20世纪60年代解决的许多社会变化,今天仍然面临着。60年代是社会和政治动荡的十年。尽管发生了种种动荡,但还是有一些积极的结果:民权革命、约翰·f·肯尼迪对新边疆的大胆设想,以及太空上令人叹为观止的进步,都有助于带来进步和繁荣。然而,很多都是负面的:学生和反战抗议运动、政治暗杀和贫民区骚乱刺激了美国人民,导致了对权威和法律的缺乏尊重。这十年是在与苏联的冷战阴影下开始的,而u-2事件、柏林墙、古巴导弹危机以及与苏联的太空竞赛加剧了冷战。这十年在越南战争的阴影下结束,这场战争严重分裂了美国人和他们的盟友,破坏了国家的自信和目标感。即使你没有生活在60年代,你也知道他们说的“收听、打开、退出”是什么意思。“你知道为什么国家要庆祝马丁·路德·金的生日吗?”所有的社会问题都反映在今天的社会中:民权运动、学生运动、太空探索、性革命、环境、医学和健康、娱乐和时尚。

民权运动

前十年的民权收益的势头由Rev领导。马丁路德金。进入20世纪60年代。但对于大多数黑人来说,切实的结果很小。只有黑人儿童的少数百分比实际参加综合学校,在南方,“吉姆乌鸦”实践禁止就业和公共场所。形成新的群体和目标,设计了新的策略,推动全面平等。经常不是,白色阻力导致暴力。这种暴力遍布全国电视屏幕。看到他/她的电视屏幕后,平均,中性的美国人变成了民权支持者。黑色团结和白色支持继续增长。 In 1962, with the first large-scale public protest against racial discrimination, rev. Martin Luther king, jr. Gave a dramatic and inspirational speech in Washington, d.c. After a long march of thousands to the capital. the possibility of riot and bloodshed was always there, but the marchers took that chance so that they could accept the responsibilities of first class citizens. “The negro,” King said in this speech, “lives on a lonely island of poverty in the midst of a vast ocean of material prosperity and finds himself an exile in his own land.” King continued stolidly: “it would be fatal for the nation to overlook the urgency of the moment and to underestimate the determination of the Negro. this sweltering summer of the negro’s legitimate discontent will not pass until there is an invigorating autumn of freedom and equality.” when King came to the end of his prepared text, he swept right on into an exhibition of impromptu oratory that was catching, dramatic, and inspirational. “I have a dream,” King cried out. The crowd began cheering, but King, never pausing, brought silence as he continued, “I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave-owners will be able to sit down together at the table of brotherhood.” “I have a dream,” he went on, relentlessly shouting down the thunderous swell of applause, “that even the state of Mississippi, a state因为人们的不公正而酷热难耐,因为压迫而酷热难耐;将会变成自由和正义的绿洲。马丁·路德·金最后一次大声说,“我梦想有一天,我的四个孩子将生活在一个不是以他们的肤色,而是以他们的品格优劣来评价他们的国家里。”每个人都认为游行是成功的,他们希望现在就采取行动,但是,现在还有很长的路要走。肯尼迪总统从未能够动员足够的支持来通过民权法案,而不顾国会中奉行种族隔离主义的南方议员的反对。但在遇刺后,约翰逊总统利用肯尼迪的遗产和媒体对民权游行和抗议的报道,在肯尼迪失败的地方取得了成功。然而,到了1964年夏天,黑人革命造成了失望的危机。在20世纪60年代中期,城市黑人暴动是每个“漫长炎热的夏天”的一个特征。1965年,马丁·路德·金和其他黑人领袖想要推动社会融合(在前一年的民权法中已经得到了保障)到政治权利,主要是南方黑人的登记和投票权利。金选择了阿拉巴马州一个棘手的城镇:塞尔玛,那里只有1%的合格黑人选民登记投票。 The violence, the march, the excitement all contributed to the passage of the second landmark civil rights act of the decade. Even though there was horrendous violence, rev. king announced that as a “matter of conscience and in an attempt to arouse the deepest concern of the nation,” he was “compelled” to lead another march from Selma to Montgomery, Alabama. The four-day, 54-mile march started on the afternoon of Sunday, March 21, 1965, with some 3500 marchers led by two Nobel prizewinners, the Rev. Martin Luther King, Jr. And Ralph Bunche, then U.N. Under secretary for special political affairs. in the march, whites, negroes, clergymen and beatniks, old and young, walked side by side. president Johnson made sure they had plenty of protection this time with 1000 military police, 1900 federalized Alabama national guardsmen, and platoons of u.s. Marshals and FBI men. When the marchers reached the capital of Alabama, they were to have presented a petition to then governor George Wallace protesting voting discrimination. However, when they arrived, the governor’s aides came out and said, “the capital is closed today.” About this same time, the term, “black power” was coming into use. it was meant to infer long-submerged racial pride in negroes. Martin Luther king, jr. specifically sought to rebut the evangelists of black power. “it is absolutely necessary for the negro to gain power, but the term black power is unfortunate, because it tends to give the impression of black nationalism. we must never seek power exclusively for the negro, but the sharing of power with white people,” he said. Unfortunately, the thing that really moved the civil rights movement along significantly was the murder of rev. Martin Luther king, jr. In late 1965, Cruelty replaced harmony with nightmarish suddenness. Rioting mobs in the Negro suburb of watts, California, pillaged, burned and killed, while 500 policemen and 5000 national guardsmen struggled in vain to contain their fury. Hour after hour, the toll mounted: 27 dead at the week’s end, nearly 600 injured, 1700 arrested, and property damage well over $100 million. The good that came out of all of this, is that thousands of Negroes were flocking to register in the nine counties in Alabama, Louisiana, and Mississippi where the government posted federal examiners to uphold the voting law. in four days, 6,998 negro voters were added to the rolls in counties where there had previously been only 3,857. In that time of sorrow and guilt when King was murdered, there was an opening for peace between the races that might otherwise never have presented itself. president Johnson pleaded, “I ask every citizen to reject the blind violence that has struck dr. King.” he went on to say that to bring meaning to his death, we must be determined to strike forcefully at the consciences of all Americans in order to wrest from tragedy and trauma, the will to make a better society.

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学生运动

20世纪60年代年轻的美国人对这十年的影响是前所未有的。当时的座右铭是“不要”相信30岁以上的人。另一个,“实话实说”,表达了一种真正的不信任,他们认为这是成年人的狡诈。美国年轻人对大学的不宽容、种族不平等、社会不公、越南战争以及日常生活和工作中的经济和政治限制感到愤怒。在这个时期形成的一个组织是“民主社会学生”。s.d.s.反对“帝国主义”、种族主义和压迫,认为美国大学犯有这三种罪行。他们在一开始确实做了一些好事,比如组织北部贫民区居民参加项目,比如芝加哥的工作或收入,现在(加入)。但是越南战争改变了他们的策略。他们成为反社会的独立激进力量。混乱的洪流使得大多数美国人越来越难以正确看待事件。他们往往忘记,全国670万大学生中的大多数人都在学校努力学习,没有制造麻烦。 An underlying pattern emerged in the American university. The university suddenly became a political arena. The students wanted to address the national problems of war, race, and poverty. As a result, the university lost some of its neutrality. Students created a new U.S. institution: the political university. However, another element among youths was also emerging. They were called hippies. This movement marked another response to the decade as the young experimented with music, clothes, drugs, and a “counter-culture” lifestyle. In 1967, hippies preached altruism and mysticism, honesty, joy and nonviolence. They had a child-like fascination for beads, blossoms, and bells, strobe lights, ear-shattering music, exotic clothing and erotic slogans. They wanted to profess “flower power” and love. They were predominantly white, middle-class, educated youths, ranging in age from 17 to 25. Perhaps the most striking thing about the hippie phenomenon is the way it touched the imagination of the “straight” society. Hippie slang entered common usage and spiced American humor. Boutiques sprang up in urban and suburban areas to sell the “psychedelic” color clothes and designs that resembled art nouveau. A major development in the hippie world was the “rural community,” where nature-loving hippie “tribesmen” escaped the commercialism of the cities in an attempt to build a society outside of society. Another development was the illicit use of drugs, creating the slogan, “tune in, turn on, and drop out.” “Better living through chemistry” was another advertising slogan that was a sly joke to the young, but a real worry.

引用本文:威廉安德森(Schoolworkhelper编辑组),“1960年代的概述:民权&越南”学校努力,2019年,//www.chadjarvis.com/overview-of-the-1960s-civil-rights-vietnam/

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