IELTS Reading: The Role of Education in Preserving Indigenous Cultures – Đề Thi Mẫu Có Đáp Án Chi Tiết

Giới Thiệu

Chủ đề về vai trò của giáo dục trong việc bảo tồn văn hóa bản địa (The Role Of Education In Preserving Indigenous Cultures) đang ngày càng trở nên phổ biến trong các đề thi IELTS Reading gần đây. Đây là một chủ đề mang tính thời sự cao, liên quan đến các vấn đề xã hội, văn hóa và giáo dục toàn cầu – những lĩnh vực thường xuyên xuất hiện trong kỳ thi IELTS Academic.

Trong bài viết này, bạn sẽ được thực hành với một bộ đề thi IELTS Reading hoàn chỉnh bao gồm 3 passages với độ khó tăng dần từ Easy đến Hard. Đề thi được thiết kế dựa trên format chuẩn của Cambridge IELTS, bao gồm đa dạng các dạng câu hỏi phổ biến như Multiple Choice, True/False/Not Given, Matching Headings, và Summary Completion. Mỗi passage đều đi kèm với đáp án chi tiết, giải thích cụ thể về vị trí thông tin trong bài, cách paraphrase, và các kỹ thuật làm bài hiệu quả.

Bài viết này phù hợp cho học viên từ band 5.0 trở lên, giúp bạn làm quen với chủ đề học thuật quan trọng, mở rộng vốn từ vựng chuyên ngành về giáo dục và văn hóa, đồng thời rèn luyện kỹ năng làm bài Reading một cách bài bản và chiến lược. Ngoài 40 câu hỏi thực hành, bạn còn được học 35-45 từ vựng quan trọng với phiên âm, nghĩa tiếng Việt và cách sử dụng trong ngữ cảnh thực tế.

Hướng Dẫn Làm Bài IELTS Reading

Tổng Quan Về IELTS Reading Test

IELTS Reading Test là một phần quan trọng trong kỳ thi IELTS Academic, đánh giá khả năng đọc hiểu tiếng Anh học thuật của thí sinh. Bài thi bao gồm:

• Thời gian: 60 phút cho toàn bộ bài thi (không có thời gian chuyển đáp án)
• Tổng số câu hỏi: 40 câu
• Số lượng passages: 3 bài đọc với độ dài tổng cộng khoảng 2,000-2,750 từ

Phân bổ thời gian khuyến nghị:

• Passage 1: 15-17 phút (dễ nhất, nên làm nhanh để dành thời gian cho các passage khó hơn)
• Passage 2: 18-20 phút (độ khó trung bình, cần thời gian suy luận nhiều hơn)
• Passage 3: 23-25 phút (khó nhất, yêu cầu phân tích và hiểu sâu)

Mỗi câu trả lời đúng được tính 1 điểm, tổng 40 điểm sẽ được quy đổi thành thang điểm band từ 0-9.

Các Dạng Câu Hỏi Trong Đề Này

Bộ đề thi mẫu này bao gồm 7 dạng câu hỏi phổ biến trong IELTS Reading:

1. Multiple Choice – Câu hỏi trắc nghiệm nhiều lựa chọn
2. True/False/Not Given – Xác định thông tin đúng, sai hoặc không được đề cập
3. Matching Information – Nối thông tin với đoạn văn tương ứng
4. Yes/No/Not Given – Xác định ý kiến của tác giả
5. Matching Headings – Nối tiêu đề với đoạn văn
6. Summary Completion – Hoàn thành đoạn tóm tắt
7. Short-answer Questions – Câu hỏi trả lời ngắn

IELTS Reading Practice Test

PASSAGE 1 – Indigenous Knowledge in Modern Classrooms

Độ khó: Easy (Band 5.0-6.5)

Thời gian đề xuất: 15-17 phút

For centuries, indigenous communities around the world have maintained unique cultural traditions, languages, and knowledge systems that have been passed down through oral histories and practical demonstrations. However, the rapid pace of globalisation and the dominance of Western educational models have placed these cultures at risk of disappearing. In recent decades, educators and policymakers have increasingly recognised that formal education systems can play a vital role in preserving indigenous cultures rather than threatening them.

In New Zealand, the integration of Māori culture into mainstream education has been particularly successful. The country introduced bilingual education programmes in the 1980s, known as Kura Kaupapa Māori, which teach the curriculum entirely in the Māori language. These schools do not simply translate Western content into Māori; instead, they incorporate traditional Māori values, teaching methods, and knowledge systems. Students learn about their ancestral connections to the land, traditional navigation techniques, and the significance of communal decision-making. Research has shown that students from these programmes demonstrate strong cultural identity alongside academic achievement, proving that cultural preservation and modern education can coexist successfully.

Similar initiatives have emerged in Canada, where First Nations communities have developed education programmes that blend indigenous and contemporary knowledge. In British Columbia, some schools now teach traditional ecological knowledge alongside Western science. For example, students learn about salmon migration patterns from both a scientific perspective and through indigenous stories that have been told for thousands of years. This approach, known as “two-eyed seeing,” allows students to benefit from both knowledge systems. Teachers report that this method not only helps preserve indigenous culture but also enhances overall learning outcomes, as students can connect abstract scientific concepts to practical, culturally relevant examples.

In Australia, the situation has been more challenging but progress is being made. The country has over 250 indigenous language groups, many of which are critically endangered. The Australian government has invested in language revitalisation programmes that work within schools to teach indigenous languages as part of the curriculum. In remote communities, some schools employ indigenous teaching assistants who work alongside mainstream teachers to ensure that cultural knowledge is accurately represented. These assistants often teach traditional practices such as bush tucker (food gathering), art, and storytelling. While the programme faces challenges including limited resources and the need for more trained indigenous teachers, early results suggest that students develop stronger connections to their heritage while maintaining academic progress.

The success of these educational approaches relies heavily on community involvement. In all three countries, indigenous elders play a crucial role in schools, serving as cultural advisors and guest teachers. They share stories, demonstrate traditional crafts, and help students understand the practical application of indigenous knowledge in contemporary life. This intergenerational transfer of knowledge ensures that cultural practices are not merely preserved as historical artefacts but remain living traditions that evolve and adapt to modern contexts.

However, challenges remain. Many indigenous communities live in remote areas where access to quality education is limited. There is also a shortage of teachers who are both qualified in mainstream subjects and knowledgeable about indigenous cultures. Furthermore, standardised testing systems often fail to recognise or measure the value of indigenous knowledge, creating pressure on schools to prioritise Western academic content over cultural education. Despite these obstacles, the growing recognition that education can be a tool for cultural preservation rather than cultural erosion represents a significant shift in educational philosophy.

Looking forward, technology offers new opportunities for preserving and teaching indigenous cultures. Digital archives are being created to record indigenous languages and oral histories, ensuring they are not lost when elders pass away. Online platforms allow indigenous students in remote areas to connect with cultural teachers and resources. Some communities are developing educational apps and games that teach indigenous languages in engaging, interactive ways that appeal to younger generations. These technological innovations, when combined with traditional teaching methods, may provide the comprehensive approach needed to ensure indigenous cultures thrive in the modern world.

Questions 1-6: Multiple Choice

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

1. According to the passage, what is the main threat to indigenous cultures?

• A. Natural disasters and climate change
• B. Lack of interest from younger generations
• C. Globalisation and Western education systems
• D. Government policies against indigenous languages

2. Kura Kaupapa Māori schools in New Zealand are distinctive because they:

• A. only teach traditional subjects without modern curriculum
• B. incorporate Māori values and knowledge into all teaching
• C. require students to live in traditional Māori villages
• D. focus exclusively on language learning

3. The “two-eyed seeing” approach in Canadian education refers to:

• A. learning from both parents and teachers
• B. studying both history and science
• C. combining indigenous and Western knowledge systems
• D. teaching students in two different languages

4. What makes Australia’s situation more difficult than New Zealand’s or Canada’s?

• A. The large number of different indigenous language groups
• B. Greater distance from major cities
• C. Lack of government funding
• D. Opposition from indigenous communities

5. According to the passage, indigenous elders in schools:

• A. replace mainstream teachers entirely
• B. only teach traditional arts and crafts
• C. serve as cultural advisors and guest teachers
• D. create curriculum for all subjects

6. The passage suggests that technology:

• A. should replace traditional teaching methods
• B. is not useful for preserving indigenous cultures
• C. can complement traditional approaches to cultural education
• D. is only effective in urban areas

Questions 7-10: True/False/Not Given

Do the following statements agree with the information given in the 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

7. Students in Māori-medium schools perform worse academically than those in mainstream schools.

8. Teaching indigenous knowledge alongside Western science improves student engagement and learning.

9. All Australian schools now employ indigenous teaching assistants.

10. Standardised testing systems adequately measure indigenous knowledge.

Questions 11-13: Sentence Completion

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

11. In Australian schools, indigenous teaching assistants help ensure that cultural knowledge is __ represented.

12. The involvement of indigenous communities creates an __ of knowledge between generations.

13. Digital technology is being used to create __ that preserve indigenous languages and stories.

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PASSAGE 2 – The Pedagogy of Cultural Continuity

Độ khó: Medium (Band 6.0-7.5)

Thời gian đề xuất: 18-20 phút

The concept of cultural continuity – the unbroken transmission of cultural knowledge, practices, and identity from one generation to the next – has become a central concern in educational anthropology and indigenous studies. Scholars increasingly argue that education systems must do more than simply acknowledge indigenous cultures; they must actively create spaces where these cultures can flourish and evolve. This represents a fundamental departure from historical educational policies that sought to assimilate indigenous populations into dominant cultures, often with devastating consequences for indigenous languages and traditions.

The relationship between education and cultural preservation is inherently complex. On one hand, formal schooling has historically been an instrument of cultural homogenisation, imposing dominant language, values, and worldviews on indigenous children. The notorious boarding school systems in countries like the United States, Canada, and Australia forcibly removed indigenous children from their families, forbidding them to speak their native languages or practice traditional customs. The intergenerational trauma resulting from these policies continues to affect indigenous communities today. On the other hand, when properly designed and implemented with indigenous leadership, educational programmes can serve as powerful mechanisms for cultural revitalisation and empowerment.

Contemporary approaches to indigenous education emphasise the principle of self-determination – the right of indigenous peoples to control their own educational systems and content. This principle is enshrined in the United Nations Declaration on the Rights of Indigenous Peoples, which states that indigenous peoples have the right to establish and control their educational systems in a manner appropriate to their cultural methods of teaching and learning. In practice, this has led to diverse models of indigenous education, ranging from fully autonomous indigenous schools to partnership programmes within mainstream institutions.

One particularly innovative model is the concept of “culturally responsive pedagogy,” which seeks to make learning more relevant and effective for students by drawing upon their cultural backgrounds. Research by educational psychologist Dr. Gloria Ladson-Billings demonstrates that when teachers explicitly acknowledge and incorporate students’ cultural references in all aspects of learning, students show significant improvements in engagement, achievement, and self-esteem. For indigenous students, this might involve learning mathematics through traditional geometric patterns in art and architecture, or studying environmental science through the lens of traditional ecological management practices that have sustained indigenous lands for millennia.

Học sinh bản địa học toán thông qua nghệ thuật hình học truyền thống trong lớp học văn hóa

However, implementing culturally responsive pedagogy requires more than simply adding indigenous content to existing curricula. It demands a reconceptualisation of what counts as knowledge and how learning should be assessed. Traditional indigenous epistemologies – ways of knowing – often emphasise holistic, experiential, and relational understanding rather than the compartmentalised, abstract knowledge privileged in Western education. For instance, indigenous knowledge systems typically do not separate science from spirituality, or individual achievement from collective responsibility. Attempts to integrate indigenous perspectives that fail to recognise these fundamental differences risk tokenism – superficial inclusion that does not genuinely transform educational practice.

The case of Norway’s Sámi education system illustrates both the possibilities and challenges of this approach. The Sámi are an indigenous people inhabiting the northern regions of Norway, Sweden, Finland, and Russia. In Norway, Sámi children have the right to receive education in the Sámi language and learn about Sámi culture, regardless of where they live. The Norwegian government established the Sámi National Board of Education to oversee curriculum development and teacher training. Sámi schools teach traditional reindeer herding knowledge, including understanding of animal behaviour, weather patterns, and sustainable land management – knowledge that has both cultural significance and practical economic relevance, as many Sámi families still depend on reindeer herding for their livelihood.

Yet challenges persist. The geographical dispersion of Sámi populations makes it difficult to provide consistent access to Sámi-language education. There is a chronic shortage of teachers fluent in Sámi languages and trained in Sámi pedagogy. Moreover, the tension between preserving traditional ways of life and preparing students for participation in the modern Norwegian economy creates difficult choices for families and educators. Some worry that an emphasis on traditional knowledge might inadvertently limit students’ future opportunities, while others argue that indigenous students can navigate multiple worlds successfully if given the proper support and resources.

Research on educational outcomes provides encouraging evidence. Studies conducted across multiple countries show that indigenous students who receive education grounded in their cultural identity typically demonstrate higher attendance rates, better academic performance, and lower dropout rates compared to indigenous students in mainstream-only education. Importantly, these benefits extend beyond indigenous students – non-indigenous students in schools with strong indigenous education components show increased cultural awareness, reduced prejudice, and better understanding of environmental sustainability. This suggests that indigenous education approaches have value for all students, not just indigenous populations.

The digital revolution presents both opportunities and risks for indigenous education. On one hand, technology enables the documentation and dissemination of indigenous knowledge in unprecedented ways. Language learning apps, virtual reality experiences of traditional ceremonies, and online communities of indigenous educators can overcome geographical barriers and connect dispersed populations. On the other hand, there are concerns about cultural appropriation, intellectual property rights, and the commodification of indigenous knowledge. Who controls these digital resources? How can communities ensure that sacred knowledge remains protected while still using technology for education? These questions reflect broader tensions about indigenous knowledge in the digital age.

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. Historical boarding school systems had mainly positive effects on indigenous communities.

15. The United Nations supports indigenous peoples’ right to control their own education.

16. Culturally responsive pedagogy has proven effective in improving indigenous students’ academic outcomes.

17. Most non-indigenous teachers are opposed to teaching indigenous content.

18. Digital technology poses no risks to indigenous cultural knowledge.

Questions 19-23: Matching Headings

The passage has nine paragraphs (A-I). Choose the correct heading for paragraphs B, D, F, G, and H from the list of headings below.

List of Headings:

• i. The geographical challenges of providing indigenous education
• ii. Historical use of education as a tool of oppression
• iii. The economic benefits of traditional knowledge
• iv. Teaching methods that connect to students’ cultural backgrounds
• v. Digital opportunities and concerns for indigenous knowledge
• vi. The concept of indigenous self-determination in education
• vii. Evidence supporting cultural education approaches
• viii. The complexity of knowledge integration
• ix. International examples of successful programmes

19. Paragraph B
20. Paragraph D
21. Paragraph F
22. Paragraph G
23. Paragraph H

Questions 24-26: Summary Completion

Complete the summary below. Choose NO MORE THAN TWO WORDS from the passage for each answer.

The Sámi people of northern Europe have established educational systems that teach traditional knowledge alongside modern subjects. Sámi schools include instruction in 24. __, a traditional practice that remains economically important to many families. However, the education system faces challenges due to the 25. __ of Sámi communities across large areas, making consistent education difficult. Additionally, there is a 26. __ of teachers who can speak Sámi languages and understand traditional teaching methods.

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PASSAGE 3 – Epistemological Plurality and the Decolonisation of Education

Độ khó: Hard (Band 7.0-9.0)

Thời gian đề xuất: 23-25 phút

The contemporary discourse surrounding indigenous education has transcended simple questions of linguistic preservation or cultural content inclusion to engage with more profound epistemological and ontological challenges. At its core, the movement to decolonise education represents an attempt to dismantle the hegemonic structures that have positioned Western knowledge systems as universally superior while relegating indigenous knowledge to the status of folklore, superstition, or at best, local customs of anthropological interest. This paradigmatic shift requires educators, policymakers, and scholars to grapple with uncomfortable questions about the nature of knowledge itself, the politics of curriculum, and the power dynamics inherent in educational institutions.

Central to this reconceptualisation is the concept of epistemological plurality – the recognition that multiple, equally valid ways of knowing and understanding the world exist, each with its own methodologies, validation processes, and criteria for truth. Western scientific epistemology, with its emphasis on empirical observation, quantification, and replicability, represents merely one among many legitimate knowledge systems. Indigenous epistemologies typically foreground relationality, situated knowledge, and transgenerational observation, offering insights that scientific approaches may overlook or dismiss. For instance, indigenous ecological knowledge, accumulated through millennia of careful observation and experimentation, has proven invaluable in contemporary conservation efforts, climate change adaptation, and sustainable resource management – areas where Western science has often demonstrated significant limitations.

However, asserting epistemological plurality while operating within institutional structures fundamentally shaped by Western educational traditions creates inherent tensions and contradictions. Universities and schools, as currently constituted, embody particular assumptions about knowledge: that it can be compartmentalised into discrete disciplines, that written documentation is superior to oral transmission, that individual authorship and ownership of ideas is both possible and desirable, and that abstraction from context represents intellectual sophistication rather than limitation. Indigenous knowledge systems frequently challenge all these assumptions. Knowledge is often holistic and interdisciplinary, resisting separation into conventional academic categories. Oral traditions may be preferred not due to lack of writing systems but because certain knowledge requires contextual transmission, where the manner of telling, the relationship between teacher and learner, and the appropriate timing are integral to the knowledge itself.

The commodification and intellectual property issues surrounding indigenous knowledge further complicate educational initiatives. Western legal frameworks regarding copyright, patents, and intellectual property rights are predicated on notions of individual creativity and innovation that contradict indigenous understandings of knowledge as collective inheritance and communal responsibility. When universities or schools incorporate indigenous knowledge into curricula, questions arise: Who has the authority to teach this knowledge? How should communities be compensated? What knowledge is appropriate for dissemination and what should remain protected? The case of traditional medicinal knowledge provides a stark illustration – while some communities welcome educational programmes that teach traditional healing practices, others fear that such programmes facilitate biopiracy, where pharmaceutical companies appropriate traditional knowledge for profit without adequate recognition or compensation to the originating communities.

Truyền thông bản địa giáo dục kiến thức y học truyền thống cho thế hệ trẻ

Critical indigenous scholars, such as Linda Tuhiwai Smith and Shawn Wilson, argue that truly decolonising education requires more than curricular modifications; it demands fundamental restructuring of educational institutions themselves. Smith’s seminal work, “Decolonising Methodologies,” critiques the ways research on indigenous communities has historically served colonial objectives, extracting knowledge while providing little benefit to communities themselves. She advocates for indigenous research methodologies that centre community needs, emphasise reciprocity, and ensure that research and education serve indigenous self-determination. In educational contexts, this translates to governance structures where indigenous communities exercise genuine authority over educational content, pedagogy, and assessment, rather than merely serving in advisory capacities to institutions controlled by non-indigenous administrators.

The question of assessment represents a particularly contentious arena in indigenous education. Standardised testing, the dominant mode of educational assessment globally, reflects and reinforces Western epistemological priorities: decontextualised knowledge, individual performance, rapid recall, and written expression. Alternative assessment methods more consonant with indigenous pedagogies might include demonstration of practical skills, contributions to community wellbeing, oral presentations, and long-term projects that show developing relationships with knowledge over time. However, when indigenous students must eventually navigate mainstream educational systems or employment markets that rely on conventional credentials, alternative assessments may inadvertently disadvantage them. This creates a double bind: adopting mainstream assessment methods may compromise cultural integrity, while rejecting them may limit students’ opportunities in the broader society.

Several indigenous-controlled universities and post-secondary institutions have emerged globally, attempting to model alternatives to mainstream Western higher education while maintaining academic rigour and recognised credentials. The First Nations University of Canada, Te Whare Wānanga o Awanuiārangi in New Zealand, and the Sámi University of Applied Sciences in Norway exemplify this approach. These institutions integrate indigenous governance structures, conduct ceremonies and cultural practices alongside conventional academic activities, employ indigenous teaching methods such as land-based learning and storytelling pedagogies, and conduct research that prioritises community-identified needs. Early evidence suggests these institutions achieve comparable or superior academic outcomes while simultaneously strengthening students’ cultural identities and community connections – outcomes that challenge the presumed incompatibility between indigenous and Western educational approaches.

Nevertheless, significant challenges remain. Funding for indigenous educational institutions is often precarious, dependent on government support that may be subject to political shifts. The accreditation processes required for mainstream recognition sometimes impose requirements that conflict with indigenous educational philosophies. There is ongoing debate within indigenous communities about the extent to which engaging with Western institutional structures represents pragmatic necessity versus complicity with colonialism. Some scholars advocate for complete separation and the development of entirely independent educational systems, while others argue for critical engagement and transformation of existing institutions from within.

The global dimension of indigenous education adds further complexity. While indigenous peoples worldwide share common experiences of colonisation and marginalisation, their cultures, needs, and contexts vary dramatically. Educational approaches successful in one context may not translate directly to others. International organisations like UNESCO have attempted to develop universal frameworks for indigenous education, but these efforts face criticism for potentially imposing new forms of cultural homogenisation, ironically replicating colonial dynamics even while opposing colonialism. The challenge lies in balancing the benefits of international solidarity and resource sharing among indigenous peoples with respect for the specificity and sovereignty of individual indigenous nations and communities.

Looking forward, the trajectory of indigenous education will likely depend on broader political and social movements toward indigenous self-determination and reconciliation. Educational initiatives alone cannot resolve the systematic inequalities and historical injustices that indigenous peoples continue to experience. However, education that genuinely respects and empowers indigenous cultures may contribute to broader social transformation, producing graduates who can navigate multiple knowledge systems and work toward more equitable and sustainable futures. The success of such initiatives ultimately depends not only on educational policy but on society’s willingness to genuinely reckon with colonial legacies and reimagine relationships between indigenous and non-indigenous peoples based on respect, reciprocity, and shared humanity.

Questions 27-30: Multiple Choice

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

27. According to the passage, epistemological plurality refers to:

• A. teaching multiple subjects in schools
• B. recognising different valid knowledge systems
• C. combining science and humanities education
• D. offering diverse language programmes

28. The passage suggests that indigenous knowledge systems differ from Western approaches primarily in their emphasis on:

• A. written documentation and individual authorship
• B. relationality and situated knowledge
• C. scientific experimentation and observation
• D. abstract theoretical frameworks

29. Linda Tuhiwai Smith’s work argues that decolonising education requires:

• A. simply adding more indigenous content to curricula
• B. completely abandoning Western knowledge
• C. fundamentally restructuring educational institutions
• D. focusing only on language preservation

30. Indigenous-controlled universities are described as:

• A. academically inferior to mainstream institutions
• B. unable to provide recognised credentials
• C. achieving strong outcomes while maintaining cultural integrity
• D. completely separate from Western educational systems

Questions 31-36: Matching Features

Match each challenge (31-36) with the correct area of indigenous education (A-E) from the box below.

A. Intellectual Property
B. Assessment Methods
C. Institutional Structure
D. Funding and Accreditation
E. Global Frameworks

31. Concerns about biopiracy and pharmaceutical companies appropriating traditional knowledge

32. The incompatibility between standardised testing and indigenous pedagogies

33. Requirements that may conflict with indigenous educational philosophies

34. Questions about who has authority to teach certain cultural knowledge

35. Risk of imposing cultural homogenisation while opposing colonialism

36. Universities embodying assumptions about knowledge compartmentalisation

Questions 37-40: Short-answer Questions

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

37. What type of knowledge has proven valuable for conservation and climate change adaptation?

38. What term describes the situation where alternative assessment methods might limit students’ future opportunities?

39. What two things does the passage say land-based learning is an example of?

40. What must society do regarding colonial legacies to support indigenous education?

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Answer Keys – Đáp Án

PASSAGE 1: Questions 1-13

1. C
2. B
3. C
4. A
5. C
6. C
7. FALSE
8. TRUE
9. FALSE
10. FALSE
11. accurately
12. intergenerational transfer
13. digital archives

PASSAGE 2: Questions 14-26

14. NO
15. YES
16. YES
17. NOT GIVEN
18. NO
19. ii
20. iv
21. i
22. vii
23. v
24. reindeer herding
25. geographical dispersion
26. chronic shortage

PASSAGE 3: Questions 27-40

27. B
28. B
29. C
30. C
31. A
32. B
33. D
34. A
35. E
36. C
37. indigenous ecological knowledge
38. double bind
39. indigenous teaching methods
40. genuinely reckon with

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Giải Thích Đáp Án Chi Tiết

Passage 1 – Giải Thích

Câu 1: C

• Dạng câu hỏi: Multiple Choice
• Từ khóa: main threat, indigenous cultures
• Vị trí trong bài: Đoạn 1, dòng 3-5
• Giải thích: Bài đọc nói rõ “the rapid pace of globalisation and the dominance of Western educational models have placed these cultures at risk”. Đây là paraphrase của đáp án C. Các đáp án khác không được đề cập như mối đe dọa chính.

Câu 2: B

• Dạng câu hỏi: Multiple Choice
• Từ khóa: Kura Kaupapa Māori, distinctive
• Vị trí trong bài: Đoạn 2, dòng 4-7
• Giải thích: Đoạn văn giải thích “they incorporate traditional Māori values, teaching methods, and knowledge systems” – đây là điểm đặc biệt của các trường này, không chỉ dạy bằng tiếng Māori mà còn tích hợp toàn diện các giá trị văn hóa.

Câu 3: C

• Dạng câu hỏi: Multiple Choice
• Từ khóa: two-eyed seeing, Canadian education
• Vị trí trong bài: Đoạn 3, dòng 6-8
• Giải thích: Thuật ngữ này được giải thích là “allows students to benefit from both knowledge systems” – kết hợp kiến thức bản địa và phương Tây, tương ứng với đáp án C.

Câu 4: A

• Dạng câu hỏi: Multiple Choice
• Từ khóa: Australia, more difficult
• Vị trí trong bài: Đoạn 4, dòng 2-3
• Giải thích: “The country has over 250 indigenous language groups” được nêu là lý do khiến tình huống ở Úc khó khăn hơn. Số lượng lớn các nhóm ngôn ngữ khác nhau tạo ra thách thức riêng biệt.

Câu 5: C

• Dạng câu hỏi: Multiple Choice
• Từ khóa: indigenous elders, schools
• Vị trí trong bài: Đoạn 5, dòng 2-4
• Giải thích: Bài đọc nói “indigenous elders play a crucial role in schools, serving as cultural advisors and guest teachers” – khớp chính xác với đáp án C.

Câu 6: C

• Dạng câu hỏi: Multiple Choice
• Từ khóa: technology
• Vị trí trong bài: Đoạn 7, dòng cuối
• Giải thích: “These technological innovations, when combined with traditional teaching methods” cho thấy công nghệ bổ sung (complement) chứ không thay thế phương pháp truyền thống.

Câu 7: FALSE

• Dạng câu hỏi: True/False/Not Given
• Từ khóa: Māori-medium schools, perform worse
• Vị trí trong bài: Đoạn 2, dòng cuối
• Giải thích: Bài đọc nói “students… demonstrate strong cultural identity alongside academic achievement” – họ có thành tích học tập tốt, ngược với ý kiến trong câu hỏi.

Câu 8: TRUE

• Dạng câu hỏi: True/False/Not Given
• Từ khóa: teaching indigenous knowledge, improves learning
• Vị trí trong bài: Đoạn 3, dòng 8-10
• Giải thích: “enhances overall learning outcomes” và “students can connect abstract scientific concepts to practical, culturally relevant examples” khẳng định câu này đúng.

Câu 9: FALSE

• Dạng câu hỏi: True/False/Not Given
• Từ khóa: All Australian schools, indigenous teaching assistants
• Vị trí trong bài: Đoạn 4, dòng 6-7
• Giải thích: Chỉ “some schools” ở vùng xa xôi sử dụng trợ giảng bản địa, không phải tất cả các trường.

Câu 10: FALSE

• Dạng câu hỏi: True/False/Not Given
• Từ khóa: standardised testing, measure indigenous knowledge
• Vị trí trong bài: Đoạn 6, dòng 4-6
• Giải thích: “standardised testing systems often fail to recognise or measure the value of indigenous knowledge” – rõ ràng mâu thuẫn với câu hỏi.

Câu 11: accurately

• Dạng câu hỏi: Sentence Completion
• Từ khóa: indigenous teaching assistants, cultural knowledge, represented
• Vị trí trong bài: Đoạn 4, dòng 7-8
• Giải thích: Exact phrase là “cultural knowledge is accurately represented”.

Câu 12: intergenerational transfer

• Dạng câu hỏi: Sentence Completion
• Từ khóa: community involvement, knowledge between generations
• Vị trí trong bài: Đoạn 5, dòng 5-6
• Giải thích: “This intergenerational transfer of knowledge” là cụm từ chính xác trong bài.

Câu 13: digital archives

• Dạng câu hỏi: Sentence Completion
• Từ khóa: digital technology, preserve languages and stories
• Vị trí trong bài: Đoạn 7, dòng 2-3
• Giải thích: “Digital archives are being created to record indigenous languages” – đáp án là “digital archives”.

Passage 2 – Giải Thích

Câu 14: NO

• Dạng câu hỏi: Yes/No/Not Given
• Từ khóa: boarding school systems, positive effects
• Vị trí trong bài: Đoạn B, dòng 5-9
• Giải thích: Tác giả mô tả các trường nội trú là “notorious” và nói về “devastating consequences” và “intergenerational trauma” – rõ ràng quan điểm là tiêu cực, không phải tích cực.

Câu 15: YES

• Dạng câu hỏi: Yes/No/Not Given
• Từ khóa: United Nations, indigenous peoples’ right, control education
• Vị trí trong bài: Đoạn C, dòng 3-6
• Giải thích: “This principle is enshrined in the United Nations Declaration on the Rights of Indigenous Peoples” – tác giả đồng ý với quan điểm này.

Câu 16: YES

• Dạng câu hỏi: Yes/No/Not Given
• Từ khóa: culturally responsive pedagogy, effective, improving outcomes
• Vị trí trong bài: Đoạn D, dòng 4-7
• Giải thích: Nghiên cứu được trích dẫn cho thấy “significant improvements in engagement, achievement, and self-esteem” – tác giả ủng hộ hiệu quả của phương pháp này.

Câu 17: NOT GIVEN

• Dạng câu hỏi: Yes/No/Not Given
• Từ khóa: non-indigenous teachers, opposed to, indigenous content
• Vị trí trong bài: Không có thông tin
• Giải thích: Bài đọc không đề cập đến thái độ của giáo viên không phải người bản địa đối với việc giảng dạy nội dung bản địa.

Câu 18: NO

• Dạng câu hỏi: Yes/No/Not Given
• Từ khóa: digital technology, no risks
• Vị trí trong bài: Đoạn I, dòng 4-7
• Giải thích: Tác giả nêu rõ “concerns about cultural appropriation, intellectual property rights, and the commodification” – có nhiều rủi ro, ngược với câu hỏi.

Câu 19: ii (Paragraph B)

• Dạng câu hỏi: Matching Headings
• Giải thích: Đoạn B tập trung vào lịch sử sử dụng giáo dục như công cụ đàn áp, đặc biệt là hệ thống trường nội trú và chính sách đồng hóa văn hóa.

Câu 20: iv (Paragraph D)

• Dạng câu hỏi: Matching Headings
• Giải thích: Đoạn D giải thích về “culturally responsive pedagogy” – phương pháp giảng dạy kết nối với nền văn hóa của học sinh.

Câu 21: i (Paragraph F)

• Dạng câu hỏi: Matching Headings
• Giải thích: Đoạn F thảo luận về “geographical dispersion” và khó khăn trong việc cung cấp giáo dục nhất quán cho người Sámi.

Câu 22: vii (Paragraph G)

• Dạng câu hỏi: Matching Headings
• Giải thích: Đoạn G cung cấp “encouraging evidence” và “research” về kết quả tích cực của giáo dục văn hóa.

Câu 23: v (Paragraph H)

• Dạng câu hỏi: Matching Headings
• Giải thích: Đoạn H thảo luận về “digital revolution”, cả cơ hội lẫn rủi ro của công nghệ đối với giáo dục bản địa.

Câu 24: reindeer herding

• Dạng câu hỏi: Summary Completion
• Vị trí trong bài: Đoạn F, dòng 7-8
• Giải thích: “Sámi schools teach traditional reindeer herding knowledge” – đây là thực hành truyền thống được đề cập.

Câu 25: geographical dispersion

• Dạng câu hỏi: Summary Completion
• Vị trí trong bài: Đoạn G, dòng 2-3
• Giải thích: “The geographical dispersion of Sámi populations makes it difficult…” – cụm từ chính xác.

Câu 26: chronic shortage

• Dạng câu hỏi: Summary Completion
• Vị trí trong bài: Đoạn G, dòng 3-4
• Giải thích: “There is a chronic shortage of teachers” – đáp án trực tiếp từ bài.

Passage 3 – Giải Thích

Câu 27: B

• Dạng câu hỏi: Multiple Choice
• Từ khóa: epistemological plurality
• Vị trí trong bài: Đoạn 2, dòng 1-4
• Giải thích: Định nghĩa rõ ràng là “recognition that multiple, equally valid ways of knowing and understanding the world exist” – hệ thống tri thức khác nhau đều hợp lệ.

Câu 28: B

• Dạng câu hỏi: Multiple Choice
• Từ khóa: indigenous knowledge systems, differ from Western
• Vị trí trong bài: Đoạn 2, dòng 6-8
• Giải thích: “Indigenous epistemologies typically foreground relationality, situated knowledge, and transgenerational observation” – khác biệt chính là nhấn mạnh vào mối quan hệ và kiến thức theo ngữ cảnh.

Câu 29: C

• Dạng câu hỏi: Multiple Choice
• Từ khóa: Linda Tuhiwai Smith, decolonising education
• Vị trí trong bài: Đoạn 5, dòng 1-3
• Giải thích: “truly decolonising education requires more than curricular modifications; it demands fundamental restructuring of educational institutions” – cần tái cấu trúc cơ bản.

Câu 30: C

• Dạng câu hỏi: Multiple Choice
• Từ khóa: indigenous-controlled universities
• Vị trí trong bài: Đoạn 7, dòng cuối
• Giải thích: “achieve comparable or superior academic outcomes while simultaneously strengthening students’ cultural identities” – kết quả tốt và duy trì tính toàn vẹn văn hóa.

Câu 31: A (Intellectual Property)

• Dạng câu hỏi: Matching Features
• Vị trí trong bài: Đoạn 4, dòng cuối
• Giải thích: “biopiracy, where pharmaceutical companies appropriate traditional knowledge” thuộc về vấn đề sở hữu trí tuệ.

Câu 32: B (Assessment Methods)

• Dạng câu hỏi: Matching Features
• Vị trí trong bài: Đoạn 6, dòng 2-4
• Giải thích: “Standardised testing… reflects and reinforces Western epistemological priorities” – về phương pháp đánh giá.

Câu 33: D (Funding and Accreditation)

• Dạng câu hỏi: Matching Features
• Vị trí trong bài: Đoạn 8, dòng 3-4
• Giải thích: “accreditation processes… sometimes impose requirements that conflict with indigenous educational philosophies”.

Câu 34: A (Intellectual Property)

• Dạng câu hỏi: Matching Features
• Vị trí trong bài: Đoạn 4, dòng 7-8
• Giải thích: “Who has the authority to teach this knowledge?” thuộc về quyền sở hữu tri thức.

Câu 35: E (Global Frameworks)

• Dạng câu hỏi: Matching Features
• Vị trí trong bài: Đoạn 9, dòng 5-7
• Giải thích: “face criticism for potentially imposing new forms of cultural homogenisation” – về khuôn khổ toàn cầu.

Câu 36: C (Institutional Structure)

• Dạng câu hỏi: Matching Features
• Vị trí trong bài: Đoạn 3, dòng 2-5
• Giải thích: “Universities and schools… embody particular assumptions about knowledge: that it can be compartmentalised” – về cấu trúc thể chế.

Câu 37: indigenous ecological knowledge

• Dạng câu hỏi: Short-answer Questions
• Vị trí trong bài: Đoạn 2, dòng 11-13
• Giải thích: “indigenous ecological knowledge… has proven invaluable in contemporary conservation efforts, climate change adaptation”.

Câu 38: double bind

• Dạng câu hỏi: Short-answer Questions
• Vị trí trong bài: Đoạn 6, dòng 11-12
• Giải thích: “This creates a double bind” – thuật ngữ mô tả tình huống khó khăn kép.

Câu 39: indigenous teaching methods

• Dạng câu hỏi: Short-answer Questions
• Vị trí trong bài: Đoạn 7, dòng 7-8
• Giải thích: “employ indigenous teaching methods such as land-based learning and storytelling pedagogies”.

Câu 40: genuinely reckon with

• Dạng câu hỏi: Short-answer Questions
• Vị trí trong bài: Đoạn 10, dòng cuối
• Giải thích: “society’s willingness to genuinely reckon with colonial legacies” – phải thực sự đối mặt với di sản thực dân.

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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
maintain	v	/meɪnˈteɪn/	duy trì, bảo tồn	indigenous communities have maintained unique cultural traditions	maintain traditions, maintain identity
integration	n	/ˌɪntɪˈɡreɪʃn/	sự tích hợp, hội nhập	The integration of Māori culture into mainstream education	cultural integration, integration process
bilingual	adj	/baɪˈlɪŋɡwəl/	song ngữ	bilingual education programmes	bilingual education, bilingual speakers
ancestral	adj	/ænˈsestrəl/	thuộc về tổ tiên	ancestral connections to the land	ancestral land, ancestral knowledge
migration	n	/maɪˈɡreɪʃn/	sự di cư, di trú	salmon migration patterns	migration patterns, seasonal migration
endangered	adj	/ɪnˈdeɪndʒəd/	có nguy cơ tuyệt chủng	critically endangered languages	endangered species, endangered cultures
revitalisation	n	/riːˌvaɪtəlaɪˈzeɪʃn/	sự phục hồi, tái sinh	language revitalisation programmes	cultural revitalisation, language revitalisation
intergenerational	adj	/ˌɪntədʒenəˈreɪʃənl/	liên thế hệ	intergenerational transfer of knowledge	intergenerational communication, intergenerational learning
comprehensive	adj	/ˌkɒmprɪˈhensɪv/	toàn diện	comprehensive approach	comprehensive education, comprehensive study
preservation	n	/ˌprezəˈveɪʃn/	sự bảo tồn	cultural preservation	preservation efforts, wildlife preservation
enhance	v	/ɪnˈhɑːns/	nâng cao, cải thiện	enhance overall learning outcomes	enhance understanding, enhance performance
erosion	n	/ɪˈrəʊʒn/	sự xói mòn, suy thoái	cultural erosion	soil erosion, erosion of values

Passage 2 – Essential Vocabulary

Từ vựng	Loại từ	Phiên âm	Nghĩa tiếng Việt	Ví dụ từ bài	Collocation
continuity	n	/ˌkɒntɪˈnjuːəti/	sự liên tục, kế thừa	cultural continuity	historical continuity, continuity of tradition
assimilate	v	/əˈsɪməleɪt/	đồng hóa	assimilate indigenous populations	assimilate into society, cultural assimilation
devastating	adj	/ˈdevəsteɪtɪŋ/	tàn phá, tai hại	devastating consequences	devastating effect, devastating impact
homogenisation	n	/həˌmɒdʒənaɪˈzeɪʃn/	sự đồng nhất hóa	cultural homogenisation	cultural homogenisation, homogenisation process
self-determination	n	/ˌself dɪˌtɜːmɪˈneɪʃn/	quyền tự quyết	principle of self-determination	right to self-determination, indigenous self-determination
autonomous	adj	/ɔːˈtɒnəməs/	tự trị, độc lập	fully autonomous indigenous schools	autonomous region, autonomous decision
pedagogy	n	/ˈpedəɡɒdʒi/	phương pháp giảng dạy	culturally responsive pedagogy	teaching pedagogy, pedagogy methods
explicit	adj	/ɪkˈsplɪsɪt/	rõ ràng, tường minh	explicitly acknowledge and incorporate	explicit instruction, explicit statement
epistemology	n	/ɪˌpɪstɪˈmɒlədʒi/	nhận thức luận	traditional indigenous epistemologies	Western epistemology, scientific epistemology
holistic	adj	/həʊˈlɪstɪk/	toàn diện, tổng thể	holistic, experiential understanding	holistic approach, holistic view
tokenism	n	/ˈtəʊkənɪzəm/	hình thức, chiếu lệ	risk tokenism	avoid tokenism, mere tokenism
livelihood	n	/ˈlaɪvlihʊd/	sinh kế	depend on reindeer herding for livelihood	earn a livelihood, sustainable livelihood
dispersion	n	/dɪˈspɜːʃn/	sự phân tán	geographical dispersion of populations	population dispersion, dispersion pattern
commodification	n	/kəˌmɒdɪfɪˈkeɪʃn/	sự thương mại hóa	commodification of indigenous knowledge	commodification of culture, commodification process

Passage 3 – Essential Vocabulary

Từ vựng	Loại từ	Phiên âm	Nghĩa tiếng Việt	Ví dụ từ bài	Collocation
transcend	v	/trænˈsend/	vượt qua, vượt khỏi	discourse has transcended simple questions	transcend boundaries, transcend limitations
epistemological	adj	/ɪˌpɪstɪməˈlɒdʒɪkl/	thuộc nhận thức luận	epistemological and ontological challenges	epistemological framework, epistemological perspective
decolonise	v	/diːˈkɒlənaɪz/	phi thực dân hóa	decolonise education	decolonise curriculum, decolonise thinking
hegemonic	adj	/ˌheɡəˈmɒnɪk/	bá quyền, thống trị	dismantle hegemonic structures	hegemonic power, hegemonic discourse
relegate	v	/ˈrelɪɡeɪt/	đẩy xuống, giáng cấp	relegating indigenous knowledge	relegate to secondary position
paradigmatic	adj	/ˌpærədɪɡˈmætɪk/	mang tính mô hình	paradigmatic shift	paradigmatic change, paradigmatic example
grapple with	v	/ˈɡræpl wɪð/	vật lộn với, đối mặt với	grapple with uncomfortable questions	grapple with problems, grapple with issues
foreground	v	/ˈfɔːɡraʊnd/	đưa lên hàng đầu	foreground relationality	foreground issues, foreground concerns
transgenerational	adj	/ˌtrænzdʒenəˈreɪʃənl/	xuyên thế hệ	transgenerational observation	transgenerational trauma, transgenerational knowledge
compartmentalise	v	/ˌkɒmpɑːtˈmentəlaɪz/	chia ngăn, phân loại	compartmentalised into discrete disciplines	compartmentalise information, compartmentalise thinking
biopiracy	n	/ˈbaɪəʊˌpaɪrəsi/	cướp bóc sinh học	facilitate biopiracy	prevent biopiracy, biopiracy concerns
reciprocity	n	/ˌresɪˈprɒsəti/	sự có đi có lại	emphasise reciprocity	principle of reciprocity, mutual reciprocity
contentious	adj	/kənˈtenʃəs/	gây tranh cãi	contentious arena	contentious issue, contentious debate
consonant with	adj phrase	/ˈkɒnsənənt wɪð/	phù hợp với	consonant with indigenous pedagogies	consonant with values, consonant with principles
inadvertently	adv	/ˌɪnədˈvɜːtntli/	vô tình, không cố ý	inadvertently disadvantage them	inadvertently cause, inadvertently create
rigour	n	/ˈrɪɡə/	sự chặt chẽ, nghiêm ngặt	maintain academic rigour	intellectual rigour, academic rigour
precarious	adj	/prɪˈkeəriəs/	bấp bênh, không ổn định	funding is precarious	precarious situation, precarious position
complicity	n	/kəmˈplɪsəti/	sự thông đồng, cấu kết	complicity with colonialism	complicity in wrongdoing

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Kết Bài

Chủ đề “The role of education in preserving indigenous cultures” không chỉ là một nội dung thường xuyên xuất hiện trong IELTS Reading mà còn phản ánh một vấn đề toàn cầu quan trọng về bảo tồn di sản văn hóa và quyền tự quyết của các cộng đồng bản địa. Qua bộ đề thi mẫu này với ba passages tăng dần độ khó, bạn đã được thực hành với đa dạng các dạng câu hỏi từ cơ bản đến nâng cao, giúp bạn làm quen với format thi thực tế.

Passage 1 giới thiệu các chương trình giáo dục bản địa thành công ở New Zealand, Canada và Australia với ngôn ngữ dễ hiểu và cấu trúc câu đơn giản. Passage 2 đi sâu hơn vào các khái niệm về pedagogical approaches và cultural continuity với độ phức tạp cao hơn về từ vựng và cấu trúc. Passage 3 thách thức người đọc với nội dung học thuật cao về epistemology và decolonisation, đòi hỏi khả năng phân tích và hiểu sâu.

Các đáp án chi tiết kèm giải thích đã chỉ ra chính xác vị trí thông tin trong bài, cách paraphrase giữa câu hỏi và đoạn văn, cũng như những kỹ thuật làm bài hiệu quả. Phần từ vựng với 35-45 từ quan trọng được phân loại theo từng passage sẽ giúp bạn mở rộng vốn từ học thuật, đặc biệt trong các lĩnh vực giáo dục, văn hóa và xã hội.

Để đạt kết quả tốt nhất, hãy thực hành bộ đề này trong điều kiện thi thật với thời gian 60 phút, sau đó đối chiếu đáp án và đọc kỹ phần giải thích để hiểu rõ phương pháp làm bài. Việc học từ vựng nên kết hợp với việc xem các collocation và ví dụ trong ngữ cảnh để nhớ lâu hơn và sử dụng chính xác hơn. Hãy nhớ rằng, IELTS Reading không chỉ đánh giá khả năng đọc hiểu mà còn kiểm tra kỹ năng quản lý thời gian, xác định thông tin nhanh chóng và hiểu được cách paraphrase trong tiếng Anh học thuật.

Chúc bạn ôn tập hiệu quả và đạt band điểm mong muốn trong kỳ thi IELTS sắp tới! Để tìm hiểu thêm về how education systems address cultural marginalization, một khía cạnh liên quan mật thiết đến việc bảo tồn văn hóa bản địa, bạn có thể tham khảo thêm các tài liệu chuyên sâu về chính sách giáo dục đa văn hóa.