人類學的中國菜英語閱讀

㈠ 高分求助：體質人類學中一些術語的英語

骨盆左側骶髂關節融合
Pelvic left sacroiliac joint fusion
頰面齲齒
The baccal caries
上頜牙周病
Maxillary periodontal disease
上頜生前牙齒脫落
Lifetime of maxillary teeth fall out
下頜圓枕
Mandibular round pillow
異常磨耗
Abnormal abrasions
左側股骨骨折
Left femoral fracture
右側眉弓砍傷外部
The right eyebrow bow cuts to external
額部創傷
Frontal trauma
枕部創傷
Pillow department trauma
左側腓骨創傷
The left fibula trauma
肱骨
humerus
尺骨
The two
右側橈骨小頭關節炎
Right radial small head arthritis
右側骶髂關節面關節炎
The right of sacroiliac joint surface arthritis
眶上篩狀樣變
Supraorbital cribriform sample variable
左側髂翼病變
Left iliac wing lesions
右側股骨股骨頸
Right femoral femoral neck
偏斜式磨耗多發區及磨耗受力
Deflection type abrasion earthquake-prone area and abrasion stress
骨骼運動方向及受力示意
Bone movement direction and stress sighing

㈡ 英語閱讀理解答案

許多小的文化群體生活在遠離現代城市。部分這些部落都從未有過任何溝通外，他們小區。當他們接觸外面的世界，他們的生活通常會改變。學習如何改變，但仍保存最好的自己的文化，是他們而言是一個問題。
一個本土部落在新幾內亞有困難的情況。人民族人陸續拆卸，可從兩方面入手。銅，他們已經發現一種根據土地他們已經居住了數百年。開發商願意拿銅列的地面上，以礦。部落需要錢銅礦帶來的所有利益。問題是，銅是直接領導下的最重要的建築物，他們的社會。這些建築物是一個必要的部分，他們的宗教活動。怎樣才能銅雷區沒有改變他們的信仰？有一群人正在試圖幫助部落去學習溝通與世界其餘地區。文化生存， Inc是組名稱。人民群眾是人類學家，科學家，他們的研究文化。該組織要教導他們如何生活在現代世界。
另外還有一個組織，像這樣在倫敦。這是所謂的國際生存權利。一位在哥本哈根，是所謂的國際研討會，為當地事務。這兩個團體都加入了人與文化的生存，公司要幫助人們成為用現代文化。
這些組織的工作與另一種問題，太。有時，一個中央政府不考慮當地居民需要，在開發新的項目。他們往往遭受很大的損失和文化生存，公司幫助他們。文化生存，公司和其姐妹組織也給予意見旅遊業。旅遊企業可以造成很多問題。許多小社團需要賺錢，但有一大群參觀者可以傷害他們的文化。此外，有關地方人民政府可以利用的幫助下，文化的生存，納入其中。
1 ，在與外界接觸的世界，一個小型文化組應（一） 。工作方式的轉變，保持自己的文化（二） 。得到自己所涉及的其它文化（三） 。保持什麼，他們已經具備了（四） 。學習新的東西，而保持一些自己的
2 ，一個本土部落在新幾內亞有困難的情況下這樣做。 （一） 。他們覺得難以採取銅走出地面，由自己（二） 。他們面臨的問題是如何保持自己的文化，而合作經營與外部世界的發展（三） 。他們要學習如何溝通，與世界其餘國家（四） 。他們需要錢.........

㈢ 求一篇關於test anxiety高中英語閱讀理解題，請附答案。謝謝

你說的是不是這篇？？
Doreen Sykora is now a junior at McGill University. She had a difficult time when she first began college. She said, 「I was always well prepared for my examinations. But when I go into class to take the exam, I would fall apart. I could just blank out because of nervousness and fear.」 Hitoshi Sakamoto, an anthropology(人類學) student at Temple University in Tokyo reports similar experiences.
These two young students were experiencing something called test anxiety. Because a student worries and is stressed(加壓力於) about a test, his or her mind does not work as well as it usually does. The student cannot write or think clearly because of the severe tension and nervousness.
Now there are special university courses to help students. In these courses, advisors and psychologists try to help students by teaching them to manage test anxiety. Such a course helps students learn to live with stress and not fail because of it. First students take a practice test to measure their worry level. If the tests show that their stress level is high, the students can take a short course to manage the fear. These courses teach students how to relax their bodies. They get training to become calm in very tense situations. By controlling their nervousness, they can let their minds work more easily. Learned information then comes out without difficulty on a test.
Doreen Sykora saw immediate results after taking such a course. She now has enthusiasm about the relaxation methods. 「Mostly, what I do is imagine myself in a very calm place. Then I imagine myself picking up a pencil. I move slowly and carefully. I breathe easily and let all the tension out. With each breath, more worry leaves me. It really works too. My grades have improved greatly! I』m really doing well at McGill now. This relaxation method works not only on examinations, but it has improved the rest of my life as well.」
For Hitoshi in Tokyo, the results were much the same. He is enjoying school a lot more and learning more.
1. What is the similarity between Doreen Sykora and Hitoshi Sakamoto?
A. They are students from the same university.
B. They failed in all the examinations.
C. They both had experiences of test anxiety.
D. They both had the same poor studying habits.

2. The phrase 「blank out」 in Paragraph 1 refers to 「_______.」
A. lose interest in the exam
B. refuse to take the exam
C. get an extra paper
D. be unable to think clearly

3. What』s the purpose of some special university student-help courses?
A. To help students to rece test anxiety.
B. To show a stress level experienced by students.
C. To learn more knowledge about test anxiety.
D. To have a better understanding of test anxiety.
【答案與解析】有些大學生患有考試焦慮症，不過現在好了，這些大學開設了特殊的課程來幫助他們緩解這種考試焦慮症。
1. C。語義理解題。從第 1 段最後一句話Hitoshi Sakamoto, an anthropology (人類學) student at Temple University in Tokyo reports similar experiences 可以明顯看出 Doreen Sykora 和 Hitoshi Sakamoto 都患有考試焦慮症。
2. D。詞義猜測題。Doreen Sykora 因考試時過度緊張和害怕，那當然是思維不清晰。
3. A。語義理解題。從文章第 3 段第 2 句話 In these courses, advisors and psychologists try to help students by teaching them to manage test anxiety 可以看出大學開設這門特殊課程的目的。

㈣ 讀中國藝術人類學基本讀本的感受

這部書給藝術類院校學習文化人類學（民族學）、民俗學、藝術學、工藝美版術、民藝學、藝術史權及美術考古等專業的本科生和碩士生們，提供一個通過初步閱讀進而了解中國「藝術人類學」這一新興學術領域的入門向導。內容博大精深，種類繁多，所載知識點特別詳細。是一部難得的好書。

㈤ 請英語高手幫忙！誰能幫忙看看下面的幾段英語閱讀題（6），答案是什麼。過兩天考試實在不會謝謝了！

ddcab
美國大約7千萬人也抄就是差不多三分之一的美國人，在試圖減肥。一些人不停節食，就是說他們少吃某種食物，尤其是脂肪和糖。一些人進行特別的器械運動，吃減肥葯，甚至通過手術來減肥。減肥是項艱巨的工作，而且花費巨大。這也是為什麼那麼多美國人要減肥。
很多美國人擔心自己看起來不夠年輕有吸引力，因為對很多人來說，瘦就意味著看起來很好。其他一些人擔心自己的健康。很多醫生說超重是不健康的。那麼美國人真的很肥么？
幾乎3千萬美國人的體重超過都他們自己理想體重的20%。事實上，美國是全球超重最嚴重的國家。美國成年人儲存的脂肪有2.3萬億磅，馬塞諸塞大學的人類學家George Armelagos這樣說。他說，燃燒掉這些脂肪產生的能量足以供應90萬輛汽車行駛1萬2千里的路程
減肥艱難，但是大部分人又想找到快捷方便的途徑。書店賣各種各樣節食的書，這些書告訴讀者則陽減肥。每年都有人寫成打的這類書。每本書都允諾消滅脂肪

㈥ 人類學和社會學的區別用英語怎麼說

人類學和社會學的區別用英語怎麼說
人類學和社會學的區別的英文翻譯 翻譯

人類學和社會學的區別
The difference between anthropology and Sociology

㈦ 人類學用英語解釋 急啊!!!

having more than one spouse at a time

The term polygamy (a Greek word meaning "the practice of multiple marriage") is used in related ways in social anthropology, sociobiology, and sociology. Polygamy can be defined as any "form of marriage in which a person [has] more than one spouse."

In social anthropology, polygamy is the practice of marriage to more than one spouse simultaneously. Historically, polygamy has been practiced as polygyny (one man having more than one wife), or as polyandry (one woman having more than one husband), or, less commonly as group marriage (husbands having many wives and those wives having many husbands). (See "Forms of Polygamy" below.) In contrast, monogamy is the practice of each person having only one spouse. Like monogamy, the term is often used in a de facto sense, applying regardless of whether the relationships are recognized by the state (see marriage for a discussion on the extent to which states can and do recognize potentially and actually polygamous forms as valid). In sociobiology, polygamy is used in a broad sense to mean any form of multiple mating. In a narrower sense, used by zoologists, polygamy includes a pair bond, perhaps temporary.

Forms of polygamy
Polygamy exists in three specific forms, including polygyny (one man having multiple wives), polyandry (one woman having multiple husbands), or group marriage (some combination of polygyny and polyandry). Historically, all three practices have been found, but polygyny is by far the most common.[2] Confusion arises when the broad term "polygamy" is used when a narrower definition is intended.

Polygyny
Polygyny is the situation in which one man is either married to or involved in sexual relationships with a number of different women at one time. This is the most common form of polygamy.

Polyandry
Polyandry is a practice where a woman is married to more than one man at the same time. Fraternal polyandry was traditionally practiced among nomadic Tibetans in Nepal parts of China and part of northern India, in which two or more brothers share the same wife, with her having equal sexual access to them. Polyandry is believed to be more likely in societies with scarce environmental resources, as it is believed to limit human population growth and enhance child survival. A woman can only have so many children in her lifetime, no matter how many husbands she has. On the other hand, a child with many "fathers", all of whom provide resources, is more likely to survive. (In contrast, the number of children would be increased if polygyny were practiced, and a man had more than one wife. These wives could be simultaneously pregnant).[3] It is a rare form of marriage that exists not only among poor families, but also within the elite.[4]

Group marriage
Group marriage, or circle marriage, may exist in a number of forms[citation needed], such as where more than one man and more than one woman form a single family unit, and all members of the marriage share parental responsibility for any children arising from the marriage.

Another possibility, which occurs in fiction (notably in Robert Heinlein's The Moon Is a Harsh Mistress) but isn't an actual human practice, is a long-lived line marriage. In a line marriage, deceased or departing spouses in the group are continually replaced by others so that family property never becomes dispersed through inheritance.

Bigamy
Main article: Bigamy
Bigamy is the act or condition of a person marrying another person while still being lawfully married to a second person. Bigamy is listed (and sometimes prosecuted) as a crime in most western countries. For example, in the United Kingdom, by law, a married person is not allowed to marry again as long as their first marriage continues.

Serial monogamy
Main article: Serial monogamy
The phrase serial monogamy has been used to describe the lifestyle of persons who have repeatedly married and divorced multiple partners.

Other forms of nonmonogamy
Main article: Forms of nonmonogamy
Other forms of nonmonogamous relationships are discussed at Forms of nonmonogamy. One modern variant is polyamory.

Patterns of occurrence worldwide
According to the Ethnographic Atlas Codebook, of the 1231 societies noted, 186 were monogamous. 453 had occasional polygyny, 588 had more frequent polygyny, and 4 had polyandry.[2] At the same time, even within societies which allow polygyny, the actual practice of polygyny occurs relatively rarely. There are exceptions: in Senegal, for example, nearly 47 percent of marriages are multiple.[5] To take on more than one wife often requires considerable resources: this may put polygamy beyond the means of the vast majority of people within those societies. Such appears the case in many traditional Islamic societies, and in Imperial China. Within polygynous societies, multiple wives often become a status symbol denoting wealth and power. Similarly, within societies that formally prohibit polygamy, social opinion may look favorably on persons maintaining mistresses or engaging in serial monogamy[citation needed].

Some observers[who?] detect a social preference for polygyny in disease-prone (especially tropical) climates, and speculate that (from a potential mother's viewpoint) perceived quality of paternal genes may favour the practice there[citation needed]. The countervailing situation allegedly prevails in harsher climates, where (once again from a potential mother's viewpoint) reliable paternal care as exhibited in monogamous pair-bonding outweighs the importance of paternal genes[citation needed].

Patterns of occurrence across religions

Buddhism
Marriage is considered an issue in Buddhism. According to Theravada Buddhism, polygamy is discouraged and extramatrial affairs are considered sinful. It is said in the Parabhava Sutta that "a man who is not satisfied with one woman and seeks out other women is on the path to decline". In Tibetan Buddhism, namely Tibetan Vajina Buddhism, it is not uncommon to take a consort in addition to a spouse, though it is namely for certain spiritual practices that the spouse may not be able/ready to participate in—or if the husband/wife are at different levels on their spiritual path[citation needed]. A consort is appropriate in such cases. Within this context, either the husband or wife, occasionally both, might take a spiritual consort. This is known as Consort Practice, and there are specific teachings and meditations that go along with it. Consort Practice is often very private, however, and not openly discussed outside of followers of Tibetan Vajrayana—which tends to be a very private form of Buddhism in general – hence it is not very well known. Husbands and wives also engage in Consort Practice together, monogamously.

The 2008 BBC documentary series "A Year in Tibet", however, recorded three distinct cases of polyandry in and around the city of Gyantse alone (the pregnant farmer's wife in episode 1, "The Visit"; Yangdron in episode 2, "Three Husbands and a Wedding"; and the young monk, Tsephun's, mother in episode 5, "A Tale of Three Monks"). In "Three Husbands and a Wedding", a 17-year-old girl is also shown being forced into a marriage that would have been polyandrous, except that the younger, 12-year-old, brother had to attend school on the wedding day (his parents hint that he will marry his older brother's new wife at a later date). The programs include statements from the women involved that indicate they did not enter the polyandrous marriages willingly, and commentary that indicates young women in Tibet are routinely forced by their families into polyandrous marriages with two or more brothers.

Polyandry (especially fraternal polyandry) is also common among Buddhists in Bhutan, Ladakh, and other parts of the Indian subcontinent.

Hinism
Both polygyny and polyandry were practiced in many sections of Hin society in ancient times. Concerning polyandry, in the ancient Hin epic, Mahabharata, Draupadi marries the five Pandava brothers. Regarding polygyny, in Ramayana, father of Ram, king Dasharath has three wives, but Ram has pledged himself just one wife. The god-figure Lord Krishna, the 9th incarnation of the Hin god Vishnu had 16,108 wives with all of whom he had regular sexual relationship and fathered ten sons in each of them. Besides this he also had extra marrital affairs with many other women, who all were impregnated by him. Historically, kings routinely took concubines (such as the Vijaynagara emperor, Krishnadevaraya). In the post-Vedic periods, polygamy declined in Hinism, and is now considered immoral [4], although it is thought that some sections of Hin society still practice polyandry, along with areas of Tibet, Nepal, and China. After independence from the British, religions in which polygamy was still practiced were allowed to continue. Under the Hin Marriage Act, polygamy is considered illegal for Hins, Jains, Buddhists, and Sikhs [5]. However, Muslim men in India are allowed to have multiple wives. Marriage laws in India are dependent upon the religion of the subject in question.[6]

Judaism

Biblical practice
The Hebrew scriptures document approximately forty polygamists. Notable examples include Abraham, who bore for himself a child through his wife's maidservant;[7] Jacob, who had fallen in love with Rachel, but was tricked into marrying her sister, Leah;[8] David, who inherited his wives from Saul;[9] and perhaps most famously, Solomon, who was led astray by his wives.[10]

In general, however, polygamy was never considered the ideal state,[11] with multiple marriage a realistic alternative in the case of famine, widowhood, or female infertility.[12] One source of polygamy was the practice of levirate marriage, wherein a man was required to marry and support his deceased brother's widow, as mandated by Deuteronomy 25:5–10.

The Torah, Judaism's central text, includes a few specific regulations on the practice of polygamy, such as Exos 21:10, which states that multiple marriages are not to diminish the status of the first wife (specifically, her right to food, clothing and conjugal relations). Deuteronomy 21:15–17, states that a man must award the inheritance e to a first-born son to the son who was actually born first, even if he hates that son's mother and likes another wife more;[13] and Deuteronomy 17:17 states that the king shall not have too many wives.[14] The king's behavior is condemned by Prophet Samuel in 1Samuel 8. Exos 21:10 also speaks of Jewish concubines. Israeli lexicographer Vadim Cherny argues that the Torah carefully distinguishes concubines and "sub-standard" wives with prefix "to", lit. "took to wives."[15]

The monogamy of the Roman Empire was the cause of two explanatory notes in the writings of Josephus describing how the polygamous marriages of Herod were permitted under Jewish custom.[16]

Modern practice
In the modern day, Rabbinic Judaism has essentially outlawed polygamy. Ashkenazi Jews have followed Rabbenu Gershom's ban since the 11th century.[17] Some Sephardi and Mizrahi Jews (particularly those from Yemen and Iran) discontinued polygamy much more recently, as they emigrated to countries where it was forbidden. The State of Israel has made polygamy illegal,[18][19] but in practice the law is not enforced, primarily so as not to interfere with Bedouin culture, where polygamy is common. Provisions were instituted to allow for existing polygamous families immigrating from countries where the practice was legal.

Among Karaite Jews, who do not adhere to Rabbinic interpretations of the Torah, polygamy is almost non-existent today. Like other Jews, Karaites interpret Leviticus 18:18 to mean that a man can only take a second wife if his first wife gives her consent (Keter Torah on Leviticus, pp.96–97) and Karaites interpret Exos 21:10 to mean that a man can only take a second wife if he is capable of maintaining the same level of marital ties e to his first wife; the marital ties are 1) food, 2) clothing, and 3) sexual gratification. Because of these two biblical limitations and because nearly all countries outlaw it, polygamy is considered highly impractical, and there are only a few known cases of it among Karaite Jews today.

Christianity
Saint Augustine saw a conflict with Old Testament polygamy. He writes in The Good of Marriage (chapter 15) that, although it "was lawful among the ancient fathers: whether it be lawful now also, I would not hastily pronounce. For there is not now necessity of begetting children, as there then was, when, even when wives bear children, it was allowed, in order to a more numerous posterity, to marry other wives in addition, which now is certainly not lawful." He refrained from judging the patriarchs, but did not dece from their practice the ongoing acceptability of polygamy. In chapter 7, he wrote, "Now indeed in our time, and in keeping with Roman custom, it is no longer allowed to take another wife, so as to have more than one wife living." [emphasis added]

The New Testament authors seem to prefer monogamy from church leaders. Paul writes in 1Timothy 3:2, " A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;" Something similar is repeated in the first chapter of the Epistle of Titus.

Monogamy also seems to be preferred for all Christians, and not just leadership, by the author of 1 Corinthians where it is stated in chapter 7, verse 2, "Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband." Additionally, many readers find Matthew 19:9 to be nonsensical if not declaring an equivalency between polygamy and altery: "And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits altery; and whoever marries her who is divorced commits altery."

The Roman Catholic Church has subsequently taught that

"polygamy is not in accord with the moral law. [Conjugal] communion is radically contradicted by polygamy; this, in fact, directly negates the plan of God which was revealed from the beginning, because it is contrary to the equal personal dignity of men and women who in matrimony give themselves with a love that is total and therefore unique and exclusive."[20]

This is also the normal position among Protestant Churches, and it can therefore be said that the mainstream Christian position is to reject polygamy in principle[citation needed].

Periodically, Christian reform movements that have aimed at rebuilding Christian doctrine based on the Bible alone (sola scriptura) have at least temporarily accepted polygamy as a Biblical practice. For example, ring the Protestant Reformation, in a document referred to simply as "Der Beichtrat" (or "The Confessional Advice" ),[21] Martin Luther granted the Landgrave Philip of Hesse, who, for many years, had been living "constantly in a state of altery and fornication,"[22] a dispensation to take a second wife. The double marriage was to be done in secret however, to avoid public scandal.[23] Some fifteen years earlier, in a letter to the Saxon Chancellor Gregor Brück, Luther stated that he could not "forbid a person to marry several wives, for it does not contradict Scripture." ("Ego sane fateor, me non posse prohibere, si quis plures velit uxores cere, nec repugnat sacris literis.")[24]

"On February 14, 1650, the parliament at Nürnberg decreed that, because so many men were killed ring the Thirty Years』 War, the churches for the following ten years could not admit any man under the age of 60 into a monastery. Priests and ministers not bound by any monastery were allowed to marry. Lastly, the decree stated that every man was allowed to marry up to ten women. The men were admonished to behave honorably, provide for their wives properly, and prevent animosity among them."[25][26][27][28][29]

The modern trend towards frequent divorce and remarriage is sometimes referred to by conservative Christians as 'serial polygamy'[citation needed]. In contrast, sociologists and anthropologists refer to this as 'serial monogamy', since it is a series of monogamous (i.e. not polygamous) relationships.[30] The first term highlights the multiplicity of marriages throughout the life-cycle, the second the non-simultaneous nature of these marriages.

In Sub-Saharan Africa, there has often been a tension between the Christian churches' insistence on monogamy and traditional polygamy. In some instances in recent times there have been moves for accommodation; in others churches have resisted such moves strongly. African Independent Churches have sometimes referred to those parts of the Old Testament which describe polygamy in defending the practice.

Mormonism
Main article: Polygamy and the Latter Day Saint movement
See also: Polygamy in the United States and List of Latter Day Saint practitioners of plural marriage
The history of Mormon polygamy (more accurately, polygyny) begins with belief that Mormonism founder Joseph Smith received a revelation from God on July 17, 1831 that some Mormon men would be allowed to practice "plural marriage". This was later set down in the Doctrine and Covenants by the The Church of Jesus Christ of Latter-day Saints (LDS Church).[31] Despite Smith's revelation, the 1835 edition of the 101st Section of the Doctrine and Covenants, written before the doctrine of plural marriage began to be practiced, publicly condemned polygamy. This scripture was used by John Taylor in 1850 to quash Mormon polygamy rumors in Liverpool, England.[32] Polygamy was illegal in the state of Illinois[33] ring the 1839–44 Nauvoo era when several top Mormon leaders including Smith, Brigham Young and Heber C. Kimball took plural wives. Mormon elders who publicly taught that all men were commanded to enter plural marriage were subject to harsh discipline.[34] On June 7, 1844 the Nauvoo Expositor criticized Smith for plural marriage. The Nauvoo city council declared the Nauvoo Expositor press a nuisance and ordered Smith, as Nauvoo's mayor, to order the city marshall to destroy the paper and its press. This controversial decision led to Smith going to Carthage Jail where he was killed by a mob on June 27, 1844. The main body of Mormons left Nauvoo and followed Brigham Young to Utah where the practice of plural marriage continued.[35]

In 1852 Apostle Orson Pratt publicly acknowledged the practice of plural marriage through a sermon he gave. Additional sermons by top Mormon leaders on the virtues of polygamy followed.[36] Controversy followed when writers began to publish works condemning polygamy. The key plank of the Republican Party's 1856 platform was "to prohibit in the territories those twin relics of barbarism, polygamy and slavery".[37] In 1862, Congress issued the Morrill Anti-Bigamy Act which clarified that the practice of polygamy was illegal in all US territories. The LDS Church believed that their religiously-based practice of plural marriage was protected by the United States Constitution,[38] however, the unanimous 1878 Supreme Court decision Reynolds v. United States declared that polygamy was not protected by the Constitution, based on the longstanding legal principle that "laws are made for the government of actions, and while they cannot interfere with mere religious belief and opinions, they may with practices."[39]

㈧ 「人類學家」英語怎麼讀

anthropologist [ænθrə』pɒləʤɪst]

音標打不上去餓。。

讀音。。 安斯諾。跑了追死特（他）。。

㈨ 08年考研英語閱讀理解第三篇翻譯

08年考研英語閱讀理解第三篇翻譯：
在20世紀60年代早期，Wilt Chamberlain是美國國家籃球協會中僅有的身高超過7英尺的三個人之一。可是如果他參加了上個賽季的話，他就變成了42分之一了。這些年來在較大的職業體育運動中的運動員的身體狀況發生了很大的改變，而他們的經理人也更願意調整隊員的運動服來適應隊員們更大，更高的身材。
雖然體育界的這種趨勢可能蒙蔽了一個沒有被承認的現實：美國人基本上停止生長了。雖然現在人們比140年前高了2英寸，特別是那些出生在已移民美國很多代的那些人，但是明顯的，在二十世紀60年代早期，已經到達了他們的身高的極限。他們已經不可能再長得更高了。「在這個基因和環境的條件下，現在整體的人們已經長到我們能夠達到的范圍了，」Wright州大學的人類學家William Cameron Chumlea說道。拿NBA球員來說，他們身高的增加主要由於從世界各地招募到了球員。
身高的增長一般在20歲以後就停止了，而發育是需要能量和營養的，其中的蛋白質用來供給組織的生長。在20世紀初，營養不良和兒童疾病妨礙了整體的發育。但是當飲食和健康的促進，兒童和青少年平均每20年都增長了大概1.5英寸，這就是長高的趨勢。根據疾病防治中心，從1960年開始，人們的平均身高，男性5英尺9英寸，女性5英尺4英寸，就沒有怎麼改變了。
總的說來，避免太高的身高是有很多優點的。在生產時，較大的嬰兒通過產道是有更多的問題的。而且，就算人類已經直立行走已經幾百萬年了，我們的腳和背部繼續對抗著巨大的壓力，這些壓力來源於雙足直立的姿勢和巨大的肢體。「有一些限制是個體器官的基因結構導致的。」西北大學的人類學家William Leonard說道。
基因的最大化可以改變，但是不要期待它會馬上就能發生。Mass州的Natick的軍隊研究中心的高級人類學家Claire C. Gordon確信百分之九十的入伍新兵不需要更換新的制服和工作站。她說，不像那些籃球制服，軍隊的制服長度很長時間都沒有改變了。如果你需要在不遠的將來預測人類的身高而去設計一款新的設備，Gordon說基本上，「你都能夠使用現在的數據並且覺得非常地自信。」
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In the early 1960s Wilt Chamberlain was one of only three players in the National Basketball Association (NBA) listed at over seven feet. If he had played last season, however, he would have been one of 42. The bodies playing major professional sports have changed dramatically over the years, and managers have been more than willing to adjust team uniforms to fit the growing numbers of bigger, longer frames.
The trend in sports, though, may be obscuring an unrecognized reality: Americans have generally stopped growing. Though typically about two inches taller now than 140 years ago, today』s people – especially those born to families who have lived in the U.S. for many generations – apparently reached their limit in the early 1960s. And they aren』t likely to get any taller. 「In the general population today, at this genetic, environmental level, we』ve pretty much gone as far as we can go,」 says anthropologist William Cameron Chumlea of Wright State University. In the case of NBA players, their increase in height appears to result from the increasingly common practice of recruiting players from all over the world.
Growth, which rarely continues beyond the age of 20, demands calories and nutrients – notably, protein – to feed expanding tissues. At the start of the 20th century, under-nutrition and childhood infections got in the way. But as diet and health improved, children and adolescents have, on average, increased in height by about an inch and a half every 20 years, a pattern known as the secular trend in height. Yet according to the Centers for Disease Control and Prevention, average height – 5′9″ for men, 5′4″ for women – hasn』t really changed since 1960.
Genetically speaking, there are advantages to avoiding substantial height. During childbirth, larger babies have more difficulty passing through the birth canal. Moreover, even though humans have been upright for millions of years, our feet and back continue to struggle with bipedal posture and cannot easily withstand repeated strain imposed by oversize limbs. 「There are some real constraints that are set by the genetic architecture of the indivial organism,」 says anthropologist William Leonard of Northwestern University.
Genetic maximums can change, but don』t expect this to happen soon. Claire C. Gordon, senior anthropologist at the Army Research Center in Natick, Mass., ensures that 90 percent of the uniforms and workstations fit recruits without alteration. She says that, unlike those for basketball, the length of military uniforms has not changed for some time. And if you need to predict human height in the near future to design a piece of equipment, Gordon says that by and large, 「you could use today』s data and feel fairly confident.」