高级英语视听说教程3文本2、4、6单元

Let me begin the lecture today by asking, \exactly is culture?\question has been approached by anthropologists in many different ways. Murdock, for example, in Outline of World Cultures,produced what many have called the ultimate laundry list of thingscultural by naming 900-odd categories of human behavior. I won'tattempt to go into these at this time. Another less lengthy list is thefamous \list\of Edward B. Tyler. He wrote, \that complex whole which includes knowledge, belief, art, morals,custom, and any other capabilities and habits acquired by man as a member of society.\is, \totality of learned, socially transmitted behavior.\Obviously this definition leaves out much if we feel obligated to include all the ways of life that have been evolved by people in every society.

A particular culture, then, would mean the total shared way of life of a given group. This would include their ways of thinking, acting, and feeling as reflected in their religion, iaw, language, art, and customs, as well as concrete things such as houses, clothing, and tools. Cultural anthropology is the study of cultures-living and dead. In its totality, it includes linguistics, the study of speech forms, archaeology (the study of dead cultures), and ethnology, which is the study of living cul- tures or those that can be observed directly.

Why study cultural anthropology? One reason noted by Ruth Benedict, another well-known anthropologist, is that the story of humanity from the Stone Age to the present is such a fascinating one of cultural growth. Interestingly, every society has gone through three stages or steps of cultural growth. These are savagery, barbarism, and finally, civilization. The last is, of course, to varying degrees.

We are often reminded of another compelling reason to learn about different cultures-to learn and use a foreign language effectively. Most of us realize that just knowing the language of another culture is not enough for meaningful communication. You can ask anyone who has tried to use their high school Spanish inside a Spanish-speaking country. Ned Seelye, in his 1993 book Teaching Culture, lists six skills to nurture and support intercultural communication:

Number 1: Cultivate curiosity about another culture and empathy toward its members.Number 2: Recognize that different roles and other social variables such as age, sex, social class, religion, ethnicity, and place of residence affect the way people speak and behave.Number 3: Realize that effective communication requires discovering the culturally conditioned images of people when they think, act, and react to the world around them.Number 4: Recognize that situational variables and conventions shape people's behavior in important ways.Number 5: Understand that people generally act the way they do because they are exercising the options their society allows for satisfying basic physical and psychological needs.And, finally, number 6: Develop the ability to evaluate the truth of a generalization about the target culture and to locate and organize information about the target culture from books, mass media, people, and personal observations. Culture and society must coexist. Without living together people cannot create a culture or way of life. If a group or society is small, isolated, and stable, it might also share a single culture. For example, think of the Tasaday, allegedly a Stone Age people in the Philippine rain forest, who were discovered by anthropologists back in 1971. Aside note is that due to their supposed isolation, they had no weapons or known words in their language for \

ing after the lecture, you'll learn more about the Tasaday and the conroversy surrounding them up to the present time.

It is important to remember, however, that large societies, such as those in Canada, the United

States, India, or Egypt, are multicultural or \societies. They also tend to have many subcultures. In the long history of human life, multiculturalism is a fairly recent phenomenon. Those of us in multicultural environments must remember that discovering similarities among people from different cultures is as important as identifying differences. For example, in classrooms on just about every university campus in the world, we find students from many different social and ethnic backgrounds. What are some of the \that you and other international students have all experienced in your earlier educational life?

One common universal is that all cultures use rewards and punishments to encourage correct behavior. Another example is that societies withhold certain information from the young. This might include faults in our leaders or sexual taboos. A third universal is the effort by the controlling group in a culture to educate the young to strengthen and secure its dominant position. In the majority of contemporary societies this control is reached through political means in contrast to the military actions of earlier times, such as the Roman Conquests and the Moorish invasions. In closing this lecture on societies and culture, let me remind you not to forget the contributions of thoughts and actions of the individual person in a group. Note the observation of Edward Sapir, another famous anthropologist: \acts and dreams and revolts.\for years to come.

The fields of history and archaeology go hand in hand. Let me explain what I mean. History is often the story of a particular person, a person like the Emperor Napoleon. Or, history is the story of a nation, such as the country of France. On the other hand, archaeology is the study of the people, the customs, and the life of ancient times . Archaeologists find out about these ancient times by studying the ruins of cities, monuments or tombs, or any written records that remain. In today's lecture I'm going to talk a little about a particular person in ancient Chinese history, and I'm also going to talk about one of the greatest archaeological discoveries of the late twentieth century. The history part of my talk will be about Qin Shihuang, who was the founder of the first unified empire in China. He lived between 259 D.C.E. and 210 D.C.E., and he is often called the First Emperor of China. Just as the exploits of the Emperor Napoleon still fascinate many people and scholars today, so does the story of Qin Shihuang and his house of eternity. Today, I'm also going to be talking about what has been found, to date, in the area of Qin Shihuang's tomb. We don't know what additional treasures of Chinese history and culture will be found in the tomb area (or tomb mound] in the future, but what has been discovered so far is an incredible find for ancient Chinese history and archaeology.

To set the historical context for the excavation of Qin Shihuang's House of Eternity, I'd like to first talk a little bit about the man himsell. His name was Ying Zheng. And before he unified the empire in 221 D.C.E., China had been tom apart by wars between seven regional kingdoms. Under the leadership of Ying Zheng, one of these regional kingdoms, the Kingdom of Qin, eventually defeated the other six kingdoms. Ying Zheng's defeat of the other six kingdoms accomplished two things: First, it ended the power of these other six kingdoms. Second, the unification of the seven kingdoms started a centralized imperial system that lasted more than 2,000 years.

When he became Emperor, Qin Shihuang did a number of things to unify and protect his empire. First, he standardized the system for writing Chinese characters. Prior to his unification of the empire, the writing of Chinese characters varied in the different kingdoms. When Qin Shihuang became Emperor, he decreed that a standardized system of Chinese characters was to be used throughout the empire. Next, he decreed that there would be just one system of weights and measures, and one system of currency, rather than many different systems, as had been the case before unification.

To protect his new empire from the barbarian tribes to the north, he ordered the construction of the Great Wall of China. Now, there already were small walls scattered across the northwest frontier of the empire, but Qin Shihuang had these walls joined together to create 1,500 miles of fortification and protection for his empire. Qin Shihuang also began an enormous road-building project. In the second year after unification, construction of three major imperial highways was begun. These highways eventually stretched approximately 6,800 kilometers (or 4,225 miles] throughout the empire. Just in comparison, by the year 150 C.E. the Roman Empire's road system was about 5,984 kilometers or 3,718 miles. The Roman Empire's system stretched all the way from Scotland to Rome and then to Jerusalem.

Qin Shihuang also began another large construction project-the building of his tomb or mausoleum. It seems that as soon as the Emperor gained power, he became preoccupied with death, and with constructing a magnificent House of Eternity for his afterlife. At this point, I'm going to segue from talking about the biography of Qin Shihuang to talking about the archaeology part of my lecture. Let's see. OK. As I mentioned, when Qin Shihuang became emperor, he immediately began construction of his House of Eternity. And what an incredible House of

Eternity it was! Archaeologists believe that 700,000 laborers were forced to work on the tomb for about eleven years. The entire area of the tomb covers approximately 56.25 square kilometers. It is believed that the tomb was intended to be a microcosmic replica of the Qin capital around the years 221 to 210 B.C.E. Archaeologists also believe that Qin Shihuang's tomb contained imperial palaces filled with rare gems and other treasures, and that it also contained gardens and temples. It is even believed that the chemical mercury was pumped through the tomb to create the image of flowing rivers in the tomb area. Can you imagine rivers of mercury in a tomb?

A 12,000-square-meter area at the site of the tomb has a very high mercury content-in fact, ten times higher than that of the surrounding area so archaeologists think that it is very likely that the mercury rivers did, indeed, flow through the tomb area.

Without a doubt, the most striking features of the Emperor Qin's House of Eternity are the terracotta warriors and horses found in the tomb area. In 1975, Chinese authorities built a museum on the excavation site to preserve these terracotta warriors and horses, and the other incredible treasures that were being uncovered. Today, the museum covers an area of 16,300 square meters. That means the area is more than two football fields long! The area is divided into three sections, or what are called pits: No.1 Pit, No.2 Pit, and No.3 Pit. No.1 Pit is the largest of the three pits; it's approximately 960 square meters in size. It first opened to the public on China's National Day in 1979 . In No.1 Pit, there are columns of soldiers at the front, followed by war chariots at the back. It is estimated that there are 3,210 terracotta foot soldiers in this pit, alone. Two years later, in 1976, No.2 Pit was unearthed. It contained nearly a thousand warriors and ninety wooden chariots. This pit was opened to the public in 1994, and today visitors from all over the world go to see Qin Shihuang's House of Eternity, and to see his terracotta army that was to protect his tomb. Altogether more than 7,000 terracotta soldiers, horses, chariots, and even weapons have been found in these three pits, and more will likely be' found in the future as archaeologists continue to explore and excavate the tomb area.

I'd like to finish up my talk by referencingwhat Peter Hassle of National Geographic magazine says about the ancient Chinese emperors' view of the afterlife. Mr. Hassle says that the emperors of ancient China saw the afterlife as a continuation of life on Earth, much as the ancient Egyptians did. He also notes that archaeologists working on the tomb of the First Emperor of China are \mattered to the ancient rulers and their cultures. We have much more to learn from thc tomb of the First Emperor of China as excavation of the tomb area continues. We don't know when the excavation will be complete. Chinese officials say that the tomb mound of the first Chinese emperor will not be excavated until preservation techniques have advanced significantly. Well, that's about all I have to say for today. For homework, I'd like you to read the description in your textbook of the terracotta warriors and horses found in Qin Shihuang's tomb. See you next time. The Fil'llt Emperor of China: Building an Empire and A House of Eternity

The women's movement has gained a lot of attention in recent years in the U.S., and in countries around the world, as you heard in the last lecture. The women's movement has inspired many women to fight for equal rights and treatment in their homes, their personal relationships, and at work. It has also forced many women to examine and to rethink the roles they play in society. However, not only have women begun to examine and rethink the roles they play at home and work, and in modem society as a whole, but men also have begun to examine and rethink the roles they play in society, and to examine and rethink the various and changing roles they must play at home and work today.

Men have also begun to react in both positive and negative ways to the new expectations they must meet at home and work. Some men are adjusting well to the new roles they must playas more and more women enter the job market, and some men are pleased that their wives and partners have jobs outside the home. However, some of the role changes men are having to make to accommodate their working wives and girlfriends, and some of the new expectations concerning their masculinity are causing some of them a good deal of stress, anger, and confusion. Some men are even asking the question \Many are confused about how they should treat women, whether these women are their female colleagues at work, their friends, or their wives. Some feel they are no longer \at home. As a result of this confusion and unhappiness, a countermovement called the men's movement has sprung up alongside the women's movement in the United States. Men in the movement seek to provide one another with the support they need to cope with the stresses and strains of being a man in today's world, and to cope with the stresses and strains brought about by the professional advances made and the personal freedoms won by women in many countries over the past few decades.

Some women view the men's movement as a backlash against the professional advances women have made and the personal freedoms they have won, as a result of the women's movement. Many men land many women, also) sec the men's movement as men's need to form a brotherhood for psychological support, just as women have formed support groups with other women. Others see the men's movement as men's attempt and need to understand more fully what it means and takes to be a \are changing, or are under attack in many countries around the world.

To begin this discussion of some of the catalysts for the men's movement, I'll say just a few words about why some women consider the men's movement a reaction against the women's movement-what the well-known author Susan Faludi calls the \against the women's movement. Ms. Faludi suggests that some men feel that women are becoming too independent and powerful today as a result of the professional advances they have made in the workplace and because of the personal freedoms they have gained in their family and personal relationships. She notes that the resentment of some men toward women's gaining power is not a recent phenomenon.More than 1,900 years ago, the women of Rome tried to repeal a law that forbade them from riding in horse-drawn chariots and from wearing multicolored dresses. In 195 B.C.E., the Roman senator Cato! Expressed the fear and concern that the women of Rome had become so powerful Cato that the independence of the men of Rome had been lost in their homes, and was being trampled underfoot in public. In her book titled Backlash: The Undeclared War Against American Women, Susan Faludi points out that many men today still resent women's progress in becoming independent personally and professionally. Faludi notes that a seven-year survey of

American male attitudes in the 1980s found that no more than 5 to 10 percent of the men surveyed genuinely supported women's demands for independence and equality. It is likely that this attitude has not changed much today.

Although some women view the men's movement as a backlash, many others see the men's movement as something that is good for both men and women. They see it as men's need to form a brotherhood for psychological support to protect their rights and personal freedoms even as women formed support groups with other women to protect and advance their rights. They think, for example, that women should not automatically be given custody of children when a divorce occurs, and yet this is what often happens in the United States today. Finally, some authorities relate the development of the men's movement to the confusion created by the crisis of masculinity in contemporary society, and the many and changing images portrayed in the popular media of who and what real men are and how they are supposed to act. 1￡ you watch American movies, you might find yourself asking: Is the real man, for example, a sensitive guy like Dustin Hoffman's Tootsiel Is he an involved dad like Robin Williams's Mrs. Donbtfire or the father played by Steve Martin in Parenthood? A macho man like Arnold Schwarzenegger plays in The Terminator, or is he a caring nurturer like the man Schwarzenegger played in Kindergarten Cop? Many men are searching for answers to this question and are attempting to find answers from the leaders of the men's movement.

What are the origins of this crisis of masculinity that poses problems for many men today? One of the historical reasons for the crisis, according to Robert Bly, a poet who is considered to be one of the founding fathers of the men's movement, is rooted in the changes that place in the U.S. as a result of the Industrial Revolution, which occurred in the early to mid-1900s.When the Industrial Revolution began, the kinds of work that people did (that is, the kinds of work men did] changed for many Americans. Before the Civil War, 88 percent of American males were small farmers, independent artisans, or smallbusiness owners. In these professions the workers usually worked close to their homes. This meant that sons were constantly learning how to work and support themselves and their family by working alongside their fathers . By 1910, however, less then one-third of all men in the United States were self-employed. Sociologist Michael Kimmel points out that even then many men felt that the concept of manhood was being threatened (and was even vanishing) because men no longer worked their land, or had control over their labor. Many never got to see the fruits of their labor, as farmers and craftsmen usually do. Many men in the post-Industrial Revolution era had become mere cogs in the machines of industrial America. In addition, thechange from a farm to an industrial society meant that instead of supporting their families by working near their homes as farmers, craftsmen, or small-business owners, the majority of men began working in factories or offices. Often the factories were far from their homes and men had to travel long distances to work. This meant that the men were not home and the amount of time fathers spent with their sons was greatly reduced. Young boys, therefore, did not have their fathers around to act as role models. The effects of the Industrial Revolution continue into the present day, according to men in the men's movement, and they want to address the problems it has brought. For example, many people are concerned that men still have little say in the upbringing of their children.

The evolution of the women's movement had a profound effect on the development of the men's movement. As a result of the women's movement, more women are working outside the home, and many men are playing a more active role in family life and they are taking on some of the

tasks involved in child care and housework. Thirty to forty years ago, care of the home and children was almost exclusively the responsibility of women. In addition to these changes inside the home, in the workplace, men are today entering occupations that used to be considered women's jobs. More men are becoming nurses and teachers of young children. Other men are finding that they have more female colleagues and bosses at work than ever before, and they are having to adapt to women's styles of communication and management, which can differ considerably from those of men.At work, as well as at home, many men today in the U.S. have to play very different roles than their fathers did. As a result, they are joining with other men in the men's movement or they are reading books such as Robert Bly's Iron John to try to understand and cope with the roles expected of men in today's world.

So, some of the reasons for the men's movement can be attributed to three things: 11 the changing roles brought about by the women's movement, 2) the Industrial Revolution, and 31 men's desire to understand and affirm the concept of manhood. Exactly what forms does the men's movement take, and what do men in the men's movement hope to achieve by being active in the movement? To begin with, the men's movement has no unified, monolithic philosophy. Although there are a number of unifying themes, there are also some interesting differences between the basic groups associated with the men's movement. Several writers who write about the men's movement have identified four basic groups of men active in the movement.

The first group is labeled the male feminists, and these men work for women's rights and equality between the sexes. Some of the men in this first group are vocal about blaming other men for much of the violence against women and for the inequality that exists between men and women in relationships and in the job market. Not all members of the men's movement, however, consider this first group of men to be an integral part of the men's movement. To be sure, the other three groups focus more on men's issues than do the so-called male feminists.

The second orientation in the men's movement attracts men who join men's support groups to meet regularly and give and receive psychological support in with problems created by the new roles they have to play at home and at work. These men are attempting to learn to better express their feelings and emotions, and to show sensitivity without being ashamed. A third group in the men's movement consists of men who want to get back the power they feel they have lost because of the advances made by women as a result of the women's movement and feminist causes. Finally, there is an approach to the movement called the mytho-poetic men's movement. The mytho-poetic men's movement is often identified with Robert Bly, the poet who wrote one of the most well-known books of the men's movement: Iron John. The men involved in this aspect of the men's movement believe that men should be initiated into manhood as men were initiated when people still lived in small tribes and bands in ancient cultures. This group initiates men using mythology, poetry [hence the name mytho-poetic), and other rituals, such as dancing, to explore and affirm the value of masculinity and masculine approaches to problem solving. Men who subscribe to this viewpoint worry that too much contact with women and too little contact with other men has turned them into weaklings or wimps.

So, the men's movement is very diverse. A man who wants to join the movement has many options of just how he will explore the question \

What do women think of the men's movement? Just as there are many different ways for men to approach the men's movement, there are many different opinions about the value and worth of the movement. Some women, especially many feminists, do not like the men's movement. They feel it

is a backlash and that it is an example of how men are trying to keep women from achieving equality by forming stronger \return to their roles of housewife and mother rather than business partner or competitor. However, some women, particularly those whose husbands are part of men's support groups or who have gone on men's weekend retreats, are glad that men are learning to express their emotions and getting support from other men. Barbara Brotman reports in an article in the Chicago 1Iibune that one woman she interviewed is glad that her husband has joined the men's movement because she no longer feels that she alone is responsible for their family's emotional well-being. She and her husband now share that role and responsibility.

This lecture has been only a brief introduction to some of the issues related to the men's movement. Because of many different perceptions concerning the goals and purpose of the movement, it is difficult to give a simple definition or draw a simple portrait of the movement. Perhaps it would be better to say the men's movement is like a tree with many branches and many roots. The movement is much younger than the women's movement, but in one form or another it is beginning to have substantial impact on many men and women, as they try to adapt to their changing roles in American society in the twenty-first century. The Men's Movement: What Does It Mean to Be a Man?

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