翻硕考研辅导班：2020年广外高翻复试指导
A/适用：英语口译+英语笔译
笔试（cloze+英汉互译）+面试（视译+复述+问答）
往年一般是2月左右公布初试成绩和排名，3月中旬左右公布国家线，3月下旬到4月上旬复试，今年因为疫情影响，可能会推迟到4月份或者5月份，具体要关注官网通知，也不排除线上复试的可能。英语口译和英语笔译笔试和面试完全一样！
下面就将最近两年的笔试和面试情况做一个汇总，方便大家更好的复习。
复试笔试（口笔译笔试共用一套题）
2019年复试完型真题：
完型（30%），今年给的刚好是30个词，有几个空要做词的变形，如改变时性数，既考察语法，也考察对文章整体的把握。今年的文章有点像论文，重点是把握语篇的语法结构、主题思想和逻辑关系。
There are two ways in which we can think of literary translation: as reproduction, and as recreation. If we think of translation as reproduction, it is a safe and harmless enough business: the translator is a literature processor into which the text to be translated is inserted and out of which it ought to emerge identical, but in another language.
But unfortunately the human mind is an imperfect machine, and the goal of precise interlinguistic message transference is never achieved: so the translator offers humble apologies for being capable of producing only a pale shadow of the original. Since all he is doing is copying another's meanings from one language to another, he removes himself from sight so that the writer's genius can shine as brightly as may be. To do this, he uses a neutral, conventionally literary language which ensures that the result will indeed be a pale shadow, in which it is impossible for anybody's genius to shine.
Readers also regard the translator as a neutral meaning-conveyor, then attribute the mediocrity of the translation to the original author. Martin Amis, for example, declares that Don Quixote is unreadable. without stopping to think about the consequences of the fact that what he has read or not read is what a translator wrote, not what Cervantes wrote. If we regard literary translation like this, as message transference, we have to conclude that before very long it will be carried out perfectly well by computers.
There are many pressures encouraging translators to accept this description of their work, apart from the fact that it is a scientific description and therefore must be right. Tradition is one such additional encouragement, because meaning-transference has been the dominant philosophy and manner of literar3 translation into English for at least three hundred years. The large publishing houses provide further encouragement, since they also expect the translator to be a literature-processor, who not only copies texts but simplifies them as well, eliminating troublesome complexities and manufacturing a readily consumable product for the marketplace.
But there is another way in which we can think of literary translation. We can regard the translator not as a passive reproducer of meanings but as an active reader first, and then a creative rewriter of what he has read. This description has the advantages of being more interesting and of corresponding more closely to reality, because a pile of sheets of paper with little squiggly lines on them, glued together along one side. only becomes a work of literature when somebody reads it, and reading is not just a logical process but one involving the whole being: the feelings and the intuitions and the memory and the creative imagination and the whole life experience of the reader.
Computers cannot read, they can only scan. And since the combination of all those human components is unique in each person, there are as many Don Quixotes as there are readers of Don Quixote, as Jorge Luis Borges once declared.
Any translation of this novel is the translator's account of his reading of it, rather than some inevitably pale shadow of what Cervantes wrote. It will only be a pale shadow if the translator is a dull reader, perhaps as a result of accepting the preconditioning that goes with the role of literature-processor.
You may object that what l am advocating is extreme chaotic subjectivism, leading to the conclusion that anything goes, in reading and therefore in translation; but it is not, because reading is guided by its own conventions, the interpersonal roles of the literary game that we internalise as we acquire literary experience. By reference to these, we can agree, by reasoned argument, that some readings are more appropriate than others, and therefore that some translations are better than others.
2018年复试完型真题：
复试的cloze 是给30个词，选词填空，但是部分需要变形，讲的是女性就业及薪酬情况，要细心，具体的前后缀、词性、时态的变化都要注意，联系上下文。
Sector include prescribe decline compel
Need avail hazard participate access
Increase level represent intensive economy
Manufacture exclude doubt experience secure
Rank adjust compete livelihood little
Variation care exclusive household fill
A Woman’s Work Is Never Done
More and more women are now joining the paid labor force world-wide. They represent the majority of the workforce in all the sectors which are expanding as a result of globalization and trade liberalization—the informal sector,including subcontracting; export processing or free trade zones; homeworking; and the “flexible”, part-time, temporary, low-paid labor force. Even in countries which have low levels of women paid workers, such as the Arab countries, employment is rising.
In South-East Asia, women represent up to 80 per cent of the workforce in the export processing zones, working mainly in the labor-intensive textile, toy, shoe and electronic sectors. In Latin American and the Caribbean, 70 per cent of economically active women are employed in services. Many women in South-East Asia are moving from manufacturing into services.
Long excluded from many paid jobs and thus economically dependent on husbands or fathers, paid employment has undoubtedly brought economic and social gains to many women. For many previously inexperienced young women, the opportunity to gain financial independence, albeit limited and possibly temporary, has helped break down some of the taboos of their societies and prescriptions on women’s behavior.
Any gains, however, should be seen in a wider context. Declining economic and social conditions throughout the world, in particular declining household incomes, have compelled many women to take any kind of paid work to meet their basic needs and those of their families. The jobs available to them are, in the main, insecure and low-paid with irregular hours, high levels of intensity, little protection from health and safety hazards and few opportunities for promotion.
Women’s high participation in informal employment is partly due to the fact that many jobs in the formal economy are not open to them: they are actively excluded from certain kinds of work or lack access to education and training or have domestic commitments. The increase of women’s participation in the informal sector has been most marked in the countries of Sub-Saharan Africa where sharp economic decline and structural adjustment policies have reduced the official job market drastically.
Job gains for some women have meant losses for others. Female employment in export production is increasing in Bangladesh, Vietnam and El Salvador, for instance, while women in Taiwan and Hong Kong are faced with redundancies as the industries which have relied on their labor for three decades (textile, clothing, shoe and electronics) relocate elsewhere. (In South Korea, industries which tend to employ men on steel, petrochemicals, electricity, automobiles, shipbuilding, machinery, have received government subsidies to stay put.)
As domestic markets are opened up to international competition and quotas which restricted the quantity of imports from any one country are abandoned, cheap, subsidized foreign imports are threatening the livelihoods of many women small producers and entrepreneurs in “cottage industries”. In countries such as India and Bangladesh, for instance, more than 90 per cent of economically-active women work in the informal sector at jobs such hand loom weaving.
Far from escaping patriarchal control, the industrial setting invariably replicates it, the head of the factory taking the place of husband or father. To attract investors, some Asian countries such as Malaysia and Thailand emphasize the “dexterity of the small hands of the Oriental women and traditional attitude of submission”.
In general, women are paid less than men are, and women’s jobs pay less than men’s jobs. On average, most women earn 50 to 80 per cent of men’s pay, but there are considerable variations. In Tanzania, which ranks first in the world for pay equality, women earn 92 per cent of what men earn; in Bangladesh, they earn 42 per cent. Women also have less job security and fewer opportunities for promotion. Higher status jobs, even in industries which employ mostly women, tend to be filled by men.
In addition, women usually have to continue their unpaid domestic and caring work, such as of children, the sick and the elderly, which is often regarded as women’s “natural” and exclusive responsibility. Even when they have full-time jobs outside the home, women take care of most household tasks, particularly the preparation of meals, cleaning and child care. When women become mothers, they often have no option other than to work part-time or accept home work.
2019年英译汉
英译汉（40%），广外复试的翻译历来偏人文和文学，今年的英译汉片段选自海伦·凯勒的自传《假如给我三天光明》的第一章，讲的是莎莉文老师到来凯勒家的情景。
The most important day I remember in all my life is the one on which my teacher, Anne Mansfield Sullivan, came to me. I am filled with wonder when I consider immeasurable contrasts between the two lives which it connects. It was the third of March, 1887，three months before I was seven years old.
On the afternoon of that eventful day, I stood on the porch, dumb, expectant. I guessed vaguely from my mother's signs and from the hurrying to and fro in the house that something unusual was about to happen, so I went to the door and waited on the steps. The afternoon sun penetrated the mass of honeysuckle that covered the porch, and fell on my upturned face. My fingers lingered almost unconsciously on the familiar leaves and blossoms which had just come forth to greet the sweet southern spring. I did not know what the future held of marvel or surprise for me . Anger and bitterness had preyed upon me continually for weeks and a deep languor had succeeded this passionate struggle.
Have you ever been at sea in a dense fog, when it seemed as if a tangible white darkness shut you in, and the great ship, tense and anxious, groped her way toward the shore with plummet and sounding-line, and you waited with beating heart for something to happen? I was like that ship before my education began, only I was without compass or sounding-line, and had no way of knowing how near the harbor was. "Light! Give me light!” was the wordless cry of my soul, and the light of love shone on me in that very hour.
I felt approaching footsteps, I stretched out my hand as I supposed to my mother. Someone took it, and I was caught up and held close in the arms of her who had come to reveal all things to me, and, more than all things else, to love me.
The morning after my teacher came she led me into her room and gave me a doll. The little blind children at the Perkins Institution had sent it and Laura Bridgman had dressed it; but I did not know this until afterward. When I had played with it a little while, Miss Sullivan slowly spelled into my hand the word "d-o-l-l." I was flushed with childish pleasure and pride. Running downstairs to my mother I held up my hand and made the letters for doll. I did not know that I was spelling a word or even that words existed; I was simply making my fingers go in monkey-like imitation. In the days that followed I learned to spell in this uncomprehending way a great many words, among them pin, hat, cup and a few verbs like sit, stand and walk. But my teacher had been with me several weeks before I understood that everything has a name.
2018年英译汉
Modernization and economic development neither require nor produce cultural westernization. To the contrary, they promote a resurgence of, and renewed commitment to, indigenous cultures. At the individual level, the movement of people into unfamiliar cities, social settings, and occupations breaks their traditional local bonds, generates feelings of alienation and anomie, and creates crises of identity to which religion frequently provides an answer. At the societal level, modernization enhances the economic wealth and military power of the country as a whole and encourages people to have confidence in their heritage and to become culturally assertive.
As a result, many non-Western societies have seen a return to indigenous cultures. It often takes a religious form, and the global revival of religion is a direct consequence of modernization. In non-Western societies this revival almost necessarily assumes an anti-Western cast, in some cases rejecting Western culture because it is Christian and subversive, in others because it is secular and degenerate. The return to the indigenous is most marked in Muslim and Asian societies.
The Islamic Resurgence has manifested itself in every Muslim country; in almost all it has become a major social, cultural, and intellectual movement, and in most it has had a deep impact on politics. In 1996 virtually every Muslim country except Iran was more Islamic and more Islamist in its outlook, practices, and institutions than it was 15 years earlier. In the countries where Islamist political forces do not shape the government, they invariably dominate and often monopolize the opposition to the government. Throughout the Muslim world people are reacting against the East Asian societies have gone through a parallel rediscovery of indigenous values and have increasingly drawn unflattering comparisons between their culture and Western culture.
For several centuries they, along with other non-Western peoples, envied the economic prosperity, technological sophistication, military power, and political cohesion of Western societies. They sought the secret of this success in Western practices and customs, and when they identified what they thought might be the key they attempted to apply it in their own societies. Now, however, a fundamental change has occurred. Today East Asians attribute their dramatic economic development not to their import of Western culture but to their adherence to their own culture. They have succeeded, they argue, not because they became like the West, but because they have remained different from the West.
In somewhat similar fashion, when non-Western societies felt weak in relation to the West, many of their leaders invoked Western values of self-determination, liberalism, democracy, and freedom to justify their opposition to Western global domination. Now that they are no longer weak but instead increasingly powerful, they denounce as \rights imperialism\Western power recedes, so too does the appeal of Western values and culture, and the West faces the need to accommodate itself to its declining ability to impose its values on non-Western societies. In fundamental ways, much of the world is becoming more modern and less Western.
2019年汉译英
汉译英（30%），和初试的汉译英类似，也是人物自传，讲主人公十几岁时下乡做知青，后来进入清华大学读书，只有初中的知识，用一年的时间学现在的大学生九年学习的知识，还能在第一年保持中等成绩，后来考了研究生，去英国留学，讲个人奋斗，还有个人与国家命运之间的关系。
翻译部分可以继续拿初试的资料去练，重点是每天都要练，保持手感，材料尽量多选文化类，其它类型的可以挑一两篇典型的，以防学校突然改变考试风格。资料可用二笔、三笔的实务，每天英汉、汉英各译两三百字。
2018年汉译英
有一次，在拥挤的车厢门口，我听见一位男乘客客气气地问他前面的一个女乘客：“您下车吗?” 女乘客没理他。“你下车吗?” 他又问了一遍。女乘客还是没理他。“下车吗?”他耐不住了，放大声问，那女乘客依然没反应。“你是聋子，还是哑巴?”他急了，捅了一下那女乘客，也引得车厢里的人都往这里看。女乘客这时也急了，瞪起一双眼睛回手给了男乘客一拳。
见此情景，我猛然想起在60路 沿线上有家福利工厂，女乘客可能就是个聋哑人听不见声音。我赶忙向男乘客解释，又用纸条写了一句话，举到女乘客眼前:“对不起! 他要下车，他问了您好几声，您是不是没听见?”女乘客点了点头，把道让开了。
从此以后，我就特别注意聋哑人的特征，还从他那里学会了一些常用的手语。比如，我可以用哑语问他们:“朋友，您好!”“您到哪里下车?”“您请往里走!”“谢谢”等等。这样，不仅我能更好地为他们服务，与他们进行感情交流，也减少了一些他们与其他乘客的误会和纠纷。398字
