The Warders and Me — Nelson Mandela

In any prisoner’s life is not the minister of justice, not the commissioner of prisons, not even the head of prison, but the warder in one’s section. If you are cold and want an extra blanket, you might petition the minister of justice, but you will get no response. If you go to the commissioner of prisons, he will say, “Sorry, it is against regulations.” The head of prison will way, “If I give you an extra blanket, I must give one to everyone.” But if you approach the warder in your corridor, and you a re on good terms with him, he will simply go to the stockroom and fetch a blanket.

I always tried to be decent to the warders in my section; hostility was self-defeating. There was no point in having a permanent enemy among the warders. It was ANC policy to try to educate all people, even our enemies: we believed that all men, even prison service warders, were capable of change, and we did our utmost to try to sway them.

In general we treated the warders as they treated us. If a man was considerate, we were considerate in return. Not all of our warders were ogres. We noticed right from the start that there were some among them who believed in fairness. Yet, being friendly with warders was not an easy proposition, for they generally found the idea of being courteous to a black man abhorrent. Because it was useful to have warders who were well disposed toward us, I often asked certain men to make overtures to selected warders. No one liked to take on such a job.

We had one warder at the quarry who seemed particularly hostile to us. This was troublesome, for at the quarry we would hold discussions among ourselves, and a warder who did not permit us to talk was a great hindrance. I asked a certain comrade to befriend this fellow so that he would not interrupt our talks. The warder was quite crude, but he soon began to relax a bit around this one prisoner. One day, the warder asked this comrade for his jacket so that he could lay it on the grass and sit on it. Even though I knew it went against the comrade’s grain, I nodded to him to do it.

A few days later, we were having our lunch under the shed when this warder wandered over. The warder had an extra sandwich, and he threw it on the grass near us and said, “Here.” That was his way of showing friendship.

This presented us with a dilemma. On the one hand, he was treating us as animals to whom he could toss a bit of slop, and I felt it would undermine our dignity to take the sandwich. On the other hand, we were hungry, and to reject the gesture altogether would humiliate the warder we were trying to befriend. I could see that the comrade who had befriended the warder wanted the sandwich, and I nodded for him to take it.

The strategy worked, for this warder became less wary around us. He even began to ask questions about the ANC. By definition , if a man worked for the prison service he was probably brainwashed by the government’s propaganda. He would have believed that we were terrorists and Communists who wanted to drive the white man into the sea. But as we quietly explained to him our nonracialism, our desire for equal rights, and our plans for the redistribution of wealth, he scratched his head and said, “It makes more bloody sense than the Nats.”

Having sympathetic warders facilitated one of our most vital tasks on Robben Island: communication. We regarded it as our duty to stay in touch with our men in F and G, which was where the general prisoners were kept. As politicians, we were just as intent on fortifying our organization in prison as we had been outside. Communication was essential if we were to coordinate our protests and complaints. Because of the greater numbers of prisoners coming and going in the general section, the men in F and G tended to have more recent information about not only what was happening in the movement, but about our friends and families·······

我与狱吏— 纳尔逊·曼德拉



在每个囚犯的牢狱生活中，占有一席之地的并非司法部长、监狱总长、甚至是监狱长，而是各牢房的狱吏。如果你觉得冷并想多要条毯子，可能会想到向司法部长申请，可结果会是渺无音讯。要是你去找监狱总长，他可能会说：“抱歉，这不符合规定。”监狱长会说：“我要是多给你一条，就得多给每个人一条。”可如果你去找走廊里的狱吏，而且你跟他相处得不错的话，他就会迳直到库房拿一条给你。

我始终力图对我所在的牢房的狱吏保持和气；含有敌意是自找没趣。在狱吏中树敌是毫无道理的。非洲人国民大会（非国大）的政策就是去教育所有的人，甚至是我们的敌人：我们相信所有的人，即使是在监狱服役的狱吏，也是能改造的，而且我们要力争改变他们。

总之，我们与狱吏间相互同等对待。如若有人关心我们，我们也知恩图报。并非所有的狱吏都是妖魔鬼怪。我们从一开始就发现他们中一些人奉行公平原则。然而，与狱吏交好也非轻而易举之事，因为他们大都认为对黑人表示好感是不合常理的。既然能有对我们示以好感的狱吏是件益事，因此我常想请人去和意中的狱吏沟通。可没人愿意做这件事。

在矿场有一名狱吏好好像对我们特别有敌意。这很麻烦，因为在矿场我们要进行讨论，而不准我们交谈的狱吏就成了个极大的障碍。我请一位伙伴向这家伙套近乎以便能让他不来打断我们的谈话。这个狱吏很粗鲁，不过很快他就对我的这位狱友缓和了一些。一天，这个狱吏向我这个伙伴要他身上的夹克，他要把它铺在草地上好坐在上面。尽管我知道这不合我伙伴的脾气，可我还是点头让他照办了。

几天后，当我们正在棚子下吃午饭时，这个狱吏也走过来。他比我们多一个三明治，他将它扔在我们附近的草地上说：“拿去。”这就是他表示友谊的方式。

这使我们感到进退两难。一方面，他象对待畜牲那样可以向我们泼泔水，我觉得拿那块三明治会有损我们的尊严。而另一方面，我们饥肠辘辘，完全拒绝这种表示会使我们正尽力去亲近的狱吏感到羞辱。我看得出那个已与狱吏亲近了些的伙伴想要那个三明治，于是我向他点头应允。

这个策略见效了，这个狱吏对我们不再提防了。他甚至开始问我们有关非国大的问题。一般来说，如果一个人在监狱工作他可能会被政府的宣传攻势所洗脑。他会认为我们是些恐怖主义者以及要把白人扔进海里去的共产党。可当我们心平气和地对他解释说我们是反种族主义者，我们渴望平等，怀有重分财富的想法，他挠挠头说：“好像比南非国民党讲的有道理得多。”

取得狱吏们的同情有利于我们交流信息，这是在罗宾岛上进行的多种要务之一。与我们在F区和G区的人保持联系是我们的责任。因为普通犯人都关在那里。作为政治家，我们在狱中就如同在外边一样。要设法巩固我们的组织。如果我们要协调抗议和控诉活动，交流信息是必不可少的。因为更多的囚犯会在普通狱区进进出出，F区和G区的人们就有比较多的最新消息，不仅包括在运动中发生的事，不包括我们的朋友和家人的情况·····

The God in Youth: Michael Jordan

There were already signs that he had a good deal of talent. Harvest Smith, a classmate and close friend who in those days played basketball with him practically every day, thought he was the best player on their ninth-grade team — he was small, but he was every quick. “You’d see him get a shot off, and you’d wonder how he did it, because he wasn’t that bit,” Smith said, “but it was the quickness. The only question was how big he was going to be — and how far up he would take his skill level.”

The summer after ninth grade, Jordan and Smith both went to Pop Herring’s basketball camp. Neither of them had yet come into his body, and almost all of the varsity players, two and sometimes three years older, seemed infinitely stronger at that moment when a year or two in physical development can make all the difference. In Smith’s mind there was no doubt which of the two of them was the better player—it was Michael by far. But on the day the varsity cuts were announced — it was the big day of the year, for they had all known for weeks when the list would be posted — he and Roy Smith had gone to the Laney gym. Smith’s name was on it, Michael’s was not.

It was the worst day of Jordan’s young life. The list was alphabetical, so he focused on where the Js should be, and it wasn’t there, and he kept reading and rereading the list, hoping somehow that he had missed it, or that the alphabetical listing had been done incorrectly. That day he went home by himself and went to his room and cried. Smith understood what was happening — Michael, he knew, never wanted you to see him when he was hurt.

“We knew Michael was good,” Fred Lynch, the Laney assistant coach, said later, “but we wanted him to play more and we thought the jayvee was better for him.” He easily became the best player on the jayvee that year. He simply dominated the play, and he did it not by size but with quickness. There were games in which he would score forty points. He was so good, in fact, that the jayvee games became quite popular. The entire varsity began to come early so they could watch him play in the jayvee games.

Smith noticed that while Jordan had been wildly competitive before he had been cut, after the cut he seemed even more competitive than ever, as if determined that it would never happen again. His coaches noticed it, too. “The first time I ever saw him, I had no idea who Michael Jordan was. I was helping to coach the Laney varsity,” said Ron Coley. “We went over to Goldsboro, which was our big rival, and I entered the gym when the jayvee game was just ending up. There were nine players on the court just coasting, but there was one kid playing his heart out. The way he was playing I thought his team was down one point with two minutes to play. So I looked up at the clock and his team was down twenty points and there was only one minute to play. It was Michael, and I quickly learned he was always like that.”

Between the time he was cut and the start of basketball in his junior year, Jordan grew about four inches. The speed had always been there, and now he was stronger, and he could dunk .His hands had gotten much bigger, Smith noticed. He was as driven as ever, the hardest-working player on the team in practice. If he thought that his teammates were not working hard enough, he would get on them himself, and on occasion he pushed the coaches to get on them. Suddenly Laney High had the beginning of a very good basketball team, and its rising star was Michael Jordan.

迈克尔的天赋早已有所显露。他的一位同班同学和亲密伙伴维斯特·史密斯，当时基本每天都和他一起打篮球，并觉得他是九年级球队中最出色的——他身

材不高但非常灵活。史密斯说：“你看到他盖帽儿，就想问问他是怎么盖的，因为他没那么高大，可他身手敏捷。唯一的问题是他将会长多高，会把自己的技能提高到什么程度。”

读完九年级的那个夏天，乔丹和史密斯一同参加了波谱·赫里的篮球夏令营。他们俩从当时还未长大成人，而当时几乎所有的校队队员都比他们大两三岁，在这个年龄，大一两岁在体魄上就大相径庭，因而看上去都比他们强壮得多。在史密斯的头脑中，他们二人谁更出色是毫无疑问的——迈克尔比他强得多。但是到了宣布校运动队队员筛选名单时—— 这可是一年中的大日子，因为他们几星期前就知道名单何时会公布—— 他和罗伊·史密斯都去了兰尼体育馆，而此时名单上有史密斯的名字，却没有迈克尔。

对于年轻的乔丹来说这一天简直遭透了。因为名单是按字母顺序排的，他就注意看可能有“乔”字的地方，可是并没有。他一遍又一遍地看着，真希望是自己看漏了，或者是字母顺序排错了。那天他独自回了家进屋后便大哭起来。史密斯明白所发生的一切——当迈克尔伤心或沮丧的时候，他不愿意见人。

兰尼的助理教练雷德·里奇后来说：“我们知道迈克尔很出色，但我们想让他多练练，所以觉得二队更适合他。”那一年他轻松地成了二队中最出色的队员。凭借着敏捷而并非身高，他在队中就已举足轻重。许多比赛他都能得到四十分。实际上他突出的表现使二队的比赛倍受欢迎。为了能看到有他参加的二队比赛，整个校队的队员都开始提早到场。

史密斯发现在乔丹被筛选掉之前是不甘于人后的，而在落选之后他的好胜心似乎有过之而不及，好像决心不让历史再次重演。他的教练们也注意到了这一点。罗·康利说：“我一直帮忙在兰尼的运动队做教教练，当我第一次看到迈克尔·乔丹时，还不知道他是谁。我们去与劲敌哥尔兹保罗队打比赛，当我进到体育馆时，二队的比赛就要结束了。场上的九名队员都已无心恋战，只剩下一个孩子还在竭尽全力。看他打球的样子我想他们队在剩下的两分钟里一定只落后了一分，可当我抬头看计时钟时，他们队在最后的一分钟里竟落后了二十分。这就是迈克尔，我很快就得知他一贯如此。”

从乔丹少年时开始打篮球到被筛选掉的这段时间，他长了四英寸。他的速度仍然是那么快，只是现在他健壮了许多并且也能扣篮了。史密斯注意到，他的手也大了不少。他一直都充满着紧迫感，他是队中最勤于练球的队员。倘若他发现队友不够努力，他就会亲自去说服他们，或者鼓动教练去。一时间兰尼中学出了一个非常优秀的篮球队，迈克尔·乔丹成了冉冉升起的明星。

The Life for Equality — Martin Luther King

Martin Luther King, Jr. was born on January 15, 1929 in Atlanta, Georgia. His father was the minister of the Ebenezer Baptist Church, as was his father before him “M. L,” as he was called, lived with his parents, his sister and brother in Atlanta, Ga. Their home was not far from the church his father preached and father taught their children what would become an important part of M. L.’ s life — to treat all people with respect.

Martin’s father worked hard to break down the barriers between the races. His father believed African-Americans should register their complaints by voting. As M.L. grew up he found that not everyone followed his parents’ principles. He noticed that “black” people and white people were treated differently. He saw that he and his white friends could not drink from the same water fountains and could not use the same restrooms.

M.L.’ s best friend as a child was a white boy and as children they played happily together. But when they reached school age the friends found that even though they lived in the same neighborhood, they could not go to the same school. M.L.’ s friend would go to a school for white children only and M.L. was sent to a school for “black” children. After the first day of school M. L. and his friend were never allowed to play together again.

When M.L. was ready for college he decided to follow his father and become a minister. While attending the Crozer Theological Seminary in Pennsylvania he became familiar with Mahatma Gandhi, who had struggled to free the people of India from British rule by “peaceful revolution”.

M. L. was also inspired by the work of Henry David Thoreau, particularly his essay called Civil Disobedience. It stated that if enough people would follow their conscience and disobey unjust laws. They could bring about a peaceful revolution.

It was also at college that M. L. met a young woman named Coretta Scott and they would eventually marry. In 1954 M. L. received his ph. D. and accepted the job of pastor of the Dexter Avenue Baptist Church in Montgomery, Alabama.

Martin Luther King, Jr. would now be addressed as “ Dr. King”. Dr. King’s involvement with the civil rights movement began with the arrest of Mrs. Rosa Parks, was arrested for not giving a white bus rider her seat, Mrs. Parks was not the first African-American to be arrested for this “crime”, but she was well known in the Montgomery African-American community.

Dr. King and the other African-American community leaders felt a protest was needed. The African-American residents of the city were asked to boycott the bus company by walking and driving instead. The United States Supreme Court would end the boycott, which lasted 381 days, by declaring that Alabama’s state and local laws requiring segregation on buses were illegal. The boycott was a success and Dr. King had showed that peaceful mass action could bring about change.

In April 1968 Dr. King went to Memphis. Tennessee to help the sanitation workers who were on strike. On April 3rd Dr. King would give what would be his last speech: “We’ve got some difficult days ahead. But it doesn’t matter with me now. Because I have been to the mountaintop. And I don’t mind. Like anybody, I would like to live a long life. Longevity has its place. But I’m not concerned about that now. I just want to do God’s will. And He’s allowed me to go up to the mountain. And I’ve looked over. And I’ve seen the Promised Land. I may not get there with you. But I want you to know tonight, that we, as a people will get to the Promised Land. And I’m not fearing any man. My eyes have seen the glory of the coming of the Lord”.

The following day, April 4, 1968, as he was leaving his motel room. Dr. Martin Luther King, Jr. was shot and killed.

追求平等的马丁·路德·金



小马丁·路德·金1929年1月15日出生于佐治亚州的亚特兰大。其父是埃比尼亚泽洗礼堂的牧师，和他父亲一样，他也被叫做“马丁·路德”，他与父母，兄妹同住在亚特兰大。他们家离父亲布道的教堂不远，同时父亲也教后来成为马丁·路德·金生活中重要的组成部分：尊重所有的人。

马丁的父亲致力于消除种族隔阂。他想信美国黑人应该通过选举来表达他们的不满。当马丁长大后发现并非每个人都遵从父母的信条。他注意到“黑皮肤的”人和白人所受的对待是不同的。他看到他和他的白人朋友们不能在同一个水坛饮水并且不能共用一个厕所。

马丁儿时最要好的一个朋友是个白人孩子，童年时他们一同嬉戏。可当到了上学的年龄这对朋友发现即使他们同在一区，也不能上同一所学校。马丁的朋友上的是一所只收白人孩子的学校，而马丁被送到一所为“黑皮肤的”孩子开的学校。从上学的第一天开始，马丁和他的朋友就再也不能在一起玩了。

当马丁要上大学时，他决定像他父亲当一名牧师。在宾夕法尼亚克隆泽神学院上学时，他知道了圣雄甘地，了解到甘地通过“非暴力革命”的斗争将印度人民从英国统治中解放出来。

马丁同时也受到亨利·戴卫·梭罗著作的鼓舞，尤其是他的名著《论公民的不服从》。书中说如果有相当多的人按良心行事而不去遵从不公的法律，他们就能实现非暴力革命。

也是在上大学时马丁遇到了一位年轻的女士克莱塔·斯考特，他们最终走到了一起。1954年马丁获得哲学博士学位并接受了在阿拉巴马州蒙哥马利的特斯塔大街洗礼堂的本堂牧师的工作。

小马丁·路德·金如今被称为“金博士”。金博士参与民权运动是从1955年12月1日开始的，其原因是罗莎·帕克斯夫人的被捕。帕克斯夫人是一位美国黑人裁缝，在她下班回家的路上，由于未给一名白人乘车者让座而被捕。帕克斯夫人已不是第一个因为这种“罪”而被捕的美国黑人了，而她在蒙哥马利的美国黑人社区中颇有名气。

金博士和其他美国黑人社区的领袖们感觉进行抗议势在必行。他们要求该市的美国黑人居民步行和自己驾车来抵制汽车公司。美国最高法院宣布阿拉巴马州和地方法令规定的公共汽车上的种族隔离是违法的，从而结束了这次持续了381天的抵制。金博士通过这次成功的抵制行动表明，非暴力的群众斗争能够改变现状。

1968年4月金博士前往田纳西州的孟菲斯去帮助正在罢工的清洁工们。4月3日金博士发表了他的最后一个演讲：“我们的前途尚存荆棘坎坷。可对我来说这不算什么。因为我已达至顶峰。我不会在乎。和任何人一样，我愿意生命长久。长寿本在情理之中。但我现在不执著于此。我只是要行上帝的意愿。他让我攀登险峰。我极目远眺。前方就是乐土。或许我不能陪你同行。但今夜我要让你们知晓，我们就是将要抵达乐土的子民。我不怕任何人。我的双目已看到上帝莅临的光芒。”

次日，即1968年4月4日，当他离开汽车旅馆时，小马丁·路德·金博士遇刺身亡。

Gettysburg Address
Delivered on the 19th Day of November, 1863 Cemetery Hill, Gettysburg, Pennsylvania

Fourscore and seven years ago, our fathers brought forth upon this continent a new Nation, conceived in Liberty, and dedicated to theproposition that all men are created equal. Now, we are engaged in a great Civil War, testing whether that Nation, or any nation soconceived and so dedicated, can long endure. We are met on a great battlefield of that war. We have come to dedicate a portion of that field as a final resting-place for those who gave their lives that Nation might live. It is altogether fitting and proper that we should do this.

But, in a larger sense, we cannot dedicate, we cannot consecrate, we cannot hallow this ground. The brave men, living and dead, who struggled here, have consecrated it far above our power to add or detract. The world will little note nor long remember what we say here, but it can never forget what they did here. It is for us, the living, rather to be dedicated to the great task remaining before us; that from these honored dead, we take increased devotion to that cause for which they gave the last full measure of devotion; that this Nation, under GOD, shall have a new birth of freedom; and that government of the People by the People and for the People shall not perish from the earth."

（无翻译）

在七十寿辰宴会上的讲话

乔治·萧伯纳

1926年7月26日


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　　近几年来，公众舆论想方设法对我发难，在一无所获之后，又转而把我捧为伟人。不管谁碰上这种事都是可怕的灾难。现在，显然又有人想故伎重演。因此，对于庆祝我70寿辰的活动，我完全拒绝发表任何意见。不过，当我的工党老朋友们请我到这里来时，我知道不会有麻烦。

　　不管怎样，我们现在已经建立了一个立宪党，我们已经把它建立在社会主义的基础之上。我和我的朋友西德尼·韦布先生及麦克唐纳先生一开始就明确说过，我们必须做的就是把社会党变成一个拥护宪法的党，使任何可敬的、虔诚的人都能在个人尊严丝毫不受侵犯的情况下加入这个党。我们革除了陈规陋习，这就是为什么比起任何持激进观点的人来，政府目前更怕我们。

　　我们的立场是非常简单明确的，我们的极大优势在于理解自己的立场。我们用社会主义来反对资本主义。

　　按照资本家的观点，完全可以保证这个国家人人都能得到一份职业。他们不主张那份职业工资很高，因为如果工资很高，一个星期就可以攒下足够的钱，下个星期就不必工作了。他们决心以仅能糊口的工资使人们始终不停地工作，而他们自己则分享着一份资本增益。

　　他们说，资本主义不仅为工人提供了上述保证，而且，由于确保巨额财富掌握在一个人数很少的阶级手中，这些人不论愿意与否都会把钱积攒下来，并且不得不用于投资。这就是资本主义，而我们的政府却总是妨碍资本主义。政府既不为一个人提供工作，又不让他挨饿，而是在肯定他已经为得到救济而先付过钱之后，给他一点救济金。政府给资本家补助金，却又制订出各种破坏自己的制度的规定。政府一直在干这样的事。我们告诉政府这是破坏，政府却不懂。

　　我们在批评资本主义时说：你们的制度自公布以来，从未有哪一天信守过自己的诺言。我们的生产是荒唐的。需要建造更多的房屋时，我们却在生产80马力的汽车。孩子们正在挨饿时，我们却在生产最豪华的奢侈品。你们把生产颠倒了。你们不先生产国民最需要的东西，却反其道而行之。我们说分配已经变得绝顶荒谬，以致在我国四千七百万人口中，只有两个人赞成现行的分配制度——一个是诺森伯兰公爵，另一个是班伯里勋爵。

　　我们反对那种理论。明白无误的社会主义理论指出，你们必须注意的问题是你们的分配我们必须由此着手，而如果私有财产妨碍公正的分配，就必须予以废除。

　　掌握公共财产的人必须受到社会的制约，比如，我带着手杖也要受社会制约。我不能拿着它随心所欲。我不能拿它敲诸位的脑袋。我们说如果分配出了问题，一切都会出问题，包括宗教、道德、政府等等。因此，我们说（这是我们的社会主义的全部意义），我们必须从分配着手，采取一切必要的步骤。

　　我想我们都能铭记这一点，因为我们的任务就是要注意世界是财富的分配问题。我刚才对你们说过，现在还要对你们说，我认为在我国四千七百万人口中，不会有两个人，也许不会有一个人赞成现行的财富分配制度。我甚至要进一步说，你们在整个文明世界也找不出一个赞同现行财富分配制度的人。这种分配制度分配制度已经堕落为极其荒谬的东西了。

　　我认为，总有一天我们将能够把自己同资本主义者区别开来。我们必须把某些指导思想公布于众。我们必须宣布，我们所为之努力的不是陈旧的再分配观念，而是收入再分配。我们要让再分配始终成为一个收入问题。

　　今晚我在这里感到非常高兴。我们今晚的主席说，你们认为我享有社会的尊敬，并颇受你们个人的喜爱。我完全理解这番褒奖。我不是一个容易动感情的人，但是这一切感动了我。我知道这一切的价值，在我年届70的时候（人生70岁只有一次，因此我这样说也是最后一次了），它使我能说出许许多多人不能说的话，这使我感到极大的快乐。

Shall I Compare Thee to a summer’s Day (XVIII)

William Shakespeare


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Shall I compare thee to a summer’s day?
Thou art more lovely and more temperate.
Rough winds do shake the darling buds of May,
And often is his gold complexion dimmed;
And every fair from fair sometime declines,
By chance , or nature’s changing course, untrimmed:
But thy eternal summer shall not fade,
Nor lose possession of that fair thou owest;
Nor shall death brag thou wanderest in his shade
When in eternal lines to time thou growest.
So long as men can breathe or eyes can see,
So long lives this, and this gives life to thee.

能否把你比作夏日璀璨
（第十八首）

威廉·莎士比亚


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能否把你比作夏日璀璨？
你却比炎夏更可爱温存；
狂风摧残五月花蕊娇妍，
夏天匆匆离去毫不停顿。
苍天明眸（1）有时过于灼热，
金色脸容往往蒙上阴翳；
一切优美形象不免褪色，（2）
偶然摧折或自然地老去。（3）
而你如仲夏繁茂不凋谢，
秀雅风姿将永远翩翩；（4）
死神无法逼你气息奄奄，
你将永生于不朽诗篇。
只要人能呼吸眼不盲，
这诗和你将千秋流芳。

（1）指太阳。
（2）原句中第一个fair是普通名词，指具体的美的形象，第二个fair是抽象名词，指美貌、优美等。
（3）原句中untrimmed原意为“剥掉（美观的衣服等）”，此处隐喻“夺去（美貌等）”。
（4）原句的owest等于现代英语的own，意为“所有”或“拥有”。