《美国之音》2006下半年新闻合辑MP3及文本-第3季度上

[angelonduty]

《美国之音》2006第3季度上b004-Folklife Festival Focuses on New Orleans Music

Folklife Festival Focuses on New Orleans Music

Lonnie Bunch, director of the National Museum of African American History and Culture, sat with the audience at the Folklife Festival enjoying the sunny day after a week of torrential rains had soaked the capital city. Smiling and tapping his foot to the pure New Orleans sound of the Original Liberty Jazz Band, Bunch mused on how Hurricane Katrina may have changed what some have called America's classical music.
"What strikes me is that there is another layer now on top of the music that wasn't there a year ago. A layer of urgency, a layer of immediacy, layer that says 'this has survived. So let's continue to celebrate!'"
It's taken a while for Michael White to feel like celebrating. He's the leader of the Original Liberty Jazz Band, and one of America's foremost jazz scholars. The flooding destroyed White's huge collection of original jazz manuscripts, vintage musical instruments and historical photographs, many dating back to jazz's earliest days. Still, White says the disaster deepened his sense of artistic purpose.
"As important as New Orleans music was to me before, there is even a great sense of urgency in terms of performing and spreading the message of the music because it is sort of like the local version of universal human passions and emotions. It's fun. It's danceable. It's happy. It's sad. There is a grace and a beauty in the music and it comes from the human soul and the spirit and when you go through tragedies like Katrina, it just intensifies those feelings that go into the music. And that spirit will go on."
The spirit of both modern and traditional New Orleans music derives from many sources - including the church, the sounds of black and Native American Caribbean, and African tribal drumming brought to New Orleans by slaves. Those rhythmic influences can be heard in the song, "Search My Heart" performed at the festival by The Friendly Travelers, a popular New Orleans gospel and rhythm group.
At the Festival's opening ceremony, The Friendly Travelers also performed a song in a traditional a cappella style, without accompaniment.
"The a cappella aspect incorporates the Negro spiritual part, as well as the gospel heritage that was done in Congo Square where the slaves actually were brought to New Orleans. This music and gospel music itself speaks about the suffering of slavery. It's not necessarily something we like to dwell on or think about, but it's something that happened!"
No one can deny the catastrophic impact last year's storms and floods have had on New Orleans and New Orleanians. But Friendly Traveler member Floyd Turner believes some good has come from the disaster.
"…I think it's made a lot of people stronger in their belief in God because you can work all your life to achieve goals (and) gain material things. And you can just see in the twinkling of an eye, everything was gone that you worked so hard for! But God still spared your life. New Orleans is coming back. Little by little, neighborhood by neighborhood. So you've got to look at the whole picture."
Some say only those who live in New Orleans can really understand the joy residents feel about their home city, or the sorrow they felt when Katrina scattered them across the country. But Friendly Travelers' lead singer, Alfred Pens, says anyone with ears can hear both the sorrow and the joy.
"Come on! Man! Music! That is the nucleus! Because music is the universal language. People look at your eyes and the heart. So if you do it from your heart, it becomes universal. People understand that."
The endowing music of New Orleans Louisiana after hurricane Katrina feature this year at the Smithsonian Institution's Folklife Festival on the National Mall.
In Washington, this is Adam Phillips reporting.
¤注解¤:

1. torrential adj. 奔流的
2. vintage adj. 古老的, 最佳的, 过时的
3. Caribbean n. 加勒比海
4. catastrophic adj. 悲惨的, 灾难的

 

[lynn_li]

多谢LZ啦！

 

[peninsula]

LZ真是好人，谢谢！

 

[angelonduty]

《美国之音》2006第3季度上b005-Immigrants in US Justice System: Low Numbers, High Image

Immigrants in US Justice System: Low Numbers, High Image

There are about 120,000 non-citizen inmates in state, local and federal prisons in the United States. Many are simply waiting for deportation; others are there for felonies that include murder, rape, robbery and drug smuggling.
However, the number can be misleading if they are not placed into context, according to Allen Back who oversees correction statistics at the Justice Department.
"About 20 percent of Federal inmates are not from the United States. That is about 35,000 inmates in the federal system. About half of them are there for immigration violations, the other half for criminal violations and typically drug offenses."
Back says the available figures do not differentiate between legal and illegal immigrants and they do not compare rates of incarceration with the general population.
"I think it is important to understand that the immigrant population is not a growing population in the criminal justice system. The growth in our nations' prison and jails is not largely attributed to the growth in the immigrant population, the non-citizen's population."
The Migration Policy Institute in Washington has completed a study about immigrants and the justice system, based on a micro sample from the 2000 National Census.
Kathleen Newland is the director. "Contrary to a lot of erroneous public perceptions, immigrants actually have the lowest rate of incarceration for criminal offenses of any population group in the country."
Newland says about 3.5 percent of the U.S. population is incarcerated at any given time. As a group, African Americans have the highest incarceration rate while among immigrants; the proportion is about 1.3 percent, considerably lower than any other group.
Kathleen Newland says those most likely to be incarcerated are males with low education, usually high school dropouts. That pattern does not hold for the immigrant population.
“Some of the lowest educated immigrant groups on average like Mexicans, Guatemalans, Salvadorans, have an incarceration rate of about half of one percent. They are lower even than the general immigrant population."
However, Newland notes that this changes with the children of immigrants.
"While the foreign born have very low rates of incarceration compared to the U.S.-born people, the rate rises the longer someone has been in the United States and for the second generation, that is the children of immigrants, the rates of incarceration multiplied compared to their parents, the first generation of immigrants, in some cases by five, six, seven, eight times."
Some anti-immigration groups insist that many immigrants already have criminal records when they come to the United States.
"We know very little about that in statistical terms. If it is true, then there is a remarkable amount of reform among those who immigrate after they committed crimes in their home country because we see these very low rates of incarceration."
Experts estimate that about 12 million people are in the United States illegally. Immigration violations are part of civil law, not criminal law. Illegal immigrants may be detained prior to being deported, but that is not a criminal offense. Currently, a bill passed by the House of Representatives would criminalize illegal immigrants. If approved by the Senate, the measure would turn those 12 million illegal immigrants into felons.
Melinda Smith, VOA news.
¤注解¤:

1. deportation n. 移送, 充军, 放逐
2. felony n. [律]重罪
3. incarcerate vt. 把...关进监狱, 监禁, 幽闭
4. detain v. 拘留, 留住, 阻止

 

[angelonduty]

《美国之音》2006第3季度上b006-India's 'Hugging Saint' Embraced by America

India's 'Hugging Saint' Embraced by America

The American media have dubbed her the "hugging saint." This 53 year-old south Indian woman named "Amma" - the word means "mother" in Sanskrit - is actually a religious guru known for the hugs she gives those who seek an audience with her. She is reported to have millions of devoted followers in her native India. But Amma also has a following as well in the United States, where tens of thousands of Americans already sold on the healing power of yoga and meditation, have lined up to see and experience Amma on her annual North American tours.
The large open auditorium at the Manhattan Center is a swirl of sound and color on the first day of Amma's visit to New York, as vendors sell intricate Indian silks and religious objects, as well as photographs of Amma, and tout her many large-scale charitable projects - from tsunami relief, to support for universities, hospitals and orphanages. Chanting and sitar music add to the atmosphere.
But the absolute focus in the room is chubby, dark-skinned Amma herself. Hour after hour, wearing flowing white traditional dress, she sits at the foot of the stage, hugging those who have lined up for her embrace, whispering holy blessings, offering them candy, fruit and extra prayers.
"I am here for love, Amma's divine love. Amma's message is compassion. And I think we have such a need for that, especially in New York where everything gets so hectic and we are so busy trying to pay the bills, and we have so many problems. And we come to Amma and we feel that sense of peace."
Many, like Tracy from suburban New Jersey, learned about Amma only recently, and decided to come see her in the hope that Amma might sooth the emotional pain she feels. "…I've got to get better within myself," she says. When asked whether she has been hugged yet, she smiles. "Not yet. I can't wait. I'm going to cry like a baby. All the bad stuff. She's gonna get it out of me. "
Amma's background and style are Hindu, yet she does not ask others to adopt that path. Indeed, she encourages people to look more deeply into their own religious traditions, whatever they are. At the root of all authentic teachings, Amma says, are love and compassion, which she tries to convey through the nurturing mother image she projects.
That was an effective form of communication for "Janini," Amma's archivist. She says that when she first saw Amma, she was a university professor -- and a deep skeptic. "And I kept watching for the slip, the flaw, the little thing that would give it away as a hoax. I never saw it. And the more I sat there, the more she seemed to me to be the real thing. … So I had this reflection. I thought 'Look, if God, or the Divine is gonna break through in our universe in these days, this is the face of God we need to see. We need God the Mother. We don't need to have the Judge, and we don't need the Lawgiver right now. We've got lots of laws and we just break them. We need love.'"
A tea merchant named Lee says that, over time, Amma's love has brought positive change to his life. "My experience with her has made me more tolerant and more compassionate. So my life gets better because I am better to the people around me."
Amma is often compared to Mother Teresa or Gandhi in her devotion to the poor, whom she believes we are duty-bound by God to serve. But the people coming to see her on her North American tour are relatively affluent Americans. When asked why she comes to the West to embrace them, Amma says through a translator that material wealth is no indication of true riches.
"Even if you have a good house, a good car, enough money, enough food, still life is not complete. There is something lacking. So even if they have air-conditioned houses, they cannot sleep if there is no peace of mind. There are even people who commit suicide in their air-conditioned homes. Why? Without peace, without love, everything is empty."
Janini adds that there are two types of poverty that Amma addresses. "One is a poverty of the heart, and one is a poverty of physical goods such as food and shelter and so on. She said if we can just solve the poverty of the heart, the other will take care of itself," and explains that physical poverty will be taken care of "by those whose hearts have come alive. There is a starvation for love. Not to be loved, but to be loving. She's trying to help us get there."
To judge from the large crowds Amma has attracted on her North American tour that help seems to be deeply appreciated.
I’m Adam Phillips, reporting from New York.
¤注解¤:

1. Sanskrit n. 梵语 adj. 梵语的
2. auditorium n. 听众席, 观众席, <美>会堂, 礼堂
3. chubby adj. 丰满的, 圆胖的
4. authentic adj. 可信的

 

[rong]

又有好些了,谢谢~~~

 

[watercumt]

年后的都下了，再次感谢

 

[gdpingping]

thx

 

[沿路美景]

LZ是大好人！！衷心感谢您！！！

 

[yoyocomeback]

感谢！

 

[angelonduty]

美国之音》2006第3季度上b007-

Nathaniel Philbrick Looks at Little Known Legacy of the Pilgrims in 'Mayflower'

Until now, American author Nathaniel Philbrick has been known for his books about ocean voyages, including an award-winning shipwreck saga called In the Heart of the Sea. His latest best-seller also begins with a sea journey, but it's mostly an epic account of life in a new land. In Mayflower: A Story of Courage, Community and War (Viking Penguin), Philbrick describes how the Pilgrims came to be among America's earliest permanent English settlers, and how they established an alliance with the Indians that helped set the course for the country's future.
Nathaniel Philbrick has been fascinated by the history around New England's Nantucket Island since moving there 20 years ago. That fascination eventually led him back to the Pilgrims, whose history he thought he already knew. Like generations of American schoolchildren before him, he had grown up learning how the Pilgrims arrived in the New World on the Mayflower in 1620, and a year later celebrated a feast of Thanksgiving with the Indians. "The more I got into it. The more I realized - no, so much more happened. And instead of being this inspiring tableau of cooperation, there was a much more complex, interesting and important story when it came to relating to what America would become."
“So you have found a lot of myths around in this story?” "A lot of myths. For example, one of the things I had been taught was that the Pilgrims sailed to the New World in search of religious freedom, and what you quickly come to realize was that the Pilgrims did not believe in religious freedom. They believed their religion was the right religion, and did not mean to tolerate others who wanted a different religion. These were not prototypical patriots. These were separatist Puritans, and their beliefs were everything."
Nathaniel Philbrick traveled the path of the Pilgrims from England to Holland to the New World, where they sought to practice a faith stripped down to the bare essentials of early Christianity. He also studied first person accounts from the time--accounts that put a human face on the 102 passengers who arrived what is now known as Provincetown Harbor in November of 1620. Already weakened by a horrific two-month voyage, they arrived just as winter was about to begin. They were greeted, in the words of their future governor, William Bradford, by a "hideous and desolate wilderness."
"Their first impressions were of sheer terror. There were very few trees, very low and sandy land. They saw no evidence of any people. In the three years when they were preparing to sail across the Atlantic, the Native Americans in southern New England were hit by a series of devastating plagues. And in some cases it killed 90 percent of the Native Americans. When the Pilgrims got there it was empty, with only the whitened bones of the dead along the shoreline, and it was here the Pilgrims planned to start a new life."
In addition to the terrible physical challenges that new life would present, the Pilgrims were beset by rivalries and tensions with those they called the Strangers, the secular settlers who accompanied them on the Mayflower.
There were also early conflicts with the surviving Indians in the region, until the Wampanoag chief Massasoit set out to forge an alliance with the newcomers. His people had been decimated by disease, and he wanted a line of defense against his powerful Indian rivals. "It would enable his people to maintain their independence, and for the English, it was an essential ally. Without Massasoit's advice, and worked with other Indian groups, they never would have lasted the first winter or very long into the decade. So for 55 years, there would be peace in Plymouth Colony, and that's unprecedented when you look at the subsequent history of not only New England, but America."
Even with the help of the Indians, half the English settlers died that first winter. The survivors observed their first anniversary in the New World with a feast of Thanksgiving, but not quite the feast of popular American myth. "It was not called a Thanksgiving by the Pilgrims and it was not so much an English celebration, although it may have been their idea, but a native celebration. The Pilgrims were outnumbered two to one by the Indians, who showed up in great numbers with five deer to add to the feast. And this is amazing when you think about the year all of them had been through."
But as the expanding English population sought more land, and the Indians who occupied it felt increasingly threatened, new sources of conflict began to arise. In 1675, Massasoit's son Philip launched a strike against the settlers that would come to be known as King Philip's War. "It quickly spread beyond Plymouth Colony and soon all of New England was up in flames. Half the towns in the region would be burned or abandoned. This conflict was only fourteen months, but it had a devastating impact on the region. More than 5,000 people were killed when the population of New England was only 70,000, making it even bloodier than the Civil War, which most of us look to as the bloodiest conflict on American soil. The English were supposedly triumphant, but it wasn't a triumph at all. By pushing the Indians too hard, they had destroyed their forefathers' way of life."
But while that peaceful and cooperative way of life didn't survive, Nathaniel Philbrick says the early example set by the settlers and the Indians left a positive legacy. "They didn't necessarily understand each other or like each other that much, but to maintain peace they had to negotiate. The second generation became a little complacent, a little greedy, and lost sight of this lesson. I think this is where the story of the Mayflower and the Pilgrims does have something to teach us. That isn’t all negative. I mean it is possible for two very different peoples to make it work. It just takes a lot of effort."
The Pilgrim legacy includes another lesson about survival as well. Armed with little more than religious zeal, they came to a new land ill-prepared for many of the physical challenges they would face. But Nathaniel Philbrick says it was their faith that enabled them to persevere. Strengthened by their beliefs and bonded by their strong sense of community, they turned a fragile settlement into a permanent home.
This is Nancy Beardsley.

¤注解¤:
1. shipwreck n. 船只失事, 海难, 遇难
2. Christianity n. 基督教
3. plague n. 瘟疫, 麻烦,灾祸
4. rivalry n. 竞争, 敌对, 敌对状态
5. triumphant adj. 胜利的, 洋洋得意的

 

[benkok]

斑竹是大好人！！衷心感谢您！！！

 

[yangyang2005]

好帖，继续顶

 

[yangyang2005]

恭喜angelonduty荣升英语斑竹

 

[angelonduty]

美国之音》2006第3季度上b008

Native Americans Reach for the Stars

To many star-gazers, the ladle-shaped cluster circling the North Star is The Big Dipper. For others, it's a great bear. But the Ojibwa Indians of America's Upper Midwest see a fisher, a weasel-like animal featured in many of their legends, tumbling through the sky.
The Native American perspective of the night sky isn't widely known in the astronomy community, largely because so few Indians choose science as a career. But some Wisconsin professors are out to change that, by associating modern science with tribal traditions.
Inside Madison's old Washburn Observatory, a fat little engine rumbles away, pulling a series of gears that creak open the facility's shutter. Cool air billows into the dome as the shutter slides back, revealing the sky. University of Wisconsin astronomer Sanjay Limaye readies a large brass and steel telescope that towers over the old hardwood floors and furniture.
He says star-gazing is especially popular with visiting high school students. "They love to see the rings of Saturn, or the moons of Jupiter. Students who have had no other explicit interest in science, they go there and [say] 'Cool!’ Now that's something exciting to hear from a 15- or 16-year old!"
Among the Observatory's recent visitors were some kids from the La Courte Oreille Indian reservation of northern Wisconsin. Limaye says he'd like to see some of them come back, as astronomy students. "The challenge still is that very few Native Americans go into the careers that the nation needs. NASA, the engineers, the technicians, information processing, writing, communications...all sorts of areas."
According to a survey by the National Science Foundation, between 1990 and 2002, barely 1/2 of one percent of undergraduate engineering students were Native American. Limaye and his colleague, Patty Loew, want to raise those numbers. Loew, a Life Sciences professor at UW- Madison, and a member of the Bad River Band of Ojibwa, says there are many ancient, yet sophisticated examples of native astronomy across the Americas.
"Just as you might find Stonehenge in England, there are 'woodhenges' here which were giant calendars. We have medicine wheels that not only have cultural meaning, but also have astronomical meaning, ways that indigenous people told time and knew when to plant. If you look at some of the mounds around Chichén Itzá [in Mexico] and Tikal [in Guatemala], you find 366 steps and 52 platforms." This ancient astronomical knowledge is also demonstrated in a stone circle recently discovered in the Brazilian jungle, which scientists think served as an observatory.
Patty Loew adds that early native people were also experienced geneticists, plant biologists, and wildlife ecologists. She says today's Indian youth can study science and math, without compromising their culture.
Other native educators agree. Nancy MaryBoy is of Cherokee-Navajo descent and president of the Indigenous Education Institute, based in Bluff, Utah. She says highlighting the connection between native culture and science is vital if more Indians are to become astronauts, scientists, and technicians. "As kids begin to learn their own astronomy and feel a sense of self-identity, pride, self-esteem, this often encourages them to go on into space science."
Professors Sanjay Limaye and Patty Loew are on the case. Recently, they visited the Milwaukee Indian School. Inside the activity center, several dozen teens, sporting parkas, sweatshirts and ponytails, listened as Loew retold the native legend of how Fisher brought the Sun to the World.
In the story, Fisher and some friends take the Sun away from the Sky Village, so that the Earth can enjoy light and warmth. But the Sky People give chase. Fisher climbs a tree to distract the pursuers.
"And Fisher had really strong medicine and he had only one vulnerable spot at the tip of his tail. And eventually the arrows found their mark. And as he tumbled off the pine tree, Creator took pity on him and turned him into the constellation that we know today as The Big Dipper…"
Loew and Limaye take turns, telling stories and then explaining their scientific context. And while a few kids fidget and yawn, most seem pretty excited by the presentation. "I like the sky stories. When I was growing up, my Dad told me a lot about sky stories. And this got me more thinking about being a scientist."
"'…When Otter and Wolverine Went Up and Took the Sun.' Tried to take it."
"The Big Dipper, like I don't think I'm going to look at it the same way, either." And he admits that a career in science could be in his future. "Maybe not like an astronaut, maybe a scientist that studies astronomy or something…"
Loew and Limaye plan to continue their traveling program, to schools on and off Wisconsin's Reservations and produce an astronomy textbook for middle schools. Rosalyn Pertzborn, Director of Space-Science Education at UW-Madison, says it's a great educational venture. "This is certainly a rich cultural background that every American should be familiar with. This is part of our heritage as a broad community."
More insight will come from a special conference between tribal elders and space scientists, scheduled for January of next year. Organizers hope their efforts will inspire residents of "Indian Country" to literally reach for the stars.
I’m Brian Bull in Madison, Wisconsin.

¤注解¤:

1. ladle n. 杓子, 长柄杓
2. explicit adj. 外在的, 清楚的, 直率的
3. calendar n. 日历, 历法
4. geneticist n. 遗传学者

 

[steven]

一不小心坐了b008的沙发，谢谢楼主！！！期望继续～～～～

 

[steven]

马上开始消化吸收................

 

[angelonduty]

《美国之音》2006第3季度上b009

Rattlesnakes, Golfers Co-exist at New Arizona Development

Developers and environmentalists are not usually seen as natural allies, but an ongoing U.S. study suggests the two groups do not always have to be adversaries. University of Arizona scientists are tracking the fates of rattlesnakes and other wildlife in a 6-year-old golf club community near the southwestern city of Tucson, Arizona. Their initial findings point to possible ways that natural environments can be altered to benefit both wildlife and people.
As the sun sets over the rocky, cactus-covered hills surrounding the Stone Canyon Golf Club, the area still looks much like the desert wilderness it once was. But even at dusk, you can hear the sounds of a golf cart winding along the trails. The driver is University of Arizona herpetologist Matt Goode, setting off on another round of nocturnal snake hunting.
"We started out here because we were interested in looking at how development might affect things like snakes and lizards. The Sonoran Desert is a very diverse area, with a really large array of amphibian and reptile species, and this was a good place because it was slated to be developed, but had not been yet. So that way we could get data on what the populations of different snakes and lizards were like and then track that through time as the development came in."
“And what’s happened since the development began? And how did these things to be affecting the wildlife?”
"Well, this is a long-term study, but, because with the development came a lot of additional water that increased the amount of vegetation out here dramatically, and with that water came a lot more small mammals, rodents and birds, and of course things like snakes, that eat those, also came in. So at this point, the development bodes well for things like snakes we're studying out here, in some ways probably drawing them in from surrounding dry desert areas."
Not only are the snakes increasing in number, but they tend to be larger and reproduce more than in drier areas, says Matt Goode. He notes that as more houses are built in the area, bringing added traffic, wildlife could be exposed to new hazards. Still, he says the study suggests ways in which environmentalists and developers can narrow the gap that separates them. "We're finding some fairly fertile ground here and certain situation so we can actually work together, and things like wildlife around a community can even be considered an amenity. Now rattlesnakes aren't high on the list of what most people consider an amenity, but I think if we can get people to care about rattlesnakes, we can get them to care about anything."
For Matt Goode the rattlesnake is called not for alarm, but excitement. Matt Goode and his team of researchers spot as many as a dozen snakes a night, representing some 20 different species. Those they have not seen before are taken back to their laboratory, measured, tested and surgically implanted with a radio telemeter. Then they are returned to the golf course, where their movements can be tracked with a beeper.
That means their habits have become well known over time to wildlife scientists like Melissa Amarello, who is also part of the University of Arizona research group. While making her regular rounds of the golf course, beeper in hand, she comes across a familiar female snake.
On this night, the University of Arizona researcher, Melissa Amarello, spots a familiar female snake which was established to familiar pattern over time. "She pretty much stays in this area in the eight tee boxes and the cart path around the seven green. In the wintertime she sort of heads off course about a hundred meters, and as soon as it warms up she's right back here, just a meter or two from where all the golfers drive by."
Melissa Amarello spends long days and nights at Stone Canyon, and she has gotten to know the residents as well as the wildlife. She has even been called on from time to time to remove snakes from local yards. Her fellow researcher Jeff Smith says the team is sponsoring a variety of educational programs to help residents live with the wildlife.
"There are interpretive signs that we've had a local artist and herpetologist come up with that give some background information on some of these critters that aren't that well understood, like the rattlesnakes. We'll be giving talks to the neighborhood association out here, and we're also holding a workshop for golf course personnel on issues that wildlife presents and how golf courses can benefit from touting wildlife."
Stone Canyon Golf Director Todd Huizenga sees the collaboration as an opportunity for developers as well. "I think the perception is they drive away the wildlife, and I think we've hopefully been able to demonstrate that everybody can work hand in hand, and we can all coexist."
And how are the golfers seem to feel about golfing in a place where there is so much wildlife, including rattlesnake?
"Oftentimes our members say 'Hey, we saw a beautiful rattlesnake on the fourth hole.' You know, whether it's the javelina, the bobcat, the mountain lion, deer, anything along those lines, oftentimes, it's kind of a nice sightseeing adventure as well.”
In fact, Todd Huizenga worries golfers will become too comfortable with the wildlife and forget there could be dangers involved. Researchers have words of caution as well -- about the dangers facing wildlife as more people move into the area. They have done studies on older golf courses that suggest some species may adapt better to development than others. And even the amenities that seem to help wildlife flourish could have a downside. Matt Goode points to a golf course waterfall and pond as an example:
"Desert breeding toads are not used to having standing water available. And now they have a lot of standing water. If toads are using this to breed, are there chemicals in the water that might cause problems? That would be a really good example of what you might refer to as an ecological trap, where all the things an animal needs to promote its survival are there, but if the standing water has some chemicals in it, pesticides for the golf course or whatever, and it disrupts the eggs, then they're not going to reproduce."
Still, Matt Goode says the study's encouraging findings suggest possible solutions to a conflict that is becoming increasingly critical. "In Arizona development is enormous. But I think by working together rather than just fighting with each other which hasn’t work in the past, then we have a way to sit down at the table and try to meet the needs of both groups. That's going to require a change in the way that developers think and a change in the way environmentalists think. And I think the key for understanding and predicting what that change will be is science. And that's what we're out here trying to do."
There are signs that other parts of the United States may be learning from the University of Arizona study. Matt Goode and his team of researchers were recently invited to speak at a national gathering sponsored by the United States Golf Association and the wildlife group, Audubon International.
This is Nancy Beardsley.
¤注解¤:

1. ongoing adj. 正在进行的
2. nocturnal adj. 夜的, 夜曲的
3. amphibian adj. 两栖类的, 水陆两用的
4. rattlesnake n. <美> [动] 响尾蛇
5. collaboration n. 协作, 通敌

 

[yangyang2005]

最近落了不少，需要补课

 

[angelonduty]

最近落了不少，需要补课

你以考试为第一出发点的话,可以每天花一小点时间听这个,不必精听,培养语速就可以了.
我听VOA和BBC当享受了,呵呵.