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    As more and more people speak the global languages of English, Chinese, Spanish, and Arabic, other languages are rapidly disappearing. In fact, half of the 6,000~7,000 languages spoken around the world today will likely die out by the next century, according to the United Nations Educational, Scientific, and Cultural Organization (UNESCO).

    In an effort to prevent language loss, scholars from a number of organizations—UNESCO and National Geographic among them—have for many years been documenting dying languages and the cultures they reflect.

    Mark Turin, a scientist at the Macmillan Centre, Yale University, who specializes in the languages and  oral traditions of the Himalayas, is following in that tradition. His recently published book, AGrammarofThangmiwithanEthnolinguisticIntroductiontotheSpeakersandTheirCulture, grows out of his experience living, working, and raising a family in a village in Nepal.

    Documenting the Thangmi language and culture is just a starting point for Turin, who seeks to include other languages and oral traditions across the Himalayan reaches of India, Nepal, Bhutan, and China. But he is not content to simply record these voices before they disappear without record.

    At the University of Cambridge Turin discovered a wealth of important materials—including photographs, films, tape recordings, and field notes—which had remained unstudied and were badly in need of care and protection.

    Now, through the two organizations that he has founded —the Digital Himalaya Project and the World Oral Literature Project—Turin has started a campaign to make such documents, found in libraries and stores around the world, available not just to scholars but to the younger generations of communities from whom the materials were originally collected. Thanks to digital technology and the widely available Internet, Turin notes, the endangered languages can be saved and reconnected with speech communities.

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    鲁仲连曰:“固也!待吾言之。昔者鬼侯、鄂侯、文王,纣之三公也。鬼侯有子而好,故入之于纣,纣以为恶,醢鬼侯。鄂侯争之急,辨之疾,故脯鄂侯。文王闻之,喟然而叹,故拘之于牖里之库百日,而欲舍之死。曷为与人俱称帝王,卒就脯醢之地也?“齐闵王将之鲁,夷维子执策而从,谓鲁人曰:“子将何以待吾君?”鲁人曰:“吾将以十太牢待子之君。”维子曰子安取礼而来待吾君彼吾君者天子也天子巡狩诸侯辟舍纳筦键摄衽抱几视膳于堂下天子已食退而听朝也鲁人投其钥龠不果纳。不得入于鲁。将之薛,假涂于邹。当是时,邹君死,闵王欲入吊,夷维子谓邹之孤曰:“天子吊,主人必将倍殡柩,设北面于南方;然后天子南面吊也。”邹之群臣曰:“必若此,吾将伏剑而死!”故不敢入于邹。邹鲁之臣,生则不得事养,死则不得饭含,然且欲行天子之礼于邹、鲁之臣,不果纳。今秦万乘之国,梁亦万乘之国,俱据万乘之国,交有称王之名,睹其一战而胜,欲从而帝之,是使三晋之大臣,不如邹、鲁之仆妾也。且秦无已而帝,则且变易诸侯之大臣,彼将夺其所谓不肖,而予其所谓贤;夺其所憎,而与其所爱。彼又将使其子女谗妾,为诸侯妃姬,处梁之宫,梁王安得晏然而已乎?而将军又何以得故宠乎?”

    于是辛垣衍起,再拜,谢日:“始以先生为庸人,吾乃今日而知先生为天下之士也!吾请去,不敢复言帝秦!”

(《战国策》鲁仲连义不帝秦)