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SAINT AGATHA has an important place in the history of the Christian church. She is believed to have been a young woman of noble birth who was martyred, after terrible tortures, under the Roman emperor Decius in 251AD. Apart from her native Sicily, she is revered in the Basque country, Germany’s Black Forest and Malta. She is one of seven female martyrs of the early church whose regular mention is prescribed in the traditional form of the Catholic Mass.Sociologically, and even economically, Agatha still matters. In her home town of Catania, the annual rituals in her honor stretch over several days in early February, and they rank among the biggest festivals in the Catholic world. They are perhaps the main reason why Sicily can attract visitors in winter. But a respected 83-year-old priest has come to the conclusion that the church should sever all ties with this noisy exuberance.In the view of Father Salvatore Resca, the festivities are incorrigibly tainted by activities that have no spiritual connection: gambling, cruelty to animals and petty and not-so-petty criminality. “There is no more religion in this celebration,” he says. “It stopped being a Christian feast decades ago.” As his words indicate, the perceived corruption of the event is a relatively recent phenomenon. In living memory, the festival had milder associations in local minds: nuns singing ancient hymns and an array of sweet delicacies baked in Agatha’s honor.It has taken courage for the priest, the second-ranking cleric in one of Catania’s main churches, to speak out. He recalls that, after airing his views in a local newspaper last year, “I received dozens of death threats, even bullets in my mailbox.”Among the high points of the festivities is the moment when a statue of the saint, and a silver casket containing part of her relics, are brought out of the local cathedral and paraded around the city’s neighborhoods. In years past, especially in the 1990s, the organizers of this event had clear criminal ties, as a long judicial investigation, lasting from 2008 to 2015, confirmed. In more recent times, the church has tried to reassert some control over the proceedings and to boost the influence of more decent citizens. Not with complete success, though: prominently involved in this year’s ritual (until his name was struck off the list today) was a man who was convicted in 2014 of usury.The clean-up has not really worked, as Father Resca has concluded with a heavy heart. People still take bets on the duration of the statue’s tour of the city. That is one of many shady and lucrative businesses that thrive around the ritual. And the ubiquitous sale on the street of sizzling chunks of horse-meat, now a standard feature of the festival, is another reminder of dark forces not far away.Last year, the track in Palermo, another Sicilian city where Agatha is revered, suspended all racing and emptied its stables after police found evidence of illegal gambling and rigged contests. And many horses never make it to a proper stable; they are kept in back-street locations, used in “informal” races, and sent for slaughter when they are exhausted or injured.Dario De Luca, a Catania-based journalist, says February (either side of the saint’s feast day on February 5th) is now the time of year when criminal influence over the city is most palpable.Good people have tried to change this. A committee “for the legality of the feast of Saint Agatha” was formed recently with the aim of cleaning up the proceedings, but Father Resca declined to join. He believes that the church should make a definitive break. As he puts it, “the problem is that they still think it’s a religious feast... The real turning-point will come when they admit that it’s now just a pagan event.”Some practicing Catholics in Catania seem to agree with him, and they make a point of staying far away from the festivities. But for townspeople who are simply out to enjoy the fun, this is still an event not to be missed. They march exuberantly behind the statue as it makes its peregrination around the streets, bellowing out a slogan, supposedly of loyalty to Agatha, in Sicilian dialect. “Semu tutti devoti!” (We are all your devotees!)This is an extreme case of a common phenomenon. All over the world, and throughout history, spiritual authorities have struggled with mixed success to keep control of pilgrimages, saints’ days and other high points in the religious calendar. They do not want to seem like killjoys, and yet they do not want to collude with activities that make a mockery of their doctrines. And sometimes, in Father Resca’s brave view, the appropriate thing would be to give up the struggle.1. Which of the following is excluded in this year’s celebration of Saint Agatha in Catania?2. Which of the following statements is true according to the passage?3. The main purpose of the passage is to ________.4. What is Father Salvatore Resca’s suggested course of action on the festival?5. The word “collude” in the last paragraph probably means ________.

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In January 1868, some young samurai and their merchant sympathizers overthrew Japan’s Tokugawa shogunate and with it seven centuries of feudal rule. The so-called Meiji restoration was the cue for such rapid industrialization and modernization that not even China’s more recent reforms have matched it. The effect was to vault Japan into the ranks of the world’s great powers. Today the government of Shinzo Abe is making much of the anniversary. For the prime minister, the proud story of the Meiji restoration is a lesson in how people should embrace modernity and change, while revering tradition. Many Japanese, however, are uncomfortable with this interpretation.Before American warships showed up in 1853 in Edo Bay and demanded trading rights for their country, Japan had for over two centuries been a closed land. The ships’ arrival laid bare the inadequacy of the samurai warrior class. As Western pressure for trading rights and treaty ports grew, younger samurai bitterly criticized the military government for giving in to it. The hotheads began plotting for change. The slogan with which they launched their coup was “revere the emperor, expel the barbarians”. For the first part, they called on tradition. They put the imperial line, whose members had for centuries been living as ciphers in Kyoto, back into the center of the polity. They brought the 12-year-old emperor, Mutsuhito (pictured, seated, when older), to Edo, which they renamed Tokyo, or Eastern Capital. He chose meiji (“enlightened”) as the name for his rule. Hence the Meiji restoration.It was actually a revolution, though. Far from expelling the barbarians, the new leaders embraced everything foreign. The “Charter Oath” of April 1868 that formally ended feudal rule decreed that “knowledge shall be sought throughout the world”. Some 50 officials set off on a tour of America and Europe to learn about administration, trade, industry and military affairs. On their return, and with foreign help, they threw their country into a race to catch up with the West, building railways and roads, pursuing land reform that redistributed the old feudal estates, establishing a Western-based system of education, and building a modern army. In 1889 the Meiji constitution, modelled along Prussian lines, enshrined both representative government and reverence for the emperor. Together, these were potent steps. In 1895 Japan humiliated China, East Asia’s traditional power, in a brief war fought over influence in Korea. In 1905 it did the same to Russia. Japan had previously feared the snuffing out of its independence by Western powers. In the Social Darwinian parlance of the day, it risked being served as meat at the Western imperial banquet. After the Russo-Japanese war it ended up joining the high table.It all went to Japan’s head. There was no clear break, as there was in Germany with Hitler’s rise to power, between the enlightened Japan that the Meiji reformers built and the militarist one that in 1937 launched into total war. The seeds of Japanese aggression and atrocities were sown in the emperor worship and glorification of the armed forces that were essential elements of the Meiji world. This is the unspoken problem with those who, like Mr. Abe sometimes, refuse to face up to the wartime past. It risks pulling on a thread to the point where the Meiji narrative of national redemption itself comes into question. And then what is there left to be proud of? Better to burnish the myth. Some conservatives in Mr. Abe’s party even miss the Meiji constitution’s putting of family before individual, and emperor before all. Yet many Japanese find little that is nostalgic in an era when women and other groups faced harsh treatment. Mr. Abe is the most forward-looking of Japan’s recent prime ministers, keenly aware of the challenges of a shrinking population and a China on the rise. But he struggles to harness Meiji nostalgia to the cause.1. Why are many Japanese uncomfortable with Shinzo Abe’s interpretation of the Meiji reformation?2. What was ironical about the Meiji Restoration in 1868, according to the passage?3. How is China portrayed in the passage?4. Which of the following is true about the samurai class according to the passage?5. What is the author’s attitude towards the key elements of the Meiji era in Japan?

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Autism is a generic term that points out several more-specific disorders, known as pervasive developmental disorders, or PDDs. A child with PDD has a pattern of delayed or unique language development and weakened social interaction when compared to one without the disorder. Specifically, individuals with PDD show symptoms in three areas: socialization (interaction with others), communication, and repetitive behaviors. One of the most difficult aspects of autism for family members is the struggle for emotional connection with the affected child. Those with autism have particular difficulty interpreting the variety of social cues people use to infer how another person thinks or feels. This may be part of a larger problem with generalization. Children with autism can often learn separate tasks or follow specific sets of direction fairly easily, but characteristically do not apply what they learn to other circumstances.Autistic disorder and the other PDDs are clinical diagnoses, which are made based on developmental history and behavioral observations. The onset is in early childhood, usually before the age of three, and symptoms persist throughout adult life. Having a clear description of the symptoms is the first step in identifying its genetic basis, because it allows researchers to define clearly autistic patients in the population. Once they are sure they can determine who has autism, scientists can begin the search for the specific genes involved.Evidence that some forms of autism have a genetic basis was first published in 1970s. Since then, data from multiple studies have confirmed this hypothesis. These reports included observational studies, such as case reports and observation of families with more than one autism patient, usually brothers and sisters. As genetic research became more sophisticated, statistical evidence from twin studies also emerged, further supporting the genetic contribution to the development of autism. These studies show that autism occurs significantly more often in identical twins than in non-identical twins. Since identical twins share all of their genetic material, this finding points strongly to a genetic component for autism.1. Children with PDD ________.2. According to the passage, autistic children ________.3. The word “onset” (Para. 2) most probably means ________.4. Defining autistic patients is significant in that it enables scientists to ________.5. The major point of the third paragraph is that ________.

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In W.P. Kinsella’s classic novel Field of Dreams (and the subsequent film starring Kevin Costner) a ghostly voice tells an Iowa farmer to build a baseball diamond in the middle of his cornfield, saying, “If you build it, he will come.”We suspect that voice still echoes, whispering in the ears of some philanthropists, governments and aid organizations, leaving derelict and decaying development projects and wasted aid money scattered across the world’s impoverished communities like monuments to good intentions gone wrong.One community health center we recently stumbled upon appears like an elegant mirage on Kenya’s open savannah. Cheerful yellow trim and decorative red brick surround the ornate white gates that lead into the courtyard of the u-shaped building.The layout is practical and functional, with rooms for everything a rural clinic needs: a general waiting room, a triage area, doctor offices, a small lab, a pharmacy, and laundry facilities. The clinic has its own well and a septic system for the washrooms.There are just a few minor details the clinic is lacking, like doctors and nurses.A hospital bed and a few racks of surgical equipment gather dust in the corner of one room. Aside from those, the building has sat empty for two years.The health center was built by the charitable foundation of a multinational corporation that works throughout East Africa. With an interest in the health sector, the foundation proposed to build the clinic to serve impoverished communities in the Narok South district of southern Kenya.No expense was spared on the construction, drilling a new private well and even running a power line all the way across the savannah to connect with the national grid. The overall price tag was more than one million dollars.Construction was completed in October 2010, and the community was invited to a grand opening ceremony. It’s not exactly clear what everyone thought would happen after that.Desperate to have the health center built, the community made promises to manage the facility, attracting and employing medical staff. The foundation, eager to do good, naively took them at their word when any reasonable amount of community consultation and engagement would have quickly shown that, without further support and training, the community had no capacity to fulfill those promises.Since 2010, the community has employed two men to maintain the grounds and a third as a night watchman to guard the property. They pay the bills to keep the power on, all in the hope that someone, some day, will step in and get the health center up and running.Sadly, the ill-fated story of this health center is not unique.Just 12 kilometers away is another abandoned health project, this one begun by the Kenyan government prior to the 2002 national election. Seeing the need for better health services in rural areas, and an opportunity to score some votes in the impending election, the government began work on a small health center. Some $12,000 was spent to construct half a room. The election came and went and then the government walked away. With no community involvement in the process, there was no one to see the work completed.Now take a two-hour walk from this unfinished clinic and you’ll come upon the mouldering remains of a well. The borehole was drilled by an Irish aid organization that didn’t bother to involve the local community in its water project. No locals were trained to manage or maintain the well. First the pump ran out of diesel, then it broke down from disuse. Now it’s just a sad landmark. For the record, drilling a borehole in this region costs more than $100,000.That’s three dud development projects all within a 100-kilometer radius. We’ve seen many more around the world in our travels. They are the product of the Field of Dreams Syndrome: the naïve belief that if you build a hospital, school or well, somehow, magically, doctors and teachers and maintenance workers will just appear to make the project a success.Long before the first brick of a school or clinic is laid, one must work closely with the community to fill in the gaps: Where will the teachers and doctors come from? How will the community finance the facility in the long term? Do community members have the skills to handle ongoing maintenance?If you’re looking to support a development project, it’s fair to ask the organization: how are you preparing and supporting the community to keep that project going once you’re gone?If we don’t empower communities to manage projects independently, we might as well throw our money down the well we just drilled. It’s more cruel to promise a better life and not deliver than to never offer aid at all.1. The novel Field of Dreams mentioned in Paragraph 1 is to ________.2. The first sentence in Paragraph 3 meant the first and the center and the surroundings are ________.3. What happened to the three projects mentioned in the passage?4. What is the tone of the passage?5. What is the best title for the passage?

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