當那些在權在位的人物都在指導、訓誡、論述、善誘著我們要好好和精明地作出選擇的時候，我在閱讀著剎罷鐵士達國族解放軍團(Zapatista National Liberation Army: http://enlacezapatista.ezln.org.mx/)和齊百思(Chiapas: https://schoolsforchiapas.org/teach-chiapas/zapatista-timeline/, https://chiapas-support.org/home/blog/)的故事。
when those characters of power and dominance are all instructing, preaching, theorising and kindly persuating us to make a good and intelligent choice, i am reading the stories of the Zapatista National Liberation Army (http://enlacezapatista.ezln.org.mx/) and Chiapas (https://schoolsforchiapas.org/teach-chiapas/zapatista-timeline/, https://chiapas-support.org/home/blog/).
讓我來跟大家分享一下來自墨西哥東南齊百思山區，武士杜力徒的武功秘笈吧：
allow me to share with you the secret book of the martial art of Knight Durito from Chiapas at southeast of the Mexican mountains:
Durito and One About False Options
杜力徒及一個關於假選擇的故事
http://www.struggle.ws/mexico/ezln/2003/marcos/falseoptionsMARCH.html
Subcomandante Insurgente Marcos
起義遊擊隊副指揮官澫高思
Durito say that all the multiple options being offered by the Powers conceal a trap.
杜力徒說，所有由霸權者提供的多種選擇都隱藏著陷阱
“Where there are many paths, and we’re presented with the chance to choose, something fundamental is forgotten: all those paths lead to the same place. And so, liberty consists not in choosing the destination, the pace, the speed and the company, but in merely choosing the path. The liberty which the Powerful are offering is, in fact, merely the liberty to choose who will walk representing us,” Durito says.
杜力徒說：「當那裡有許多途徑，而我們被給予選擇機會時，有些根本的東西卻被遺忘了：所有那些選擇都引領到同一個地方。所以，自由不單在於可選擇那條途徑，更是，目的地、步伐、速度、伙伴的選擇。霸權所給予的自由，其實只不過是去選擇誰可代表我們行進，」
And Durito says that, in reality, the Power offers no liberty other than that of choosing among multiple options of death. You can choose the nostalgic model, that of the forgetting. That is the one which is being offered, for example, to the Mexican indigenous as being the most suitable for their idiosyncrasies.
杜力徒更說到，在現實中，除了在多種死亡方式的不同選擇外，霸權並沒有提供任何自由。你可以選擇緬懷模式，亦即遺忘。這個是提供給墨西哥原住民的，因為這最合乎他們的特質。
Or you can also choose the modernizing model, that of frenetic exploitation. This is the one which is being offered, for example, to the Latin American middle classes as being most suitable for their patterns of consumption.
或者你可以選擇現代化模式，亦即狂飆的剝削。這個是提供給拉丁美洲的中產階級的，因這最合乎他們的消費模式。
Or, if not, you can choose the futuristic model, that of 21st century weapons. This is the one, for example, being offered by the guided missiles in Iraq and which, so that there may be no doubt as to their democratic spirit, kill Iraqis as well as North Americans, Saudi Arabians, Iranians, Kurds, Brits and Kuwaitis (the nationalities which have accrued in just one week).
如以上都不適合，或者你可選擇未來模式，亦即二十一世紀的武器。而這一個是由在伊拉克的導彈提供，殺死伊拉克人、北美人、沙地亞拉伯人、伊朗人、庫爾德人、英國人、科威特人(只一個星期的國藉數據)以使他們的民主精神不再有所懷疑。
There are many other models, one for almost every taste and preference. Because if there is anything Neoliberalism is able to pride itself on, it is on offering an almost infinite variety of deaths. And no other political system in the history of humanity can say that.
仍有很多模式，幾乎每種口味或偏好都會有一個。因為如果有些甚麼是新自由主義足以自豪的，就是它提供了近乎無窮的死亡花式。而在人類歷史中,沒有另一個政治制度可作同樣聲稱。
Then Durito puts a vase with water on the little table, which is made of sticks, tied together with liana, and he says: “The Powers tell us, for example, that we have to choose between being optimists or pessimists. The pessimist sees the glass as being half empty, the optimist sees the glass as half full. But the rebel realizes that neither the vase, nor the water which it contains, belong to them, and it is someone else, the powerful, who fills it and empties it at his whim. The rebel, on the other hand, sees the trap. But he also sees the spring from which the water issues forth.”
然後杜力徒把一個盛著水的瓶放上小桌，瓶子是麻骨造的，以藤蔓捆綁在一起，她說：「比如，霸權會告訴我們，我們須選擇做樂觀者或悲觀者。悲觀者看到半空的瓶，樂觀者看到半滿的瓶。但叛逆者會明白到，無論那瓶子或裡面盛載著的水都並不屬於她們。而是屬於別人的，就是屬於那些權霸，而盛滿或倒空，則只會就他們的興之所致。而叛逆者一方面會看得到那陷阱，但同時她也看得到流出那些水的清泉。」
“And so, when the rebel faces the option of choosing between various paths, he looks further ahead and he looks twice: he sees that those routes lead to the same place, and he sees that there is no path to the place where he wishes to go. Then the rebel, instead of agonizing over polls which say that one path is better than the other because such and such a percent cannot be wrong, begins building a new path,” says Durito, while handing out many “No’s” on little pieces of paper of all colors, in front of North American embassies throughout the world, which, as everyone knows, look suspiciously like plastic burger shops.
「因此，當叛逆者面對著各式途徑的選擇時，他會看往更遠並再三思考：她看到那些途徑都引領向同一個地方，和她看到那些途徑並沒有可以去到她想去的地方的。當那些民意調查，指出這個那個百分比是不會有錯的，然後在說這途徑比那途徑好時，叛逆者並沒有為這些而煩惱，而開始開劈新途，」杜力徒在說著這些的同時，她在那些眾所周知，令人懷疑與垃圾漢堡飽快餐店十分相似地，遍佈全世界的北美大使館外，派發著許多寫上了「不」的，包括所有顏色小紙張。
From the mountains of the Mexican Southeast.
Subcomandante Insurgente Marcos
Mexico, March of 2003.
來自墨西哥東南齊百思山區
起義遊擊隊副指揮官澫高思
墨西哥，2003年3月
Originally published in Spanish by Rebeldi’a
西班牙文原刊於Revista Rebeldia（叛逆者雜誌）
Translated by irlandesa
由irlandesa翻譯成英文
然而，這些遠方的狼煙，上世紀的吶喊，跟我們又有甚麼關連呢？現在讀來，又還有甚麼意義呢？
however, these flames of war from a faraway place, these callings from the last century, how would it be connected to us? reading them now, what meanings could there be?
有人會告訴你，她們是墨西哥一群備受壓迫、備受漠視的人民，她們在一九九四年起義佔領省府，告訴全世界她們的存在，呼喚對抗新自由主義政商自由全球化的全球化人民抗爭。雖然後來被火力強大的政府軍的侵略而擊退，而退守回墨西哥東南部的齊百思山區。然而，因她們的呼喊獲得墨西哥底層人民，以至全球追求公義民主的人民的支持和聲援，更有人從世界各地遠負齊百思，探訪或甚至親身投入於她們的抗爭，她們不但與墨西哥政府達成停火協議，更堅定地固守她們所在的陣地，建設她們的社區，之後更組成她們真正由底層人民逐層遞選，由下而上，以服從為管治(governing by obeying)的自治村聯好政府(good government)。
some might tell you, they are peoples being suppressed and neglected in Mexico, they rose up in 1994 and occupied the capital city of the province, told the world of their existence, called for global peoples’ struggle against the Neo-liberal political and commercial liberalising globalisation. although they were being forced out by the invasion of the heavy attack from the Government’s military, and retreated back to the Chiapas mountains in the southeast of Mexico. but their calls found supports and solidarities from the grassroots peoples of Mexico, and peoples in pursuit of justice and democracy globally, there were also peoples who traveled all the way from all parts of the world, to visit or even engage into their struggle, they did not just arrived at a truce agreement with the Mexico Government, they steadfastly defended their positions and fronts, built up their communities, and constituted and established their federated autonomous villages based good government, with a true progressive grassroots democracy from below, with governing by obeying.
更有人會告訴你，自一九九四年至今二十七年，她們的自治雖沒有獲得墨西哥國家壞政府和全世界任何一個國家政府的承認或支持，但她們不但始㚵堅守、發展、建設她們的自治區，更全球化、全方位地呼籲支持。然而，他們所呼籲，最佳最重要的支持，是各社群各社區公義民主地自發自主發展而成的在地抗爭。當全球追尋公義民主的我們，都建設好、建立起在地抗爭的基地和陣地，而這些基地和陣地互融互通時，就是對她們最大的支持，對霸權最大的挑戰和攻擊。
some might even tell you, since 1994 until now, for 27 years, their autonomy had not been recognised or supported by the Mexico National Bad Government or any National Government of the world, they did not just defended, developed and built up their autonomous region, they also call for supports globally in all directions. but their calling, the best and the most important supports were, for every communities to self-initiate autonomously their own struggles at their locale with justice and democracy. when all of us who are in pursuit of justice and democracy, had established and built up our bases and fronts of struggles at our locales, and when these bases and fronts were mutually connected, that would be the biggest support to them, and the biggest challenge and attack on the hegemonic powers.
靈光一現嗎？好好玩味吧。
moment of truth? have a good tasting of it.
最後，我更想告訴你，更有趣更重要的是，究竟在一九九四年之前，在那偏遠的地區，這一切一切是如開始的，究竟發生了甚麼事，究竟有多少人、有多久，做了些甚麼，或沒做甚麼。沒有人知道詳情，亦沒有任何詳細報導。但這正是這故事最好最重要的。因這些事情從不可能、更不應該，照本宣科。無論是飽讀詩書的學者理論家，或是飽歷戰火的革命者策略家，沒有任何一人有可能或應該告訴你那途徑的選擇。因為最最需要聆聽和服從的是，來自底層的「我們」所選擇的目的地、步伐、速度、伙伴。而在你作出「我們」的選擇之前，從這故事你需要知道的是，那裡充滿著未知、挫折和困難，但那是可能的。而「我們」需要的是委身、堅守、建基、遊刃和連繫抗擊霸權。
in the end, i would like to tell you, even more interesting and important is, before 1994, in that remote region, how did all these began, what had happened, how many peoples, for how long, what was done. no one knows the details, and there are no detailed reports of it. but this is actually the best and important part of this story. because these things are impossible and should never been copied and pasted. does not matter if it is for the well learned academics or theorists, or the well experienced revolutionaries or strategists, no one could be able or should tell you the path to be chosen. because what had to be heard and obeyed are, the choices of destination, pace, speed and fellow partners of “ours” from the grassroots. and before you make “our” choice, what you need to know from this story are, there will be unknowns, frustrations and difficulties, but that is possible. and what “we” needed are, engagements, persistence, building bases, maneuvers and connections to fight the hegemonic powerfuls.
最後之後的開始，你來自那裡、你是誰並不重要。我來自那裡、我是誰更不重要。只要我們互聯上「我們」，這一切就會開始。就如剎罷鐵士達斯被傳為佳話的名言：「我們蒙上面容令到我們被看見，我們死去來令我們獲得生命。(We cover our faces in order to be seen; we die in order to live.)」
in the beginning after the end, wherever you came from and who you are, is not important. and it is even more unimportant wherever i came from and who i am. when we are interconnected with “us”, all these will begin. just like the well-spread quote of the Zapatistas, “We cover our faces in order to be seen; we die in order to live.“
.jpg)
@narcissan 