As diverse cultures experience a threat to their values, norms, and practices by globalization, there is a cultural backlash. When the cultural response dose not simultaneously defend economic democracy and create living economies, it takes the form of negative identities and negative cultures.
Culture and economy are inseparable. The neoliberal ideology of development and globalization wishes culture away, yet culture dominates and becomes the surrogate for concerns over livelihoods and economic security. Fundamentalist religion becomes, as Marx so aptly observed, an “opiate of the masses”.
Politicians and political parties that have fully supported the agenda of neoliberal globalization are also increasingly invoking exclusivist religion for gaining political power－and claiming their power comes directly from God, not from corporation and capital. The “divine right of rule” seems to be the epidemic of the day. A concept that died with feudalism is making a comeback thorough representative democracy in the context of globalization….
Imperialism is both an economic and cultural process. It is no accident that there has been an emergence of an arrogant, blinded, religious zeal to rescue the fallen, the cursed, the barbaric. Today the label of barbarism is being applied to Afghanistan, Iraq, Iran, and Syria. Two centuries ago when India was the target for imperial conquest, it was viewed as needing imperial salvation….
The rise of empire goes hand in hand with the imperialism of religion and culture. Both share an intolerance for diversity and the illusion of deliverance through destruction. The evangelical fundamentalists in the US today had their counterparts in another age of empire. Imperialism of religion and culture simultaneously performs two functions－it hides the roots of economic injustice and dispossession and it offers cultural colonization as a cure.
"Every single problem you can think of――poverty,peace,the environment――is solved with education," saays a professor from the Massachusetts Institute of Technology Media Lab. "These computers will enable children to become more active in their own learning," said United Nations Secretary-General Kofi Annan.
How do people think of names when they have created an invention or a new product? Often these things mean a lot to the creators so they must think carefully when they give names to their "other self."
Why are we as a species destroying the very basis of our survival and existence? Why has insecurity been the result of every attempt to build security? How can we as members of the earth community reinvent security to ensure the survival of all species and the survival and future of diverse cultures? How do we make a shift from life-annihilating tendencies to life-preserving processes? How we do, from the ruins of the dominant culture of death and destruction, build cultures that sustain and celebrate life?
When reality is replaced by abstract constructions created by the dominant powers in society, manipulation of nature and society for profits and power becomes easy. The welfare of real people and real societies are replaced with the welfare of corporations. The real production of the economies of nature and society is replaced by the abstract construction of capital. The real, the concrete, the life-giving is substituted for by artificially constructed currencies.
その② Closely linked to the rule and reification of abstraction are the monoculture of the mind and the law of the excluded middle, which threaten life in its diversity, self-organization, and self-renewal.
The monoculture of the mind is the reductionist perspective which seen and constructs the world in terms of monocultures. It is a mind, build to diversity and its richness, that pushes to oblivion and extinction biological and cultural diversity－the very preconditions of ecological and cultural security.
The law of the excluded middle, which is based on an either/or logic, becomes the basis of legitimizing of exclusion and ecocide and genocide. It constructs the world in mutually exclusive categories, thus banishing multiplicity and pluralism as well as relationships and connectedness. It shuts out spaces between nature and culture. It denies the existence of biodiversity on farms and food from forests. It denies cultural diversity in our knowledge, our food, and our dress.
Even while the market economy erodes nature’s economy and creates new forms of poverty and dispossession, the market is proposed as a solution to the problem of ecologically induced poverty. Such a situation arises because the expansion of the market is mechanically assumed to lead to development and poverty alleviation. In the ideology of the market, people are defined as poor if they do not participate overwhelmingly in the market economy and do not consume commodities produced for and distributed through the market. People who satisfy their needs through self-provisioning mechanisms are perceived as poor and backward.
その③ Cultural perceptions which prejudice the market economy also impact this situation. As Rudolf Bahro observed, culturally conceived poverty based on non-Western modes of consumption are often mistaken for misery and poverty. People are perceived to be poor if they eat millet or maize, common non-Western staple foods that are nutritionally far superior to processed foods (and are once again becoming popular in the West as health foods). Huts constructed with local materials, rather than indicating poverty, represent an ecologically more evolved method of providing shelter than concrete houses in many conditions. Similarly, natural fibers and local dress are far superior in satisfying region-specific needs to machine-made nylon clothing, especially in tropical climates. The West uses its own misguided definition of poverty and backwardness to legitimize non-sustainable forms of development, which have, in turn, created further conditions for material poverty or misery by diverting essential resources to resource-intensive production processes.
その④ Once we break free of the mental prison of separation and exclusion and see how the world is interconnected, new alternatives emerge. Despair turns to hope. Violence gives way to nonviolence. Scarcity transforms into abundance and insecurity to security. Diversity becomes a solution to violence, not its cause.
The concrete context of culture－the food we eat, the clothes we wear, the languages we speak, the faiths we hold－is the source of our human identity. However, economic globalization has hijacked culture, reducing it to a consumerist monoculture of McDonald’s and Coca-Cola on the one hand, and negative identities of hate on the other.
The Cartesian idea of freedom is based on separation and independence. This conception of independence has its roots in capitalist patriarchy and allows powerful men owning capital and property, while dependent on women, farmers, workers, and other cultures and species, to pretend that they are independent. Furthermore, these men can pretend that those whom they exploit and who support them, are dependent on them. Patriarchy presents women as dependent. Imperialism projects itself as a liberator－colonized are dependent on the empire for freedom and liberation….
その⑤ Identities can also be forged by compassion and the consciousness that we all belong to the earth family. These deep positive identities recognize that we share a common evolutionary history and a common future. They are stronger than those forged from hate. We, especially indigenous peoples, have a deep identity of place. We have bonds of family, community, and country. We have an identity as members of the earth family. We have a common human identity that is universal, even while embedded in local culture. We are both local and universal beings. Living cultures are vibrant, evolving, self-generative, and peaceful. Living cultures are rooted in life－the life of the earth, the life of the community. The economic, ecological, and social crises resulting from corporate globalization demand a new way of thinking and living on this planet. They demand a new worldview in which compassion, not greed, is globalized; a new consciousness in which we are not reduced to consumers of globally treaded commodities if we are privileged, or to narrow, fragmented one-dimensional identities based on color, religion, or ethnicity if we are excluded. We can and we do experience our lives as planetary beings with planetary consciousness, mindful and aware of what our actions, our consumption, cost other humans, other species, and future generations.
その⑥ Not only are we connected with all life on the planet, past and future, but the diverse and multiple dimensions of our lives are connected. Economy shapes culture, culture shapes economy.
Earth Democracy reconnects culture to how and what we produce and consume, and to how we govern ourselves.
Beginning with people’s everyday actions, Earth Democracy offers a potential for changing the way governments, inter government agencies, NGOs, and corporations operate. It creates a new paradigm for global governance while empowering local communities. It creates the possibility of strengthening ecological security while improving economic security. And, on these foundations, it makes societies immune to the virus of communal hatred and fear.
Earth Democracy offers a new way of seeing, one in which everything is not at war with everything else, but through which we can cooperate to create peace, sustainability, and justice in our violent and volatile times.
Earth Democracy provides the context for living cultures－inspired both by the timeless wisdom of ancient worldviews and by the emerging solidarities of new global movements of citizens against globalization, war, and intolerance. Humanity has been connected through a planetary consciousness in the past. Our contemporary crises－the multiple fallouts of globalization－connect our future humanity even more intimately. We are experiencing ourselves as simultaneously local, national, and global. This diversity and multiplicity, and the non-violence and inclusiveness it implies, is giving birth to a new living culture of our common humanity and our rich diversities.
その⑦ As Gandhi has said, non-violence is not just the absence of violence. It is an active engagement in compassion. Ahimsa(非暴力), or non-violence, is the basis of many faiths that have emerged on Indian soil. Translated into economics, non-violence implies that our systems of production, trade, and consumption do not use up the ecological space of other species and other people….
Ahimsa combines justice and sustainability at a deep level. “Not talking more than you need” ensures that enough resources are left in the ecosystem for other species and the maintenance of essential ecological processes to ensure sustainability. It also ensures that enough resources are left for the livelihoods of diverse groups of people….
Diversity and pluralism are necessary characteristics of an ahimsic(非暴力的な) economic order. If we don’t encroach on others’ rights, diverse species will survive and diverse trades and occupations will flourish. Diversity is, therefore, a barometer of non-violence and reflects the sustainability and justice that non-violence embodies.
Diversity is intimately linked to the possibility of self-organization. It is, therefore, the basis of both swadeshi and swaraj(国産品奨励と自治), of economic and political freedom. Decentralization and local democratic control are political corollaries of the cultivation of diversity. The conditions in which diverse species and communities have the freedom to self-organize and evolve according to their own needs, structures, and priorities are also conditions for peace.
104 名前：名無しさん＠英語勉強中 [2008/10/09(木) 22:53:25 ]
It is characteristic of Western medicine to first make a diagnosis and find the diseased organ or organs, then treat the diseased organ or eliminate the cause of the disease. Treatment of disease often involves use of many pharmaceutical products with known molecular structures and scientifically proven effectiveness(although it is not always the case). Some forms of treatment use extensive surgery to remove or repair the diseased organ. A renowned professor of medicine in West Berlin has said that every disease has a drug to cure it, and the role of the physician is to find the right drug to use and how to use it. The physician must therefore try until he finds the right drug and the right amount. The friend who told me about this professor said that within 5 minutes, before the patient even finished explaining his medical problems, this professor was already writing a prescription. The patient was then told it was necessary to wait and see the effect of this drug and hope it would be the right one. In addition, in order to maintain their skill, as well as office expenses, some surgeons sometimes recommend surgery, which may not be necessary.
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In ancient Chinese society, it is said that Oriental family physicians were paid for their efforts in maintaining good health. A sick patient was not required to pay for care for his medical problem. In England, the national medical health program has a concept somewhat similar to this. But in practice, it is faced with many difficulties. However, even in the Far East, such a practice rarely exists in modern times. Ancient Far Eastern Oriental medicine consists of the following complete unique systems: First the physician examines the patient by the following four methods of examination:
1. Visual examination, with special emphasis on inspection of various parts of the body which are believed to represent the condition of specific internal organs. (For instance, the face, eyes, tongue, and around the nose are particularly examined).
2. Examination by“listening”(“listening”includes not only sounds coming from the body but also smelling of body odors, or odor of breath or excretion).
3. Examination by questioning(a unique aspect of questioning is that the patient is always asked about any changes in preference in taste of food).
4. Examination by palpation, which begins with overall examination of the condition of pulses at three representative parts of the body, i.e., the face, hands (particularly radial arteries of wrists), and feet.
Some also examine the carotid pulse. Then the rest of body is examined by various methods of palpation.
↑自分の訳に全く自信がないのでどなたか参考になる和訳をよろしくお願いします。
116 名前：名無しさん＠英語勉強中 [2008/10/12(日) 00:42:11 ]
長いのですが、よろしくお願い致します。
Motion pictures, or movies, actually a series of stull pictures. Each still picture,or frame, is photographed on a long film and then plojected on a screen. The pictures are photographed and projected at the rate of 24frames per second to create the illution of continuous movement. this continuous movement is the basic illusion of movies. There are many other illusions, however, and they are created through the use of spesial effects. With special effects, movies show us heroes who can fly,monsters that eat whole cities, and creatures from far-off planets. Special effects make many movies more interesting and exciting.
One very basic special effect is the use of frame-by-frame photography. Each frame is photographed individually. Then it is projected as if it were part of a continuous movement. nAnimated movies are made this way. And models of monsters can be moved slightly between frames. When the frames are projected at 24 frames per second, the monsters seem to move by themselves. In many TV animations only 8 frames are prajected per second, but Miyazaki Hayao doesn't think this is good enough for all scenes. Hw insists on using 24 frames for fast action and 8 frames for srow, emotional scenes. This is how his animations can show exciting flying scenes and swift movement of clouds and wind.
Another basic special effect is the use of models, paintings, and drawings, Which are photographed so that they look real. A scence of a deep forest, an island or a desert may actually be photographed in a studio, with background paintings, photographs, or models designed to look like the real thing. Using small models and frame-by-frame photography, airplains can be made to hit each other and dinosaurs to fight. Then there is composite photography. Imaged photographed at different times can be combined to move as if they had been photographed together. One acter can act the parts of twin brothers talking to each other, for example.
As you know, I'm pretty fed up with religion these days―in all its guises. I'm somehow supposed to be tolerant of people's beliefs, yet these same people―Christian, Buddhist, Muslim, you name it―have no tolerance for each other's. Greed, selfishness, wars, violence, hate crimes, all in the name of some angry god or other. It really "bugs" me. In this morning's paper, there was a report about two teenage boys in New York City, one Muslim, one Sikh, who were trading insults at school when one―the Muslim― decided to cut off the other's long hair (long hair being a requirement of the Sikh religion, I guess.) He dragged the boy into the lavatory, pulled off his turban and did just that. How's that for love and tolerance? Teenagers, mind you! I just don't get it.
No wonder there's a backlash going on here against religion. According to Sam Harris, author of the best-selling Letter to a Christian Nation, "Religion is fragmenting the human community." It's time we "called a spade a spade," Harris says, by which he means it's time we seriously discussed the negative role religion is playing in our lives today. This is especially true now, what with the current administration's "super-soaking of American politics and culture with religion." The American public, it seems, is becoming increasingly disturbed by the role of religion in U.S. policy (on abortion, science education, stem cell research, and the war in Iraq, for example).
I apologize for ranting. Perhaps you won't want to show this letter to your students―too controversial. But if all these religions would practice the love and harmony they preach, if we could recover the old democratic principle of the separation of church and state, we could all calm down a little.
Based on these so-called four methods of diagnosis, instead of determining the name of the diseased organ and the specific names of the diseases, as commonly required in Western medicine, they classify symptoms of the patient into eight categories syndromes. They in turn belong to the following four pairs of opposing syndromes: 1) Yin and Yang; 2) Deep and superficial; 3) Empty and full; 4) Cold and hot.
Therefore, once all of the patient's symptoms are classified into 4 categories of these eight choices of possible categories of syndromes, the choice of treatment, are automatically determined. The decisions were such as whether acupuncture should be used mainly and moxibustion only supplementary, or whether moxibustion should be mainly used and acupuncture used only supplementally, and how these treatments should be given. Such a method of treatment is called “Treatment Based on the Classification of Syndromes.” It is interesting to note that the average Oriental physician of more than 2000years ago examined the circulatory condition of various parts of the body more meticulously than most of the vascular specialists in Western medicine of today.
Ray: I’m not saying we live in a pigsty, but the house is a little messy and dusty. It wouldn’t hurt to straighten up a little bit, that’s all.
Debra: I’m willing to pitch in, but I’m not going to spend the entire weekend slaving away to get this house spotless. Your mother won’t love you any less if you’re not a neat freak.
In ancient Chinese society, it is said that Oriental family physicians were paid for their efforts in maintaining good health. A sick patient was not required to pay for care for his medical problem. In England, the national medical health program has a concept somewhat similar to this. But in practice, it is faced with many difficulties. However, even in the Far East, such a practice rarely exists in modern times. Ancient Far Eastern Oriental medicine consists of the following complete unique systems: First the physician examines the patient by the following four methods of examination:
1. Visual examination, with special emphasis on inspection of various parts of the body which are believed to represent the condition of specific internal organs. (For instance, the face, eyes, tongue, and around the nose are particularly examined).
2. Examination by “listening” ( “listening” includes not only sounds coming from the body but also smelling of body odors, or odor of breath or excretion).
3. Examination by questioning(a unique aspect of questioning is that the patient is always asked about any changes in preference in taste of food).
4. Examination by palpation, which begins with overall examination of the condition of pulses at three representative parts of the body, i.e., the face, hands (particularly radial arteries of wrists), and feet.
The one thing the Pilgrims certainly didn’t do was step ashore on Plymouth Rock. Quite apart from the consideration that it may have stood well above the high-water mark in 1620, no prudent mariner would try to bring a ship alongside a boulder in a heaving December sea when a sheltered inlet beckoned nearby. If the Pilgrims even noticed Plymouth Rock, there is no sign of it.No mention of the rock is found among any of the surviving documents and letters of the age, and indeed it doesn’t make its first recorded appearance until 1715, almost a century later. Not until about the time Ms. Hemans wrote her swooping epic did Plymouth Rock become indelibly associated with the landing of the Pilgrims. Wherever they landed, we can assume that the 102 Pilgrims stepped from their storm-tossed little ship with unsteady legs and weeks at sea, crammed together on a creaking vessel small the customary graciousness of sailors, referred to them as puke spatter the latter with the former, though in fact they had handled the experience reasonably well. Only one passenger had died en route, and two had been added through births (one of whom ever after reveled in the exuberant name of Oceanus Hopkins). They called themselves Saints. Those members of the party who were not Saints they called Strangers. Pilgrims in reference to these early voyagers would not become common for another two hundred years. Even later was Founding Fathers. It isn’t Harding. Nor, strictly speaking, is it correct to call them Puri-Church of England. Puritans were those who remained in the Anglican Church but wished to purify it. They wouldn’t arrive in America eclipse, and eventually absorb, this little original colony.
【続き】 It would be difficult to imagine a group of people more ill-suited to a life in the wilderness. They packed as if they had misunderstood the purpose of the trip. They found room for sundials and candle snuffers, a drum, a trumpet, and a complete history of Turkey. One Williams Mullins packed 126pairs of shoes and thirteen pairs of boots. Yet they failed to bring a single cow or horse, plow of fishing line. Among the professions represented on the Mayflower’s manifest were two tailors, a printer, several merchants, a silk worker, a shopkeeper, and a hatter-occupations whose indispensability is not immediately evident when one thinks of surviving in a hostile environment. Their military commander, Miles Standish, was so diminutive of stature that he was known to all as “Captain Shrimpe”-hardly a figure to inspire awe in the savage natives, whom they confidently expected to encounter. With the uncertain exception of the little captain, probably none in the party had ever tried to bring down a wild animal. Hunting in seventeenth-century Europe was a sport reserved for the aristocracy. Even those who labeled themselves farmers generally had scant practical knowledge of husbandry, since farmer in the 1600s, and for some time afterward, signified an owner of land rather than one who worked it. They were in short, dangerously unprepared for the rigors ahead, and they demonstrated their incompetence in the most dramatic possible way: by dying in droves. Six expired in the first two weeks, eight the next month, seventeen more in February, a further thirteen in March. By April, when the Mayflower set sail back to England, just fifty-four people, nearly half of them children, were left to begin the long work of turning this tenuous toehold into a self-sustaining colony.
【続き】 At this remove, it is difficult to imagine just how alone this small, hapless band of adventurers was. Their nearest kindred neighbors-at Jamestown in Virginia and at a small and now all but forgotten colony at Cupers (now Cupids) Cove in New-foundland-were five hundred miles off in opposite directions. At their back stood a hostile ocean, and before them lay an inconceivably vast and unknown continent of “wild and savage hue,” in William Bradford’s uneasy words. They were about as far form the comforts of civilization as anyone had ever been (certainly as far as anyone had ever been without a fishing line). よろしくお願いします。
133 名前：名無しさん＠英語勉強中 [2008/10/13(月) 16:55:22 ]
すみません、よろしくお願いします。
what then may we predict about the future direction in resource recovery channels? Given a goal of conserving materials in their highest use,it becomes logical to expect the establishment of channels concentrating on specific commodities even specialized (ultimately) by customer requirements.
Further,in order to minimize product contamination and maintain homogeneity, we would anticipate a maximal diversion from the solid waste stream in advance of final collection and processing. Only low-order materials destined to be returned either as energy or as low-valued products would ultimately appear in the solid waste stream. Under these conditions,three general categories of resource recovery systems may be anticipated:
1 re-use systems such as returenable containers 2 special resource recovery systems such as newspaper and can collection.
長いですがよろしくお願いします＞＜
134 名前：名無しさん＠英語勉強中 [2008/10/13(月) 18:04:28 ]
Not all environmentalists think this way , of course. But many people have come to believe that all we have to do to save the world is leave nature alone, minimize human impact , protect the places untouched by human activity, and try to rediscover the values of tribal and village life.In this view, science and technology are bad things.But a different idea is beginning to emerge , born of a revised understanding of the past , new information about the present , and different scenarios of what may lie ahead.
和訳お願いします。 In the eyes of imperialists, as non-Western cultures are invaded and conquered, their diversities and traditions disappear and the world is reshaped in the image of the colonized－ and the colonizer will feel grateful for their “liberation” This used to be called the white man’s burden. It continues in the idea of bringing “democracy” and a war named “Operation Iraqi Freedom”
おねがいします Imperialistic globalization is emerging as the worst form of genocide in our times. It is turning the vast majority of the human race into threatened species. Small farmers and peasant―two thirds of humanity―are an endangered species in the agenda of globalized, corporate agriculture. Women―half of humanity are also becoming a threatened species as subtle changes in societal arrangements introduce imbalance, and the patriarchal biases of traditional cultures converge with patriarchal biases of global capitalism to render women disposable.
VoyagerReadingのLesson6-3です。 お願いします。 The above-mentioned research has shown that people's ways of thinking about happiness and positive emotions tend to be different according to their cultures. But is there anything common to all cultures of the world that makes the human heart sing? Take wealth, for example, and all the dilightful things that money can buy. Once your basic needs are met, additional money does little to raise your sense of satisfaction with life. A good education? Neither education nor a high IQ leads to happiness. Youth? No, again. In fact, older people are more satisfied with their lives than the young. A recent survay found that people aged between 20 and 24 are sad for an average of 3.4 days a month, but it is just 2.3days for people aged 65 to 74. Watching TV? Not at all. People who watch more yhan three hours a day are unhappier than those who spend less yime in front of the box.
On the positive side, the most distinct traits of cheerful people were strong ties to friends and family, and time spent together with them. These traits were shared by the 10% of students who believe they are really happy. In other words, it's important to work on sosial skills, close human relationships and cosial support in order to be happy. A resercher observes that people between the ages of 30 and 50 are less happy than other groups. This is perhaps because they have less freedom and more responsibilities for kids, jobs and housing. People are happiest when they are given a certain amount of freedom and decision-making power in their jobs. After working in the field for 25 years, the researcher claims that happiness is related to how much you like the life you are living.
Do you want to lift your level of happiness? Here are some suggestions based on research findings and other sources. First of all, practice acts of kindness. Being kind to others, whether friends or strangers, has positive effects. It makes you feel happy, gives you a greater sense of connection with others, and brings you smiles. Next, make a good friend who you can talk with about anything. A friend in need is a friend indeed. Friendship cannot be built in a day, but it can make your life happier. The biggest factor for feeling satisfaction with life appears to be strong personal relationships. Thirdly, have realistic goals in your life and work for them. Happiness lies in the very process of their achievement. If you like to help someone who is in trouble, work as a volunteer. Volunteering is becoming more popular these days and people who do so are happier than people who don’t. Helping others makes you feel happy. Lastly, do things that you enjoy and that are good for your body. Getting plenty of sleep, exercising, stretching, smiling and laughing can all improve your mood in a short time. Practiced regularly, they can help make your daily life more satisfying. Although the sense of happiness differs between individuals, why don’t you try to put these examples into practice? Then you will be able to live a happier life from now on.
その① Ajimu(安心院) in Oita prefecture has beautiful fields and farmhouses, but there is nothing particularly exotic about yhis sleepy town. But Ajimu's citizens began to realize that they did indeed have something to offer, and since the early '90s Ajimu has actively promoted its agricultural activiyies through "green tourism." Green tourism has its roots in European "agri-tourism," which used an area's agricultural resources to attract tourists. Green tourism,however, better integrates agricultural,nature-oriented, and relaxation activities in rural areas. It is also different from "eco-tourism," which is a blend of wilderness and adventure. Green tourism is more suited to the cultivated,agricultural land of the Japanese countryside.
その② Much of the credit for Ajimu's success can be given to the efforts of grape-grower Seiichi Miyata(宮田精一). According to Miyata, the idea of exploring the business opportunities in agri-tourism sprang out of the realization thet Ajimu could no lomger survive simply "by growing stuff and selling it." Miyata has done much research of his own and discovered that, countrary to agri-tourism's objectives, not all visitors were enthusiastic about harvesting and other sweaty farm activities. Most were there to relax.
146 名前：名無しさん＠英語勉強中 [2008/10/14(火) 20:38:22 ]
長文で申し訳ありません!! どなたか和訳お願い致します!
①Every year millions of Japanese travel overseas. They go diving in New Caledonia, trek to mountain villages in Nepal, study English in Canada, learn flamenco dancing in Spain or salsa in Cuba. Throughout these adventures, most of them show a sincere interest in the local people and their ways of life, and when people from overseas come here for a visit, the japanese are generally hospitable and helpful.
②However, something seems to change when foreigners come here to live. They get stopped on the street by the police and have to show their identification papers. They have trouble finding landlords willing to rent apartments to them. They get stared at and taunted by children. They have to deal with parents who don't want their sons and daughters to marry them. It's as though Japanese are happy to welcome foreigners -but only if they don't wan to stay.
その③ Besides accommodation and meals, activities such as fabric-dyeing(布の染色) and charcoal-making(炭作り)are offered at 30 households in Ajimu as part of the green tourism movement. Eiko(英子) and Toshihiko Yano(矢野俊彦) receive city visitors almost every week at Ryusentei(龍泉亭), their magnificent 70-year-old home. The Yanos say some guests like to help pick vegetables for dinner;others prefer to relax and sleep in the sun-filled tatami rooms. The smiling couple doesn't mind hou their visitors choose to experience greentourism. "We are just happy when our guests leave feeling genuinely refreshed," says Toshihiko.
148 名前：名無しさん＠英語勉強中 [2008/10/14(火) 20:40:32 ]
↑の続きです
③Now Japan is confronted by a dilemma; with the population aging and the birthrate falling, there's a growing shortage of young, able-bodied people to take care of the nation's old, infirm citizens. Moreover, there are fewer and fewer tax-paying workers but more and more retired people receiving pensions from the government. If something isn't done to fix this imbalance, there will eventually be neither enough tax revenue nor enough labor to provide for the needs of a graying society. Some analysts say that there's only one option: to allow -no, to encourage large-scale immigration to Japan from other countries. And that idea has caused a lot of concern.
④There are of course practical problems involved in bringing a big number of foreigners here, but the number one obstacle surely is overcoming popular prejudice. Unlike countries such as Australia and Canada, Japan has never experienced a major wave of immigration (of foreigners, that is; we're not counting the sudden return of Japanese from Manchuria and other Asian colonies after the Imperial Army’s defeat in World War Ⅱ). For some, it's a frightening prospect. "They 're not like us," these people whisper among themselves. "They can't speak Japanese. They don't understand our ways. They don't know how to appreciate cherry blossoms. They forget to take off their shoes when they come inside. They cause problems for us."
For her annual vacation,a young Austrian student called Margo Fenster went to a walking tour in the north of Scotland. She visited Fort William and lnverness and enjoyed the lake and mountain scenery. Most of the time she tried to keep to the ＜side／wide／crowded＞roads because she wanted to see how the local people lived. And she wanted to get away from cars and trucks as much as possible. She hiked past farmhouses and fields full of sheep. It was near the end of summer and here and there she could see farmers on tractors getting in their crops. The weather was fine and unusually warm.
Suddenly dark clouds started blowing in from the west and within a quarter of an hour a thunderstorm had started. There was heavy rain and thunder and lightning. Miss Fenster came to a small village and in the middle of it there was a pub. This was excellent because it was just coming on lunchtime. . . .
Miss Fenster went into the pub. Inside,to the right of the bar,there was a small,simple dining room. She sat herself down by the window and tried to order lunch. Her English was poor,however,and she could not make herself understood.
This was a very awkward situation because there was no menu that she could point to,and she was very hungry after walking all morning. Suddenly she had an idea. In the small hotels where she always stayed,the usual breakfast was bacon and eggs with mushrooms. She took out a piece of paper and a pencil and drew a simplepicture of a mushroom. The waiter looked at the drawing,said,“Ⅰgot you,”and went out of the room.
Miss Fenster was pleased and sat waiting hungrily for her lunch. But a few minutes later,when the waiter appeared again,he was not bringing a plate of hot food. He was holding an umbrella.
よろしくお願いします！！
155 名前：名無しさん＠英語勉強中 [2008/10/15(水) 00:03:02 ]
訳教えて下さい！！
Ken: Amy,long time no see! Amy: Hi,Ken! It's been a while,hasn't it？ Where have you been？ Ken: Well,Ⅰtraveled around Europe during the summer vacation. Amy: Wow,that's great! How was it？ Ken: Great! Ⅰrealized English is very useful. Almost all the young people working in the service industries in Sweden,Germany and France speak English. Amy:Is that right？ As a matter of fact,Ⅰsurveyed twenty-four university graduates working as office workers in this city. The results show just how useful being able to speak English is. This graph shows activities they were involved in at university which have been the most useful to them since they graduated. English was third after their part time job and courses in practical skills such as bookkeeping. Ken: With the spread of the Internet,satellite TV and other information technology,the importance of English is likely to increase still further.
よろしくお願いします！！
156 名前：名無しさん＠英語勉強中 [2008/10/15(水) 14:25:06 ]
１３３です Further,in order to minimize product contamination and maintain homogeneity, we would anticipate a maximal diversion from the solid waste stream in advance of final collection and processing. Only low-order materials destined to be returned either as energy or as low-valued products would ultimately appear in the solid waste stream. Under these conditions,three general categories of resource recovery systems may be anticipated:
Many people think old age is a cue to simply do nothing. Studies have shown that physical as well as mental exercise improves health and well-being in the later years of life. Do not let the candles on a birthday cake stand in the way.
Shakespare is without doubt the world's most famous writer. Not only are his plays still widely performed all over the world, but movie versions of Hamlet and Romeo and Juliet have recently been very successful. Considering that Shakespare has now been dead for nearly 400 years, this is an achievement. お願いします。
So how did this Saint Nicholas of Asia Minor become the Santa Claus that we see at Christmas? Saint Nicholas is said to have died in the middle of the 4th century on December 6, a date which later became a holiday called Saint Nicholas Day. The story of Saint Nicholas slowly spread across Europe after his death and people in several different countries began to celebrate this holiday. It was a day for giving presents to others. Holland, a nation that became powerful through its sea trade, placed great importance on celebrating Saint Nicgolas Day. よろしくお願いします。
Ken: Amy,long time no see! Amy: Hi,Ken! It's been a while,hasn't it？ Where have you been？ Ken: Well,Ⅰtraveled around Europe during the summer vacation. Amy: Wow,that's great! How was it？ Ken: Great! Ⅰrealized English is very useful. Almost all the young people working in the service industries in Sweden,Germany and France speak English. Amy: Is that right？ As a matter of fact,Ⅰsurveyed twenty-four university graduates working as office workers in this city. The results show just how useful being able to speak English is. This graph shows activities they were involved in at university which have been the most useful to them since they graduated. English was third after their part time job and courses in practical skills such as bookkeeping. Ken: With the spread of the Internet,satellite TV and other information technology,the importance of English is likely to increase still further.
DNA is a very long,threadlike macromolecule made up of a large number of deoxyribonucleotides,each composed of a base,a sugar,and a phosphate group. The bases of DNA molecules carry genetic information,whereas their sugar and phosphate groups perform a structural role.This chapter presents the key ecperiments that revealed that DNA is the genetic material,then describes the DNA double helix. When this structure was discovered,the complementary nature of its two chains immediately suggested that each is a template for the other in DNA replication. DNA polymerases are the enzymes that replicate DNA by taking instructions from DNA templates.
173 名前：名無しさん＠英語勉強中 [2008/10/16(木) 19:10:14 ]
172の続きです。 These exquisitely specific enzymes replicate DNA with an error and many viruses are made of DNA.Someviruses,however,use RNA(ribonucleic acid)as their genetic material.This chapter concludes with examples of the genetic role of RNA in plant viruses and animal tumor viruses.
The use of stunt persons is not a true special effect but it helps in creating an illusion. Stunt persons are professional men and women who can drive fast cars, jump from high places, run into burning buildings, and do many dangerous things that most sctors will not or cannot do. Stunt persons look like and dress like the real actors. When we see the real actor before and after the "stunt", we have the illusion that that actor actually did it.
One other basic technique that movie producers use to create illusion is to put into a single film scenes that were shot at different times. For example,you may see passengers enjoying themselves in a railroad car, then see the train hitting another train, then see the passengers crying out in pain in the damaged car. It all happenes quickly, but in fact the director will shoot it as three separate scenes, perhaps on separate days. The accident itself may be photographed using models, or it may be real trains with stunt persons in them. The damaged railroad car is a separate set, built to look as nearly as possible like the car in the first scenes.
We all know playing putside is good for children's health. Never before, houwever,has the notion of playing outside seemed so much in danger of being forgotten. Kids today spend less time outdoors than previous generations. In 1981, children aged 6 through 17 spent an average of 100 minutes playing outdoors each week. By 2002, the time was a mere 50 minutes. That loss may turn out to be profound. New research points to the exraordinary benefits to be gained from playing actively outdoors. As one writer says, "Outdoor experience isn't just something nice for kids to have. They have to have it." Here are a few of the reasons why kids should play outside. Did you ever notice how blue skies to dominate the drawings of youngsters? That's not just by chance. Kids see the world differently than adults do. Up to age 20 or so, their eyes allow more blue light to enter. As a result, they see more blue and violet-colors featured prominently in their artwork. It has recently been discovered that the blue light of the sky is very important in controlling the body's clock. This human clock manages the whole rhythm of the body and every organ within it.
Before a few centuries B.C., in ancient China, it was believed that there were five relatively solid internal organs（五臓） and six hollow internal organs（六腑）. However, with the development of concepts of twelve meridians combined with one of the diagnostic methods of pulse diagnosis by introducing additional organs called “Pericardium”（心包）, they made a system consisted of a total of twelve internal organs. they were classified into six “yin” organs represented by relatively solid organs, i.e., heart, liver, kidney, lung, spleen, and pericardium. The other six were “yang” organs, represented by six hollow organs, i.e., small intestine, gall bladder, bladder, large intestine, stomach, and three burners. However, if we try to interpret these twelve internal organs by present concepts of internal organs, we will have a difficult time. There are three reasons for the difficulties: (1)some of the names of the internal organs are different from the names of the internal organs we know in Western medicine. (2)some of the internal organs in the ancient Orient are imaginary and indicate functions of several systems involving a number of different internal organs. (3)the ancient Orientals tried to fit all the existing organs' functions into only a limited number of the twelve organs. Naturally, some of the internal organs in ancient Oriental concepts must cover the functions of more than one or two internal organs.
Furthermore, some of the internal organs, such as the three burners(three warmers), which are divided into three divisions of the body's trunk, do not correspond to any anatomically known single internal organ. In the following chart, the twelve names of these internal organs used in Oriental medicine are shown along with the corresponding functions of the organs in present Western anatomy.
Not all environmentalists think this way , of course. But many people have come to believe that all we have to do to save the world is leave nature alone, minimize human impact , protect the places untouched by human activity, and try to rediscover the values of tribal and village life.In this view, science and technology are bad things.But a different idea is beginning to emerge , born of a revised understanding of the past , new information about the present , and different scenarios of what may lie ahead.
