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Tattoos didn't spring up with the dawn of biker gangs and rook 'n' roll bands. They've been around for a long time and had many different meanings over the course of history.
For years, scientists believed that Egyptians and Nubians were the first people to tattoo their bodies. Then, in 1991, a mummy was discovered, dating back to the Bronze Age of about 3,300 B.C.'The Iceman,' as the specimen was dubbed, had several markings on his body, including a cross on the inside of his knee and lines on his ankle and back. It is believed these tattoos were made in a curative effort.
Being so advance, the Egyptians reportedly spread the practice of tattooing throughout the worlD.The pyramid-building third and fourth dynasties of Egypt developed international nations with Crete, Greece, Persia and ArabiA.The art tattooing stretched out ail the way to Southeast Asia by 2,000 B.C.. Around the same time, the Japanese became interested in the art but only for its decorative attributes, as opposed to magical ones. The Japanese tattoo artists were the undisputed masters. Their use of colors, perspective, and imaginative designs gave the practice a whole new anglE.During the first millennium A.D., Japan adopted Chinese culture in many aspects and confined tattooing to branding wrongdoers.
In the Balkans, the Thracians had a different use for the craft. Aristocrats, according to Herodotus, used it to show the world their social status. Although early Europeans dabbled with tattooing, they truly rediscovered the art from when the world exploration of the post-Renaissance made them seek out new cultures. It was their meting with Polynesian that introduced them to tattooing. The word, in fact is derived from the Polynesian word tattau, which means 'to mark.'.
Most of the early Uses of tattoos were ornamental. However, a number of civilizations had practical applications for this craft. The Goths, a tribe of Germanic barbarians famous for pillaging Roman settlements, used tattoos to mark their slaves. Romans did the same with slaves and criminals.
In Tahiti, tattoos were a rite of passage and told the history of the person's lifE.Reaching adulthood, boys got one tattoo to commemorate the event. Men were marked with another stylE.when they got marrieD.
Later, tattoos became the souvenir of choice for globetrotting sailors. Whenever they would reach an exotic locale, they would get a new tattoo to mark the occasion. A dragon was a famous stylE.that meant the sailor had reached a 'China station' At first, sailors would spend their free time on the ship tattooing themselves and their mates. Soon after, tattoo parlors were set up in the area, surrounding ports worldwidE.
In the middle of the 19th century, police officials believed that half of the criminal underworld La New York City had tattoos. Port areas were renowned for being rough places full of sailors that were guilty of some crime or another. This is most likely how tattoos got such a bad reputation and became associated with rebels and delinquents.
According to the passage, tattoos were adopted for all of the following purposes EXCEPT ______.
A.To treat the disease
B.To challenge social mores
C.To record the footprints of one's life
D.To adorn oneself

A.B.C.
C.
D.C..
E.D.,
F.
G.'.
H.
I.
J.
K.
According
L.
A.To
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N.To
O.To

【参考答案】

B
解析:事实细节题。排除法解决“取非”的题目。文章第二段最末提到“tattoos were made in a......

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Three weeks ago, a story we published put us in the middle of a controversy. It was hardly the first time that has happened, but this instance suggested an opportunity for more than usual colloquy in the letters pages. So for this occasion and others like it, we have revived a section of TIME called Forum, which begins on page 28, concerns our cover subject this week—the Nation of Islam and its leader, Louis Parrakhan.The decision to pursue an in-depth investigation of this subject was prompted by the anti-Semitic and otherwise racist speech that Farrakhan's aide, Khallid Muhammad, gave at Kean College in New Jersey. The story was newsworthy in large part because it came just as some mainstream black groups were attempting to form. a constructive alliance with Farrakhan and the Nation of Islam. News of the speech loosed a flash flood of reportage and commentary on the subject, and at that time we began the kind of weeks-long investigation a cover story like this one requires. At the same time, we published an article on one telling aspect of the larger story: the fact that some black leaders were offended when whites called on them to denounce racism in other black leaders while seeming to ignore offensive remarks by whites—as, for example, Senator Ernest Hoolings, who had some time before made a supposedly joking reference to an African delegation as cannibals. The larger issue was that blacks feel they should be presumed to abhor anti-Semitism and other forms of racism without having to say no, and that they resent the attempt by whites to script. their views, behavior. or alliances.The story raised interesting and important points, and it clearly struck a nervE.The reaction was instantaneous and strong, most of it coming from white and Jewish readers. Some argued that our story was opinion masquerading as fact. Some people, both white and black, said that crediting white pressure for the denunciations of Farrakhan was condescending, that it deprived black leaders of credit for what was simply principled behavior. Some readers also felt that to concentrate on this issue was to minimize or downplay the virulence of Muhammad's speech. And there was a general view among our critics that no amount of good works by the Nation of Islam could justify any black leader's toleration of, not to mention alliance with, such a racist organization:The issues raised by the story's critics are important. Still, tiffs much must be said: Muhammad's speech was wholly disreputable and vile, and I believe our story made that clear. Our focus, however, was not on black racism but on the perception of a subtle form. of white racism—the sense among some back leaders that, as the story put it, 'some whites feel a need to make all black leaders speak out whenever one black says something stupiD.' That this feeling of grievance exists is net just TIMEs opinion. It is fact.We can infer that the author of the article is ______.A.a readerB.a criticC.a racistD.editor of TIME
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