应许之地(The Promised Land)房屋布局
二十年来国内任璧莲研究述评
二十年来国内任璧莲研究述评高稳【摘要】The introduction and researches of Gish Jen have been made for more than twenty years in China. Thus,a timely review of the research achievements will play a certain role in further carrying out the studies of her works. Overview shows that researches of Gish Jen at home focus on such framework as feminism,post -colonial-ism,post-modern theory and her works are interpreted from such perspectives as culturalattribute,cultural iden-tity,racial discrimination,gender discrimination and mother-daughter relationship. The author thinks that the sys-tematic study of her works should pay attention to the following aspects:strengthening the research of cultural poet-ics,the research of ethics value orientation and the interactive research of any relationship among Gish Jen,other Chinese-American writers and other minority writers.%国内对任璧莲的介绍和研究已有20余年，适时地回头梳理已有的研究成果，对进一步开展任璧莲作品的研究将起到一定的总结和反省作用。
出版故事奥巴马回忆录
2020年，美国最畅销的图书是《应许之地》（A Promised Land），这是巴拉克·奥巴马的总统回忆录第一卷。
因市场需求旺盛，首次印刷从最初计划的340万册追加到430万册。
2020年11月17日上市后，第一天销售88.7万册，第一周销售179万册。
一个月后，美国和加拿大的销售量达到330万册。
[1]媒体对《应许之地》好评如潮，但是，普利策奖得主、《华盛顿邮报》书评家卡洛斯·洛萨达（Carlos Lozada）发推特说：“我感到无论奥巴马写了多少书，他的最佳作品永远是他的第一本。
”[2]奥巴马的第一本书是1995年出版的回忆录《我父亲的梦想》（Dreams from My Father）。
一、写书的缘由就像许多畅销书的出版一样，奥巴马回忆录的问世，其中有许多偶然，也遭遇过挫折起伏。
1990年2月，奥巴马当选为《哈佛法学评论》（Harvard Law Review）主编。
当时，奥巴马在哈佛大学法学院读二年级。
《哈佛法学评论》被公认是美国最重要的法学期刊之一，评论主编是哈佛大学法学院最高级别的学生职位。
更重要的，奥巴马是《哈佛法学评论》104年历史中第一位黑人主编。
奥巴马因此进入主流媒体的视野。
1990年2月6日，《纽约时报》发表一篇特写，题目是《首位黑人当选哈佛法学评论主编》。
文中这样介绍奥巴马：“《哈佛法学评论》的新任主编是28岁的哥伦比亚大学毕业生巴拉克·奥巴马。
进入法学院之前，他花了4年的时间领导芝加哥南区的贫困黑人社区发展计划。
他的已故父亲巴拉克·奥巴马是肯尼亚的财政部长，母亲安·邓纳姆（Ann Dunham）是美国的人类学家，目前正在印度尼西亚从事实地考察。
奥巴马出生于夏威夷。
”[3]纽约的文学经纪人简·戴斯泰尔（Jane Dystel）读了《纽约时报》的奥巴马特写，感觉到了商机：黑人孩子，家境困难，白人母亲，来自肯尼亚的黑人父亲，常春藤法学院，法学评论首位黑人主编，这些元素加起来，岂不是一个奇特的故事。
源于《出埃及记》的8个词组（中英双语）
源于《出埃及记》的8个词组（中英双语）长期以来，⼀直有着改编⾃《圣经》和基督教⼿稿的电影，如《出埃及记》、《耶稣受难记》、《摩西⼗诫》，甚⾄是不太相关的《蒙提·派森之布莱恩的⼀⽣》也取材于此。
2013年，我们测试了读者对圣经（及莎⼠⽐亚）的了解程度，看⼤家是否能够辨识出有哪些⽇常表达是源于圣经或莎⼠⽐亚的。
《出埃及记》（the Book of Exodus）（旧约全书第⼆部，第⼀部为创世纪）本⾝就蕴含着丰富的语料，那就让我们看看出⾃英⽂版《出埃及记》的⽤词和短语吧。
Exodus 成群迁徙While the earliest known examples of Exodus in English have a capitalized initial letter and refer to Christian and Jewish Scripture, the word comes from the Greek exodus, from ex- ‘out of’+ hodos ‘way’. This refers to the departure of the Israelites from Egypt, led by Moses, and isalso applied more widely (as exodus) to any mass departure of people.现在已知最早出⾃英⽂版《出埃及记》的⼀个词就是 Exodus，⾸字母⼤写，指代基督徒和犹太⼈的词，这个词源于希腊语 exodus，由 ex-“...之外”+ hodos“路”组成。
这个词是说以⾊列⼈在摩西的带领下离开埃及，还可以更⼴泛地⽤于⼤批⼈⼝的迁徙。
Bricks without straw ⽆⽶之炊Before the Israelites were led out of Egypt, one of their mistreatments (while in slavery) was being forced to make bricks without straw (Exodus 5). This has led to the proverb ‘you can’t make bricks without straw’ – meaning that nothing can be accomplished without proper or adequate material or information. This is actually based on a misinterpretation of the chapter, where in Pharaoh commands the Israelites togather their own straw, rather than to make bricks without using any.以⾊列⼈离开埃及之前，其中⼀名奴⾪（当时正值奴⾪时代）被强迫在没有稻草的情况下制作砖头（在《出埃及记》第五章）。
面向图书馆的美国有声书借阅模式——以OverDrive为例
|图1 OverDrive电子书和有声书借阅量及其增长比[7][8][9][10][11][12]在美国，为图书馆提供有声书服务的公司主要有OverDrive、3M（Aka Cloud Library）、HOOPLA等，其中OverDrive凭借强大的资源优势占据了超过四分之三的美国市场份额。
OverDrive成立于1986年，2000年建立数字图书馆仓储（digital library reserve），开始开展数字内容分发服务，为图书馆提供数字资源下载服务。
2004年，OverDrive开始提供DRM有声书下载业务。
2011年，亚马逊与OverDrive达成合作，并通过后者向图书馆提供数字资源，从而拓展了OverDrive的资源库。
2015年后，OverDrive被乐天（Rakuten）收购，并改名为Rakuten OverDrive，其实力进一步增强。
目前，它已经发展成为美国最大的面向图书馆的数字内容经销商，与全球84个国家（和地区）的6.5万余所图书馆建立了合作关系。
2020年，它通过收购RBmedia的图书馆业务，将RBdigital平台（北美、英国和澳大利亚的图书馆数字内容平台）的资源转移到OverDrive产品中，进一步丰富了数字资源库。
借助下游的图书馆、学校以及其他零售商。
图2 以OverDrive为中心的有声书产业链二、B2B2C业务模式作为有声书经销商，OverDrive通过统一的管理对资源、服务以及用户终端进行整合：首先打通出版商和图书馆的资源；其次帮助图书馆为读者提供服务；最后借助自身平台建立起三者之间的联系。
这种模式类似于电商的B2B2C （Business to Business to Customer）模式（见图3）。
具体来说，出版商（B1）将资源放在OverDrive平台上，形成虚拟数字仓储；再通过平台与图书馆（B2）信息系统进行对接（B2B）；然后由图书馆面向读者（C）开放资源借阅（B2C）。
马丁·路德·金： I've Been to the Mountaintop_演讲稿
马丁·路德·金： I've Been to theMountaintopMartin Luther King, Jr"I've Been to the Mountaintop"delivered 3 April 1968, Mason Temple (Church of God in Christ Headquarters), Memphis, Tennessee这是马丁.路德.金博士的最后一次演讲，次日他被暗杀。
在他发表这篇著名的演讲的时候，他预感到了自己的命运，因为在他来孟菲斯之前已经收到了各种各样的死亡恐吓。
但是他用行动作出了回答。
他说不要问我帮了别人自己会有什么后果，而要问“如果我不帮助别人，别人会有什么后果”。
演讲的题目出自《圣经》以色列人出埃及的典故，摩西带领以色列人摆脱埃及法老的奴役，去往哪上帝应许的“流奶与蜜之地”–迦南。
摩西被上帝带到山顶上，看到了那“应许之地”(promise land)，但他却被告知，他自己不能到达。
马丁.路德.金说“像其他人一样，我也想活的长一些。
但是现在我不在乎这一点，我只想尊从上帝的意愿，他已经允许我站在山顶，看到了那应许之地，我也许不能和你们一起到达那里，但是今晚我要告诉大家，人民一定会到哪里!”马丁.路德.金是一名伟大的基督徒，传道者。
他坚持“非暴力”1 / 21斗争的原则，他用行动实践了耶稣基督“以善胜恶”的伟大真理。
金博士倒下了，爱–看起来是似乎是那么软弱，但是40年过去了，是爱，还是“子弹”(马尔科姆.X的著名演讲《子弹还是选票》)获得了胜利?这篇演讲中，金博士充满了实践神的国度的热情，他说“我现在什么也不怕，因为我的双眼已经见证了神的荣耀!”。
我想起了爱因斯坦读甘地传后的感慨：后代的子孙，很难想象，在我们这个时代，曾经走过这么一位血肉之躯。
Thank you very kindly, my friends. As I listened to Ralph Abernathy and his eloquent and generous introduction and then thought about myself, I wondered who he was talking about. It's always good to have your closest friend and associate to say something good about you. And Ralph Abernathy is the best friend that I have in the world. I'm delighted to see each of you here tonight in spite of a storm warning. You reveal that you are determined to go on anyhow.Something is happening in Memphis; something is happening in our world. And you know, if I were standing at the beginning of time, with the possibility of taking a kind of general and panoramic view of the whole of human history up to now, and the Almighty said to me, "Martin Luther King, which age would you 2 / 21like to live in?" I would take my mental flight by Egypt and I would watch God's children in their magnificent trek from the dark dungeons of Egypt through, or rather across the Red Sea, through the wilderness on toward the promised land. And in spite of its magnificence, I wouldn't stop there.I would move on by Greece and take my mind to Mount Olympus. And I would see Plato, Aristotle, Socrates, Euripides and Aristophanes assembled around the Parthenon. And I would watch them around the Parthenon as they discussed the great and eternal issues of reality. But I wouldn't stop there.I would go on, even to the great heyday of the Roman Empire. And I would see developments around there, through various emperors and leaders. But I wouldn't stop there.I would even come up to the day of the Renaissance, and geta quick picture of all that the Renaissance did for the cultural and aesthetic life of man. But I wouldn't stop there.I would even go by the way that the man for whom I am named had his habitat. And I would watch Martin Luther as he tacked his ninety-five theses on the door at the church of Wittenberg. But I wouldn't stop there.I would come on up even to 1863, and watch a vacillating3 / 21President by the name of Abraham Lincoln finally come to the conclusion that he had to sign the Emancipation Proclamation. But I wouldn't stop there.I would even come up to the early thirties, and see a man grappling with the problems of the bankruptcy of his nation. And come with an eloquent cry that we have nothing to fear but "fear itself." But I wouldn't stop there.Strangely enough, I would turn to the Almighty, and say, "If you allow me to live just a few years in the second half of the 20th century, I will be happy."Now that's a strange statement to make, because the world is all messed up. The nation is sick. Trouble is in the land; confusion all around. That's a strange statement. But I know, somehow, that only when it is dark enough can you see the stars. And I see God working in this period of the twentieth century in a way that men, in some strange way, are responding.Something is happening in our world. The masses of people are rising up. And wherever they are assembled today, whether they are in Johannesburg, South Africa; Nairobi, Kenya; Accra, Ghana; New York City; Atlanta, Georgia; Jackson, Mississippi; or Memphis, Tennessee -- the cry is always the same: "We want 4 / 21to be free."And another reason that I'm happy to live in this period is that we have been forced to a point where we are going to have to grapple with the problems that men have been trying to grapple with through history, but the demands didn't force them to do it. Survival demands that we grapple with them. Men, for years now, have been talking about war and peace. But now, no longer can they just talk about it. It is no longer a choice between violence and nonviolence in this world; it's nonviolence or nonexistence. That is where we are today.And also in the human rights revolution, if something isn't done, and done in a hurry, to bring the colored peoples of the world out of their long years of poverty, their long years of hurt and neglect, the whole world is doomed. Now, I'm just happy that God has allowed me to live in this period to see what is unfolding. And I'm happy that He's allowed me to be in Memphis.I can remember -- I can remember when Negroes were just going around as Ralph has said, so often, scratching where they didn't itch, and laughing when they were not tickled. But that day is all over. We mean business now, and we are determined to gain our rightful place in God's world.5 / 21And that's all this whole thing is about. We aren't engaged in any negative protest and in any negative arguments with anybody. We are saying that we are determined to be men. We are determined to be people. We are saying -- We are saying that we are God's children. And that we are God's children, we don't have to live like we are forced to live.Now, what does all of this mean in this great period of history? It means that we've got to stay together. We've got to stay together and maintain unity. You know, whenever Pharaoh wanted to prolong the period of slavery in Egypt, he had a favorite, favorite formula for doing it. What was that? He kept the slaves fighting among themselves. But whenever the slaves get together, something happens in Pharaoh's court, and he cannot hold the slaves in slavery. When the slaves get together, that's the beginning of getting out of slavery. Now let us maintain unity.Secondly, let us keep the issues where they are. The issue is injustice. The issue is the refusal of Memphis to be fair and honest in its dealings with its public servants, who happen to be sanitation workers. Now, we've got to keep attention on that. That's always the problem with a little violence. You know 6 / 21what happened the other day, and the press dealt only with the window-breaking. I read the articles. They very seldom got around to mentioning the fact that one thousand, three hundred sanitation workers are on strike, and that Memphis is not being fair to them, and that Mayor Loeb is in dire need of a doctor. They didn't get around to that.Now we're going to march again, and we've got to march again, in order to put the issue where it is supposed to be -- and force everybody to see that there are thirteen hundred of God's children here suffering, sometimes going hungry, going through dark and dreary nights wondering how this thing is going to come out. That's the issue. And we've got to say to the nation: We know how it's coming out. For when people get caught up with that which is right and they are willing to sacrifice for it, there is no stopping point short of victory.We aren't going to let any mace stop us. We are masters in our nonviolent movement in disarming police forces; they don't know what to do. I've seen them so often. I remember in Birmingham, Alabama, when we were in that majestic struggle there, we would move out of the 16th Street Baptist Church day after day; by the hundreds we would move out. And Bull Connor 7 / 21would tell them to send the dogs forth, and they did come; but we just went before the dogs singing, "Ain't gonna let nobody turn me around."Bull Connor next would say, "Turn the fire hoses on." And as I said to you the other night, Bull Connor didn't know history. He knew a kind of physics that somehow didn't relate to the transphysics that we knew about. And that was the fact that there was a certain kind of fire that no water could put out. And we went before the fire hoses; we had known water. If we were Baptist or some other denominations, we had been immersed. If we were Methodist, and some others, we had been sprinkled, but we knew water. That couldn't stop us.And we just went on before the dogs and we would look at them; and we'd go on before the water hoses and we would look at it, and we'd just go on singing "Over my head I see freedom in the air." And then we would be thrown in the paddy wagons, and sometimes we were stacked in there like sardines in a can. And they would throw us in, and old Bull would say, "Take 'em off," and they did; and we would just go in the paddy wagon singing, "We Shall Overcome." And every now and then we'd get in jail, and we'd see the jailers looking through the windows 8 / 21being moved by our prayers, and being moved by our words and our songs. And there was a power there which Bull Connor couldn't adjust to; and so we ended up transforming Bull into a steer, and we won our struggle in Birmingham. Now we've got to go on in Memphis just like that. I call upon you to be with us when we go out Monday.Now about injunctions: We have an injunction and we're going into court tomorrow morning to fight this illegal, unconstitutional injunction. All we say to America is, "Be true to what you said on paper." If I lived in China or even Russia, or any totalitarian country, maybe I could understand some of these illegal injunctions. Maybe I could understand the denial of certain basic First Amendment privileges, because they hadn't committed themselves to that over there. But somewhere I read of the freedom of assembly. Somewhere I read of the freedom of speech. Somewhere I read of the freedom of press. Somewhere I read that the greatness of America is the right to protest for right. And so just as I say, we aren't going to let dogs or water hoses turn us around, we aren't going to let any injunction turn us around. We are going on.We need all of you. And you know what's beautiful to me is 9 / 21to see all of these ministers of the Gospel. It's a marvelous picture. Who is it that is supposed to articulate the longings and aspirations of the people more than the preacher? Somehow the preacher must have a kind of fire shut up in his bones. And whenever injustice is around he tell it. Somehow the preacher must be an Amos, and saith, "When God speaks who can but prophesy?" Again with Amos, "Let justice roll down like waters and righteousness like a mighty stream." Somehow the preacher must say with Jesus, "The Spirit of the Lord is upon me, because he hath anointed me," and he's anointed me to deal with the problems of the poor."And I want to commend the preachers, under the leadership of these noble men: James Lawson, one who has been in this struggle for many years; he's been to jail for struggling; he's been kicked out of Vanderbilt University for this struggle, but he's still going on, fighting for the rights of his people. Reverend Ralph Jackson, Billy Kiles; I could just go right on down the list, but time will not permit. But I want to thank all of them. And I want you to thank them, because so often, preachers aren't concerned about anything but themselves. And I'm always happy to see a relevant ministry.10 / 21It's all right to talk about "long white robes over yonder," in all of its symbolism. But ultimately people want some suits and dresses and shoes to wear down here! It's all right to talk about "streets flowing with milk and honey," but God has commanded us to be concerned about the slums down here, and his children who can't eat three square meals a day. It's all right to talk about the new Jerusalem, but one day, God's preacher must talk about the new New York, the new Atlanta, the new Philadelphia, the new Los Angeles, the new Memphis, Tennessee. This is what we have to do.Now the other thing we'll have to do is this: Always anchor our external direct action with the power of economic withdrawal. Now, we are poor people. Individually, we are poor when you compare us with white society in America. We are poor. Never stop and forget that collectively -- that means all of us together -- collectively we are richer than all the nations in the world, with the exception of nine. Did you ever think about that? After you leave the United States, Soviet Russia, Great Britain, West Germany, France, and I could name the others, the American Negro collectively is richer than most nations of the world. We have an annual income of more than thirty billion 11 / 21dollars a year, which is more than all of the exports of the United States, and more than the national budget of Canada. Did you know that? That's power right there, if we know how to pool it.We don't have to argue with anybody. We don't have to curse and go around acting bad with our words. We don't need any bricks and bottles. We don't need any Molotov cocktails. We just need to go around to these stores, and to these massive industries in our country, and say, "God sent us by here, to say to you that you're not treating his children right. And we've come by here to ask you to make the first item on your agenda fair treatment, where God's children are concerned. Now, if you are not prepared to do that, we do have an agenda that we must follow. And our agenda calls for withdrawing economic support from you."And so, as a result of this, we are asking you tonight, to go out and tell your neighbors not to buy Coca-Cola in Memphis. Go by and tell them not to buy Sealtest milk. Tell them not to buy -- what is the other bread? -- Wonder Bread. And what is the other bread company, Jesse? Tell them not to buy Hart's bread. As Jesse Jackson has said, up to now, only the garbage 12 / 21men have been feeling pain; now we must kind of redistribute the pain. We are choosing these companies because they haven't been fair in their hiring policies; and we are choosing them because they can begin the process of saying they are going to support the needs and the rights of these men who are on strike. And then they can move on town -- downtown and tell Mayor Loeb to do what is right.But not only that, we've got to strengthen black institutions. I call upon you to take your money out of the banks downtown and deposit your money in Tri-State Bank. We want a "bank-in" movement in Memphis. Go by the savings and loan association. I'm not asking you something that we don't do ourselves at SCLC. Judge Hooks and others will tell you that we have an account here in the savings and loan association from the Southern Christian Leadership Conference. We are telling you to follow what we are doing. Put your money there. You have six or seven black insurance companies here in the city of Memphis. Take out your insurance there. We want to have an "insurance-in."Now these are some practical things that we can do. We begin the process of building a greater economic base. And at the same 13 / 21time, we are putting pressure where it really hurts. I ask you to follow through here.Now, let me say as I move to my conclusion that we've got to give ourselves to this struggle until the end. Nothing would be more tragic than to stop at this point in Memphis. We've got to see it through. And when we have our march, you need to be there. If it means leaving work, if it means leaving school -- be there. Be concerned about your brother. You may not be on strike. But either we go up together, or we go down together. Let us develop a kind of dangerous unselfishness. One day a man came to Jesus, and he wanted to raise some questions about some vital matters of life. At points he wanted to trick Jesus, and show him that he knew a little more than Jesus knew and throw him off base....Now that question could have easily ended up in a philosophical and theological debate. But Jesus immediately pulled that question from mid-air, and placed it on a dangerous curve between Jerusalem and Jericho. And he talked about a certain man, who fell among thieves. You remember that a Levite and a priest passed by on the other side. They didn't stop to help him. And finally a man of another race came by. He got down 14 / 21from his beast, decided not to be compassionate by proxy. But he got down with him, administered first aid, and helped the man in need. Jesus ended up saying, this was the good man, this was the great man, because he had the capacity to project the "I" into the "thou," and to be concerned about his brother. Now you know, we use our imagination a great deal to try to determine why the priest and the Levite didn't stop. At times we say they were busy going to a church meeting, an ecclesiastical gathering, and they had to get on down to Jerusalem so they wouldn't be late for their meeting. At other times we would speculate that there was a religious law that "One who was engaged in religious ceremonials was not to touch a human body twenty-four hours before the ceremony." And every now and then we begin to wonder whether maybe they were not going down to Jerusalem -- or down to Jericho, rather to organize a "Jericho Road Improvement Association." That's a possibility. Maybe they felt that it was better to deal with the problem from the causal root, rather than to get bogged down with an individual effect.But I'm going to tell you what my imagination tells me. It's possible that those men were afraid. You see, the Jericho road 15 / 21is a dangerous road. I remember when Mrs. King and I were first in Jerusalem. We rented a car and drove from Jerusalem down to Jericho. And as soon as we got on that road, I said to my wife, "I can see why Jesus used this as the setting for his parable." It's a winding, meandering road. It's really conducive for ambushing. You start out in Jerusalem, which is about 1200 miles -- or rather 1200 feet above sea level. And by the time you get down to Jericho, fifteen or twenty minutes later, you're about 2200 feet below sea level. That's a dangerous road. In the days of Jesus it came to be known as the "Bloody Pass." And you know, it's possible that the priest and the Levite looked over that man on the ground and wondered if the robbers were still around. Or it's possible that they felt that the man on the ground was merely faking. And he was acting like he had been robbed and hurt, in order to seize them over there, lure them there for quick and easy seizure. And so the first question that the priest asked -- the first question that the Levite asked was, "If I stop to help this man, what will happen to me?" But then the Good Samaritan came by. And he reversed the question: "If I do not stop to help this man, what will happen to him?" That's the question before you tonight. Not, "If I stop to 16 / 21help the sanitation workers, what will happen to my job. Not, "If I stop to help the sanitation workers what will happen to all of the hours that I usually spend in my office every day and every week as a pastor?" The question is not, "If I stop to help this man in need, what will happen to me?" The question is, "If I do not stop to help the sanitation workers, what will happen to them?" That's the question.Let us rise up tonight with a greater readiness. Let us stand with a greater determination. And let us move on in these powerful days, these days of challenge to make America what it ought to be. We have an opportunity to make America a better nation. And I want to thank God, once more, for allowing me to be here with you.You know, several years ago, I was in New York City autographing the first book that I had written. And while sitting there autographing books, a demented black woman came up. The only question I heard from her was, "Are you Martin Luther King?" And I was looking down writing, and I said, "Yes." And the next minute I felt something beating on my chest. Before I knew it I had been stabbed by this demented woman. I was rushed to Harlem Hospital. It was a dark Saturday afternoon. And that 17 / 21blade had gone through, and the X-rays revealed that the tip of the blade was on the edge of my aorta, the main artery. And once that's punctured, your drowned in your own blood -- that's the end of you.It came out in the New York Times the next morning, that if I had merely sneezed, I would have died. Well, about four days later, they allowed me, after the operation, after my chest had been opened, and the blade had been taken out, to move around in the wheel chair in the hospital. They allowed me to read some of the mail that came in, and from all over the states and the world, kind letters came in. I read a few, but one of them I will never forget. I had received one from the President and the Vice-President. I've forgotten what those telegrams said. I'd received a visit and a letter from the Governor of New York, but I've forgotten what that letter said. But there was another letter that came from a little girl, a young girl who was a student at the White Plains High School. And I looked at that letter, and I'll never forget it. It said simply,Dear Dr. King,I am a ninth-grade student at the White Plains High School." And she said,18 / 21While it should not matter, I would like to mention that I'm a white girl. I read in the paper of your misfortune, and of your suffering. And I read that if you had sneezed, you would have died. And I'm simply writing you to say that I'm so happy that you didn't sneeze.And I want to say tonight -- I want to say tonight that I too am happy that I didn't sneeze. Because if I had sneezed, I wouldn't have been around here in 1960, when students all over the South started sitting-in at lunch counters. And I knew that as they were sitting in, they were really standing up for the best in the American dream, and taking the whole nation back to those great wells of democracy which were dug deep by the Founding Fathers in the Declaration of Independence and the Constitution.If I had sneezed, I wouldn't have been around here in 1961, when we decided to take a ride for freedom and ended segregation in inter-state travel.If I had sneezed, I wouldn't have been around here in 1962, when Negroes in Albany, Georgia, decided to straighten their backs up. And whenever men and women straighten their backs up, they are going somewhere, because a man can't ride your back 19 / 21unless it is bent.If I had sneezed -- If I had sneezed I wouldn't have been here in 1963, when the black people of Birmingham, Alabama, aroused the conscience of this nation, and brought into being the Civil Rights Bill.If I had sneezed, I wouldn't have had a chance later that year, in August, to try to tell America about a dream that I had had.If I had sneezed, I wouldn't have been down in Selma, Alabama, to see the great Movement there.If I had sneezed, I wouldn't have been in Memphis to see a community rally around those brothers and sisters who are suffering.I'm so happy that I didn't sneeze.And they were telling me --. Now, it doesn't matter, now. It really doesn't matter what happens now. I left Atlanta this morning, and as we got started on the plane, there were six of us. The pilot said over the public address system, "We are sorry for the delay, but we have Dr. Martin Luther King on the plane. And to be sure that all of the bags were checked, and to be sure that nothing would be wrong with on the plane, we had to check 20 / 21out everything carefully. And we've had the plane protected and guarded all night."And then I got into Memphis. And some began to say the threats, or talk about the threats that were out. What would happen to me from some of our sick white brothers?Well, I don't know what will happen now. We've got some difficult days ahead. But it really doesn't matter with me now, because I've been to the mountaintop.And I don't mind.Like anybody, I would like to live a long life. Longevity has its place. But I'm not concerned about that now. I just want to do God's will. And He's allowed me to go up to the mountain. And I've looked over. And I've seen the Promised Land. I may not get there with you. But I want you to know tonight, that we, as a people, will get to the promised land!And so I'm happy, tonight.I'm not worried about anything.I'm not fearing any man!Mine eyes have seen the glory of the coming of the Lord!!21 / 21文章来源网络整理，仅供参考学习。
龙之崛起完全攻略(免费)
<龙之崛起>官方战役攻略龙之崛起原版战役攻略提示:本攻略不包含夏(教学关)部份，且难度均为正常级。
商1:王朝的开端城市:博过关:*一年生产12瓷器*600人住广舍极易的上手关，被它套进来就完蛋了呵呵。
1个泥坑和2个瓷器房就可达成目标。
注意规划土地，第3关还要回来建汤庙和升级住宅区。
商2:渭水之滨城市:宝鸡过关:*4个贸易伙伴*年利润1200不久就会冒出第四个城市，能将铜器全卖出去过关是轻而易举的事，算是让玩家充份了解出口创汇的重要性的一关。
可以不必收税，木材生产和运输都是很麻烦的事，还有那个衙门也费不少人工的。
商3:商王汤的寺庙城市:博过关:*圣地汤庙完成*1000人住美舍*神停留9月第一关建的好这一关就省事了，粮仓的食物要增加到3种。
用瓷器祭神很管用，9个月后就可以送走它了。
汤庙的建设虽然耗时耗力但在众多奇观中算是开胃菜，应趁机熟悉一下。
多半是木工用木材打好模板，劳工运上夯土填平，打好地基再用木工建庙，最后是陶匠用陶土修饰。
以上材料事先准备好可事半功倍。
商4:郑州的城墙城市:郑州过关:*人口1300*20人住普通四合院*1个同盟城第一级的贵族区不需要食物，但是需要美化环境和麻布与瓷器的库存才能建造。
商5:迁都到殷城市:殷过关:*人口1500*40人住高档四合院*一年生产10铜器*1100人住美舍需要认真规划土地，因为最后一关还得回来建圣地。
第二级贵族区和美舍都需要3种食物，所以食物供应最好要盈余。
商6:稻米河谷城市:盘龙城过关:*圣地女娲庙完成*一年生产40稻米*800人住华宅打猎供应怕不稳定的话第3种食物可以靠进口，女娲庙工程不是很大。
商7:妇好之墓城市:殷过关:*圣地妇好墓完成*皇宫有4种动物*80人住简单公馆妇好墓需要劳工挖开土地，摆上陪葬品后还得重新填上，还得建上好几层，挺费时的，在建城时细水长流吧。
招来女娲抓2种动物与周边城市交换就行，与友好无关一定会回礼的。
弄到第四种食物时一定要把其它商店关掉，只留给贵族区食店进货。
余画洋：帝舜、《禹贡》与玄女——尧舜及其族群续考(精)
余画洋：帝舜、《禹贡》与玄女——尧舜及其族群续考作者：余画洋上篇蚩尤之乱《史记·五帝本纪》讲述了中国远古传说里的两场大战：“轩辕之时，神农氏世衰。
……轩辕……与炎帝战于阪泉之野。
三战，然后得其志。
……黄帝……与蚩尤战于涿鹿之野，遂禽杀蚩尤。
……”在《尧舜及其族群考论》一文中，我们已经推断出轩辕和黄帝为二人，轩辕的合音便是舜，他属于伏羲族；而黄帝的原型乃是戎族的禹。
上面引文里与炎帝尧作战者实为黄帝禹，打败蚩尤者则为与尧同族的舜。
阪泉和涿鹿是一个地方，在今天河南省的濮阳。
濮阳地处豫东北，邻近鲁西南，戎族夺取了濮阳，就扼住了伏羲族西进的要道，才有可能“得其志”于中原。
公元前4500年左右，尧殉难于濮阳，从此戎族取代神农族，开始了长达千年的统治。
从伏羲族眼中看来，戎族无异于恐怖的妖龙，于是称之为蚩尤。
戎禹“代神农氏，是为黄帝。
天下有不顺者，黄帝从而征之，平者去之，披山通道，未尝宁居。
”我认为今本《禹贡》之首的那段话（“禹敷土，隨山刊木，奠高山大川。
”）如果能够落实的话，就是指戎族赢得统治地位和巩固统治地位的军事征伐历程。
那么《禹贡》的导山章很可能大致展现了戎族“披山通道”的东侵路线以及战胜攻取之后的势力范围。
导山章的第一节写道：“（1．1）道岍及岐，至于荆山，逾于河；壺口、雷首，至于太岳；厎柱、析城，至于王屋；太行、恒山，至于碣石，入于海。
”（“道”是起始的意思。
岍山在陕西陇县西南，岐山在扶风县西北、岐山县东北，位于岍山的东边。
荆山在大荔县东南，屈万里《尚书集释》说：“荆山东接黄河，一若山越河而过者，故云逾于河。
”壺口在山西吉县西南黄河上；雷首山是晋西南地区中条山的西端主峰，在永济市西南；太岳山迤逦于翼城县浮山以北、太谷县以南汾河东岸，主峰为霍州东南的霍山。
厎柱是三门峡黄河中的山石，析城山在山西阳城县西南，王屋山在河南济源市西北。
太行山位于山西东边与河北、河南两省的边界上，史籍中的太行常指河南沁阳、修武与山西晋城之间的太行山；恒山在河北曲阳县西北；碣石在乐亭县南的海岸边，是渤海北岸的航海标志石。
六年级名胜古迹与世界文化英语阅读理解30题
六年级名胜古迹与世界文化英语阅读理解30题1<The Great Wall>The Great Wall is one of the most famous and remarkable ancient architectures in the world. It is located in northern China, stretching over a vast distance.The construction of the Great Wall has a long history. It began to be built as early as in the Spring and Autumn period and the Warring States period. Different states at that time built walls to defend their own territories. Later, in the Qin Dynasty, Emperor Qin Shi Huang connected and extended these walls to form a more unified and long - distance Great Wall.The building features of the Great Wall are very unique. It is mainly made of stones, bricks and earth. The walls are very thick and high, with watchtowers at intervals. These watchtowers were used for observing the enemy situation, sending signals and soldiers to garrison.In terms of its significance in world culture, the Great Wall is a symbol of China. It represents the great wisdom and hard - working spirit of the Chinese people. It attracts countless tourists from all over the world every year, and people are amazed by its grandeur and historical value.1. Where is the Great Wall located?A. In southern China.B. In western China.C. In northern China.D. In eastern China.答案：C。