At the end of the nineteenth centum a rising interest in Native American customs and an increasing desire to understand Native American culture prompted ethnologists to begin recording the life stories of Native Americans．Ethnologists had a distinct reason for wanting to hear the stories：they were after linguistic or anthropological data that would supplement their own field observations，and they believed that the personal stories，even of a single individual，could increase their understanding of the cultures that they had been observing from without．In addition many ethnologists at the turn of the century believed that Native American manners and customs were rapidly disappearing，and that it was important to preserve for posterity as much information as could be adequately recorded before the cultures disappeared forever．

There were，however, arguments against this method as a way of acquiring accurate and complete information．Franz Boas，for example，described autobiographies as being of limited value，and useful chiefly for the study of the perversion of truth by memory,¨ while Paul Radin contended that investigators rarely spent enough time with the tribes they were observing，and inevitably derived results too tinged by the investigator's own emotional tone to be reliable．

Even more importantly, as these lire stories moved from the traditional oral mode to recorded written form，much was inevitably lost．Editors often decided what elements were significant to the field research on a given tribe．Native Americans recognized that the essence of their lives could not be communicated in English and that events that they thought significant were often deemed unimportant by their interviewers．Indeed，the very act of telling their stories could force Native American narrators to distort their cultures，as taboos had to be broken to speak the names of dead relatives crucial to their family stories．

Despite all of this，autobiography remains a useful tool for ethnological research：such personal reminiscences and impressions，incomplete as they may be，are likely to throw more light on the working of the mind and emotions than any amount of speculation from an ethnologist or ethnological theorist from another culture．

32．Information i n the passage suggests that which of the following may be a possible way to eliminate bias in the editing of life stories?

(A)  Basing all inferences made about the culture on an ethnological theory

(B)  Eliminating all or the emotion laden information reported by the informant

(C)  Translating the informant’s words into the  researcher's language

(D)  Reducing the number of questions and carefully specifying the content of the questions that the investigator can ask the informant

(E)  Reporting all of the information that the informant provides regard less of the investigator's personal opinion about its intrinsic value

34．  It can be inferred from the passage that a characteristic of the ethnological research on Native Americans conducted during the nineteenth century was the use of which of the following?

(A)  Investigators familiar with the culture under study

(B)  A language other than the informant’s for recording lire stories

(C)  Life stories as the ethnologist's primary source of information

(D)  Complete transcriptions of informant’s descriptions of tribal beliefs

(E)  Stringent guidelines for the preservation of cultural data

  这篇读了几篇 文章搞明白了  逻辑图也画出来了   但33   34 怎么也没明白  还是有些糊涂 。。希望大牛给个解释  谢谢

32. Sentence, “Editors often decided what elements were
significant to the field research on a given tribe.”, tells you that what elements
to be saved or eliminated in research is decided by editors, who might make
judgment calls based on personal opinion. Therefore, to present Native
Americans culture, the information reported should be kept in the research
without any editing.

   
In the answer choice “A language other than the informant’s
for recording lire stories”, “informant” refers to Native American (information
provider).