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Mysterious North America: Mysteries, Legends, and Unexplained Phenomena Across the United States, Mexico, and Canada

為了解決Be quiet dark Rock P的問題，作者McLachlan, Sean (EDT)/ River, Charles (EDT) 這樣論述：

*Includes pictures *Includes online resources and a bibliography for further reading Canada has the reputation of being a boring place. More tranquil than its southern neighbor, it goes along in its quiet way sustaining one of the most stable and prosperous democracies in the world, and does so

with little fuss or drama. It doesn't get in the news much, which considering the content of most news stories is a good thing. People get along, the economy is expanding, and there are no regular disasters. While all this makes Canada a pleasant place to live, it does not make it particularly inte

resting. But dig a little below the surface, and you'll find a different Canada, a stranger Canada, one of murder, mystery, and paranormal experiences. The stories that follow will show that Canada, far from being a dull, staid nation where nothing much happens, is an epicenter of the mysterious. A

t a time in antiquity when most of Europe was covered with forests and wandering tribes, Mexico had already developed complex civilizations, beginning with the Olmecs and followed by the Maya, a civilization with advanced knowledge of medicine, engineering and astronomy. The Maya calculated the prec

ession of the equinoxes and cycles of the Pleiades, on which they based their year, since they believed they had come from that constellation. The last, and perhaps most famous, great civilization before the arrival of the Europeans was the Aztecs. With so many ancient peoples whose influence, beli

efs, and modifications to the landscape extend to the present day, Mexico is fertile land for legends, ghosts, surprising places, and mysteries. A belief in communing with things that lie beyond (stars, constellations, and life after death), mysticism, and apparitions are intimately woven into the c

olorful fabric of the Mexican nation, to the point that a metaphysical event (the apparition of the Virgin of Guadalupe) is considered by many as one of the founding elements of the nation. Our Lady of Guadalupe has an eerie counterpart, another woman who appeared around the same time: La Llorona, t

he weeping woman. If the content of the former vision is loving and conciliatory, the latter is full of regret and agony. As for the United States, the Northeast has always had a special place in the national memory. The states of Connecticut, Maine, Massachusetts, New Hampshire, Rhode Island, Verm

ont, and New York have a long history as some of the earliest colonies in the New World. Their rich folklore and colorful history is woven into the national identity, and destinations such as Plymouth Rock, the lighthouses of Maine, and Vermont's autumn leaves are quintessential symbols of the Unite

d States. But the Northeast has always had a dark side, a strange side. Monsters and ghosts lurk in its woods and old houses, and strange monuments that may be from a forgotten civilization puzzle local investigators. All the while, the early inhabitants themselves were always superstitious, as evid

enced by history's most famous witch trials. Today the Salem Witch Trials are often remembered as being a relic of a superstitious past, and Salem has transformed itself into a tourist haven and Halloween destination by capitalizing off the Salem Witch trials, but it was deadly serious in 1692, when

19 men and women found themselves taken to "Gallows Hill" and hanged for being witches. Another man who was over 80 years old was pressed to death for refusing to be tried for witchcraft, and from February 1692-May 1693, hundreds of others were accused of witchcraft. Dozens of them were imprisoned

for months until the mass hysteria finally died down. Mysterious North America: Mysteries, Legends, and Unexplained Phenomena across the United States, Mexico, and Canada offers a vast compendium of strange, unexplained, and just plain odd stories across North America's various regions.

Who Said

為了解決Be quiet dark Rock P的問題，作者Hecht, Jennifer Michael 這樣論述：

"Jennifer Michael Hecht writes delightfully tricky poems that wildly bend the sense of our language."--Billy Collins, former US Poet Laureate"Hecht's rhymes are irregular, gymnastic, pointed, and fun; she's found what so many would-be populists seek, an idiom entirely conversational yet able to s

ustain unexpected ideas."--The BelieverWho Said is a meditation on life's profound questions told through playful engagement with iconic poems and lyrics. Jennifer Michael Hecht's book is a magic echo chamber wherein great poems come back to us, altered to fit the concerns of our moment. This wildly

interpretive treatment of Emily Dickinson, Robert Frost, and the rock band Nirvana is original, occasionally hilarious, and always moving.From "Not Stopping By the Woods on a Snowy Evening": "Promises to keep," was a lie, he had nothing. Throughthe woods. Over the river and into the pain. It is an

addict'stalk of quitting as she's smacking at a vein. He was alwaysgoing into the woods. It was he who wrote, "The only wayaround is through." You'd think a shrink, but no, a poet. He saw the woods and knew. The forest is the one that holdspromises. The woods are lovely, dark, and deep, they fillwit

h a quiet snow. Miles are traveled as we sleep. He steershis horse off the road. Among the trees now, the blizzardis a dusting. Holes in the canopy make columns of snowstorm, lit from above. His little horse thinks it is queer. They godeeper, sky gets darker. It's the darkest night of the year . . .

Jennifer Michael Hecht is the author of several nonfiction titles, most recently The Happiness Myth (HarperOne). She teaches at The New School and lives in the BoCoCa neighborhood in Brooklyn, New York.

「嘻哈」帝國的新國際分工與在地回應——以基隆市嘻哈文化推廣協會為例

為了解決Be quiet dark Rock P的問題，作者林偉 這樣論述：

嘻哈，在文化帝國主義的脈絡下，從紐約被傳播到世界各地，以不同的方式影響著社會大眾。就筆者投身於台灣嘻哈社群幾年來的經驗認為，社群內的同質性¬¬——都會、年輕、中間階層、男性——是最主要的問題：回顧文化工業的發展過程，資產階級與其中間階層擁護者逐漸獲得話語權，台灣的嘻哈轉變成為擁有充裕文化資本行動者展示生活風格的工具；且誰才是「真的嘻哈」的原真性／正統性論戰成為社群內的鬥爭場域。然而，無論是「嘻哈基本教義派」或是「唱片工業主流派」，似乎都僅限於形式主義上的爭論，無視於台灣作為文化勞動的新國際分工的真實現況。在這樣的問題意識下，筆者重回嘻哈文化發展之初的社會運動與抵抗性精神，希望找到在現況爭論場

域外的新回應，因而轉向關注我的故鄉：基隆。基隆曾是台灣最大的國際港，連結台灣與世界各地的工業生產鏈。九〇年代後台灣進入後工業化社會產業轉型，基隆成為最台灣最明顯的萎縮城市之一。身為基隆成長與發展的嘻哈社群一員，在與其他行動者於2016年成立組織，希望以「嘻哈」作為改善在地青年環境的號召工具、而非捲入「何為嘻哈」的鬥爭中；並且在此中，以參與式行動行動研究視角討論組織行動所面臨的結構性與組織內部的難題。在這些論述與行動之外，更期待以某種新式的藝術行動討論基隆的都市性格，為城市與市民社會發展提供不同的想像。