher risk if they are born in an area of high population mixing", Dickinson said in a statement issued by the Cancer Research Campaign, which publishes the British Journal of Cancer. Their paper adds crucial weight to the 1988 theory put forward by Leo Kinlen, a cancer epidemiologist at Oxford University, who said that exposure to a common unidentified infection through population mixing resulted in the disease. According to the passage, which of the following is true
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