雅思阅读 158: Resurrecting the Last Speakers（让最后的说话人复活）

改编自 Social Sci LibreTexts / OpenStax Anthropology（2022–2026年）。雅思阅读 Section 3 难度，约 1050 词。 素材来源：https://socialsci.libretexts.org/Bookshelves/Anthropology/Introductory_Anthropology/Introduction_to_Anthropology_(OpenStax)/06:_Language_and_Communication/6.06:_Language_and_Power

Reading Passage

A. Of the roughly seven thousand languages spoken on Earth, a surprising inequality hides beneath the count. The ten largest languages together claim about half of all speakers, while the smallest three thousand varieties each number fewer than a thousand people. A language dies, linguists say, when its last speaker dies and no child is taught it as a mother tongue — an event researchers estimate occurs somewhere in the world roughly once every two weeks. Each death is not merely the loss of a vocabulary but of a way of carving the world: a unique set of sounds, a grammar that orders time differently, a store of stories, names for local plants and constellations, and the poetry that lives in words no translation can fully carry. For centuries this erosion was seen as natural, even as progress — a tidy consequence of peoples joining the modern world. Only in the last decades has a determined movement argued the opposite: that a community without its own language is a community that has lost part of how it thinks, and that bringing such a language back from the brink is both possible and worth the enormous effort it demands.

B. The modern revival drew its blueprint from two Pacific success stories that happened almost by accident. On the Hawaiian islands, the native tongue had been banned as a medium of instruction in schools as long ago as 1896. By 1983, fewer than two thousand native speakers remained, and of those only about fifty were under the age of eighteen — a demographic cliff meaning the language would die within a single generation unless something intervened. At almost the same moment, in New Zealand, Māori elders faced the same disappearing inheritance. Their answer in 1982 was deceptively simple. They opened preschool centres called Kōhanga Reo, or "language nests", in which fluent elders surrounded small children with the ancestral tongue for an entire day — speaking, singing and playing without translation, so that the children absorbed the language the way any child absorbs its first, before schooling and self-consciousness. From those nurseries grew schools, then secondary classes, until a generation raised entirely in Māori was itself ready to teach. Hawaiians copied the model almost directly. The lesson that stunned observers was that a language thought doomed could, in thirty years, produce new native speakers who had never themselves heard it at home.

C. The method works because it mimics how languages are normally learned. A child does not acquire its mother tongue from grammar drills; it acquires it from immersion, from needing to ask for water, to quarrel over a toy, to beg a story. Immersion schools exploit the same mechanism. Every subject — mathematics, history, science — is taught through the endangered language rather than about it, so that the child builds direct links between abstract concepts and ancestral vocabulary, never translating through a dominant language. Teachers deliberately withhold translation, forcing the brain to guess meaning from gesture, context and repetition. Where no fluent children exist, another model fills the gap: the master-apprentice programme, in which a single elder pairs for hours each week with a determined adult learner, going about ordinary tasks while speaking only the threatened tongue. And when no living elder survives at all, workshops named Breath of Life bring learners to archives — old wax-cylinder recordings, handwritten dictionaries made by missionaries a century ago — so that a community can reconstruct a language no one now speaks, phoneme by phoneme, from paper and wax.

D. Yet the revivalists' own accounts make clear that producing speakers is only half the battle. A language survives intergenerationally when it is the language of the kitchen, the playground and the joke — the informal, emotional world a family uses when it stops performing for outsiders. No school, however brilliant, can by itself supply that domestic setting. Many revitalised languages remain, as researchers put it, "classroom languages": spoken fluently at school but abandoned the moment the child returns to the majority language of home and street. The deeper obstacle is economic and social. A young parent must choose between the language that connects them to identity and history, and the language that gets their child a job; for decades the surrounding world has made that choice easy, and only recently has it begun to reward the other option. Revival, in this reading, is less a teaching problem than a status problem. A language that is banned in school, absent from the media and useless in the marketplace will not be spoken at home no matter how good the textbooks become.

E. The result is a quiet but genuine optimism, kept honest by hard numbers. The successes — Māori, Hawaiian, a growing list of others — did not bring back dead languages wholesale; they rescued a handful from the very edge and, more importantly, proved that rescue is technically conceivable. Communities with a few dozen elders now believe they have a path, where once they had only mourning. Digital technology has widened that path further: dictionaries on phones, language-learning apps, recordings shared across thousands of miles, so that a scattered people can practise together without living in the same valley. No one pretends the trend of loss has reversed globally — most small languages still face serious decline. But the binary once accepted, between a living language and a dead one, has been replaced by something more hopeful: the possibility, for the first time, of a language returning. The last speakers, it turns out, were not always the end of the story; sometimes they were the seed. Whether that seed takes root still depends on the slow work of parents choosing, day after day, to speak the ancestral tongue at home rather than reaching, by habit, for the language the wider world insists upon.

Questions 1-4

Choose the correct heading for paragraphs B, C, D and E from the list of headings below.

List of Headings i. How unequal the world's roughly seven thousand languages are ii. Two Pacific models that nearly lost everything — and then rebuilt iii. Why immersion and archives recreate how language is really learned iv. Why reviving a language is mainly a question of grammar drills v. The harder half of the battle: making the language live at home vi. Why digital apps have made schools unnecessary vii. A cautious optimism, widened by technology

1. Paragraph B: ____
2. Paragraph C: ____
3. Paragraph D: ____
4. Paragraph E: ____

Questions 5-8

Choose the correct letter, A, B, C or D.

5. Approximately how many of the world's languages have fewer than a thousand speakers? A. About ten. B. About three thousand. C. Exactly seven thousand. D. About fifty.

6. What was the Kōhanga Reo model? A. Adult evening classes in grammar. B. Preschool centres where fluent elders immersed young children in Māori all day. C. Written exams in the colonial language. D. A radio station broadcasting in English.

7. Why do immersion schools teach subjects through the endangered language? A. To save money on translation. B. To build direct links between concepts and the ancestral vocabulary without translation. C. To make the subjects harder. D. To prepare children for overseas jobs.

8. According to the passage, what is the deeper obstacle to long-term revival? A. A lack of textbooks. B. The language's low social and economic status outside the classroom. C. Children's refusal to learn. D. The absence of old recordings.

Questions 9-13

Do the following statements agree with the claims of the writer?

Write:

• TRUE if the statement agrees with the information
• FALSE if the statement contradicts the information
• NOT GIVEN if there is no information on this

9. The ten largest languages together account for roughly half of all speakers.
10. By 1983, only about fifty of the remaining Hawaiian speakers were under eighteen.
11. Breath of Life workshops use archives to reconstruct languages with no living elder.
12. Revived languages are now universally spoken at home as fluently as at school.
13. Māori is now spoken by more people than English in New Zealand.

Questions 14-15

Complete the summary below using NO MORE THAN TWO WORDS from the passage.

A language is considered dead when its last speaker dies and no child acquires it as a (14) __________; the Kōhanga Reo "language (15) __________" model, however, shows that a nearly lost tongue can produce new native speakers.

答案与解析

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