Que dit Chris sur la pratique de couper la parole (interrupting) dans les conversations? (2 points) En général, les Américains ______________________________________________________ En général, les Français ________________________________________________________
Chris est un Américain qui fait un projet sur la communication interculturelle pour son cours de sociologie. Il veut interviewer Claude, une étudiante française, pour ce projet. Ecoutez leur conversation et répondez aux questions en français. Vous allez entendre la conversation deux fois.
Chris et Claude, deux étudiants, se rencontrent sur le campus de leur université.
CHRIS: Salut, Claude! Ça va?
CLAUDE: Oui, ça va. Et toi, Chris, tu as passé de bonnes vacances?
CHRIS: Oui, oui. Ma famille et moi, nous sommes allés en Californie.
CLAUDE: Formidable!
CHRIS: Oui, c’était bien, mais c’est déjà la rentrée. Ecoute, est-ce que tu pourrais m’aider avec un projet pour mon cours de sociologie ce semestre? Il me faut interviewer une Française.
CLAUDE: Eh bien, tu sais, je ne suis pas très au courant de la politique française...
CHRIS: Non, non, ce n’est pas une étude de politique. C’est pour étudier les problèmes de communication interculturelle. Par exemple, nous avons appris que quand ils participent à une conversation, les Américains n’interrompent jamais—ou presque jamais—les personnes avec qui ils parlent. Ils attendent que l’autre personne finisse de parler avant de parler eux-mêmes. Il paraît que les Français ont tendance à parler tous en même temps. Alors, ces différences peuvent causer des problèmes quand un Français et un Américain se parlent. Le Français peut trouver la conversation lente et ennuyeuse et l’Américain peut trouver le Français impoli parce qu’il a tendance à interrompre. Tu vois ce que je veux dire?
CLAUDE: Oui, oui, tout à fait. Mais, tu sais, il peut y avoir des «différences culturelles» même parmi des gens de la même nationalité. Je lis actuellement un bon livre par un professeur de linguistique américain. Elle analyse les différentes façons de parler des femmes et des hommes américains. Elle a trouvé que les hommes ont en général un style plus «compétitif» quand ils parlent. Par contre, les femmes essaient généralement d’établir une sorte d’égalité entre elles et les personnes avec qui elles parlent. Elles interrompent moins, et quand elles critiquent, elles le font moins directement, etc.
CHRIS: Alors, quel style est mieux?
CLAUDE: Eh bien, le professeur Tannen dit que les deux styles marchent bien. Mais si tu as un style plutôt «masculin», tu vas probablement penser que quelqu’un qui parle dans le style «féminin» est faible, passif et pas très sûr de soi.
CHRIS: Tiens... c’est très intéressant, ces différences-là. Tu sais, les Français ont la réputation d’être agressifs et impolis, et on dit souvent que les femmes sont trop passives...
CLAUDE: Oui, voilà peut-être l’explication de ces stéréotypes. On voit quelqu’un qui est différent de nous-mêmes, et on trouve immédiatement une explication négative pour expliquer cette différence. On ne voit pas qu’il y a une autre interprétation possible. C’est dommage...
En général, les Américains n’interrompent presque jamais (les personnes avec qui ils parlent).
En général, les Français ont tendance à parler tous en même temps.
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What will be an ideal response?
For each of the following items, choose the best introductory word to begin the sentence
____, I don't think it will work out. a. Well b. Oh c. Ah d. No
Read the essay below and then respond to the questions that follow by choosing the letter of each correct answer.
The Ones Who Turn Up Along the Way Not long ago my building super1, Walter, stopped by my apartment. He rang the bell saying, “Super,” in a way to which I had grown accustomed, dragging out the “u” and adding a slight roll to the “r.” I imagined that he was coming to fix something or maybe to bring me a package. But when I opened the door, he was holding the spare set of keys that he kept to my place. Walter told me he had come to return the keys because he would no longer be working in my building. His family had gotten too big for the basement apartment that came with the job, he explained. Walter had been there for 11 years, ever since coming to the United States from Colombia. He had been available at all hours for the occasional maintenance crisis, but, more important, he always gave me the sense that he looked out for me—which is a great comfort when you’re living alone in Manhattan. It was hard to imagine the building without him. Just before Walter came by, I had been unpacking groceries and reflecting on a conversation I had just had with Ali, the manager of my neighborhood grocery store. Ali is a devout2 Muslim3 from Bangladesh. He has a wife and three children and a PhD in geography. On visits to his native country, he often gives lectures on Islam.4 He hopes to publish a book encouraging Bangladeshi people to see Jews as friends. It’s a project he has been working on for some time, and to which he feels even more committed since September 11th. “This is what Allah5 tells me I must do,” he says. “I must love all people. I cannot hate people and love Allah.” I have been shopping in this grocery store for years now, and Ali and I have always waved and said hello. But several months ago the hellos turned into conversation. When I told him that I am a rabbi,6 we began discussing the connections between Judaism and Islam, the purpose of religion, the sorrow and anger we feel when people use religion as a justification for violence. Every time we talk I feel as if I have learned Torah7—the wisdom of my own faith tradition—from a man who quotes the Quran.8 I share these stories because they are a part of the puzzle of community. I am well aware that Walter and Ali do not fall into the simple categories of family member, coworker, or friend. We are from different backgrounds, different countries, and we occupy different socioeconomic9 spheres. We don’t go to each other’s home for dinner or make plans to meet for coffee, and we probably won’t. Our connections are site-specific and episodic.10 And yet they make real claims on my heart and mind. In the Book of Exodus, even as God continued to harden Pharaoh’s heart, the Israelites began their journey out of Egypt. More than 600,000 packed up and headed out on foot, but they were not alone. An erev rav—a mixed multitude—went with them. The ancient rabbis’ reviews are mixed when it comes to characterizing this anonymous crew. Some see them as a group of hangers-on ultimately responsible for the building of the golden calf. Others suggest that they were Egyptians who simply shared the basic human longing to be free. Either way, I imagine that by the time the travelers made it to shore and fanned out into the desert, called to different purposes and directions, they were bound to one another forever. About a year ago, a guy came to replace the intercom system in my apartment. While he worked, he told me that he had been born in Ukraine, immigrated to Israel with his family and fought in the country’s 1948 independence war. He explained that he was an atheist1 and knew he could never believe in God. Nevertheless, as he was leaving he asked in Hebrew, “What blessing may I give you?” Before I could answer, he prayed that I would find my bashert (soulmate), kindly even suggesting one of his sons. When he was gone I noticed that he had forgotten a bunch of different-colored wires. I saved them. I keep them in a tin with the quarters I use for doing laundry. They remind me that we are traveling not only with the people we have chosen but [also] with the ones who turn up along the way. The repairman, Walter, and Ali are part of my erev rav, and I am a part of theirs. It’s been months now since Walter and his family moved across the river to New Jersey. Soon Ali will take another trip to Bangladesh. I don’t know what’s next for me, but I know I won’t be going alone. 1. Which of the following sentences from the selection best expresses the main idea of the entire selection? a. “Not long ago my building super, Walter, stopped by my apartment.” (paragraph 1) b. “It was hard to imagine the building without him.” (paragraph 2) c. “In the Book of Exodus, even as God continued to harden Pharaoh’s heart, the Israelites began their journey out of Egypt.” (paragraph 6) d. “The repairman, Walter, and Ali are part of my erev rav, and I am a part of theirs.” (paragraph 8) 2. Which of the following is the topic sentence of paragraph 6? a. “An erev rav—a mixed multitude—went with them.” b. “The ancient rabbis’ reviews are mixed when it comes to characterizing this anonymous crew.” c. “Some see them as a group of hangers-on ultimately responsible for the building of the golden calf.” d. “Others suggest that they were Egyptians who simply shared the basic human longing to be free.” 3. Which of the following is a major supporting detail in paragraph 6? a. “More than 600,000 packed up and headed out on foot, but they were not alone.” b. “An erev rav—a mixed multitude—went with them.” c. “The ancient rabbis’ reviews are mixed when it comes to characterizing this anonymous crew.” d. “Some see them as a group of hangers-on ultimately responsible for the building of the golden calf.” 4. What is the implied main idea of paragraph 3? a. Both Rabbi Krause and Ali are fascinated by geography. b. Ali’s faith has made an impression on Rabbi Krause. c. Jews and Muslims have more in common than they realize. d. Rabbi Krause researches faiths other than her own. 5. Which of the following sentences does NOT begin with a transition? a. “But when I opened the door, he was holding the spare set of keys that he kept to my place.” (paragraph 1) b. “Soon Ali will take another trip to Bangladesh.” (paragraph 9) c. “In the Book of Exodus, even as God continued to harden Pharaoh’s heart, the Israelites began their journey out of Egypt.” (paragraph 6) d. “About a year ago, a guy came to replace the intercom system in my apartment.” (paragraph 7)
Students who fail to comply with the school dress code are subject to expulsion
A) ridicule B) failure C) investigation D) banishing