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| 2008/01/25 06:03:17瀏覽2752｜回應3｜推薦27 | |
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金恩博士(Dr. Martin Luther King, Jr.)的誕辰過去了，讀報紙時，在體育版的一篇新聞中，瞄到了近二十年不曾想到山姆庫克的這張 『A Change Is Gonna Come』單曲專輯。 當年在街頭上常常看到『世界末日到臨了』標語。 可是對每天練完田徑那個到處是傷痕的疲憊身軀，『A Change Is Gonna Come（改變到來了）』的旋律與歌詞，是感受深多了。 這首歌是1960's年代，黑人民權運動的精神指標之一。很詭異的是，這張專輯發行不久，山姆庫克在洛杉磯的一間汽車旅館被殺害了。 不管要有多漫長的等待，變化是不可避免的。在異地讀高中，初次嚐到一點點的自由，學校獨特的校風，與通車那段可以擁有屬於自己的時間與空間，讓求變的心情開始洶湧不斷。 Sam Cooke A Change Is Gonna Come Lyrics I was born by the river in a little tent Oh and just like the river I've been running ever since It's been a long, a long time coming But I know a change gonna come, oh yes it will It's been too hard living but I'm afraid to die Cause I don't know what's up there beyond the sky It's been a long, a long time coming But I know a change gonna come, oh yes it will I go to the movie and I go downtown somebody keep telling me don't hang around It's been a long, a long time coming But I know a change gonna come, oh yes it will Then I go to my brother And I say brother help me please But he winds up knocking me Back down on my knees Ohhhhhhhhh..... There been times that I thought I couldn't last for long But now I think I'm able to carry on It's been a long, a long time coming But I know a change gonna come, oh yes it will 最近才知道，庫克寫這首個的靈感來自鮑勃迪倫（Bob Dylan）的" Blowin' in the Wind " 。 四十多年前被廣泛拿來反戰的歌曲，很美，對在台灣推崇戰爭、愛國電影的環境中，反戰，一個不可碰觸的問題（試想二十年前，誰敢說，我們不要反攻大陸？？？）。 這首歌對高中生真的很適合。用白鴿形容和平這類簡單的文字，提出了一連串哲學式的提問，他的答案卻是深具禪意的﹣風在吹。 而二十一歲的我，一個人在美國的宿舍看到美國人在第一次波斯灣戰爭期間的抗議活動，這首歌也扮演了示威的要角。這次美國大選，這首歌也成為支持某位民主黨候選人的主打歌。這次，要變的是什麼？ 當人們要求變的時候，選擇用的歌曲卻是不變的。 也許，許多人跟我一樣，對愛這首歌的口琴獨奏有那不能取代的感動吧。 "Blowin' In the Wind" Lyrics How many roads must a man walk down Before you call him a man? Yes, 'n' how many seas must a white dove sail Before she sleeps in the sand? Yes, 'n' how many times must the cannon balls fly Before they're forever banned? The answer, my friend, is blowin' in the wind, The answer is blowin' in the wind. How many years can a mountain exist Before it's washed to the sea? Yes, 'n' how many years can some people exist Before they're allowed to be free? Yes, 'n' how many times can a man turn his head, And Pretend that he just doesn't see? The answer, my friend, is blowin' in the wind, The answer is blowin' in the wind. YES, 'N' how many times must a man look up Before he can see the sky? Yes, 'n' how many ears must one man have Before he can hear people cry? Yes, 'n' how many deaths will it take till he knows That too many people have died? The answer, my friend, is blowin' in the wind, The answer is blowin' in the wind. 金恩博士(Dr. Martin Luther King, Jr.)有多重要？美國的各大城市的主要街道名稱，除了Main Street之外，Martin Luther King, Jr.可能是最常用的街名之一。在此，把金恩博士的演講錄影帶與談話內容附在文章的最後。 Martin Luther King "I have a dream" Martin Luther King "I have a dream" I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation. Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity. But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we've come here today to dramatize a shameful condition. In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness." It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds." But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we've come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice. We have also come to this hallowed spot to remind America of the fierce urgency of Now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children. It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. And those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. And there will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges. But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice: In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force. The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom. We cannot walk alone. And as we walk, we must make the pledge that we shall always march ahead. We cannot turn back. There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. *We cannot be satisfied as long as the negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their self-hood and robbed of their dignity by a sign stating: "For Whites Only."* We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until "justice rolls down like waters, and righteousness like a mighty stream."1 I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. And some of you have come from areas where your quest -- quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed. Let us not wallow in the valley of despair, I say to you today, my friends. And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream. I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident, that all men are created equal." 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 that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice. I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character. I have a dream today! I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of "interposition" and "nullification" -- one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers. I have a dream today! I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; "and the glory of the Lord shall be revealed and all flesh shall see it together."2 This is our hope, and this is the faith that I go back to the South with. With this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day. And this will be the day -- this will be the day when all of God's children will be able to sing with new meaning: My country 'tis of thee, sweet land of liberty, of thee I sing. Land where my fathers died, land of the Pilgrim's pride, From every mountainside, let freedom ring! And if America is to be a great nation, this must become true. And so let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania. Let freedom ring from the snow-capped Rockies of Colorado. Let freedom ring from the curvaceous slopes of California. But not only that: Let freedom ring from Stone Mountain of Georgia. Let freedom ring from Lookout Mountain of Tennessee. Let freedom ring from every hill and molehill of Mississippi. From every mountainside, let freedom ring. And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual: Free at last! Free at last! Thank God Almighty, we are free at last!3 |
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