2 . Almost everyone who has studied English has been warned about the way Brits love their manners. It is part of our national identity, as much as fish and chips or complaining about the weather. Recently I have been wondering where this comes from and I read online that we say sorry up to eight times a day. Probably the same amount of times that any other person says “hello” or “how are you”. It is almost like greetings to us! It was only when I was explaining how there are five steps of saying thank you when you buy something from a shop to a Mexican friend of mine that I realised how mad it sounded.

After some research online I have not been able to find any specific reasons why we are the way we are. I suppose for centuries manners and how we eat at the table and talk to other people have been the barriers between the lower and upper classes and represent your social status. Britain has traditionally been a quite conservative country. There are many articles suggesting that this seemingly polite attitude of always saying please and thank you is quite false because it is impossible to always feel that you want to thank someone or say please.

Maybe it is for this reason that people are going one of two ways: they are incredibly polite and hold back on their feelings or not polite at all, and express their true feelings. Some Brits are fed up of pretending that they are always content and having to please people. Sometimes because we feel we have to be polite, we are prevented from saying what we truly think. Do you think it is better to not hurt people’s feelings and be polite or to let people know the truth? In your country what is the custom? I know in some countries if someone is considered to be doing their job, the clients think that they do not need to be thanked.

3 . Day of the Dead

Here’s one thing we know: Día de los Muertos, or Day of the Dead, is not a Mexican version of Halloween.

    1     Whereas Halloween embraces terror and mischief on the last night of October, Day of the Dead festivities unfold over the first two days of November in an explosion of color and life-affirming joy. Sure, the theme is death, but the point is to demonstrate love and respect for deceased family members. In towns and cities throughout Mexico, revelers(狂欢者) don(穿上) funky makeup and costumes, hold parades and parties, sing and dance, and make offerings to lost loved ones.

Day of the Dead originated several thousand years ago with the Aztec, Toltec, and other Nahua people, who considered mourning the dead disrespectful.     2     The dead were still members of the community, kept alive in memory and spirit—and during Día de los Muertos, they temporarily returned to Earth.

Today’s Día de los Muertos celebration is a mash-up(混聚) of pre-Hispanic religious rites and Christian feasts. It takes place on November 1 and 2—All Saints’ Day and All Souls’ Day on the Catholic calendar—around the time of the fall maize harvest.

Cultural heritage is not just monuments and collections of objects. The United Nations Educational, Scientific and Cultural Organization (UNESCO) says that cultural heritage also includes living expressions of culture—traditions—passed down from generation to generation.     3     Today Mexicans from all religious and ethnic backgrounds celebrate Día de los Muertos, but at its core, the holiday is a reaffirmation of Indigenous(本土的) life.

Day of the Dead is an extremely social holiday that spills into streets and public squares at all hours of the day and night. Dressing up as skeletons is part of the fun. People of all ages have their faces artfully painted to resemble skulls, and, mimicking the Calavera Catrina, they don suits and fancy dresses.     4    

5 . What are pillows really stuffed with? Not physically, but symbolically? The question occurred to me with the photos in the news and social media from the 50 cities around the world that staged public celebrations for International Pillow Fight Day. Armed with nothing more than bring-our-own sacrificial cushions, strangers struck heavily each other in playful feather from Amsterdam to Atlanta, Warsaw to Washington DC. But why? Is there anything more to this delightful celebration?

As a cultural sign, the pillow is deceptively soft. Since at least the 16th Century, the humble pillow has been given unexpected meanings. The Chinese playwright Tang Xianzu tells a famous story about a wise man who meets a depressed young scholar at an inn and offers him a magic pillow filled with the most vivid dreams of a seemingly more fulfilling life. When the young man awakens to discover that his happy 50-year dream has in fact come and gone in the short space of an afternoon’s nap, our impression of the pillow’s power shifts from wonder to terror.

Subsequent writers have likewise seized upon the pillow. When the 19th-Century English novelist Charlotte Bronte poetically observed “a ruffled (不平的) mind makes a restless pillow”, she didn’t just change the expected order of the adjectives and nouns, but instead she made unclear the boundaries between mind and matter — the thing resting and the thing rested upon.

It’s a trick perhaps Bronte learned from the Renaissance philosopher Montaigne, who once insisted that “ignorance is the softest pillow on which a man can rest his head”. On Montaigne’s thinking, intelligence and happiness confront each other forever in a pillow fight that only one can win.

With the words of Tang. Bronte, and Montaigne, we can perhaps more easily measure the attraction of the global pillow fight. Like a ritual of release, the annual international pillow fight amounts to a kind of cleansing, a brushing off of daily worries: an emptying of the world’s collective mind. Rather than a launch-pad for weightless rest, the pillow is a symbol of heavy thought: an anchor that drags the world’s soul down — one that must be lightened.

6 . Kwanzaa may be a festival celebrated by millions of African Americans and pan-Africans, but it has only been around for a few decades (十年). Introduced to the United States in 1966 as a ceremony to welcome the first harvest to the home, the festival, which takes place from December 26 to January 1, is a celebration of life, unity, family, and culture.

Featuring feasts, music and dance, and a devotion and recommitment to different principles (信条), the festival was created in the middle of the Black Freedom Movement, at a time when it was felt that cultural grounding was needed.

Dr. Maulana Karenga, professor and chairman of Black Studies at California State University in Long Beach, is responsible for bringing the festival to life. After the Watts violence in L.A., Dr. Karenga searched for ways to strengthen the African-American community. He paired the practices with traditions of several different harvest celebrations on the African continent, and although it is celebrated around the Christmas period, it perhaps has more similarities to Thanksgiving or the Yam Festival in Ghana and Nigeria.

There are five common sets of values that are central to the week-long activities: ingathering, reverence, commemoration, recommitment, and celebration. There are seven principles of Kwanzaa, meaning first fruits in Kiswahili, a language spoken in Kenya, Uganda, and Tanzania. The first fruit celebrations appear in ancient and modern times in classical African civilizations.

These seven principles are known as Umoja, meaning unity; kujichagulia, self-determination; ujima, collective work, and responsibility; ujamaa, cooperative economics; nia, purpose; kuumba, creativity; and Imani, faith. There are seven candles used during the festival, and like, the Jewish Hanukkah, these candles are used to represent the principles.

On December 31, participants celebrate with a plentiful meal, often featuring good meals from various African countries.

The number of Americans who celebrate Kwanzaa has changed greatly over the years, and with as many as six million getting involved in the 1980s, Kwanzaa became a mainstream holiday. Now, however, numbers have paled, but it still remains an important cultural touchstone (试金石) for many African American communities.

10 . In early November of 1503, during Christopher Columbus's fourth and final trip to America, his ship was seriously damaged in a storm. Columbus and his men had to live on a small island for several months while they tried to repair their ship and return to Spain.

At first, the local people on the island were very kind to the European visitors, giving them all the food and clothes they needed to survive. However, as months passed, the local people became more and more unhappy with their guests, who were tricking and stealing from them. Finally the locals decided to stop helping. Without food or any way to leave the island, Columbus's group was soon in serious trouble.

Luckily for Columbus, he had a book about the stars and planets on his ship. It described the movements of all the objects in the night sky. The book, written by a well-known German scientist, said there would be a total lunar eclipse(月全食) on the evening of   February 29,1504 and how long it would last.

Columbus worked out the difference in time between Germany and North America. He then had a meeting with the local leaders just before the eclipse would take place. In this meeting, Columbus told them his god was angry because the local people were no longer giving food. So his god would take away the moon to punish them. The moment Columbus finished talking, just as he had planned, the moon began disappearing.

The local leaders grew panicked and quickly agreed to provide Columbus with food and anything else he wanted. But first, Columbus's god had to return the moon. Columbus told them he would have to discuss the idea with his god on his ship. Knowing the moon would stay completely hidden for about 48minutes, Columbus returned just before the moon began to reappear. From that day on, until they finally left, Columbus and his men no longer had any trouble getting the food they needed.