對了,"倩君" 是妳的原來想用的字嗎? 還是 "請" 君?
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13789 則留言。
真是很感謝 Naga,學姐之前也跟我提過說她手上也有些詩想請妳翻.
這一翻,應該翻過了至少喜馬拉雅山才對.當然不刪不改,我是挺尊重藝術家的,再說, 我若有能力改,我就乾脆自己翻啦.
這詩我初看前半時,不覺得有什麼,很白話,我也會寫,可是,看到最後一段,忍不住就想找眼淚瓶.這麼白話這麼道德腔的東西也能動人.
我特別喜歡這個 name "S",是複數,可惜中文沒有 S,一個名兩個名都是名,而不是 "名~~~" (複數).
許多人總以為自己只有一個名字,比方說史豔文,但史豔文和祕雕和藏鏡人和千心魔和怪老子,在我看來都是一家人.我以前不明白這個道理,總想打擊魔鬼,後來發現許多時候只是打擊到我自己.我不是說我幹過什麼魔鬼勾當,也許有,也許沒那麼嚴重,但重點是,那只是角色不一樣而已,做為一個角色,人並沒有多少選擇;但做為一個人,我們都來自同一個家,是一家人,你我並沒有什麼差別.
這詩更讓我感到沉重的是,這些經歷,確有其事,確有其人,比方說這個 12 歲小女生. 一行禪師做了很多難民工作,他提起這些悲劇,往往淡然. 但淡然只是熱情的同義詞. 如果那些悲劇不曾深深 "傷害" 他的心,不可能如此淡然.
也謝謝福全老兄,拭目以待!
陳真 2005. 4. 25.
這一翻,應該翻過了至少喜馬拉雅山才對.當然不刪不改,我是挺尊重藝術家的,再說, 我若有能力改,我就乾脆自己翻啦.
這詩我初看前半時,不覺得有什麼,很白話,我也會寫,可是,看到最後一段,忍不住就想找眼淚瓶.這麼白話這麼道德腔的東西也能動人.
我特別喜歡這個 name "S",是複數,可惜中文沒有 S,一個名兩個名都是名,而不是 "名~~~" (複數).
許多人總以為自己只有一個名字,比方說史豔文,但史豔文和祕雕和藏鏡人和千心魔和怪老子,在我看來都是一家人.我以前不明白這個道理,總想打擊魔鬼,後來發現許多時候只是打擊到我自己.我不是說我幹過什麼魔鬼勾當,也許有,也許沒那麼嚴重,但重點是,那只是角色不一樣而已,做為一個角色,人並沒有多少選擇;但做為一個人,我們都來自同一個家,是一家人,你我並沒有什麼差別.
這詩更讓我感到沉重的是,這些經歷,確有其事,確有其人,比方說這個 12 歲小女生. 一行禪師做了很多難民工作,他提起這些悲劇,往往淡然. 但淡然只是熱情的同義詞. 如果那些悲劇不曾深深 "傷害" 他的心,不可能如此淡然.
也謝謝福全老兄,拭目以待!
陳真 2005. 4. 25.
沒想到才寫幾句留言的時間 Naga就把整首詩翻譯好了 文筆用詞都很棒
我也想翻譯看看 明天交卷 可以的話再登出來.這首詩讓我想起了
有一天在醫院籃球場散步時
有一隻麻雀的幼鳥看到我
側著身體一跳一跳的躲到車底下
牠不知道我不會傷害牠
走到醫院大門
看到一隻還很小的野貓 瘦瘦的
眼睛很大 充滿了恐懼
看到我立刻逃開
牠不知道我不會傷害牠
這時 突然想到 將來這隻小貓會不會把那隻小麻雀吃了？
有一天在醫院籃球場散步時
有一隻麻雀的幼鳥看到我
側著身體一跳一跳的躲到車底下
牠不知道我不會傷害牠
走到醫院大門
看到一隻還很小的野貓 瘦瘦的
眼睛很大 充滿了恐懼
看到我立刻逃開
牠不知道我不會傷害牠
這時 突然想到 將來這隻小貓會不會把那隻小麻雀吃了？
忘了說，要刪要改，都悉聽尊便。
一翻再翻，反覺難「達」，特別是arrive，我想是佛家語「再來」的意思；乘願再來，是慈悲心腸，可惜我辭不達意，唔，算是剛到山腳就紮營了！
修改了幾個字，重貼如下：
以真名喚我
莫言明朝我將離去──
因為即便今日，我依然正在前來。
倩君細看：每一剎那，我正前來
萌成春梢的新芽，
化為羽翼未豐的雛鳥，
在我的新巢中學習呢詠；
生作花芯裡的毛蟲，
蘊就隱匿於石中的珠玉。
我仍願再來，為了哭泣也為了歡笑，
為了恐懼也為了期待。
降生與死亡是我心曲
弦繫萬物生息。
我是幻形難定的蜉蝣
停留於河面之上；
同時我是飛鳥
疾俯撲攫吞食蜉蝣。
我是快樂的青蛙
悠游在澄澈的池塘；
同時我是草蛇
不動聲色地以青蛙果腹。
我是烏干達的孩子，自膚至骨，
雙腿削瘦如竹；
我亦為軍火販子，
售予烏干達致命武器。
我是那十二歲的女孩，
小艇上的難民，
將她拋入海裡
就在她被海盜玷辱之後；
並且我也是那惡盜，
我的心尚未有能力足以
去尋索，去愛。
我是朝鼎要員，
手握生殺大權；
同時我也是那必須償付
他一身「血債」予吾族之人
在勞改營裡緩慢地死去。
我的嬉悅若春季，如此煦暖
令香花綻遍大地；
我的痛苦如淚河，蜿蜒不盡
聚溢四海，如此龐劇。
請以真名喚我，
如此我便能傾聽心底歌泣於同時，
如此我便能覷破一己悲欣為一體。
請以真名喚我，
如此我方得醒轉，
我的心扉
方得以長啟，
那扇通往慈悲的法門。
修改了幾個字，重貼如下：
以真名喚我
莫言明朝我將離去──
因為即便今日，我依然正在前來。
倩君細看：每一剎那，我正前來
萌成春梢的新芽，
化為羽翼未豐的雛鳥，
在我的新巢中學習呢詠；
生作花芯裡的毛蟲，
蘊就隱匿於石中的珠玉。
我仍願再來，為了哭泣也為了歡笑，
為了恐懼也為了期待。
降生與死亡是我心曲
弦繫萬物生息。
我是幻形難定的蜉蝣
停留於河面之上；
同時我是飛鳥
疾俯撲攫吞食蜉蝣。
我是快樂的青蛙
悠游在澄澈的池塘；
同時我是草蛇
不動聲色地以青蛙果腹。
我是烏干達的孩子，自膚至骨，
雙腿削瘦如竹；
我亦為軍火販子，
售予烏干達致命武器。
我是那十二歲的女孩，
小艇上的難民，
將她拋入海裡
就在她被海盜玷辱之後；
並且我也是那惡盜，
我的心尚未有能力足以
去尋索，去愛。
我是朝鼎要員，
手握生殺大權；
同時我也是那必須償付
他一身「血債」予吾族之人
在勞改營裡緩慢地死去。
我的嬉悅若春季，如此煦暖
令香花綻遍大地；
我的痛苦如淚河，蜿蜒不盡
聚溢四海，如此龐劇。
請以真名喚我，
如此我便能傾聽心底歌泣於同時，
如此我便能覷破一己悲欣為一體。
請以真名喚我，
如此我方得醒轉，
我的心扉
方得以長啟，
那扇通往慈悲的法門。
以真名喚我
莫言明朝我將離去──
因為即便今日，我依然正在前來。
倩君細看：每一剎那，我正前來
萌成春梢的新芽，
化為羽翼未豐的雛鳥，
在我的新巢中學習呢詠；
生作花芯裡的毛蟲，
蘊就隱匿於石中的珠玉。
我仍願再來，為了哭泣也為了歡笑，
為了恐懼也為了期待。
降生與死亡是我心曲
弦繫萬物生息。
我是幻形難定的蜉蝣
停留於河面之上；
同時我是飛鳥
疾俯撲攫吞食蜉蝣。
我是快樂的青蛙
悠游在澄澈的池塘；
同時我是草蛇
不動聲色地以青蛙果腹。
我是烏干達的孩子，自膚至骨，
雙腿削瘦如竹；
我亦為軍火販子，
售予烏干達致命武器。
我是那十二歲的女孩，
小艇上的難民，
將她拋入海裡
就在她被海盜玷辱之後；
並且我也是那惡盜，
我的心尚未有能力足以
去尋索，去愛。
我是朝鼎要員，
手握生殺大權；
同時我也是那必須償付
他一身「血債」予吾族的人
在勞改營裡緩慢的死去。
我的嬉悅若春季，如此煦暖
令香花綻遍大地；
我的痛苦如淚河，蜿蜒不盡
聚溢四海，如此龐劇。
請以真名喚我，
如此我便能傾聽心底歌泣於同時，
如此我便能覷破一己悲欣為一體。
請以真名喚我，
如此我方能醒轉，
我的心扉
方能夠長啟，
那扇通往慈悲的法門。
莫言明朝我將離去──
因為即便今日，我依然正在前來。
倩君細看：每一剎那，我正前來
萌成春梢的新芽，
化為羽翼未豐的雛鳥，
在我的新巢中學習呢詠；
生作花芯裡的毛蟲，
蘊就隱匿於石中的珠玉。
我仍願再來，為了哭泣也為了歡笑，
為了恐懼也為了期待。
降生與死亡是我心曲
弦繫萬物生息。
我是幻形難定的蜉蝣
停留於河面之上；
同時我是飛鳥
疾俯撲攫吞食蜉蝣。
我是快樂的青蛙
悠游在澄澈的池塘；
同時我是草蛇
不動聲色地以青蛙果腹。
我是烏干達的孩子，自膚至骨，
雙腿削瘦如竹；
我亦為軍火販子，
售予烏干達致命武器。
我是那十二歲的女孩，
小艇上的難民，
將她拋入海裡
就在她被海盜玷辱之後；
並且我也是那惡盜，
我的心尚未有能力足以
去尋索，去愛。
我是朝鼎要員，
手握生殺大權；
同時我也是那必須償付
他一身「血債」予吾族的人
在勞改營裡緩慢的死去。
我的嬉悅若春季，如此煦暖
令香花綻遍大地；
我的痛苦如淚河，蜿蜒不盡
聚溢四海，如此龐劇。
請以真名喚我，
如此我便能傾聽心底歌泣於同時，
如此我便能覷破一己悲欣為一體。
請以真名喚我，
如此我方能醒轉，
我的心扉
方能夠長啟，
那扇通往慈悲的法門。
好呀，我很樂意，可惜我對爬山不在行，只能盡力而為。
Naga 在嗎?可以幫忙翻譯這首詩嗎?
詩太難翻，信達容易，雅太難。境界要翻出來才行,但也不必很高,大概喜馬拉雅山那麼高就好了. 如果你忙或不想翻也沒關係,那就用原來寫作的英文貼出.
陳真 2005. 4. 24.
======
Call Me by My True Names
Don't say that I will depart tomorrow --
even today I am still arriving.
Look deeply: every second I am arriving
to be a bud on a Spring branch,
to be a tiny bird, with still-fragile wings,
learning to sing in my new nest,
to be a caterpillar in the heart of a flower,
to be a jewel hiding itself in a stone.
I still arrive, in order to laugh and to cry,
to fear and to hope.
The rhythm of my heart is the birth and death
of all that is alive.
I am the mayfly metamorphosing
on the surface of the river.
And I am the bird
that swoops down to swallow the mayfly.
I am the frog swimming happily
in the clear water of a pond.
And I am the grass-snake
that silently feeds itself on the frog.
I am the child in Uganda, all skin and bones,
my legs as thin as bamboo sticks.
And I am the arms merchant,
selling deadly weapons to Uganda.
I am the twelve-year-old girl,
refugee on a small boat,
who throws herself into the ocean
after being raped by a sea pirate.
And I am the pirate,
my heart not yet capable
of seeing and loving.
I am a member of the politburo,
with plenty of power in my hands.
And I am the man who has to pay
his "debt of blood" to my people
dying slowly in a forced-labor camp.
My joy is like Spring, so warm
it makes flowers bloom all over the Earth.
My pain is like a river of tears,
so vast it fills the four oceans.
Please call me by my true names,
so I can hear all my cries and my laughter at once,
so I can see that my joy and pain are one.
Please call me by my true names,
so I can wake up,
and so the door of my heart
can be left open,
the door of compassion.
詩太難翻，信達容易，雅太難。境界要翻出來才行,但也不必很高,大概喜馬拉雅山那麼高就好了. 如果你忙或不想翻也沒關係,那就用原來寫作的英文貼出.
陳真 2005. 4. 24.
======
Call Me by My True Names
Don't say that I will depart tomorrow --
even today I am still arriving.
Look deeply: every second I am arriving
to be a bud on a Spring branch,
to be a tiny bird, with still-fragile wings,
learning to sing in my new nest,
to be a caterpillar in the heart of a flower,
to be a jewel hiding itself in a stone.
I still arrive, in order to laugh and to cry,
to fear and to hope.
The rhythm of my heart is the birth and death
of all that is alive.
I am the mayfly metamorphosing
on the surface of the river.
And I am the bird
that swoops down to swallow the mayfly.
I am the frog swimming happily
in the clear water of a pond.
And I am the grass-snake
that silently feeds itself on the frog.
I am the child in Uganda, all skin and bones,
my legs as thin as bamboo sticks.
And I am the arms merchant,
selling deadly weapons to Uganda.
I am the twelve-year-old girl,
refugee on a small boat,
who throws herself into the ocean
after being raped by a sea pirate.
And I am the pirate,
my heart not yet capable
of seeing and loving.
I am a member of the politburo,
with plenty of power in my hands.
And I am the man who has to pay
his "debt of blood" to my people
dying slowly in a forced-labor camp.
My joy is like Spring, so warm
it makes flowers bloom all over the Earth.
My pain is like a river of tears,
so vast it fills the four oceans.
Please call me by my true names,
so I can hear all my cries and my laughter at once,
so I can see that my joy and pain are one.
Please call me by my true names,
so I can wake up,
and so the door of my heart
can be left open,
the door of compassion.
不只吧,應該有三四層樓高.
一行的詩Call Me by My True Names,昨天發現的,即將於動物網隆重推出.
一行的詩Call Me by My True Names,昨天發現的,即將於動物網隆重推出.
我想只有一個火柴盒高.
就是有人境界還不夠高, 計較個外在名號. 人家一行大師詩中有云: 叫我什麼名字, 我都會回應. 我也是.
拜託,不要整天竄改別人的名字,從沒有一次喊對. 是一行,不是一言.
前一陣子在圖書館隨手借回一本The Stone Boy, 看了愛不釋手, 覺得實在是近來我所看過最好看的書. 這書以寓言形式所寫, 每個故事都純淨無比, 美麗動人. 講道理, 但是是深深貼近人心的道理, 安慰人而不教訓人. 現在才知道原來一言禪師就是那本書的作者. 世上有這樣的人, 寫這些慰人的書, 真是喜訊.
這師父不錯,不教條,不訓話,不會太道德腔,更不以智慧大師自居. 沒有那樣的感情,寫不出那樣的一些文字. 謝謝ㄚ李告訴我這個人.
陳真 2005.5. 24.
陳真 2005.5. 24.
謝謝 ㄚ李. 我寫了篇東西在此:
http://kinship.habago.org/
陳真
http://kinship.habago.org/
陳真
有一本書『愛，就要行動』（慧炬出版社），作者是越南的一行禪師，他是詩人，是禪師，同時也是越戰期間「越戰佛教和平代表團」的主席。接著陳真的這則訊息，想跟許許多多愛和平的朋友们分享這本書。
美國的行為模式是一種習性，越戰與現今巴以衝突，美國只是在不斷地輪迴，這個意思也是說全世界在不斷地重蹈覆轍。
祝 大家 快樂 安詳 和諧
美國的行為模式是一種習性，越戰與現今巴以衝突，美國只是在不斷地輪迴，這個意思也是說全世界在不斷地重蹈覆轍。
祝 大家 快樂 安詳 和諧
底下有一篇英文的特稿,全文很長很長,我只貼了一小部份.這文章主要是在講一群人(包括一些影星,比如達賴的弟子李察吉爾),他們正推動一個 "甘地計畫",透過一些組織的力量以及巴勒斯坦當局的協助,希望巴人能效法甘地的精神和方法,放棄武力反抗.
於是有人批評這樣一種甘地計畫是美國和以色列的一種陰謀,希望使巴人變成軟腳蝦,失去反抗能力.
這樣講有無道理我不清楚,但即便真的是一種 "陰謀",難道非暴力就會使巴人的反抗失去能量? 我倒不這麼認為.巴人如果真能完全放棄武裝,放棄恐怖攻擊,它將無堅不摧.
這文章很有用,因為它提供了許多 "超連結"(?),對讀者來說很方便,使你可以迅速掌握這個計劃的種種來龍去脈和一些相關評論或報導.
一時沒時間看的人,可以把它剪下來做為一種資料,以後再找機會讀.雖然我知道有人可能會說我偽善,但基本上我仍然支持這樣一種作法,至少讓以巴雙方可以思考一個問題: 難道暴力真的是唯一的答案,別無選擇? 難道英國當年對印度人之殘酷血腥和壓迫會輸給現在的以色列?
陳真 2005.4. 17.
==============
http://www.icftu.org/displaydocument.asp?Index=991221502&Language=EN
Special Report
The Gandhi Project: Philanthropy or the pacification of Arab opposition?
By Larry Chin
Online Journal Contributing Editor
April 15, 2005—Since his death in 1948, Mohandas K. (Mahatma) Gandhi has been deified, and worshipped as the ultimate symbol of non-violent resistance, peace and moral authority. Now the sanitized and mass-marketed Gandhi image is being wielded again, in a new propaganda campaign aimed at Palestinians, and anti-Israeli resistors throughout the Middle East.
Bankrolled by the Skoll Foundation and the Global Catalyst Foundation, the Gandhi Project seeks to bring "the message of nonviolent resistance, peace and tolerance to Palestinian towns, villages and refugee camps." The centerpiece of the project is the 1982 Richard Attenborough film "Gandhi," dubbed in Arabic by Palestinian filmmaker Hanna Elias (of "The Olive Harvest") and a team of Palestinians. The film has been screened throughout the West Bank and the Gaza Strip, and there are plans to screen and distribute the film throughout the Arab world.
With missionary zeal, the project's organizers, which include mega-wealthy American executives and high-tech venture capitalists, actors Ben Kingsley (who played Gandhi in the film) and Richard Gere, are eager to encourage Palestinians to use Gandhi's pacifistic satyagraha methods, and "open the eyes of the oppressor." According to an AP report on opening of the project, the founder and chairman of the Skoll Foundation, former eBay president Jeffrey Skoll wants Palestinians to "see the Gandhi in themselves."
In spite of what appear to be pristine and altruistic objectives, and likely good intentions, on the part of many involved with the project, a number of questions must be asked. What is the message? Who benefits? Why now?
On the surface, the idea of Western elites funding a campaign that wields Gandhi, urging Palestinians to "turn the other cheek," and the Arab/Islamic world to behave more "Gandhi-like," immediately smacks of colonialism in its most patronizing and unwelcome form. But even putting that aside, other disturbing issues are raised.
The inherent assumption of the project's message, and the targeting of the campaign, is that Palestinians and Arabs (not Israel or the United States) are violent, and must refrain from violence and "terrorism." Other underlying assumptions are equally insidious. They include the notions that 1) after generations, Palestinians have no clue how to go about their own resistance, 2) Palestinians have not exhausted all forms of resistance (including non-violent methods that have included classic forms of satyagraha), 3) non-violence is the only effective and applicable method, and 4) Gandhi was perfect, and his myth is universal truth. Palestinians are expected to look upon the project as a "gift of hope" that brings a "lesson" of peace.
The Gandhi Project (intentionally or innocently) serves as a convenient weapon of Bush-Sharon "Road Map" planners—who are eager to "de-radicalize" opposition, and neutralize dissent and resistance across the Arab world throughout the Middle East, and across the "Grand Chessboard," and quietly accept the Bush-Sharon "Road Map" (and the non-viable Palestinian state that comes with it).
Consider the project's timing. It comes on the heels of a questionable election that ushered in Israel-US-annointed "moderate" Mahmoud Abbas, a new Palestinian leader accommodating to the duplicitous new Bush-Sharon posturing, an alleged Gaza pullout (that does not include a West Bank pullout), the Rafik Harriri assassination, Condoleeza Rice provocations, and expanding US-led pacification operations in Iraq, Iran, Syria, Lebanon, Central Asia, the India-Pakistan corridor, etc.
At a press conference, actor Ben Kingsley revealed that the idea of an Arab version of "Gandhi" came directly in response to a Palestinian initiative. Abbas, an Oslo architect who has routinely chastised Palestinians for violence, has lent "strong support" to the Gandhi Project and its pacifistic anti-reaction/ "anti-terror" message.
於是有人批評這樣一種甘地計畫是美國和以色列的一種陰謀,希望使巴人變成軟腳蝦,失去反抗能力.
這樣講有無道理我不清楚,但即便真的是一種 "陰謀",難道非暴力就會使巴人的反抗失去能量? 我倒不這麼認為.巴人如果真能完全放棄武裝,放棄恐怖攻擊,它將無堅不摧.
這文章很有用,因為它提供了許多 "超連結"(?),對讀者來說很方便,使你可以迅速掌握這個計劃的種種來龍去脈和一些相關評論或報導.
一時沒時間看的人,可以把它剪下來做為一種資料,以後再找機會讀.雖然我知道有人可能會說我偽善,但基本上我仍然支持這樣一種作法,至少讓以巴雙方可以思考一個問題: 難道暴力真的是唯一的答案,別無選擇? 難道英國當年對印度人之殘酷血腥和壓迫會輸給現在的以色列?
陳真 2005.4. 17.
==============
http://www.icftu.org/displaydocument.asp?Index=991221502&Language=EN
Special Report
The Gandhi Project: Philanthropy or the pacification of Arab opposition?
By Larry Chin
Online Journal Contributing Editor
April 15, 2005—Since his death in 1948, Mohandas K. (Mahatma) Gandhi has been deified, and worshipped as the ultimate symbol of non-violent resistance, peace and moral authority. Now the sanitized and mass-marketed Gandhi image is being wielded again, in a new propaganda campaign aimed at Palestinians, and anti-Israeli resistors throughout the Middle East.
Bankrolled by the Skoll Foundation and the Global Catalyst Foundation, the Gandhi Project seeks to bring "the message of nonviolent resistance, peace and tolerance to Palestinian towns, villages and refugee camps." The centerpiece of the project is the 1982 Richard Attenborough film "Gandhi," dubbed in Arabic by Palestinian filmmaker Hanna Elias (of "The Olive Harvest") and a team of Palestinians. The film has been screened throughout the West Bank and the Gaza Strip, and there are plans to screen and distribute the film throughout the Arab world.
With missionary zeal, the project's organizers, which include mega-wealthy American executives and high-tech venture capitalists, actors Ben Kingsley (who played Gandhi in the film) and Richard Gere, are eager to encourage Palestinians to use Gandhi's pacifistic satyagraha methods, and "open the eyes of the oppressor." According to an AP report on opening of the project, the founder and chairman of the Skoll Foundation, former eBay president Jeffrey Skoll wants Palestinians to "see the Gandhi in themselves."
In spite of what appear to be pristine and altruistic objectives, and likely good intentions, on the part of many involved with the project, a number of questions must be asked. What is the message? Who benefits? Why now?
On the surface, the idea of Western elites funding a campaign that wields Gandhi, urging Palestinians to "turn the other cheek," and the Arab/Islamic world to behave more "Gandhi-like," immediately smacks of colonialism in its most patronizing and unwelcome form. But even putting that aside, other disturbing issues are raised.
The inherent assumption of the project's message, and the targeting of the campaign, is that Palestinians and Arabs (not Israel or the United States) are violent, and must refrain from violence and "terrorism." Other underlying assumptions are equally insidious. They include the notions that 1) after generations, Palestinians have no clue how to go about their own resistance, 2) Palestinians have not exhausted all forms of resistance (including non-violent methods that have included classic forms of satyagraha), 3) non-violence is the only effective and applicable method, and 4) Gandhi was perfect, and his myth is universal truth. Palestinians are expected to look upon the project as a "gift of hope" that brings a "lesson" of peace.
The Gandhi Project (intentionally or innocently) serves as a convenient weapon of Bush-Sharon "Road Map" planners—who are eager to "de-radicalize" opposition, and neutralize dissent and resistance across the Arab world throughout the Middle East, and across the "Grand Chessboard," and quietly accept the Bush-Sharon "Road Map" (and the non-viable Palestinian state that comes with it).
Consider the project's timing. It comes on the heels of a questionable election that ushered in Israel-US-annointed "moderate" Mahmoud Abbas, a new Palestinian leader accommodating to the duplicitous new Bush-Sharon posturing, an alleged Gaza pullout (that does not include a West Bank pullout), the Rafik Harriri assassination, Condoleeza Rice provocations, and expanding US-led pacification operations in Iraq, Iran, Syria, Lebanon, Central Asia, the India-Pakistan corridor, etc.
At a press conference, actor Ben Kingsley revealed that the idea of an Arab version of "Gandhi" came directly in response to a Palestinian initiative. Abbas, an Oslo architect who has routinely chastised Palestinians for violence, has lent "strong support" to the Gandhi Project and its pacifistic anti-reaction/ "anti-terror" message.
http://202.108.249.200/news/world/20050417/100060.shtml
7000巴勒斯坦囚犯舉行集體絕食活動
央視國際 (2005年04月17日 03:18)
新華社拉姆安拉４月１６日電 在以色列監獄內關押的７０００多名巴勒斯坦囚犯１６日開始舉行為期２天的集體絕食活動，抗議監獄內惡劣的環境。
巴勒斯坦囚犯聯合會對媒體發表的一份聲明說，集體絕食行動是為了紀念本月１７日的“巴勒斯坦囚犯日”，更為了讓全世界都關注巴勒斯坦囚犯在以色列監獄裏的艱難處境。
該聯合會將於１７日組織一系列靜坐、遊行活動，聲援在以關押的巴勒斯坦囚犯。
據悉，目前在以色列監獄內關押著７０００多名巴勒斯坦囚犯，其中包括一些婦女、兒童和年老病弱者。根據今年２月８日巴以首腦達成的協議，以色列應在近期釋放９００名巴勒斯坦囚犯，但迄今只釋放了５００名。
責編：慕泉
7000巴勒斯坦囚犯舉行集體絕食活動
央視國際 (2005年04月17日 03:18)
新華社拉姆安拉４月１６日電 在以色列監獄內關押的７０００多名巴勒斯坦囚犯１６日開始舉行為期２天的集體絕食活動，抗議監獄內惡劣的環境。
巴勒斯坦囚犯聯合會對媒體發表的一份聲明說，集體絕食行動是為了紀念本月１７日的“巴勒斯坦囚犯日”，更為了讓全世界都關注巴勒斯坦囚犯在以色列監獄裏的艱難處境。
該聯合會將於１７日組織一系列靜坐、遊行活動，聲援在以關押的巴勒斯坦囚犯。
據悉，目前在以色列監獄內關押著７０００多名巴勒斯坦囚犯，其中包括一些婦女、兒童和年老病弱者。根據今年２月８日巴以首腦達成的協議，以色列應在近期釋放９００名巴勒斯坦囚犯，但迄今只釋放了５００名。
責編：慕泉
wendelin 妳好,我當然記得妳. 叫我大哥? 我不當大哥很久了!應該叫叔叔吧 🙂
去以色列可要小心. 應該不危險,又不是戰亂地區,可是,聽一些去過的人的遭遇,感覺又似乎草木皆兵. 不過,我講的那些人都是長期存心去那邊亂的,我是說去那邊當哈巴狗記者,也就是去拍照啊報導啊講人權啊,當然就比較會出事.
找個機會我們也想去耶路撒冷朝聖一下,去以巴各地看看, 搞不好順便拜訪冷靜先生喔,冷靜先生歡迎嗎?
"冷靜" 每次都丟下幾句話就很冷靜地消失了,面對質疑,面不改色,真的很冷靜.
哈囉,冷靜先生你還沒回答怡靜的問題啊,她問你:ISM 何時主張或支持過暴力? 為何它是個恐怖組織?
我倒覺得它應該獲得諾貝爾和平獎才是.
陳真 2005. 4. 17.
去以色列可要小心. 應該不危險,又不是戰亂地區,可是,聽一些去過的人的遭遇,感覺又似乎草木皆兵. 不過,我講的那些人都是長期存心去那邊亂的,我是說去那邊當哈巴狗記者,也就是去拍照啊報導啊講人權啊,當然就比較會出事.
找個機會我們也想去耶路撒冷朝聖一下,去以巴各地看看, 搞不好順便拜訪冷靜先生喔,冷靜先生歡迎嗎?
"冷靜" 每次都丟下幾句話就很冷靜地消失了,面對質疑,面不改色,真的很冷靜.
哈囉,冷靜先生你還沒回答怡靜的問題啊,她問你:ISM 何時主張或支持過暴力? 為何它是個恐怖組織?
我倒覺得它應該獲得諾貝爾和平獎才是.
陳真 2005. 4. 17.
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