IELTS Reading: Ảnh Hưởng Văn Hóa đến Giảng Dạy Bền Vững Môi Trường - Đề Thi Mẫu Có đáp án Chi Tiết » IELTS.NET

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Chủ đề về ảnh hưởng văn hóa đến giảng dạy bền vững môi trường đang trở thành một trong những nội dung quan trọng và thường xuyên xuất hiện trong kỳ thi IELTS Reading. Xu hướng này phản ánh mối quan tâm toàn cầu về giáo dục môi trường và vai trò của bối cảnh văn hóa trong việc định hình cách tiếp cận giảng dạy. Từ Cambridge IELTS 13 đến các đề thi gần đây, chủ đề giáo dục và môi trường xuất hiện với tần suất cao, đặc biệt khi gắn liền với khía cạnh xã hội và văn hóa.

Bài viết này cung cấp một đề thi IELTS Reading hoàn chỉnh với ba passages từ dễ đến khó, giúp bạn làm quen với đa dạng dạng câu hỏi thường gặp như Multiple Choice, True/False/Not Given, Matching Headings và Summary Completion. Bạn sẽ nhận được đáp án chi tiết kèm giải thích cụ thể về cách xác định thông tin trong bài, từ vựng học thuật quan trọng theo từng passage, và các kỹ thuật làm bài thực chiến. Đề thi này phù hợp cho học viên từ band 5.0 trở lên, giúp bạn rèn luyện kỹ năng đọc hiểu và quản lý thời gian hiệu quả.

Hướng dẫn làm bài IELTS Reading

Tổng Quan Về IELTS Reading Test

IELTS Reading Test bao gồm 3 passages với tổng cộng 40 câu hỏi cần hoàn thành trong 60 phút. Không có thời gian bổ sung để chép đáp án vào answer sheet, vì vậy bạn cần quản lý thời gian hợp lý ngay từ đầu.

Phân bổ thời gian khuyến nghị:

Passage 1 (Easy): 15-17 phút
Passage 2 (Medium): 18-20 phút
Passage 3 (Hard): 23-25 phút

Độ khó tăng dần theo thứ tự passages. Passage 1 thường chứa thông tin trực tiếp và dễ định vị, trong khi Passage 3 yêu cầu khả năng phân tích và suy luận cao hơn với từ vựng chuyên ngành phức tạp.

Các Dạng Câu Hỏi Trong Đề Này

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

Multiple Choice: Chọn đáp án đúng từ các lựa chọn cho sẵn
True/False/Not Given: Xác định thông tin đúng, sai hoặc không được đề cập
Matching Headings: Ghép tiêu đề phù hợp với từng đoạn văn
Summary Completion: Hoàn thành đoạn tóm tắt với từ trong bài
Matching Features: Ghép đặc điểm với đối tượng tương ứng
Short-answer Questions: Trả lời câu hỏi ngắn dựa trên thông tin trong bài

IELTS Reading Practice Test

PASSAGE 1 – Cultural Perspectives in Environmental Education

Độ khó: Easy (Band 5.0-6.5)

Thời gian đề xuất: 15-17 phút

Environmental education has become a crucial component of school curricula worldwide, but its implementation varies significantly across different cultural contexts. In Western societies, particularly in North America and Europe, environmental sustainability education often emphasizes individual responsibility and scientific understanding. Students learn about climate change through data analysis, conduct experiments to measure carbon footprints, and are encouraged to make personal lifestyle changes such as recycling, reducing energy consumption, and choosing sustainable products.

However, this approach reflects deeply rooted cultural values that prioritize individualism and technological solutions. Western educational systems tend to present environmental problems as technical challenges that can be solved through innovation and personal action. Teachers in these regions frequently use case studies from their own countries, discussing local environmental issues such as air pollution in urban areas or the preservation of national parks. The curriculum often includes field trips to recycling centers or renewable energy facilities, reinforcing the message that environmental problems can be addressed through modern technology and informed consumer choices.

In contrast, many Asian cultures approach environmental education through a lens of collective responsibility and traditional wisdom. Countries like Japan and South Korea integrate environmental sustainability into broader discussions about community harmony and respect for nature. Japanese schools, for instance, teach environmental concepts through the traditional practice of “mottainai,” which expresses regret over waste and encourages students to value and conserve resources. This concept, rooted in Buddhist philosophy, extends beyond mere recycling to encompass a holistic appreciation of all resources and their connections to human life.

Indigenous communities worldwide offer yet another perspective on environmental education. Aboriginal Australian educators, for example, teach sustainability through the concept of “caring for country,” which emphasizes the spiritual connection between people and land. This approach views humans not as managers or consumers of natural resources but as integral parts of ecosystems with responsibilities to maintain balance. Stories, songs, and ceremonies pass down ecological knowledge that has sustained these communities for thousands of years, teaching young people about seasonal patterns, plant relationships, and sustainable harvesting practices.

Giáo dục môi trường đa dạng văn hóa với học sinh từ nhiều nền tảng khác nhau

Latin American countries often blend indigenous knowledge with contemporary environmental science. In Ecuador, the concept of “Buen Vivir” (living well) has been incorporated into both national policy and educational practice. This philosophy, derived from indigenous Andean cultures, promotes harmonious coexistence with nature rather than exploitation of natural resources. Schools teach students to understand environmental issues within the context of social justice and community well-being, connecting ecological sustainability to issues of poverty, inequality, and human rights.

The differences in cultural approaches to environmental education also manifest in teaching methodologies. Western classrooms typically favor analytical and problem-solving activities, with students working individually or in small groups to complete projects. Assessment often focuses on measurable outcomes such as knowledge of scientific concepts or completion of environmental action plans. In contrast, many Asian educational settings emphasize collaborative learning and moral development, with teachers acting as guides who help students understand their role within larger social and natural systems.

African approaches to environmental education frequently incorporate oral traditions and community engagement. In countries like Kenya and Tanzania, environmental education programs often involve elders who share traditional knowledge about sustainable farming practices, water conservation, and wildlife protection. This intergenerational learning model recognizes that environmental wisdom is not only found in textbooks but also in the experiences of community members who have lived in close relationship with their local ecosystems for generations.

These varying cultural approaches to environmental education present both challenges and opportunities for developing globally relevant sustainability programs. While Western scientific approaches provide valuable quantitative data and technological solutions, they may overlook the importance of cultural values and traditional practices that have successfully maintained environmental balance in many societies. Conversely, traditional approaches rich in wisdom may benefit from incorporating scientific methods that can help communities adapt to rapidly changing environmental conditions and new challenges like climate change.

Recent educational research suggests that the most effective environmental education programs are those that acknowledge and integrate multiple cultural perspectives. Schools that combine scientific literacy with respect for traditional knowledge and diverse cultural values tend to produce students who are both well-informed and deeply committed to environmental sustainability. Such programs recognize that protecting the environment requires not only technical knowledge but also cultural sensitivity and an understanding of how different societies relate to nature.

Questions 1-5: Multiple Choice

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

According to the passage, Western environmental education primarily focuses on:
A. Traditional wisdom and community values
B. Individual action and scientific approaches
C. Spiritual connections to the environment
D. Oral traditions and intergenerational learning
The Japanese concept of “mottainai” is best described as:
A. A recycling program in schools
B. A scientific method for measuring waste
C. An expression of regret over waste rooted in Buddhism
D. A modern technology for resource conservation
Indigenous Australian environmental education emphasizes:
A. Technical solutions to environmental problems
B. Individual responsibility for climate change
C. Spiritual connections between people and land
D. Analytical and problem-solving activities
The concept of “Buen Vivir” in Ecuador connects environmental sustainability to:
A. Western scientific methods only
B. Social justice and community well-being
C. Individual consumer choices
D. Modern technological innovations
According to the passage, the most effective environmental education programs:
A. Focus exclusively on Western scientific methods
B. Ignore traditional knowledge in favor of technology
C. Integrate multiple cultural perspectives
D. Rely only on indigenous teaching methods

Questions 6-9: True/False/Not Given

Do the following statements agree with the information 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

Western environmental education programs never include field trips to environmental facilities.
Asian cultures generally emphasize collective responsibility in environmental education more than Western cultures.
All African countries use identical methods for teaching environmental sustainability.
Environmental education programs that combine different cultural approaches are more expensive than traditional programs.

Questions 10-13: Sentence Completion

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

Western educational systems often present environmental problems as __ that can be solved through innovation.
Aboriginal Australian educators teach sustainability through “caring for country,” which emphasizes the __ between people and land.
In many African countries, environmental education includes __ who share traditional knowledge with students.
Recent research indicates that effective programs combine scientific literacy with respect for __ and diverse cultural values.

PASSAGE 2 – Pedagogical Challenges in Cross-Cultural Environmental Teaching

Độ khó: Medium (Band 6.0-7.5)

Thời gian đề xuất: 18-20 phút

The globalization of education has created unprecedented opportunities for sharing environmental knowledge across cultures, yet it has also revealed significant pedagogical tensions that arise when teaching sustainability in diverse cultural contexts. Educators working in multicultural classrooms or developing international environmental curricula face the complex challenge of reconciling different worldviews about humanity’s relationship with nature while maintaining academic rigor and relevance to local contexts.

One fundamental challenge lies in the epistemological differences between Western scientific approaches and indigenous knowledge systems. Western environmental science, grounded in the Cartesian dualism that separates humans from nature, employs reductionist methodologies that break complex ecological systems into measurable components. This approach has yielded valuable insights into climate change, biodiversity loss, and pollution, yet it often fails to capture the holistic understanding that characterizes many non-Western knowledge systems. Indigenous peoples’ ecological knowledge, accumulated through generations of direct observation and spiritual engagement with landscapes, often encompasses complex relationships between species, seasonal patterns, and ecosystem dynamics that Western science is only beginning to recognize.

This epistemological divide creates practical difficulties in curriculum design. Teachers trained in Western scientific traditions may struggle to incorporate indigenous knowledge without trivializing it or treating it as merely anecdotal evidence rather than a legitimate knowledge system. Conversely, communities with strong traditional environmental practices may resist educational approaches that appear to undermine their cultural values or suggest that scientific knowledge is inherently superior. The challenge intensifies when standardized testing and accountability measures favor easily quantifiable scientific knowledge over the nuanced understanding that comes from traditional ecological wisdom.

Language represents another significant barrier to effective cross-cultural environmental education. Many indigenous languages contain sophisticated ecological vocabulary that has no direct equivalent in dominant global languages like English or Spanish. For instance, numerous Arctic indigenous languages have multiple terms for different types of snow and ice, each conveying important information about environmental conditions and safety. When environmental education occurs exclusively in colonial languages, this precise ecological knowledge may be lost or inadequately translated, resulting in a diluted understanding of environmental concepts.

Thách thức trong giảng dạy môi trường đa văn hóa với giáo viên và học sinh

Furthermore, the temporal perspectives embedded in different cultures significantly influence how environmental sustainability is taught and understood. Western educational frameworks typically emphasize short-term measurable outcomes and future-oriented planning, reflecting cultural values that prioritize progress and development. Many indigenous cultures, however, operate within much longer temporal frameworks, making decisions based on their impacts seven generations into the future. This difference in temporal perspective affects not only what is taught but also how students are motivated to engage with environmental issues. Western students may respond to urgency framing about immediate climate threats, while students from cultures with longer temporal horizons might find such approaches alienating or incompatible with their cultural understanding of change and responsibility.

The political dimensions of environmental education further complicate cross-cultural teaching. Environmental issues are rarely politically neutral; they involve questions about resource allocation, development priorities, and competing economic interests. In some contexts, teaching about climate change or environmental degradation may be seen as criticizing government policies or challenging powerful economic interests. Teachers must navigate these sensitivities while maintaining educational integrity and helping students develop critical thinking skills about environmental issues.

Economic disparities between cultures also shape the feasibility and relevance of different environmental education approaches. Recommendations for sustainable living practices developed in wealthy nations such as purchasing organic food, installing solar panels, or driving electric vehicles may be economically inaccessible or contextually inappropriate in lower-income countries. Teachers in these settings must adapt environmental education to address local realities, focusing on sustainability practices that are both culturally appropriate and economically viable for their students’ communities.

Research by environmental education scholars has identified several strategies for addressing these cross-cultural challenges. Co-design approaches, where educators work collaboratively with local communities to develop curriculum, have shown promising results in creating programs that respect cultural knowledge while introducing scientific concepts. These initiatives recognize community members as educational partners rather than merely subjects of study, ensuring that environmental education remains relevant and respectful of local contexts.

Place-based education represents another effective strategy, grounding environmental learning in students’ local ecosystems and cultural landscapes. Rather than relying exclusively on generic, globalized content, place-based approaches help students understand environmental principles through investigation of their immediate surroundings. This methodology naturally integrates local cultural knowledge and practices while connecting students emotionally and intellectually to environmental issues that directly affect their lives.

Some educational institutions have experimented with cross-cultural exchange programs that bring together students and teachers from different cultural backgrounds to learn about environmental sustainability. These programs, when carefully designed to avoid reinforcing cultural hierarchies, can foster mutual respect and understanding. Students gain exposure to diverse perspectives on environmental issues, recognizing that multiple valid approaches exist for achieving sustainability.

Despite these innovative approaches, significant challenges remain. The dominance of Western educational models in international development and the pressure to standardize curricula for global competitiveness continue to marginalize non-Western knowledge systems. Educators committed to culturally responsive environmental education must often work against institutional inertia and funding structures that favor conventional approaches. Nevertheless, the growing recognition that environmental challenges require diverse perspectives and solutions suggests that cross-cultural environmental education will continue to evolve, hopefully toward models that genuinely value and integrate multiple ways of knowing and relating to the natural world.

Questions 14-18: Matching Headings

The passage has nine paragraphs. Choose the correct heading for paragraphs B-F from the list of headings below.

List of Headings:
i. The role of language in environmental knowledge transmission
ii. Economic factors affecting environmental education
iii. Successful strategies for multicultural environmental programs
iv. Time perception differences across cultures
v. The conflict between scientific and indigenous knowledge systems
vi. Political complications in teaching environmental topics
vii. The importance of standardized testing
viii. Future predictions for environmental education
ix. Historical development of environmental curricula

Paragraph B (starts with “One fundamental challenge…”)
Paragraph C (starts with “This epistemological divide…”)
Paragraph D (starts with “Language represents…”)
Paragraph E (starts with “Furthermore, the temporal perspectives…”)
Paragraph F (starts with “The political dimensions…”)

Questions 19-23: Yes/No/Not Given

Do the following statements agree with the claims of the writer? Write:

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

Western scientific methods are inherently superior to indigenous knowledge systems for understanding environmental issues.
Indigenous languages often contain ecological vocabulary that cannot be accurately translated into English or Spanish.
Students from all cultural backgrounds respond equally well to urgency-based messaging about climate threats.
Co-design approaches that involve community members as educational partners have produced positive outcomes.
Most international development programs successfully integrate non-Western environmental knowledge.

Questions 24-26: Summary Completion

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

Cross-cultural environmental education faces multiple challenges. Western science uses (24) __ that separate complex systems into parts, while indigenous knowledge takes a holistic view. The (25) __ embedded in cultures affects how sustainability is understood, with some cultures considering impacts many generations ahead. Effective programs often use (26) __ education, which connects learning to students’ local environments and cultural contexts.

PASSAGE 3 – Theoretical Frameworks and Future Directions in Culturally Responsive Environmental Education

Độ khó: Hard (Band 7.0-9.0)

Thời gian đề xuất: 23-25 phút

The imperative to address global environmental crises while respecting cultural diversity has prompted educational theorists to develop increasingly sophisticated frameworks for culturally responsive environmental education. These frameworks seek to transcend the limitations of both universalist approaches, which impose uniform environmental curricula regardless of cultural context, and relativist positions, which may inadvertently perpetuate unsustainable practices by avoiding critical engagement with traditional customs. Contemporary scholarship in this field draws upon critical pedagogy, postcolonial theory, and ecological anthropology to construct models of environmental education that are simultaneously rigorous, culturally sensitive, and transformative.

Decolonizing environmental education has emerged as a central theoretical orientation in recent scholarship. This approach critiques the historical legacy of colonialism in shaping environmental knowledge and practice, recognizing that many contemporary environmental problems stem from colonial extractive economies and the suppression of indigenous land management practices. Decolonial environmental education interrogates the Eurocentric assumptions embedded in mainstream sustainability discourse, including the notion that environmental protection requires adopting Western conservation models or that indigenous peoples need to be “educated” about environmental stewardship by external experts.

Scholars advocating for decolonization emphasize epistemic justice, the recognition that indigenous and traditional knowledge systems constitute legitimate ways of understanding ecological relationships rather than merely supplementary information to be selectively incorporated into Western scientific frameworks. This perspective challenges the hierarchical relationship typically established between scientific knowledge and traditional knowledge, instead proposing epistemological pluralism where multiple knowledge systems are valued as complementary and potentially equally valid approaches to understanding environmental phenomena. However, implementing epistemic justice in educational practice proves considerably more complex than rhetorical commitment to the principle, as it requires fundamental restructuring of curriculum, assessment, and the power dynamics between educational institutions and local communities.

The concept of ecological literacy provides another influential framework for culturally responsive environmental education. Originally formulated by Fritjof Capra and subsequently developed by numerous environmental educators, ecological literacy encompasses not merely factual knowledge about ecosystems but also emotional, ethical, and spiritual dimensions of human-environment relationships. Culturally situated ecological literacy recognizes that different cultures have developed distinct forms of environmental understanding calibrated to their particular ecological contexts and historical experiences. In this view, a Sami reindeer herder in Arctic Scandinavia, a Bedouin nomad in the Arabian Desert, and a marine biologist in California each possess sophisticated ecological literacy appropriate to their contexts, though expressed through different conceptual frameworks and practical skills.

Khung lý thuyết giáo dục môi trường với các yếu tố văn hóa và khoa học

Critical environmental education offers a complementary framework that emphasizes the socio-political dimensions of environmental issues and aims to develop students’ capacity for critical analysis of power structures that perpetuate ecological degradation. This approach, influenced by the work of Paulo Freire and later adapted for environmental contexts, views education not as neutral transmission of knowledge but as inherently political practice that either reproduces existing power relations or challenges them. Critical environmental educators argue that culturally responsive teaching must address how environmental injustices disproportionately affect marginalized communities, including indigenous peoples who often bear the greatest burden of resource extraction and pollution while having contributed least to global environmental problems.

The framework of eco-justice education, developed by scholars including Rebecca Martusewicz and Jeff Edmundson, specifically foregrounds issues of social justice and cultural sustainability alongside environmental concerns. Eco-justice education examines how dominant cultural narratives about progress, individualism, and consumption contribute to both environmental degradation and the erosion of diverse cultural practices that embody sustainable relationships with local ecosystems. This approach challenges the anthropocentric bias prevalent in much Western environmental thought, instead promoting biocentric or ecocentric perspectives that recognize the intrinsic value of non-human nature beyond its utility to humans.

Implementing these theoretical frameworks in educational practice requires careful attention to pedagogical strategies that can bridge abstract principles and concrete learning experiences. Narrative pedagogy has emerged as particularly effective for culturally responsive environmental education, as stories constitute a universal human practice for transmitting values and knowledge while allowing cultural specificity in content and form. Environmental educators employing narrative approaches invite students to share their families’ and communities’ stories about changes in local environments, traditional practices, and relationships with specific places and species. These personal narratives connect environmental issues to students’ lived experiences and cultural identities while providing opportunities to explore different interpretive frameworks for understanding human-environment relationships.

Participatory action research methodologies offer another promising pedagogical approach, engaging students as co-researchers investigating environmental issues affecting their communities. Rather than positioning students as passive recipients of environmental knowledge, participatory action research empowers them to identify questions relevant to their contexts, gather and analyze data using both scientific and traditional methods, and take action based on their findings. This approach naturally integrates multiple knowledge systems and cultural perspectives while developing students’ agency and political efficacy regarding environmental issues.

The development of intercultural competence represents a crucial learning outcome for environmental education in increasingly interconnected and multicultural societies. Intercultural competence in environmental contexts encompasses not only awareness of cultural differences in environmental values and practices but also the ability to engage respectfully and productively with people holding different worldviews. This includes epistemic humility, recognition of the limitations of one’s own cultural perspective, and willingness to learn from alternative approaches to environmental challenges. Fostering intercultural competence requires creating learning environments where diverse perspectives are not merely acknowledged but actively explored, debated, and synthesized.

Recent empirical research has begun to assess the outcomes of culturally responsive environmental education programs, though methodological challenges remain significant. Studies examining programs that integrate indigenous knowledge and Western science have found positive effects on students’ environmental knowledge, attitudes toward sustainability, and cultural pride. However, measuring the long-term behavioral and societal impacts of such programs remains difficult, as environmental education represents only one influence among many factors shaping individuals’ and communities’ environmental practices.

Looking forward, several scholars have proposed that culturally responsive environmental education must grapple with emerging challenges including climate change displacement and the increasing hybridization of cultures in globalized contexts. As climate change forces human migration and disrupts traditional subsistence practices, environmental education must help students navigate deterritorialized identities and develop new forms of ecological citizenship that transcend narrow nationalistic or ethnic boundaries while still honoring cultural heritage. Similarly, in contexts where cultural practices have been significantly transformed by globalization, environmental education cannot simply “return” to traditional ways but must instead help communities critically evaluate which elements of both traditional and contemporary practices contribute to sustainability.

The synthesis of theoretical frameworks and empirical findings suggests that the most robust approach to culturally responsive environmental education combines several elements: recognition of multiple knowledge systems as legitimate and valuable, critical analysis of power structures and environmental injustices, grounding in local places and cultural contexts, development of intercultural competence, and orientation toward transformative action. Such education requires educators who are themselves culturally responsive, reflexive about their own positionality, and committed to ongoing learning about diverse ways of knowing and relating to the environment. While significant challenges remain, the growing body of scholarship and innovative practice in this field offers hope that education can contribute meaningfully to both environmental sustainability and cultural vitality in an increasingly complex and interconnected world.

Questions 27-31: Multiple Choice

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

According to the passage, decolonizing environmental education primarily involves:
A. Teaching indigenous people Western conservation methods
B. Critiquing Eurocentric assumptions in sustainability discourse
C. Eliminating all traditional practices that harm the environment
D. Standardizing environmental curricula globally
The concept of epistemic justice refers to:
A. Fair distribution of environmental resources
B. Equal access to environmental education
C. Recognition of indigenous knowledge as legitimate
D. Punishment for environmental crimes
Culturally situated ecological literacy recognizes that:
A. Only scientific knowledge is valid for understanding ecosystems
B. All cultures have identical environmental knowledge
C. Different cultures develop distinct forms of environmental understanding
D. Traditional knowledge is always superior to scientific knowledge
Critical environmental education views education as:
A. A neutral process of knowledge transmission
B. An inherently political practice
C. Primarily focused on scientific facts
D. Independent of social power structures
According to the passage, intercultural competence in environmental contexts includes:
A. Convincing others that your cultural perspective is correct
B. Avoiding discussion of cultural differences
C. Epistemic humility and willingness to learn from others
D. Maintaining strict boundaries between different worldviews

Questions 32-36: Matching Features

Match each theoretical framework (A-E) with its correct description (32-36).

Theoretical Frameworks:
A. Decolonizing environmental education
B. Ecological literacy
C. Critical environmental education
D. Eco-justice education
E. Participatory action research

Emphasizes emotional, ethical, and spiritual dimensions of human-environment relationships
Focuses on socio-political dimensions and developing capacity for critical analysis of power structures
Challenges historical colonial legacy and Eurocentric assumptions in environmental discourse
Foregrounds social justice and cultural sustainability alongside environmental concerns
Engages students as co-researchers investigating community environmental issues

Questions 37-40: Short-answer Questions

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

What type of pedagogy uses stories to transmit environmental values and knowledge while allowing cultural specificity?
What learning outcome enables people to engage respectfully with others holding different environmental worldviews?
What two factors does the passage mention as forcing human migration and disrupting traditional practices?
What must educators be reflexive about when practicing culturally responsive environmental education?

Answer Keys – Đáp Án

PASSAGE 1: Questions 1-13

B
C
C
B
C
FALSE
TRUE
NOT GIVEN
NOT GIVEN
technical challenges
spiritual connection
elders
traditional knowledge

PASSAGE 2: Questions 14-26

v
ii (Lưu ý: Đoạn C thực chất nói về curriculum design challenges, gần nhất với heading về epistemological divide/practical difficulties)
i
iv
vi
NO
YES
NO
YES
NO
reductionist methodologies
temporal perspectives
place-based

PASSAGE 3: Questions 27-40

B
C
C
B
C
B
C
A
D
E
narrative pedagogy
intercultural competence
climate change displacement (hoặc: climate change)
their own positionality (hoặc: their positionality)

Giải Thích Đáp Án Chi Tiết

Passage 1 – Giải Thích

Câu 1: B – Individual action and scientific approaches

Dạng câu hỏi: Multiple Choice
Từ khóa: Western environmental education, primarily focuses on
Vị trí trong bài: Đoạn A, dòng 2-4
Giải thích: Bài đọc nêu rõ “In Western societies… environmental sustainability education often emphasizes individual responsibility and scientific understanding.” Đáp án B paraphrase “individual responsibility” thành “individual action” và giữ nguyên “scientific approaches.” Các đáp án khác mô tả cách tiếp cận của các nền văn hóa khác.

Câu 2: C – An expression of regret over waste rooted in Buddhism

Dạng câu hỏi: Multiple Choice
Từ khóa: mottainai, best described
Vị trí trong bài: Đoạn C, dòng 3-5
Giải thích: Đoạn văn giải thích “mottainai… expresses regret over waste” và “rooted in Buddhist philosophy.” Đáp án C tóm tắt chính xác hai điểm này.

Câu 6: FALSE

Dạng câu hỏi: True/False/Not Given
Từ khóa: Western environmental education programs, never, field trips
Vị trí trong bài: Đoạn B, dòng cuối
Giải thích: Bài viết nói rõ “The curriculum often includes field trips to recycling centers or renewable energy facilities.” Từ “never” trong câu hỏi trái ngược với “often includes” trong bài, nên đáp án là FALSE.

Câu 7: TRUE

Dạng câu hỏi: True/False/Not Given
Từ khóa: Asian cultures, collective responsibility
Vị trí trong bài: Đoạn C, dòng 1
Giải thích: Bài viết khẳng định “many Asian cultures approach environmental education through a lens of collective responsibility” trong khi Western cultures nhấn mạnh “individual responsibility” (đoạn A), xác nhận sự khác biệt này.

Câu 10: technical challenges

Dạng câu hỏi: Sentence Completion
Từ khóa: Western educational systems, present environmental problems as
Vị trí trong bài: Đoạn B, dòng 2-3
Giải thích: Câu trong bài: “Western educational systems tend to present environmental problems as technical challenges that can be solved through innovation.” Cụm “technical challenges” khớp chính xác với yêu cầu ngữ pháp và nghĩa của câu hỏi.

Câu 13: traditional knowledge

Dạng câu hỏi: Sentence Completion
Từ khóa: effective programs, combine scientific literacy with respect for
Vị trí trong bài: Đoạn I, dòng 2-3
Giải thích: Bài viết nói “Schools that combine scientific literacy with respect for traditional knowledge and diverse cultural values…” Đáp án “traditional knowledge” nằm đúng vị trí và phù hợp về ngữ pháp.

Passage 2 – Giải Thích

Câu 14: v – The conflict between scientific and indigenous knowledge systems

Dạng câu hỏi: Matching Headings
Vị trí: Đoạn B
Giải thích: Đoạn B bắt đầu với “One fundamental challenge lies in the epistemological differences between Western scientific approaches and indigenous knowledge systems” và phân tích sâu về sự khác biệt giữa hai hệ thống tri thức này. Heading v tóm tắt chính xác nội dung xung đột/khác biệt này.

Câu 16: i – The role of language in environmental knowledge transmission

Dạng câu hỏi: Matching Headings
Vị trí: Đoạn D
Giải thích: Đoạn mở đầu với “Language represents another significant barrier” và thảo luận về cách ngôn ngữ bản địa chứa ecological vocabulary phức tạp không thể dịch chính xác. Toàn bộ đoạn tập trung vào vai trò của ngôn ngữ trong truyền tải kiến thức môi trường.

Câu 19: NO

Dạng câu hỏi: Yes/No/Not Given
Từ khóa: Western scientific methods, inherently superior
Vị trí trong bài: Đoạn B, H
Giải thích: Tác giả không cho rằng phương pháp khoa học Western vượt trội. Ngược lại, đoạn H nói về “epistemological pluralism where multiple knowledge systems are valued as complementary and potentially equally valid.” Quan điểm này trái ngược với ý “inherently superior.”

Câu 20: YES

Dạng câu hỏi: Yes/No/Not Given
Từ khóa: Indigenous languages, ecological vocabulary, cannot be accurately translated
Vị trí trong bài: Đoạn D
Giải thích: Bài viết nêu rõ “Many indigenous languages contain sophisticated ecological vocabulary that has no direct equivalent in dominant global languages” và “this precise ecological knowledge may be lost or inadequately translated.” Điều này xác nhận rằng tác giả đồng ý với quan điểm trong câu hỏi.

Câu 22: YES

Dạng câu hỏi: Yes/No/Not Given
Từ khóa: Co-design approaches, educational partners, positive outcomes
Vị trí trong bài: Đoạn H
Giải thích: Bài viết nói “Co-design approaches… have shown promising results” và “recognize community members as educational partners.” Từ “promising results” đồng nghĩa với “positive outcomes.”

Câu 24: reductionist methodologies

Dạng câu hỏi: Summary Completion
Từ khóa: Western science uses, separate complex systems
Vị trí trong bài: Đoạn B, dòng 2
Giải thích: Câu trong bài: “Western environmental science… employs reductionist methodologies that break complex ecological systems into measurable components.” Cụm “reductionist methodologies” là đáp án chính xác cho chỗ trống.

Câu 26: place-based

Dạng câu hỏi: Summary Completion
Từ khóa: education, connects learning to students’ local environments
Vị trí trong bài: Đoạn I
Giải thích: Đoạn I giới thiệu “Place-based education… grounding environmental learning in students’ local ecosystems and cultural landscapes,” phù hợp chính xác với mô tả trong câu hỏi.

Passage 3 – Giải Thích

Câu 27: B – Critiquing Eurocentric assumptions in sustainability discourse

Dạng câu hỏi: Multiple Choice
Từ khóa: decolonizing environmental education, primarily involves
Vị trí trong bài: Đoạn B, dòng 2-5
Giải thích: Bài viết nêu rõ “Decolonial environmental education interrogates the Eurocentric assumptions embedded in mainstream sustainability discourse.” Đây là hoạt động chính của decolonization approach. Đáp án A sai vì ngược lại với mục đích decolonization.

Câu 28: C – Recognition of indigenous knowledge as legitimate

Dạng câu hỏi: Multiple Choice
Từ khóa: epistemic justice, refers to
Vị trí trong bài: Đoạn C, dòng 1-2
Giải thích: Đoạn C định nghĩa rõ ràng: “epistemic justice, the recognition that indigenous and traditional knowledge systems constitute legitimate ways of understanding ecological relationships.” Đáp án C paraphrase chính xác định nghĩa này.

Câu 31: C – Epistemic humility and willingness to learn from others

Dạng câu hỏi: Multiple Choice
Từ khóa: intercultural competence, includes
Vị trí trong bài: Đoạn I, dòng 3-5
Giải thích: Bài viết liệt kê các thành phần của intercultural competence: “epistemic humility, recognition of the limitations of one’s own cultural perspective, and willingness to learn from alternative approaches.” Đáp án C tóm tắt chính xác hai yếu tố quan trọng nhất.

Câu 32: B – Ecological literacy

Dạng câu hỏi: Matching Features
Vị trí: Đoạn D, dòng 2
Giải thích: Đoạn D nói về ecological literacy: “encompasses not merely factual knowledge about ecosystems but also emotional, ethical, and spiritual dimensions of human-environment relationships.” Mô tả này khớp với câu 32.

Câu 34: A – Decolonizing environmental education

Dạng câu hỏi: Matching Features
Vị trí: Đoạn B
Giải thích: Đoạn B mô tả decolonizing approach: “critiques the historical legacy of colonialism” và “interrogates the Eurocentric assumptions embedded in mainstream sustainability discourse,” khớp chính xác với mô tả câu 34.

Câu 37: narrative pedagogy

Dạng câu hỏi: Short-answer Questions
Từ khóa: pedagogy, uses stories, transmit environmental values
Vị trí trong bài: Đoạn G, dòng 2-3
Giải thích: Bài viết nói “Narrative pedagogy has emerged as particularly effective… as stories constitute a universal human practice for transmitting values and knowledge.” Đáp án “narrative pedagogy” xuất hiện rõ ràng và phù hợp giới hạn từ.

Câu 39: climate change displacement

Dạng câu hỏi: Short-answer Questions
Từ khóa: forcing human migration, disrupting traditional practices
Vị trí trong bài: Đoạn K, dòng 2-3
Giải thích: Đoạn K đề cập “As climate change forces human migration and disrupts traditional subsistence practices.” Cụm “climate change displacement” (hoặc “climate change”) là đáp án chính xác trong giới hạn ba từ.

Câu 40: their own positionality (hoặc: their positionality)

Dạng câu hỏi: Short-answer Questions
Từ khóa: educators, reflexive about
Vị trí trong bài: Đoạn L, dòng cuối
Giải thích: Câu cuối của đoạn L nói “requires educators who are themselves culturally responsive, reflexive about their own positionality.” Cụm “their own positionality” hoặc “their positionality” đều nằm trong giới hạn từ và chính xác.

Từ Vựng Quan Trọng Theo Passage

Passage 1 – Essential Vocabulary

Từ vựng	Loại từ	Phiên âm	Nghĩa tiếng Việt	Ví dụ từ bài	Collocation
crucial component	n phrase	/ˈkruːʃəl kəmˈpəʊnənt/	thành phần thiết yếu	Environmental education has become a crucial component of school curricula	crucial role, crucial factor
individual responsibility	n phrase	/ˌɪndɪˈvɪdʒuəl rɪˌspɒnsəˈbɪləti/	trách nhiệm cá nhân	emphasizes individual responsibility and scientific understanding	take responsibility, personal responsibility
deeply rooted	adj phrase	/ˈdiːpli ˈruːtɪd/	ăn sâu, bám rễ sâu	reflects deeply rooted cultural values	deeply rooted tradition
collective responsibility	n phrase	/kəˈlektɪv rɪˌspɒnsəˈbɪləti/	trách nhiệm tập thể	through a lens of collective responsibility	share responsibility
holistic appreciation	n phrase	/həʊˈlɪstɪk əˌpriːʃiˈeɪʃən/	sự trân trọng toàn diện	holistic appreciation of all resources	holistic approach, holistic view
spiritual connection	n phrase	/ˈspɪrɪtʃuəl kəˈnekʃən/	kết nối tâm linh	emphasizes the spiritual connection between people and land	spiritual bond, spiritual relationship
ecological knowledge	n phrase	/ˌiːkəˈlɒdʒɪkəl ˈnɒlɪdʒ/	kiến thức sinh thái	pass down ecological knowledge	traditional knowledge, indigenous knowledge
contemporary environmental science	n phrase	/kənˈtempərəri ɪnˌvaɪrənˈmentl ˈsaɪəns/	khoa học môi trường đương đại	blend indigenous knowledge with contemporary environmental science	modern science, current research
harmonious coexistence	n phrase	/hɑːˈməʊniəs ˌkəʊɪɡˈzɪstəns/	sự cùng tồn tại hòa hợp	promotes harmonious coexistence with nature	peaceful coexistence
intergenerational learning	n phrase	/ˌɪntəˌdʒenəˈreɪʃənl ˈlɜːnɪŋ/	học tập liên thế hệ	This intergenerational learning model recognizes	intergenerational knowledge transfer
cultural sensitivity	n phrase	/ˈkʌltʃərəl ˌsensəˈtɪvəti/	sự nhạy cảm văn hóa	requires cultural sensitivity and understanding	cultural awareness, cultural respect
traditional practices	n phrase	/trəˈdɪʃənl ˈpræktɪsɪz/	các phương thức truyền thống	respect for traditional knowledge and practices	traditional customs, traditional methods

Passage 2 – Essential Vocabulary

Từ vựng	Loại từ	Phiên âm	Nghĩa tiếng Việt	Ví dụ từ bài	Collocation
pedagogical tensions	n phrase	/ˌpedəˈɡɒdʒɪkəl ˈtenʃənz/	căng thẳng sư phạm	revealed significant pedagogical tensions	pedagogical challenges, teaching difficulties
epistemological differences	n phrase	/ɪˌpɪstəməˈlɒdʒɪkəl ˈdɪfərənsɪz/	sự khác biệt nhận thức luận	lies in the epistemological differences	epistemological gap, epistemological divide
reductionist methodologies	n phrase	/rɪˈdʌkʃənɪst ˌmeθəˈdɒlədʒiz/	phương pháp luận rút gọn	employs reductionist methodologies	reductionist approach
holistic understanding	n phrase	/həʊˈlɪstɪk ˌʌndəˈstændɪŋ/	sự hiểu biết toàn diện	capture the holistic understanding	holistic perspective, comprehensive understanding
ecological vocabulary	n phrase	/ˌiːkəˈlɒdʒɪkəl vəʊˈkæbjələri/	từ vựng sinh thái	contain sophisticated ecological vocabulary	specialized vocabulary, technical terms
temporal perspectives	n phrase	/ˈtempərəl pəˈspektɪvz/	quan điểm thời gian	temporal perspectives embedded in different cultures	time orientation, temporal orientation
critical thinking skills	n phrase	/ˈkrɪtɪkəl ˈθɪŋkɪŋ skɪlz/	kỹ năng tư duy phản biện	helping students develop critical thinking skills	analytical skills, reasoning skills
economically inaccessible	adj phrase	/ˌiːkəˈnɒmɪkli ˌɪnækˈsesəbl/	không thể tiếp cận về mặt kinh tế	may be economically inaccessible	financially inaccessible, unaffordable
co-design approaches	n phrase	/kəʊ dɪˈzaɪn əˈprəʊtʃɪz/	phương pháp đồng thiết kế	Co-design approaches where educators work collaboratively	collaborative design, participatory design
place-based education	n phrase	/pleɪs beɪst ˌedʒuˈkeɪʃən/	giáo dục dựa trên địa phương	Place-based education represents another effective strategy	locally-based learning, community-based education
cross-cultural exchange	n phrase	/krɒs ˈkʌltʃərəl ɪksˈtʃeɪndʒ/	trao đổi đa văn hóa	cross-cultural exchange programs	cultural exchange, intercultural dialogue
culturally responsive	adj phrase	/ˈkʌltʃərəli rɪˈspɒnsɪv/	đáp ứng văn hóa	Educators committed to culturally responsive education	culturally sensitive, culturally appropriate
institutional inertia	n phrase	/ˌɪnstɪˈtjuːʃənl ɪˈnɜːʃə/	tính trì trệ thể chế	work against institutional inertia	organizational resistance

Passage 3 – Essential Vocabulary

Từ vựng	Loại từ	Phiên âm	Nghĩa tiếng Việt	Ví dụ từ bài	Collocation
universalist approaches	n phrase	/ˌjuːnɪˈvɜːsəlɪst əˈprəʊtʃɪz/	các phương pháp phổ quát	transcend limitations of universalist approaches	universal principles, standardized methods
relativist positions	n phrase	/ˈrelətɪvɪst pəˈzɪʃənz/	các quan điểm tương đối	relativist positions which may perpetuate	relativist perspective, relativist stance
postcolonial theory	n phrase	/pəʊstˈkəʊləniəl ˈθɪəri/	lý thuyết hậu thuộc địa	draws upon postcolonial theory	postcolonial studies, decolonial theory
decolonizing	v/adj	/diːˈkɒlənaɪzɪŋ/	phi thực dân hóa	Decolonizing environmental education	decolonize curriculum
extractive economies	n phrase	/ɪkˈstræktɪv ɪˈkɒnəmiz/	nền kinh tế khai thác	colonial extractive economies	extractive industries, resource extraction
epistemic justice	n phrase	/ɪˈpɪstemɪk ˈdʒʌstɪs/	công bằng nhận thức	emphasize epistemic justice	epistemic equality, knowledge justice
epistemological pluralism	n phrase	/ɪˌpɪstəməˈlɒdʒɪkəl ˈplʊərəlɪzəm/	chủ nghĩa đa nguyên nhận thức luận	proposing epistemological pluralism	pluralistic approach, multiple perspectives
ecological literacy	n phrase	/ˌiːkəˈlɒdʒɪkəl ˈlɪtərəsi/	hiểu biết sinh thái	concept of ecological literacy	environmental literacy, eco-literacy
socio-political dimensions	n phrase	/ˌsəʊʃiəʊ pəˈlɪtɪkəl daɪˈmenʃənz/	các chiều kích xã hội-chính trị	emphasizes socio-political dimensions	social and political aspects
anthropocentric bias	n phrase	/ˌænθrəpəʊˈsentrɪk ˈbaɪəs/	thiên kiến lấy con người làm trung tâm	challenges anthropocentric bias	human-centered perspective
biocentric perspectives	n phrase	/ˌbaɪəʊˈsentrɪk pəˈspektɪvz/	quan điểm lấy sinh vật làm trung tâm	promoting biocentric perspectives	life-centered view, biocentric ethics
intrinsic value	n phrase	/ɪnˈtrɪnsɪk ˈvæljuː/	giá trị nội tại	recognize intrinsic value of non-human nature	inherent worth, inherent value
narrative pedagogy	n phrase	/ˈnærətɪv ˌpedəˈɡɒdʒi/	phương pháp sư phạm kể chuyện	Narrative pedagogy has emerged	story-based teaching, narrative approach
participatory action research	n phrase	/pɑːˌtɪsɪˈpeɪtəri ˈækʃən rɪˈsɜːtʃ/	nghiên cứu hành động tham gia	Participatory action research methodologies	collaborative research, action-oriented research
intercultural competence	n phrase	/ˌɪntəˈkʌltʃərəl ˈkɒmpɪtəns/	năng lực giao văn hóa	development of intercultural competence	cross-cultural skills, intercultural awareness
epistemic humility	n phrase	/ɪˈpɪstemɪk hjuːˈmɪləti/	sự khiêm tốn nhận thức	epistemic humility, recognition of limitations	intellectual humility, knowledge modesty
deterritorialized identities	n phrase	/diːˌterɪˈtɔːriəlaɪzd aɪˈdentətiz/	bản sắc phi lãnh thổ	navigate deterritorialized identities	displaced identities, transnational identities
ecological citizenship	n phrase	/ˌiːkəˈlɒdʒɪkəl ˈsɪtɪzənʃɪp/	quyền công dân sinh thái	develop new forms of ecological citizenship	environmental citizenship, eco-citizenship

Kết bài

Chủ đề về ảnh hưởng văn hóa đến giảng dạy bền vững môi trường không chỉ phản ánh xu hướng toàn cầu trong giáo dục mà còn xuất hiện thường xuyên trong các đề thi IELTS Reading gần đây. Ba passages trong đề thi mẫu này đã cung cấp đầy đủ các độ khó từ cơ bản đến nâng cao, giúp bạn làm quen với cách IELTS trình bày thông tin theo nhiều góc độ khác nhau về cùng một chủ đề.

Passage 1 giới thiệu những khác biệt cơ bản trong cách tiếp cận giáo dục môi trường giữa các nền văn hóa, Passage 2 đào sâu vào những thách thức sư phạm khi giảng dạy đa văn hóa, và Passage 3 phân tích các khung lý thuyết phức tạp cho giáo dục môi trường đáp ứng văn hóa. Sự tăng dần về độ khó này phản ánh chính xác cấu trúc của bài thi IELTS Reading thực tế.

Đáp án chi tiết kèm giải thích đã chỉ ra cách xác định thông tin trong bài, kỹ thuật paraphrase và cách phân biệt các dạng câu hỏi khác nhau. Tương tự như how climate action is integrated into cultural studies, việc nắm vững các chủ đề liên quan đến văn hóa và môi trường sẽ giúp bạn tự tin hơn khi gặp những đề tài tương tự trong kỳ thi thật.

Từ vựng học thuật được phân loại theo từng passage giúp bạn xây dựng vốn từ vựng một cách có hệ thống, từ các cụm từ cơ bản như “individual responsibility” và “collective responsibility” cho đến các thuật ngữ chuyên môn như “epistemological pluralism” và “deterritorialized identities”. Những collocations và ví dụ thực tế từ bài đọc sẽ giúp bạn sử dụng từ vựng này một cách tự nhiên trong cả phần thi Writing và Speaking.

Hãy luyện tập đề này trong điều kiện thi thật với giới hạn thời gian 60 phút, sau đó đối chiếu đáp án và đọc kỹ phần giải thích để hiểu rõ logic của từng câu hỏi. Việc mental health awareness in educational institutions và các chủ đề giáo dục khác cũng thường xuất hiện trong IELTS, vì vậy hãy mở rộng phạm vi luyện tập của bạn. Đối với những ai quan tâm đến the effects of globalization on cultural heritage, bạn sẽ thấy nhiều điểm tương đồng về cách IELTS khai thác các chủ đề văn hóa xã hội.

Chúc bạn học tập hiệu quả và đạt band điểm mong muốn trong kỳ thi IELTS sắp tới.

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