IELTS Reading: Tác Động Văn Hóa của Truyền Thông Số đến Phong Tục Truyền Thống – Đề Thi Mẫu Có Đáp Án Chi Tiết

Mở Bài

Chủ đề “Cultural Impacts Of Digital Communication On Traditional Practices” (Tác động văn hóa của truyền thông số đến phong tục truyền thống) là một trong những chủ đề xuất hiện thường xuyên trong IELTS Reading, đặc biệt trong các đề thi từ Cambridge IELTS 14 trở về sau. Với sự phát triển vượt bậc của công nghệ số, sự giao thoa giữa văn hóa hiện đại và truyền thống đã tạo nên những biến đổi sâu sắc trong xã hội toàn cầu.

Trong bài viết này, bạn sẽ được luyện tập với một bộ đề thi IELTS Reading hoàn chỉnh, bao gồm:

• Ba passages với độ khó tăng dần từ Easy (Band 5.0-6.5), Medium (Band 6.0-7.5) đến Hard (Band 7.0-9.0)
• 40 câu hỏi đa dạng bao gồm Multiple Choice, True/False/Not Given, Matching Headings, Summary Completion và nhiều dạng khác
• Đáp án chi tiết kèm giải thích cặn kẽ về vị trí thông tin và kỹ thuật paraphrase
• Từ vựng quan trọng được phân loại theo từng passage với phiên âm, nghĩa và ví dụ thực tế

Đề thi này phù hợp cho học viên từ band 5.0 trở lên, giúp bạn làm quen với cấu trúc đề thi thực tế và nâng cao khả năng đọc hiểu học thuật. Hãy chuẩn bị sẵn 60 phút để hoàn thành bài thi trong điều kiện như thi thật!

Hướng Dẫn Làm Bài IELTS Reading

Tổng Quan Về IELTS Reading Test

IELTS Reading Test kéo dài 60 phút với 3 passages và tổng cộng 40 câu hỏi. Mỗi câu trả lời đúng được tính 1 điểm, không có điểm âm nếu bạn trả lời sai. Điều quan trọng là bạn phải quản lý thời gian hiệu quả để hoàn thành tất cả các câu hỏi.

Phân bổ thời gian khuyến nghị:

• Passage 1: 15-17 phút (dễ nhất, nên làm nhanh để dành thời gian cho passages khó hơn)
• Passage 2: 18-20 phút (độ khó trung bình, cần đọc kỹ hơn)
• Passage 3: 23-25 phút (khó nhất, yêu cầu phân tích sâu)

Lưu ý quan trọng:

• Đọc kỹ instructions (hướng dẫn) của từng dạng câu hỏi
• Chú ý đến giới hạn số từ khi điền câu trả lời
• Viết đáp án trực tiếp lên answer sheet, không có thời gian phụ để chép bài
• Không bỏ trống câu nào, đoán đáp án nếu không chắc chắn

Các Dạng Câu Hỏi Trong Đề Này

Đề thi mẫu này bao gồm các dạng câu hỏi phổ biến nhất trong IELTS Reading:

1. Multiple Choice – Trắc nghiệm nhiều lựa chọn
2. True/False/Not Given – Đúng/Sai/Không có thông tin
3. Matching Information – Nối thông tin với đoạn văn
4. Sentence Completion – Hoàn thành câu
5. Yes/No/Not Given – Có/Không/Không đề cập (dùng cho ý kiến tác giả)
6. Matching Headings – Nối tiêu đề với đoạn văn
7. Summary Completion – Hoàn thành đoạn tóm tắt
8. Matching Features – Nối đặc điểm với nhân vật/sự kiện

IELTS Reading Practice Test

PASSAGE 1 – The Digital Revolution and Family Traditions

Độ khó: Easy (Band 5.0-6.5)

Thời gian đề xuất: 15-17 phút

In the past two decades, digital communication technologies have fundamentally transformed how families interact and maintain their traditions. From video calls across continents to shared photo albums on cloud platforms, technology has created new possibilities for preserving cultural heritage while simultaneously challenging age-old practices.

The Johnson family, spanning four generations across the United States, provides a compelling example of this transformation. Every Sunday for fifty years, they gathered at their grandmother’s house for a traditional family dinner. However, when younger members moved to different states for work and education, maintaining this ritual became impossible. Rather than abandoning their cherished tradition, the family adapted by implementing weekly video conference calls during dinner time. Each household prepares the same traditional recipes passed down through generations, and they eat together virtually, sharing stories and maintaining their bonds despite the physical distance.

Research conducted by the Digital Culture Institute in 2022 revealed that 73% of families now use digital platforms to share cultural practices and traditional knowledge. Grandparents record cooking videos, teaching younger generations how to prepare ancestral dishes. Parents create digital archives of family histories, including scanned photographs, audio recordings of elderly relatives sharing memories, and documents detailing genealogical information. This digitization ensures that valuable cultural information survives for future generations, protected from the decay and loss that physical artifacts might suffer.

However, some sociologists express concern about the authenticity of digitally mediated traditions. Dr. Maria Santos, an anthropologist at Cambridge University, argues that physical presence carries irreplaceable value in cultural transmission. “When we cook together in the same kitchen,” she explains, “we don’t just learn recipes. We absorb the subtle gestures, the timing, the sensory experiences – the smell of herbs, the sound of sizzling, the texture of dough. Digital platforms cannot fully replicate these multisensory dimensions of cultural learning.”

Despite these concerns, many communities have found creative ways to blend traditional practices with digital tools. The Maori community in New Zealand has developed smartphone applications that teach their indigenous language through interactive games and stories. Buddhist monks in Thailand now live-stream meditation sessions, allowing practitioners worldwide to participate in traditional ceremonies. Indigenous artisans in South America use social media platforms to showcase traditional crafts, reaching global markets while preserving ancient techniques.

The impact on festival celebrations has been particularly notable. During the COVID-19 pandemic, many cultural and religious festivals moved online. Diwali celebrations, Chinese New Year gatherings, and Christmas services were broadcast via streaming platforms, enabling participation despite travel restrictions and health concerns. While these virtual celebrations lacked the collective energy of in-person gatherings, they demonstrated remarkable resilience and adaptability in maintaining cultural continuity during unprecedented times.

Education systems have also embraced digital tools for cultural preservation. Schools in indigenous communities now use tablet computers loaded with culturally specific content – traditional stories told in native languages, videos of elders demonstrating traditional skills, and interactive maps showing historical territories. These digital resources supplement rather than replace hands-on learning, creating a hybrid approach that respects tradition while leveraging modern technology’s advantages.

The generational divide in adopting these technologies presents both challenges and opportunities. Younger family members typically possess greater technical proficiency, positioning them as bridges between traditional knowledge holders and digital platforms. This reversal of the typical teacher-student relationship has created new forms of intergenerational collaboration, with grandparents sharing cultural wisdom while grandchildren provide technical assistance in documenting and sharing this knowledge digitally.

Questions 1-13

Questions 1-5: Multiple Choice

Choose the correct letter, A, B, C, or D.

1. What did the Johnson family do when younger members moved away?
   A. They stopped having family dinners
   B. They reduced the frequency of gatherings
   C. They started having virtual dinners together
   D. They moved to the same city

2. According to the Digital Culture Institute’s research, what percentage of families use digital platforms for cultural practices?
   A. 50%
   B. 63%
   C. 73%
   D. 83%

3. What is Dr. Maria Santos’s main concern about digital traditions?
   A. They are too expensive
   B. They lack physical presence and sensory experiences
   C. They are difficult to use
   D. They are not popular with young people

4. How have Buddhist monks in Thailand adapted their practices?
   A. By stopping traditional ceremonies
   B. By live-streaming meditation sessions
   C. By moving to digital temples
   D. By creating video games

5. What happened to cultural festivals during the COVID-19 pandemic?
   A. They were cancelled permanently
   B. They were postponed indefinitely
   C. They moved to online platforms
   D. They continued without changes

Questions 6-9: True/False/Not Given

Do the following statements agree with the information in the reading passage?

Write:

• TRUE if the statement agrees with the information
• FALSE if the statement contradicts the information
• NOT GIVEN if there is no information on this

6. The Johnson family has maintained their Sunday dinner tradition for five decades.
7. Digital archives are more vulnerable to damage than physical photographs.
8. All sociologists support the digitization of cultural traditions.
9. The Maori community created a language-learning app.

Questions 10-13: Sentence Completion

Complete the sentences below using NO MORE THAN TWO WORDS from the passage for each answer.

10. Grandparents create __ to teach younger generations traditional cooking methods.
11. Indigenous artisans use __ to sell their traditional crafts globally.
12. During festivals, virtual celebrations lacked the __ of physical gatherings.
13. Younger family members act as __ between traditional knowledge and digital technology.

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PASSAGE 2 – The Transformation of Storytelling in the Digital Age

Độ khó: Medium (Band 6.0-7.5)

Thời gian đề xuất: 18-20 phút

Throughout human history, oral storytelling has served as the primary vehicle for transmitting cultural values, moral lessons, and historical knowledge across generations. However, the advent of digital communication platforms has fundamentally altered both the medium and the methodology of this ancient practice, raising profound questions about the nature of cultural authenticity and the evolution of tradition itself.

Traditional storytelling was inherently communal and performative. In pre-digital societies, stories were shared in physical gatherings – around cooking fires, at ceremonial occasions, or during seasonal festivals. The storyteller’s presence was crucial; their vocal inflections, facial expressions, gestures, and timing were integral components of the narrative experience. Moreover, stories were dynamic entities, adapting to specific audiences and contexts. Each retelling was unique, shaped by the storyteller’s interpretation, audience reactions, and the immediate social environment.

The digital transformation of storytelling has introduced several fundamental changes. First, stories can now be recorded, stored, and distributed with unprecedented fidelity and reach. A grandmother in rural India can record traditional tales on her smartphone, which are then uploaded to YouTube and viewed by her grandchildren living in London, Toronto, and Singapore. This technological capability addresses one of the greatest threats to traditional knowledge: the potential for permanent loss when storytellers pass away without successors. The use of storytelling in environmental awareness has also gained momentum through digital platforms, demonstrating how traditional narrative forms adapt to contemporary concerns.

However, this permanence creates a paradox. While digital recording preserves specific versions of stories, it may simultaneously fossilize them, eliminating the organic evolution that characterized oral traditions. In oral cultures, stories changed gradually over time, incorporating new elements, adapting to contemporary circumstances, and remaining relevant to each generation. Digital recordings, by contrast, fix stories in particular forms, potentially transforming living traditions into historical artifacts.

Anthropologist Dr. James Chen has studied this phenomenon among indigenous communities in Australia. His research reveals that some Aboriginal groups have embraced video documentation as a tool for cultural preservation, recording elder storytellers performing traditional narratives. Yet Chen notes a troubling trend: younger community members increasingly prefer watching these recordings to attending live storytelling sessions. “There’s an assumption that having the digital version means the tradition is ‘saved,'” Chen explains. “But this misses the essential point – storytelling was never just about information transfer. It was about social bonding, intergenerational connection, and the performative renewal of cultural identity.”

The interactive nature of digital platforms has also transformed storytelling in unexpected ways. Social media enables collaborative storytelling where multiple individuals contribute to narrative construction. Online communities dedicated to cultural heritage often feature discussions where participants share different versions of the same story, debate interpretations, and collectively construct evolving narratives. This democratization of storytelling challenges traditional hierarchies where specific individuals held authority as designated storytellers or cultural knowledge-keepers.

Some communities have developed innovative approaches that leverage digital tools while maintaining traditional elements. The Sami people of Scandinavia have created interactive digital platforms where traditional stories are presented in their indigenous language with options for translation, supplementary contextual information, and links to related cultural practices. Importantly, these platforms include video of traditional storytelling performances, preserving not just the narrative content but also the performative aspects that contextualize and enrich the stories.

Educational institutions have recognized both the opportunities and challenges presented by digital storytelling. UNESCO’s Intangible Cultural Heritage program has initiated projects documenting oral traditions globally using multimedia technology. These projects emphasize the importance of contextual information – recording not just stories but also metadata about storytelling contexts, the storyteller’s background, and the cultural significance of particular narratives.

The economic dimensions of digital storytelling also merit consideration. Traditional storytelling often occurred within gift economies or ceremonial contexts where no money exchanged hands. Digital platforms, however, operate within commercial frameworks. Content creators expect compensation, platforms seek profits, and audiences have become consumers. This commercialization can transform cultural practices, potentially commodifying sacred or ceremonially significant stories.

Linguistic considerations add another layer of complexity. Many endangered languages are primarily oral, with few written materials. Digital recording offers unprecedented opportunities for language preservation, capturing not just vocabulary but also pronunciation, intonation, and conversational patterns. Yet questions arise: Who controls these recordings? How are they accessed and used? Communities worry about cultural appropriation – their stories being extracted, decontextualized, and exploited without proper attribution or consent.

Looking forward, the relationship between digital technology and traditional storytelling remains dynamic and contested. Some view digital tools as threats to authenticity, while others see them as practical adaptations that extend traditions’ reach and lifespan. Perhaps most productively, we might understand this transformation not as tradition versus technology, but as the latest chapter in storytelling’s continuous evolution – a practice that has always adapted to new circumstances while maintaining its core function of connecting humans through shared narratives.

Chuyển đổi số trong nghệ thuật kể chuyện truyền thống với sự giao thoa công nghệ hiện đại

Questions 14-26

Questions 14-18: Yes/No/Not Given

Do the following statements agree with the views of the writer in the passage?

Write:

• YES if the statement agrees with the views of the writer
• NO if the statement contradicts the views of the writer
• NOT GIVEN if it is impossible to say what the writer thinks about this

14. Digital recording of stories eliminates the risk of losing traditional knowledge completely.
15. Oral storytelling was more authentic than digital storytelling.
16. Social media has made storytelling more democratic.
17. The Sami people’s approach to digital storytelling is unsuccessful.
18. Commercialization of digital storytelling is beneficial for traditional cultures.

Questions 19-22: Matching Information

Match each statement with the correct person or organization (A-E).

NB: You may use any letter more than once.

A. Dr. Maria Santos
B. Dr. James Chen
C. UNESCO
D. Digital Culture Institute
E. Sami people

19. Developed interactive platforms that preserve performative aspects of storytelling
20. Conducted research showing younger people prefer recorded stories to live performances
21. Initiated projects to document oral traditions using multimedia technology
22. Expressed concerns about the importance of physical presence in cultural transmission

Questions 23-26: Summary Completion

Complete the summary below using words from the box.

Word Box:
permanent, dynamic, commercial, ceremonial, audio, written, fidelity, appropriation, evolution, preservation

Traditional storytelling was a (23) __ practice that changed with each retelling. Digital recording offers unprecedented (24) __ and reach, addressing the threat of knowledge loss. However, it may transform stories into (25) __ artifacts rather than living traditions. Additionally, concerns about cultural (26) __ arise when communities worry about their stories being exploited without proper consent.

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PASSAGE 3 – Epistemological Shifts in Cultural Knowledge Transmission Through Digital Networks

Độ khó: Hard (Band 7.0-9.0)

Thời gian đề xuất: 23-25 phút

The paradigmatic shift from analogue to digital modalities of communication has precipitated profound epistemological transformations in how cultural knowledge is constructed, validated, and transmitted across temporal and spatial boundaries. This transition extends beyond mere technological substitution; it fundamentally reconstitutes the ontological status of tradition itself, challenging long-held assumptions about authenticity, authority, and the very nature of cultural continuity in an increasingly networked global society.

Classical anthropological theory, exemplified by the work of scholars such as Claude Lévi-Strauss and Clifford Geertz, conceptualized culture as relatively bounded systems of symbolic meaning transmitted through face-to-face interaction within geographically circumscribed communities. Cultural practices were understood as embedded within specific social structures, ecological contexts, and historical trajectories. The authenticity of cultural expressions derived from their organic emergence within these localized contexts and their faithful intergenerational transmission through embodied practice and direct apprenticeship.

Digital communication technologies have destabilized these foundational assumptions in several interconnected ways. First, they have disembedded cultural practices from their traditional spatial contexts, enabling their circulation through deterritorialized networks that transcend conventional geographic boundaries. A ceremonial practice originating in a small indigenous community might be documented digitally and accessed by millions of individuals worldwide, divorced from the physical landscape, seasonal cycles, and communal relationships that originally gave it meaning. This spatial decontextualization raises complex questions about whether cultural practices can maintain their essential character when extracted from their originating environments.

Second, digital platforms have transformed the epistemological frameworks through which cultural knowledge is validated and legitimized. In traditional societies, cultural authority typically resided with specific individuals – elders, religious specialists, or designated knowledge-keepers – whose claims to authenticity derived from lineage, ritual initiation, or extensive apprenticeship. Digital networks, conversely, operate according to different validation mechanisms, including algorithmic curation, popularity metrics, crowd-sourced verification, and peer commentary. An individual with no traditional credentials might accumulate substantial online followings and influence regarding cultural practices, potentially challenging or supplanting traditional authority structures.

The phenomenon of “digital nativism” illustrates these dynamics. Online communities form around shared interests in particular cultural traditions, with members who may lack direct genealogical or geographical connections to these traditions nevertheless claiming authentic participation based on their digital engagement and knowledge acquisition. How online platforms foster cross-cultural peer learning demonstrates how digital spaces create new forms of cultural exchange, though questions persist regarding the depth and authenticity of such learning.

Sociologist Professor Yuki Tanaka’s longitudinal research on Japanese tea ceremony (chanoyu) practitioners provides illuminating insights. Tanaka documented how Instagram, YouTube, and specialized online forums have created transnational communities of tea ceremony enthusiasts. While traditional chanoyu training requires years of in-person study under a certified master within established lineage systems (iemoto), digital platforms enable individuals globally to learn procedural knowledge, acquire appropriate implements, and perform ceremonies that are visually indistinguishable from those conducted by traditionally trained practitioners.

However, Tanaka’s analysis reveals crucial differences in what she terms “embodied cultural competence.” Traditional training in chanoyu involves not merely learning prescribed movements but developing proprioceptive awareness, aesthetic sensibility, and understanding of subtle contextual appropriateness that can only emerge through prolonged immersive practice under expert guidance. Digital learning, while transmitting explicit procedural knowledge effectively, struggles to convey this tacit dimension – the ineffable qualities that distinguish mechanical execution from culturally profound performance.

The archival permanence of digital media introduces another epistemological dimension. Cultural adaptation in international education systems shows how institutions navigate between preservation and evolution. Traditional oral cultures embraced what anthropologist Jan Vansina termed “homeostatic” characteristics – gradually modifying their historical narratives and cultural knowledge to maintain contemporary relevance while preserving essential patterns. Stories changed incrementally, incorporating new elements while discarding obsolete references, ensuring traditions remained living, relevant practices rather than fossilized relics.

Digital recording disrupts this homeostatic process. Once documented and distributed digitally, cultural practices become fixed in specific forms, accessible for scrutiny and comparison across time. This creates what historian Pierre Nora described as “lieux de mémoire” – sites of memory that preserve the past but simultaneously acknowledge its disconnection from living practice. Communities must now negotiate between multiple versions of their traditions: those preserved in digital archives and those evolving through contemporary practice, sometimes creating tensions between preservation and innovation.

The political economy of digital platforms further complicates cultural transmission. These platforms are not neutral conduits but commercial enterprises whose algorithms and business models shape which cultural content achieves visibility and circulation. Content that generates engagement – often through sensationalism, exoticization, or simplification – receives algorithmic promotion, while more nuanced or complex cultural expressions may remain marginalized. Cultural impacts of global trade extends beyond physical commodities to digital cultural goods, raising concerns about cultural homogenization and the privileging of easily consumable cultural forms over more challenging but potentially more significant expressions.

Postcolonial theorists have articulated concerns about “digital extractivism” – processes whereby multinational technology corporations profit from cultural content created by marginalized communities who receive minimal compensation or control over how their cultural knowledge circulates. Indigenous groups particularly face challenges of cultural appropriation at scale, as digital platforms enable rapid dissemination and commodification of their cultural practices without adequate protective mechanisms or consent frameworks.

Despite these concerns, some scholars identify potentially emancipatory dimensions of digital cultural transmission. Subaltern communities previously lacking access to mainstream media channels can now bypass traditional gatekeepers, directly sharing their cultural practices and perspectives with global audiences. Diasporic populations maintain connections to heritage cultures across vast distances. Collaborative science projects across global classrooms demonstrates how digital tools facilitate international cooperation, suggesting similar potential for cultural exchange.

The concept of “networked authenticity” proposed by media theorist Dr. Sarah Williams offers a productive framework for understanding cultural practices in digital contexts. Rather than viewing authenticity as adherence to pristine, unchanging traditions, Williams suggests understanding it as context-appropriate adaptation that maintains meaningful continuity with cultural values and purposes while embracing necessary evolution. From this perspective, digital tools become not threats to authenticity but resources enabling cultural practices to remain vibrant and relevant in contemporary conditions.

Looking forward, the dialectical relationship between digital communication and traditional cultural practices will likely continue generating both anxieties and opportunities. The challenge for communities, policymakers, and scholars lies in developing frameworks that harness digital technologies’ preservation and connection capabilities while mitigating their potential to commodify, decontextualize, or supplant the embodied, communal dimensions of cultural transmission that have sustained human societies throughout history. This requires moving beyond simplistic dichotomies of tradition versus modernity toward more nuanced understandings of how cultural practices have always adapted to changing circumstances while maintaining essential continuities that connect past, present, and future generations.

Mạng lưới truyền thông văn hóa số kết nối toàn cầu với các giá trị truyền thống

Questions 27-40

Questions 27-31: Multiple Choice

Choose the correct letter, A, B, C, or D.

27. According to classical anthropological theory, cultural authenticity derived from:
    A. Digital documentation
    B. Organic emergence within localized contexts
    C. Global circulation
    D. Commercial success

28. What does Professor Yuki Tanaka’s research on chanoyu reveal?
    A. Digital learning is superior to traditional training
    B. All aspects of tea ceremony can be learned online
    C. Digital learning effectively transmits procedural knowledge but not tacit dimensions
    D. Traditional training is no longer necessary

29. Jan Vansina’s concept of “homeostatic” characteristics refers to:
    A. Completely unchanging traditions
    B. Traditions that gradually modify while maintaining essential patterns
    C. Digital preservation methods
    D. Modern cultural practices

30. What concern do postcolonial theorists raise about digital platforms?
    A. They are too expensive
    B. They practice “digital extractivism” by profiting from marginalized communities
    C. They are difficult to use
    D. They only work in developed countries

31. Dr. Sarah Williams’s concept of “networked authenticity” suggests:
    A. Digital practices are never authentic
    B. Only traditional practices are authentic
    C. Authenticity involves context-appropriate adaptation while maintaining cultural values
    D. Authenticity is impossible to achieve

Questions 32-36: Matching Features

Match each concept (32-36) with the correct researcher or theorist (A-G).

NB: You may use any letter more than once.

Concepts:
32. Cultural practices as bounded systems of symbolic meaning
33. “Lieux de mémoire” – sites of memory disconnected from living practice
34. “Embodied cultural competence” in traditional practices
35. “Digital extractivism” by multinational corporations
36. “Networked authenticity” as context-appropriate adaptation

Researchers/Theorists:
A. Claude Lévi-Strauss and Clifford Geertz
B. Professor Yuki Tanaka
C. Jan Vansina
D. Pierre Nora
E. Postcolonial theorists
F. Dr. Sarah Williams
G. Dr. James Chen

Questions 37-40: Short-answer Questions

Answer the questions below using NO MORE THAN THREE WORDS from the passage for each answer.

37. What type of communities form online around shared interests in cultural traditions?
38. What three validation mechanisms do digital networks use besides crowd-sourced verification?
39. What dimension of cultural knowledge does digital learning struggle to convey according to Tanaka?
40. What type of populations can maintain connections to heritage cultures across vast distances through digital platforms?

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Answer Keys – Đáp Án

PASSAGE 1: Questions 1-13

1. C
2. C
3. B
4. B
5. C
6. TRUE
7. FALSE
8. FALSE
9. TRUE
10. cooking videos
11. social media
12. collective energy
13. bridges

PASSAGE 2: Questions 14-26

14. NO
15. NOT GIVEN
16. YES
17. NOT GIVEN
18. NO
19. E
20. B
21. C
22. A
23. dynamic
24. fidelity
25. permanent
26. appropriation

PASSAGE 3: Questions 27-40

27. B
28. C
29. B
30. B
31. C
32. A
33. D
34. B
35. E
36. F
37. digital nativism / online communities
38. algorithmic curation, popularity metrics
39. tacit dimension
40. Diasporic populations

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Giải Thích Đáp Án Chi Tiết

Passage 1 – Giải Thích

Câu 1: C

• Dạng câu hỏi: Multiple Choice
• Từ khóa: Johnson family, younger members moved away
• Vị trí trong bài: Đoạn 2, dòng 3-5
• Giải thích: Câu “Rather than abandoning their cherished tradition, the family adapted by implementing weekly video conference calls during dinner time” cho thấy gia đình đã chuyển sang ăn tối cùng nhau qua video. Paraphrase: “implementing video conference calls” = “started having virtual dinners together”

Câu 2: C

• Dạng câu hỏi: Multiple Choice
• Từ khóa: Digital Culture Institute, percentage, families
• Vị trí trong bài: Đoạn 3, dòng 1-2
• Giải thích: Đoạn văn nói rõ “73% of families now use digital platforms to share cultural practices”

Câu 3: B

• Dạng câu hỏi: Multiple Choice
• Từ khóa: Dr. Maria Santos, main concern
• Vị trí trong bài: Đoạn 4, dòng 2-7
• Giải thích: Dr. Santos cho rằng “physical presence carries irreplaceable value” và digital platforms không thể nhân bản đầy đủ “multisensory dimensions” như mùi, âm thanh, kết cấu

Câu 6: TRUE

• Dạng câu hỏi: True/False/Not Given
• Từ khóa: Johnson family, Sunday dinner, fifty years
• Vị trí trong bài: Đoạn 2, dòng 1-2
• Giải thích: “Every Sunday for fifty years, they gathered” = five decades (50 năm = 5 thập kỷ)

Câu 7: FALSE

• Dạng câu hỏi: True/False/Not Given
• Từ khóa: Digital archives, vulnerable, physical photographs
• Vị trí trong bài: Đoạn 3, dòng 4-6
• Giải thích: Bài văn nói digitization “ensures that valuable cultural information survives for future generations, protected from the decay and loss that physical artifacts might suffer” – điều này trái ngược với câu hỏi

Câu 10: cooking videos

• Dạng câu hỏi: Sentence Completion
• Từ khóa: Grandparents, teach, traditional cooking
• Vị trí trong bài: Đoạn 3, dòng 3
• Giải thích: “Grandparents record cooking videos, teaching younger generations how to prepare ancestral dishes”

Câu 13: bridges

• Dạng câu hỏi: Sentence Completion
• Từ khóa: younger family members, traditional knowledge, digital technology
• Vị trí trong bài: Đoạn 8, dòng 2-3
• Giải thích: “positioning them as bridges between traditional knowledge holders and digital platforms”

Passage 2 – Giải Thích

Câu 14: NO

• Dạng câu hỏi: Yes/No/Not Given
• Từ khóa: Digital recording, eliminates risk, losing traditional knowledge
• Vị trí trong bài: Đoạn 4
• Giải thích: Mặc dù passage đề cập digital recording giúp preservation, nhưng đoạn 4 cho thấy nó tạo ra paradox – “fossilize” stories và eliminate “organic evolution”. Tác giả không cho rằng nó “eliminates the risk completely”

Câu 16: YES

• Dạng câu hỏi: Yes/No/Not Given
• Từ khóa: Social media, storytelling, democratic
• Vị trí trong bài: Đoạn 6, dòng 4-6
• Giải thích: “This democratization of storytelling challenges traditional hierarchies” – tác giả rõ ràng đồng ý với việc social media làm storytelling dân chủ hơn

Câu 19: E

• Dạng câu hỏi: Matching Information
• Từ khóa: interactive platforms, performative aspects
• Vị trí trong bài: Đoạn 7, dòng 1-4
• Giải thích: “The Sami people of Scandinavia have created interactive digital platforms… include video of traditional storytelling performances, preserving not just the narrative content but also the performative aspects”

Câu 20: B

• Dạng câu hỏi: Matching Information
• Từ khóa: research, younger people prefer recorded stories
• Vị trí trong bài: Đoạn 5, dòng 3-4
• Giải thích: “Dr. James Chen… younger community members increasingly prefer watching these recordings to attending live storytelling sessions”

Câu 23: dynamic

• Dạng câu hỏi: Summary Completion
• Vị trí trong bài: Đoạn 2, dòng 6-8
• Giải thích: “stories were dynamic entities, adapting to specific audiences and contexts”

Câu 26: appropriation

• Dạng câu hỏi: Summary Completion
• Vị trí trong bài: Đoạn 10, dòng 4-6
• Giải thích: “Communities worry about cultural appropriation – their stories being extracted, decontextualized, and exploited without proper attribution or consent”

Passage 3 – Giải Thích

Câu 27: B

• Dạng câu hỏi: Multiple Choice
• Từ khóa: classical anthropological theory, cultural authenticity
• Vị trí trong bài: Đoạn 2, dòng 4-6
• Giải thích: “The authenticity of cultural expressions derived from their organic emergence within these localized contexts” – đây là nguồn gốc của authenticity theo lý thuyết cổ điển

Câu 28: C

• Dạng câu hỏi: Multiple Choice
• Từ khóa: Professor Yuki Tanaka, chanoyu, reveal
• Vị trí trong bài: Đoạn 7, toàn bộ
• Giải thích: Đoạn này giải thích digital learning truyền tải “explicit procedural knowledge effectively” nhưng “struggles to convey this tacit dimension”

Câu 30: B

• Dạng câu hỏi: Multiple Choice
• Từ khóa: postcolonial theorists, concern, digital platforms
• Vị trí trong bài: Đoạn 10, dòng 1-3
• Giải thích: “Postcolonial theorists have articulated concerns about ‘digital extractivism’ – processes whereby multinational technology corporations profit from cultural content created by marginalized communities”

Câu 32: A

• Dạng câu hỏi: Matching Features
• Vị trí trong bài: Đoạn 2, dòng 1-2
• Giải thích: “Classical anthropological theory, exemplified by the work of scholars such as Claude Lévi-Strauss and Clifford Geertz, conceptualized culture as relatively bounded systems of symbolic meaning”

Câu 34: B

• Dạng câu hỏi: Matching Features
• Vị trí trong bài: Đoạn 7, dòng 1
• Giải thích: “Tanaka’s analysis reveals crucial differences in what she terms ’embodied cultural competence'”

Câu 37: digital nativism / online communities

• Dạng câu hỏi: Short-answer Questions
• Vị trí trong bài: Đoạn 5, dòng 1-2
• Giải thích: “The phenomenon of ‘digital nativism’… Online communities form around shared interests in particular cultural traditions”

Câu 40: Diasporic populations

• Dạng câu hỏi: Short-answer Questions
• Vị trí trong bài: Đoạn 11, dòng 2-3
• Giải thích: “Diasporic populations maintain connections to heritage cultures across vast distances”

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Từ Vựng Quan Trọng Theo Passage

Passage 1 – Essential Vocabulary

Từ vựng	Loại từ	Phiên âm	Nghĩa tiếng Việt	Ví dụ từ bài	Collocation
preserve	v	/prɪˈzɜːv/	bảo tồn, giữ gìn	preserving cultural heritage	cultural preservation, preserve traditions
cherished	adj	/ˈtʃerɪʃt/	được trân trọng	their cherished tradition	cherished memories, cherished values
ritual	n	/ˈrɪtʃuəl/	nghi lễ, nghi thức	maintaining this ritual	traditional ritual, religious ritual
authenticity	n	/ˌɔːθenˈtɪsəti/	tính xác thực	concerns about the authenticity	cultural authenticity, question authenticity
replicate	v	/ˈreplɪkeɪt/	sao chép, nhân bản	cannot fully replicate	replicate the experience, replicate results
multisensory	adj	/ˌmʌltiˈsensəri/	đa giác quan	multisensory dimensions	multisensory experience, multisensory learning
indigenous	adj	/ɪnˈdɪdʒənəs/	bản địa	indigenous language	indigenous people, indigenous community
resilience	n	/rɪˈzɪliəns/	khả năng phục hồi	demonstrated remarkable resilience	build resilience, cultural resilience
proficiency	n	/prəˈfɪʃənsi/	sự thành thạo	technical proficiency	language proficiency, gain proficiency
intergenerational	adj	/ˌɪntədʒenəˈreɪʃənl/	liên thế hệ	intergenerational collaboration	intergenerational transfer, intergenerational bonds

Passage 2 – Essential Vocabulary

Từ vựng	Loại từ	Phiên âm	Nghĩa tiếng Việt	Ví dụ từ bài	Collocation
transmit	v	/trænzˈmɪt/	truyền đạt	transmitting cultural values	transmit knowledge, transmit information
performative	adj	/pəˈfɔːmətɪv/	mang tính biểu diễn	inherently performative	performative aspects, performative practice
inflection	n	/ɪnˈflekʃən/	ngữ điệu	vocal inflections	voice inflection, inflection patterns
fidelity	n	/fɪˈdeləti/	độ trung thực cao	unprecedented fidelity	high fidelity, maintain fidelity
fossilize	v	/ˈfɒsəlaɪz/	hóa thạch hóa	may fossilize them	fossilized traditions, become fossilized
organic	adj	/ɔːˈɡænɪk/	tự nhiên, hữu cơ	organic evolution	organic growth, organic development
democratization	n	/dɪˌmɒkrətaɪˈzeɪʃən/	sự dân chủ hóa	democratization of storytelling	democratization of knowledge, democratization process
leverage	v	/ˈliːvərɪdʒ/	tận dụng	leverage digital tools	leverage technology, leverage opportunities
appropriation	n	/əˌprəʊpriˈeɪʃən/	sự chiếm đoạt	cultural appropriation	intellectual appropriation, prevent appropriation
attribution	n	/ˌætrɪˈbjuːʃən/	sự ghi nhận tác giả	without proper attribution	give attribution, require attribution
contested	adj	/kənˈtestɪd/	gây tranh cãi	dynamic and contested	hotly contested, contested concept
narratives	n	/ˈnærətɪvz/	tường thuật, câu chuyện	shared narratives	historical narratives, construct narratives

Passage 3 – Essential Vocabulary

Từ vựng	Loại từ	Phiên âm	Nghĩa tiếng Việt	Nghĩa từ bài	Collocation
paradigmatic	adj	/ˌpærədɪɡˈmætɪk/	thuộc về mô hình	paradigmatic shift	paradigmatic example, paradigmatic change
epistemological	adj	/ɪˌpɪstəməˈlɒdʒɪkəl/	thuộc về nhận thức luận	epistemological transformations	epistemological framework, epistemological questions
ontological	adj	/ˌɒntəˈlɒdʒɪkəl/	thuộc về bản thể luận	ontological status	ontological approach, ontological position
disembedded	v	/ˌdɪsɪmˈbedɪd/	tách rời khỏi bối cảnh	disembedded cultural practices	become disembedded, disembedded from context
deterritorialized	adj	/diːˌterɪˈtɔːriəlaɪzd/	phi lãnh thổ hóa	deterritorialized networks	deterritorialized flows, deterritorialized spaces
legitimized	v	/lɪˈdʒɪtɪmaɪzd/	hợp thức hóa	validated and legitimized	legitimized authority, become legitimized
supplanting	v	/səˈplɑːntɪŋ/	thay thế, chiếm chỗ	potentially supplanting	supplanting traditional methods, risk supplanting
genealogical	adj	/ˌdʒiːniəˈlɒdʒɪkəl/	thuộc về gia phả	genealogical connections	genealogical research, genealogical records
proprioceptive	adj	/ˌprəʊpriəˈseptɪv/	thuộc về cảm giác vị trí cơ thể	proprioceptive awareness	proprioceptive sense, proprioceptive feedback
tacit	adj	/ˈtæsɪt/	ngầm hiểu	tacit dimension	tacit knowledge, tacit understanding
ineffable	adj	/ɪnˈefəbəl/	không thể diễn tả	ineffable qualities	ineffable beauty, ineffable experience
homeostatic	adj	/ˌhəʊmiəʊˈstætɪk/	cân bằng nội môi	homeostatic characteristics	homeostatic mechanisms, homeostatic process
scrutiny	n	/ˈskruːtɪni/	sự xem xét kỹ lưỡng	accessible for scrutiny	under scrutiny, close scrutiny
exoticization	n	/ɪɡˌzɒtɪsaɪˈzeɪʃən/	sự kỳ lạ hóa	through exoticization	cultural exoticization, avoid exoticization
marginalized	adj	/ˈmɑːdʒɪnəlaɪzd/	bị gạt ra lề	marginalized communities	marginalized groups, marginalized voices
emancipatory	adj	/ɪˈmænsɪpətəri/	giải phóng	emancipatory dimensions	emancipatory potential, emancipatory practices
subaltern	adj	/səˈbɔːltən/	thuộc tầng lớp dưới	subaltern communities	subaltern voices, subaltern studies
dialectical	adj	/ˌdaɪəˈlektɪkəl/	thuộc biện chứng	dialectical relationship	dialectical process, dialectical approach

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Kết Bài

Chủ đề “Cultural impacts of digital communication on traditional practices” không chỉ phản ánh xu hướng xã hội đương đại mà còn là một trong những chủ đề quan trọng thường xuyên xuất hiện trong IELTS Reading. Qua ba passages với độ khó tăng dần, bạn đã được tiếp cận với đầy đủ các khía cạnh của vấn đề – từ những tác động cơ bản trong gia đình (Passage 1), đến sự chuyển đổi phức tạp của nghệ thuật kể chuyện (Passage 2), và cuối cùng là những thay đổi sâu sắc về mặt nhận thức luận (Passage 3).

Bộ đề thi này đã cung cấp cho bạn:

• 40 câu hỏi đa dạng với 8 dạng khác nhau, giúp bạn làm quen với mọi format có thể xuất hiện trong IELTS Reading thực tế
• Đáp án chi tiết kèm giải thích rõ ràng về vị trí thông tin, kỹ thuật paraphrase và lý do tại sao mỗi đáp án đúng hoặc sai
• Hơn 40 từ vựng quan trọng được phân loại theo độ khó, đầy đủ phiên âm, nghĩa và collocations thực tế
• Kỹ thuật làm bài thực chiến thông qua việc phân tích cấu trúc câu hỏi và chiến lược tìm thông tin

Hãy nhớ rằng, việc luyện tập đều đặn với các đề thi mẫu chất lượng cao như thế này sẽ giúp bạn không chỉ cải thiện band điểm Reading mà còn nâng cao khả năng đọc hiểu học thuật tổng thể. Đừng quên xem lại những câu trả lời sai, hiểu rõ lý do và học thuộc các từ vựng mới để áp dụng vào bài thi thực tế.

Chúc bạn ôn tập hiệu quả và đạt được band điểm mục tiêu trong kỳ thi IELTS sắp tới!