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  3. The use of deferential language is symbolic of the Confucian ideal of the woman, which dominates conservative gender norms in Ja

The use of deferential language is symbolic of the Confucian ideal of the woman, which dominates conservative gender norms in Ja

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问题     The use of deferential language is symbolic of the Confucian ideal of the woman, which dominates conservative gender norms in Japan. This ideal presents a woman who withdraws quietly to the background, subordinating her life and needs to those of her family and its male head. She is a dutiful daughter, wife, and mother, master of the domestic arts. The typical refined Japanese woman excels in modesty and delicacy; she "treads softly in the word," elevating feminine beauty and grace to an art form.
    Nowadays, it is commonly observed that young women are not conforming to the feminine linguistic ideal. They are using fewer of the very deferential "women’s" forms, and even using the few strong forms that are known as "men’s." This, of course, attracts considerable attention and has led to an outcry in the Japanese media against the defeminization of women’s language. Indeed, we didn’t hear about "men’s language" until people began to respond to girls’ appropriation of forms normally reserved for boys and men. There is considerable sentiment about the "corruption" of women’s language—which of course is viewed as part of the loss of feminine ideals and morality—and this sentiment is crystallized by nationwide opinion polls that are regularly carried out by the media.
    Yoshiko Matsumoto has argued that young women probably never used as many of the highly deferential forms as older women. This highly polite style is no doubt something that young women have been expected to "grow into"—after all, it is a sign not simply of femininity, but of maturity and refinement, and its use could be taken to indicate a change in the nature of one’s social relations as well. One might well imagine little girls using exceedingly polite forms when playing house or imitating older women—in a fashion analogous to little girls’ use of a high-pitched voice to do "teacher talk" or "mother talk" in role play.
    The fact that young Japanese women are using less deferential language is a sure sign of change—of social change and of linguistic change. But it is most certainly not a sign of the "masculinization" of girls. In some instances, it may be a sign that girls are making the same claim to authority as boys and men, but that is very different from saying that they are trying to be "masculine." Katsue Reynolds has argued that girls nowadays are using more assertive language strategies in order to be able to compete with boys in schools and out. Social change also brings not simply different positions for women and girls, but different relations to life stages, and adolescent girls are participating in new subcultural forms. Thus what may, to an older speaker, seem like "masculine" speech may seem to an adolescent like "liberated" or "hip" speech.
Katsue Reynolds believes that the use of assertive language by young Japanese women is________.
选项 A、a sign of their defeminization and maturation
B、an indication of their defiance against social change
C、one of their strategies to compete in a male-dominated society
D、an inevitable trend of linguistic development in Japan
答案C
解析 本题关键词是Katsue Reynolds和assertive language。定位到第四段。第四段第四句话指出，克苏.雷诺兹认为，现在的女孩使用更为肯定的语言(assertive language)策略是为了能够在校园内外与男孩竞争(compete with boys in schools and out)。由此可见，选项C与此属于相同含义，为正确答案。选项A属于正反混淆，第三段第二句指出，敬语的使用被视为是女性气质的表现，更是成熟(maturity)和优雅的象征，由此可见，使用敬语(deferential language)才被视为成熟的标志，而非使用更为肯定的语言(assertive language)。选项B、D都属于无中毕有，整篇文章都未提到日本年轻女性要反抗社会变化，也未提到日本社会语言发展的趋势，而且选项A、B、D都不是克苏.雷诺兹的观点。第四段：年轻女性减少使用敬语是社会和语言变化所致，不是男性化的体现。
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