英文書摘紀錄(不定期更新)

雖然有閱讀的習慣但是不把書摘整理出來，常常過一段時間就忘記看了哪些書。
在這裡紀錄一下比較短的閱讀書摘，分享給同樣喜歡閱讀的書蟲們。
發現中文跟英文的書摘放在一起有點亂，所以決定分開放置，書摘比較多的書也會分開整理。

❈中英對照書摘

我會告訴你在我的方式印地安人怎麼看待事情。白人有許多話告訴你他人怎麼看待他們，但真實並不需要太多言語來訴說。
──Chief Joseph 約瑟夫酋長 (1840 – 1904)

I will tell you in my way how the Indian sees things. The white man has more words to tell you how they look to him, but it does not require many words to speak the truth.

斯波坎印地安人非正式、不成文的幹架規則：
（你最好遵守，否則只會被打得加倍嚴重）

1.如果某人取笑了你，你必須揍他。
2.如果你主觀認為某人即將要取笑你，你必須揍他。
3.如果你主觀認為某人心理在想著要取笑你，你必須揍他。
4.如果某人取笑了你的家人或朋友，或者你認為他們即將要取笑你的家人或朋友，或者你認為他們心理正在想著要取笑你的家人或朋友，你必須揍他。
5.你絕不能揍女孩子，除非他取笑你、你的家人或朋友，那你就必須揍他。
6.如果有人揍你的父親和 /或母親，你必須揍那個人的兒子和 /或女兒。
7.如果你的父親或母親揍了人，那人的兒子和/ 或女兒將會揍你。
8.看到在原住民事務委員會工作的任何印地安人的兒子和/ 或女兒，就揍。
9.看到住在原住民保留區內任何白人的兒子和/ 或女兒，就揍。
10.如果你知道跟你打架的人一定會把你打扁，你就必須先出手，因為那可能是你唯一有機會出的一拳。
11.打任何架都一樣：先哭者為敗。
──薛曼．亞歷斯，《一個印第安少年的超真實日記》

-------------------------------------------------------

THE UNOFFICIAL AND UNWRITTEN
(but you better follow them or you’re going to get beaten
twice as hard)
SPOKANE INDIAN RULES OF FISTICUFFS:

1. IF SOMEBODY INSULTS YOU, THEN YOU HAVE
TO FIGHT HIM.

2. IF YOU THINK SOMEBODY IS GOING TO INSULT
YOU, THEN YOU HAVE TO FIGHT HIM.

3. IF YOU THINK SOMEBODY IS THINKING ABOUT
INSULTING YOU, THEN YOU HAVE TO FIGHT HIM.

4. IF SOMEBODY INSULTS ANY OF YOUR FAMILY
OR FRIENDS, OR YOU THINK THEY’RE GOING T0
INSULT YOUR FAMILY OR FRIENDS, OR IF YOU
THINK THEY’RE THINKING ABOUT INSULTING YOUR
FAMILY OR FRIENDS, THEN YOU HAVE TO FIGHT
HIM.

5. YOU SHOULD NEVER FIGHT A GIRL, UNLESS
SHE INSULTS YOU,YOUR FAMILY, OR YOUR
FRIENDS,THEN YOU HAVE TO FIGHT HER.

6. IF SOMEBODY BEATS UP YOUR FATHER OR
YOUR MOTHER, THEN YOU HAVE TO FIGHT THE SON
AND/OR DAUGHTER OF THE PERSON WHO BEAT UP
YOUR MOTHER OR FATHER.

7. IF YOUR MOTHER OR FATHER BEATS UP
SOMEBODY, THEN THAT PERSON’S SON AND /OR
DAUGHTER WILL FIGHT YOU.

8. YOU MUST ALWAYS PICK FIGHTS WITH THE
SONS AND/OR DAUGHTERS OF ANY INDIANS WHO
WORK FOR THE BUREAU OF INDIAN AFFAIRS.

9. YOU MUST ALWAYS PICK FIGHTS WITH THE
SONS AND/OR DAUGHTERS OF ANY WHITE PEOPLE
WHO LIVE ANYWHERE ON THE RESERVATION.

10. IF YOU GET IN A FIGHT WITH SOMEBODY WHO
IS SURE TO BEAT YOU UP THEN YOU MUST THROW
THE FIRST PUNCH, BECAUSE IT’S THE ONLY PUNCH
YOU’LL EVER GET TO THROW.

11. IN ANY FIGHT, THE LOSER IS THE FIRST ONE
WHO CRIES.

──Sherman Alexie, The Absolutely True Diary of a Part-Time Indian

♡ insult原意是羞辱跟污辱，是很強烈的詞語，卻被翻譯成取笑，中文翻譯為了要把原文翻得比較委婉，可是跟原意跟原文的語氣和表現手法真的誤差很多。然後「原住民事務委員會」是指BIA(Bureau of Indian Affairs)，應該翻譯成印地安事務局比較適合吧...

❈英文書摘

We Indians really should be better liars, considering how often we’ve been lied to.
──Sherman Alexie, The Absolutely True Diary of a Part-Time Indian

It was dusk,that time of day the light plays tricks on you, when you think you can see better than you actually can, or see things that aren't there. The time of day your eyes, ears, nose become confused, all become one gray blur in the brain, so you step outside your body and watch the movie of a scene you have seen before.
——James Welch, Winter in the Blood

And then it turned winter. Although it and not snowed and no one admitted it, we all felt the bit of winter in our bones.
——James Welch, Winter in the Blood

I don’t know how they figure it, old horse, but one year to me is worth four or five to you. That makes you over a hundred years, older than that old lady, and you’re not only living, but carrying out your duties just like they trained you, beast of burden, though not a cow horse anymore.
——James Welch, Winter in the Blood

Now, old machine, I absolve you of your burden. You think I haven’t noticed it. You don’t show it. But that is the fault of your face. You face was molded when you were born and hasn’t changed in a hundred years. Your ears seem smaller now, but that is because your face has grown. Yo figure you have hidden this burden well. You have. But don’t think I haven’t seen it in your eyes those days when the clouds hid the sun and the cattle turn their asses to the wind. Those days your eyes tell me what you feel. It is the fault of the men who trained you to be a machine, to react to the pressure of rein on your neck, spurs in your ribs, the sound of a voice. A cow horse. You weren’t born that way; you were born to eat grass and drink slough water, to nip other horses in the flanks the way you do lagging bulls, to mount the mares. So they cut your balls off to make you less temperamental, though I think they failed at that. They haltered you, blindfolded you, waved gunnysacks at you and slapped you across the neck, the back with leather. Finally they saddled you—didn;t you try to kick them when they reached under your belly for the cinch?—and a man climbed on your back for the first time. Only you can tell me how it felt to stand quivering under the weight of that first man, dumbfounded until—was it?—panic and anger began to spread through  your muscles and you erupted, rearing, lining, sunfishing around the corral until the man had dug a furrow with his nore in the soft, flaky manure. You must have felt cocky, round, but the man—who was it? surely not First Raise—the man climbed on your back again and began to rake you with his spurs. Again you reared and threw the man; again he dusted himself off and climbed back on. Again and again, until you were only crow hopping and running and swerving and the man clung to the saddle horn and jerked your head first one way, then the other, until you were confused and half-blind with frustration. But you weren't through. There was the final step--turn him out, somebody said, you heard it-- and you raced through the open gate, down the rutted road, your neck stretched out as though you were after a carrot, and the man’s spurs dug deep in your ribs. You ran and ran for what must have seemed like miles, not always following the road, but always straight ahead, until you thought your heart would explode against the terrible construction of its cage. It was the necessity this knowledge of death, that made you slow down to a stiff-legged trot, bearing sideways, then a walk, and finally you found yourself standing under a hot sun in the middle of a field of foxtail and speargrass, wheezing desperately to suck in the heavy air of a summer’s afternoon. Not eve the whirr of a sage hen as it lifted from a clump of rosebush ten feet away could make you lift that young tired head.
A cow horse.
——James Welch, Winter in the Blood

It is not our purpose to become each other; it is to recognize each other, to learn to see the other and honor him for what he is: each the other's opposite and complement.
──Hermann Hesse

The aborigines of America are very peculiar and strange people with very peculiar customs and ways very different from ours in Europe. Why, the people actually elect their own leaders and if the leaders do not abide by the will of the people, they are removed from office. This is serious and dangerous thing. It is contagious. Our American colonies are now demanding a voice in their government.
─A visiting Englishman, 1765

Indians are like the weather. Everyone knows all about the weather, but none can change it. When storms are predicted, the sun shines. When picnic weather is announced, the rain begins. Likewise, if you count on the unpredictability of Indian people, you will never be sorry.
----Vine Deloria, Jr., Custer Died for Your Sins

The ancients did not presume to tamper with what had already been created. Thus 'realism', as we now recognize it in painting and sculpture, did not catch the imagination of Pueblo people until recently.
The squash blossom itself is 'one thing': itself. So the ancient Pueblo potter abstracts what she saw to be the sky elements of the squash blossom -- the four symmetrical petals, with four symmetrical stamens in the center. These key elements, while suggesting the squash flower, also link it with the four cardinal directions. Represented only in its intrinsic form, the squash flower is released from a limited meaning or restricted identity. Even in the most sophisticated abstract form, a squash flower or a cloud or a lightning bolt became intricately connected with a complex system of relationships that the ancient Pueblo people maintained with each other and with the populous natural world they lived within.
----Leslie Marmon Silko, Yellow Woman and A Beauty of the Spirit

Disneyland is there to conceal the fact that it is the 'real' country, all of 'real' America, which is Disneyland...Disneyland is presented as imaginary in order to make us believe that the rest is real, when in fact all of Los Angeles and the America surrounding it are no longer real, but of the order of the hyperreal and of simulation. It is no longer a question of a false representation of reality(ideology), but of concealing the fact that the real is no longer real.
----Jean Baudrillard

Religious suffering is equally true of "romantic suffering": it is " at the same time a expression of real suffering and a protest against real suffering." (Marx and Engels, 1957)

Josiah said that only humans had to endure anything, because only humans resisted what they saw outside themselves. Animals did not resist. But they persisted, because they became part of the wind.
----Leslie Marmon Silko, Ceremony

We dream as individuals only because we are all dreaming together.
──Australian healer, The Shaman's Body

"Many people mentally hold themselves hostages and repeatedly terrorize themselves with negative thinking patterns and beliefs," says Robert Blackwolf Jones.
──Porter Shimer, Healing Secrets of the Native Americans

"You honor one is you honor all; you hurt one is you hurt all."
--Chief Phil Lane Jr., Ihanktonwan Dakota and Chickasaw Nations

"Today is a good day to die for all the things of my life are present."
--Crazy Horse, the war leader of Oglala Lakota