Passage 11
At the end of the nineteenth century, a rising interest
in Native American customs and an increasing desire to
understand Native American culture prompted ethnolo-
gists to begin recording1 the life stories of Native Amer-
ican. Ethnologists had a distinct reason for wanting to
hear the stories: they were after linguistic2 or anthropo-
logical data that would supplement their own field
observations, and they believed that the personal
stories, even of a single inpidual, could increase their
understanding of the cultures that they had been
observing from without. In addition many ethnologists
at the turn of the century believed that Native Amer-
ican manners and customs were rapidly disappearing,
and that it was important to preserve for posterity3 as
much information as could be adequately recorded
before the cultures disappeared forever.
There were, however, arguments against this method
as a way of acquiring accurate and complete informa-
tion. Franz Boas, for example, described autobiogra-
phies as being of limited value, and useful chiefly for
the study of the perversion4 of truth by memory, while
Paul Radin contended that investigators6 rarely spent
enough time with the tribes they were observing, and
inevitably7 derived8 results too tinged9 by the investi-
gators own emotional tone to be reliable.
Even more importantly, as these life stories moved
from the traditional oral mode to recorded written
form, much was inevitably lost. Editors often decided
what elements were significant to the field research on a
given tribe. Native Americans recognized that the
essence of their lives could not be communicated in
English and that events that they thought significant
were often deemed unimportant by their interviewers.
Indeed, the very act of telling their stories could force
Native American narrators to distort their cultures, as
taboos had to be broken to speak the names of dead
relatives crucial to their family stories.
Despite all of this, autobiography10 remains11 a useful
tool for ethnological research: such personal reminis-
cences and impressions, incomplete as they may be, are
likely to throw more light on the working of the mind
and emotions than any amount of speculation12 from an
ethnologist or ethnological theorist from another
culture.
61. Which of the following best describes the organization of the passage?
The historical backgrounds of two currently used research methods are chronicled.
The validity of the data collected by using two different research methods is compared.
The usefulness of a research method is questioned and then a new method is proposed.
The use of a research method is described and the limitations of the results obtained are discussed.
A research method is evaluated and the changes necessary for its adaptation to other subject areas are（D）
discussed.
62. Which of the following is most similar to the actions of nineteenth-century ethnologists in their editing of the life stories of Native Americans?
A witness in a jury trial invokes13 the Fifth Amendment14 in order to avoid relating personally incriminating evidence.
A stockbroker15 refuses to pulge16 the source of her information on the possible future increase in a stocks value.
A sports announcer describes the action in a team sport with which he is unfamiliar17.
A chef purposely excludes the special ingredient from the recipe of his prizewinning dessert. （C）
A politician fails to mention in a campaign speech the similarities in the positions held by her opponent for political office and by herself.
63. According to the passage, collecting life stories can be a useful methodology because
life stories provide deeper insights into a culture than the hypothesizing of academics who are not members of that culture
life stories can be collected easily and they are not subject to invalid18 interpretations
ethnologists have a limited number of research methods from which to choose
life stories make it easy to distinguish between the important and unimportant features of a culture（A）
the collection of life stories does not require a culturally knowledgeable19 investigator5
64. Information in the passage suggests that which of the following may be a possible way to eliminate bias20 in the editing of life stories?
Basing all inferences made about the culture on an ethnological theory
Eliminating all of the emotion-laden information reported by the informant
Translating the informants words into the researchers language
Reducing the number of questions and carefully specifying21 the content of the questions that the investigator can ask the informant（E）
Reporting all of the information that the informant provides regardless of the investigators personal opinion about its intrinsic value
65. The primary purpose of the passage as a whole is to
question an explanation
correct a misconception
critique a methodology
discredit22 an idea（C）
clarify an ambiguity
66. It can be inferred from the passage that a characteristic of the ethnological research on Native Americans conducted during the nineteenth century was the use of which of the following?
Investigators familiar with the culture under study
A language other than the informants for recording life stories
Life stories as the ethnologists primary source of information
Complete transcriptions of informants descriptions of tribal beliefs（B）
Stringent guidelines for the preservation of cultural data
相关文章推荐
