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At the end of the nineteenth century, a rising interest in Native American customs and an increasing desire to understand Native American culture prompted ethnologists to begin recording the life stories of Native American. Ethnologists had a distinct reason for wanting to hear the stories: they were after linguistic or anthropological data that would supplement their own field observations, and they believed that the personal stories, even of a single individual, could increase their understanding of the cultures that they had been observing from without (from without: 从...外面).
In addition many ethnologists at the turn of the century believed that Native American manners and customs were rapidly disappearing, and that it was important to preserve for posterity 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 information. Franz Boas, for example, described autobiographies as being “of limited value, and useful chiefly for the study of the perversion of truth by memory,” while Paul Radin contended that investigators rarely spent enough time with the tribes they were observing, and inevitably derived results too tinged by the investigator’s 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 (field research: 实际教学, 现场调查研究) 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, autobiography remains a useful tool for ethnological research: such personal reminiscences 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 speculation from an ethnologist or ethnological theorist from another culture.
2. 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) A witness in a jury trial invokes the Fifth Amendment in order to avoid relating personally incriminating evidence. (B) A stockbroker refuses to divulge the source of her information on the possible future increase in a stock’s value. (C) A sports announcer describes the action in a team sport with which he is unfamiliar. (D) A chef purposely excludes the special ingredient from the recipe of his prizewinning dessert.（C） (E) A politician fails to mention in a campaign speech the similarities in the positions held by her opponent for political office and by herself. 8. It can be inferred from the passage that the author would be most likely to agree with which of the following statements about the usefulness of life stories as a source of ethnographic information? (A) They can be a source of information about how people in a culture view the world. (B) They are most useful as a source of linguistic information. (C) They require editing and interpretation before they can be useful. (D) They are most useful as a source of information about ancestry. (E) They provide incidental information rather than significant insights into a way of life.  | 
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发表于 2009-5-23 03:47:00
