1 . The American Craftsman style is a type of design. It was popular from 1900 to the 1930s. It changed the style of building in the United States.
The craftsman style originally began in Europe. The British Arts and Crafts style arose in the 1860s. The unique designs of this movement tried to offer dignity to the common person. Handmade items were preferred because they were thought better than items that were mass-produced. But this British style was still Victorian. It still only served the wealthiest clients.
In 1897 a group of Boston architects brought these handcrafted styles to American. They planned a show of craft objects, which turned out to be a huge success. Here they realized the potential and established the Society of Arts and Crafts on June 28, 1897. Its slogan was “to develop and encourage higher standards in the handicrafts.”
The American style began as the Victorian Era was ending. It emphasized handmade work. Originality and simplicity were highly valued. Local materials and the quality of the handicraft were very important. these traits were meant to dignify the modest homes of the middle class.
These simple designs used glass and wood that were produced locally. They were also very elegant. The metalwork was a reaction to Victorian Opulence. The increase of mass-produced housing items was rejected. The American Craftsman used clean lines. It also relied on sturdy structure. Natural materials were always used in these houses if possible.
This style introduced many changes to the average American home. New designs were made for families without servants. This was a trait of the new middle class. The kitchen went form being a hidden room to a prominent one. Another development was the breakfast nook. This new area provided the family with a place to gather at any time of day.
Also, inspirational to the Craftsman style were the Shaker and Mission designs. The American Craftsman style led to the Art Deco Movement of the 1930s.
1. According to the passage, the American Craftsman style is a type of ________.| A．Shaker and Mission design |
| B．house made for families with servants |
| C．design which was popular from 1900 to the 1930s |
| D．breakfast nook |
| A．The breakfast nook provided the family with a place to gather. |
| B．The kitchen became a more prominent room. |
| C．This style did not make any changes to the middle-class American home. |
| D．Houses were designed for a new middle class with no servants. |
| A．richness | B．greed |
| C．ugliness | D．distaste |
The man who put romance back into roses for Valentine’s Day
Valentine’s Day is when unromantic people splurge (挥霍) on overpriced roses and expensive restaurants. It doesn’t have to be this way.
Mr. A, as his staff knew him, brought romance back to roses, creating the English Rose, a marriage between fragrant Old Roses and the repeat-flowering Hybrid Tea varieties which had largely replaced them before the young son of a Shropshire farmer decided to change all that.
The rest is Chelsea-gilded history. Graham Thomas was later voted the world’s favorite rose and his Gertrude Jekyll was twice-named the UK’s favorite.
We have three roses on our London roof terrace: a spicy apricot that a few years ago won best plant at Chelsea; a Bengal Crimson from Great Dixter and a perfect yellow David Austin, named, I think, after an actress.
So steer clear of the more obvious flower choices for the 14th. Roses, like people, are rarely at their best after a long-haul (长途运输) flight.
| A．Search out something personal, surprising and special. |
| B．The roses you receive today have been paid for in advance. |
| C．The love we share makes life so beautiful, and I love you more than roses can say. |
| D．As I write, the name escapes me but never the repeated flowering and its fragrance. |
| E．It took a decade of dedication before Austin’s Rosa Constance Spry was released in 1961. |
| F．Roses don’t have to come in red buds and straight stems, and they don’t have to smell of desperation. |
3 . “What is civilization?” asked Kenneth Clark 50 years ago in the influential BBC series on the subject. “I don’t know, and I can’t define it in abstract terms, yet. But I think I can recognize it when I see it, and I’m looking at it now.” And he turned to gesture behind him, at the soaring Gothic towers and flying buttresses of Notre Dame (巴黎圣母院).
It seems inhuman to care more about a building than about people. That the sight of Notre Dame going up in flames has attracted so much more attention than floods in southern Africa which killed over 1,000 arouses understandable feelings of guilt. Yet the widespread, intense grief at the sight of the cathedral’s collapsing steeple (尖塔) is in fact profoundly human—and in a particularly 21st-century way.
It is not just the economy that is global today, it is culture too. People wander the world in search not just of jobs and security but also of beauty and history. Familiarity breeds affection. A building on whose sunny steps you have rested, in front of which you have taken a selfie with your loved one, becomes a warm part of your memories and thus of yourself.
This visual age has given beauty new power, and social media have turned great works of art into superstars. Only a few, though, have achieved this status. Just as there is only ever a handful of world-famous actors, so the pantheon (万神殿) of globally recognizable cultural symbols is tiny: the Mona Lisa, Michelangelo’s David, the Taj Mahal, the Great Pyramid— and Notre Dame. Disaster, too, is visual. In the 24 hours after the fire started, videos on social media of the burning cathedral were viewed nearly a quarter of a billion times.
Yet the emotions the sight aroused were less about the building itself than about what losing it might mean. Notre Dame is an expression of humanity at its collective best. Nobody could look up into that arched (拱形的) ceiling without wondering at the collective genius of the thousands of unknown craftsmen who, over a century and a half, realized a vision so grand in its structural ambition and so delicate in its hand-made detail. Its survival through 850 years of political unrest—through war, revolution and Nazi occupation—binds the present to the past.
1. The BBC series in the first paragraph is mentioned to show ________.| A．Notre Dame is a typical example of civilization |
| B．civilization is supposed to be defined in abstract terms |
| C．civilization was founded in the past and lasts for decades |
| D．it’s cruel to care more about buildings than about people |
| A．the disaster coincided with the floods in southern Africa |
| B．people has lost a historical landmark to take a selfie and rest |
| C．France’s economic prosperity has made it a must-see place for visitors |
| D．cultural globalization has bred a common sense of cultural identity |
| A．People’s sadness at the misfortune mainly lies in the building itself. |
| B．People wondered who contributed to such an artistic achievement. |
| C．Notre Dame is a witness to Nazi invasion and French revolution. |
| D．Fortunately we are blessed with countless splendid works of art. |
| A．Notre Dame: The Architectural Treasure |
| B．Notre Dame: The Humanistic Expression |
| C．Notre Dame: A Victim To Natural Disaster |
| D．Notre Dame: A Must-be Tourist Attraction |
4 . For Western designers, China and its rich culture have long been an inspiration for Western creative.
“It’s no secret that China has always been a source(来源) of inspiration for designers,” says Amanda Hill, chief creative officer at A+E Networks, a global media company and home to some of the biggest fashion(时尚) shows.
Earlier this year, the China Through A Looking Glass exhibition in New York exhibited 140 pieces of China-inspired fashionable clothing alongside Chinese works of art, with the aim of exploring the influence of Chinese aesthetics(美学) on Western fashion and how China has fueled the fashionable imagination for centuries. The exhibition had record attendance, showing that there is huge interest in Chinese influences.
“China is impossible to overlook,” says Hill. “Chinese models are the faces of beauty and fashion campaigns that sell dreams to women all over the world, which means Chinese women are not just consumers of fashion — they are central to its movement.” Of course, not only are today’s top Western designers being influenced by China—some of the best designers of contemporary fashion are themselves Chinese. “Vera Wang, Alexander Wang, Jason Wu are taking on Galliano, Albaz, Marc Jacobs—and beating them hands down in design and sales,” adds Hill.
For Hill, it is impossible not to talk about China as the leading player when discussing fashion. “The most famous designers are Chinese, so are the models, and so are the consumers,” she says. “China is no longer just another market; in many senses it has become the market. If you talk about fashion today, you are talking about China—its influences, its direction, its breathtaking clothes, and how young designers and models are finally acknowledging that in many ways.”
1. What can we learn about the exhibition in New York?| A．It promoted the sales of artworks. | B．It attracted a large number of visitors. |
| C．It showed ancient Chinese clothes. | D．It aimed to introduce Chinese models. |
| A．They are setting the fashion. | B．They start many fashion campaigns. |
| C．They admire super models. | D．They do business all over the world. |
| A．learning from | B．looking down on | C．working with | D．competing against |
| A．Young Models Selling Dreams to the World |
| B．A Chinese Art Exhibition Held in New York |
| C．Differences Between Eastern and Western Aesthetics |
| D．Chinese Culture Fueling International Fashion Trends |
5 . For all the pressures and rewards of regionalization (地区化) and globalization, local identities remain the most deeply impressed. Even if the end result of globalization is to make the world smaller, its scope seems to foster the need for more private local connections among many individuals. As Bernard Poignant, mayor of the town of Quimper in Brittany, told the Washington Post, “Man is a fragile animal and he needs his close attachments. The more open the world becomes, the more ties there will be to one s roots and one’s land.”
In most communities, local languages such as Poignant’s Breton serve a strong symbolic function as a clear mark of “authenticity (原真性)”. The sum total of a community’s shared historical experience, authenticity reflects a noticeable line from a culturally idealized past to the present, carried by the language and traditions associated with the community’s origins. A concern for authenticity leads most secular (世俗的) Israelis to defend Hebrew among themselves while also acquiring English and even Arabic. The same obsession with authenticity drives Hasidic Jews in Israel or the Diaspora to champion Yiddish while also learning Hebrew and English. In each case, authenticity amounts to a central core of cultural beliefs and interpretations that are not only resistant to globalization but also are actually reinforced by the “threat” that globalization seems to present to these historical values. Scholars may argue that cultural identities change over time in response to specific reward systems. But locals often resist such explanation and defend authenticity and local mother tongues against the perceived threat of globalization with near religious eagerness.
As a result, never before in history have there been as many standardized languages as there are today: roughly 1,200. Many smaller languages, even those with far fewer than one million speakers, have benefited from state-sponsored or voluntary preservation movements. On the most informal level, communities in Alaska and the American northwest have formed Internet discussion groups in an attempt to pass on Native American languages to younger generations. In the Basque, Catalan, and Galician regions of Spain, such movements are fiercely political and frequently involved loyal resistance to the Spanish government over political and linguistic rights. Projects have ranged from a campaign to print Spanish money in the four official languages of the state to the creation of language immersion nursery and primary schools. Zapatistas in Mexico are championing the revival of Mayan languages in an equally political campaign for local autonomy.
In addition to causing the feeling of the subjective importance of local roots, supporters of local languages defend their continued use on practical grounds. Local tongues foster higher levels of school success, higher degrees of participation in local government, more informed citizenship, and better knowledge of one’s own culture, history, and faith. Government and relief agencies can also use local languages to spread information about industrial and agricultural techniques as well as modern health care to diverse audiences. Development workers in West Africa, for example, have found that the best way to teach the vast number of farmers with little or no formal education how to sow and rotate crops for higher yields is in these local tongues. Nevertheless, both regionalization and globalization require that more and more speakers of local languages be multi-literate.
1. In paragraph 1, the author quoted a mayor’s word to show that globalization ________.| A．strengthens local identities | B．weakens regionalization |
| C．strengthens individualism | D．weakens local attachments |
| A．weakens the authority of authenticity |
| B．prevents the development of authenticity |
| C．enhances the importance of authenticity |
| D．promotes the maturity of authenticity |
| A．its volunteers have enough sponsorship from the state. |
| B．its locals are not interested in finding native Americans. |
| C．its youths are eager to pass on the local traditions. |
| D．its movements are not political. |
| A．Practically, local languages are less used than English. |
| B．Local languages are more important in daily life. |
| C．The smaller the world is, the more united the locals are. |
| D．The relation between localization and globalization is double-win. |
6 . When you’re abroad, trying to find out who to tip is never straightforward and neither is trying to work out the exact number. To make things even more complicated, the rules for tipping vary greatly from country to country. Also, within each country the rules can change, so what was appropriate last time you visited your favourite country may be completely inappropriate the next time you go. However, here are some general guidelines which might help you on your journeys.
You face your first dilemma as soon as you land at the airport— the taxi ride. Taxi drivers generally do expect tips, but rather than there being an exact amount, people round up the fare or just tell the driver to keep the change.
Your next encounter is with the hotel porter and you know he’s expecting a tip, but the problem is trying to figure out how much. It seems that in many countries round the world $1 per bag would be an appropriate amount.
Then, of course, you have to eat. In some countries such Ireland, Brazil, Poland and Portugal, the customary tip in restaurants is 10-15% unless a service charge is included, so the first rule of thumb is always check the bill. In other countries such as France, Italy, Germany, Australia and Spain, where a 10-15% service charge is either very common or compulsory, you may want to leave an additional tip if you think the service was particularly good, but it certainly isn’t obligatory. However, in some countries it may seem strange if you do leave a tip. In Japan, for example, the waitress might be insulted if you tipped her. In Thailand, if you left a tip, the restaurant staff probably wouldn’t be offended, but you might be pursued down the street by someone thinking you’d forgotten to take your change. In New Zealand, although it’s unlikely anyone would chase after you, you’d definitely get some odd looks if you left a tip.
And your problem with tipping isn’t over when you leave the restaurant. Next you discover the tour guide, the hairdresser and the toilet attendant are all expecting a tip as well, but again, how much? Perhaps the best option in these cases is to ask the local people what is acceptable or observe what others do. Of course, you could simply play safe and tip everyone you meet.
1. The word “dilemma” (in paragraph 2) is closest in meaning to _____________.| A．a difficult situation | B．an early opportunity |
| C．a high expectation | D．an exact explanation |
| A．Never tip waiters or waitresses because they may be offended. |
| B．Play safe and leave a tip about 12% of the bill after each meal. |
| C．Make sure whether a service charge is included in the bill before giving tips. |
| D．Always check whether you have kept all your change before leaving the restaurant. |
| A．Ireland and France | B．Germany and Japan |
| C．Poland and Italy | D．Thailand and New Zealand |
| A．Advantages of tipping. | B．Rules of tipping. |
| C．Possible origins of tipping. | D．Different opinions on tipping. |
7 . Human remains of ancient settlements will be reburied and lost to science under a law that threatens research into the history of humans in Britain, a group of leading archeologists (考古学家) says. In a letter addressed to the justice secretary, Ken Clarke, 40 archaeologists write of their “deep and widespread concern” about the issue. It centers on the law introduced by the Ministry of Justice in 2008 which requires all human remains unearthed in England and Wales to be reburied within two years, regardless of their age. The decision means scientists have too little time to study bones and other human remains of national and cultural significance.
“Your current requirement that all archaeologically unearthed human remains should be reburied, whether after a standard period of two years or further special extension, is contrary to basic principles of archaeological and scientific research and of museum practice,” they write.
The law applies to any pieces of bone uncovered at around 400 dig including the remains of 60 or so bodies found at Stonehenge in 2008 that date back to 3,000 BC. Archaeologists have been granted a temporary extension to give them more time, but eventually the bones will have to he returned to the ground.
The arrangements may result in the waste of future discoveries at sites such as Happisburgh in Norfolk, where digging is continuing after the discovery of stone tools made by early humans 950,000 years ago. If human remains were found at Happisburgh, they would be the oldest in northern Europe and the first indication of what this species was. Under the current practice of the law those remains would have to be reburied and effectively destroyed.
Before 2008, guidelines allowed for the proper preservation and study of bones of sufficient age and historical interest, while the Burial Act 1857 applied to more recent remains. The Ministry of Justice assured archaeologists two years ago that the law was temporary, but has so far failed to revise it.
Mike Parker Pearson, an archaeologist at Sheffield University, said: “Archaeologists have been extremely patient because we were led to believe the ministry was sorting out this problem, but we feel that we cannot wait any longer.”
The ministry has no guidelines on where or how remains should be reburied, or on what records should be kept.
1. According to the passage, scientists are unhappy with the law mainly because .| A．it is only a temporary measure on the human remains |
| B．it was introduced by the government without their knowledge |
| C．it is unreasonable and thus destructive to scientific research |
| D．it is vague about where and how to rebury human remains |
| A．Temporary extension of two years will guarantee scientists enough time. |
| B．Human remains of the oldest species were dug out at Happisburgh. |
| C．Scientists have been warned that the law can hardly be changed. |
| D．Human remains will have to be reburied despite the extension of time. |
| A．The Ministry of Justice has not done enough about the law. |
| B．The Burial Act 1857 only applied to remains uncovered before 1857. |
| C．The law on human remains hasn’t changed in recent decades. |
| D．The Ministry of Justice did not intend it to protect human remains. |
| A．New discoveries should be reburied, the government demands. |
| B．Law could bury ancient secrets for ever, archeologists warn. |
| C．Law on human remains needs thorough discussion, authorities say. |
| D．Research time should be extended, scientists require. |
For example, snowmen were a phenomenon in the Middle Ages, built with great skill and thought. At a time of limited means of expression, snow was like free art supplies dropped from the sky. It was a popular activity for couples to leisurely walk through town to view the temporary works of chilly art. Some were created by famous artists, including a 19-year-old Michelangelo, who in 1494 was appointed by the ruler of Florence, Italy, to build a snowman in his mansion’s courtyard.
The Miracle of 1511 took place during six freezing works called the Winter of Death. The city of Brussels was covered in snowmen—an impressive scene that told stories on every street corner. Some were political in nature, criticizing the church and government. Some were a reflection of people’s imagination. For the people of Brussels, this was a defining moment of defining freedom. At least until spring arrived, by which time they were dealing with damaging floods.
If you fear the heyday of the snowman has passed, don’t worry: I’ve learned that some explosive snowman history is still being made today. Every year since 1818, the people of Zurich, Switzerland, celebrate the beginning of spring by blowing up a snowman. On the third Monday of April, the holiday Sechselauten is kicked off when a cotton snowman called the Boogg is stuffed with explosive and paraded through town by bakers and other tradesmen who throw bread to the crowds. The parade ends with the Boogg being placed on a 40-foot pile of firewood. After the bells of the Church of St. Peter have rung six times, representing the passing of winter, the pile is lit. When the snowman explodes, winter is considered officially over—the quicker it is burnt down, the longer summer is said to be.
1. According to the passage, why did snowmen become a phenomenon in the Middle Ages?
| A．People thought of snow as holy art supplies. |
| B．People longed to see masterpieces of snow. |
| C．Building snowmen was a way for people to express themselves. |
| D．Building snowmen helped people develop their skill and thought. |
| A．snowmen were made mainly by artists |
| B．snowmen enjoyed great popularity |
| C．snowmen were politically criticized |
| D．snowmen caused damaging floods |
| A．the start of the parade |
| B．the coming of a longer summer |
| C．the passing of the winter |
| D．the success of tradesmen |
| A．They were appreciated in history |
| B．They have lost their value |
| C．They were related to movies |
| D．They vary in shape and size |
9 . Here is some must-know information from a handbook on how people behave in doing business in some countries.
In Brazil
Brazilians are warm and friendly. They often stand close when talking and it is common for them to touch the person on the shoulder. People often greet each other (particularly women) with light cheek kisses. Schedules tend to be flexible, with business meetings sometimes starting later than planned. But to be safe, be on time. Meals can stretch for hours — there’s no such thing as rushing a meal in Brazil. Lunches also can start in the mid to late afternoon. Brazilians are social, preferring face-to-face communication over mails or phone calls.
In Singapore
Singaporeans shake hands when they meet and often also greet each other with a small, polite bow. Business cards should be offered and received with two hands. Arriving late is considered disrespectful. So be on time. Efficiency(效率) is the goal, so meetings and dealings often are fast-paced. Singaporeans are direct in their discussions, even when the subject is about money. Rank is important and authority is respected. This determines both people interact in meetings. For example, people avoid disagreeing outright with someone with a higher rank.
In the United Arab Emirates
In the UAE, status is important, so the most senior or oldest should be greeted first with their titles. The handshake seems to be longer than elsewhere. So, do not pull away the handshake. Women should cover themselves when it comes to dress. Men also tend to be covered from neck to elbows(肘部) and down to the knees. People do not avoid entertaining in their homes, but they also hold business meals at restaurants. Touching or passing food or eating with your left hand is to be avoided. When meetings are one-to-one, if your host offers you coffee, you should refuse. It might seem odd, but it is a cultural tradition. Coffee should only be accepted if it is always set out or presented.
In Switzerland
The Swiss tend to be formal and address each other by last name. They also are respectful of private lives. You should be careful not to ask about personal topics. Punctuality (守时) is vital, something that comes from a deep respect for others’ time. Arrive at any meeting or event a few minutes early to be safe. They also have clear structure in their companies. Higher-ups make the final decisions, even if others might disagree. Neat, clean dress is expected. The Swiss follow formal table manners. They also keep their hands visible at the table and their elbows off the table. It is polite to finish the food on your plate.
1. The passage is mainly about _____________.| A．communication types |
| B．the workplace atmosphere |
| C．customs and social manners |
| D．living conditions and standards |
| A．They put efficiency in the first place. |
| B．They dislike face-to-face communication. |
| C．They want to finish meetings as quickly as possible. |
| D．They are supposed to obey the person of a higher rank. |
| A．When greeting seniors. |
| B．When meeting the host alone. |
| C．When attending a presentation. |
| D．When dining with business partners. |
| A．In Brazil. | B．In Singapore. |
| C．In the United Arab Emirate. | D．In Switzerland. |
On the 14th day, it is a custom for a boy to take his girlfriend out to dinner, buy her flowers and chocolates, write poems, sing to her or even spell out her name with rose petals! This is what you see on Valentine’s Day, a day named after Valentine who was a priest（牧师） in the third century Rome. When the emperor (皇帝) decided that single men could become better soldiers than those with wives, he didn’t allow marriage. But Valentine continued to perform（主持） marriage ceremonies（典礼） for young lovers in secret. When his actions were discovered, the emperor sentenced him to death. While in prison（监狱）, it is said that Valentine fell in love with the daughter of his prison guard. Before his death, he wrote her a letter, which he signed （签名）“From your Valentine”, an expression that is still in use today. Valentine died for what he believed in and so he was made a Saint (圣徒), as well as becoming one of history’s most romantic characters.
Nowadays, Valentine’s Day is also popular among Chinese young people. Some students are planning to make Valentine’s cards for parents, teachers and friends. Others want to hold parties at which they will exchange small gifts and eat heart-shaped（心形的） cakes. The idea is to have fun and encourage people to share in the spirit of St. Valentine.
1. Why did the emperor in Rome not allow marriage in his country?
| A．Because there were few women in his country at that time. |
| B．Because he wanted to control the birth rate. |
| C．Because there wasn’t enough food for so many people. |
| D．Because he thought men without wives could be better soldiers. |
| A．he killed one of the soldiers |
| B．he didn’t obey the emperor’s order |
| C．he stole a lot of food |
| D．he didn’t want to be a soldier |
| A．students in China send cards to their teachers |
| B．Valentine’s Day is also popular in China now |
| C．it is interesting to celebrate Valentine’s Day in China |
| D．it is a good idea to celebrate Valentine’s Day in China |
| A．Valentine’s Day in China | B．A Brave Priest |
| C．Valentine’s Day | D．A Romantic Man |
