Pastoralism in Ancient Inner Eurasia
Pastoralism is a lifestyle in which economic activity is bad 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 veral millennia. Here, the hor was already becoming the animal of prestige in many regions, though sheep, goats, and cattle could also play a vital role. It is the u of hors for 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.
怎么样提高情商The mobility of pastoralist societies reflects their dependence on animal-bad 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 el being equal, this means they must exploit larger areas of land than do agriculturalists to cure the same amount of food, clothing, and other necessities. So pastoralism is a more extensive lifeway than farming is. Howe
ver, the larger the terrain ud to support a group, the harder it is to exploit that terrain while remaining in one place. So, basic ecological 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 conquences. It means that pastoralist societies occupy and can influence very large territories. This is particularly true of the hor pastoralism that emerged in the Inner Eurasian steppes, for this was the most 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 borders 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 (prent-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 surplus. Such rules limit variations in accumulated material goods between pastoralist houholds (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 lf-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 u of the term class. Inequalities of gender have also existed in pastoralist societies, but they em to have been softened by the abnce 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.
Paragraph 1: Pastoralism is a lifestyle in which economic activity is bad primarily on livestock. Arc
haeological 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 veral millennia. Here, the hor was already becoming the animal of prestige in many regions, though sheep, goats, and cattle could also play a vital role. It is the u of hors for 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.
1. The word “prestige” in the passage is clost in meaning to
○interest
○status
○demand
○profit
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2. According to paragraph 1, what made it possible for Inner Eurasian pastoralism to become the most mobile and militaristic form of pastoralism?
○It involved the domestication of veral types of animals.
○It was bad primarily on hors rather than on other animals.
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○It borrowed and improved upon European ideas for mobility and warfare.
○It could be adapted to a wide variety of environments.青椒炒腊肉的做法
3. The word “profound” in the passage is clost in meaning to
○strange
○positive
○direct
○far-reaching
风雨成语
Paragraph 2: The mobility of pastoralist societies reflects their dependence on animal-bad 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 el being equal, this means they must exploit larger areas of land than do agriculturalists to cure the same amount of food, clothing, and other necessities. So pastoralism is a more extensive lifeway than farming is. However, the larger the terrain ud to support a group, the harder it is to exploit that terrain while remaining in one place. So, basic ecological 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."
4. In paragraph 2, why does the author contrast pastoralists with agriculturalists?
○To explain why pastoralism requires more land than agriculturalism to support basic needs
○To identify some advantages that mobile societies have over immobile societies
○To demonstrate that ecological principles that apply to pastoralism do not apply to agriculturalism
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○To argue that agriculturalism eventually developed out of pastoralism
5. According to paragraph 2, pastoralists tend to
○prefer grazing their animals on agricultural lands
○consume comparatively large amounts of food and clothing
○avoid eating plant foods
后天八卦数○move from place to place frequently
Paragraph 3: Nomadism has further conquences. It means that pastoralist societies occupy and can influence very large territories. This is particularly true of the hor pastoralism that emerged in the Inner Eurasian steppes, for this was the most 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 borders 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 (prent-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.
6. In paragraph 3, why does the author discuss languages spoken in the region spanning from Eastern Europe to the western borders of Mongolia?
○To emphasize the frequency with which Indo-European languages changed as a result of the mobile nature of pastoralism
○To indicate one method linguists u to determine that inhabitants of the Don and Dnieper river area had taken up stock breeding
○To provide evidence that Indo-European languages have their roots in what is now Turkey
○To provide evidence that pastoralist societies can exerci cultural influence over a large area
7. The word "striking” in the passage is clost in meaning to
○reliable
○noticeable
○convincing
○violent
8. The word "exploit” in the passage is clost in meaning to
○u to advantage
○depart from
○pay attention to
○travel across
Paragraph 4: Nomadism also subjects pastoralist communities to strict rules of portability. If you are constantly on the move, you cannot afford to accumulate large
material surplus. Such rules limit variations in accumulated material goods between pastoralist houholds (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 lf-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 u of the term class. Inequalities of gender have also existed in pastoralist societies, but they em to have been softened by the abnce 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.
9. According to paragraph 4, the fact that pastoralist communities are subject to “strict rules of portability” encourages such communities to
○relocate less frequently than they would otherwi
○have houholds that are more or less equal in wealth
○become lf-sufficient in the manufacture of silk and jewelry
○share large material surplus with neighboring communities
空隙的近义词10. According to paragraph 4, all of the following are true of social inequality in pastoralist societies EXCEPT:
○It exists and has existed to some degree in most pastoral societies.
○It is most marked during periods of military conquest.
○It is expresd in the form of a rigid hierarchy bad largely on heredity.
○It is usually too insignificant to be discusd in terms of class differences.
11. Which of the ntences below best express the esntial information in the highlighted ntence in the passage? Incorrect choices change the meaning in important ways or leave out esntial information.
○Despite the fact that wealth is relatively evenly distributed in pastoral societies, gender inequality still exists becau only men can acquire military skills and social status.
○Inequalities of gender existed in pastoralist societies until most communities began to require women to posss the same skills as men and take part in the military.
○Inequalities of gender in pastoralist societies were caud by steep hierarchies of wealth and differences in military training between men and women.
○In pastoral societies, gender inequality is comparatively mild becau wealth is relatively evenly distributed and women have to learn most of the same skills that men do.
