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2015考研英語：對(duì)殖民史“情有獨(dú)鐘”真題

考研英語來源：文都教育 2014-09-11　

眾所周知，美洲大陸最早的居民是我們通常所說的“印第安人”。美洲的印第安人是一個(gè)勤勞、勇敢和智慧的民族，他們?cè)陂L期勞動(dòng)生活中，創(chuàng)造了許多燦爛的文化成就，對(duì)人類社會(huì)的發(fā)展作出了巨大的貢獻(xiàn)。十五世紀(jì)末，當(dāng)歐洲殖民者侵入北美洲改變了這里的歷史，這段歷史也成為后人研究的對(duì)象�？佳姓沃袑�(duì)這段北美殖民史“情有獨(dú)鐘”，在歷年真題中多有涉及，今天老師就帶同學(xué)們一起來看看這些真題的特點(diǎn)。

一、真題大搜索

在88、07、09年的考研英語真題中，對(duì)這段殖民史都有涉及。美利堅(jiān)合眾國是一首豐富的歌，它不僅是一個(gè)民族，而是由許多民族組合成的民族。好好學(xué)習(xí)這段歷史，對(duì)考生解題會(huì)有意想不到的作用。老師建議考生首先通讀以上兩篇考研真題，對(duì)這段殖民史有所了解，再把句中的這類文體常用的重點(diǎn)詞匯找出進(jìn)行詳細(xì)記憶，將主要觀點(diǎn)的英語表述方法熟記于心。
(2007年完形填空)西班牙和葡萄牙前殖民地獨(dú)立后面臨的問題:

（注：劃線部分為原題設(shè)問處）

By 1830 the former Spanish and Portuguese colonies had become independent nations.

The roughly 20 million inhabitant of these nations looked hopefully to the future. Born in the crisis of the old regime and Iberian Colonialism, many of the leaders of independence shared the ideas of representative government, careers opento talent, freedom of commerce and trade,the rightto private property, and a belief in the individual as the basis of society. Generally there was a belief that the new nations should be sovereign and independent states, large enough to be economically viable and integrated by a common set of 1aws.

On the issue of freedom of religion and the position of the Church,however there was less
agreement among the leadership. Roman Catholicism had been the state religion and the only one granted by the Spanish crown. while most leaders sought to maintain Catholicism as the official religion of the new states, some sought to end the exclusion of other faiths. The defense of the Church became a rallying cry for the conservative forces.

The ideals of the early leaders of independence were often egalitarian, valuing equality of everything. Bolivar had received aid from Haiti and had promised in return to abolish slavery in the areas he liberated. By 1854 slavery had been abolished everywhere except Spain’s remaining colonies. Early promises to end Indian tribute and taxes on people of mixed origin came much slower because the new nations still needed the revenue such policies produced .Egalitarian sentiments were often tempered by fears that the mass of the population was unprepared to self-rule and democracy.

全文翻譯：到了1830年，原來的西班牙和葡萄牙殖民地變成了獨(dú)立的國家。這些國家的大約2千萬居民對(duì)未來充滿期待。許多獨(dú)立國家的領(lǐng)導(dǎo)人在舊政權(quán)和伊比利亞殖民注意岌岌可危時(shí)出生，他們都認(rèn)同議會(huì)制政府，向人才開放職業(yè)，商業(yè)貿(mào)易自由，私有財(cái)產(chǎn)所有權(quán)，認(rèn)為個(gè)人是社會(huì)的基礎(chǔ)。他們普遍認(rèn)為新國家應(yīng)該是獨(dú)立的主權(quán)國家，足夠大，能夠在經(jīng)濟(jì)上切實(shí)可行，由一套共同法律讓各個(gè)新的獨(dú)立國家聯(lián)合起來。

但是，在宗教自由和教會(huì)地位這個(gè)問題上，各國領(lǐng)導(dǎo)人之間存在著分歧。羅馬天主教過去是西班牙國教，是唯一得到西班牙王室承認(rèn)的宗教。多數(shù)領(lǐng)導(dǎo)人致力于保留天主教為新國家的官方宗教，而一些領(lǐng)導(dǎo)人致力于終結(jié)不能有其他宗教信仰的狀況。保衛(wèi)教會(huì)成為保守勢(shì)力的戰(zhàn)斗口號(hào)。

獨(dú)立國家早期領(lǐng)導(dǎo)者們的理想通常是平等主義，重視一切平等。玻利瓦爾得到海地的援助，作為回報(bào)，他承諾在自己解放的地區(qū)廢除奴隸制。到了1854年，除了西班牙前殖民地外，奴隸制在其他地區(qū)都已被廢除。對(duì)結(jié)素印地安人的上貢問題和對(duì)混血人種的稅收問題的早期承諾較晚才實(shí)現(xiàn)，這是因?yàn)樾陋?dú)立的國家仍然需要這些政策所帶來的稅收收入。平等的情緒通常由于擔(dān)心大眾沒有準(zhǔn)備好自治和民主而有所緩解。

(2009年Text 4 ) 美國早期移民歷史：

The most thoroughly studied intellectuals in the history of the new world are the ministers and political leaders of seventeenth-century New England. According to the standard history of American philosophy, nowhere else in colonial America was“So much important attachedto intellectual pursuits.” According to many books and articles, NewEngland’s leaders established the basic themes and preoccupations of an unfolding, dominant Puritan tradition in American intellectual life.

To take this approach to the New Englanders normally mean to start with the Puritans' theological innovations and their distinctive ideas about the church —— important subjects that we may not neglect. But in keeping with our examination of southern intellectual life,we may consider the original Puritans as carriers of European culture, adjusting to New world circumstances. The New England colonies were the scenes of important episodes in the pursuit of widely understood ideals of civility and virtuosity.

The early settlers of Massachusetts Bay included men of impressive education and influence in England. Besides the ninety or so learned ministers who came to Massachusetts church in the decade after 1629, there were political leaders like John Winthrop, an educated gentleman, lawyer, and official of the Crown before he journeyed to Boston. These men wrote and published extensively, reaching both New World and Old World audiences, and giving New England an atmosphere of intellectual earnestness.

The most thoroughly studied intellectuals in the history of the new world are the ministers and political leaders of seventeenth-century New England. According to the standard history of American philosophy, nowhere else in colonial America was “So much important attached to intellectual pursuits.” According to many books and articles, New England’s leaders established the basic themes and preoccupations of an unfolding, dominant Puritan tradition in American intellectual life.

To take this approach to the New Englanders normally mean to start with the Puritans' theological innovations and their distinctive ideas about the church —— important subjects that we may not neglect. But in keeping with our examination of southern intellectual life, we may consider the original Puritans as carriers of European culture, adjusting to New world circumstances. The New England colonies were the scenes of important episodes in the pursuit of widely understood ideals of civility and virtuosity.

The early settlers of Massachusetts Bay included men of impressive education and influence in England.Besides the ninety or so learned ministers who came to Massachusetts church in the decade after 1629, there were political leaders like John Winthrop, an educated gentleman, lawyer, and official of the Crown before he journeyed to Boston. These men wrote and published extensively, reaching both New World and Old World audiences, and giving New England an atmosphere of intellectual earnestness.

We should not forget, however, that most New Englanders were less well educated. While few crafts men or farmers, let alone dependents and servants, left literary compositions to be analyzed, it is obvious that their views were less fully intellectualized. Their thinking often had a traditional superstitions quality. A tailor named John Dane, who emigrated in the late 1630s, left an account of his reasons for leaving England that is filled with signs. Sexual confusion, economic frustrations , and religious hope —— all came together in a decisive moment when he opened the Bible, told his father the first line he saw would settle his fate, and read the magical words: “come out from among them, touch no unclean thing , and I will be your God and you shall be my people.” One wonders what Dane thought of the careful sermons explaining the Bible that he heard in puritan churches.

Meanwhile, many settlers had slighter religious commitments than Dane’s, as one clergyman learned in confronting folk along the coastwho mocked that they had not come to the New world for religion.“Our main end was to catch fish.”

在新大陸的歷史上，被研究的最徹底的學(xué)者是17世紀(jì)新英格蘭的牧師和政治領(lǐng)袖們。根據(jù)美國標(biāo)準(zhǔn)哲學(xué)史的記載，在美洲殖民地中，沒有任何地方比新英格蘭地區(qū)“更重視對(duì)學(xué)術(shù)的追求。”據(jù)許多書籍及文章認(rèn)為，新英格蘭的領(lǐng)袖們?cè)诿绹鴮W(xué)術(shù)界中確立了正在發(fā)展、后來成為主流的清教傳統(tǒng)的基本主題和關(guān)注點(diǎn)。

馬薩諸塞州的最早定居者包括那些在英格蘭接受過良好的教育并深具影響力的英國人。在1629年之后的十年間，除了90多位來到馬薩諸塞教堂的有學(xué)識(shí)的牧師，還有像約翰·溫斯羅普（John Winthrop）這樣的政治領(lǐng)袖，他是一位受過良好教育的紳士、律師，到波士頓之前曾是皇室官員。這些人大量撰寫、出版書籍，在新舊大陸都有讀者，這給新英格蘭帶來了熱衷思想研究的氛圍。

通過這條途徑來了解新英格蘭人，通常意味著要首先研究清教徒的神學(xué)創(chuàng)新和對(duì)于教會(huì)的獨(dú)特看法——這是我們不可忽略的重要課題。但是為了與我們對(duì)南部思想生活的研究保持一致，我們可以將最初的清教徒們視作歐洲文化的傳遞者，他們根據(jù)新大陸的情況進(jìn)行了調(diào)整。在追求一些廣泛認(rèn)同的文化藝術(shù)理想過程中，新英格蘭殖民地發(fā)生了許多重要的事情。

馬薩諸塞州的最早定居者包括那些在英格蘭接受過良好的教育并深具影響力的英國人。在1629年之后的十年間，除了90多位來到馬薩諸塞教堂的有學(xué)識(shí)的牧師，還有像約翰·溫斯羅普（John Winthrop）這樣的政治領(lǐng)袖，他是一位受過良好教育的紳士、律師，到波士頓之前曾是皇室官員。這些人大量撰寫、出版書籍，在新舊大陸都有讀者，這給新英格蘭帶來了熱衷思想研究的氛圍。

但是，我們不應(yīng)該忘記，大多數(shù)新英格蘭人沒有接受過良好教育。雖然，幾乎沒有工匠或農(nóng)民（更不用說其家人及仆人）給我們留下一些文學(xué)作品以供分析，但是，很明顯他們的觀點(diǎn)并不具有太大的思想性。他們的思想中往往有一種傳統(tǒng)的迷信色彩。一個(gè)名為約翰·戴恩（John Dane）的裁縫于17世紀(jì)30年代末期移民到新大陸，他留下一個(gè)記錄，陳述了離開英格蘭的理由，其內(nèi)容充滿了各種符號(hào)征兆。性的困惑，經(jīng)濟(jì)挫折和宗教期望都會(huì)在一個(gè)決定性的時(shí)刻匯集涌現(xiàn)出來。這個(gè)時(shí)刻就是當(dāng)他打開圣經(jīng)對(duì)父親說，他看到的第一行字將會(huì)決定他的命運(yùn)，于是他把那些神奇的話語念了出來：“從他們當(dāng)中走出來，不要沾不潔之物，我將成為你們的上帝，你就是我的子民”。人們會(huì)納悶，戴恩（Dane）在清教徒教堂里聽到那些仔細(xì)解釋圣經(jīng)的布道后會(huì)做何感想。

與此同時(shí)，許多定居者并沒有戴恩（Dane）那樣虔誠，就像一位牧師在海邊遇到一些人時(shí)聽到的那樣，那些人揶揄道，他們來新大陸可不是為了宗教，“我們的主要目的是捕魚。”

二、單詞拓展

natives本地人，當(dāng)?shù)厝�，出生于某國的�?/font>

colonial殖民的

colonialism殖民主義

people民族，種族

individual單個(gè)人，有某種特點(diǎn)的人

inhabitant居民（廣泛意義的）