高中生主题英语演讲稿范文【优秀6篇】

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高中生主题英语演讲稿 1

In recent years, with the rapid development of economy, People in the college are facing more and more pressure which is mainly from study, employment and different kinds of competition. As is known to us all ,our life does need some appropriate amount of pressure . It adds flavor, challenge ,and opportunity to our life. But a major challenge in today's stress-filled world is to make the stress in our life work for us instead of against us.

As for as I am concerned ,my biggest pressure is the job hunting. Nowadays, the growth of the students' number has surpassed that of the need of the society. I often suffer from the stress and feel anxious. I usually afraid that I will not get a good job after graduating from my college.I sometimes get tired of this fast pace of life, too.

To reduce my pressure, I often try some physical activities which can relieve my anxiety. In addition, I sometimes enjoy listening to music and singing loudly follow the songs. Now, I become very confident in my future, and I do believe I can get an ideal job after my graduation.

高中生主题英语演讲稿 2

My favorite fruit My favorite is lemon fruit. Lemon is not very round, with a sharp point, is yellow. The Latin species name Citrus limon lemon. Lemon juice can enhance memory, improve osteoporosis, a beauty effects, and so on. Lemon juice or beverage preparation of important raw materials and manufacturing drugs, often Trickle-down lemon juice to remove Westerners eating again. Used mainly for juice, fruits sometimes used as cooking, but the basic need for Xiansi because too sour. Fruits containing 5% citric acid were. Containing 501.6 mg per litre lemon juice, vitamin C and citric acid were 49.88 grams. This is my favorite fruit.

高中生主题英语演讲稿 3

They must see Americans as strange liberators. The Vietnamese people proclaimed their own independence in 1954 -- in 1945 rather -- after a combined French and Japanese occupation and before the communist revolution in China. They were led by Ho Chi Minh. Even though they quoted the American Declaration of Independence in their own document of freedom, we refused to recognize them. Instead, we decided to support France in its reconquest of her former colony. Our government felt then that the Vietnamese people were not ready for independence, and we again fell victim to the deadly Western arrogance that has poisoned the international atmosphere for so long. With that tragic decision we rejected a revolutionary government seeking self-determination and a government that had been established not by China -- for whom the Vietnamese have no great love -- but by clearly indigenous forces that included some communists. For the peasants this new government meant real land reform, one of the most important needs in their lives.

For nine years following 1945 we denied the people of Vietnam the right of independence. For nine years we vigorously supported the French in their abortive effort to recolonize Vietnam. Before the end of the war we were meeting eighty percent of the French war costs. Even before the French were defeated at Dien Bien Phu, they began to despair of their reckless action, but we did not. We encouraged them with our huge financial and military supplies to continue the war even after they had lost the will. Soon we would be paying almost the full costs of this tragic attempt at recolonization.

After the French were defeated, it looked as if independence and land reform would come again through the Geneva Agreement. But instead there came the United States, determined that Ho should not unify the temporarily divided nation, and the peasants watched again as we supported one of the most vicious modern dictators, our chosen man, Premier Diem. The peasants watched and cringed as Diem ruthlessly rooted out all opposition, supported their extortionist landlords, and refused even to discuss reunification with the North. The peasants watched as all this was presided over by United States' influence and then by increasing numbers of United States troops who came to help quell the insurgency that Diem's methods had aroused. When Diem was overthrown they may have been happy, but the long line of military dictators seemed to offer no real change, especially in terms of their need for land and peace.

The only change came from America, as we increased our troop commitments in support of governments which were singularly corrupt, inept, and without popular support. All the while the people read our leaflets and received the regular promises of peace and democracy and land reform. Now they languish under our bombs and consider us, not their fellow Vietnamese, the real enemy. They move sadly and apathetically as we herd them off the land of their fathers into concentration camps where minimal social needs are rarely met. They know they must move on or be destroyed by our bombs.

So they go, primarily women and children and the aged. They watch as we poison their water, as we kill a million acres of their crops. They must weep as the bulldozers roar through their areas preparing to destroy the precious trees. They wander into the hospitals with at least twenty casualties from American firepower for one Vietcong-inflicted injury. So far we may have killed a million of them, mostly children. They wander into the towns and see thousands of the children, homeless, without clothes, running in packs on the streets like animals. They see the children degraded by our soldiers as they beg for food. They see the children selling their sisters to our soldiers, soliciting for their mothers.

What do the peasants think as we ally ourselves with the landlords and as we refuse to put any action into our many words concerning land reform? What do they think as we test out our latest weapons on them, just as the Germans tested out new medicine and new tortures in the concentration camps of Europe? Where are the roots of the independent Vietnam we claim to be building? Is it among these voiceless ones?

We have destroyed their two most cherished institutions: the family and the village. We have destroyed their land and their crops. We have cooperated in the crushing of the nation's only noncommunist revolutionary political force, the unified Buddhist Church. We have supported the enemies of the peasants of Saigon. We have corrupted their women and children and killed their men.

Now there is little left to build on, save bitterness. Soon the only solid physical foundations remaining will be found at our military bases and in the concrete of the concentration camps we call "fortified hamlets." The peasants may well wonder if we plan to build our new Vietnam on such grounds as these. Could we blame them for such thoughts? We must speak for them and raise the questions they cannot raise. These, too, are our brothers.

Perhaps a more difficult but no less necessary task is to speak for those who have been designated as our enemies. What of the National Liberation Front, that strangely anonymous group we call "VC" or "communists"? What must they think of the United States of America when they realize that we permitted the repression and cruelty of Diem, which helped to bring them into being as a resistance group in the South? What do they think of our condoning the violence which led to their own taking up of arms? How can they believe in our integrity when now we speak of "aggression from the North" as if there were nothing more essential to the war? How can they trust us when now we charge them with violence after the murderous reign of Diem and charge them with violence while we pour every new weapon of death into their land? Surely we must understand their feelings, even if we do not condone their actions. Surely we must see that the men we supported pressed them to their violence. Surely we must see that our own computerized plans of destruction simply dwarf their greatest acts.

How do they judge us when our officials know that their membership is less than twenty-five percent communist, and yet insist on giving them the blanket name? What must they be thinking when they know that we are aware of their control of major sections of Vietnam, and yet we appear ready to allow national elections in which this highly organized political parallel government will not have a part? They ask how we can speak of free elections when the Saigon press is censored and controlled by the military junta. And they are surely right to wonder what kind of new government we plan to help form without them, the only party in real touch with the peasants. They question our political goals and they deny the reality of a peace settlement from which they will be excluded. Their questions are frighteningly relevant. Is our nation planning to build on political myth again, and then shore it up upon the power of new violence?

Here is the true meaning and value of compassion and nonviolence, when it helps us to see the enemy's point of view, to hear his questions, to know his assessment of ourselves. For from his view we may indeed see the basic weaknesses of our own condition, and if we are mature, we may learn and grow and profit from the wisdom of the brothers who are called the opposition.

So, too, with Hanoi. In the North, where our bombs now pummel the land, and our mines endanger the waterways, we are met by a deep but understandable mistrust. To speak for them is to explain this lack of confidence in Western words, and especially their distrust of American intentions now. In Hanoi are the men who led the nation to independence against the Japanese and the French, the men who sought membership in the French Commonwealth and were betrayed by the weakness of Paris and the willfulness of the colonial armies. It was they who led a second struggle against French domination at tremendous costs, and then were persuaded to give up the land they controlled between the thirteenth and seventeenth parallel as a temporary measure at Geneva. After 1954 they watched us conspire with Diem to prevent elections which could have surely brought Ho Chi Minh to power over a united Vietnam, and they realized they had been betrayed again. When we ask why they do not leap to negotiate, these things must be remembered.

Also, it must be clear that the leaders of Hanoi considered the presence of American troops in support of the Diem regime to have been the initial military breach of the Geneva Agreement concerning foreign troops. They remind us that they did not begin to send troops in large numbers and even supplies into the South until American forces had moved into the tens of thousands.

Hanoi remembers how our leaders refused to tell us the truth about the earlier North Vietnamese overtures for peace, how the president claimed that none existed when they had clearly been made. Ho Chi Minh has watched as America has spoken of peace and built up its forces, and now he has surely heard the increasing international rumors of American plans for an invasion of the North. He knows the bombing and shelling and mining we are doing are part of traditional pre-invasion strategy. Perhaps only his sense of humor and of irony can save him when he hears the most powerful nation of the world speaking of aggression as it drops thousands of bombs on a poor, weak nation more than eight hundred, or rather, eight thousand miles away from its shores.

At this point I should make it clear that while I have tried in these last few minutes to give a voice to the voiceless in Vietnam and to understand the arguments of those who are called "enemy," I am as deeply concerned about our own troops there as anything else. For it occurs to me that what we are submitting them to in Vietnam is not simply the brutalizing process that goes on in any war where armies face each other and seek to destroy. We are adding cynicism to the process of death, for they must know after a short period there that none of the things we claim to be fighting for are really involved. Before long they must know that their government has sent them into a struggle among Vietnamese, and the more sophisticated surely realize that we are on the side of the wealthy, and the secure, while we create a hell for the poor.

Somehow this madness must cease. We must stop now. I speak as a child of God and brother to the suffering poor of Vietnam. I speak for those whose land is being laid waste, whose homes are being destroyed, whose culture is being subverted. I speak for the poor of America who are paying the double price of smashed hopes at home, and death and corruption in Vietnam. I speak as a citizen of the world, for the world as it stands aghast at the path we have taken. I speak as one who loves America, to the leaders of our own nation: The great initiative in this war is ours; the initiative to stop it must be ours.

This is the message of the great Buddhist leaders of Vietnam. Recently one of them wrote these words, and I quote:

Each day the war goes on the hatred increases in the heart of the Vietnamese and in the hearts of those of humanitarian instinct. The Americans are forcing even their friends into becoming their enemies. It is curious that the Americans, who calculate so carefully on the possibilities of military victory, do not realize that in the process they are incurring deep psychological and political defeat. The image of America will never again be the image of revolution, freedom, and democracy, but the image of violence and militarism .

If we continue, there will be no doubt in my mind and in the mind of the world that we have no honorable intentions in Vietnam. If we do not stop our war against the people of Vietnam immediately, the world will be left with no other alternative than to see this as some horrible, clumsy, and deadly game we have decided to play. The world now demands a maturity of America that we may not be able to achieve. It demands that we admit that we have been wrong from the beginning of our adventure in Vietnam, that we have been detrimental to the life of the Vietnamese people. The situation is one in which we must be ready to turn sharply from our present ways. In order to atone for our sins and errors in Vietnam, we should take the initiative in bringing a halt to this tragic war.

高中生主题英语演讲稿 4

"Opportunities" and "challenge" is the objective of our work environment and condition, "responsibility" is a subjective position and attitude of our work. Modernization development in level and stage of today, today, the precondition of human activity, often also is the consequences of human activity, yesterday and today the consequences of human activity, will become tomorrow the premise of human activity. From this Angle as you can see, how to treat their shoulders the responsibility of our generation, largely determines our offspring have no opportunities available, also the challenge of whether afford came down on them. City of the ninth party congress explicitly proposed "must pay more attention to improve the quality of development, pay more attention to optimize the development way, pay more attention to the development of rich connotation, pay more attention to enhance development power", I think so because of "opportunities" and "challenge" and "responsibilities" such a deep understanding of the relationship.

On the one hand, in a rare opportunity and severe challenge under the background of the glorious mission for colleagues to know themselves and major responsibility, on the other hand to put the glorious mission and responsibility itself as a special challenges and special opportunities.

高中生主题英语演讲稿 5

Dear teacher, dear students:

has a very serious problem. not only does have a very serious problem, but our people have a very serious problem. 's problem is us. we're her problem. the only reason she has a problem is she doesn't want us here. and every time you look at yourself, be you black, brown, red, or yellow -- a so-called negro -- you represent a person who poses such a serious problem for because you're not wanted. once you face this as a fact, then you can start plotting a course that will make you appear intelligent, instead of unintelligent.

conference, and the results of the conference, it actually serves as a model for the same procedure you and i can use to get our problems solved. at all the nations came together. their were dark nations from africa and conference was the white man. he couldn't come. once they e_cluded the white man, they found that they could get together. once they kept him out, everybody else fell right in and fell in line. this is the thing that you and i have to understand. and these people who came together didn't have nuclear weapons; they didn't have jet planes; they didn't have all of the heavy armaments that the white man has. but they had unity.

conference, they looked at the portuguese, and at the frenchman, and at the englishman, and at the other -- dutchman -- and learned or realized that the one thing that all of them had in common: they were all from was colonizing our people in the . the same one in the , and in southern rhodesia, and in , and in and in we all have a common enemy, whether he's in , whether he's in

churches are being bombed, and your little girls are being murdered, and at the same time you're going to violent with hitler, and tojo, and somebody else that you don't even know?

高中生主题英语演讲稿 6

JiaoZi is a traditional chinese food . During the holidays JiaoZi becomes one of the most widely love food in china.

JiaoZi is one of the most important foods in chinese new year.Since the shape of chinese dumpling is similar to ancient chinese gold or silver ingots they symbolize wealth .Traditionalthe members of a family get togeter to make dumplings during the New Year's Eve.They may hide a coin in one of the dumplings. The person who finds the coin will likely have a good fortune in the New Year.Chinese dumpling is also popular in other chinese holidays or festivalsso it is part of the chinese culture or traditional.

JiaoZi is a delicious food.You can make avariety of chinese dumplings using different filling based on your taste and how various ingredients mixed together by you .

Many foreigners are found of dumpling and interested in making dumpling. They are very glad to join the work .