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    Today business cards are distributed with abandon by working people of all social classes, illustrating not only the ubiquity of commercial interests but also the fluidity of the world of trade. Whether one is buttonholing potential clients for a carpentry service, announcing one’s latest academic appointment, or “networking” with fellow executives, it is permissible to advertise one’s talents and availability by an outstretched hand and the statement “Here’s my card.” As Robert Louis Stevenson once observed, everybody makes his living by selling something. Business cards facilitate this endeavor.    It has not always been this way. The cards that we use today for commercial purposes are a vulgarization of the nineteenth-century social calling cards, an artifact with a quite different purpose. In the Gilded Age, possessing a calling card indicated not that you were interested in forming business relationships, but that your money was so old that you had no need to make a living. For the calling-card class, life was a continual round of social visits, and the protocol (礼仪) governing these visits was inextricably linked to the proper use of cards. Pick up any etiquette manual predating World War Ⅰ, and you will find whole chapters devoted to such questions as whether a single gentleman may leave a card for a lady; when a lady must, and must not, turn down the edges of a card; and whether an unmarried girl of between fourteen and seventeen may carry more than six or less than thirteen cards in her purse in months beginning with a“J”. The calling card system was especially cherished by those who made no distinction between manners and mere form, and its preciousness was well defined by Mrs. John Sherwood. Her 1887 manual called the card “the field mark and device” of civilization.    The business version of the calling card came in around the turn of the century, when the formerly well-defined borders between the commercial and the personal realms were used widely, society mavens (专家) considered it unforgivable to fuse the two realms. Emily Post’s contemporary Lilian Eichler called it very poor taste to use business cards for social purposes, and as late as 1967 Amy Vanderbilt counseled that the merchant’s marker “may never double for social purposes”.1. According to the author, people distribute their business cards in order to(  ).2. The sentence “your money was so old” in the second paragraph means(  ).3. What is NOT true about the calling-card class in the 19th century?4. According to the passage, business cards are likely to have appeared(  ).5. Which of the following is NOT stated or implied in the passage?

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    Hawaii’s native minority is demanding a greater degree of sovereignty over its own affairs. But much of the archipelago’s political establishment, which includes the White Americans who dominated until the Second World War and people of Japanese, Chinese and Filipino origin, is opposed to the idea.    This islands were annexed by the US in 1898 and since then Hawaii’s native people have fared worse than any of its other ethnic groups. They make up over 60 percent of the state’s homeless, suffer higher levels of unemployment and their life span is five years less than the average Hawaiians. They are the only major US native group without some degree of autonomy.    But a sovereignty advisory committee set up by Hawaii’s first native governor, John Waihee, has given the natives’ cause a major boost by recommending that the Hawaiian natives decide by themselves whether to re-establish a sovereign Hawaiian nation.    However, the Hawaiian natives are not united in their demands. Some just want greater autonomy within the state-as enjoyed by many American Indian natives over matters such as education. This is a position supported by the Office of Hawaiian Affairs (OHA), a state agency set up in 1978 to represent the natives’ interests and which has now become the moderate face of the native sovereignty movement. More ambitious is the Ka Lahui group, which declared itself a new nation in 1987 and wants full, official independence from the US.    But if Hawaiian natives are given greater autonomy, it is far from clear how many people this will apply to. The state authorities only count as native those people with more than 50 percent Hawaiian blood.    Native demands are not just based on political grievances, though. They also want their claim on 660,000 hectares of Hawaiian crown land to be accepted. It is on this issue that native groups are facing most opposition from the state authorities. In 1993, the state government paid the OHA US $136 million in back rent on the crown land and many officials say that by accepting this payment the agency has given up its claims to legally own the land. The OHA has vigorously disputed this.1. Hawaii’s native minority refers to(  ).2. Which of the following statements is true of the Hawaiian natives?3. Which of the following is NOT true of John Waihee?4. Which of the following groups holds a less radical attitude on the matter of sovereignty?5. Various native Hawaiians demand all the following EXCEPT(  ).

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