(7) The virus, which in the last year has killed 46 people — including 32 from Vietnam and 12 from Thailand — has yet to mutate into a form that can be transmitted between humans. But scientists say it may mutate to a human form that could become as deadly as the ones that killed millions during three influenza pandemics of the 20th century.

    31. The subject of the international conference mentioned in the first paragraph is about   

    A. battling the SARS               B. epidemic disease control

    C. fighting the avian flu               D. public health

    32. According to the passage, which of the following statement is true?

    A. Bird flu was first found in Vietnam.

    B. Big commercial farms have taken preventive measures to curb bird flu.

    C. Bui Quang Anh believes that it is impossible to prevent the bird flu.

    D. 1, 000 birds were killed during the last year outbreak of bird flu.

    33. According to the passage, which of the following measures are NOT effective in fighting against the bird flu?

    A. to adopt strict hygiene standards in poultry farms.

    B. to carry out regular disinfection

    C. to raise ducks and chickens separately

    D. to stop poultry trade

    34. We can infer from the last paragraph that   

    A. currently the bird flu virus cannot be transmitted between humans

    B. the bird flu virus is easy to mutate.

    C. the bird flu has killed millions of people

    D. the bird flu is more deadly than common influenza.

    35. The best title for the passage is    .

    A. Bird Flu: A Deadly Disease

    B. What Can We Learn from the Bird Flu

    C. Vietnam: the Biggest Victim of the Bird Flu
   
    D. Official Urges Farmers to Curb Bird Flu

    Passage Two
 
    (1) The sources of anti-Christian feeling were many and complex. On the more intangible side, there was a general pique against the unwanted intrusion of the Western countries; there was an understandable tendency to seek an external scapegoat for internal disorders only tangentially attributable to the West and perhaps most important, there was a virile tradition of ethnocentricism, vented long before against Indian Buddhism, which since the seventeenth century, focused on Western Christianity. Accordingly, even before the missionary movement really got under way in the mid-nineteenth century, it was already at a disadvantage. After 1860, as missionary activity in the hinterland expanded, it quickly became apparent that in addition to the intangibles, numerous tangible grounds for Chinese hostility abounded.

    (2) In part, the very presence of the missionary evoked attack, they were, after all, the first foreigners to leave the treaty ports and venture into the interior, and for a long time they were virtually the only  foreigners whose quotidian labors carried them to the farthest reaches the Chinese empire. For many of the indigenous population, therefore, the missionary stood as a uniquely visible symbol against which opposition to foreign intrusion could e vented. In part too, the missionary was attacked because the manner in which he made his presence felt after 1860 seemed almost calculated to offend. By indignantly waging battle against the notion that China was the sole fountainhead of civilization and, more particularly, by his assault on many facets of Chinese culture, the missionary directly undermined the cultural hegemony of the gentry class. Also, in countless ways, he posed a threat to the gentry’s traditional monopoly of social leadership. Missionaries, particularly Catholics, frequently, assumed the garb of the Confucian literati. They were the only persons at the local level, aside from the gentry who were permitted to communicate with the authorities as social equals, and they enjoyed an extraterritorial status in the interior that gave them greater immunity to Chinese law than had ever been possessed by the gentry.