泽熙美文Section Ⅰ English-Chinese Translation
This section consists of two parts, Part A “Compulsory Translation” and Part B “Optional Translation” which conprises “Topic 1” and “Topic 2”. Translate the passage in Part A and your choice from passages in Part B into Chinese.
Part A Compulsory Translation
1.
The Dreadlock Deadlock
In the fall of 1993 Christopher Polk transferred from FedEx’s hub in Indianapolis to take over a delivery route in Flatbush District, Brooklyn, N.Y. But moving to the country’s largest community of Caribbean and African immigrants only precipitated a far more profound journey. “I was becoming culturally aware of the history of the black people,” says Polk, now 31, “and that gave me these spiritual questions.” His answer came providentially, by way of a music video featuring Lord Jamai, who raps about the Rastafarian belief in the sanctity of dreadlocks —the cords of permanently interlocked strands first worn by African chiefs perhaps 6,000 years ago.
Now a practicing Rastafarian, Polk sports thick garlands that gently cascade onto his shoulders. “Your hair is your covenant,” he says. “Once you grow your locks, it puts you on a path.”
Unfortunately, that path was a collision course with Federal Express’s grooming policy, which requires men to confine their dos to “a reasonable style”. After years of deliberation, Polk’s bosses gave him a choice: shear his locks or be transferred to a lower-paid job with no customer contact. He refused both options and was terminated in June 2000.
His tale is not unique. Although Rastafarians number about 5,000 nationally, today dreadlocks, twists or braids are at the height of fashion, nearly as common as Afros were 30 years ago. If Afros symbolized militancy, dreads signal a more spiritual self-declaration, a figurative locking with African ancestors. As Stanford professor Kennell Jackson, who teaches a course called “African Coiffures and Their New World Legacies” puts it, “There’s a divinity to these locks.”
Divine or not, some employers consider them unacceptably outré. Six other New York-area FedEx employees have lost their jobs because of dreadlocks. They have sued, alleging religious discrimination; the U.S. Equal Employment Opportunity Commission and New York’s attorney general have also charged FedEx with violating religious protections in the Civil Rights Act.
The dreadlock deadlock may be easing. FedEx altered its policy slightly a few weeks ago: in the future, observant employees who seek a waiver may wear their locks tucked under uniform hats, says a company spokeswoman. The concession isn’t enough to settle the lawsuits yet. The EEOC also wants reinstatement for the fired drivers, says trial attorney Michael Ranis. He’s optimistic. Some new styles, he knows, grow more appealing over time.
正确答案：
“骇人”长发绺的僵局
1993年秋季，联邦快递职员克里斯托夫·波尔科由印地安诺波利斯市的公司总部调职到纽约市的布鲁克林，负责弗拉特布什区的一个投递线路。移居到这个国家最大的加勒比和非洲移民区对他影响深远。“我开始从文化上意识到了黑人的历史，”31岁的波尔科说，“主要是精神方面的问题。”正巧，一盘音乐录像带回答了他的问题：该录像带的主角加马尔公爵以说唱的形式进述了拉斯特法里教派对于“骇人”长发绺的神圣信仰。那一缕缕永远编织在一起的发串，是约6，000年前，非洲酋长们始创的发型。
作为拉斯特法里教派之一员，波尔科将头发做成一串串浓密的发绺，瀑布一样轻轻地撒落在双肩上。“你的头发就是你誓约，”他说，“一旦你把它们做成一种式样，它就带你走上了这一条道路。”
不幸的是，这条道路有悖于联邦快递的着装原则，后者要求男人把自己的仪 表限制在“一种合理的方式”之中。经过数年的考虑，波尔科的上司们给了他一个选择：或者剪掉他的发辫，或者被调到一个与顾客无接触报酬更低的职位。他把这两者都拒绝了。2000年6月他被联邦快递公司解雇。
他的故事并不鲜见。尽管拉斯特法里教徒在全国为数不过约5，000人，但是，今天，“骇人”长发绺、盘头或辫子十分兴盛，几乎就像30年前的非洲发式那样流行。如果说非洲发式象征着战斗性，那么，“骇人”长发绺则代表一种更具精神性的自我宣誓，一种与非洲祖先们的象征性的对接。正如在斯坦福大学讲授《非洲头饰及新的世界遗产》课程的凯奈尔教授所说，“这种发式中存在一种神圣性。”
不管神圣与否，有些雇主就是认为它们古怪得不可接受。另外6位供职于纽约联邦快递的职员也因为“骇人”长发绺而丢掉了饭碗。他们到法院起诉，指控这是宗教歧视；美国的平等就业机会委员会和纽约市检察长已指控联邦快递违反了《民权法案》中的宗教保护条例。
这一“骇人”长发绺之僵局可能有望缓解。几周前，联邦快递公司已经稍稍变通了其政策。公司一位女发言人说，以后钟情“骇人”长发绺的员工可以把发绺藏在自己的制服帽子内。然而，这种让步是不足以解决法律纠纷的。审判律师迈克尔·拉尼斯说，美国平等就业机会委员会还要求对遭解雇的司机予以复职。他很乐观，他知道，某些新时尚会随着时间的推移而魅力日增。
Part B Choice of Two Translations
Topic 1
1.
Eurasians: The New Face of Asia
Fusion is in, not only as an abstract fashion concept, but in that most grounded of realities: mixed-blood people who walk, talk, and produce even more multiracial progeny. Most strange of all, these hybrids are finding themselves hailed as role models for vast masses in Asia with no mixed blood at all. “When I think of Asia, I don’t necessarily think of people who look like me,” says Declan Wong, a Chinese-Dutch-American actor and producer, “But somehow we’ve become the face that sells the new Asia.”
So maybe Asia’s Eurasian craze is driven by the theories of that whitest of white men, economist Adam Smith. As the world gets smaller, we look for a global marketing mien, a one-size-fits-all face that helps us sell Nokia cell phones and Palmolive shampoo across the world.
“For any business, you can’t think locally anymore,” says Paul Lau, general manager at Elite Model Management in Hong Kong, who has built up a stable of Eurasians for his internationally minded clients. “At the very least, you need to think regionally. Ideally, you should think globally.” A global image helps sell products, even if no one but Filipinos would ever want to buy duck-fetus eggs or Thais the most pungent variety of shrimp paste. Yanto Zainal, president of Macsg09, a boutique ad agency in Jakarta, used all indos for a campaign for the local Matahari department store chain. “The store wanted to promote a more cosmopolitan image,” he says. “Indos have an international look can still be accepted as Indonesian.”
Channel V, the Asia-wide music television channel, was one of the first to broadcast the message of homogenized hybridism. “We needed a messenger that would fit in from Tokyo to the Middle East.” Says Jonnifer Seeto, regional sales marketing manager for the channel, which began beaming its border-busting images in 1994. Star Veejay Asha Gill personifies the global look. When asked what her ethnic heritage is, Gill, a Malaysian citizen, simply shrugs. “Oh, who knows,” she says. “I’m half Punjabi, mixed with some English, a little French and dribs and drabs of God knows what else.” The 29-year-old speaks crisp British English, fluent Malay, and a smidgen of Punjabi. She grew up in a Kuala Lumpur neighborhood that was mostly Chinese, attended an English-speaking school and was pals with Malay and Indian kids. Gill’s Channel V show, broadcast in English, has a strong following in Malaysia, Japan and the United Arab Emirates. “I’m Hitler’s worst nightmare,” she says. “My ethnicity and profession make me a global person who can’t be defined in just one category.”
正确答案：
欧亚混血儿：亚洲新面孔
融合不仅仅是一个抽象的时髦概念，而且有根深蒂固的现实基础：混血人在你身边行走，交谈，甚至生育出更多的多人种后裔。最奇怪的是，这些混血儿发现自己在亚洲作为角色模特大受那些非混血人的欢迎。“当我想到亚洲时，我不必想人们长得是否像我，”Decaln wong，一个中荷美混血演员和制片人说，“然而不知为何，我们已经成为推销新亚洲的脸孔。”
也许，那个白人中的白人，经济学家亚当·史密斯，的理论驱动了亚洲的欧亚混血儿热潮。随着世界越来越小，我们要寻找一个具有全球化市场魅力的万能脸孔，帮助我们在全世界销售诺基亚手机和帕默莱夫香波。
“对任何商业而言，你不能只想着当地，”保罗·劳，香港精英模特管理公司总经理说道，他已经为那些具有国际头脑的客户建立了一支稳定的欧亚混血儿队伍。“至少，你需要考虑一个地区。理想的情况是你应考虑全世界。”一个全球化的形象有助于销售产品，即使除了菲律宾人外，没有人想要购买鸭胎蛋，或者只 有泰国人最喜欢各种辛辣口味的虾面团。岩托·扎纳尔是Macs909——一家雅加达的精品店广告代理公司的董事长，他在当地的马塔哈瑞连锁百货店的商业活动中，动用的都是具有印度血统的人。“商店要促进一个全球化形象，”他说，“具有印度血统的人有着国际化长相，但仍能作为印尼人而被接受。”
“Channel V”是遍及亚洲的音乐频道，也是最先播送均匀混血信息的媒体之一。“我们需要一个从东京到中东都适合的使者，”该频道的地区销售市场经理詹尼弗·斯托说道，该频道在1994年播出了跨国界的形象。明星音乐主持人阿莎·吉尔代表了全球化的长相。当问及她的人种渊源时，吉尔，一个马来西亚公民，简单地耸耸肩。“哦，谁知道，”她说，“我是半个旁遮普人，混合有一些英国、一点儿法国、以及些许只有上帝知道的别的什么血统。”这
