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The argument concerning the use, or the status, or the reality of Black English is rooted in American history and has absolutely nothing to do with the question which the argument supposes itself to be posing. The argument has nothing to do with language itself but with the role of language. Language, incontestably, reveals the speaker. Language, also, far more dubiously, is meant to define the other—and, in this case, the other is refusing to be defined by a language that has never been able to recognize him.
People evolve a language in order to describe and thus control their circumstances, or in order not to be submerged by a reality that they cannot articulate. (And, if they cannot articulate it, they are submerged.) A Frenchman living in Paris speaks a subtly and crucially different language from that of the man living in Marseilles; neither sounds very much like a man living in Quebec; and they would all have great difficulty in apprehending what the man from Guadeloupe, or Martinique, is saying, to say nothing of the man from Senegal—although the “common” language of all these areas is French. But each has paid, and is paying, a different price for this “common” language, in which, as it turns out, they are not saying, and cannot be saying, the same things. They each have very different realities to articulate, or control.
What joins all languages, and all men, is the necessity to confront life, in order, not inconceivably, to outwit death: The price for this is the acceptance, and achievement, of one’s temporal identity. So that, for example, though it is not taught in the schools the south of France still clings to its ancient and musical Provencal, which resists being described as a “dialect”. And much of the tension in the Basque countries, and in Wales, is due to the Basque and Welsh determination not to allow their languages to be destroyed. This determination also feeds the flames in Ireland, for among the many indignities the Irish have been forced to undergo at English hands is the English contempt for their language.
It goes without saying, then, that language is also a political instrument, means, and proof of power. It is the most vivid and crucial key to identity: it reveals the private identity, and connects one with, or divorces one from the larger public, or communal identity. There have been, and are, times and places, when to speak a certain language could be dangerous, even fatal. Or, one may speak the same language, but in such a way that one’s antecedents are revealed, or (one hopes) hidden.
1. According to the passage, language reveals the speaker in the way that ____.
2. Why does a Frenchman living in Paris has great difficulty in apprehending what the man from Guadeloupe, or Martinique, is saying?
3. What does the example of Basque and Welsh illustrate?
4. In some places, speaking a certain language may cause ____.
5. The text is primarily concerned with discussing ____.

问题1选项
A.people who speak the same language share the same culture
B.a person is recognized by the language he speaks
C.language is an effective means of communication
D.language affects the speaker’s circumstances
问题2选项
A.Because they pronounce many words differently.
B.Because they live in different areas and seldom visit each other.
C.Because they speak different varieties of a language and confront different realities.
D.Because they have different articulation system.
问题3选项
A.Language reveals a nation’s or a community’s identity.
B.Certain people’s contempt for a language may lead to racial conflicts.
C.Language is a symbol of public existence.
D.Basque people join up with Welsh people to fight for their language.
问题4选项
A.family divorce
B.offence and hatred
C.communal misunderstanding
D.political disagreement
问题5选项
A.the use, status, and reality of Black English
B.the relationship between language and culture
C.language varieties
D.language, identity and nationality
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