问题 阅读理解与欣赏

夏立君

  在塔克拉玛干大沙漠,在塔里木河两岸,我第一次看见那么多根,那些乔木或灌木的根。它们是胡杨的根,红柳和梭梭的根。在塔里木河下游,在库尔勒至若羌的千里长途上,在没有人烟没有鸡鸣犬吠的地方,风在流浪,沙在流浪,河在流浪,路在流浪,惟一坚定不移的是那些根。当我面对那些根时,我被深深地震撼了——根原来是这样的,根竟然可以这样。耳边的风声,眼前的荒凉,一望无陕西省的滚滚流沙,周围纵横交错的已死和方生的根,令我恍然感到这是一个生命的战场。

  我忽然想到,长期以来,我自觉不自觉地忽视了根的存在。我仿佛觉得,那美丽的树干,枝叶丛集的树冠,娇艳的花朵,就是树的全部。是胡杨、红柳、梭梭这些沙漠植物的形态,令我第一次思考根——那些平时看不见或根本就不屑于看的根。正是它们、只是它们抱紧大地,在黑暗中长期抗争。不论是参天乔木还是细弱的棘丛,其生命的每一点力量无不来自那些我们看不见的根。立身于世上最严酷环境的荒漠植物,更是付出了一般,难以想象的挣扎与苦斗。在广袤的沙漠戈壁地区,在绝大多数植物绝迹之处,我看见累计坟丘一样的沙包一直排列到远方,那是红柳的家,也是它的墓地。它有一个悲壮的名字,柳冢!红柳一旦在沙漠戈壁生下了根,就成了风沙的死对头。它们抓住每一粒扑过来的沙土,越长越高,最后就成了庞大的柳冢。地上的枝干只有小小的一簇,地下却是一个庞大的根的家庭,根系长达十几米乃至更长。一株红柳就能固住几吨十几吨甚至更多的沙土。裸露在外的根都呈弧形紧紧抓住它们的冢,抓住立身的大地。这些柳冢都有几十年至教百年的寿命。有朝一日红柳死了,那些已死的根还能在风中坚持很久很久。成片的柳冢是荒漠地区的一道生命奇观。夏秋时节,红柳能开一种细碎粉红的花,一团一团这样的花连成片,就像大漠的一个热情的梦。把摇篮坚持成墓地,生命的真义被红柳写成墓地,生命的真义被红柳写尽。我的思绪被风沙中倔强开放的粉红色的红柳花,扯得很远很远。

  又见胡杨。在沙漠地区孤旅的日子,我与胡杨常常不期而遇。几十公里数百公里连绵不绝的胡杨林是沙漠地带最悲壮的生命景观。在胡杨林里,空中没有飞鸟,地上没有走兽,也几乎没有其他任何草木,只有胡杨牵牵连连一直生长到我目力不及的地方。大沙漠以冷酷的面孔表达对生命的否定,而不屈的胡杨却表达了对否定的否定。那一个春天,我独自流连于一片一望无际的胡杨林里。空气的干燥程序,只能用焦干二字来形容。在这样的氛围里,胡杨却约好了似的,一齐打开它们娇嫩的新叶。几米至几十米高低不等的胡杨错落交织,望去如一座庞大的生命宫殿。我拍打着树干,抚摸着树根,在一股浩瀚生命力的笼罩下,我深深地陶醉了,我只想放声一哭。那一年深秋的一天,我又奔赴同一片胡杨林。这时,胡杨叶子的颜色全部转换成金黄,那么纯粹,那么大义凛然,连天空似乎都给染黄了。在抗争的生涯中,胡杨清除了生命中所有的杂质。最打动我的还是那些根,胡杨的根。胡杨的根总是和枝干一同呈现在我的眼前。地下的苦斗在地上很高的地方就显露了出来。那些根把胡杨送到高高的沙峦,送到其他生命都走不到的地方。人们说胡杨生一千年不死,死一千年不倒,倒一千年不烂。每一座胡杨林里,都有许多死而不倒的胡杨,还有许多倒而不烂的胡杨,置身其中,如同置身于大战之后的废墟。这是一座生命的战场,死去的是勇敢的战士,活着的都是英雄。这一切都是因为有根。

  世上的根都是诚恳、沉默、坚忍的,生命的力量就是根的力量。风和日丽的时候,枝叶在地上欢歌,而根在地下沉默;雨骤风狂之时,我听见根在地下咬牙。/ 世上凡站着的东西都有根,每棵草每棵树都有根,人难道可以无根吗?

1.“根原来是这样的,根竟然可以这样”,这里“这样”的含义是什么?作者说这句话,表达了什么样的感情?

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2.“大沙漠以冷酷的面孔表达对生命的否定,而不屈的胡杨却表达了对否定的否定”,请简要概括作者这样评价胡杨的原因。

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3.结合原文,回答下面的问题。

(1)作者写“根”,却为胡杨的新叶和黄叶大费笔墨,这样的写法有什么好处?

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(2)综观全文,对根的品质加以概括,并说说最后一段的作用。

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答案

1.“这样”指在没有人烟没有鸡鸣狗吠的地方坚定不移,给生命以力量。作者表达了由衷的震惊、崇敬、赞美之情。(意对即可)

2.在没有飞鸟、走兽,几乎没有其他草木、空气干燥的沙漠,胡杨却扎下根来,并用新叶显示浩瀚的生命力。(意对即可)

3.(1)用春天胡杨充满生命力的新叶和深秋胡杨叶子纯粹的金黄来表现胡杨根在地下的苦斗,这样写就突出了根的默默奉献精神,使人对根肃然起敬。

(2)根的品质:诚恳、沉默、坚忍、挣扎、苦斗、奉献。最后一段由根及人,升华主题,发人深思。(意对即可)

单项选择题
单项选择题

Come on, my fellow white folks, we have something to confess. Out with it, friends, the biggest secret known to whites since the invention of powdered rouge: welfare is a white program. The numbers go like this: 61% of the population receiving welfare, listed as "means-tested cash assistance" by the Census Bureau, is identified as white, while only 33% is identified as black. These numbers notwithstanding, the Republican version of "political correctness" has given us "welfare cheat" as a new term for African American since the early days of Ronald Reagan.

Our confession surely stands: white folks have been gobbling up the welfare budget while blaming someone else. But it’s worse than that. If we look at Social Security, which is another form of welfare, although it is often mistaken for an individual insurance program, then whites are the ones who are crowding the trough. We receive almost twice as much per capita, for an aggregate advantage to our race of $10 billion a year--much more than the $3. 9 billion advantage African American gain from their disproportionate share of welfare. One sad reason: whites live an average of six years longer than African Americans, meaning that young black workers help subsidize a huge and growing "over-class" of white retirees. I do not see our confession bringing much relief. There’s a reason for resentment, though it has more to do with class than with race. White people are poor too, and in numbers far exceeding any of our more generously pigmented social groups. And poverty as defined by the government is a vast underestimation of the economic terror that persists at incomes--such as $ 20,000 or even $ 40,000 and above--that we like to think of as middle class.

The problem is not that welfare is too generous to blacks but that social welfare in general is too stingy to all concerned. Naturally, whites in the swelling "near poor" category resent the notion of whole races supposedly frolicking at their expense. Whites, near poor and middle class, need help too--as do the many African Americans.

So we white folks have a choice. We can keep pretending that welfare is black program and a scheme for transferring our earnings to the pockets of shiftless, dark-skinned people. Or we can clear our throats, blush prettily and admit that we are hurting too--for cash assistance when we’re down and out, for health insurance, for college aid and all the rest. Racial scapegoating has its charms, I will admit: the surge of righteous anger, even the fun--for those inclined--of wearing sheets and burning crosses. But there are better, nobler sources of white pride, it seems to me. Remember this: only we can truly, deeply blush.

The function of the last paragraph is()

A. to reverse the previously expressed thoughts

B. to advance the final argument

C. to heap praises upon the pride of the whites

D. to echo the thesis statement