Weddings in the United States vary as much as the people do. There are church weddings with a great deal of fanfare(仪式上的短曲); there are weddings on mountain tops with guests barefooted; there have been weddings on the ocean floor with oxygen tanks for the guests. But many weddings, no matter where or how they are performed, include certain traditional customs.

    Before a couple is married, they become engaged. And then invitations are sent to those who live nearby, their close friends and their relatives who live far away. When everything is ready, then comes the most exciting moment.

    The wedding itself usually lasts between 30 and 40 minutes. The wedding party enters the church while the wedding march is played. The bride carrying a bouquet enters last with her father who will “give her away”. The groom enters the church from a side door. When the wedding party is gathered by the altar, the bride and groom exchange vows(誓言). It is traditional to use the words “to have and to hold from this day forward, for better, for worse, for richer, for poorer, in sickness and in health, to love and to cherish, till death do us part.” Following the vows, the couple exchange rings. Wearing the wedding rings on the fourth finger of the left hand is an old custom.

    After the ceremony, there is often a party, called a “reception” which gives the wedding guests an opportunity to congratulate the new couple.

    The car in which the couple leaves the church is decorated with balloons. The words “Just Married” are painted on the trunk or back window. And then the couple go in their honeymoon.

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Current Culture: Is Common Culture Alive?

    The digitizing and globalizing world is changing the working of culture. As some see it, cities and nations are losing their common culture and their general spirit: people can no longer count on those around them valuing any of the same music or films. Others argue that a common culture is not dying so much as changing forms: it is less and less attached to a particular area and ever more linked to global networks.

    The facts lead to the change that anyone can become a cultural producer today, that the culture is increasingly available everywhere you want it, and whenever you want it, not just in the two months after the movie or book came out. Cultural possibilities have multiplied as a result, but the change also means fewer cultural moments. It is easy to find the change in terms of loss of diversity of society. So what will it mean if globalization turns us into one wide world culture?

    For the enthusiasts of these changes, culture is not about popular artists or books, but centers on platforms like Google and Wikipedia, where every variety of culture brings about the exchange of knowledge and ideas, and makes connections across boundaries. It is perhaps debatable whether two people who have participated in such websites, but in totally different corners of them, have had a cultural experience in common. In fact, these platforms become very successful with a large crowd of people, who build things together, share information, and forward articles back and forth. Here are still more questions. What does it mean for the future of countries that culture now goes beyond the limits of the nation? Is there anything to defend and preserve in the passing cultural world, or is that merely to favor pen over printing press, horse over automobile?

    Up to now a growing quantity of culture has been globally spreading and developing. More individuals (个人) than ever have the chances to be makers of culture, even if that means more to choose from and fewer standards to be reached in common. What it means is this strange feeling: that of being more connected than ever, with one-click access to so much of the cultural harvest around the world, and yet, of being starved for having similar interests and opinions with others, concerned only with ourselves.

    There are more bicycles than residents in the Netherlands,and in cities

like Amsterdam and The Hague up to 70% of all journeys are made by bike.

    The BBC's reporter,Anna Holligan,examines what made everyone get back in the saddle（车座）.

    Before World WarⅡ,journeys in the Netherlands were mainly made by bike, but in the 1950s and 1960s,as car ownership increased quickly,this changed.As in many countries in Europe, roads became increasingly crowded.

    The jump in car number caused a huge rise in the number of deaths on the roads.In 1971 more than 3,000 people were killed by motor vehicles,and 450 of them were children.In response a social movement demanding safer cycling conditions for children was formed.Called Stop de Kindermoord,it took its name from the headline of an article written by journalist Vic Langenhoff whose own child had been killed in a road accident.

    The Dutch love of the motor vehicle was also shaken by the Middle East oil crisis of 1973,when oil-producing countries topped export to the US and Western Europe.

    These twin pressures helped to persuade the Dutch government to invest in improving cycling infrastructure（基础设施）and the Dutch urban planners started to change from the road-building policies designed mainly for cars.

    To make cycling safer and more inviting,the Dutch have built a vast network of cycle paths.These are clearly marked,have smooth surfaces,separate signs and lights for those on two wheels,and are wide enough to allow cycling side by side and overtaking.

    Even before they can walk,Dutch children live in a world of cycling.As babies they travel in special seats on bikes.As the children grow up they ride their own bikes.And,as the Dutch are not allowed to drive until 18,cycling offers teenagers an alternative form of freedom.

    The state also plays a part in teaching,with cycling lessons a compulsory（必修的）part in Dutch schools.All schools have places to park bikes and at some schools 90% of pupils cycle to class.

Earth's geologic ages—time periods defined by evidence in rock layers—typically last more than three million years. We're barely 11,500 years into the current age, the Holocene. But a new paper argues that we've already entered a new one—the Anthropocene, or “new man”, age.

    The name isn't brand-new. Nobel Prize winner Paul Crutzen, a co-author of the paper, coined it in 2002 to reflect the changes since the industrial revolution. The paper, however, is part of new push to formalize the Anthropocene age.

    Recent human impacts have been so great that they'll result in an obvious boundary (界限 ) in Earth's rock layer, the author's say. “We are so skilled at using energy and exploiting the environment that we are now a defining force in the geological process on the surface of the Earth,” said co-author Jan Zala, a geologist with the University of Leicester in the UK. Even so, it could take years or even decades for the International Union of Geological Science to formalize the new age.

If the concept of the Anthropocene age is to be formalized, scientists will first have to identify and define a boundary line ,or marker, that's set in stone. “The key thing is thinking about how—thousands of years in the future—geologist might come back and actually recognize in the deposit in the UK.” It's not as straightforward as you might think. The market has to be very precise, and it has to be recognized in many different parts of the world,” said Haywood, who wasn't involved in the new study.

One candidate for the market is the distinctive radioactive signature left by atom bomb tests, which began in 1945. “The fallout (沉降 ) is basically across the world,” Haywood said. In a similar way, scientists used traces of the element iridium (铱) left by shooting star strikes to help define the boundary between the Cretaceous and Tertiary periods—the time of the great dinosaur extinctions.

    The push for a formal declaration of the Anthropocene age is about more than just scientific curiosity. The move the scientists write in the last issue of the journal Environmental Science & Technology, “might be used as encouragement to slow carbon emissions and biodiversity(生物多样性)loss” or “ as evidence on protection measures” Just as Haywood said, by underlining how much we're changing the environment, the formalization would be "a very powerful statement”.

    Imagine a small group of people with a shared passion for the same craft. They all have different skills and approaches, but they come together to share skills, share stories, and share in the joy of making something.

    Modern maker culture is filling headlines and lab spaces all over the world. The way makers communicate with each other has changed over time. In the past, skills mainly came from personal sit-downs with members of the group. But sometimes a teacher wasn't available, or the one available didn't know how to do the skill others wanted to learn.

    Today a teacher doesn't even have to be in the same country or occupy the same decade as the students. Thanks to the work of people who take the time to break down and share the details of their craft, an interested individual can learn anything. Guides may range from videos to diagrams and text. Regardless of the media, maker resources are meant to be shared.

    One of the features of the maker movement is the crossover between different interests. Perhaps a passion for cars and for leather craft can result in a truly custom interior (定制的内饰). Perhaps a love of knitting (编织)and robotics will result in a tiny ——but very mobile ——robotic furry cat.

    And once you have started your creation, finding a community to share with is no longer limited to the people nearby. Modern makers have been sharing videos of their progress online for years, contributing greatly to the rapid spread of the maker movement. As different as the participants might be, they share enthusiasm, support, and a willingness to try.

    Imagine making a ping-pong table together with your makers' team. One group builds the basic frame. Another group takes on the responsibility of painting. You knit the net. There is joy in just giving it a try. It will remind you of childhood creations. Whether you are an experienced programmer or just picking up a hammer for the first time, it is never a bad time to come up with an idea, try something, and share the results.

Dean Moberg works at SeaWorld, which rescues more birds than any other type of animal. The hardest part of Dean's 1 is when he finds birds that were hurt 2 . Sometimes Dean finds sandhill cranes (沙丘鹤) that have been shot by arrows (箭) or hit by golf balls. Most of the time, the cranes that Dean 3 have been injured by chance. One way that they can get hurt is by looking inside rubbish for food.

When people see a crane that 4 help, they know to call SeaWorld. Dean and his team will drive hours to 5 the bird.

Usually, sandhill crane adults are found in pairs. The mother crane and the father crane work 6 to raise their babies. Dean knows how 7 the cranes are when they are separated, but if one of them is hurt, it must go back to SeaWorld for 8 .

Dean writes down exactly where he 9 each crane. When the cranes are 10 , he takes them back to the same place. He lets them go and they are able to find their 11 again.

Saving sandhill cranes with serious injuries isn't 12 ! Inventive, specially designed lift and support tools allow injured cranes to eat and rest while keeping weight off their 13 legs.

It takes a great deal of patience, determination, and love for these special birds to fully 14 . Luckily, that's something they find with Dean and the other 15 members of his team.