单选题 .  SECTION A MULTIPLE-CHOICE QUESTIONS
    In this section there are four passages followed by fourteen multiple choice questions. For each multiple choice question, there are four suggested answers marked A, B, C and D. Choose the one that you think is the best answer and mark your answers on ANSWER SHEET TWO.
    PASSAGE ONE
    Why should Native American students be allowed to have specially adapted educational programs, and what is so different about their learning motivation, compared to that of the Anglo majority?
    Native American students, whether young or old, learn by applying principles and skills to their daily lives. In order for these students to learn a skill, or subject, they must first understand how it relates to their everyday life, and how it can help them to stay upon a strong spiritual path. Learning for Native American students, is not motivated by better grades, or awards, but by the success that it will afford them in future, so when learning environments and curriculum do not address, or even take into consideration, the cultural, and spiritual differences of the Native American students, future success in life becomes an elusive and unattainable goal. Educational programs for Native American students need to be practical, applicable, and culturally based. The Native American population's educational motivation, as a whole, is more focused on the future utilization of lessons and skills learned, and the benefit that will be given back to the Native American community. As each individual succeeds educationally, they become a model for others, and give hope that the Native American way of life will continue.
    Unlike the majority of Anglo children, for which our current academic models were forged, Native American children suffer from cultural exclusion and identity crises, racism, poverty and isolation, poor role models, familial instability and abuse, poor mental, physical, and emotional health, as well as anonymity. Native American students, primarily those in grades K-12, can be categorized as dangerously "at risk". The cultural hurdles, compounded by those thrown at them educationally, cause many Native American students to drop out, abuse drugs and alcohol, and/or commit crimes to medicate and alleviate their inability to cope with seemingly insurmountable obstacles.
    Native American youths have long been at a disadvantage, with regard to post-secondary education, primarily because if a youth does succeed in graduating high school, it is usually by attending a non-Native American program. This limits their ability to interact and succeed in an atmosphere whose predominant cultural alignment is white. While Tuba City High School, which addresses rural, reservation, and isolated students, has been quite successful in raising test scores, graduating more students, keeping substance abuse and teen pregnancy low, it has not provided the Native American youth an opportunity to learn and interact with the white culture that surrounds them. But what of the urban Native American students? What can we do for them?
    We can make room for alternative programs specifically designed for the Native American students—programs that will address the need to acclimate these students to urban life and white culture gradually, so that they can develop the skills and education necessary to succeed in a diverse and alien culture.
    It cannot be stressed enough, that the first, and most important, skill that we must impart to the Native American students is how to live and exist in a foreign culture, while maintaining a solid identity with their own. We must stop trying to fit the Native American youth into the cultural mold of white society, and allow them to live and learn according to their own culturally specific applications and values, and prepare for academic and personal life beyond the reservation.
PASSAGE TWO
    In sixteenth-century Italy and eighteenth-century France, waning prosperity and increasing social unrest led the ruling families to try to preserve their superiority by withdrawing from the lower and middle classes behind barriers of etiquette. In a prosperous community, on the other hand, polite society soon absorbs the newly rich, and in England there has never been any shortage of books on etiquette for teaching them the manners appropriate to their new way of life.
    Every code of etiquette has contained three elements: basic moral duties; practical rules which promote efficiency; and artificial, optional graces such as formal compliments to, say, women on their beauty or superiors on their generosity and importance.
    In the first category are consideration for the weak and respect for age. Among the ancient Egyptians the young always stood in the presence of older people. Among the Mponguwe of Tanzania, the young men bow as they pass the huts of the elders. In England, until about a century ago, young children did not sit in their parents' presence without asking permission.
    Practical rules are helpful in such ordinary occurrences of social life as making proper introductions at parties or other functions so that people can be brought to know each other. Before the invention of the fork, etiquette directed that the fingers should be kept as clean as possible; before the handkerchief came into common use, etiquette suggested that, after spitting, a person should rub the spit inconspicuously underfoot.
    Extremely refined behavior, however, cultivated as an art of gracious living, has been characteristic only of societies with wealth and leisure, which admitted women as the social equals of men. After the fall of Rome, the first European society to regulate behavior in private life in accordance with a complicated code of etiquette was twelfth-century Provence, in France.
    Province had become wealthy. The lords had returned to their castles from the crusades, and there the ideals of chivalry grew up, which emphasized the virtue and gentleness of women and demanded that a knight should profess a pure and dedicated love to a lady who would be his inspiration, and to whom he would dedicate his valiant deeds, though he would never come physically close to her. This was the introduction of the concept of romantic love, which was to influence literature for many hundreds of years and which still lives on in a debased form in simple popular songs and cheap novels today.
    In Renaissance Italy too, in the fourteenth and fifteenth centuries, a wealthy and leisured society developed an extremely complex code of manners, but the rules of behavior of fashionable society had little influence on the daily life of the lower classes. Indeed many of the rules, such as how to enter a banquet room, or how to use a sword or handkerchief for ceremonial purposes, were irrelevant to the way of life of the average working man, who spent most of his life outdoors or in his own poor hut and most probably did not have a handkerchief, certainly not a sword, to his name.
    Yet the essential basis of all good manners does not vary. Consideration for the old and weak and the avoidance of harming or giving unnecessary offence to others is a feature of all societies everywhere and at all levels from the highest to the lowest. You can easily think of dozens of examples of customs and habits in your own daily life which come under this heading.
PASSAGE THREE
    Eliot's interested in poetry in about 1902 with the discovery of Romantic. He had recalled how he was initiated into poetry by Edward Fitzgerald's Omar Khayyam at the age of fourteen. "It was like a sudden conversion,"' he said, an "overwhelming introduction to a new world of feeling." From then on, till about his twentieth year of age (1908), he took intensive courses in Byron, Shelley, Keats, Tennyson, Rossetti and Swinburne.
    It is, no doubt, a period of keen enjoyment...At this period, the poem, or the poetry of a single poet, invades the youthful consciousness and assumes complete possession for a time...The frequent result is an outburst of scribbling which we may call imitation...It is not deliberate choice of a poet to mimic, but writing under a kind of daemonic possession by one poet.
    Thus, the young Eliot started his career with a mind preoccupied by certain romantic poets. His imitative scribbling survives in the Harvard Eliot Collection, a part of which is published as Poems Written in Early Youth. "A Lyric" (1905), written at Smith Academy and Eliot's first poem ever shown to another's eye, is a straightforward and spontaneous overflow of a simple feeling. Modeled on Ben Johnson, the poem expresses a conventional theme, and can be summarized in a single sentence: since time and space are limited, let us love while we can. The hero is totally self-confident, with no Prufrockian self-consciousness. He never thinks of retreat, never recognizes his own limitations, and never experiences the kind of inner struggle which will so blight the mind of Prufrock.
    "Song: When We Came Home across the Hill" (1907), written after Eliot entered Harvard College, achieved about the same degree of success. The poem is a lover's mourning of the loss of love, the passing of passion, and this is done through a simple contrast. The flowers in the field are blooming and flourishing, but those in his lover's wreath are fading and withering. The point is that, as flowers become waste then they have been plucked, so love passes when it has been consummated. The poem achieves an effect similar to that of Shelley's "When the Lamp Is Shattered".
    The form, the dictation and the images are all borrowed. So is the carpe diem theme. In "Song: The Moonflower Opens" (1909), Eliot makes the flower-love comparison once more and complains that his love is too cold-hearted and does not have "tropical flowers with scarlet life for me." In these poems, Eliot is not writing in his own right, but the poets who possessed him are writing through him. He is imitating in the usual sense of the word, having not yet developed his critical sense. It should not be strange to find him at this stage so interested in flowers: the flowers in the wreath, this morning's flowers, flowers of yesterday, the moonflower which opens to the moth—not interested in them as symbols, but interested in them as beautiful objects. In these poems, the Romantics did not just work on his imagination; they compelled his imagination to work their way.
    Though merely fin-de-siécle routines, some of these early poems already embodied Eliot's mature thinking, and forecasted his later development. "Before Morning" (1908) shows his awareness of the co-habitation of beauty and decay under the same sun and the same sky. "Circle's Palace" (1909) shows that he already entertained the view of women as emasculating their male victims or sapping their strength. "On a Portrait" (1909) describes women as mysterious and evanescent, existing "beyond the circle of our thought." Despite all these hints of later development, these poems do not represent the Eliot we know. Their voice is the voice of tradition and their style is that of the Romantic period. It seems to me that the early Eliot's connection with Tennyson is especially interesting, in that Tennyson seems to have foreshadowed Eliot's own development.
PASSAGE FOUR
    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 tidiness, 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 the eye and say "Denmark is a great country."
    You are 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 seminar: 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 is 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 can not 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 have entitled to, you are 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.1.  We can learn from Paragraph 2 that for Native American students ______.(PASSAGE ONE)