托福閱讀題型各個(gè)擊破——總結(jié)題

首先讓我們把OG翻到50頁(yè)，就會(huì)看到這道題的考點(diǎn)在于：“對(duì)文章的主要觀點(diǎn)和相對(duì)重要信息的理解和辨識(shí)能力……排除文中次要信息和未提及的信息。”所以，對(duì)于這種題型的正確選項(xiàng)可能是以下：全文主旨；文中某一部分的主旨。而錯(cuò)誤選項(xiàng)就有可能是以下：細(xì)節(jié)，不重要的事例；無(wú)中生有或扭曲了原觀點(diǎn)。

如何解題呢？
　　第一種情況：矮油，終于最后一題！怎么只剩下十秒了~~！！怎么辦呢~！解法：選最長(zhǎng)的選項(xiàng)（千萬(wàn)不要空著交）。第二種情況：時(shí)間充分，淡定心情認(rèn)真做。

解法：

第一步：閱讀介紹句：在經(jīng)過(guò)了前面做題的過(guò)程之后，已經(jīng)把原文已經(jīng)讀過(guò)一遍了，但是可能因?yàn)樽鲱}而感到有點(diǎn)混亂，而介紹句一般是對(duì)原文的一句話總結(jié)，認(rèn)真讀一下介紹句就會(huì)對(duì)原文的結(jié)構(gòu)有更清晰的概念，有利于下面的正確選出正確選項(xiàng)。
　　第二步：把六個(gè)選項(xiàng)看一遍，排除明顯扭曲了原文觀點(diǎn)的選項(xiàng)，認(rèn)出可能是重復(fù)原文中細(xì)節(jié)、例證的選項(xiàng)，留下不確定需要重新參考原文的選項(xiàng)以及確定是正確的選項(xiàng)。其實(shí)這是一個(gè)分級(jí)的過(guò)程，把選項(xiàng)從最不可能到最可能分級(jí)。

第三步：從留下不確定需要重新參考原文的選項(xiàng)句中提煉出關(guān)鍵詞，找回原文的相關(guān)出處，對(duì)照選項(xiàng)和出處段落的中心是否一致來(lái)確定取舍該選項(xiàng)。
　　第四步：如果留下來(lái)的確定的選項(xiàng)不夠三個(gè)，那么再回去看可能是重復(fù)原文中細(xì)節(jié)、例證的選項(xiàng)。有一些表述原文重要觀點(diǎn)的選項(xiàng)可能是因?yàn)樵�文本身的主題看上比較像細(xì)節(jié)而被當(dāng)成重復(fù)細(xì)節(jié)的選項(xiàng)，這個(gè)時(shí)候再看一遍介紹句，感受一下原文的主旨和結(jié)構(gòu)，再做出選擇。

哪些選項(xiàng)有可能是重復(fù)原文細(xì)節(jié)的選項(xiàng)呢？

一般情況下，這些選項(xiàng)中可能存在以下成分：修飾成分，主語(yǔ)是細(xì)節(jié)或者事例，引用人物言論，數(shù)字，對(duì)比或者比較。如果選項(xiàng)有了這些成分，大家就可以先把它放在“待定區(qū)”再做考證。如果還覺(jué)得心里沒(méi)譜的話，那就來(lái)舉個(gè)栗子：

Pastoralism in Ancient Inner Eurasia (TPO14)

Pastoralism is a lifestyle in which economic activity is based primarily on livestock. Archaeological evidence suggests that by 3000 B.C., and perhaps even earlier, there had emerged on the steppes of Inner Eurasia the distinctive types of pastoralism that were to dominate the region’s history for several millennia.

Here, the horse was already becoming the animal of prestige in many regions, though transportation and warfare that explains why Inner Eurasian pastoralism proved the most mobile and the most militaristic of all major forms of pastoralism. The emergence and spread of pastoralism had a profound impact on the history of Inner Eurasia, and also, indirectly, on the parts of Asia and Europe just outside this area. In particular, pastoralism favors a mobile lifestyle, and this mobility helps to explain the impact of pastoralist societies on this part of the world.

The mobility of pastoralist societies reflects their dependence on animal based foods. While agriculturalists rely on domesticated plants, pastoralists rely on domesticated animals. As a result, pastoralists, like carnivores in general, occupy a higher position on the food chain. All else being equal, this means they must food, clothing, and other necessities.

So pastoralism is a more extensive lifeway than farming is. However, the larger the terrain used to support a group, the harder principles imply a strong tendency within pastoralist lifeways toward nomadism (a mobile lifestyle). As the archaeologist Roger Cribb puts it, “The greater the degree of pastoralism, the stronger the tendency toward nomadism.” A modern Turkic nomad interviewed by Cribb commented: “The more animals you have, the farther you have to move.”

Nomadism has further consequences. It means that pastoralist societies occupy and can influence very large territories. This is particularly true of horse mobile of all major forms of pastoralism. So, it is no accident that with the appearance of pastoralist societies there appear large areas that share similar cultural, ecological, and even linguistic features. By the late fourth millennium B.C., there is already evidence of large culture zones reaching from Eastern Europe to the western border of Mongolia.

Perhaps the most striking sign of mobility is the fact that by the third millennium B.C., most pastoralists in this huge region spoke related languages ancestral to the modern Indo-European languages. The remarkable mobility and range of pastoral societies explain, in part, why so many linguists have argued that the Indo-European languages began their astonishing expansionist career not among farmers in Anatolia (present-day Turkey), but among early pastoralists from Inner Eurasia. Such theories imply that the Indo-European languages evolved not in Neolithic (10,000 to 3,000 B.C.) Anatolia, but among the foraging communities of the cultures in the region of the Don and Dnieper rivers which took up stock breeding and began to exploit the neighboring steppes.

Nomadism also subjects pastoralist communities to strict rules of portability. If you are constantly on the move, you cannot afford to accumulate large material surpluses. Such rules limit variations in accumulated material goods between pastoralist households (though they may also encourage a taste for portable goods of high value such as silks or jewelry). So, by and large, nomadism implies a high degree of self-sufficiency and inhibits the appearance of an extensive division of labor.

Inequalities of wealth and rank certainly exist, and have probably existed in most pastoralist societies, but except in periods of military conquest, they are normally too slight to generate the stable, hereditary hierarchies that are usually implied by the use of the term class. Inequalities of gender have also existed in pastoralist societies, but they seem to have been softened by the absence of steep hierarchies of wealth in most communities, and also by the requirement that women acquire most of the skills of men, including, often, their military skills.

By 3000 B.C., a distinctive form of pastoralism had appeared on the steppes of Inner Eurasia. （這就是介紹句）

Answer Choices

A. The domesticated horse is primarily responsible for Inner Eurasian pastoralism’s success in mobility and warfare.
　　B. As pastoralists traveled across large areas of terrain with their domesticated animals, they traded valuable material goods such as silks and jewelry.
　　C. Because pastoralists are highly mobile, they tend to have few material possessions and can influence the culture, ecology, and language of very large area.
　　D. Because pastoralism requires a great deal of land to support its animal-based lifeway, pastoralists must continually relocate and have comparatively egalitarian societies.
　　E. Most scholars now believe that Indo-European languages probably evolved during the Neolithic period in the region of the Don and Dnieper rivers.
　　F. Pastoralist communities do not have social classes in the usual sense because they value spiritual attainment over material wealth.

看了原文之后，對(duì)于原文的大意有了一定的概念，即是對(duì)于Nomadism對(duì)于Inner Eurasia等的影響。先看一遍介紹句，其中的a distinctive form of pastoralism即解釋了原文的nomadism，它出現(xiàn)在Inner Eurasia，會(huì)為這個(gè)地方帶來(lái)什么影響呢？結(jié)合原文的段落，發(fā)現(xiàn)主要有l(wèi)arge area/linguistic和self efficiency/hierarchical兩個(gè)方面的影響。

下面我們來(lái)看一遍選項(xiàng)：

A 項(xiàng)中的主語(yǔ)是domesticated horse，貌似并不是原文主題的文中細(xì)節(jié)，那么我們先把它放在一邊。
　　B 項(xiàng)中提到pastoralists在游牧過(guò)程中會(huì)進(jìn)行trade，這是明顯的無(wú)中生有，排除。
　　C 項(xiàng)說(shuō)pastoralists因?yàn)樯�活比較有流動(dòng)性，所以他們幾乎沒(méi)有物質(zhì)積累（對(duì)應(yīng)self efficiency）和影響了很大地區(qū)的文化生態(tài)語(yǔ)言（對(duì)應(yīng)large area/linguistic）。和原文大致一致，選擇。
　　D 項(xiàng)說(shuō)因?yàn)閜astoralism 需要大塊的地來(lái)支持他們的游牧生活，他們必須要不停的換地方并且有相對(duì)平等的社會(huì)（對(duì)應(yīng)hierarchical）。似乎和原文是一致的，如果覺(jué)得前半句覺(jué)得不確定，可以先放在待定區(qū)。
　　E項(xiàng)中說(shuō)到了scholars認(rèn)為Indo-European languages從Neolithic Period的D&D河畔來(lái)的。應(yīng)該是個(gè)細(xì)節(jié)選項(xiàng)，待定。F項(xiàng)說(shuō)Pastoralist相對(duì)物質(zhì)財(cái)富更加重視精神造詣。這明顯是無(wú)中生有，排除。

第一遍閱讀選項(xiàng)后我們排除了兩個(gè)選項(xiàng)，只選中了一個(gè)確定的，有三個(gè)待定的，那么我們來(lái)一一對(duì)照原文。A項(xiàng)中的關(guān)鍵詞是domesticated horse，定位回去到第一段Here后。而D項(xiàng)的前半句很容易讓我們想到文中對(duì)于某專家的引言：“The more animals you have, the farther you have to move.” E項(xiàng)可以通過(guò)D&D專有名詞定位會(huì)第二段最后。對(duì)比之后，很容一發(fā)現(xiàn)A和D是和原文比較一致的，而E項(xiàng)中所說(shuō)的Neolithic Period原文并沒(méi)有提及。因此，我們得到了正確答案A,C,D。

雖然看完解題過(guò)程大家要花蠻久的，但是實(shí)際做題并不需要那么久。希望以上的技巧能夠給大家?guī)��?lái)實(shí)質(zhì)性的幫助！如果你覺(jué)得有所啟發(fā)，就快找多幾篇閱讀來(lái)自己試一下吧~~練習(xí)才是王道！

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