關(guān)于種族尊嚴(yán)：請(qǐng)還我們一個(gè)公道
世上本不存在不公平，心生不同便有了區(qū)別對(duì)待。同為人類(lèi)，白人和黑人接受的待遇卻存在很大差異。Aaron Vessup通過(guò)自己的親身經(jīng)歷向我們闡明了這一點(diǎn)。如今的他正試圖用自己的力量改變這個(gè)現(xiàn)狀，讓世界還黑人一個(gè)公道。路漫漫其修遠(yuǎn)兮，他真的能做到嗎?
"Burn Baby, Burn!" was a popular song played at most parties and on some radio stations when I was a student during the 1960s, and these things were happening around the world. People were upset at the directions their different worlds were going: the unfair rules, unequal job opportunities, corporate malfeasance, police brutality,[1]so they were directing their anger at symbols of the "establishment". Many of these people were minority[2]citizens, members of the so-called "black community". I suppose a compelling part of my then uniqueness is that I am from a family of seventeen. My father was aPentecostal“fundamentalist preacher”, and church pastor.[3]We had no choice when it came to religious beliefs, and we had no escape from the physical and mental abuse suffered inside our house let alone in the outside world.[4]I became very familiar with many forms of family violence. Although within our church physical "non-violence" was exhorted, the psychological mental warfare was perfected to a high level of destructiveness.[5]
I have not always been committed to the use of words and nonviolence as tools for change. In my youth I had been a playground "bully"[6], I viewed myself as the cowboy "Marshall" or "peacemaker" who settled problems among my peers at school with my fists. However, I often found myself being paddled in the Principal’s office with threats to be formally kicked out of school and sent home as a result.[7]Unfortunately, at home things were violent as well since my father was quite explosive and demanding, and I was frequently whipped, punched, and my body
[1]. malfeasance: 瀆職，違法行為;brutality: 暴行。
[2]. minority: 少數(shù)的。
[3]. Pentecostal: 圣靈降臨節(jié)的。圣靈降臨節(jié)又稱(chēng)五旬節(jié)，是基督教節(jié)日，為紀(jì)念耶穌復(fù)活后差遣圣靈降臨而舉行的慶祝節(jié)日;fundamentalist: 信奉正統(tǒng)派基督教的人;preacher: 傳教士;pastor: 牧師。
[4]. 涉及宗教信仰時(shí)，我們別無(wú)選擇。我們無(wú)法躲避在家所遭受的身體和精神上的虐待，更別提外面世界的了。abuse: 虐待;let alone: 更不必說(shuō)。
[5]. 雖然我們的教會(huì)勸誡身體上的“非暴力”，但心理和精神上的摧殘卻已達(dá)到了一定境界。exhort: 勸誡;warfare: 沖突;destructiveness: 破壞性。
[6]. bully: 欺凌弱小的人。
[7]. 不過(guò)，我經(jīng)常被叫到校長(zhǎng)辦公室，被威脅說(shuō)這樣做的后果就是學(xué)校會(huì)正式開(kāi)除我，把我送回家。paddle: 運(yùn)送。
bloodied for talking too loudly, or merely looking at my parents in a manner that made them feel I was even thinking a rebellious thought.[1] My parents rationalized that they simply were beating me to “Save me from the policeman’s bullet!” “God’s word dictates that we use the whip on you accordingly.”[2] Frequently I was whipped in tandem fashion[3] by both of my parents. To them, in the “real world” it did not matter whether I had broken any laws or committed any crimes, being black was sufficient to place a target on my back for the police to aim their weapons.Implicit also in this message was that all white people were only happy if black people were dead. Internalizing[4] these and other messages, I began writing poetry and also jogging. I loved running while wrestling with issues on the home front, with the white Jesus who had become inculcated in my brain as demanding sacrifices,[5] and with the unfair reach of the law. For my mental stability I ran a lot. There also seemed to be an “escape” offered in sports activities.
Luckily for me, when I was nearly drowning[6] in our High School swimming pool, a white classmate whom I did not know, jumped into the pool and saved me. During this episode I could clearly see the white gym teacher standing at the edge impassively watching.[7] To this day I never knew the identity of my student rescuer. At this school there were very few cross-cultural contacts visible. Minority group members were simply invisible unless involved in sports. Everyone acted hush-hush[8] about the incident. I was quite embarrassed. So we all acted as if nothing had happened. But I had become so shaken by this event that I withdrew from the swim class, and never went near water until well into my adulthood, some fifteen or twenty years later. However, not only had a white youth saved my life, but also many years later another white student within one of my own speech classes taught me how to swim. I had long ago accepted the fact that not all white people were my enemy.
Another stroke of good fortune to befall[9] me was public speaking competition. Through my participation on college and university debate teams, I learned early a
[1]. 不幸的是，我父親性格暴躁，還比較苛刻，所以家里也充滿(mǎn)了暴力。如果我說(shuō)話太大聲，或是父母覺(jué)得我看他們的樣子讓他們覺(jué)得我很叛逆，他們就會(huì)用鞭子打我，用拳頭捶我，使我傷痕累累。demanding: 苛刻的;whip: 鞭打;punch: 用拳頭猛擊;rebellious: 反叛的。
[2]. rationalize: 為……找借口;bullet: 子彈;dictate: 指示。
[3]. in tandem fashion: 以一前一后的方式。
[4]. internalize: 使內(nèi)在化。
[5]. on the home front: 在國(guó)內(nèi);wrestle with: 設(shè)法解決;inculcate: 灌輸，諄諄教誨。
[6]. drown: 淹沒(méi)。
[7]. episode: 插曲;impassively: 無(wú)動(dòng)于衷地。
[8]. hush-hush: 極秘密的。
[9]. befall: 降臨于，發(fā)生到……身上。
more civilized way of fighting to address my grievances[1]. Communicating with words instead of using force is a skill that I wanted to enhance. Although I had some early successes in district and state competitions, I knew that there were more skills to be learned in the communications field. Thus, I continued fighting to reach the national finals in speech competition. Later, as university professor on various campuses I have been able to coach[2] other student winners who happened to be black and white.
Our early elementary school teachers inspired in us the dream of even becoming the president of the United States. I held on to this dream for years, before realizing that first, I was not “pure” anduntainted[3] enough. I did not have a life without blemishes[4]. At that time I had at least one failed marriage. Second, later the realities of life clearly demonstrated that my life had not beentainted enough. I would never be in the mainstream on the road to governmental leadership, nor was this goal now even desirable. For the past twelve years or so, I have been a simple world traveler and retired teacher, who does not want to become just another meaningless statistic. Nor do I want to be a destructive torch-bearer[5] seeking to burn things down. While some of my brothers have been incarcerated[6], I have not lost faith in positively affecting change. Yet, my continued small contribution to the cultural milieu[7] seems minimal. I still write hoping to access more networks to build bridges of understanding. I have not given up on the idea to open or create cultural channels for communications between groups in conflict with each other. This childhood dream lives on.
I believe that I have a purpose to contribute to the survival of mankind in some meaningful way. Within me is a hope that I can be some kind of ambassador for peace, serving the great family of brothers and sisters of the world in a way no other person can do or imagine. Writing poetry, academic textbooks, and classroom teaching are not enough. Running away from problems has also never been a lasting solution. I want to play a part on the world’s the problem intervention media stage to positively address issues of social harmony.[8] I am a citizen of the world, my life is not my own. I cannot be blamed for what the United States government has or has not done to my own communities of people: Native Americans, African Americans, and Citizens of the world. Today my dream remains to use my inner fires to bring “l(fā)ight” to others to help constructing a world with less fear, less anger, and perhaps less military conflict.
[1]. grievance: 不滿(mǎn)，委屈。
[2]. coach: 指導(dǎo)。
[3]. untainted: 無(wú)污點(diǎn)的。
[4]. blemish: 污點(diǎn)。
[5]. torch-bearer: 火炬接力者。
[6]. incarcerate: 監(jiān)禁。
[7]. milieu: 環(huán)境。
[8]. intervention: 介入，調(diào)停;address: 解決。
世上本不存在不公平，心生不同便有了區(qū)別對(duì)待。同為人類(lèi)，白人和黑人接受的待遇卻存在很大差異。Aaron Vessup通過(guò)自己的親身經(jīng)歷向我們闡明了這一點(diǎn)。如今的他正試圖用自己的力量改變這個(gè)現(xiàn)狀，讓世界還黑人一個(gè)公道。路漫漫其修遠(yuǎn)兮，他真的能做到嗎?
"Burn Baby, Burn!" was a popular song played at most parties and on some radio stations when I was a student during the 1960s, and these things were happening around the world. People were upset at the directions their different worlds were going: the unfair rules, unequal job opportunities, corporate malfeasance, police brutality,[1]so they were directing their anger at symbols of the "establishment". Many of these people were minority[2]citizens, members of the so-called "black community". I suppose a compelling part of my then uniqueness is that I am from a family of seventeen. My father was aPentecostal“fundamentalist preacher”, and church pastor.[3]We had no choice when it came to religious beliefs, and we had no escape from the physical and mental abuse suffered inside our house let alone in the outside world.[4]I became very familiar with many forms of family violence. Although within our church physical "non-violence" was exhorted, the psychological mental warfare was perfected to a high level of destructiveness.[5]
I have not always been committed to the use of words and nonviolence as tools for change. In my youth I had been a playground "bully"[6], I viewed myself as the cowboy "Marshall" or "peacemaker" who settled problems among my peers at school with my fists. However, I often found myself being paddled in the Principal’s office with threats to be formally kicked out of school and sent home as a result.[7]Unfortunately, at home things were violent as well since my father was quite explosive and demanding, and I was frequently whipped, punched, and my body
[1]. malfeasance: 瀆職，違法行為;brutality: 暴行。
[2]. minority: 少數(shù)的。
[3]. Pentecostal: 圣靈降臨節(jié)的。圣靈降臨節(jié)又稱(chēng)五旬節(jié)，是基督教節(jié)日，為紀(jì)念耶穌復(fù)活后差遣圣靈降臨而舉行的慶祝節(jié)日;fundamentalist: 信奉正統(tǒng)派基督教的人;preacher: 傳教士;pastor: 牧師。
[4]. 涉及宗教信仰時(shí)，我們別無(wú)選擇。我們無(wú)法躲避在家所遭受的身體和精神上的虐待，更別提外面世界的了。abuse: 虐待;let alone: 更不必說(shuō)。
[5]. 雖然我們的教會(huì)勸誡身體上的“非暴力”，但心理和精神上的摧殘卻已達(dá)到了一定境界。exhort: 勸誡;warfare: 沖突;destructiveness: 破壞性。
[6]. bully: 欺凌弱小的人。
[7]. 不過(guò)，我經(jīng)常被叫到校長(zhǎng)辦公室，被威脅說(shuō)這樣做的后果就是學(xué)校會(huì)正式開(kāi)除我，把我送回家。paddle: 運(yùn)送。
bloodied for talking too loudly, or merely looking at my parents in a manner that made them feel I was even thinking a rebellious thought.[1] My parents rationalized that they simply were beating me to “Save me from the policeman’s bullet!” “God’s word dictates that we use the whip on you accordingly.”[2] Frequently I was whipped in tandem fashion[3] by both of my parents. To them, in the “real world” it did not matter whether I had broken any laws or committed any crimes, being black was sufficient to place a target on my back for the police to aim their weapons.Implicit also in this message was that all white people were only happy if black people were dead. Internalizing[4] these and other messages, I began writing poetry and also jogging. I loved running while wrestling with issues on the home front, with the white Jesus who had become inculcated in my brain as demanding sacrifices,[5] and with the unfair reach of the law. For my mental stability I ran a lot. There also seemed to be an “escape” offered in sports activities.
Luckily for me, when I was nearly drowning[6] in our High School swimming pool, a white classmate whom I did not know, jumped into the pool and saved me. During this episode I could clearly see the white gym teacher standing at the edge impassively watching.[7] To this day I never knew the identity of my student rescuer. At this school there were very few cross-cultural contacts visible. Minority group members were simply invisible unless involved in sports. Everyone acted hush-hush[8] about the incident. I was quite embarrassed. So we all acted as if nothing had happened. But I had become so shaken by this event that I withdrew from the swim class, and never went near water until well into my adulthood, some fifteen or twenty years later. However, not only had a white youth saved my life, but also many years later another white student within one of my own speech classes taught me how to swim. I had long ago accepted the fact that not all white people were my enemy.
Another stroke of good fortune to befall[9] me was public speaking competition. Through my participation on college and university debate teams, I learned early a
[1]. 不幸的是，我父親性格暴躁，還比較苛刻，所以家里也充滿(mǎn)了暴力。如果我說(shuō)話太大聲，或是父母覺(jué)得我看他們的樣子讓他們覺(jué)得我很叛逆，他們就會(huì)用鞭子打我，用拳頭捶我，使我傷痕累累。demanding: 苛刻的;whip: 鞭打;punch: 用拳頭猛擊;rebellious: 反叛的。
[2]. rationalize: 為……找借口;bullet: 子彈;dictate: 指示。
[3]. in tandem fashion: 以一前一后的方式。
[4]. internalize: 使內(nèi)在化。
[5]. on the home front: 在國(guó)內(nèi);wrestle with: 設(shè)法解決;inculcate: 灌輸，諄諄教誨。
[6]. drown: 淹沒(méi)。
[7]. episode: 插曲;impassively: 無(wú)動(dòng)于衷地。
[8]. hush-hush: 極秘密的。
[9]. befall: 降臨于，發(fā)生到……身上。
more civilized way of fighting to address my grievances[1]. Communicating with words instead of using force is a skill that I wanted to enhance. Although I had some early successes in district and state competitions, I knew that there were more skills to be learned in the communications field. Thus, I continued fighting to reach the national finals in speech competition. Later, as university professor on various campuses I have been able to coach[2] other student winners who happened to be black and white.
Our early elementary school teachers inspired in us the dream of even becoming the president of the United States. I held on to this dream for years, before realizing that first, I was not “pure” anduntainted[3] enough. I did not have a life without blemishes[4]. At that time I had at least one failed marriage. Second, later the realities of life clearly demonstrated that my life had not beentainted enough. I would never be in the mainstream on the road to governmental leadership, nor was this goal now even desirable. For the past twelve years or so, I have been a simple world traveler and retired teacher, who does not want to become just another meaningless statistic. Nor do I want to be a destructive torch-bearer[5] seeking to burn things down. While some of my brothers have been incarcerated[6], I have not lost faith in positively affecting change. Yet, my continued small contribution to the cultural milieu[7] seems minimal. I still write hoping to access more networks to build bridges of understanding. I have not given up on the idea to open or create cultural channels for communications between groups in conflict with each other. This childhood dream lives on.
I believe that I have a purpose to contribute to the survival of mankind in some meaningful way. Within me is a hope that I can be some kind of ambassador for peace, serving the great family of brothers and sisters of the world in a way no other person can do or imagine. Writing poetry, academic textbooks, and classroom teaching are not enough. Running away from problems has also never been a lasting solution. I want to play a part on the world’s the problem intervention media stage to positively address issues of social harmony.[8] I am a citizen of the world, my life is not my own. I cannot be blamed for what the United States government has or has not done to my own communities of people: Native Americans, African Americans, and Citizens of the world. Today my dream remains to use my inner fires to bring “l(fā)ight” to others to help constructing a world with less fear, less anger, and perhaps less military conflict.
[1]. grievance: 不滿(mǎn)，委屈。
[2]. coach: 指導(dǎo)。
[3]. untainted: 無(wú)污點(diǎn)的。
[4]. blemish: 污點(diǎn)。
[5]. torch-bearer: 火炬接力者。
[6]. incarcerate: 監(jiān)禁。
[7]. milieu: 環(huán)境。
[8]. intervention: 介入，調(diào)停;address: 解決。
