Our first year in New York we rented a small apartment with a
Catholic school nearby, taught by the Sisters of Charity, hefty
women in long black gowns and bonnets that made them look peculiar,
like dolls in mourning. I liked them a lot, especially my
grandmotherly fourth grade teacher, Sister Zoe. I had a lovely name,
she said, and she had me teach the whole class how to pronounce it.
Yo-lan-da. As the only immigrant in my class, I was put in a special
seat in the first row by the window, apart from the other children
so that Sister Zoe could tutor me without disturbing them. Slowly,
she enunciated the new words I was to repeat: laundromat,
cornflakes, subway, snow.
Soon I picked up enough English to understand holocaust was in the
air. Sister Zoe explained to a wide eyed classroom what was
happening in Cuba. Russian missiles were being assembled, trained
supposedly on New York City. President Kennedy, looking worried too,
was on the television at home, explaining we might have to go to war
against the Communists. At school, we had air raid drills: an
ominous bell would go off and we'd file into the hall, fall to the
floor, cover our heads with our coats, and imagine our hair falling
out, the bones in our arms going soft. At home, Mami and my sisters
and I said a rosary for world peace. I heard new vocabulary: nuclear
bomb, radioactive fallout, bomb shelter. Sister Zoe explained how it
would happen. She drew a picture of a mushroom on the blackboard and
dotted a flurry of chalk marks for the dusty fallout that would kill
us all.
The months grew cold, November, December. It was dark when I got up
in the morning, frosty when I followed my breath to school. One
morning as I sat at my desk daydreaming out the window, I saw dots
in the air like the ones Sister Zoe had drawn random at first, then
lots and lots. I shrieked, “Bomb! Bomb!” Sister Zoe jerked around,
her full black skirt ballooning as she hurried to my side. A few
girls began to cry.
But then Sister Zoe's shocked look faded. “Why, Yolanda dear, that's
snow!” She laughed. “Snow.”
“Snow,” I repeated. I looked out the window warily. All my life I
had heard about the white crystals that fell out of American skies
in the winter. From my desk I watched the fine powder dust the
sidewalk and parked cars below. Each flake was different, Sister Zoe
had said, like a person, irreplaceable and beautiful.
Excerpt from The Namesake
by Jhumpa Lahiri
At this part of the novel, Gogol and his family return from a trip
to his parent’s homeland of Calcutta, India, where they have spent
eight months visiting their family.
Within twenty-four hours he and his family are back on Pemberton
Road, the late August grass in need of trimming, a quart of milk and
some bread left by their tenants in the refrigerator, four grocery
bags on the staircase filled with mail. At first the Gangulis sleep
most of the day and are wide awake at night, gorging themselves on
toast at three in the morning, unpacking the suitcases one by one.
Though they are home they are disconcerted by the space, by the
uncompromising silence that surrounds them. They still feel somehow
in transit, still disconnected from their lives, bound up in an
alternate schedule, an intimacy only the four of them share. But by
the end of the week, after his mother’s friends come to admire her
new gold and saris, after the eight suitcases have been aired out on
the sun deck and put away, after the chanachur is poured into
Tupperware and the smuggled mangoes eaten for breakfast with cereal
and tea, it’s as if they’ve never been gone. “How dark you’ve
become,” his parents’ friends say regretfully to Gogol and Sonia. On
this end, there is no effort involved. They retreat to their three
rooms, to their three separate beds, to their thick mattresses and
pillows and fitted sheets. After a single trip to the supermarket,
the refrigerator and the cupboards fill with familiar labels:
Skippy, Hood, Bumble Bee, Land O’ Lakes. His mother enters the
kitchen and prepares their meals once again; his father drives the
car and mows the lawn and returns to the university. Gogol and Sonia
sleep for as long as they want, watch television, make themselves
peanut butter and jelly sandwiches at any time of day. Once again
they are free to quarrel, to tease each other, to shout and holler
and say shut up. They take hot showers, speak to each other in
English, ride their bicycles around the neighborhood. They call up
their American friends, who are happy enough to see them but ask
them nothing about where they’ve been. And so the eight months are
put behind them, quickly shed, quickly forgotten, like clothes worn
for a special occasion, or for a season that has passed, suddenly
cumbersome, irrelevant to their lives.
Saving Our Vanishing Heritage
The following passage is the foreword of a report from the Global
Heritage Fund, an international conservancy whose mission is to
protect, preserve, and sustain the most significant and endangered
cultural heritage sites in the developing world.
Saving Our Vanishing Heritage explores the challenges facing our
most significant and endangered archaeological and heritage sites in
the developing world—and what we can do to save them—before they are
lost forever.
Our focus on the developing world is driven by the large number of
important cultural heritage sites which exist in regions with little
capacity to safeguard their existence. In the first decade of the
21st century, we have lost or seriously impaired hundreds of our
most precious historic sites—the physical record of our human
civilization.
Vanishing surveys over 500 global heritage sites and highlights the
accelerating threats facing these cultural treasures. Many have
survived thousands of years, only to be lost in this generation—on
our watch.
With the critical review of 24 leading experts working in heritage
conservation and international development, this report surveys
hundreds of endangered global heritage sites and strives to identify
those most in need of immediate intervention, and what the global
community can do to save them.
Our primary goals of this report are:
to raise critically needed global awareness
to identify innovative technologies and solutions
to increase funding through private-public partnerships
Vanishing’s findings strongly suggest that the demise of our most
significant cultural heritage sites has become a global crisis, on
par with environmental destruction.
GHF surveyed over 1,600 accounts published between 2000 and 2009
concerning the state of conservation of hundreds of major sites in
the developing world.
In this report, GHF considered sites with the highest potential for
responsible development critical for the sustained preservation of
the site. GHF considers the scientific conservation of a site and
its potential for responsible development during our design and
planning process resulting in an integrated master plan and strategy
that goes well beyond traditional monument based approaches to
preservation. This report represents the first attempt to quantify
the value of heritage sites as global economic resources to help
achieve the UN Millennium Development Goals (MDGs).
Vanishing focuses on significant global heritage sites that have
high potential for future tourism and responsible development, but
the report’s findings and recommendations can and should be extended
to other realms of heritage preservation. Global heritage sites
generate extremely high economic asset values, with some worth
billions of dollars a year. These sites can help to greatly
diversify local economies beyond tourism and sustenance agriculture
reducing dependency and alleviating poverty.
Vanishing begins a global campaign to save the most important and
endangered heritage sites in the developing world.
How we as a global community act—or fail to act—in the coming years
will determine if we save our global heritage and can realize the
untapped economic opportunity these precious sites offer for global
development in the world's lowest-income communities and countries.
Saving Vanishing “Tongues”
by Stephen Ornes
Press “record” to pause extinction
Many languages disappear every year. In a race against time,
language researchers are using digital technology to preserve those
tongues from extinction.
Linguists and other scientists record, share and study dwindling
tongues so the value of the language won’t be lost. These
researchers use modern technology, including voice recorders, MP3
players, computer software and online dictionaries, to preserve
words and sounds that would otherwise vanish.
“We can’t always stop [language extinction] from happening, but we
can make recordings of a language for future studies,” says Steven
Bird. A computer scientist at the University of Melbourne in
Australia, he develops software for recording languages. “People can
preserve these languages now, while there’s still time,” he says.
Documenting a language before it goes quiet isn’t just an effort to
preserve history. Linguists also can study the particular sounds,
words and structure of a language to better understand how it is
related to others. For instance, understanding how the English
language’s roots lie in ancient Germanic tells a story about human
history.
Languages also can provide unique insights into a place. For
example, a native tribe may have lived in one remote region for
thousands of years. That means its members know their natural
surroundings better than anyone else. Their language may contain
terms that reflect special knowledge about the local landscape, its
plants and its animals, Harrison points out. This can aid scientists
who want to study ecosystems near to where the language is spoken.
But Harrison sees his job as more than just aiding science. He
appreciates helping members of these threatened cultures preserve
part of their heritage. Many young people, he says, want to remember
their own history—even as they engage with the rest of the world.
“I come across many people in their teens and early 20s who want to
keep their heritage language because they value it,” he says.
“They’re saying, ‘Hey, our language is important to us. If we lose
it, we lose our identity.’”
Margaret Noodin can relate to that. She’s a linguist at the
University of Wisconsin in Milwaukee. Growing up in Minnesota during
the 1970s, she occasionally heard members of her family speaking
Anishinaabemowin (Ah-neesh-ee-nah-beh-MO-win). It’s the language of
the Ojibwe (Oh-JIB-way) Native American people.
Back then, speaking her tribe’s language was a risky move. That's
because the U.S. government had forbidden Native American tribes
from practicing many of their customs, including some parts of
religious ceremonies. That ban extended to their native languages.
“It didn’t count as a language in many ways, since it was illegal to
teach and publish,” Noodin says.
Forty years ago, the American Indian Religious Freedom Act became
law. It was followed, 12 years later, by the Native American
Languages Act. These changed government attitudes. With these laws,
the United States now recognized Native American cultural practices
as valuable. And it again legalized the teaching and publishing of
Native American languages.
That policy inspired a generation of people to preserve tribal
heritage. Growing up in an environment where her language had been
forbidden left a big mark on Noodin. She has spent decades since
then studying the endangered language of her family. She also is
working with other Native American tribes to preserve theirs.
"Something Could Happen to You"
From Almost
a Woman, a memoir, by Esmeralda Santiago
The day we arrived, a hot, humid afternoon had splintered into
thunderstorms as the last rays of the sun dipped into the rest of
the United States. I was thirteen and superstitious enough to
believe thunder and lightning held significance beyond the
meteorological. I stored the sights and sounds of that dreary night
into memory as if their meaning would someday be revealed in a flash
of insight to transform my life forever. When the insight came,
nothing changed, for it wasn’t the weather in Brooklyn that was
important, but the fact that I was there to notice it.
One hand tightly grasped by Mami, the other by six-year-old Edna, we
squeezed and pushed our way through the crowd of travelers.
Five-year-old Raymond clung to Mami’s other hand, his unbalanced
gait drawing sympathetic smiles from people who moved aside to let
us walk ahead of them.
At the end of the tunnel waited Tata, Mami’s mother, in black lace
and high heels, a pronged rhinestone pin on her left shoulder. When
she hugged me, the pin pricked my cheek, pierced subtle
flower-shaped indentations that I rubbed rhythmically as our taxi
hurtled through drenched streets banked by high, angular buildings.
New York was darker than I expected, and, in spite of the cleansing
rain, dirtier. Used to the sensual curves of rural Puerto Rico, my
eyes had to adjust to the regular, aggressive two-dimensionality of
Brooklyn. Raindrops pounded the hard streets, captured the dim
silver glow of street lamps, bounced against sidewalks in glistening
sparks, then disappeared, like tiny ephemeral jewels, into the
darkness. Mami and Tata teased that I was disillusioned because the
streets were not paved with gold. But I had no such vision of New
York. I was disappointed by the darkness and fixed my hopes on the
promise of light deep within the sparkling raindrops.
Two days later, I leaned against the wall of our apartment building
on McKibbin Street wondering where New York ended and the rest of
the world began. It was hard to tell. There was no horizon in
Brooklyn. Everywhere I looked, my eyes met a vertical maze of gray
and brown straight-edged buildings with sharp corners and deep
shadows. Every few blocks there was a cement playground surrounded
by chain-link fence. And in between, weedy lots mounded with garbage
and rusting cars.
A girl came out of the building next door, a jump rope in her hand.
She appraised me shyly; I pretended to ignore her. She stepped on
the rope, stretched the ends overhead as if to measure their length,
and then began to skip, slowly, grunting each time she came down on
the sidewalk. Swish splat grunt swish, she turned her back to me;
swish splat grunt swish, she faced me again and smiled. I smiled
back, and she hopped over.
“żTú eres hispana?” she asked, as she whirled the rope in lazy arcs.
“No, I’m Puerto Rican.”
“Same thing. Puerto Rican, Hispanic. That’s what we are here.” She
skipped a tight circle, stopped abruptly, and shoved the rope in my
direction. “Want a turn?”
“Sure.” I hopped on one leg, then the other. “So, if you’re Puerto
Rican, they call you Hispanic?”
“Yeah. Anybody who speaks Spanish.”
I jumped a circle, as she had done, but faster. “You mean, if you
speak Spanish, you’re Hispanic?”
“Well, yeah. No … I mean your parents have to be Puerto Rican or
Cuban or something.”
I whirled the rope to the right, then the left, like a boxer. “Okay,
your parents are Cuban, let’s say, and you’re born here, but you
don’t speak Spanish. Are you Hispanic?”
She bit her lower lip. “I guess so,” she finally said. “It has to do
with being from a Spanish country. I mean, you or your parents,
like, even if you don’t speak Spanish, you’re Hispanic, you know?”
She looked at me uncertainly. I nodded and returned her rope.
But I didn’t know. I’d always been Puerto Rican, and it hadn’t
occurred to me that in Brooklyn I’d be someone else.
Later, I asked. “Are we Hispanics, Mami?”
“Yes, because we speak Spanish.”
“But a girl said you don’t have to speak the language to be
Hispanic.”
She scrunched her eyes. “What girl? Where did you meet a girl?”
“Outside. She lives in the next building.”
“Who said you could go out to the sidewalk? This isn’t Puerto Rico.
Algo te puede suceder [1]."
“Something could happen to you” was a variety of dangers outside the
locked doors of our apartment ... I listened to Mami's lecture with
downcast eyes and the necessary, respectful expression of humility.
But inside, I quaked. Two days in New York, and I'd already become
someone else. It wasn't hard to imagine that greater dangers lay
ahead.
[1] algo te puede suceder: something could happen to you
The Savoy
by Scott C. Mikula
“Them boys got magic in their feet,” Momma said, leaning out the
window while I sat on the fire escape. “You best come inside now,
Eugene. I wish God’d saw fit to put magic in your feet, but he
didn’t, and I won’t have you frettin’ over something you can’t
change.”
I hated when Momma said that. Why’d God put me right ’cross the
street from the Savoy Ballroom, if he didn’t want me to dance? Why’d
he have me born with a messed up leg just to fill my heart with
rhythms I could never express?
I crawled in through the window, but my thoughts were still on the
boys and girls down on Lenox Avenue. They had nothing but their own
clapping for a beat, but they’d practice their dance moves till the
ballroom opened. Frankie was the wildest of them, flipping the girl
over his shoulder or catching her from a flying leap—always trying
out some daring new “air step” to one-up the others.
Soon light from the windows of the second-floor ballroom would blaze
into the night, the music would strike up, and the dancers would
crowd inside. I heard that music near every night, but Momma
couldn’t ever spare me the thirty cents to go to the Savoy myself.
That’s why I let Willa Mae talk me into sneaking in.
I beat out a rhythm on the kitchen table while Willa Mae worked on
her footwork. She was one of the real dancers—one of those that
practiced with Frankie down on the street—but she was my friend,
too, and she put up with my handicapped leg. Sometimes we’d brave
Momma’s consternation and push all the living room furniture aside
so we could try out some moves. But today my leg ached, so I just
watched Willa Mae step, step, triple-stepping to the drumming of my
hands.
“Don’t you want to try dancing to a real swing band?” she called.
Sweat clung to her face, but she didn’t stop moving. “If we get
there after the bands set up, we can sneak in the delivery entrance
on 141st.”
Willa Mae was poor like me, and I knew she’d snuck in more than once
herself. Momma would be working till late, and we probably wouldn’t
get caught.
“It’s Benny Goodman tonight, battlin’ Chick Webb for King of Swing.”
Benny Goodman and Chick Webb! I’d only heard Goodman’s big band
orchestra on our tinny old Victrola. His drummer was the best,
maybe. But against Chick? My mind was made up.
The delivery entrance was halfway down a side street. Willa Mae
waved for me to follow as she tried the handle on one of the double
doors. Sure enough, it was unlocked.
“Hey, you kids!” I froze. Willa Mae’s eyes went wide. Leaning
against a parked car was one of the bandmen, a portly man in a suit
and tie. “You aren’t supposed to—”
That’s all I heard before Willa Mae yanked me through the door.
“C’mon, Gene!”
I stumbled after her as we ran down a long hallway. Tantalizing
music filtered through the floor from upstairs, but my heart was
beating so fiercely I could hardly hear it.
“I thought you said no one’d be around,” I panted.
“I got us in, didn’t I?”
Willa Mae led me up a dim staircase to the main hall.
Everyone knew music at the Savoy never stopped, but I’d always
wondered how the band could play all night without a break. The
answer was two bands, on side-by-side bandstands. As Chick’s band
wound down, Benny’s musicians jumped in, eager to prove they could
swing harder and faster. I saw the bandman from outside slip in
behind the drums.
I grinned at Willa Mae. “Dance?”
Shyly at first, I took Willa Mae’s hand and put my other arm around
her back. Then the music swept us up, and we were dancing. I’d done
the steps before at home, but it’s something else entirely when the
horns are blaring their solos and the floor is vibrating under your
feet. I was in heaven, and that band was my choir of angels!
But my angels had it in for me that night. Those bandmen played
faster and harder, like their very souls were on the line, and my
leg couldn’t keep up. It crumpled. I landed hard on my tailbone.
“Man,” said a voice, “I never seen a butt planted on the floor quite
like that.” Frankie stood in front of me, all lanky arms and legs.
He offered me a hand, but I knew the rest of his gang must be
laughing at me.
Tears stung my eyes, but I was more furious than in pain. I swatted
Frankie’s hand away, and stalked off to find a table.
Willa Mae watched me go, but I wouldn’t meet her eye. Soon enough I
saw her dancing with Frankie, and that only made me madder. He swung
her out, and she twisted her hips with practiced grace, earning some
whoops from the crowd. Frankie, made Willa Mae look like a queen.
Why'd she ever put up with my clumsy dancing?
I should’ve been able to dance like that. I could see Frankie’s
feet, almost a blur, and the syncopated rhythm of his steps. I beat
that rhythm out on the table in front of me, at first just imitating
it, but then varying it, improvising, playing with the music that
the band poured out.
Momma was right, God hadn’t seen fit to let me dance like that. But
that didn’t mean I couldn’t be resentful about it.
Somebody slid into the chair next to me as the bands switched again.
I looked up—it was the drummer that had yelled at us before.
Perfect. He might as well haul me out by my collar.
But he said, “You feel it, don’t you? Like you’re not moving to the
music, but the music is moving you.”
I shrugged. “I sure don’t have magic in my feet, not like they do.”
“I can’t speak to your feet, son, but I reckon your hands have magic
to spare.” He nodded at the table, where I still beat out my rhythm
without even realizing it. “You should try these.”
He produced a pair of well-worn drumsticks. I took them, not sure
what to say. Could I really do what he did, make the music that
brought the dancers to life?
No, it wasn’t a question. I would. I’d practice every day, just like
Frankie and his friends out on the street, until I was one of the
bandmen the dancers cheered and stomped for.
I looked out on the dance floor, found Frankie and Willa Mae, and an
impish smile crossed my face as I beat my sticks to a wild rhythm.
If they thought the music made them sweat now, just wait till I made
it behind the drums on the Savoy bandstand!
Lunch at Woolworth’s
by Gloria Harris
As news of the first sit-in spread, students organized shifts so
that they could join in without missing classes.
It came as no surprise when the waitress refused to serve Joseph
McNeil, David Richmond, Ezell Blair, Jr., and Franklin McCain. The
four African American men sat down at the Woolworth’s lunch counter
in Greensboro, North Carolina, on February 1, 1960, and requested
service. In many places in the South, blacks could shop at most
stores, but they couldn’t eat at the lunch counters in those stores.
These college students from North Carolina Agricultural and
Technical College knew the law, but they had decided to take action
against the injustice. The four young men refused to leave their
seats until they had been served at the counter, or until the store
closed. Woolworth’s closed with the students still waiting.
While this “sit-in” was not the first, it was the most significant,
as it sparked a mass student movement. More students showed up the
next day, when the “Greensboro Four,” as these men became known,
returned to Woolworth’s to try again. As the days turned into weeks,
the number of protesters swelled. The students were peaceful but
determined. They requested service at the counter, and when they did
not get it, they remained seated quietly until fellow protesters
relieved them or the store closed. Many of the students brought
homework or books to read.
Although the protestors remained nonviolent, white onlookers did
not. When television cameras showed well-dressed, polite young men
and women being pulled off stools, spat on, kicked, burned with
cigarettes, and called ugly names, the outpouring of support from
students, both black and white, in northern and southern colleges
was overwhelming. News of the sit-in in Greensboro spread like
wildfire. In less than two weeks, college students all over the
South started their own sit-ins. Within 18 months, nearly 70,000
students had participated in similar protests. In addition, people
began to form picket lines at sister stores in the North to protest
those businesses’ segregated policies in the South.
The sit-in movement also won support from older established civil
rights organizations such as the Congress of Racial Equality (CORE),
the National Association for the Advancement of Colored People
(NAACP), and the Southern Christian Leadership Conference (SCLC).
CORE sent a representative to Greensboro to provide training for the
students, which included role playing based on simple rules of
conduct:
Do show yourself friendly at all times.
Do sit straight and face the counter.
Don’t strike back if attacked.
Don’t laugh.
Don’t hold conversations.
CORE field workers provided training throughout the sit-in movement,
while the NAACP’s Legal Defense and Education Fund provided lawyers
and bail money as hundreds of students were arrested for
trespassing, disturbing the peace, unlawful assembly, and
disobeying police orders to move from their seats. Some students
refused to pay fines and served jail sentences instead.
The SCLC provided support for the sit-in movement under the
direction of Ella Baker. Baker organized the first Sit-In Leadership
Conference on April 15, 1960, at Shaw University in Raleigh, North
Carolina. She invited students from 40 southern colleges and 19
northern campuses to come listen to Dr. Martin Luther King, Jr.,
share his message of nonviolence.
Inspired by King’s words and encouraged by Baker, who supported a
grassroots movement that was organized and led by students, the
Student Nonviolent Coordinating Committee (SNCC) was born. The group
adopted a policy of achieving racial equality through nonviolent
protest. It participated in a number of sit-ins and also would
breathe new life into the Freedom Rides a year later.
As stores closed temporarily to avoid dealing with the sit-ins, and
as businesses suffered because customers stayed away, these
peaceful, student-led protests met with success. By the fall of
1960, lunch counters in almost 100 southern cities were
desegregated. Other sit-ins desegregated movie theaters, amusement
parks, and hotels. “Wade-ins” desegregated beaches; “read-ins”
desegregated libraries.
Although the sit-ins did not guarantee all rights for African
Americans, they did show a younger generation of civil rights
protesters what could be accomplished when people took a stand and
worked together.
A Peaceful Force
by Cynthia Levinson
Despite his slight body and soft-spoken voice,
Mohandas K. “Mahatma” Gandhi (1869–1948) was a powerful force—a
leader in the practice of peaceful, nonviolent protest.
He was born and raised in India, but he developed his
famous guiding principles—ahimsa,
or nonviolence, and satyagraha,
seeking truth through firmness—while practicing law in South Africa
in the early 1900s. Gandhi had studied the Bhagavad
Gita,
a Hindu book that teaches that people must fight evil with love.
When he saw how the white South Africans treated the native Zulus
and other dark-skinned peoples as second-class citizens, he began to
organize nonviolent protests against racial injustice. “Nonviolent
acts exert pressure far more effective than violent acts,” Gandhi
explained, “for the pressure comes from goodwill and gentleness.”
After nearly two decades in South Africa, Gandhi
returned to India in 1915. He had become famous for adopting a
spiritual, non-material life and had been given the nickname
“Mahatma,” or Great Soul. He now focused his energies on freeing
India from Britain’s oppressive colonial rule. He demanded rights
for peasants and religious toleration; he led nonviolent strikes,
boycotts, and fasts; and he willingly faced imprisonment for these
actions.
His most famous act of civil disobedience, in 1930,
entailed a 240-mile march to the sea, where he and his followers
staged a protest against the British salt tax. The British
controlled a monopoly on the salt trade and used the tax revenue
they collected to support their regime in India. This march sparked
numerous other acts of civil disobedience across the country.
India won its independence in 1947, and Gandhi’s
example of creating change through peaceful protest inspired
millions of people around the world, including Dr. Martin Luther
King, Jr., and other American civil rights activists of the 1950s
and 1960s.
Part A: In the story “Snow,” Yolanda most likely shouts “Bomb! Bomb!” when she sees "dots in the air" because she
believes everything she sees on television.
has gotten her new vocabulary words confused.
wants the rest of the class to pay attention to her.
has never seen snow before.
Part B: Which sentence from the passage best supports the answer to Part A?
Slowly, she enunciated the new words I was to repeat: laundromat, cornflakes, subway, snow.
All my life I had heard about the white crystals that fell out of American skies in the winter.
From my desk I watched the fine powder dust the sidewalk and parked cars below.
It was dark when I got up in the morning, frosty when I followed my breath to school.
In the story “Snow,” the author uses snow as a symbol to develop the theme of
the struggle to make friends.
the tension of living in wartime.
adjusting to a new culture.
youthful naivety.
The excerpt from "Snow" contains the following sentence: "Our first year in New York we rented a small apartment with a Catholic school nearby, taught by the Sisters of Charity, hefty women in long black gowns and bonnets that made them look peculiar, like dolls in mourning."
The simile "like dolls in mourning" most likely implies that, to the narrator, the appearance of the Sisters of Charity is
absurd.
unfriendly.
frightening.
motherly.
Which choice best describes the impact of paragraph 2 in the story “Snow”?
It illustrates unique aspects of American culture that help Yolanda better relate to her classmates and teachers later in the story.
It builds upon the topics of Yolanda’s education and the challenges of learning English introduced in the beginning of the story.
It describes Yolanda's experience of America's political atmosphere to build tension and set up the resolution of the story.
It provides characterization for Yolanda and foreshadows the abrupt and unfamiliar change in weather later in the story.
The excerpt from "Snow" contains the following sentence: "Each flake was different, Sister Zoe had said, like a person, irreplaceable and beautiful."
Which statement below best describes the point of view expressed by Sister Zoe?
Snowflakes, like people, are all the same.
Snowflakes, like people, are precious.
Snowflakes, like people, are common.
Snowflakes, like people, are interesting.
Part A. Which choice best describes the central theme of the excerpt from
The Namesake?
the difficulties of travel
the importance of family
being caught between two cultures
growing up in the modern world
Which two sentences from the passage best support your answer to Part A? (Choose only one answer: A, B, or C.)
At first the Gangulis sleep most of the day and are wide awake at night, gorging themselves on toast at three in the morning, unpacking the suitcases one by one.
They retreat to their three rooms, to their three separate beds, to their thick mattresses and pillows and fitted sheets.
Within twenty-four hours he and his family are back on Pemberton Road, the late August grass in need of trimming, a quart of milk and some bread left by their tenants in the refrigerator, four grocery bags on the staircase filled with mail.
They still feel somehow in transit, still disconnected from their lives, bound up in an alternate schedule, an intimacy only the four of them can share.
And so the eight months are put behind them, quickly shed, quickly forgotten, like clothes worn for a special occasion, or for a season that has passed, suddenly cumbersome, irrelevant to their lives.
Read the following sentence from The Namesake: "Though they are home they are disconcerted by the space, by the uncompromising silence that surrounds them."
Which statement best describes what the author means by “they are disconcerted by the space, by the uncompromising silence that surrounds them”?
Their once familiar home seems strangely unfamiliar to them.
They are unable to express their feelings about their trip.
Their everyday lives seem boring after returning from vacation.
They finally realize that they never felt quite at home there
Read the excerpt from The Namesake which has the sentence:
"They call up their American friends, who are happy enough to see them but ask them nothing about where they’ve been."
Gogol's and Sonia's interactions with their friends contribute to theme of
the pressure to fit in.
the cruelty of children.
jealousy among siblings.
disconnectedness between cultures.
In the excerpt from The Namesake, what effect does the author achieve by creating a list of the family’s routine activities and the things they buy at the supermarket after returning home to the United States?
It provides a sense of momentum and excitement as the family gets readjusted to life back home in the United States.
It gives the impression that each routine chore the family performs in the United States takes them that much further away from India.
It creates a sense that life back home in the United States is filled with more variety than their experience in India.
It builds tension as the family slowly realizes that life in the United States is unfulfilling compared to their experience in India.
Read the following sentence from The Namesake: "Once again they are free to quarrel, to tease each other, to shout and holler and say shut up."
This excerpt suggests that Gogol and Sonia
were disappointed to be back home in the United States after having so few responsibilities while in India.
had developed a closer relationship over the course of their time in India.
had grown hostile toward each other over the course of the long flight back from India.
were expected to behave differently in India than they would in the United States.
Which choice best summarizes the passage “Saving Our Vanishing Heritage”?
Cultural heritage sites are disappearing all over the world, and it is culturally and economically important to protect them.
Many cultural heritage sites are in unstable regions whose governments are unable to effectively protect them.
Many surveys have been taken to show the accelerating threats facing cultural heritage sites around the world.
Cultural heritage sites are the physical record of human civilization, and once they are lost, they are gone forever.
According to the passage “Saving Our Vanishing Heritage,” why does the project focus on the developing world in particular?
Some of the oldest cultural heritage sites in the world are located in developing countries.
Tourism tends to be more important to developing countries than it is to more economically developed countries.
The governments in developing countries are more eager for international aid than those in more developed countries.
Developing countries tend to have fewer resources available to protect cultural heritage sites.
In the passage “Saving Our Vanishing Heritage,” the author develops the idea of the value of cultural heritage sites by
explaining how old many of them are and how rapidly they are disappearing.
discussing the unstable regions in which many sites are located and the various threats the sites face.
discussing their irreplaceability and their potential economic benefits for developing nations.
giving specific examples of cultural sites and describing the value they offer.
The main purpose of the passage “Saving Our Vanishing Heritage” is to
introduce the idea that many heritage sites are not worthy of being preserved.
frame the argument that heritage sites should be assessed according to their economic value.
present an initial overview of statistics that support the preservation of heritage sites.
outline a position in support of saving all heritage sites from potential destruction.
In the passage “Saving Vanishing 'Tongues,'” how does the report relate losing one’s language to losing oneself?
It explains that language and cultural identification are intertwined.
It shows that the loss of a language precedes the extinction of a way of life.
It illustrates that language is closely tied to the success of an individual.
It proves that the loss of a language has minimal effect on a culture.
Which statement best describes the central idea in the passage “Saving Vanishing ‘Tongues’”?
Many vanishing languages would be lost forever if not for the efforts of linguists recording, sharing, and studying them.
Government intervention is often required to help preserve vanishing languages.
Linguists use a wide variety of techniques to help preserve vanishing languages.
Preserving vanishing languages is vital to science, history, and people’s cultural identity.
Which statement best describes the structure the author uses to develop the main idea in the passage “Saving Vanishing ‘Tongues’”?
He defines what a linguist is, and then explains how they determine which languages are worth saving.
He compares and contrasts the work of linguists in preserving vanishing languages to the work of scientists in other fields.
He discusses the history of linguists’ efforts to preserve vanishing languages in roughly chronological order.
He presents the problem of vanishing languages, and then discusses how linguists work toward a solution.
Read the excerpt from “Saving Vanishing ‘Tongues’” which contains the following sentences:
" Linguists and other scientists record, share and study dwindling tongues so the value of the language won’t be lost. These researchers use modern technology, including voice recorders, MP3 players, computer software and online dictionaries, to preserve words and sounds that would otherwise vanish."
In the context of the excerpt, the word “dwindling” most nearly means
abruptly appearing.
gradually disappearing.
suddenly missing.
increasingly popular.
Which two central ideas are shared by both of the passages “Saving Vanishing 'Tongues'” and “Saving Our Vanishing Heritage”?
Studying and preserving cultural heritage can have economic benefits to people in developing countries.
Cultural heritage may vanish forever without the efforts of people to preserve it.
Studying and preserving cultural heritage has benefits beyond simply preserving history.
Cultural heritage is especially endangered in countries in the developing world.
Studying and preserving cultural heritage has useful applications in many different fields.
Part A: Which statement describes a claim made in both “Saving Vanishing ‘Tongues’” and “Saving Our Vanishing History”?
Preserving dying languages and heritage sites makes economic sense.
Preserving dying languages and heritage sites saves cultures from disappearing.
Preserving dying languages and heritage sites boosts tourism.
Preserving dying languages and heritage sites needs to be legally mandated.
Part B: Which detail from “Saving Vanishing ‘Tongues’”
best supports the answer to Part A?
For instance, understanding how the English language’s roots lie in ancient Germanic tells a story about human history.
For example, a native tribe may have lived in one remote region for thousands of years. That means its members know their natural surroundings better than anyone else.
But Harrison sees his job as more than just aiding science. He appreciates helping members of these threatened cultures preserve part of their heritage.
Linguists and other scientists record, share and study dwindling tongues so the value of the language won’t be lost.
Which choice best describes how the author of “Saving Our Vanishing Heritage” and the author of “Saving Vanishing ‘Tongues’” convey their points of view?
The author of “Saving Our Vanishing Heritage” applies informative terms to educate the reader, while the author of “Saving Vanishing ‘Tongues’” relies mainly on descriptive language to create a clear image for the reader.
The author of “Saving Our Vanishing Heritage” employs descriptive terms to create a strong visual, while the author of “Saving Vanishing ‘Tongues’” applies evocative terms to convince readers to take action.
The author of “Saving Our Vanishing Heritage” uses persuasive language to urge the reader to agree, while the author of “Saving Vanishing ‘Tongues’” mostly uses information to educate his audience.
The author of “Saving Our Vanishing Heritage” utilizes factual data to strengthen his or her argument, while the author of “Saving Vanishing ‘Tongues’ relies solely on opinion to make a strong statement.
Part A:
Which statement best explains how the girl on the sidewalk in Brooklyn influences the narrator in “Something Could Happen to You”?
She isolates the narrator by acknowledging cultural differences between the two of them.
She helps the narrator adjust to her new surroundings by inviting her to jump rope.
She alerts the narrator to a variety of dangers that immigrants face in the United States.
She makes the narrator aware that her identity takes on new meanings in Brooklyn.
Part B:
Which excerpt from “Something Could Happen to You”
best supports the answer to Part A?
“¿Tú eres hispana?” she asked, as she whirled the rope in lazy arcs.
She skipped a tight circle, stopped abruptly, and shoved the rope in my direction. “Want a turn?”
“Same thing. Puerto Rican, Hispanic. That’s what we are here.”
“Something could happen to you” was a variety of dangers outside the locked doors of our apartment.
Read the sentence from paragraph 5 of the memoir.
"Mami and Tata teased that I was disillusioned because the streets were not paved with gold. But I had no such vision of New York."
Which
best describes the meaning of this excerpt?
The author was teased about her enthusiasm for her new city.
The author was teased about her limited understanding of English.
The author was teased about her expectations of easy access to wealth.
The author was teased about her willingness to look for the best in every situation.
Read the excerpt from “Something Could Happen to You."
I listened to Mami's lecture with downcast eyes and the necessary, respectful expression of humility. But inside, I quaked. Two days in New York, and I'd already become someone else.
What can be inferred about the narrator based on the last paragraph of the excerpt?
The narrator is terrified at the changes she has undergone in just two days.
The narrator is worried that her mother will punish her for going outside.
The narrator is concerned that she will have trouble adjusting in New York.
The narrator fears for the physical safety of her family.
Which excerpt from “Something Could Happen to You”
best supports the idea that Brooklyn is more dangerous than Puerto Rico?
New York was darker than I expected, and, in spite of the cleansing rain, dirtier.
Every few blocks there was a cement playground surrounded by chain-link fence. And in between, weedy lots mounded with garbage and rusting cars.
“Who said you could go out to the sidewalk? This isn’t Puerto Rico. Algo te puede suceder.”
“Something could happen to you” ...
“It has to do with being from a Spanish country. I mean, you or your parents, like, even if you don’t speak Spanish, you’re Hispanic, you know?” She looked at me uncertainly.
Read the excerpt from “Something Could Happen to You.”
Used to the sensual curves of rural Puerto Rico, my eyes had to adjust to the regular, aggressive two-dimensionality of Brooklyn. Raindrops
pounded the hard streets, captured the dim silver glow of street lamps, bounced against sidewalks in
glistening sparks, then disappeared, like tiny ephemeral jewels, into the
darkness.
What is the impact of the author’s use of descriptive words in the second sentence of the excerpt?
The word choice suggests that the narrator has a sense of entitlement and dislikes her surroundings.
The word choice suggests that the narrator is intrigued but also fearful of the city.
The word choice suggests that the narrator has a negative perspective but briefly sees the beauty of the city.
The word choice suggests that the narrator is apathetic and unaffected by her surroundings.
Part A:
Which two details shape Eugene’s point of view by making it hard for him to pursue his dream of dancing at “The Savoy”?
His mother disapproves of dancing. He lives far away from the ballroom.
He lacks rhythm. He is a troublemaker.
His family is poor. He has a physical handicap.
He lacks friends in his neighborhood. He lacks rhythm
Which statement best summarizes a central idea of “The Savoy”?
Exploring new places with friends can lead to discovering more about one's self.
Being true to one's self ensures the support of one's parents.
Lacking the ability to do what they love leaves some people feeling worthless.
Growing up in poverty can influence kids to commit crimes.
Read the excerpt from the story “The Savoy.”
Sometimes we’d brave Momma’s consternation and push all the living room furniture aside so we could try out some moves.
What does the word “consternation” mean in this context?
support
distress
rage
encouragement
Which statement best explains how Eugene’s mother influences him in “The Savoy”?
She discourages him from focusing on things he cannot change.
She prevents him from developing a social life.
She inspires him to have dreams despite the challenges they present.
She nurtures his creative impulses.
Which sentence from “The Savoy” best supports the idea that Eugene feels envy for other kids his age?
Willa Mae watched me go, but I wouldn’t meet her eye.
Shyly at first, I took Willa Mae’s hand and put my other arm around her back.
I looked out on the dance floor, found Frankie and Willa Mae, and an impish smile crossed my face as I beat my sticks to a wild rhythm.
I should've been able to dance like that.
Which statement best summarizes the article "Lunch at Woolworth's"?
Violent protests have proven throughout history to be less effective than peaceful acts of political resistance.
The Greensboro protest and other sit-ins inspired many people to take a stand for civil rights.
Civil rights sit-ins guaranteed equality for African Americans.
Grassroots movements are more successful than others because they address the true needs of the people.
Which sentence from “Lunch at Woolworth’s”
best supports the idea that the sit-ins achieved their desired effect?
The four young men refused to leave their seats until they had been served at the counter or until the store closed.
As stores closed temporarily to avoid dealing with the sit-ins, and as businesses suffered because customers stayed away, these peaceful, student-led protests met with success.
They requested service at the counter, and when they did not get it, they remained seated quietly until fellow protesters relieved them or the store closed.
The group adopted a policy of achieving racial equality through nonviolent protest.
Which statement best explains the likely purpose of the paragraph beginning with the phrase
"Although the protestors remained nonviolent"?
It illustrates a scene to commend the protesters, highlighting their resolve and patience in the face of challenges.
It compares the Woolworth’s protest with political protests in other countries, admiring the international scope of the Greensboro event.
It states a controversial opinion about the value of political protests and questions their ability to enact actual change.
It lists specific rules of conduct to help readers understand what it was like to be a civil rights protester in Greensboro.
Read the excerpt from the article “Lunch at Woolworth’s.”
As news of the first sit-in spread, students organized shifts so that they could join in without missing classes.
Which statement best explains how this excerpt contributes to the message of the article?
It illustrates the students’ general lack of experience at the time of their first protests.
It shows how the first sit-in influenced people across the country.
It suggests that the sit-ins were deliberate and well-organized events.
It indicates that student protesters were afraid of being penalized for missing classes.
Read the excerpt from “A Peaceful Force.”
When he saw how the white South Africans treated the native Zulus and other dark-skinned peoples as second-class citizens, he began to organize nonviolent protests against racial injustice. “Nonviolent acts exert pressure far more effective than violent acts,” Gandhi explained, “for the pressure comes from goodwill and gentleness.”
Based on the excerpt, which statement
best summarizes Gandhi’s philosophy?
Change comes from the pressure generated by a peaceful movement.
The best way to make a change is through disruptiveness and violence.
To make change, one must apply pressure in any way possible.
Only if peaceful protest does not work, should a person use force.
Part A:
Which statement best describes a central idea of the article “A Peaceful Force”?
Even though Gandhi was born in India, he felt more at home among the people he met in South Africa.
Many people admired Gandhi's nonviolent protests for religious freedom in South Africa.
Gandhi’s ideas had a profound influence on many others, including significant leaders throughout history.
Gandhi inspired many people to change their own spiritual practices.
Part B:
Which sentence from “A Peaceful Force” best supports the answer to Part A?
Despite his slight body and soft-spoken voice, Mohandas K. “Mahatma” Gandhi (1869–1948) was a powerful force—a leader in the practice of peaceful, nonviolent protest.
He was born and raised in India, but he developed his famous guiding principles—ahimsa, or nonviolence, and satyagraha, seeking truth through firmness—while practicing law in South Africa in the early 1900s.
India won its independence in 1947, and Gandhi’s example of creating change through peaceful protest inspired millions of people around the world, including Dr. Martin Luther King, Jr, and other American civil rights activists of the 1950s and 1960s.
He had become famous for adopting a spiritual, non-material life and had been given the nickname “Mahatma,” or Great Soul.
Which event directly triggered many acts of civil disobedience across India?
a 240-mile march to the sea to protest the British salt tax
nonviolent protests against racial injustice
the unfair treatment of Zulus by white South Africans