跟讀練習: 2021w gillian tett 002 5000k - 通過影片學習英語口語

選擇練習模式

每種模式都會開啟全屏練習室。

131 句

如果句子過短或過長，請點選 Edit 進行調整。

I am incredibly excited to be here today,

because I want to tell you about an idea that's shaped the way that I look at the world.

And I think that anyone can use to look at your own world, whether you're working in finance,

business, journalism, or just looking around your everyday life at things like face masks, dogs, chocolate.

Really.

And the idea comes from the world of cultural anthropology.

Now, I know to many of you that might sound pretty weird.

But I'm talking to you because my own life story has been bound up with that.

Today, as you see me, I am a journalist.

I live in New York, I work with the Financial Times, and I spend much of my life talking to people who work in the world of business,

finance, technology, etc. That's my kind of world today.

Excusey, rather bad hairstyle.

But I didn't start out like that.

I actually started out, before I became a journalist, as a cultural anthropologist, looking like this.

I did fieldwork, as we call it, in Soviet Tajikistan, on the borders of Afghanistan.

Now, what cultural anthropology does is try to study human culture,

all the assumptions that we inherit from our surroundings and we don't often think about, but which shape us deeply in terms of how we think, live and act.

And anthropologists do this in two distinctive ways.

Firstly, they believe in getting out and getting our feet dirty and trying to participate in people's lives to understand them,

which is why I'm wearing Tajik clothes on the borders of Tajikistan,

where I was living, but also they believe in not just studying cultures that we already know that are familiar, but cultures which are unfamiliar.

That can be on the other side of the world, it can be down the end of the street, a different profession, or, shock horror, a different political party.

And anthropologists do this for two reasons.

Firstly, understanding people who have a different point of view to you is very helpful for making sense of the world.

Duh.

It's something we ought to all know, but actually, it's very easy to forget today.

But secondly, empathizing with another way of looking at the world can help you to understand yourself better as well.

And the reason is that there's a wonderful proverb which says, A fish can't see water.

A fish can't see water.

None of us can see the assumptions that shape us unless we jump out of our fish pole, go to somewhere completely different,

talk to other fish, and then look back at ourselves to try and understand the assumptions that shape us.

In my case, I did that by going to Soviet Tajikistan,

but later on, I used that perspective of jumping out of my fishbowl to look back at my own world, where I now work as a journalist,

to look at the world of finance, to look at the world of business, to try and look at it with fresh eyes and to see not just the parts of the world that are obvious,

but the parts of the world that we don't often talk about, the social silences.

Now, I use that framework to help me predict the great financial crisis in 2008.

In particular, I spent much of the years before that going to investment banking conferences, which are gigantic ceremonial rituals,

which are rather similar to Tajik weddings.

It's true.

They pool people together, the scattered tribe, they reaffirm their social ties and they reaffirm a shared worldview through rituals,

not through dancing, but through hanging out by the bar and having PowerPoints.

Same function.

But I did that in the world of high finance.

But what I want to make you think about today is

that you don't have to be using these tools in Tajikistan or Tokyo or Wall Street.

You can actually use them to look around your own world today, your everyday life.

You can use them to look at something which is completely different from either Wall Street or Tajikistan, the world of dogs.

This is my dog, Charlie.

Adorable, smelly, out of control.

And when people ask me about my dog, I often say, Charlie, she's part of my family.

I bet many of you who have dogs will say exactly the same thing.

But here's something to think about.

If you are in America or Europe, you think it's kind of normal to say that your dog is part of your family.

I can tell you, though, that if you're sitting in Tajikistan or most other cultures,

which are non-Western, saying that a dog is part of your family makes you look really weird, if not exotic.

Because the reality is that in many cultures throughout history, Animals have been defined in opposition to humans.

Dogs lived out in the fields, or lived out in the fields or the yard.

They might come in the house.

They didn't come into the bedroom, and they certainly didn't come into the bed.

Charlie's not supposed to be in my bed, but hey.

And the thing to think about that's interesting is this.

What is different in these different contexts isn't necessarily the dog.

It's our idea of family.

Many non-Western cultures have an idea that a family is something that is imposed on you and it's pretty non-negotiable.

In the West, we have this wonderful individualistic consumer culture where everything is pick and mix and customized.

We customize our coffee choice.

We have our music playlists.

We get to define our families. And that's liberating.

It's also sometimes quite nerve-wracking.

And what it means is that people say, well, if I want to put a dog in my family, I'm going to put a dog.

It also means that people use dogs to define and create families as an active choice.

And what is interesting is that the issue at stake here is not about the human and the dog relationship, let alone your dog versus dog relationship.

It's humans to humans.

And that's something you need to think about if, say, you're in the business of selling dog food or you just want to get a dog.

And it's something very hard to see unless you jump out of your fishbowl.

Or, for another example, think about cell phones.

I spent a lot of time with my teenagers worrying about why they can't get off their cell phone.

And the normal way that people talk about that is to say, well, they're addicted to cell phones because guess what?

It's those algorithms, screen time, it's the technology.

But an anthropologist called Dana Boyd went out a few years ago

and tried to look at teenagers in the wild with their cell phones,

and realize that when you observe teenagers with this kind of broad anthropological perspective, when you try and look with a worm's eye view, not a bird's eye view,

actually, there's something about teenagers that's quite remarkable, which is that 50, 100 years ago, teenagers were physically roaming in the world a lot.

They were on their bikes, they were walking around the streets, they were congregating in fields, they could explore the world,

test boundaries, essentially have adventures without parents watching.

Today, in many American contexts, they can't.

Never mind lockdown, even before that, because of stranger danger, because of overshadowing,

the only place they could roam without parents watching was in cyberspace with their cell phones.

So is it any surprise that teenagers love their cell phones?

If you want to change behavior, you can't just look at the phone, the noise, you have to look at the physical experience, the silence too.

And again, that's hard to see if you just know one fishbowl.

Another example, what is sitting at the end of your noses right now, or hopefully called your face mask?

In the last two years, we've heard a lot about how face masks stop germs through that physical fabric.

But they're cultural signaling devices, too.

They send messages to your own brain to remind you to change behavior, to each other to show whether you respect science,

whether you're upholding community norms.

And although doctors don't often talk about that cultural aspect, we need to, because one thing we've learned is you can't stop a pandemic just with medical science or computer science.

You need to think about social science and behavior. And behavior could change.

Because there's another thing about those face masks, which is effectively, they have shown how culture can change.

100

We weren't wearing them two years ago.

101

And culture can change in all kinds of surprising ways.

102

Culture isn't a box with rigid, static sides.

103

It's more like a river that flows.

104

And if you want to understand that, think about one last issue, which is chocolate.

105

Hooray.

106

Kit Kats started life a century ago as a British brown biscuit.

107

It then went around the world as an export, turned up in Japan,

108

and some local Japanese teenagers about 20 years ago started using Kit Kats as good luck tokens for exams.

109

And then they started adding Japanese flavors like soy sauce, wasabi, green tea.

110

And then it became a Japanese biscuit and a Japanese souvenir.

111

And then was sold back into Britain, where today you can buy green tea Kit Kats.

112

And they're actually made in Germany.

113

So today, a Kit Kat is British and Swiss, because Nesse owns it, and Japanese and German.

114

Culture is a river.

115

It changes.

116

New streams come in, and that is fantastic.

117

And that is one of the big ideas I want to leave you with, last of all.

118

Because right now, as we speak, COVID-19 and the lockdown, in many ways, has been an extraordinary period of culture shock.

119

It's given you all what anthropologists experience when they go to other cultures.

120

The chance to be jolted out of what was normal and to look at your world again, to become a stranger in your own land again.

121

So, however much you might hate that experience, however much you might be scared by that culture shock, the lesson from anthropology is this.

122

Don't run away from culture shock.

123

Seize it as an opportunity.

124

Recognize that lockdown has kept us all trapped with our own tribe, physically, our own pod.

125

We've gone online into echo chambers, but now more than ever is a time when we need to jump out of our fishbowl,

126

go talk to other fish, widen our lens, not just so that we can understand the rest of the world,

127

which we need to, but also so that we can understand ourselves better, too.

128

And just think of that when you see a dog, a KitKat bar, a face mask or your cell phone.

129

All of them show the power of culture, why culture matters, but why culture can change,

130

and why, right now, we have an opportunity to rethink that.

131

Thank you.

下載應用

流利口語所需的一切

AI 發音評分逐句打分

音標練習掌握每個音

詞彙學習建立你的詞庫

詞彙遊戲邊玩邊學

掃碼

Download on theApp Store Get it onGoogle Play

FOR YOU

本課的詞彙與口語要點

這段影片共有 131 個句子、1844 個單詞可供跟讀。講話部分時長為 12:49。說話人語速平穩，每分鐘約 144 個詞，很適合跟讀。 85% 的單詞屬於英語最常用的 3,000 詞，其餘的詞建議在練習前先學一下。

影片中的重點詞彙

影片中 15 個值得學習的單詞，附發音和釋義：

單詞	發音	釋義
teenager 名詞	/ˈtiːnˌeɪ̯d͡ʒə/	少年, 青少年
mask 名詞	/mæsk/	面具, 面罩
shock 名詞	/ʃɔk/	衝擊 /衝擊
journalist 名詞	/ˈd͡ʒɝnəlɪst/	記者 /記者, 新聞工作者 /新聞工作者
define 動詞	/dɪˈfaɪn/	界定
assumption 名詞	/əˈsʌm(p).ʃ(ə)n/	假設 /假設
anthropology 名詞	/ˌænθɹəˈpɑləd͡ʒi/	人類學 /人類學
lockdown 名詞	/ˈlɑkˌdaʊn/	封城, 行動限制 /行動限制
everyday 形容詞	/ˈɛvɹiˌdeɪ/	日常的
silence 名詞	/ˈsaɪ̯ləns/	沉默
ritual 名詞	/ˈɹɪt͡ʃ.u.əl/	儀式 /儀式, 典禮 /典禮
firstly 副詞	/ˈfɜɹstli/	第一, 首先
necessarily 副詞	/ˌnɛs.əˈsɛɹ.ə.li/	必然地, 必定地
chamber 名詞	/ˈt͡ʃeɪ̯mbɚ/	臥室 /臥室, 寢室 /寢室
lesson 名詞	/ˈlɛs.ən/	課業 /課業, -課 /-課

影片中出現的短語動詞

單詞	釋義
look around 動詞	環顧 /環顧
go out 動詞	出, 出口

影片中的語法

說話人最常用的結構，並附上影片中的原話：

結構	影片中的用法
現在完成時 have/has + 過去分詞 — 過去發生但與現在仍有關聯的事	has been bound · have been defined · we've heard
定語從句 who / which + 從句 — 補充說明人或事物	people who work · cultures which are · people who have
被動語態 be + 過去分詞 — 強調發生了什麼，而不是誰做的	has been bound · have been defined · is imposed

需要注意的發音

說話人用了 30 次縮略和弱讀形式，例如 can't, don't, you're。請按聽到的簡短形式來說。

“th” 音: anthropology /ˌænθɹəˈpɑləd͡ʒi/, algorithm /ˈælɡəɹɪðm̩/, anthropologist /ˌæn.θɹoʊˈpɑl.ə.d͡ʒɪst/, anthropological /æn.θɹə.pəˈlɑd͡ʒikəl/, empathize /ˈɛmpəˌθaɪz/
“sh” 和 “zh” 音: shock /ʃɔk/, assumption /əˈsʌm(p).ʃ(ə)n/, essentially /ɪˈsɛnʃəli/, profession /pɹəˈfɛʃ.ən/, negotiable /nɪˈɡoʊʃəbəl/
長單詞——注意重音位置: anthropology /ˌænθɹəˈpɑləd͡ʒi/, necessarily /ˌnɛs.əˈsɛɹ.ə.li/, essentially /ɪˈsɛnʃəli/, participate /pɑːˈtɪs.ɪ.peɪt/, incredibly /ɪŋˈkɹɛdɪbli/

如何用這段影片練習

先完整聽一遍影片，不要開口，記下不認識的單詞。
用正常速度逐句跟讀，每句重複到你的節奏與說話人一致為止。
錄下自己的聲音並與原聲對比，特別注意 teenager, mask, shock 這類單詞。

什麼是跟讀法？

跟讀法 (Shadowing) 是一種有科學依據的語言學習技巧，最初開發用於專業口譯員的培訓，並由多語言者Alexander Arguelles博士普及。這個方法簡單而強大：您在聽英語母語原聲的同時立即大聲重複——就像是一個延遲1-2秒緊跟說話者的影子。與被動聽力或語法練習不同，跟讀法強迫您的大腦和口腔肌肉同時處理並模模擬實的講話模式。研究表明它能顯著提高發音準確性，語調，節奏，連讀，聽力理解和口語流利度——使其成為雅思口語備考和真實英語交流最有效的方法之一。

影子跟讀法: 閱讀完整分步指南 →

跟讀練習: 2021w gillian tett 002 5000k - 通過影片學習英語口語

選擇練習模式

下載應用

推薦影片

So much to learn from Eileen Gu ❤️👏 #Olympics #WinterOlympics

The Story of Us

Real Teachers! B2 C1 English Listening Practice: Social Media

My New Chapter

4 Key Lessons from Women Who Run With The Wolves by Clarissa Pinkola Estés

I'm ever so pleased to make your acquaintance

How Understanding Culture Will Transform Your English & Life | English Listening Practice

This Could Be The Most Life-Changing Video You Watch Today

IELTS Speaking Part 2: A Place That Changed My Perspective

E1: Who Am I? _ Master Your Personal Introduction in English! (B1-B2) level

Ethnography in Business | IELTS LISTENING TEST | SECTION-4

everything changes in the first days of fall 🍂 self-employed artist diaries