(Boris Johnsonのコラム) Yes, the Government will be able to take back democratic control of immigration policy, with a balanced and humane points-based system to suit the needs of business and industry. Yes, there will be a substantial sum of money which we will no longer send to Brussels, but which could be used on priorities such as the NHS. Yes, we will be able to do free trade deals with the growth economies of the world in a way that is currently forbidden.
（Guardianのコメント） A softening of tone but also a vigorous airbrushing of the infamous £350m-a-week claim from which Johnson never resiled until the votes were in. "A substantial sum" could mean anything. And "could be spent to priorities such as the NHS" is not nearly as precise as what it said on the battle-bus.
動詞control 2 limit to limit the amount or growth of something, especially something that is dangerous: a chemical used to control weeds an economic plan to control inflation
名詞control 3 way of limiting something [uncountable and countable] an action, method, or law that limits the amount or growth of something, especially something that is dangerous: pest control control of the control of inflation control on The authorities imposed strict controls on the movement of cattle. an agreement on arms control (=control of the amount of weapons a country has)
バーバリー・グループは「バーバリー」ブランドの強化を世界的に進めていこうとしているようです。そのことは同社の『Burberry Strategic Report 2015-16』から読み取ることができます。同レポートの「会長の手紙」に「The Burberry brand has never been stronger.（バーバリー・ブランドは強くありませんでした）」（訳は筆者による）と記されていて、これまでのブランド力の弱さに対する危機感が示されています。
Future strategy The Burberry brand has never been stronger. We have authentic, distinctive products with enormous future potential. Burberry remains a growth business, but following many years of out performance and investment in the brand and in the business, we are experiencing fundamental change in our industry and our consumer. 将来の戦略 バーバリーのブランドは今ほど強固になったことはありません。当社には本物の特徴のある商品があり将来の可能性があふれています。バーバリーは依然として成長の望める事業ですが、長年のブランドや事業への売上や投資を経て、当社の産業や顧客に根本的な変化が起きています。
I have nerver been happier (than now). （私は今ほど幸福だったことは今まで一度もなかった）：今が私の人生で最高に幸福です。
ありがたいことに今回のような表現や二重否定、比較級を使った凝った表現はTOEICでは頻出ではありませんが、一回だけ使われていました。 What’s more, reserving a room at the Saldon Hotel has never been easier. Simply visit at www.saldon.org, click “Book My Room,” and follow the instructions provided on the Web site. （さらに、Saldonホテルでの部屋の予約がこれまで以上に簡単なものになりました。ただ単にwww.saldon.orgアクセスして、「部屋の予約」をクリックして、ウェブサイトの指示に従うだけです）
The Burberry brand has never been stronger.やreserving a room at the Saldon Hotel has never been easier.は現在を強調しているので、成果や品質を誇る広告にはぴったりですね。あくまでYutaの解釈ですが、このような表現は過去は強くなかった、簡単でなかったと否定しているわけではないことも気をつけたいです。
紀伊国屋新宿南口店や丸善オアゾ店のすごいところは研究者しか買わないような新刊を店頭に並べてくれているところです。安部公房の研究所Beyond Nation: Time, Writing, and Community in the Work of Abe Koboもしっかりとありました。こういう書店の存在は本当にありがたいです。
内容紹介 In the work of writer Abe Kobo (1924-1993), characters are alienated both from themselves and from one another. Through close readings of Abe's work, Richard Calichman reveals how time and writing have the ability to unground identity. Over time, attempts to create unity of self cause alienation, despite government attempts to convince people to form communities (and nations) to recapture a sense of wholeness. Art, then, must resist the nation-state and expose its false ideologies.
Calichman argues that Abe's attack on the concept of national affiliation has been neglected through his inscription as a writer of Japanese literature. At the same time, the institution of Japan Studies works to tighten the bond between nation-state and individual subject. Through Abe's essays and short stories, he shows how the formation of community is constantly displaced by the notions of time and writing. Beyond Nation thus analyzes the elements of Orientalism, culturalism, and racism that often underlie the appeal to collective Japanese identity.
酒井直樹さんやテッサーモリス鈴木さんが推薦文を書いてくれています。 "Abe Kobo: Time, Writing, Communitymarks a rare and fortunate encounter of theoretical passion with the work of Abe Kôbô. It is also a public protestation against the conservative climate of academia in the United States and Japan. Calichman makes a dimensional leap from the previous studies of Abe Kobo's work and modern Japanese literature."—Naoki Sakai, Goldwin Smith Professor of Asian Studies, Cornell University
"A remarkable writer and philosopher, Abe Kobo raised questions about human existence and the boundaries of identity which have powerful resonance for the present day. Richard Calichman's work offers a profound and illuminating perspective on Abe's vision of the human condition."—Tessa Morris-Suzuki, Australian National University
Epilogueのところで以下のように書いています。
Much later in the novel, Niki finds himself in another discussion with the woman. He has just learned that the villagers illegally sell their sand for construction purposes where it comes to be mixed with cement. Horrified, Niki protests that the sand's high salt content renders it unusable for construction, with the result that innocent people will surely die when these structures begin to collapse. The impassivity of the woman's response is well known to both readers of the novel and viewers of the film. “Why should we worry what happens to others [ tanin]?” she tersely replies. As with the earlier story of the dog, everything here depends upon how the self comes to determine itself in the specificity of its identity. Niki mistakenly assumes that the woman shares his identification as a member of the national community Japan. This is above all a community of sympathy: individual Japanese citizens must care for one another in their belonging to the totality that is the Japanese nation- state. Following the dictates of oppositional logic, such sympathy as generated among members of one national community may be contrasted with the antipathy or at least apathy that one feels for members of another national community.
（小説）「かまいやしないじゃないですか、そんな、他人のことなんか、どうだって！」 "Why should we worry what happens to others?"
小説での場面はちょっと長めに引用します。
「そうだとも、いまに、とりかえしのつかないことになってしまうんだ……ある日、気がついてみたら、部落の連中は、一人もいなくなって、われわれだけが、あとに残されていて……おれには分っている……本当だとも……いまにきっと、そんな目にあわされるんだ……裏切りだと気づいたときには、もう手後れで……せっかく、これまで尽してきたことも、ただの笑い話になってしまって……」 女は、にぎりこんだビーズ玉に、じっと目をそそいだまま、弱々しく首をふった。 「そんなはずはありませんよ。ここから出て行ったからって、誰もがすぐに暮しを立てられるというわけじゃなし……」 「同じことじゃないか。ここにいたって、いずれ、暮しらしい暮しはしちゃいないんだろう？」 "Yes, indeed. Soon it'll be too late. We'll look one day and find that the villagers have disappeared to a man and that we're the only ones left. I know it… it's true. This is going to happen soon for sure. It'll already be too late by the time we realize we've been betrayed. What we've done for them up till now will be just a joke to them." The woman's eyes were fixed on the beads which she held in her hands. She shook her head weakly. "They couldn't do that. It's not anybody can make a living once he gets out of here." "It all comes to the same thing then, doesn't it? Anyone who stays here is not living much of a life either."
「でも、砂がありますから……」 「砂だって？」男は、歯をくいしばったまま、顎の先で輪をかいた。「砂なんかが、なんの役に立つ？ つらい目をみる以外は、一銭の足しにだってなりゃしないじゃないか！」 「いいえ、売っているんですよ。」 「売る？……そんなものを、誰に売るんだ？」 「やはり、工事場なんかでしょうねえ……コンクリートに混ぜたりするのに……」 "But there is the sand…" "The sand?" The man clamped his teeth together, rolling his head. "What good is sand? Outside of giving you a hard time it doesn't bring in a penny." "Yes, it does. They sell it." "You sell it? Who do you sell such stuff to?" "Well, to construction companies and places like that. They mix it with concrete…"
「冗談じゃない！ こんな、塩っ気の多い砂を、セメントにまぜたりしたら、それこそ大ごとだ。第一、違反になるはずだがね、工事規則かなんかで……」 「もちろん、内緒で売っているんでしょう……運賃なんかも、半値ぐらいにして……」 「でたらめもいいとこだ！ あとで、ビルの土台や、ダムが、ぼろぼろになったりしたんじゃ、半値が只になったところで、間に合いやしないじゃないか！」 ふと女が、咎めるような視線で、さえぎった。じっと、胸のあたりに目をすえたまま、それまでの受身な態度とは、うって変ったひややかさで、 「かまいやしないじゃないですか、そんな、他人のことなんか、どうだって！」 "Don't joke! It would be a fine mess if you mixed this sand with cement — it's got too much salt in it. In the first place, it's probably against the law or at least against construction regulations…" "Of course, they sell it secretly. They cut the hauling charges in half too…" "That's too absurd! Even if half price were free, that won't make it right when buildings and dams start to fall to pieces, will it?" The woman suddenly interrupted him with accusing eyes. She spoke coldly, looking at his chest, and her attitude was completely different. "Why should we worry what happens to others?"
男はたじろいだ。まるで、顔がすげかえられたような、変りようだ。どうやら、女をとおしてむき出しになった、部落の顔らしい。それまで部落は、一方的に、刑の執行者のはずだった。あるいは、意志をもたない食肉植物であり、貪欲なイソギンチャクであり、彼はたまたま、それにひっかかった、哀れな犠牲者にすぎなかったはずなのだ。しかし、部落の側から言わせれば、見捨てられているのはむしろ、自分たちの方だということになるのだろう。当然、外の世界に義理だてしたりするいわれは、何もない。しかも彼が、その加害者の片割れだとなれば、むき出された牙は、そのまま彼にたいして向けられていたことにもなるわけだ。自分と、部落との関係を、そんなふうに考えたことは、まだ一度もなかった。ぎこちなく狼狽してしまったのも、無理はない。だからと言って、ここで退き下っては、自分の正当性を、みずから放棄してしまうようなものである。 He was stunned. The change was complete, as if a mask had dropped over her face. It seemed to be the face of the village, bared to him through her. Until then the village was supposed to be on the side of the executioner. Or maybe they were mindless man-eating plants, or avaricious sea anemones, and he was supposed to be a pitiful victim who happened to be in their clutches. But from the standpoint of the villagers, they themselves were the ones who had been abandoned. Naturally there was no reason why they should be under obligation to the outside world. So if it were he who caused injury, their fangs should accordingly be bared to him. It had never occurred to him to think of his relationship with the village in that light. It was natural that they should be confused and upset. But even if that were the case, and he conceded the point, it would be like throwing away his own justification.
「しかし、部落の側から言わせれば、見捨てられているのはむしろ、自分たちの方だということになるのだろう。（But from the standpoint of the villagers, they themselves were the ones who had been abandoned）」なんて部分もハッとさせられます。今回のEU脱退で経済的な影響が限定的なものだったら、彼らの帰属意識の問題をどのように見ればいいのか。まあ、そんなことをここから考えようとするのは強引すぎるかもしれませんが、「かまいやしないよ、他人のことなんか」という本音の叫びに何を言えるのか。いろいろ考えてしまいます。
Take back control from non-elected bureaucrats in Brussels
For me it was all about sovereignty, the ability to make our own decisions and not be ruled by the faceless, non-elected bureaucrats in Brussels; not to be frogmarched into ever greater political union and the creation of a European superstate which no one ever sought my opinion over. It was about regaining control over our own borders and regaining a say into our own destiny.
Economic division is reinforcing this political resentment. Geographical support for Brexit also tends to be concentrated in places that have suffered from the decline of light and heavy manufacturing – struggling to adapt to Britain’s knowledge- and service-based role in the global economy. Former mining terraces and dilapidated seaside piers are symbols of this economic stagnation, as proud heritages of industry and enterprise struggle to reinvent themselves for the 21st century. There is a rich seam of discontent in these areas that underpins distrust both of Brussels and Westminster.
But if anti-politics is one of the factors behind the recent surge in support for Leave, what will the post-referendum landscape look like? It seems unlikely that the feelings stoked up by the campaign will conveniently fade away. The genie is out of the bottle. Truthiness has become a weapon of political debate, which will ultimately further fuel distrust in politics, while the aspersions cast on ‘experts’ will not easily be withdrawn as words spoken in the heat of the moment. The campaign has created strange bedfellows on both sides, and trust may never be truly restored within some of the political parties.
（オックスフォード） Westminster the British parliament and government The rumours were still circulating at Westminster.
From the name of the part of London with the Houses of Parliament, Downing Street and many government offices.
Culture Other well-known places in Westminster include the royal palaces, Buckingham Palace and St James's Palace, and Westminster Abbey, St James's Park, the Mall (1) and Victoria station. The River Thames flows on one side of Westminster.
“I’m not scared of failing,” he says. “I fail all the time. That’s not an issue for me. I’m proud of all my achievements in the game. I don’t look at it as if I have had a bad career, or if it has not been worthwhile. In all the big events I have won – whether Wimbledon, the US Open or the Olympics – I beat Novak along the way. When I reach the end, I’ll look back and be extremely proud of those victories. （「うまくいかないことを恐れてはいません」と彼は語る。「いつも失敗しています。そんなことは自分には問題ではないのです。私が試合で成し遂げたことは誇りに思っています。たいしたことないキャリアだとか、価値がないといった見方はしていません。大きな大会では勝利を収めてきました。ウィンブルドンや全米オープンやオリンピックで。そこではジョコビッチを打ち負かせています。終わりを迎えた時に振り返ればこれらの勝利を大変誇りに思うでしょう」）
“I haven’t won all of them, but I’m not embarrassed by that. I’m not ashamed. I keep putting myself in a position to win those events, and I’ll keep trying and keep going to win more. And I believe I will. The day that I don’t feel I’m capable of winning the major events is the day I’ll stop playing.” （すべてに勝ってきたわけではないですがそのことを気にしていません。恥ずかしくはありません。このような大会で勝てるような状態を保っていますし、もっと勝っていけるよう努力していいきます。勝てると信じています。メジャー大会で勝つ能力がないと感じた日が来ればプレーを止める日にします）
Britain has had an ambivalent attitude to the European Union ever since it joined 40 years ago. So what does prime minister David Cameron's promise to hold a referendum on whether the UK should stay in the union mean? What would a "Brexit" entail for Britain, Europe, and the world? These are the questions answered in Britain and the EU, an ebook of 10,000 words, compiled from news and comment published in the Financial Times, the global business newspaper which combines expert UK political coverage with unrivalled reporting on the European Union. The ebook's publication in April 2013 comes less than a year after the runaway success of the FT's first ebook, If Greece goes.... which looked at the consequences of Athens' feared expulsion from the eurozone.
British PM David Cameron has said that Article 50 will not be invoked before his successor is in place. He is expected to be replaced by October of 2016.
in accordance withなどTOEICでもおなじみの表現などが使われています。TOEICでも硬い文書は登場するので条文のようなものも読めますね。
1. Any Member State may decide to withdraw from the Union in accordance with its own constitutional requirements.
１ いかなる加盟国も、その憲法上の要件に従い連合からの脱退を決定することができる。
2. A Member State which decides to withdraw shall notify the European Council of its intention. In the light of the guidelines provided by the European Council, the Union shall negotiate and conclude an agreement with that State, setting out the arrangements for its withdrawal, taking account of the framework for its future relationship with the Union. That agreement shall be negotiated in accordance with Article 218(3) of the Treaty on the Functioning of the European Union. It shall be concluded on behalf of the Union by the Council, acting by a qualified majority, after obtaining the consent of the European Parliament.
3. The Treaties shall cease to apply to the State in question from the date of entry into force of the withdrawal agreement or, failing that, two years after the notification referred to in paragraph 2, unless the European Council, in agreement with the Member State concerned, unanimously decides to extend this period.
4. For the purposes of paragraphs 2 and 3, the member of the European Council or of the Council representing the withdrawing Member State shall not participate in the discussions of the European Council or Council or in decisions concerning it.
A qualified majority shall be defined in accordance with Article 238(3)(b) of the Treaty on the Functioning of the European Union.
イアンブレマーがIf only the Brits could have had the referendum they really wanted.というツイート共にLeave, but I'm not racist.やRemain, but Cameron is still a dick.などと今回の国民投票ではいろいろな理由を聞いた方がよかったのではとしていましたが、英国での雰囲気はどういったものだったのでしょうね。どうせ残留すると思ってキャメロン首相への批判票として脱退を投票した人もいるでしょう。もちろんなかば本気ではなかったとしても結果は引き受けないといけないので、これからいろいろバタバタするのでしょう。
But the most remarkable aspect of David Adjaye’s enormous success is that his work is not easily identified as David Adjaye’s. In an era when branding is key, when the quickest route to recognition is through being easily recognized, Adjaye’s buildings are not. He has no trademark like Frank Gehry’s giddying swerves or Renzo Piano’s elegant lightplay. Adjaye’s creations have few family likenesses. しかし、David Adjayeの大きな成功の一番際立った側面はDavid Adjayeというものが容易には見いだせないことなのだ。ブランド化することが重要になっている時代に、容易に判別できるようにすることが手っ取り早く認知される時代に、Adjayeの建築はそうではないのだ。彼にはトレードマークといえるものがない。フランク・ゲーリーにはめまいがするほどの脱線があり、レンゾ・ピアノには優美な遊びがあるのと対照的だ。Adjayeの作品にはグループ化できるような類似点がほとんどない。
STYLE & DESIGN FALL 2012 Sign of The Times David Adjaye resists adopting a trademark style. That hasn't stopped him from becoming one of the biggest brands in architecture By BELINDA LUSCOMBE | @youseless | September 11, 2012
個人のsignatureを前面に出すのではなく、iconic, historic or monumentalを求めないあり方が彼の特徴のようです。何もアップル的なものをどんな業種にも求めればいいわけではないようですね。
“I don’t think there is one way of typically describing his work,” says British artist Chris Ofili, with whom Adjaye often collaborates. “His is a very fertile breeding ground.” “Among my generation, the idea of signature seems a bit outdated,” says Adjaye. (He is based mainly in London, but Time interviewed him in his New York City office on the outskirts of Chinatown.) For Adjaye, the notion of an architectural movement that plants its avatars all over the globe is, just like colonialism, over. “We want to take a different position and try styles that are responsive to different parts of the world,” he says. Adjaye is an architect who does not seek to be iconic, historic or monumental, yet those are the exact qualities of his biggest client: the Smithsonian Institution. He is the chief design force behind the National Museum of African American History and Culture (NMAAHC), currently under construction in the last vacant spot on the National Mall next to the Washington Monument. As probably the most significant public American edifice of the decade, it’s a building that calls out for a robust design vision.
But few would argue that Adjaye isn’t the right man for the job. Born in Tanzania, one of four sons of a Ghanaian diplomat and a stay-at-home mother, Adjaye spent his childhood crisscrossing continents and cultures before landing in London at the age of 13. “What’s great about having an international education is that you learn to negotiate difference and wildly varying opinions,” says Adjaye, who was in the midst of arguments among Sikhs, Christians, Muslims, animists and atheists from a very young age. “You realize early on that negotiation is part of life.” The young Adjaye also encountered many types of buildingsfrom slum dwellings to huge mosques, from regimented colonial cities and imposing embassies to more organically aggregated African metropolisesduring his father’s postings in Saudi Arabia, Lebanon and Uganda. It gave him an appreciation for different materials, forms and human-edifice interactions. “I don’t make references from my childhood in a conscious way,” he says. “But I think the places I saw as a young child profoundly affect my sense of atmosphere, light, geography and people. Those things are hardwired into my system.” Adjaye, long comfortable in disparate cultures, is also fluent in multiple design languages. He got his most important formal architectural training at London’s interdisciplinary Royal College of Art, where he rubbed shoulders with car designers, photographers and painters as well as other architects.
“What’s great about having an international education is that you learn to negotiate difference and wildly varying opinions”（国際的な教育で素晴らしいところは、様々な、そして大きく違う意見と折り合いをつけていくことを学べることです）とか“You realize early on that negotiation is part of life.”（折り合いをつけていくことが人生の一部だと早くから気づくのです）と語っているところが印象的です。我々日本人にとってもますます必要になっていくスキルですよね。
Adjayeさんにとっては、個人のスタイルを完成していくことを目指さないことは、無責任な態度ではなく、その反対で社会と深くかかわるためであると言っています。“For me, the business of being an architect is not about perfecting one’s style but about a very profound engagement with society.”（私にとって、建築家であるという本分は、自分のスタイルを完成することではなくて、社会と深くかかわることなのです）という言葉は力強いです。
While it’s too simplistic to say Adjaye’s designs are African, there’s something southern hemispheric about his eclectic use of materials, decoration and structure. It’s less perfect and more resourcefulmore particular to the humans who will use it and adapt itthan much Western architecture. Adjaye’s style may be slippery, but his approach is not. “For me, the business of being an architect is not about perfecting one’s style,” he says, “but about a very profound engagement with society.” For his sometime collaborator, the Danish-Icelandic sculptor Olafur Eliasson, the trademark of Adjaye’s work is that it transcends trademarks. “David managed to develop a signature which is not just about style,” he says. “Human nature is his inspiration.”
GWEN IFILL: OK, Evan, let’s take a step from these two branches of government and talk more specifically about the business branch of government, as it were. There is a business incentive which has very little to do with the laws about why guns continue to be sold. これらの二つの政府機関から少し離れて、もう少し具体的なところを話しましょう。言わば政府のビジネス機関についてです。 ビジネスへのインセンティブがありますがこの法律とはほとんど関係はないです。なぜか銃は引き続き販売され続けています。 EVAN OSNOS, The New Yorker: Well, this is the thing I think that is sort of a paradox, is at this very moment when we look at the effects that guns has had on the country in the last two weeks, the gun business is actually doing better than ever. これこそが一種の矛盾と私が考えているものです。まさにこの時に置いて、最近2週間で銃が国に及ぼした影響を目にしたタイミングで、銃ビジネスは実はこれまで以上に好調なのです。 Smith & Wesson, the largest U.S. gun manufacturer, their stock price increased 10 percent by the time the market opened the day after Orlando. What’s going on? The answer is that the industry occupies a very unique place in American culture. It’s almost insulated from business pressures because of a law that was passed in Congress in 2005, meaning that if somebody wanted to bring a lawsuit, they couldn’t do it now. Smith & Wessonという最大の米国銃メーカーは株価が10%上昇しました。オーランドの翌日市場が開けた時までの数字です。何が起きているのでしょう。その答えはこの産業はアメリカ文化で非常に特殊な位置を占めていることにあります。ビジネスへの圧力からほとんど無縁なのです。それは2005年に議会で成立した法律によるものです。訴訟を起こしたくてもできなくなっているんです。 It’s very hard to do it. One of the things we heard in the segment was about this lawsuit in Connecticut, and that lawsuit is enormously important, because what it’s going to try to do is to figure out if the gun industry today, which has basically been able to profit in the period in which mass shootings have elevated the fear, have elevated people’s desire to own a gun for self-defense, whether in fact the kinds of civil cases that have in the past have shaped industry’s behavior, whether we’re talking about BP, for instance, with oil, or whether we’re talking about tobacco and how they market, whether in fact they will be shaped by their role in these kinds of national tragedies. 実行に移すのがとても難しいのです。この分野で耳にすることの一つにコネティカット州の訴訟があります。非常に重要な訴訟です。というのも目指しているものが今日の銃産業は、基本的に銃乱射事件によって不安が高まっている時期に利益を得ることができているのですが、自己防衛で銃を所有したいという人々の願望を高めてきたのかどうかを見定めることにあります。実際この種の過去にあった民事訴訟が産業の取り組みを形作ってきたかどうか、BPについて話せば、石油についてですが、タバコについて話せば、どのように売り出しているのか。これらはこのような全国規模の悲劇での役割によって形作られていくものなのか。
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GWEN IFILL: Fascinating. Evan, in your piece in “The New Yorker,” you talk about concealed-carry laws, which, among other things, has driven up the number of guns that have been sold, as has multiple gun ownership. One person can buy, can own eight guns. And that’s happening more and more. 素晴らしいです。 Evan。The New Yorkerの記事では銃携帯の法律を取り上げています。とりわけ、この法律が銃の販売数を押し上げています。複数の銃を携帯できるからです。一人当たり8丁の銃を購入・所有できるのです。ますますこのようなことが起きています。 EVAN OSNOS: Right. This is the thing we don’t often talk about, which is that the biggest change that’s gone on in the culture of guns and the business of guns over the last generation is that you can now legally carry them in all kinds of places you simply couldn’t before. Two decades ago, you simply couldn’t leave your house in many states, 22 states. It was either illegal or restricted regulated to go outside with a gun. It’s now legal in all 50 states. And this is really the beginning, I think, not the end, of a kind of national political conversation about whether or not we are ready for that, whether or not people accept that and where they accept that. このことについてあまり話し合われません。これこそが最近の銃文化、銃ビジネスで起きた最大の変化で、合法的にどんな場所でも銃を携帯できるようになったのです。以前は不可能でした。20年前は家を離れることはできなかったのです。これは多くの州、22の州でそうでした。銃を携帯して外出することは違法もしくは制限されていたのです。今では50州すべて合法です。これはまさに始まりだと思います。終わりではないのです。全国で政治的な話し合いのようなものをすべきです。我々は受け入れることができるのか、受け入れる場所はどうするのか。 One of the reasons I think why the court has been reluctant to weigh in to what everybody agrees is probably the next great frontier in Second Amendment law, which is where can you carry and why, is because you see these radical differences in place to place. And so far, what has happened is that the courts have basically said we’re going to leave it to these local governments, state governments and lower governments to decide who can carry a gun and why. 裁判所が皆が合意するものを考慮することに乗り気ではない理由には憲法修正第二条の次の大きな未開拓分野があると思います。どこで携帯できるのかそれはどうしてか、場所によって大きな違いがあるからです。今までのところ起きているのは、裁判所が基本的に述べていることは、これは地方自治体や州政府などの低位の政府機関に任せますので、誰が銃を携帯できるか、それはどうしてかということを決めてくださいというものです。
More American civilians have died by gunfire in the past decade than all the Americans who were killed in combat in the Second World War. When an off-duty security guard named Omar Mateen, armed with a Sig Sauer semiautomatic rifle and a Glock 17 pistol, killed forty-nine people at a gay club in Orlando, on June 12th, it was historic in some respects and commonplace in others—the largest mass shooting in American history and, by one count, the hundred-and-thirtieth mass shooting so far this year. High-profile massacres can summon our attention, and galvanize demands for change, but in 2015 fatalities from mass shootings amounted to just two per cent of all gun deaths. Most of the time, when Americans shoot one another, it is impulsive, up close, and apolitical.
None of that has hurt the gun business. In recent years, in response to three kinds of events—mass shootings, terrorist attacks, and talk of additional gun control—gun sales have broken records. “You know that every time a bomb goes off somewhere, every time there’s a shooting somewhere, sales spike like crazy,” Paul Jannuzzo, a former chief of American operations for Glock, the Austrian gun company, told me.
また、銃の所有はアメリカ建国以来の当然の権利という理解も1970年代ごろから生まれた意識にすぎないとこの記事は指摘します。 The story of how millions of Americans discovered the urge to carry weapons—to join, in effect, a self-appointed, well-armed, lightly trained militia—begins not in the Old West but in the nineteen-seventies. For most of American history, gun owners generally frowned on the idea. In 1934, the president of the National Rifle Association, Karl Frederick, testified to Congress, “I do not believe in the promiscuous toting of guns. I think it should be sharply restricted and only under licenses.” In 1967, after a public protest by armed Black Panthers in Sacramento, Governor Ronald Reagan told reporters that he saw “no reason why on the street today a citizen should be carrying loaded weapons.”
But the politics of guns and fear were changing. In 1972, Jeff Cooper, a firearms instructor and former marine, published “Principles of Personal Defense,” which became a classic among gun-rights activists and captured a generation’s anxieties. “Before World War II, one could stroll in the parks and streets of the city after dark with hardly any risk,” he wrote. But in “today’s world of permissive atrocity” it was time to reëxamine one’s interactions with fellow-citizens. He ticked off the names of high-profile killers, including Charles Manson, and wrote of their victims, “Their appalling ineptitude and timidity virtually assisted in their own murders.” Adapting a concept from the Marines, he urged civilian gun owners to assume a state of alertness that he called Condition Yellow. He wrote, “The one who fights back retains his dignity and his self-respect.”
There are three types of people in this world: sheep, wolves, and sheepdogs. Some people prefer to believe that evil doesn't exist in the world, and if it ever darkened their doorstep, they wouldn't know how to protect themselves. Those are the sheep. Then you've got predators who use violence to prey on the weak. They're the wolves. And then there are those blessed with the gift of aggression, an overpowering need to protect the flock. These men are the rare breed who live to confront the wolf. They are the sheepdog.
We’re not raising any sheep in this family. I will whup your ass if you turn into a wolf. We protect our own. If someone tries to fight you, tries to bully your little brother, you have my permission to finish it.”
The guy was picking on Jeff.
That true?
Yes sir... Yes, he was..
And did you finish it? Then you know who you are... You know your purpose.
サウジの副皇太子が訪米したというニュース。アメリカでも扱いはそれほど大きくありませんでした。New York Timesなんかも通信社のもらい記事ですませています。
Obama, Saudi Prince Focus on Iraq and Syria in Washington Meeting REUTERS JUNE 17, 2016, 3:51 P.M. E.D.T. WASHINGTON — President Barack Obama and the deputy crown prince of Saudi Arabia on Friday discussed ways to support Iraqis in their fight against Islamic State militants and the importance of a political transition in war-torn Syria, the White House said.
Obama met with Mohammed bin Salman in the Oval office for about an hour. The deputy crown prince is visiting the United States to repair frayed relations and to promote a plan, known as Vision 2030, to slash the kingdom's dependence on oil exports.
Obama met in the Oval Office Friday with Saudi Arabia's Deputy Crown Prince Mohammed bin Salman, the son of King Salman. The White House says Obama commended him for pursuing economic reforms.
I: How did your experience relate to the way that the media often portrays Muslim nations these days? （ご自身の経験から見て最近のムスリム諸国に対する報道の仕方はどうでしょうか） MS: Well, I think we have to understand, when looking at any culture through the media or through a university classroom, we’re always getting a very, very narrow perspective. And even as a 21-year-old university student, I think I was savvy enough to know that. And so one of the reasons I wanted to go there was, basically, to see for myself. Even then, I understood that if you really want to know, you have to go. And so I did. （理解しなくてはいけないと思うのは、メディアを通して、または大学の授業を通して文化を見ると、いつだってとてもとても狭い視点しか得られないということです。21歳の大学生だった時でさえ、私はそのことを分かっていたと思います。現地に行きたかった理由には、根本的には自分で見たいといことがあったのです。当時でさえ、本当に知りたければ行くしかないということを理解していたのです。だから私は行ったのです） And what I discovered was that the average Moroccan, underneath this layer of a very different culture, is not unlike the average anybody. He’s worried about making a living, he’s worried about educating his children, providing for their future, providing for his old age, keeping employed. In other words, they worry very much about the same mundane things that everybody else does. （私が見出したのは平均的なモロッコ人は、とても異なる文化というベールの下には、どこにでもいる平均的な人物となんら変わらないことでした。生計を立てるのに心配をしていたり、子供たちの教育や子供たちの将来のために与えてあげることに悩んだり、雇用が続くか気にしています。つまり、彼らの目下の関心事は同じような日常的なもので他の皆と変わりません）
今回のトピックはPeace Corps。やはりオックスフォードの方が説明が丁寧です。
（ロングマン） Peace Corps, the a US government organization that aims to help poorer countries, by sending them volunteers (=people who work without payment), especially young people, who teach skills in education, health, farming etc
（オックスフォード） the Peace Corps a US organization that sends young Americans to work in other countries without pay in order to create international friendship Culture President John F Kennedy began the Peace Corps in 1961 with the aim of helping other countries in the fields of health, education, farming, etc. and so developing international friendship.
By 1982, my senior year, I still didn't know what I would do with my life. Law school seemed like the natural choice: finishing school for ambitious liberal arts majors who didn't know exactly what they wanted to do. It would also meet the Greek standard for achievement. The only problem with law school was that when it was over I would be in real danger of becoming a lawyer.
I almost leaped in a completely different direction. As a volunteer Big Brother whose major was international politics, I was drawn to the Peace Corps and applied one day on an impulse. Around eight the next morning, I got a call from the on-campus recruiter: "George, you're in. We've got a spot, but you have to say yes right now." I did, and went back to sleep. An hour later, I made a pot of coffee and wondered what I had done. Teaching English in Tunisia seemed like good work, but it didn't speak to the part of me that wanted to play on a bigger stage, in a world where a single act could affect the lives of millions. It didn't satisfy my drive for secular success. After my second cup, I called back and said no.
GAZA CITY (Ma’an) – As an electricity crisis continues to afflict the Gaza Strip, Muslim residents of the besieged coastal enclave are breaking their fasts on the beach, as the holy month of Ramadan enters its second week.
“Without any previous plans and preparations, my wife suggested that we take our homemade food and go to the beach because of power cut during Iftar time,” said Muhammad Salim from al-Shati refugee camp in the northern Gaza Strip. Like several other families, Salim and his five family members set out for the beach in Sheikh Ijlein south of Gaza City, in an effort to escape the extreme heat and poor lighting indoors.
During the month of Ramadan outlet opening hours are subject to change. Call in advance to check timings
このドバイのTimeOutはラマダンの基本知識ややっていいことといけないこと(Dos and Don’ts)を教えてくれたりと勉強になります。
A beginner's guide to Ramadan Time Out helps you in understanding what Ramadan means and the things to do in Dubai and across the Middle East
What is Ramadan? It’s the Holy Month in the Islamic Calendar, when Muslims fast (also known as sawm) from sunrise to sunset for approximately 30 days. Doing so is one of the five pillars of Islam. The dates change annually as they’re determined by the sighting of a new moon – for many Muslims, from Saudi Arabia. The start and end of Ramadan will be declared the day before.
Poetry is not a healing lotion, an emotional massage, a kind of linguistic aromatherapy. Neither is it a blueprint, nor an instruction manual, nor a billboard. There is no universal poetry, anyway, only poetries and poetics, and the streaming intertwining histories to which they belong. 詩は癒しのローションでも、心のマッサージでも、言語のアロマテラピーといったものではありません。それに、設計図でも、取扱説明書でも、看板でもないのです。普遍的な詩もありません。ただ、さまざまな詩と詩学があり、それらが属する歴史が絡み合いながら流れているだけなのです。
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Poetry has the capacity in its own ways and by its own means to remind us of something we are forbidden to see, a forgotten future, a still uncreated site whose moral architecture is founded not on ownership and dispossession, torture and bribes, outcast and tribe, but on the continuous redefining of freedom. 詩は独自のやり方で、独自の手段で、私たちに思い起こさせてくれるのです。見るのを禁止されているものを、忘れ去られた未来を、未だに作られていない場所を。その場所での精神の構築物は、所有や略奪、拷問や賄賂、落後者や集団を基礎にするのではなく、絶え間なく自由を再定義することによってできているのです。
When “Diving into the Wreck” won the National Book Award, in 1974, Rich accepted the prize in solidarity with fellow nominees Alice Walker and Audre Lorde: The statement I am going to read was prepared by three of the women nominated for the National Book Award for poetry, with the agreement that it would be read by whichever of us, if any, was chosen. We, Audre Lorde, Adrienne Rich, and Alice Walker, together accept this award in the name of all the women whose voices have gone and still go unheard in a patriarchal world, and in the name of those who, like us, have been tolerated as token women in this culture, often at great cost and in great pain. We believe that we can enrich ourselves more in supporting and giving to each other than by competing against each other; and that poetry—if it is poetry—exists in a realm beyond ranking and comparison. We symbolically join together here in refusing the terms of patriarchal competition and declaring that we will share this prize among us, to be used as best we can for women. We appreciate the good faith of the judges for this award, but none of us could accept this money for herself, nor could she let go unquestioned the terms on which poets are given or denied honor and livelihood in this world, especially when they are women. We dedicate this occasion to the struggle for self-determination of all women, of every color, identification, or derived class: the poet, the housewife, the lesbian, the mathematician, the mother, the dishwasher, the pregnant teen-ager, the teacher, the grandmother, the prostitute, the philosopher, the waitress, the women who will understand what we are doing here and those who will not understand yet; the silent women whose voices have been denied us, the articulate women who have given us strength to do our work.
Over twenty years later, in 1997, Rich declined the National Medal for the Arts, this country’s highest artistic honor, because she believed that “the very meaning of art, as I understand it, is incompatible with the cynical politics of this administration.” In her July 3rd letter to the Clinton Administration and Jane Alexander, the chairwoman of the National Endowment for the Arts, she wrote, I want to clarify to you what I meant by my refusal. Anyone familiar with my work from the early sixties on knows that I believe in art’s social presence—as breaker of official silences, as voice for those whose voices are disregarded, and as a human birthright. In my lifetime I have seen the space for the arts opened by movements for social justice, the power of art to break despair. Over the past two decades I have witnessed the increasingly brutal impact of racial and economic injustice in our country. There is no simple formula for the relationship of art to justice. But I do know that art—in my own case the art of poetry—means nothing if it simply decorates the dinner table of power which holds it hostage.
イギリス浪漫派詩人シェリーのthe unacknowledged legislators of the worldという言葉を引いて、詩人が政治的であることは何らおかしくないことを語っていたり、ドイツの哲学者アドルノのNach Auschwitz ein Gedicht zu schreiben, ist barbarisch（英語ではTo write poetry after Auschwitz is barbalic.やWriting poetry after Auschwitz is barbaric.と訳されています）などにも触れていますが、ここでは詩について語っているところを取り上げます。添えた翻訳はYutaによるものなので、まゆつばでお願いします（汗）
I am both a poet and one of the everybodies of my country. I live in poetry and daily experience with manipulated fear, ignorance, cultural confusion, and social antagonism huddling together on the fault line of an empire. I hope never to idealize poetry. It has suffered enough from that. Poetry is not a healing lotion, an emotional massage, a kind of linguistic aromatherapy. Neither is it a blueprint, nor an instruction manual, nor a billboard. There is no universal poetry, anyway, only poetries and poetics, and the streaming intertwining histories to which they belong.
In North America, poetry has been written off on other counts. It is not a mass-market product. It doesn't get sold on airport newsstands or in supermarket aisles. The actual consumption figures for poetry can't be quantified at the checkout counter. It’s too difficult for the average mind. It’s too elite, but the wealthy don’t bid for it at Sotheby's. It is, in short, redundant. This might be called the free market critique of poetry. There's actually an odd correlation between these ideas. Poetry is either inadequate, even immoral in the face of human suffering, or it's unprofitable, hence useless.
Either way, poets are advised to hang our heads or fold our tents. Yet, in fact, throughout the world, transfusions of poetic language can and do quite literally keep bodies and souls together and more. Because when poetry lays its hand on our shoulder, we can be to an almost physical degree touched and moved. The imagination’s roads open again, giving the lie to that slammed and bolted door, that razor-wired fence, that brute dictum. There is no alternative. Of course, like the consciousness behind it, behind any art, a poem can be deep or shallow, glib or visionary, prescient or stuck in an already lagging trendiness.
Poetry has the capacity in its own ways and by its own means to remind us of something we are forbidden to see, a forgotten future, a still uncreated site whose moral architecture is founded not on ownership and dispossession, torture and bribes, outcast and tribe, but on the continuous redefining of freedom. That word now held in house arrest by the rhetoric of the free market. This ongoing future written-off over and over is still within view. All over the world its paths are being rediscovered and reinvented through collective action, through many kinds of art. And there's always that in poetry, which will not be grasped, which cannot be described, which survives our ardent attention, our critical theories, our classrooms, our late-night arguments. There's always (I'm quoting the poet-translator Americo Ferrari) an unspeakable where perhaps the nucleus of the living relation between the poem and the world resides.
3分15秒あたりから They are a long way to from speaking fluent dolphin. But if anyone has a chance to become Dr. Dolittle in a mask and fins, it is Denise Herzing.
“I see them probably more than some of my human friends, to be honest. And they are individuals. They have personalities, they have different ways of greeting you sometimes, so they’re unique in their own right as well.
（ロングマン） Dolittle, Dr a character in books for children by Hugh Lofting and in a film based on these books. Dr Dolittle is a man who can understand what animals are saying and can talk to them using their language.
（オックスフォード） Doctor Dolittle the main character in a series of children's books by the English author Hugh Lofting (1886-1947). Dr Dolittle is an expert in animal languages and has many animal friends who he defends against humans when necessary. One is a strange animal called a Push-me-pull-you, with a head at each end of its body. The doctor first appeared in The Story of Doctor Dolittle (1920).
映画などを見た方にはご存知かもしれませんが、One is a strange animal called a Push-me-pull-you, with a head at each end of its body.と劇中でてくる空想上の動物が説明されています。
Yutaは本も読んだことがなく映画も見たことがないのでwith a head at each end of its body（頭が体の両端についている）というこの描写だけではどんなものか想像できませんでした。
Yutaは背景知識を重要と思っているのでどうしても背景知識の大切さを強調してしまうのかもしれませんが、a strange animal called a Push-me-pull-you, with a head at each end of its bodyという説明から、あの動物を想像するのは難しいですよね。今回のは極端な例ですが、やはり背景知識がないとどんなに文章を正確に読み取ったとしても内容理解がおぼつかなくなる気がします。これを考えると突貫工事のTOEIC対策として日本語訳を読み漁るというのは的外れではないでしょう。
1分50秒あたりにI thought only my mother would read the book.とありました。The Emperor of All Maladies: A Biography of Cancerがこんなに売れて評価も受けるとは思っていなかったようです。自分のお母さんしか注目してくれないというような表現はアメリカ人のベタな表現なのでもしTOEICで出題されたら音声を聞かなくても正解を選べるとおもいます（笑）
Chief Bogo: This is priority one. Hopps: parking duty. [the other police officers laugh] Judy Hopps: Sir, I'm not just some token bunny. Chief Bogo: You strike out, you resign. Judy Hopps: Deal.
この使い方については以下の掲示板が説明してくれています。
ネットの掲示板 質問 What does Judy Hopps mean when she says, "Sir, I'm not just some token bunny," What does that mean, I searched google and I could not find anything on what that word means.
答え1 A "token minority" is someone hired/cast/whatever to avoid the appearance of discrimination. She's saying that she's not just a pity hire, that she can actually do her job.
答え2 The mayor said she was their first bunny officer. But she was just put on the easy job, so she's trying to say that she's not just there to be their "first bunny", she's there to be a police officer like all the others.
TOEICでtokenが使われるのはas a token of our appreciationというセットフレーズのみでした。社員の表彰や顧客への感謝の場面で記念品などを渡す際に登場します。
（ロングマン） token formal something that represents a feeling, fact, event etc a token of your gratitude/respect/appreciation etc Please accept this gift as a small token of our appreciation.
（オックスフォード） token something that is a symbol of a feeling, a fact, an event, etc. synonym expression, mark Please accept this small gift as a token of our gratitude. We hope you will accept this book as a small token of our appreciation.
This deliberate shift in the perception of “Hiroshima,” from a painful reminder of destruction to a hopeful monument of world peace, was well illustrated in Tange’s statement in his prize- winning proposal. According to the architect, “Peace is not naturally given from the gods, but it should be searched for. This facility is not meant to commemorate peace in an abstract way, but it is for actively producing peace. I hope that my building works as a factory for peace.”
This spiritual renewal would come through “the making of Hiroshima into a factory for peace” (heiwa o tsukuri dasu no tame kogyo de aritai).130 The choice of the imagery of a “factory” was significant, as the factory was the ideal metaphor for internationalism and modernity. While other modernists like Le Corbusier used the language of a “machine for living,” Tange presented his design as a machine for peace.
（ロングマン） brainstorming [uncountable] when a group of people meet in order to try to develop ideas and think of ways of solving problems: a brainstorming session to come up with slogans for new products
（ケンブリッジ） brainstorming an activity or business method in which a group of people meet to suggest a lot of new ideas for possible development: We need to do some brainstorming before we get down to detailed planning. We're having a brainstorming session on Friday.
TOEICで登場していたのはbrainstormという動詞でした。
（ロングマン） brainstorm verb [intransitive and transitive] Employees get together and brainstorm ideas.
TOEICでは以下のように自動詞としても他動詞としても使われています。
I’d like to start brainstorming about our next perfume.
I’d like for us all to break into small groups to start brainstorming designs.
（コリンズ） brainstorm noun 1. a severe outburst of excitement, often as the result of a transitory disturbance of cerebral activity 2. British informal a sudden mental aberration 3. informal another word for brainwave 4. a session of intensive discussion to solve problems or generate ideas
日本でも似たような事件があったばかりですから、もし銃が簡単に手に入るようだったらと考えるだけでも恐ろしくなります。6月2日がNational Gun Violence Awareness Dayだったそうでこの日に合わせて、5年前に銃撃されたGabrielle Giffords元議員が寄稿していたものがありました。But I don’t spent a lot of time focusing on what I can no longer do. Instead, I’ve moved ahead and chased big goals.と前向きに語っています。
On a bright winter morning more than five years ago, I was nearly murdered with a gun. At a meeting with my constituents in Tucson, Arizona, a troubled young man opened fire, injuring 12 others and killing six. I was shot in the head from three feet away. The bullet tore through the left side of my brain, an injury that is almost always fatal. Somehow, I survived.
Today, speaking is still hard for me. My eyesight isn’t very good, and despite hours and hours of physical therapy, my right arm and right leg remain mostly paralyzed. And I had to resign from a job I so loved: representing southern Arizona in Congress.
But I don’t spent a lot of time focusing on what I can no longer do. Instead, I’ve moved ahead and chased big goals. I’ve learned speeches and delivered them in front of crowds and cameras. I’ve gone skydiving. I’ve started relearning Spanish. For the first time in years, I’ve taken my French horn out of its case. And this past November, I rode 40 miles in Tucson’s annual charity bike ride, El Tour de Tucson.
大統領選の年でもあるので銃規制の問題を進めてくれる候補者としてヒラリーさんの名前があがっています。
Americans continue to call for commonsense change. Since the tragedy at Sandy Hook, six states have closed the loopholes in their background check laws. With the support of our organization, Americans for Responsible Solutions, and others, leaders from both sides of the aisle in states around our country have taken important steps to protect domestic violence survivors and their families by keeping guns out of abusers’ hands. And in Hillary Clinton we have a candidate for the White House who has put standing up to the gun lobby and reducing gun violence in our communities at the center of her campaign.
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If we do that together, then we can make sure every candidate around our great country knows that while today is National Gun Violence Awareness Day, this November will be the Gun Violence Awareness Election. And now it’s up to those candidates to decide whether they’ll stand on the side of the gun lobby, or the side of common sense, responsibility, and the American people.
To mark her 90th birthday, Queen Elizabeth II sat for a series of portraits by Vanity Fair contributing photographer Annie Leibovitz. The resulting portfolio—which includes two photos exclusive to Vanity Fair—captures the Queen in the intimate, familiar setting of her home at Windsor Castle. “The most moving, important thing about this shoot is that these were all her ideas,” says Leibovitz. “She wanted to be photographed with her grandchildren and great-grandchildren; her husband, Prince Philip, the Duke of Edinburgh; her daughter, Anne, the Princess Royal; and her corgis. I was told how relaxed she was at Windsor, and it was really true. You get the sense of how at peace she was with herself, and very much enthralled with her family.”
Devices that have slashed the cost of virtual reality, and transformed its performance, have implications for scientists as well as gamers. Researchers who are experimenting with the head-mounted displays say that they have the potential to find widespread use as a research tool.
Virtual reality (VR), which lets users experience a computer-generated, three-dimensional world, has produced recurring waves of hype since the 1980s — but this time could be different, says Mel Slater, a computer scientist at the University of Barcelona in Spain who has worked in the field for two decades. Thanks to technologies originally developed for smartphones and video-gaming graphics, the performance of these headsets is now comparable to that of high-end devices that cost tens of thousands of dollars. They are sophisticated, affordable and user-friendly enough to become a staple of research labs, says Slater, rather than tools available to only very few researchers.
out-of-the-boxが出てくるのは安いだけでなく設定も簡単ですぐ使えるという文脈です。
As well as being cheap, the headsets are simple to set up. “It’s a proper out-of-the-box experience,” says Steed. If larger studies prove the therapies to be effective, patients could borrow the equipment and use it at home, Freeman says.
一方の「創造的な」という意味はthink outside the box（型にはまらずに考える）からきていると思いますが、文脈によって真逆の意味になるのでやっかいな表現です。まあこういうイディオム表現はTOEICでは使われないと思いますが、IT関連の表現は辞書に載っていないケースがあることも知っておいたほうがよさそうです。
「才能や環境よりも大成するのに大切なのはあきらめずにやり抜く力だ」というEasier said than doneのメッセージですが、gritをスコアに換算できるとか、gritさえあれば才能のなさや不遇の環境など言い訳だという暴論を述べているわけではなさそうです。ニューヨークタイムズにも寄稿していたのですね。
This is exciting progress. A 2011 meta-analysis of more than 200 school-based programs found that teaching social and emotional skills can improve behavior and raise academic achievement, strong evidence that school is an important arena for the development of character.
But we’re nowhere near ready — and perhaps never will be — to use feedback on character as a metric for judging the effectiveness of teachers and schools. We shouldn’t be rewarding or punishing schools for how students perform on these measures.
Why do we come to this place, to Hiroshima? We come to ponder a terrible force unleashed in the not-so-distant past. We come to mourn the dead, including over a hundred thousand Japanese men, women and children, thousands of Koreans, a dozen Americans held prisoner. Their souls speak to us, they ask us to look inward, to take stock of who we are and what we might become.
Port Louisの発音は英語では「ポートルイス」となりますが辞書でも「ポートルイ」を許容しているようです。これは英語流に「ポートルイス」読むか、フランス語流に「ポートルイ」となるかの違いですね。Louisといえばルイ14世などのルイなので日本人にもおなじみですが、英語の流れで出てくるとちょっとドキッとしました。
（オックスフォード） Port Louis The capital of Mauritius, a port on the NW coast; population 150,000 (est. 2007).
3. What did you find? Did it in some way provide hints of the evolution of higher mental functions? We found that strategizing about how to make a tool was associated with activation of prefrontal cortex associated with the “executive” control of cognition–that is, holding information in mind while manipulating it. More specifically the pattern of activity suggested “mental time travel,” a complex cognitive ability to run mental simulations by projecting into the future or past. Think for example of planning out a home improvement project by mentally running through the steps and trying to identify problems before they happen. We found that this was necessary for the handaxe technology but not the earlier Oldowan, meaning that these artifacts can help us trace the timing and context for the emergence of this important human ability. It even suggests that the demands of learning to make stone tools may have been part of what drove the evolution of this capacity.
4. How important was toolmaking as a driver of evolution? Is it possible that it had something to do with the development of language? Well, we don’t know for sure but our research has provided evidence suggesting it may have been quite an important driver. It’s not in this paper but my other publications have looked quite a bit at the link with language. There is increasingly strong evidence that an underlying mental ability to construct and understand complex, hierarchically structured sequences is important for both language and tool-making, so that selection on tool-making ability could have provided a “preadapted” base from which language later emerged.
