I really love my job because I enjoy working with small children and like the challenges and awards from the job. I also think my work is important. There was a time when I thought I would never have that sort of career.

    I wasn't an excellent student because I didn't do much schoolwork. In my final term I started thinking what I might do and found I didn't have much to offer. I just accepted that I wasn't the type to have a career.

    I then found myself a job — looking after two little girls. It wasn't too bad at first. But the problems began when I agreed to live in so that I would be there if my boss had to go out for business in the evening. We agreed that if I had to work extra hours one week, she'd give me time off the next. But unfortunately, it didn't often work out. I was getting extremely tired and fed up, because I had too many late nights and early mornings with the children.

    One Sunday, I was in the park with the children, and met Megan who used to go to school with me. I told her about my situation. She suggested that I should do a course and get a qualification（资格证书）if I wanted to work with children. I didn't think I would be accepted because I didn't take many exams in school. She persuaded me to phone the local college and they were really helpful. My experience counted for a lot and I got on a part-time course. I had to leave my job with the family, and got work helping out at a kindergarten.

    Now I've got a full-time job there. I shall always be thankful to Megan. I wish I had known earlier that you could have a career, even if you aren't top of the class at school.

    Try this: For an entire day, forget about the clock. Eat when you're hungry and sleep when you're tired. What do you think will happen?

    You may be surprised to find that your day is much like most other days. You'll probably get hungry when you normally eat and tired when you normally sleep. Even though you don't know what time it is, your body does.

    These patterns of daily life are called circadian rhythms（生理节奏）, and they are more than just habits. Inside our bodies are several clocklike systems that follow a roughly 24-hour cycle. Throughout the day and night, our inner clocks direct changes in temperature, body chemicals, hunger, sleepiness and more.

    Everyone's rhythms are different, which is why you might like to stay up late while your sister always wants to go to bed early. But on the whole, everyone is programmed to fell tired at night and energetic during the day.

    Learning about our body clocks may help scientists understand why problems arise when we act out of step with our circadian rhythms. For example, traveling across time zones can make people wake up in the middle of the night. Regularly staying up late can make kids do worse in tests.

    "There is a growing sense that when we eat and when we sleep are important parts of how healthy we are," says Steven Shea, director of the Sleep Disorders Program at Brigham and Women's Hospital in Boston.

    One way to learn about how our body clocks tick is to mess them up and see what happens. That's what neurologist（神经病学家）Frank Scheer and his workmates did in a recent study.

    Staying up night after night, their studies suggest, could make kids extra hungry and more likely to gain weight. And regularly sleeping too little, Scheer says, may be one cause of the recent increase in childhood obesity.

    For anyone still doubting the belief that our emotions influence our physical health, a new study from New Zealand should be able to settle the matter. It reports that the physical wounds of healthy seniors healed more quickly if they wrote about their most upsetting experiences.

    This confirms the results of a 2010 study, and extends those findings to cover older adults—a group that is likely to suffer wounds (as from surgery), and one with less access to other ways of lowering tension (such as exercise).

    Reported in the journal Psychosomatic Medicine, a research team led by the University of Auckland's Elizabeth Broadbent made a study featuring 50 healthy adults ranging in age from 64 to 97. They were asked to write for 20 minutes per day for three consecutive (连续的) days.

    Half were asked to write about the most upsetting experience in their life, describing their deepest thoughts, feelings, and emotions about the events, ideally not previously shared with others. The others were asked to write about their daily activities without mentioning emotions, opinions or beliefs.

    Two weeks after the third day of writing, all participants received a standard 4mm skin biopsy (皮下活体组织检查) on their inner arm. The very tiny wounds caused by the biopsy were photographed regularly over the following days to determine the rate at which they healed.

    On the 11th day after the biopsy, the wounds completely healed on 76.2 percent of those who had done the expressive writing. That was true of only 42.1 percent of those who had written about everyday activities.

    “The biological and psychological mechanisms (机体) behind this effect remain unclear,” the researchers wrote, noting that those who had done the expressive writing did not report lower stress levels or fewer depressive symptoms than the others in the control group. Even if they weren't consciously aware of feeling more relaxed or positive, the expressive writing appeared to have caused some sort of bodily reaction—probably involving their immune systems—that hastened their recovery.

    Nowadays there is less and less contact between the old and the young. There are many reasons for this, but the result is the same: increasing numbers of children without grandparents and old people who have no contact with children. And more old people who are lonely and feel use- less, along with more and more families with young children who desperately need more support. It's a major problem in many societies.

    That's why intergenerational programmes, designed to bring the old and the young together, are growing in popularity all over the world, supported by UNESCO and other local and international organisations. There are examples of successful initiatives all over the world. Using young people to teach IT skills to older people is one obvious example. Using old people as volunteer assistants in schools is another, perhaps reading with children who need extra attention.

    One successful scheme in France is combining a residential home for the elderly with a creche/nursery school in the same building. The children and the residents eat lunch together and share activities such as music, painting, gardening and caring for the pets which the residents are encouraged to keep. In the afternoons, the residents enjoy reading or telling stones to the children and, if a child is feeling sad or tired, there is always a kind lap to sit on and a cuddle (依偎). There are trips out and birthday parties too.

    The advantages are enormous for everyone concerned. The children are happy because they get a lot more individual attention and respond well because someone has lime, for them. They also learn that old people are not different or frightening in any way. And of course, they see illness and death and learn to accept them. The residents are happy because they feel useful and needed. They are more active and more interested in life when the children are around and they take more interest in their appearance too. And the staff are happy because they see an improvement in the physical and psychological health of the residents and have an army of assistants to help with the children.

    When it comes to generation gap (代沟), we usually think of different tastes in music, or pastimes. But now the generation gap is handwriting. After one teacher in Tennessee discovered that she had students who couldn't read what she was writing on the board, she posted it on the Internet saying that handwriting should be taught in schools.

    Others who are against it claim that handwriting has become out of time in our modern world. Typed words have become a main form of communication. Once a practical skill, handwriting is no longer used by most of Americans. It is no longer taught in schools, and some claim that the time that it would take to teach it could be put to better use, for example, by teaching the technical skills.

    But even in today's world there are still plenty of reasons to pick up a pen and write on the paper. In America, signatures (签字) by hand are still often required, for example, signing for a registered letter and buying a house. And original signatures are much more difficult to fake (伪造).

    There is also strong evidence that writing by hand is good for the mind. It makes a different part of the brain active and improves fine moving skills in young children. People are also more likely to remember what they write by hand than what they type, and the process of writing by hand has been shown to stimulate ideas. Not only those, studies have shown that kids who write by hand learn to read and spell earlier than those who don't.

    Yes, we live in a modern world, but we live in a modern world of basic and important values.

    For all the pressures and rewards of regionalization and globalization, local identities remain the most deeply impressed. Even if the end result of globalization is to make the world smaller, its scope seems to foster the need for more intimate local connections among many individuals. As Bernard Poignant, mayor of the town of Quimper in Brittany, told the Washington Post, “Man is a fragile animal and he needs his close attachments. The more open the world becomes, the more ties there will be to one's roots and one's land.”

    In most communities, local languages such as Poignant's Breton serve a strong symbolic function as a clear mark of “suthenticity（原真性）”. The sum total of a community's shared historical experience, authenticity reflects a perceived（感知到的）line from a culturally idealized past to the present, carried by the language and traditions associated with the community's origins. A concern for authenticity leads most secular（世俗的）Israelis to champion（捍卫，维护）Hebrew among themselves while also acquiring English and even Arabic. The same obsession with authenticity drives Hasidic Jews in Israel or the Diaspora to champion Yiddish while also learning Hebrew and English. In each case, authenticity amounts to a central core of cultural beliefs and interpretations that are not only resistant to globalization but also are actually reinforced by the “threat” that globalization seems to present to these historical values. Scholars may argue that cultural identities change over time in response to specific reward systems. But locals often resist such explanation and defend authenticity and local mother tongues against the perceived threat of globalization with near religious eagerness.

    As a result, never before in history have there been as many standardized languages as there are today: roughly 1,200. Many smaller languages, even those with far fewer than one million speakers, have benefited from state-sponsored or voluntary preservation movements. On the most informal level, communities in Alaska and the American northwest have formed Internet discussion groups in an attempt to pass on Native American languages to younger generations. In the Basque, Catalan, and Galician regions of Spain, such movements are fiercely political and frequently involved loyal resistance to the Spanish government over political and linguistic rights. Projects have ranged from a campaign to print Spanish money in the four official languages of the state to the creation of language immersion nursery and primary schools. Zapatistas in Mexico are championing the revival of Mayan languages in an equally political campaign for local autonomy（自治权）.

    In addition to causing the feeling of the subjective importance of local roots, supporters of local languages defend their continued use on practical grounds. Local tongues foster higher levels of school success, higher degrees of participation in local government, more informed citizenship, and better knowledge of one's own culture, history, and faith. Government and relief agencies can also use local languages to spread information about industrial and agricultural techniques as well as modern health care to diverse audiences. Development workers in West Africa, for example, have found that the best way to teach the vast number of farmers with little or no formal education how to sow and rotate crops for higher yields is in these local tongues. Nevertheless, both regionalization and globalization require that more and more speakers of local languages be multi-literate.