新編大學(xué)英語第二冊(cè)u(píng)nit12 Text B: Social Time: The Heartbeat of Cultur
UNIT 12 AFTER-CLASS READING 1; New College English (II)
Social Time: The Heartbeat of Culture
1 "If a man does not keep pace with his companions, perhaps it is because he hears a different drummer." This thought by Thoreau strikes a chord' in so many people that it has become part of our language. We use the phrase "the beat of a different drummer" to explain any pace of life unlike our own. Such colorful vagueness reveals how informal our rules of time really are. The world over, children simply "pick up" their society's time concepts as they mature. No dictionary clearly defines the meaning of "early" or "late" for them or for strangers who stumble over the annoying differences between the time sense they bring with them and the one they face in a new land.
2 I learned this a few years ago, and the resulting culture shock forced me to search for answers. It seemed clear that time "talks." But what is it telling us?
3 My journey started shortly after I accepted an appointment as visiting professor of psychology at the federal university in Niteroi, Brazil, a small city across the bay from Rio de Janeiro. As I left home for my first day of class, I asked someone the time. It was 9:05 a.m., which allowed me time to relax and look around the campus before my 10 o'clock lecture. After what I judged to be half an hour, I glanced at a clock I was passing. It said 10:20! In panic, I broke for the classroom, followed by gentle calls of "Hola, professor" and "Tudo bem, professor?" from unhurried students, many of whom, I later realized, were my own. I arrived breathless to find an empty room.
4 Frantically, I asked a passerby the time. "Nine forty-five" was the answer. No, that couldn't be. I asked someone else. "Nine fifty-five." Another said: "Exactly 9:43." The clock in a nearby office read 3:15. I had learned my first lesson about Brazilians: Their timepieces are consistently inaccurate. And nobody minds.
5 My class was scheduled from 10 until noon. Many students came late, some very late. Several arrived after 10:30. A few showed up closer to 11. Two came after that. All of the latecomers wore the relaxed smiles that I came, later, to enjoy. Each one said hello, and although a few apologized briefly, none seemed terribly concerned about lateness. They assumed that I understood.
6 The idea of Brazilians arriving late was not a great shock. I had learned about "manha," the Portuguese equivalent of "manana" in Spanish. This term, meaning "tomorrow" or, "the morning, stereotypes the Brazilian who puts off the business of today until tomorrow. The real surprise came at noon that first day, when the end of class arrived.
7 Back home in California, I never need to look at a clock to know when the class hour is ending. The shuffling of books is accompanied by strained expressions that say, "I'm starving... I've got to go to the bathroom... I'm going to suffocate if you keep us one more second." (The pain usually becomes unbearable at two minutes to the hour in undergraduate classes and five minutes before the close of graduate classes.)
8 When noon arrived in my first Brazilian class, only a few students left immediately. Others slowly drifted out during the next 15 minutes, and some continued asking me questions long after that. When several remaining students kicked off their shoes at 12:30, I went into my own "starving / bathroom / suffocating" routine.
9 I could not, in all honesty, attribute their lingering to my superb teaching style. I had just spent two hours lecturing on statistics in halting Portuguese. Apparently, for many of my students, staying late was simply of no more importance than arriving late in the first place. As I observed this casual approach in infinite variations during the year, I learned that the "manha" stereotype oversimplified the real Anglo / Brazilian differences in conceptions of time.
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