2014年12月英語(yǔ)四級(jí)閱讀沖刺精講：段落信息匹配題(7)

Endangered Peoples

A) Today, it is not distance, but culture that separates the peoples of the world. The central question of our time may be how to deal with cultural differences. So begins the book, Endangered Peoples, by Art Davidson. It is an attempt to provide understanding of the issues affecting the world's native peoples. This book tells the stories of 21 tribes, cultures, and cultural areas that are struggling to survive. It tells each story through the voice of a member of the tribe .Mr. Davidson recorded their words. Art Wolfe and John Isaac took pictures of them. The organization called the Sierra Club published the book.

B) The native groups live far apart in North America or South America, Africa or Asia. Yet their situations are similar. They are fighting the march of progress in an effort to keep themselves and their cultures alive. Some of them follow ancient ways most of the time. Some follow modern ways most of the time. They have one foot in ancient world and one foot in modern world. They hope to continue to balance between these two worlds. Yet the pressures to forget their traditions and join the modern world may be too great.

C) Rigoberta Menchu of Guatemala, the Nobel Peace Prize winner in 1992, offers her thoughts in the beginning of the book Endangered Peoples. She notes that many people claim that native people are like stories from the past. They are ruins that have died. She disagrees strongly. She says native communities are not remains of the past. They have a future, and they have much wisdom and richness to offer the rest of the world.

D) Art Davidson traveled thousands of miles around the world while working on the book. He talked to many people to gather their thoughts and feelings. Mr. Davidson notes that their desires are the same. People want to remain themselves~ he says. They want to raise their children the way they were raised. They want their children to speak their mother tongue, their own language. They want them to have their parents' values and customs. Mr. Davidson says the people's cries are the same: "Does our culture have to die? Do we have to disappear as a people?"

E) Art Davidson lived for more than 25 years among native people in the American state of Alaska. He says his interest in native peoples began his boyhood when he found an ancient stone arrowhead. The arrowhead was used as a weapon to hunt food. The hunter was an American Indian, long dead. Mr. Davidson realized then that Indians had lived in the state of Colorado, right where he was standing. And it was then, he says, that he first wondered: "Where are they? Where did they go? "He found answers to his early question. Many of the native peoples had disappeared. They were forced off their lands. Or they were killed in battle. Or they died from diseases brought by new settlers. Other native peoples remained, but they had to fight to survive the pressures of the modern world.

F) The Gwich'in are an example of the survivors. They have lived in what is now Alaska and Canada for 10,000 years. Now about 5,000 Gwich'in remain. They are mainly hunters. They hunt the caribou, a large deer with big horns that travels across the huge spaces of the far north. For centuries, they have used all parts of the caribou: the meat for food, the skins for clothes, the bones for tools. Hunting caribou is the way of life of the Gwich'in.

G) One Gwich'in told Art Davidson of memories from his childhood. It was a time when the tribe lived quietly in its own corner of the world. He spoke to Mr. Davidson in these words: "As long as I can remember, someone would sit by a fire on the hilltop every spring and autumn. His job was to look for caribou. If he saw a caribou, he would wave his arms or he would make his fire to give off more smoke. Then the village would come to life! People ran up to the hilltop. The tribes seemed to be at its best at these gatherings. We were all filled with happiness and sharing!"

H) About ten years ago, the modern world invaded the quiet world of the Gwich' in. Oil companies wanted to drill for oil in the Arctic National Wildlife Preserve. This area was the please where the caribou gave birth to their young. The Gwich'in feared the caribou would disappear. One Gwich' in woman describes the situation in these words: "Oil development threatens the caribou. If the caribou are threatened, then the people are threatened. Oil company official and American lawmakers do not seem to understand. They do not come into our homes and share our food. They have never tried to understand the feeling expressed in our songs and our prayers. They have not seen the old people cry. Our elders have seen parts of our culture destroyed. They worry that our people may disappear forever."

I) A scientist with a British oil company dismisses (駁回，打消) the fears of the Gwich'in. He also says they have no choice. They will have to change. The Gwich' in, however, are resisting. They took legal action to stop the oil companies. But they won only a temporary ban on oil development in the Arctic National Wildlife Preserve. Pressures continue on other native people, as Art Davidson describes in his book. The pressures come from expanding populations, dam projects that flood tribal lands, and political and economic conflicts threaten the culture, lands, and lives of such groups as the Quechua of Peru, the Malagasy of Madagascar and the Ainu of Japan.

J) The organization called Cultural Survival has been in existence for 22 years. It tries to protect the rights and cultures of peoples throughout the world. It has about 12,000 members. And it receives help from a large number of students who work without pay. Theodore MacDonald is director of the Cultural Survival Research Center. He says the organization has three main jobs. It does research and publishes information. It works with native people directly. And it creates markets for goods produced by native communities.

K) Late last year, Cultural Survival published a book called State of the Peoples: a Global Human Rights Report on Societies in Danger. The book contains reports from researchers who work for Cultural Survival, from experts on native peoples, and from native peoples themselves. The book describes the conditions of different native and minority groups. It includes longer reports about several threatened societies, including the Penan of Malaysia and the Anishina be of North American. And it provides the names of organizations similar to Cultural Survival for activists, researchers and the press.

L) David May bury-Lewis started the Cultural Survival organization. Mr. May bury-Lewis believes powerful groups rob native peoples of their lives, lands, or resources. About 6,000 groups are left in the world. A native group is one that has its own langue. It has a long-term link to a homeland. And it has governed itself. Theodore MacDonald says Cultural Survival works to protect the rights of groups, not just individual people. He says the organization would like to develop a system of early warnings when these rights are threatened .Mr. MacDonald notes that conflicts between different groups within a country have been going on forever and will continue. Such conflicts, he says, cannot be prevented. But they do not have to become violent. What Cultural Survival wants is to help set up methods that lead to peaceful negotiations of traditional differences. These methods, he says, are a lot less costly than war.

46. Rigoberta Menchu, the Nobel Peace Prize winner in 1992, writes preface for the book Endangered Peoples.

47. The book Endangered Peoples contents not only words, but also pictures.

48. Art Davidson's initial interest in native people was aroused by an ancient stone arrowhead he found in his childhood, which was once used by an American Indian hunter.

49. The native groups are trying very hard to balance between the ancient world and the modern world.

50. By talking with them, Art Davidson finds that the native people throughout the world desire to remain themselves.

51. Most of the Gwich'in are hunters, who live on hunting caribou.

52. Cultural Survival is an organization which aims at protecting the rights and cultures of peoples throughout the world.

53. According to Theodore MacDonald, the Cultural Survival organization .would like to develop a system of early warnings when a society's rights are to be violated.

54. The book State of the Peoples: a Global Human Rights Report on Societies in Danger describes the conditions of different native and minority groups.

55. The Gwich' in tried to stop oil companies from drilling for oil in the Arctic National Wildlife Preserve for fear that it should drive the caribou awaySection B

A)現(xiàn)在，是文化而非距離將世界各民族分隔開(kāi)。我們時(shí)代的中心問(wèn)題也許是怎樣對(duì)待文化差異。讓我們從Art Davidson的著作《瀕危民族》說(shuō)起。該書(shū)試圖幫助人們了解影響世界土著民族的諸多問(wèn)題。本書(shū)講述了為了生存而苦苦掙扎的21個(gè)部落、不同的文化和文化區(qū)的故事。每個(gè)故事都以部落成員的口吻敘述?！?7】Davidson先生記錄了他們的述說(shuō)，Art Wolfe 和Jonhn Isaac拍攝照片，一個(gè)名為塞拉俱樂(lè)部的組織出版了這本書(shū)。

B)土著民族分布在北美或南美，非洲或亞洲，相距甚遠(yuǎn)。然而，他們所處的情況卻相差無(wú)幾。為了生存，為了文化的傳承，他們奮力反抗前進(jìn)的步伐。很多時(shí)候，他們中有些人遵循古老的生活方式，也有些人接受現(xiàn)代方式?！?9】他們處在古代世界和現(xiàn)代世界之間。他們希望繼續(xù)保持這兩個(gè)世界的平衡。但是。拋棄傳統(tǒng)、融入現(xiàn)代世界的壓力非常大。

C)【46】危地馬拉的Rigoberta Menchu女士是1992年諾貝爾和平獎(jiǎng)的得主。她在《瀕危民族》這本書(shū)的序言中提出了自己的觀點(diǎn)。她指出，很多人認(rèn)為土著民族就像是過(guò)去的故事，已遭破壞并消亡。她強(qiáng)烈反對(duì)這種觀點(diǎn)。她認(rèn)為土著民族并非過(guò)去歲月的殘留。他們有未來(lái)，他們能為世界其他民族貢獻(xiàn)自己很多的智慧和財(cái)富。

D)Art Davidson撰寫(xiě)《瀕危民族》時(shí)，行走了數(shù)千英里路，游覽了世界各地。他和各種人交談，了解他們的思想和情感?！?0】Davidson先生發(fā)現(xiàn)他們有著共同的愿望。他說(shuō)，人們希望他們的民族可以延續(xù)。他們希望按照父母養(yǎng)育自己的方式養(yǎng)育孩子;他們希望孩子會(huì)講母語(yǔ)——他們本民族的語(yǔ)言;他們希望孩子可以繼承父輩們的價(jià)值觀和習(xí)俗。Davidson先生指出，各民族的呼聲是相同的：“我們的文化必須消亡嗎?我們的民族必須消失嗎?”

E)【48】Are Davidson在美國(guó)阿拉斯加州的土著民族中生活了25年多。他說(shuō)小時(shí)候他發(fā)現(xiàn)過(guò)一個(gè)非常古老的石制箭頭，從那時(shí)起，就激起了他對(duì)土著民族的興趣。這個(gè)石箭頭是被用作武器來(lái)獵食的。獵人是一位早已作古的美洲印第安人。接著，Davidson先生意識(shí)到當(dāng)時(shí)的印第安人就生活在科羅拉多州， 他正站著的那片地方。他說(shuō)，那時(shí)他第一次想知道：“他們?cè)谀睦?他們又去了何方?”他找到了這些問(wèn)題的答案。許多土著民族已經(jīng)消失。他們被迫遠(yuǎn)走他鄉(xiāng)?；蛘撸麄円呀?jīng)戰(zhàn)亡。又或者他們死于新來(lái)的移民攜帶的疾病。其他土著民族雖然存活下來(lái)了，但是他們?yōu)榱松姹仨毰c現(xiàn)代世界的壓力作斗爭(zhēng)。

F)哥威迅人就是存活下來(lái)的一個(gè)例證。他們?cè)诂F(xiàn)在的阿拉斯加和加拿大居住已有10000年。l511現(xiàn)在，哥威迅族的人口大概有5000，主要以狩獵為生。他們捕獵馴鹿，這種鹿體型較大，長(zhǎng)著一對(duì)巨大的角，出沒(méi)于最北邊的廣闊地區(qū)。數(shù)百年來(lái)，他們對(duì)馴鹿身上的各部分都加以利用：肉用作食物，皮用來(lái)做衣服，骨頭用來(lái)制作工具。狩獵馴鹿就是哥威迅人的生活方式。

G)一個(gè)哥威迅人向Art Davidson訴說(shuō)了他童年以來(lái)的記憶。當(dāng)時(shí)，部落還默默地生活在世界上屬于他們自己的角落。他這樣對(duì)Davidson先生說(shuō)：“在我的記憶中，每個(gè)春秋都有人坐在山頂?shù)幕鸲雅?。他的工作就是尋找馴鹿。如果他看到了馴鹿，就揮舞手臂。或者生火，用煙作信號(hào)。然后，村民們就會(huì)活躍起來(lái)。他們跑向山頂。這時(shí)候，部落里的人是最高興的。我們都沉浸在幸福和分享的喜悅中。”

H)大約十年前，現(xiàn)代世界打破了哥威迅人的平靜生活。【55】石油企業(yè)想在北極國(guó)家野生動(dòng)物保護(hù)區(qū)勘探 石油。這片區(qū)域是馴鹿繁殖下一代的她方。哥威迅人擔(dān)心馴鹿會(huì)消失。一位哥威迅婦女這樣描述這種 情形：“石油勘探對(duì)馴鹿造成威脅。如果馴鹿受到威脅，那么人也將受到威脅。石油企業(yè)的管理者和美 國(guó)的立法者似乎并不理解這點(diǎn)。他們不來(lái)我們的家里，不和我們分享食物。他們從未試圖了解我們的 民謠和祈禱中所要傳達(dá)的感情。他們看不到祖輩們的眼淚。我們的父輩見(jiàn)證了我們的某些文化被摧毀。他們擔(dān)心，我們的民族也許會(huì)永遠(yuǎn)消失。”

I) 英國(guó)石油公司的一位科學(xué)家打消了哥威迅人的擔(dān)憂。他還指出他們沒(méi)有選擇，他們必須得改變。然而，哥威迅人拒絕這種改變。他們借助法律手段，阻止石油公司的開(kāi)采。但是，國(guó)家只是禁止在北極國(guó)家野生動(dòng)物保護(hù)區(qū)鉆探石油，他們的勝利只是短暫性的。其他土著民族仍舊面臨著這種壓力，就像Art Davidson在書(shū)中描寫(xiě)的那樣。這種壓力來(lái)自日益增多的人口、淹沒(méi)族地的水壩工程和政治經(jīng)濟(jì)沖突。秘魯?shù)纳w丘亞族、馬達(dá)加斯加的馬達(dá)加斯加人和日本的阿伊努人，他們的文化、領(lǐng)土和生活都面臨著政治經(jīng)濟(jì)沖突的威脅。

J)【52】文化拯救協(xié)會(huì)這一組織成立22年了。它試圖保護(hù)世界各民族的權(quán)利和文化，擁有大約l2，000名成員。很多學(xué)生都是它的義工。Theodore MacDonald是文化拯救研究中心的董事。他指出該組織有三項(xiàng)主要工作：開(kāi)展調(diào)研，披露信息;直接與土著民族接觸;為土著民族的產(chǎn)品開(kāi)拓市場(chǎng)。

K)去年年底，文化拯救協(xié)會(huì)出版了一本書(shū)，名為《民族現(xiàn)狀：世界瀕危民族的人權(quán)報(bào)告》。本書(shū)內(nèi)容包括文化拯救協(xié)會(huì)調(diào)研人員和該領(lǐng)域其他專(zhuān)家的報(bào)告，也包括土著人自己的述說(shuō)。【54】該書(shū)描寫(xiě)了不同土著民族和少數(shù)民族的生存現(xiàn)狀。其中，對(duì)幾個(gè)瀕危民族，包括馬來(lái)西亞的本南族和北美的安尼施納比族做了詳盡的介紹，并為對(duì)這方面有濃厚興趣的人、研究人員和新聞媒體介紹了幾大組織機(jī)構(gòu)，其性質(zhì)類(lèi)似于文化拯救協(xié)會(huì)。

L)David May bury-Lewis創(chuàng)辦了文化拯救協(xié)會(huì)。May bury-Lewis先生認(rèn)為，其他更強(qiáng)大的民族威脅土著居民的生命，掠奪他們的土地和資源。世界上大約有6，000個(gè)民族。土著民族擁有自己的語(yǔ)言，長(zhǎng)期居于某地，自我管轄。1531 Theodore MacDonaM指出文化拯裁協(xié)會(huì)旨在保護(hù)各民族的權(quán)利，并不是只保護(hù)個(gè)人權(quán)利。他說(shuō)，該組織欲建立一個(gè)早期預(yù)警系統(tǒng)，當(dāng)這些農(nóng)權(quán)利遭到威脅對(duì)向人們提磚警告。MacDonald先生認(rèn)為，國(guó)家內(nèi)部各民族之間的沖突由來(lái)已久，并還將繼續(xù)。這種沖突無(wú)法阻止，但并不一定要演變成暴力。文化拯救協(xié)會(huì)正致力于尋找方法，以和平協(xié)商方對(duì)待傳統(tǒng)文化差異。他說(shuō)，研究這些方法的代價(jià)比戰(zhàn)爭(zhēng)要低得多。

46. Rigoberta Menchu, the Nobel Peace Prize winner in 1992, writes preface for the book Endangered Peoples. 1992年諾貝爾和平獎(jiǎng)的得主Rigoberta Menchu女士為《瀕危民族》這本書(shū)作序。

【解析】 C)。細(xì)節(jié)題。根據(jù)句中關(guān)鍵詞Rgoberta Menchu可定位至c)段首句。危地馬拉的Rigoberta Menchu女士是1992年諾貝爾和平獎(jiǎng)的得主。她在《瀕危民族》這本書(shū)的序言中提出了自己的觀點(diǎn)。由此可見(jiàn) Rigoberta Menchu女士為《瀕危民族》這本書(shū)作序。

47. The book Endangered Peoples contents not only words, but also pictures.

《瀕危民族》這本書(shū)不僅包括文字，還包括圖片

【解析】 A)。細(xì)節(jié)題。本題著眼點(diǎn)在The book Endangered Peoples，因此鎖定有關(guān)這本書(shū)的介紹信息， 可定位至首段。該段末句是：Davidson先生記錄了他們的述說(shuō)，Art Wolfe和John Isaac拍攝照片，一個(gè)名為塞拉俱樂(lè)部的組織出版了這本書(shū)。由此可知，這本書(shū)不僅有文字而且還有圖片。

48. Art Davidson's initial interest in native people was aroused by an ancient stone arrowhead he found in his child- hood, which was once used by an American Indian hunter.Art Davidson最初開(kāi)始對(duì)土著民族感興趣，源自小時(shí)候見(jiàn)到的一個(gè)美洲印第安獵人用過(guò)的石制箭頭。

【解析】E)。細(xì)節(jié)題。根據(jù)句中關(guān)鍵詞in the interesting native people和an ancient stone arrowhead可定位至E)段。他說(shuō)小時(shí)候他發(fā)現(xiàn)過(guò)一個(gè)非常古老的石制箭頭，從那時(shí)起，就激起了他對(duì)土著民族的興趣。這　個(gè)石箭頭是被用作武器來(lái)獵食的。獵人是一位早已作古的美洲印第安人。

49. The native groups are trying very hard to balance between the ancient world and the modem world.

土著民族艱難地嘗試在古今世界之間尋求平衡。

【解析】 B)。細(xì)節(jié)題。根據(jù)句中關(guān)鍵詞the native groups和balance between the ancient world and the mod- em world可定位至B)段后三句。他們處在古代世界和現(xiàn)代世界之間。他們希望繼續(xù)保持這兩個(gè)世界的平衡。但是，拋棄傳統(tǒng)、融入現(xiàn)代世界的壓力非常大。

50. By talking with them, Art Davidson finds that the native people throughout the world desire to remain themselves.

通過(guò)交談，Art Davidson得知所有的土著居民都希望自己的民族得以存續(xù)。

【解析】D)。細(xì)節(jié)題。根據(jù)句中關(guān)鍵詞the native people，desire和remain themselves可定位至D)段。 Davidson先生發(fā)現(xiàn)他們有著共同的愿望。他說(shuō)，人們希望他們的民族可以延續(xù)。

51. Most of the Gwich'in are hunters, who live on hunting caribou.

哥威迅族人絕大部分是獵人，以狩獵馴鹿為生。

【解析】F)。細(xì)節(jié)題。根據(jù)句中關(guān)鍵詞the Gwich in和hunting caribou可定位至F)段。與句中意思一致的兩句話是：現(xiàn)在，哥威迅族的人口大概有5000，主要以狩獵為生。狩獵馴鹿就是哥威迅人的生活方式。

52. Cultural Survival is an organization which aims at protecting the rights and cultures of peoples throughout the world.文化拯救協(xié)會(huì)組織旨在保護(hù)世界各民族的權(quán)利和文化。

【解析】J)。細(xì)節(jié)題。根據(jù)句中關(guān)鍵詞Cultural Survival和protecting the rights and cultures of peoples可定位至J)段的前兩句。文化拯救協(xié)會(huì)這一組織已成立22年了。它試圖保護(hù)世界各民族的權(quán)利和文化。

53. According to Theodore MacDonald, the Cultural Survival organization would like to develop a system of early warnings when a society's rights are to be violated.

Theodore MacDonald 稱(chēng)：文化拯救協(xié)會(huì)欲建立一個(gè)早期預(yù)警系統(tǒng)

【解析】L)。細(xì)節(jié)題。根據(jù)句中關(guān)鍵詞Theodore MacDonal和a system ofearly warnings可定位至末段中間部分。Theodore MacDonald指出文化拯救協(xié)會(huì)旨在保護(hù)各民族的權(quán)利，并不是只保護(hù)個(gè)人權(quán)利。他說(shuō)，該組織欲建立一個(gè)早期預(yù)警系統(tǒng)，當(dāng)這些權(quán)利遭到威脅時(shí)向人們提出警告。

54. The book State of the Peoples: a Global Human Rights Report on Societies in Danger describes the conditions of different native and minority groups. 《世界瀕危民族的人權(quán)報(bào)告》這本書(shū)描述的生存現(xiàn)狀。

【解析】K)。細(xì)節(jié)題。根據(jù)句中關(guān)鍵詞the book a Global Human Rights Report on Societies in Danger可定位至K)段。該段對(duì)這本書(shū)進(jìn)行了詳細(xì)介紹，其中包括描述內(nèi)容，即不同土著民族和少數(shù)民族的生存現(xiàn)狀。

55. The Gwich' in tried to stop oil companies from drilling for oil in the Arctic National Wildlife Preserve for fear that

it should drive the caribou away.

哥威迅族人阻止石油公司在北極國(guó)家野生動(dòng)物保護(hù)區(qū)勘探石油，因?yàn)閾?dān)心這樣會(huì)把馴鹿嚇跑。

【解析】 H)。細(xì)節(jié)題。根據(jù)句中關(guān)鍵詞stop oil companies from drillin9和drive the caribou away可定位至 H)段二至四句。石油企業(yè)想在北極國(guó)家野生動(dòng)物保護(hù)區(qū)勘探石油。這片區(qū)域是馴鹿繁殖下一代的地方。 哥威迅人擔(dān)心馴鹿會(huì)消失。