2015年01月31日雅思考试阅读考题回顾

雅思考试阅读考题回顾

朗阁海外考试研究中心张晓予考试日期 2015年1月31日

Reading Passage 1

Title Tattoo on Tikopia (V101030 P1)

Question types 是非无判断题 YES/NO/NOT GIVEN 4题图表填空题Diagram Completion 5题

表格填空题Table Completion 4题

文章内容回顾本文研究的是毛利人的传统纹身，先介绍背景（定义、历史），科学家喜欢研究这种纹身，然后介绍纹身的制作工艺，最后说了纹身的含义。

相关英文原文阅读There’re still debates about the origins of Polynesian culture (debate details can be found by searching “Polynesian Culture” in wikipedia), but one thing we can ensure is that Polynesia is not a single tribe but a complex one. Polynesians which includes Marquesans, Samoans, Niueans, Tongans, Cook Islanders, Hawaiians, Tahitians, and Māori, are genetically linked to indigenous peoples of parts of Southeast Asia. It’s a sub-region of Oceania, comprising of a large grouping of over 1 ,000 islands scattered over the central and southern Pacific Ocean, within a triangle that has New Zealand, Hawaii and Easter Island as its corners. The two pictures below clearly show this triangle:

People who live in these islands are regarded as Polynesians for their similar traits in language, customs, society and culture. Some people’s question about the differences between Polynesian and Samoan, Marquesans, Tongans or Tahitian tattoos (e.g.) can be answered here: They are just a branch of Polynesian Tattoos and each branch has its own subtle features. However few people know or realize the differences among them today.

The first visited Polynesian islands were the Marquesas Islands, which is found by European explorers, the Spanish navigator, álvaro de Menda?a de Neira, in 1595. But the European navigators showed little interest due to the lack of valuable resources.

Captain James Cook was the first navigator trying to explore the whole Polynesia Triangle. The naturalist aboard “the HMS Endeavour” (Captain Cook’s ship), Joseph Banks, first mentioned the word “tattoo” (Also called “Tatau” by Samoan and “Tatu” by Tahitian) in his journal: “I shall now mention the way they mark themselves indelibly, each of them is so marked by their humor or

disposition”.

In 1771, when James Cook first returned to Tahiti and New Zealand from his first Voyage, the word “tattoo” appeared in Europe. He narrated a behavior of Polynesian in his voyage, which is called “tattaw”. He also brought a Tahitian named Ma’i to Europe and since then tattoo started to become rapidly famous because of the tattoos of Ma’i. Another saying is that the Polynesian tattoos were fond of by European sailors and spread extremely fast in Europe because they were with the tattoos emblazoned on their bodies when back home after voyages.

The tradition of Polynesian tattooing existed from 2000 years ago. In 18th century this operation was strictly banned by the Old Testament. In early 1980′s, tattooing started to get a renaissance. Since then many lost arts were retrieved by Polynesians. But due to the difficulty in sterilizing the traditional tools, the Ministry of Health banned tattooing in French Polynesia in 1986.

Although many years passed, tools and techniques of Polynesian tattooing have changed little. For a strictly traditional design, the skill gets handed from father to son, or master to disciple. Each tattoo artist, or tufuga, learned the craft over many years of serving as his master’s apprentice. They vertically passed their knowledge and rarely spread it widely because of its sacred nature.

Tattoo was a way delivering information of its owner. It’s also a traditional method to fetch spiritual power, protection and strength. The Polynesians use this as a sign of character, position and levels in a hierarchy. Polynesian peoples believe that a person’s mana, their spiritual power or life force, is displayed through their tattoo. Almost every Polynesian got a tattoo in ancient times.

Tattoo masters are the most crucial people because they bear the meaning of symbols and motifs in memory and know how to combine them to create a meaningful work of art to each person. For example, sea creatures are very common Polynesian symbols, like mantas, sharks, bonitos and sea urchins. Each of them has a meaning related to its inner nature and embodies the meaning by tattooing it on to the body. Polynesian tattoo masters can express varieties of meanings by combining different Polynesian symbols and motifs together.

Polynesian tattoo style can vary from island to island. It depends on

the degree of evolution of various traditions from the original common tattoo designs, like Lapita, which is a former Pacific archeological culture. Ancient original styles mainly consist of some simple patterns, like straight lines, repeating on the body. These geometrical styles can be found in Hawaiian and Samoan tattoo traditions, or in tattoos from Fiji, Palau, Tonga, etc. Because the age is too far from nowadays, the meanings of these patterns are almost lost, or debatable. The most used styles nowadays, which instead consist of rounded patterns, are from Marquesas Island.

题型难度分析旧题，历史文化类题材，简单。

1-4是非无判断题 YES/NO/NOT GIVEN:

1. Scientists like to do research in Tikopia because this tiny place is

of great remoteness. YES

2. Firth was the first scholar to study no Tikopia. NO

3. Firth studied the culture differences on Tikopia as well as on some other islands of Pacific. NOT GIVEN

4. The English word "tattoo" is evolved from the local language of the island. YES

5-9图表填空题Diagram Completion (no more than two words):

5. bowl made of coconut shell

6. burn the material inside to get soot

7. and stir in the liquid

8. produced from heart wood of small trees

9. produced from wing bone of seabird

10-14表格填空题 Table Completion:

LOCATION ON

THE BODY

SIGNIFICANCE GEOMETRIC

PATTERNS

10. (the) forehead

of male face

general rank

11. chin (area) of

male face

prestige

Female's right side

of the face

12. mother’s

ancestry

male back sense of pride 13. vertical lines male chest bravery 14. triangles

题型技巧分析此篇文章中出现了图表填空题。这类题型其实就是填空题的一个变体。在解决此题型的时候，考生应当关注图中题号的顺序以便于把握看题方向。

剑桥雅思推荐原文

练习

剑桥9 Test 4 Passage 3 The Development of Museum

Reading Passage 2

Title Culture and Thought

Question types 段落信息配对题（NB）Matching Paragraphs with details 5题人名观点配对题Matching Names with ideas 4题

句子填空Sentence Completion 4题

文章内容回顾研究不同地区、不同文化的人对事物认知的差异性。

相关英文原文阅读The British empiricist philosophers of the 18th and 19th centuries, including Locke, Hume, and Mill, wrote about cognitive processes as if they were the same for all normal adults. This assumption of universality was adopted by mainstream psychology of the 20th century, where it has been predominant from the earliest treatment of cognitive psychology by Piaget, to midcentury learning theorists, to modem cognitive science. The assumption of universality was probably strengthened by the analogy to the computer, which has been implicit and often explicit for the past 30 years (Block, 1995; Shweder, 1991). Brain equals hardware, inferential rules and data processing procedures equal the universal software, and output equals belief and behavior, which can, of course, be radically different given the different inputs possible for different individuals and groups. "Basic" processes such as categorization, learning, inductive and deductive inference, and causal reasoning are generally presumed to be the same among all human groups.

It appears, however, that fairly marked differences in knowledge about and use of inferential rules exist even among educated adults. Work by Nisbett and his colleagues (Larrick, Nisbett, & Morgan, 1993; Nisbett, 1993; Nisbett, Fong, Lehman, & Cheng, 1987; Smith, Langston, & Nisbett, 1992) shows that people can learn statistical, probabilistic, methodological, logical, deontic, cost-benefit, and other quite abstract rule systems and categorization procedures, and that training can affect their reasoning about everyday life events and even their behavior. Significant effects can be obtained not merely by extensive training in formal courses but sometimes even by brief instruction in the laboratory. Given that inferential rules and cognitive processes appear to be malleable even for adults within a given society, it should not be surprising if it turned out to be the case that members of markedly different cultures, socialized from birth into different world views and habits of thought, might differ even more dramatically in their cognitive processes.

In this article, we argue that the considerable social differences that exist among different cultures affect not only their beliefs about specific aspects of the world but also (a) their naive metaphysical' systems at a deep level, (b) their tacit epistemologies, and (c) even

the nature of their cognitive processes—the ways by which they

know the world. More specifically, we put forward the following

propositions, which we develop in more detail later.

1. Social organization directs attention to some aspects of the field at

the expense of others.

2. What is attended to influences metaphysics, that is, beliefs about

the nature of the world and about causality.

3. Metaphysics guides tacit epistemology, that is, beliefs about what

it is important to know and how knowledge can be obtained.

4. Epistemology dictates the development and application of some

cognitive processes at the expense of others.

5. Social organization and social practices can directly affect the

plausibility of metaphysical assumptions, such as whether causality

should be regarded as residing in the field versus the object.

6. Social organization and social practices can influence directly the

development and use of cognitive processes such as dialectical

versus logical ones.

题型难度分析新题，科技类题材，题型及题材难度较高。

题型技巧分析配对题Matching是原则上没有顺序性的题型，考生在解题时需要有篇章意识，留意作者的行文思路和文章的结构特点，在清楚文章特点的基础上解决此类题型。

剑桥雅思推荐原文

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剑桥5 Test 3 Passage 3 The Return of Artificial Intelligence

Reading Passage 3

Title The Right of Apes

Question types 填空题（有选项）Summary Completion 5题选择题Multiple Choices 5题

是非无判断题TRUE/FALSE/NOT GIVEN 4题

文章内容回顾讨论人猿是否应享受人类的权利。有科学家提出应该享受和人类同等的权利，并为此做出努力；但实施该观点有很多困难，分析了社会等因素。

相关英文原文阅读One could be forgiven for wondering how it is that Spain, of all places, is on track to become the first country in the world to extend limited "human" rights to apes. Just a few days ago, after all, hordes of drunken, kerchiefed Spaniards were taunting a small herd of frightened bulls as they careered through the narrow streets of Pamplona. To say nothing of the national pastime of cheering from the stands as a few guys in tight pants kill the beasts one by one.

Dissonant though it may be, on June 26, the environmental committee of Spain's lower house of parliament approved a resolution supporting the Great Ape Project, an organization and

manifesto founded by ethicists Peter Singer and Paola Cavalieri, which argues that three essential human rights — life, liberty and freedom from physical and psychological torture — should be extended to our closest hominid relatives. Joan Herrera, congressman for the Catalan Green Initiative party, justified the measure before parliament, saying that the primates "are capable of recognizing themselves, and have cognitive capabilities."

The resolution, which will likely be approved by the government in the next four months, will make Spain the first country in the world to grant rights to the great apes, which include gorillas, chimpanzees, bonobos and orangutans. It makes the killing of an ape a crime and bans their use in medical experiments, circuses, films and television commercials. Although Spanish zoos will be allowed to keep the 300 animals they currently have in captivity, they must improve their conditions. "It's a courageous and decisive step in breaking the species barrier and granting deserved rights to those beings closest to us," says Pedro Pozas, director of the Spanish branch of the Great Ape Project.

Not everyone has been thrilled to see that barrier broken. News of the resolution has prompted nervous commentary around the world about the blurring of the once-solid line that divided humans from other animals. In Spain, the conservative Popular Party has decried the project as a poor use of the parliament's time and energy as Spain's once-booming economy starts to decline. And the Catholic Church has spoken out against the Project for eroding the Biblical hierarchy that gives humans dominion over the earth. "This is either a ridiculous society or a dislocated one," said the Archbishop of Pamplona. "Asking for human rights for monkeys is like asking for bull rights for men."

Bull rights? Here in the middle of bullfighting season, when each weekend brings the bloody ritual slaughter — for sport or for art, depending upon your point of view — of more toros bravos, those animals appear to have precious few rights at all.

How can Spain be so progressive in its treatment of one animal species, and so ... traditional in its treatment of another? In part, the answer lies with the Project's own rationale for singling out great apes. "They are animals with highly developed intelligence and emotional capacity," says Marta Tafalla, a law professor who specializes in animal rights at Barcelona's Autonomous University. "They have curiosity, they feel affection and jealousy, they lie, and they suffer horribly when they are deprived of their freedom." The same argument is harder to make when it comes to bulls. Economics also plays a role. Bullfighting is still a major tourist attraction, and the industry is wealthy. "They have tremendous

financial power," says Pozas. "I've always said that as activists we

have to separate our campaign against bullfighting from that of

other animal rights because if we don't, bullfighting will stop the

whole thing. They're too powerful."

But more to the point, the difference in treatment underlines the

contradictions laid bare by Spain's recent and frenzied catapult into

modernity. The resolution is one more way — along with gay

marriage, secularization, and gender parity — for the Spanish

government to demonstrate its newfound progressiveness. That

progressiveness is not, by and large, imposed — the majority of

Spaniards support all those measures. But the majority also still get

married in church, have Sunday lunch with their parents, baptize

their children, and spend a summer week in the pueblo from which

their family came. Tradition, in other words, still matters.

And for many, bullfighting remains a powerful sign of identity. "It's

part of our social genome," says Luis Corrales, president of the

Platform for Defense of the Bullfight. "It gives us a sense of who we

are as a people." That may be changing — one poll puts the

proportion of Spaniards opposed to bullfighting at 80% — and

animal rights proponents here like to point out that just because

something is traditional doesn't make it right. Still, activists on both

side of the bullfighting fence agree that, at least for now, a law

banning bullfighting is unthinkable.

They also concur, however, that the Great Ape resolution is a step

in that direction. "I completely agree that apes should be protected

against enslavement and abuse," says Corrales. "But when you

start equating animals with humans, it's a slippery slope." One that

he worries could eventually lead to quieter deaths for Spain's noble

bulls.

题型难度分析生物类题材，难度中等。

剑桥7 Test 3 Passage 1 The Ant Intelligence

剑桥雅思推荐原文

练习

考试趋势分析和备考指导：

本次考试题型比例较为常规，难度中等。建议考生在备考时注意补充背景知识，扩大阅读范围，积累常考词汇，熟悉所有的常见题型解法。

雅思阅读考题回顾

雅思A类阅读考题回顾（第二季度）

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雅思口语

第二段：主考官抽出一张题卡，卡上写明某话题，考生有一分钟准备时间，之后须根据要求对该话题进行2分钟个人观点阐述（约3-4分钟，包括1分钟准备时间）。 Part 2 Topics Describe : 1. A luxurious thing 2. An important Stage in your life 3. A period of time you enjoyed most in your life. When is it? What did you enjoy? Why? 4. An English Lesson you have attended. What is the content? Why do you remember it? 5. Clothing. 6. Which area(aspect) of life do you want to be successful in? Why? 7. The legal age for marriage in China. Do you think it is suitable?

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