Friday, January 30, 2009

人生而不平等,人被创而平等 We are not Born Equal, We are Created Equal

video
Kai Chen on Freedom 陈凯论自由



人生而不平等,人被创而平等 We are not Born Equal, We are Created Equal

Kai Chen's Words 陈凯一语:

“We hold these truths to be self-evident, that all men are created equal." -- American "Declaration of Independence"

(我们尊崇这些自我验证的真理: 所有人被(造物造人者)创来平等。) --- 美国“独立宣言”

黎鸣先生有许多好的文章。 但“人人生而平等”是一个谬误的翻译。 “All men are created equal" 在美国的“独立宣言”中是“人被创来平等”的意思。 其中有着强烈的基督教宗教含义。 基于中文的表象化特点的局限,特别是中国文化中的无神论的腐蚀,大部分的中文对美国“独立宣言”的翻译是谬误。

真理是: 人人生来并不平等 (能力,特质,基因遗传、、、)。 人人只在上帝(被神而创)面前平等。 真理、正义、自由、尊严是信仰层次里的概念。 但它们是真实的存在,与科学与物质无关。 一个被长期“物化”的社会是很难理解“人被创来平等”的概念的。 所以说任何被中文翻译的概念都有被扭曲歪解的倾向。 英文作底是一个粗浅的临时解决办法。

我将黎鸣先生的好文章原文刊载如下,只是将“人人生而平等”改为“人人被创而平等”(All men are created equal)。 --- 陈凯

Mr. Li Ming wrote many good articles. But his translation from English text "All men are created equal" into Chinese (as "All men are born equal) is a gross distortion/mistake of the original meaning. "All men are created equal" in American "Declaration of Independence" has a strong Christian religious connotation. We are indeed created by our Creator in the spiritual/moral sense. Due to the defect of the Chinese language, a primitive pictorial/superficial (character based syllabic) language, and especially the culturally embedded atheism (or ancestor-worshiping) in Chinese tradition, most translations of American "Declaration of Independence" have many gross distortions and mistakes.

The Truth is: All men are NOT born equal. They have different abilities, attributes and characters by birth. But all men are indeed Equal before God (Our Creator). Truth, Justice, Liberty and Human Dignity are concepts only in the realm of Faith and Moral Beliefs. But though they cannot be proven by physical science to exist, they indeed exist. It is very difficult for a culturally "Materialized" physical society to understand "A Creator Created the World and Mankind". Therefore, we should be very careful when applying Chinese language to interpret Western concepts. Temporarily using English to check the meaning of the Chinese translation is a good idea. --- Kai Chen


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黎鳴︰重新選擇中國歷史之路

作者 : 黎鳴
2009-01-28 6:00 PM

中國的歷史,到了20世紀末,事實上就已經終結了。21世紀,應該是中國人重新為自己選擇歷史道路的最關鍵的世紀。

過去的中國歷史,只是少數中國統治者們的歷史,他們壟斷了中國歷史道路的選擇權力。造 成這種長期中國歷史態勢的根源,即在中國人的思想的觀念之中,壓根兒就排除了自然賦予的“人人被创而平等”(All men are created equal) 的人類文化和文明發展的動力的源泉,而喪失了這股 自然動力源泉的中國歷史就完全只能在“人人永遠不平等”的“邪路”上“折騰”。可是西方人的歷史就不然,他們的兩個文明的源頭︰古希伯來文明的源頭和古希 臘文明的源頭,全都內在地深深地包含有“人人被创而平等”(All men are created equal) 的自然賦予的精神,前者借助于“上帝”,表達了人人在上帝面前平等的精神,後者借助于“真理”,表 達了人人在真理面前平等的精神;更加上16世紀之後,這兩種“平等”精神的有機結合,形成了人類史無前例的“新教倫理”之下的“資本主義精神”和“自然科學精神”。正是這兩種“精神”,飛快地加速了西方人類近代文化和文明的進步和發展。

站在今天21世紀的全人類共同的歷史平台上,回看西方和中國這兩股歷史行程的結局,它們二者之間文化和文明的巨大的落差,其實即是當今美國和中國文化和文明之間巨大的落差,而造成這種巨大落差的根源,即在于中國歷史只能是走在“人人永遠不平等”的“邪路”上的人類“折騰史”,而西方歷史,包括美國歷史,則是始終都走在“人人被创而平等”(All men are created equal) 的自然“陽光”大道之上的人類“進化史”。

為 什麼中國人會始終都只選擇“人人永遠不平等”的觀念呢?我的回答是堅定的︰因為孔子及其儒家的欺騙。我在前面的文章之中已經指出,兩千多年來的孔儒,其實 是一群職業性的政治騙子,他們惟一的“主義”即是“天命的血緣的宗法等級的專制主義”。他們利用“親親”包裹著“尊尊”,利用溫柔的“親情”掩蓋著殘酷的 不平等的“禮治”的專制,利用永遠都不可能實現的溫情的“許諾”,大量一廂情願的“美言”,遮蔽著王公貴戚們的永遠都在重復發生的種種現實中的惡行。中國人被孔儒們愚弄、欺騙了兩千多年,事實上也就是被王公貴戚們的專制主義殘酷地欺詐、壓迫了兩千多年。 這兩千多年來的孔儒和王公貴戚們的“欺騙”、“欺詐”和“壓迫”普通中國人的歷史,即是兩千多年來的真真實實的“中國折騰史”。由于這種“折騰”,中國人 全都變成了“愚民”,他們認賊作父,把中國歷史上最大的政治騙子孔丘尊稱為“萬世師表”,尊稱為“偉大的”中國“聖人”,一直到今天,他們還要繼續堅持“ 尊孔讀經”,他們還要把“孔子學院”推向全世界、全人類。這從本質的意義上說是什麼呢?是中國人自丑不知,是愚蠢地以自己“人人永遠不平等”的“中國折騰史”為真、為善、為美,是狂妄地反而要求西方人放棄他們的“人人被创而平等”(All men are created equal) 的“西方進化史”,來屈就中國“偉大的聖人”孔丘。世界上還有比這更丑陋的“文化”事件嗎?

認真地回顧中國古代的思想史,尤其先秦思想史,在中國古代還是有人認識到了“人人被创而平等”(All men are created equal) 的自然真理的。最明顯的即老子,其次是墨子,再其次是韓非子,然而無論是儒道之爭,儒墨之爭,以及儒法之爭,均以儒家最後的勝利而告終。

最關鍵的是孔儒對于老子的勝利,基本上等于徹底埋葬了“人人被创而平等”(All men are created equal) 的一切希望,老子的道德仁義,變成了孔子的仁義道德,實際上是完全消滅了老子“道德”之中包含的“人人平等”的珍貴價值。後來的道家,包括莊子以及東漢之後興起的道教,全都只不過是儒家的附庸,甚至變成了安撫中國人心靈創傷的麻醉的單方,或苟且偷生的精神毒藥。

孔儒對于墨家的勝利,幾乎是殲滅性的。墨家的“兼相愛,交相利”的平等意識,墨家獨有的關于思維、語言的邏輯觀念的追求和“三表法”,以及“非攻”、“非禮”、“非樂”、“節葬”、“節用”、“尚同”、“尚賢”、“天志”、“明鬼”等等重要的思想,全都在後來的中國歷史之中沉寂了,被中國人徹底地忘記了。

如果說儒家對于老子、墨子的勝利是絕對的,那麼對于法家的勝利則是相對的。 法家最初關于“法”的觀念的人人平等的意識被鏟除了,例如“法不阿貴”,“王子犯法,與庶民同罪”的思想,而法家的死心塌地地維護極權專制制度的殘酷無情 卻被保留了。事實上,法家原本就是儒家的變種。韓非子是荀子的學生,荀子部分地接受了老子和墨子的思想的影響,但他遵行孔子的“禮治”是不變的,也即堅持 “人人永遠不平等”的制度是不變的。韓非子同樣堅持不變的“人人永遠不平等”的制度,而且更拋棄了“親親”的溫情,而采取赤裸裸極端殘酷的暴力來維護“尊 尊”,其實是中國古代的“法西斯”。正是因此,盡管儒家在儒法之爭中取得了勝利,但由于專制統治的需要,法家依然是統治者內在最重要的手段,故中國兩千多年來的極權專制統治,從來就是陽儒陰法兩手並用。儒家用來欺騙,法家用來殺戮。

由上面所述可見,兩千多年來的中國歷史,中國人(實質上是中國的極權統治者)選擇了儒家,因為儒家堅持“天命的血緣的宗法等級的專制主義”,事實上也即儒家堅持了“人人永遠不平等”的反自然觀念,為此,中國人(實質上是中國的極權統治者)反而拋棄了提倡“人人被创而平等”(All men are created equal) 的自然觀念的老子、墨子,以及也有類似觀念的韓非子。如此對孔子及其儒家的“選擇”,實質上也即對兩千多年來中國歷史的選擇。正是這種“選擇”產生了近代(19世紀中葉至20世紀中葉)一百年中國深深處于貧窮、落後、挨打的狀態的歷史。最近半個多世紀以來,雖然在“西化”的過程之中逐漸取得了一些成就,但即使在這個過程之中,儒家和法家的影響也依然是制造麻煩、制造折騰的最重要的歷史心理根源。上個世紀六十年代毛澤東的批孔,完全只是他個人政治上的需要,而並不是他真正對中國歷史的認識和重新加以選擇,尤其是當“四人幫”們以“法家”自命而來從事“反儒批孔”的時候,就更顯示出了他們的對歷史的“無知”和真實的“反動”了。“法家”們利用什麼“武器”來反儒批孔呢?在堅持“人人永遠不平等”的意識形態上,他們原本就是一丘之貉,他們反儒批孔的結果,絕對只會是更加赤裸裸的凶狠和殘酷。

俱往矣,中國過去的歷史應該終結了。21世紀以及未來中國的歷史之路,應該由全體中國人完全運用今天的眼光,重新加以選擇了。在“選擇”之中最最重要的觀念,即“人人被创而平等”(All men are created equal) 的自然真理,這既是我們選擇利用西方思想資源的準繩,也是我們選擇運用中國古代思想資源的準繩。很顯然,我們將重新解讀老子和墨子,我們將堅決批判和反對孔子及其儒家,對于韓非子及其法家的反動我們將同樣加以拒斥,對于他所表達的極其有限的“人人平等”的意識,我們固然可以有所同情,但在西方人法的精神面前,韓非子其實已經沒有什麼價值了。

除了“人人被创而平等”(All Men Are Created Equal) 的重要觀念之外,在重新選擇歷史的過程之中,全息邏輯規律的意識也將是極其重要的。關于這一點,伏羲和老子的思想資源將是我們中華民族特有的寶藏,我們一定要特別加以珍惜。對此,我將在我今後的文章之中逐漸加以闡述。

(請進入我個人的網頁︰www.liming1944.cn,謝謝。2009,1,5.)

Monday, January 26, 2009

我的路 - 四集视频(英文字幕)My Way - Video Program by NTDTV (English Subtitles)


我的路 -- 四集电视专访节目(英文字幕)

My Way (English Subtitles)

简介﹕ 陈凯专访 (NTDTV)

这是一个坚守尊严的无畏的人(陈凯)在心灵上从奴役走向自由的史诗,是一个人从痛苦绝望走向幸福欢乐的真实的故事。 希望每一个看了这个电视连续节目的人能从中找到自己的价值与勇气,无畏地付出代价去争得你的真实的自由与幸福.

Brief Introduction: This is a true story, a saga of a courageous individual and his arduous journey from slavery toward freedom, from misery toward happiness. I wish everyone who watches this program can pluck up your own courage, find your own values and pay the necessary price to achieve true happiness.

我的路(英文字幕)My Way (English Subtitles)
http://www.youtube.com/results?search_type=&search_query=my+way+kai+chen&aq=f

陈凯一语:

在通往希望、自由与幸福的路上,只有道德的指南与个体的完整,而绝没有捷径。 那些只想走捷径的人们只能得到痛苦、失望与默默的绝望。

There is no shortcut toward hope, freedom and true happiness. There is only a moral compass and the individual's integrity. Those who only want to take a shortcut will be disappointed, for what awaits them are only pain, suffering and an eternal silent desperation.


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Episode One -- Tormented Years 第一集: 迷惘年代

Youtube Link: http://www.youtube.com/watch?v=WMKpriatLW8



Episode Two -- My Basketball 第二集: 我的篮球

Youtube Link: http://www.youtube.com/watch?v=V-EwanoIk1Q



Episode Three -- Happiness 第三集: 幸福

Youtube Link: http://www.youtube.com/watch?v=MI7KzHufDJo



Episode Four -- True Spirit of Olympics 第四集: 奥运启示录

Youtube Link: http://www.youtube.com/watch?v=KLJusACJXwI

Saturday, January 24, 2009

格瓦拉--邪恶的人/邪恶的影片 “Che:” Bad Movie About A Bad Guy





格瓦拉--邪恶的人/邪恶的影片 “Che:” Bad Movie About A Bad Guy

“Che:” Bad Movie About A Bad Guy


by Joe Lima

It would take sixteen hours to even begin to inventory the problems of Steven Soderbergh’s “Che,” a bad movie about a bad guy, the Argentine Ernesto “Che” Guevara. The “Roadshow Edition” that I endured at the Nuart Theatre in Los Angeles, clocks in at 4 hrs, 23 minutes in length. The film is divided into two overlong parts, the first dealing with the Cuban Revolutionary War, the second dealing with Guevara’s Bolivian disaster.

An hour of this movie is tedious; four hours of it sends one into a coma deeper than that of Fidel himself. The guy sitting behind me at the Nuart who, judging from his intermission cell-phone conversation is an enthusiastic Che lover, snored during Che’s Bolivian martyrdom. So historical questions aside, does the movie succeed as entertainment? No. It bores.

Let me say some nice things about the film. There is some lovely cinematography. There are nifty opening graphics of a map pointing out the various provinces of Cuba, although when the graphics re-appear after intermission and proceed to point out every single country in South America, it feels like a fourth grade geography lesson. Soderbergh seems to think that his audience is composed of idiots. I’m finished being nice, by the way.

Benicio Del Toro, a talented actor, is miscast as Ernesto Guevara; he has none of the cocky swagger and sarcastic humor of the real Che. He looks chronically depressed throughout the film. No one would follow Del Toro’s Che, except to a pharmacy to make sure he refilled his Zoloft.

At times the other actors, who unlike Del Toro are portraying Cubans, don’t even seem remotely Cuban; at other times the attempts of these same actors to behave and sound Cubanazo, chico, are hokey and forced.

But “Che” fails on a much deeper level. It attempts to depict actual historical events, the effects of which still play out today and affect millions of people. Does the movie tell the truth? It barely even tries. It is in this failure to connect with historic truth that the film sinks from being a mere failure to being an ugly lie.

By way of full disclosure, let me tell you a little about my background on this issue. My father comes from Cuba. Dad was an ardent Revolutionary as a young man, and as late as the summer of 1960 as a college student in Louisiana was still defending Castro, even insisting, in an interview published in Baton Rouge’s State Times, that Castro was not a Communist. Abuelo and Abuela, my grandparents, and Jorge and Ricardo, my uncles, all lived in Cuba in 1958, in Las Villas Province, at the Ingenio Escambray sugar factory, which my grandfather managed. All initially believed in the Revolution. Abuelo worked clandestinely for the anti-Batista group Directorio Estudiantil, through which he met a 30-year-old Argentine named Ernesto Guevara Serna, nicknamed “el Che.” Las Villas Province proved to be vital to the success of the Revolution, as it was where the various feuding anti-Batista groups, among them the Directorio, hammered out their differences. When Guevara needed to meet with Rolando Cubelas, head of the Directorio, Che asked Abuelo to arrange the meeting. The meeting of Guevara and Cubelas is briefly depicted in this film. Uncle Jorge snapped a photograph of Abuelo standing next to Guevara, taken in the crucial month of October 1958, in the mountains of Escambray (see below):


My grandfather, second from left, with Che Guevara. Also pictured: Paco Tejeda, left, and Pedrito Nodal, right.

In an interview, Soderbergh quoted Che’s Castro-approved biographer Jon Lee Anderson as saying, “there are a million Ches. He means something different to everyone.” This is not only wrong, it is nonsense, and it perfectly sums up the kind of divorced-from-reality magical thinking that plagues Hollywood today and results in so many bad movies. There are a million STORIES about “el Che,” but there was only one living, breathing Ernesto Guevara.

There was also only one Villaya. Who was Villaya, you ask? Villaya does not appear in this film. He was not an important figure in Cuban history, but his death symbolizes for me the troubled nature of the Cuban Revolution, so please indulge my digression.

In late December 1958, the day after Che’s column, Columna Ocho Ciro Redondo, took the city of Santa Clara, Abuelo told the family that he needed to go see Che Guevara. Uncle Ricardo, then twelve, asked to go along. They drove the hour or so from Escambray sugar mill to Santa Clara in the mill’s Willys Jeep and pulled into the rebel-occupied army barracks, near the stables, parking behind a flatbed truck. As they parked, they heard the sound of rifle fire. Abuelo and Ricardo turned to their left, toward the stables, to see four men with Springfield .30 caliber rifles. It was a Revolutionary firing squad, and they had just done their job. There was a body on the hay-covered dirt floor of the stables. There was no need for a “tiro de gracia,” a mercy shot, to finish the victim off, as they had all fired at the head; the head was gone. They heaved the body up onto the flatbed truck, the body still jerking. “I must have been white with shock,” Tio Ricardo told me. Abuelo, hoping to minimize the trauma of this atrocity on his boy, asked one of the executioners, “who was that man you killed?” The rebel answered, “Villaya. He was the head chivato for the town of Santa Clara.” “Chivato” is Cuban for “snitch.” “A bad guy,” Abuelo told Tio Ricardo, hoping to help the boy make peace with what he had just seen. They walked toward the barracks where Guevara and Abuelo had their meeting, and the truck drove away with Villaya.

Perhaps Villaya had been a bad guy, but he was merely a snitch. One day after Che Guevara took Santa Clara, he had a guy shot for being a snitch. I cannot comment on Villaya’s guilt or innocence. I simply wish to point out that the execution, with no due process, of Villaya was a worse crime than what Villaya was accused of in the first place. I don’t know if there was a trial, but 24 hours between arrest and execution is not enough time to prepare a defense. Most troubling for me is this: if being a snitch for a dictatorship merits execution, the mind boggles at how many bullets it would take to execute every snitch in Cuba today, where there is a chivato on every block, officially organized into “Committees for the Defense of the Revolution,” and where the snitches’ reports are collected and reviewed in the Ministry of the Interior, a big building in Havana with Che’s picture on it. It saddens me to report that at the time of this execution, Abuelo, an honorable, intelligent and compassionate man, condoned Villaya’s execution, as he initially condoned the executions of other Batistianos. Good people can fall for bad ideas, and Abuelo did, although he never fell for Communism. Abuelo was too trusting, perhaps, but he wasn’t a fool.

Villaya’s story brings home to me the fact that the Cuban Revolution was not The Three Musketeers, Star Wars, or the Magnificent Seven. Real people died.

THE UNASKED QUESTION: WAS THE WAR WORTH IT?

Soderbergh completely skips the issue of how Fidel, Raul and Che behaved in power, thus evading the question, what did all this killing accomplish? The movie makes much of the death at Santa Clara of the 23-year-old Captain Roberto Rodríguez Fernández, a rebel in Che’s column nicknamed “el Vaquerito,” “the little cowboy,” because he was short, and wore cowboy boots. Abuelo, Jorge and Ricardo briefly met El Vaquerito after the rebels took the town of Placetas. El Vaquerito was leader of Guevara’s “Suicide Squad,” the vanguard who went into combat first. He had a reputation for being fearless; Jorge remembers the boy as a guajiro, a country boy; amiable, humble. Some in the audience practically sobbed when Vaquerito died. His death was very painful for them, don’t you know. I suspect they have no idea just how sad Vaquerito’s death really is. Would el Vaquerito have approved of Cuba becoming a communist dictatorship because of his efforts? I don’t know. Maybe. But how many kids who announce at the age of 23, “hey everybody, I’m a communist!” still say that at 33? According to Anderson, Che himself wrote, “Vaquerito did not have a political idea in his head, nor did he seem to be anything other than a healthy, happy boy, who saw all of this as a marvelous adventure.” Doesn’t sound like a commie to me. Would he have joined the guerrillas if he knew that the Cuba he died at 23 to help create would be one in which the Castros ruled with absolute power into Fidel’s eighties and Raul’s seventies, that Cuba would have one of the highest suicide rates in Latin America, that people would be so desperate to leave that they would take to the shark-infested waters of the Gulf in rafts, inner tubes, even floating cars, just to get the hell out? The tragedy of el Vaquerito is not just that of a brave young man who was killed; it is the tragedy of a boy whose life was used by sinister men to seize power. One of those men was Che Guevara.

A LIE

Pre-Revolutionary Cuba is predictably presented in this film as a screamingly poor, fifth-world country. It seems that every other character is illiterate. People who were there remember it differently, and United Nations statistics from the period tell a different story: Cuba was in fact the fourth most literate country in Latin America. “A people that don’t know how to read and write are an easy people to fool,” scolds Del Toro, index finger in the air. Ironic, that, considering how the Castros have always used the written word to fool people in Cuba and all over the world, via surrogates like Anderson, who blandly parrot the official version of Cuban history. Furthermore, the 100% literacy rate that the Cuban government claims to have accomplished is accompanied by 100% censorship of what Cubans are allowed to read, and of what they are allowed to write. Another digression: statistics say that 28 percent of the State of Louisiana is functionally illiterate today. I’d like to ask Steven Soderbergh, whose father was once Dean of the College of Education at Louisiana State University, if the scandal of illiteracy in Louisiana would justify turning Louisiana into a communist dictatorship, shooting all the cops, and compelling teachers to teach the dictatorship’s version of history. Of course, it wouldn’t. But this is precisely the twisted rationale that the Cuban government uses to justify its now fifty-year stranglehold on power.

ANOTHER LIE

At the end of the first half of the film, Che orders a rebel to return a red convertible the rebel has plundered. Che was not a plunderer, you see. Even if this incident is factually true, its inclusion in this film is a lie, because the film neglects to tell us that shortly after the war, Guevara moved into an extravagant beachfront mansion in Tarara, a few miles outside of Havana (after kicking out the previous owner). In March of 1959, Che lamely explained in a letter to future exile Carlos Franqui, then editor of the newspaper Revolucion, that “I am ill…due to my revolutionary work…Doctors advised a house at a distance (from Havana), so as to avoid too many visitors and I was lent this one by the Ministry of Property Recovery…” *

I wonder if Che’s doctors also advised that Che wear that famous Rolex of his.

As I’ve previously mentioned, Soderbergh’s Che is a four-hour film. I’ll have more to say about it on Tuesday.

INTERMISSION

*The letter was reproduced in the English edition of Guevara’s “Reminiscences of the Cuban Revolutionary War,” published in 1968 by Monthly Review Press and translated by Victoria Ortiz.

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Part II: “Che:” Bad Movie About A Bad Guy Gets Worse

by Joe Lima

“How I would like to rise to power just to unmask cowards and lackeys of every sort and squash their snouts in their own filth.”

Che Guevara, Bolivia, September 8, 1967.

“No rapport had been established with the locals…” Anderson, p. 722

As I said in part one of my review of Soderbergh’s “Che,” The film gives us no idea of what happened after the Cuban Revolutionary government took power. Quite a lot did happen. We all know about the Bay of Pigs invasion, which deserves its own four-hour movie, hopefully directed by someone other than Soderbergh. We also all know that hundreds of thousands of people left Cuba in the early 1960s. People have never stopped leaving.

What’s less known to outsiders is that under Castro’s command, the Cuban Revolution began, very early on, to eat its own. The highest rank in the Revolutionary army was then the rank of “Comandante.” Here’s what happened to a few Revolutionary Comandantes: In October 1959, Comandante Huber Matos, who is omitted from this film, criticizes the influence of Communists in the Revolutionary Government, and tenders his resignation. He is arrested, and serves twenty years in prison, during which time he endures severe torture. The dashing Comandante Camilo Cienfuegos is killed in an airplane crash within a week of the arrest of Huber Matos. The wreckage has never been found. Matos, who along with Camilo flanks Fidel in the famous photographs of Fidel’s entry into Havana, is among many who have never accepted the plane crash story. In March of 1961, Comandante William Morgan, of Cleveland, Ohio, also omitted from this film, is arrested and executed.

Revolutionaries were now being eliminated as well, not just Batistianos. In this dangerous atmosphere of Revolutionary cannibalism, Che recklessly blasted the Soviet Union in a speech in Algiers in 1965. Guevara was famously an admirer of Mao; Fidel in those days was firmly in the Soviet column, and with good reason: the Soviets were pumping massive amounts of capital into Cuba. In Cuba, when you disagree with Fidel, guess who wins? Che’s attack on the absolutely vital Soviet Sugar Daddy was nothing short of foolish.

Without knowledge of these important events, largely omitted from the film, one simply cannot observe Guevara’s Bolivian debacle from an informed perspective.

Furthermore, we have to understand that the Cuban Revolution has always lied, beginning in the fifties with the notorious “we are not communists” (and yes, even Guevara told this whopper, telling Abuelo, my grandfather, that he believed in democracy, and that there would be elections within six months of the overthrow of Batista) all the way through to 2006’s “Raul will be temporarily in charge.” The official account, which this movie rehashes, of the Bolivian campaign, is therefore suspect.

However, a sliver of truth does manage to peek through the darkness of disinformation in a scene in which Guevara, asthmatic, undernourished, gaining no traction in his insurgency against the Bolivian government and unable to make his horse move another inch, slides off of the poor creature and begins stabbing her. (This event, by the way, apparently really happened). Some in the audience moaned empathetically, as if the whole thing was so, so sad: first, el Vaquerito, now the horse! Yes, the incident is sad, but it’s not merely sad. It’s abnormal, terrifying. What kind of sadist stabs a horse just because he can’t make it walk? The answer is this: the same kind of sadist that presides over a gulag in which executions are carried out with dreadful, cold efficiency.

And Che did preside over a gulag. He was the first Revolutionary Comandante in charge of La Cabaña fortress, the old Spanish fort that became ground zero in the Cuban gulag archipelago. My father was home from college for the Christmas holidays of 1958-59, and he, a friend and Abuelo visited Che Guevara at La Cabaña on or before January 5th, 1959. As they were driven to Guevara’s office, Dad heard multiple volleys of rifle fire. Wondering why rifles were being fired, when after all the war was over, Dad asked a Captain Sanchez, who was driving them to the main barracks where Guevara had his office, “Captain, what are those shots?” Sanchez replied, “Ah, we’re shooting those sons of bitches,” meaning officers and soldiers of Batista’s army. Che had taken charge of La Cabaña on January 3rd. Again, hardly time for due process. Before long, the prison cells of La Cabaña began to fill not with Batistianos, but with former comrades of Fidel and Che. My cousin, Oscar Plá began his odyssey through the Cuban gulag at the age of 15, in October of 1961, and finally emerged for good at the age of 33; his initial incarceration was in La Cabaña. Oscar knew no fewer than eight Revolutionary Comandantes in La Cabaña.

In prison Oscar got to know several people who had direct contact with el Che. Two, Bernardo Paradela, and Raul Venta del Mazo, both veterans of the struggle against Batista who later turned against the Revolution, were hung upside down for over a month and interrogated. Guevara came to taunt them every single day of their ordeal. Oscar gave me the name of another man whom he had met in Gallery Seven of La Cabaña, a man who had been a Revolutionary Postal Service bureaucrat with whom Guevara had quarreled, then personally sentenced to torture. This poor wretch had lost fifty pounds in 30 days; he was never well liked by the other prisoners because even as a political prisoner he remained a committed ideological communist. The man was released only after Guevara was killed in Bolivia. This fellow is apparently still in Cuba; I have found a phone number for the man, which I am not going to call. Nor am I going to print his name. These are just three men; according to Sociologist Juan Clark, the population of political prisoners in Cuba in the 1960s swelled to 60,000, among them, women and children.

This is why the most jarringly false moment in the film comes in the first half when someone mentions Stalinists in the Cuban Communist Party. Guevara asks, “Stalinists?” as if to say subtextually, “Hold on here, there are Stalinists in this movement? Listen buddy, I ain’t down with no Stalinists.” This is an absolute howler, inanity of a very low order. Che Guevara was in fact the most Stalinist of all the early Revolutionary Comandantes, with the exception of Raul Castro himself. There is a reason why Guevara was put in charge of La Cabaña, and not Camilo, or Huber Matos. But there’s no room for this ugly reality in Soderbergh’s film about Guevara, whom we are led to believe was kind as Saint Francis of Assisi. But back to Bolivia.

Cinematically speaking, the problem with the Bolivian portion of the film is that there is simply not two hours of movie to be squeezed from this disaster. If the first two hours of the film are boring, the second two are stuporific.

Historically speaking, Guevara’s attempt to incite an insurrection among the Indigenous people of the Ñancahuazú region could never have succeeded. Many of these people didn’t speak Spanish, and the Cuban guerrillas did not speak the Guaraní dialect of the region. One can only imagine what the Indigenous Bolivians thought of the loud, smelly, bearded foreigners who suddenly appeared in their midst: “Saludos, comrades, we’re here to liberate you. Do you have anything to eat? Listen, don’t tell anyone you saw us, or we’ll kill you. By the way, I am not Che Guevara. What’s that? Oh, you don’t speak Spanish?”

Things deteriorated from there. No less than the now-exiled Dariel Alarcon, codenamed “Benigno” in Bolivia, and one of only three survivors of the expedition, today believes that Fidel set Che and the rest of his guerrillas up for failure, and death. He also has interesting things to say about the death of Camilo Cienfuegos.*

The grim photos of Guevara’s emaciated corpse stretched out in a washbasin lead one to wonder how long would it have taken for Guevara to simply starve in Bolivia. Contrast that with the pictures of the happy, healthy guerrillas who rolled into Havana in January of 1959. Photos of Fidel in particular are hilarious. He’s a good 60 pounds overweight. Whatever “the Cuban experience” as Guevara referred to the guerrilla war of 1956-1959 was, it was nothing like Bolivia, and Guevara’s experiences in Cuba in no way prepared him for what he encountered in South America.

At the end of the film, a Bolivian soldier asks Guevara if there was religion in Cuba. Guevara answers that yes, there are many religions in Cuba. Guevara’s answer here is, ahem, incomplete, and I wish to address this issue. Apparently, the Bolivian government and military had told the peasantry, and the soldiers, that under a Cuban-style regime, the Bolivian people would not be free to practice their religion. Soderbergh would have us believe that this is some vile calumny against the Cuban Revolution. In fact, religious persecution in Cuba at the time was a terrifying reality. From training fire hoses on a group of twelve to fourteen year old girls on their way into the Church of La Caridad del Cobre, a place sacred to Cubans since the 1600s, to teach Catechism class (this happened to my cousin Oscar’s wife, Miriam) to the internment of thousands in the UMAP camps of 1965 – 1968, where Jehova’s Witnesses in particular had it very rough, tortured with fire ants until they renounced their faith, religion was under fire in Cuba.

A more honest answer from Che would have been, “yes, there is religion in Cuba, but we’re doing everything we can to get rid of it.” The Bolivians had every right to fear for their religion, and their culture, under a Cuban-type regime.

At the end of the film, the Bolivians treat Che Guevara to exactly the same justice that the real Ernesto Guevara gave to Villaya, almost eight years earlier. Not exactly a miscarriage of justice.

I have just one more thing I’d like to say about Mr. Soderbergh and Mr. Del Toro. I don’t mean this maliciously, as I think that the experience would be very good for the emotional, intellectual and artistic growth of these two men. I wish that Mr. Soderbergh and Mr. Del Toro could live in Cuba, not as the pampered VIPs that they are when they visit today, but as Cubans do, with no United States Constitutional rights, with ration cards entitling them to tiny portions of provisions that the stores don’t even stock anyway, with chivatos surveilling them constantly. How long would it be before Mr. Soderbergh started sizing up inner tubes, speculating on the durability and buoyancy of them, asking himself, could I make the crossing on that? How long before Mr. Del Toro started gazing soulfully at divorced or widowed tourist women, hoping to seduce and marry one of them and get out? Only then could they see why this insipid, frivolous and pretentious movie they have made is nothing less than an insult to millions of people, who really do live like that, and who’ve lived like that their entire lives.

Maybe then, they could put their considerable talents into making a Cuba movie worth watching.

The world so needs to take off those dumb Che t-shirts, and grow up. We face serious problems, and totalitarianism isn’t a solution to any of them, even when it’s dressed up in a beret and given a wispy beard, flowing locks and a surly stare, and looks really, really cool.

By the fall of 1960 my father had changed his mind about Castro. My uncles Jorge and Ricardo came to the States in September 1961, Abuelo and Abuela got out in November. They all moved into a small house on North Street in Baton Rouge. Dad started his own consulting firm. Jorge went to work at a department store in Baton Rouge called Godchaux’s, Ricardo graduated from Baton Rouge High, and they both went on to LSU. All three of the Lima boys became not only Americans, but full-on gumbo-eating Louisianans who married and had families and successful businesses of their own. Dad married a woman with deep roots in South Louisiana, and together they raised a family of four children, of which I am the first. Dad says, “your mother is fixin’ to make some jambalaya” with a Cuban accent. Mom learned to cook black beans so tasty that Cuban-born women ask for her recipe. Nowhere but in America do cultures collide so deliciously. Abuelo was too much of a fighter to be anything other than a cheerful man; he was not a bitter man, but all his life he felt betrayed by the Revolution, which had promised free elections and a return to the Constitution of 1940.

Abuela to her last day hated beards on men.

I was out for a walk in the cool of a Southern California evening with my soon-to-be-three-year-old daughter, the great-grandchild of José Francisco Lima, and the calamitous events of now more than fifty years ago, that so shaped who I am today came into my head. How fortunate we are to be able to walk down the street and talk to each other without having to worry about being overheard by a snitch, without having to show up at public demonstrations and pantomime a revolutionary ardor that after more than half a century, nobody really feels anymore. How fortunate we are to be free of the caprices of angry, vain men who think that they are entitled to shoot people and confiscate their property. How fortunate we are, to have been born in a country where freedom of speech, freedom of religion and the right to due process are assured all of us thanks to the United States Constitution.

We didn’t have to build a raft and brave the Gulf of Mexico to get here. We lucked out: we were born here. We won the lottery. I certainly didn’t deserve to. Nobody can possibly deserve to. All we can do is thank God for it, and try to be worthy of it, by living a good life. Gratitude. Gratitude to be a free man, married to a lovely free woman, who has given me a beautiful daughter, who will grow up in a free country. Gratitude is what the Cuban experience taught me. I have a deep sense of how fortunate we as Americans are because I am just one generation removed from firing squads and re-education camps. And for creating that nightmare world of totalitarian Cuba, which I remember with a shudder even though I was spared the experience firsthand, I must credit Fidel Castro, Raul Castro, and Ernesto Guevara Serna, “el Che.”

*The Complete Bolivian Diaries of Che Guevara, Daniel James, 1968, Stein & Day

**If you speak Spanish and want to hear what Dariel Alarcon aka Benigno has to say, I urge you to watch the following video:

***If you would like to read more about political prisoners and human rights abuses in Cuba, I direct you to Armando Valladares’ “Against All Hope,” “Contra Toda Esperanza” in Spanish.

Tuesday, January 20, 2009

奴才,精神卖淫与自我阉割--王治郅的自我形象与独白 An Eunuslawhore

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奴才,精神卖淫与自我阉割--王治郅的自我形象与独白 An Eunuslawhore

作者:陈凯 By Kai Chen
2006-10-24 19:59:14

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A SLAVE, AN EUNUCH, A PROSTITUTE - An Eunuslawhore

Wang Zhizhi: a twisted combination of images

一个自由人与一个奴宦娼的自白: (Contrast a free man to a slave, a whore and an eunuch)

我宁可去做一个饥饿的苍蝇,冒着生命危险满天飞,去寻找食物与快乐;也不愿做一个蠕动在他人粪便里的蛆虫,饱食终日,苟且偷生。 --- 一个自由人的自白

I'd rather be a hungry housefly, risking my life, flying around looking for food and joy, than be a worming maggot inside others' feces, never having to worry about where and who I am and where my next meal comes from. --- The self-confession of a Free Man.

我明白了没有祖国的支持做后盾,没有组织,领导的关心和爱护,个人将一事无成;我明白了个人的价值,只有在为国争光的奋斗中,才能得到真正的体现。 --- 王治郅的检讨

I now understand that without our Motherland's support, without the Communist Party organization, without our leaders' care and love, an individual is nothing and will achieve nothing. I now understand my personal worth and values will only be realized in our struggle for Motherland. --- Wang Zhizhi
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Now you understand what I mean by "Slavery is a insidious codependency of the slave owners and the slaves themselves, not just slave owners oppressing the slaves". To rid off evil slavery, one must deal with this evil from both ends, from both supply and demand, from oppression and fear, from nihilistic institutions and meaningless individuals....

I don't usually call a person names, though I am very good at it and often did it when I played basketball. But today I permit myself to give a few derogatory names to one of my fellow sportsmen and his likes. The old habit dies hard.

Wang's self confession has raised the specter of the Chinese slave mentality. In his statement, he repeatedly claims that it is the nation, the party, the leaders that raised, supported, and reared him, and without these entities, he as an individual is nothing. Shamelessness is only too mild to describe this evil twist of truth: Who has raised whom?

In a Chinese mind, with its most poisonous aspect, somehow it always is the nation, the motherland, the emperor, the collective that raise and protect individuals, giving them their livelihood and meaning of their lives. But a clear-thinking mind would easily reach the opposite conclusion: It is the individuals who create and produce, not the collective. It is the individuals who support and raise the government and emperors, not the opposite. It is the individuals who give meaning to the collective, to the nation, to the motherland, not the opposite.

But why does the upside-down falsehood dominate the Chinese mindset? Addressing these two entirely opposite orientation of human values/anti-values are the purpose of forming my forum. To clear up/clean up the Chinese mindset from thousands of years of force-fed narcotic addiction takes a long time and great deal of effort. But one must start now and must start from each and every Chinese individual. Only this bottom-up reformation of mindset can allow the antidote to take effect toward the first step of moral and spiritual rebirth/health, toward a Cultural Renaissance, toward intellectual honesty, toward getting rid of codependency between a slave collective and the slaves themselves.

In Wang's vulgar and shameless self-confession, moral and spiritual degradation oozes from every pore of his being. To shield himself from humiliation, insult, self-loathing and the ultimate defeat as a professional athlete, he has no qualm in using his parents, his wife, his infant child to hide his own ugly self, his own fear. To protect his decaying self, he is willing to use any others, to use America, to use China, to use the Party, to use the Army, to use his own family, regardless of the destruction of his own soul and conscience, as long as using these will somehow alleviate the pain and suffering from the very deep recess of his mind and heart. Wang is without doubt, like many Chinese, a USER. Using other human beings, using his own profession, using his own dignity, using anything in sight for his nihilistic, ugly and meaningless end is the only concern of his life.

Wang's only self-worth, as the Confucian ethics dictates, is in others' eyes. He is entirely void of self-awareness, self reflection, self respect and self-judging. For there has been no such thing in Chinese moral teachings as God and Conscience deep inside oneself. Being judged by others and especially by the power elite is the only criterion for one's own meaning of existence. Humans are simply not humans in Chinese tradition, they are only masses composed of flesh and blood. Each individual by himself has no meaning and no inner voices and values. All the voices of moral judgement are coming from above never from within, from motherland, from emperors, from fathers, from elders, from the collective, from everything but the person himself.

Wang as you can see, is a pathetic creature, created not by God, but by the Chinese party-state, Chinese tradition, Chinese cultural environment and the omnipotent/omnipresent collective. This is a stark contrast to the American value in which each individual is created by his creator and has inalienable rights and ability to understand his own conscience, his own meaning of life, his own actions and their consequences. Thus humans are born free and meaningful themselves, regardless others and the collective, no matter how old/ancient they are, how strong they are or how many they are.

If by now you still don't get my drift about the contrast in Chinese anti-values and American values, you are in deep voodoo.

Do you really think even after Wang made the self-demeaning confession, the Chinese people and authorities will truly respect/love him? No such thing. They are only using him, just as he is using them. They all know too well about this game of Users. In this game there is no respect, esteem, and dignity. Everybody is a whore. Everybody is a self-castrating Eunuch. Everybody is a slave to serve the omnipresent and omnipotent collective that represents absolute NOTHINGNESS. This nothingness of this "blackhole" has swallowed millions of innocent lives and continued to do so, as long as we as individuals refuse to understand its nature and origin, as long as we are still immersed/addicted in its poisonous smog.

The sports authorities in China of course will praise Wang for his destruction of 'self" to please the motherland, via this complete dehumanizing confession. But behind Wang's back, they look down on him, they talk down on him about his failure in America, about his lack of personal dignity. One word, they absolutely loath him, as much as they loath themselves. They know in this nothingness game, everyone comes out a loser, having sold their souls to the devil, having castrated themselves to serve the emperor, having little by little sunk into the deep of the collective quick sand. They absolutely loath their own state of existence, yet they wholeheartedly work for the master of the game - the nothingness, to have become a part of the Blackhole to castrate others, to swallow others, to demean others, until everyone becomes just like themselves - a soulless zombie.

This is the portrait of a Eunuch culture, a slave mentality, a prostitute's existence. This is what is called "Chinese Motherland".

2006-05-02

Tuesday, January 13, 2009

我的路--- 陈凯/四集电视访谈节目(中文字幕) My Way - Four Episodes of TV Special Presentation (Chinese Subtitles)



我的路-- 陈凯/四集电视访谈节目(中文字幕) My Way - Four Episodes of TV Special Presentation (Chinese Subtitles)

我的路 -- 四集电视专访节目

简介﹕ 陈凯专访 (NTDTV)

这是一个坚守尊严的无畏的人(陈凯)在心灵上从奴役走向自由的史诗,是一个人从痛苦绝望走向幸福欢乐的真实的故事。 希望每一个看了这个电视连续节目的人能从中找到自己的价值与勇气,无畏地付出代价去争得你的真实的自由与幸福.


Brief Introduction: This is a true story, a saga of a courageous individual and his arduous journey from slavery toward freedom, from misery toward happiness. I wish everyone who watches this program can pluck up your own courage, find your own values and pay the necessary price to achieve true happiness.

My Way -- Episode One 我的路 -- 第一集

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My Way -- Episode Two 我的路 -- 第二集

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My Way -- Episode Three 我的路 -- 第三集

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My Way -- Episode Four 我的路 -- 第四集

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我的路(英文字幕)My Way (English Subtitles)

http://www.youtube.com/results?search_type=&search_query=my+way+kai+chen&aq=f

陈凯一语:

在通往希望、自由与幸福的路上,只有道德的指南与个体的完整,而绝没有捷径。 那些只想走捷径的人们只能得到痛苦、失望与默默的绝望。

There is no shortcut toward hope, freedom and true happiness. There is only a moral compass and the individual's integrity. Those who only want to take a shortcut will be disappointed, for what awaits them are only pain, suffering and an eternal silent desperation.


http://www.youtube.com/results?search_type=&search_query=my+way+kai+chen&aq=f

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Episode One -- Tormented Years 第一集: 迷惘年代

Youtube Link: http://www.youtube.com/watch?v=WMKpriatLW8



Episode Two -- My Basketball 第二集: 我的篮球

Youtube Link: http://www.youtube.com/watch?v=V-EwanoIk1Q



Episode Three -- Happiness 第三集: 幸福

Youtube Link: http://www.youtube.com/watch?v=MI7KzHufDJo



Episode Four -- True Spirit of Olympics 第四集: 奥运启示录

Youtube Link: http://www.youtube.com/watch?v=KLJusACJXwI

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Monday, January 12, 2009

“我的路”已有近30万人观看 300,000 Views in Four Months/Youtube

陈凯一语:

在通往希望、自由与幸福的路上,只有道德的指南与个体的完整,而绝没有捷径。 那些只想走捷径的人们只能得到痛苦、失望与默默的绝望。

There is no shortcut toward hope, freedom and true happiness. There is only a moral compass and the individual's integrity. Those who only want to take a shortcut will be disappointed, for what awaits them are only pain, suffering and a silent desperation.

Youtube上“我的路”已有近30万人观看 300,000 Views in Four Months/Youtube

每日一语:

且不算新唐人直接电视观众,新唐人“人杰地灵”,Youmaker 与DVD传播,仅在Youtube上在四个月之内就有30万人次观看了“我的路”。我在此特别感谢新唐人的制片人Fiona和她的同仁们。 我从没有想到竟然有一个“沉默的道德大众”关心着他们自身的灵魂。 对我来说只要有一个人能从我的故事中得到共鸣,我也会站出来。

也可能在中国道德灵魂的黑暗中,一个火花正燃起了一个火苗;在中国这块道德贫瘠的土地上,一个营养人灵魂的种子正在萌芽、破土而出。 --- 陈凯

Not counting the direct viewers from NTDTV, NTDTV online viewers, Youmaker and DVD viewers, in four months on Youtube alone nearly 300,000 people have viewed "My Way". Here I want to pay special tribute and thanks to Fiona Zhao and her production crew. I have never expected such an overwhelming response, such a "silent moral majority" out there caring about the health of their own soul. I would have done the same telling my story and running my "Olympic Freedom Run" as long as there was one person who valued what my life represented.

Maybe, just maybe, in the total darkness of China's moral landscape, a spark has just ignited a flame; in the arid soil of China's thirsty human souls, a nourishing seed has just budded, breaking ground, silently growing. --- Kai Chen

Monday, January 12, 2009

“我的路”已有近30万人观看 300,000 Views in Four Months/Youtube

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陈凯一语:

在通往希望、自由与幸福的路上,只有道德的指南与个体的完整,而绝没有捷径。 那些只想走捷径的人们只能得到痛苦、失望与默默的绝望。

There is no shortcut toward hope, freedom and true happiness. There is only a moral compass and the individual's integrity. Those who only want to take a shortcut will be disappointed, for what awaits them are only pain, suffering and a silent desperation.


Youtube上“我的路”已有近30万人观看 300,000 Views in Four Months/Youtube

每日一语:

且不算新唐人直接电视观众,新唐人“人杰地灵”,Youmaker 与DVD传播,仅在Youtube上在四个月之内就有30万人次观看了“我的路”。我在此特别感谢新唐人的制片人Fiona和她的同仁们。 我从没有想到竟然有一个“沉默的道德大众”关心着他们自身的灵魂。 对我来说只要有一个人能从我的故事中得到共鸣,我也会站出来。

也可能在中国道德灵魂的黑暗中,一个火花正燃起了一个火苗;在中国这块道德贫瘠的土地上,一个营养人灵魂的种子正在萌芽、破土而出。 --- 陈凯

Not counting the direct viewers from NTDTV, NTDTV online viewers, Youmaker and DVD viewers, in four months on Youtube alone nearly 300,000 people have viewed "My Way". Here I want to pay special tribute and thanks to Fiona Zhao and her production crew. I have never expected such an overwhelming response, such a "silent moral majority" out there caring about the health of their own soul. I would have done the same telling my story and running my "Olympic Freedom Run" as long as there was one person who valued what my life represented.

Maybe, just maybe, in the total darkness of China's moral landscape, a spark has just ignited a flame; in the arid soil of China's thirsty human souls, a nourishing seed has just budded, breaking ground, silently growing. --- Kai Chen
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Youtube上“我的路”已有近30万人观看 300,000 Views in Four Months/Youtube

《人杰地灵》我的路- 陈凯:

http://www.youtube.com/watch?v=mXybpp1MSPU

第一集迷惘年代 ...

陈凯前中国国家男子篮球队队员奥运自由衫全球运动发起人右派网专栏作家《ONE IN A BILLION》《一比十亿》的作者在今天纷繁变化的 ...

4 months ago 293,249 views zhusaqiong1905

《人杰地灵》我的路- 陈凯:第二集我的篮球(1/3)

http://www.ntdtv.com/xtr/b5/2008/07/30/a177316.html

在今天纷繁变化的中国 ...

4 months ago 262,127 views ahiadia

《人杰地灵》我的路- 陈凯:第三集善与恶3/1

http://www.ntdtv.com/xtr/b5/2008/07/30/a177318.html

在今天纷繁变化的中国,每 ...

4 months ago 238,665 views l7263626


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“我的路" 四集视频链锁 Links to "My Way" on Youmaker (Four Episodes)

第一集: (Episode One)

First Episode First half (1):
http://www.youmaker.com/video/sv?id=589307abdf384ed1b55b5ced574a75b0001

First Episode Second half (2):
http://www.youmaker.com/video/sv?id=7b2c30be0d7e4a7fb7ca9a522dd4321a001

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第二集: (Episode Two)


Second Episode First half (1):
http://www.youmaker.com/video/sv?id=03250ec23c314df2880bb3331e69bd2e001

Second Episode Second half (2):
http://www.youmaker.com/video/sv?id=24c420d49999487a8dc0414162c7b325002

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第三集:(Episode Three)

Third Episode First half (1):
http://www.youmaker.com/video/sv?id=3b1d04bb6c744bd683414095735ee77e001

Third Episode Second half (2):
http://www.youmaker.com/video/sv?id=cd65cbe3b5274921bb7b73b8db525eec001

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第四集: (Episode Four)

Forth Episode First half (1):
http://www.youmaker.com/video/sv?id=c24003c10db3481786fc9fdbb107eaee001

Forth Episode Second half (2):
http://www.youmaker.com/video/sv?id=7c6d6920024a47c283df05eb17197247001

Sunday, January 11, 2009

新唐人转登“崇魔的时尚” NTDTV Posts "Killer Chic"

video

新唐人转登“崇魔的时尚” NTDTV Posts "Killer Chic"

http://www.ntdtv.com/xtr/gb/2009/01/08/a242858.html#photo

请观看有中文字幕的“崇魔的时尚” "Killer Chic" with Chinese Subtitles

陈凯 翻译 Translation by Kai Chen

视频链锁 (中文字幕): Links to "Killer Chic" with Chinese subtitles:

http://www.youtube.com/watch?v=tPl9Go3hHDI&eurl=http://reason.tv/video/show/661.html

http://ntdtv.com/xtr/b5/2009/01/08/a242858.html

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好莱坞的流行病--崇魔的时尚(视频)

http://ntdtv.com/xtr/b5/2009/01/08/a242858.html

KILLER CHIC By Reason TV 新唐人电视 www.ntdtv.com 2009-1-8 19:17



卡斯特罗与切格瓦拉(网络照片)











撰文/翻译:陈凯

引言

《崇魔的时尚》(Killer Chic)是一部由“思考”电视台(Reason TV)制作的八分钟的视频。它是针对即将放映的好莱坞大片“切.格瓦拉”而制作的。它揭露和抨击了由演艺界所代表的西方左派的病态崇拜共産屠夫们的心态;深刻地剖析了西方左派至今仍对共産主义、社会主义抱有幻梦,对杀人如麻的共産屠夫们美化和罗曼蒂克化的有害情结与行为。

逃离古巴的爵士音乐家Paquito D』Rivera和从中国大陆来美寻求自由的前中国国家男篮队员陈凯在《崇魔的时尚》中现身说法,有力地抨击了现代西方主流文化中存在着的道德混乱与腐败现象。同时它也对当今以好莱坞为首的西方左派以及他们的崇魔心态做了最辛辣的讽刺与描绘。

“思考”电视台(Reason TV)是美国主流社会的自由党的媒体平台之一。


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http://www.ntdtv.com/xtr/gb/2009/01/08/a242858.html#photo

崇魔的时尚 KILLER CHIC

(Reason TV 制作)

【旁白】各位好。我是“思考”电视台的Nick Gillespie。你有没有想过当一个名人扮演另外一个名人,情景会是什么样子。好吧,现在我们就来看看在一个新的好莱坞大片中一流演员Benico Del Toro扮演一流英雄切.格瓦拉。

这两个明星碰撞的炙烈是那么光彩四射以至于所有电影节中最华丽的“康斯电影节”也不得不将Del Toro推为最佳主演。 所扮演的这个明星所有的是极少的好莱坞巨星们才能得到的。在Oprah, Bono, or Madonna之前,最大的明星其实只是一个字“切”(格瓦拉)。

“切”是所有的名人们所青睐的名人。你看他在Johnny Depp 的项链上。除了“切”Gisele Bunchen身上真是一丝不挂。 “切”在半世纪前就一秀独出。他以一个理想者革命家的身名帮助建立了一个共产主义的古巴。

今天他的革命英雄形象被无数的商品用来做品头卖货。你看有“切”的啤酒,“切”的项链牌,“切”的腰带环、打火机、快餐等等。 最为流行的“切”的商品就是那出名的汗衫。“切”的汗衫是那么的时兴以至于甚至有“切”汗衫的汗衫。 在几乎所有的示威集会上你都会看到“切”的汗衫。

从hip-hop 到摇滚到流行曲,歌星们真的风靡“切”。但真的是歌星们对“切”爱至心坎了吗? PAQUITO D』RIVERA (一个逃离古巴的爵士音乐家 音像):

“切”对艺术家们恨得咬牙切齿。那为什么今天艺人们还傻乎乎地迷恋格瓦拉呢?

Paquito D』Rivera跟格瓦拉见过一次。他很清楚地记得格瓦拉对他想成为一个爵士音乐家是多么地仇视。
与“切”的会面叫我开了窍:我当时意识到我得马上逃走。我不属于这个鬼地方。 D』Rivera成功地逃离了古巴。在美国Grammy音乐节上他的爵士乐曾九次获奖。

PAQUITO说:摇滚乐和爵士乐一样,在古巴被认为是帝国主义的音乐。六十年代和七十年代的时候外国文化在古巴是被杜绝的。

【旁白】当美国的人们被“披头 四”风靡的时候,D'Riveria说古巴的音乐迷们将“披头 四”的音乐藏在政府革命歌曲集里面互相传送。

PAQUITO说: 因为他们不想在街上被政府查出你有“披头四”或Santana或其他摇滚乐队的音乐。

【旁白】 你现在可想而见为什么D'Riviera对在西方人们的崇“切”现象厌恶恶心了。
在2005年奥斯卡电影节上,Carlos Santana和Antonio Banderas唱了一首电影“摩托车日记”里的插曲。那个电影是关于青年时期的格瓦拉,曾获得影评者们的广泛好评。

PAQUITO 说:“对所有在古巴的那些青年音乐迷们的污辱,因为那些音乐迷们在古巴是不能把你(Santana)的音乐拿出来公开欣赏的。”

【旁白】这个看上去作为反叛的象征其实是胁迫人们服从的工具。也就是说如果在古巴有人抗议共产政府的话,格瓦拉是不会加入抗议者们的行列的。 “切”的随从暴徒们只会冲过来把抗议者们逮捕入狱,甚至会任意杀害他们。

PAQUITO说:“切”曾将许多无辜的人们未经审判就自行处决了。

【旁白】“切”曾是卡斯特罗的主要行刑杀手,并直接掌管过血腥昭着的La Cabana监狱。

格瓦拉与卡斯特罗(网络照片)

PAQUITO说:“切”曾说过:先杀后裁。那真是恐怖至极。 这就是为什么格瓦拉被人们称为暴名昭着的La Cabana监狱的“屠夫”。

【旁白】 如果你想将你的小孩儿裹在一个有着La Cabana的屠夫的形象的连襟衫里面,恐怕不是什么好主意。 “切”永远是“伟光正”的。但很少的人会认出这些无辜的面孔。 这些只是在被“切“和他的行刑队处决的许多人们中很少的几个。 但当Del Toro将他的得奖归功于切. 格瓦拉的时候,全场高声欢呼。

几年以前,D'Rivera曾写信给Benicio Del Toro告知他关于“切”的真相。看到Santana在奥斯卡得奖后穿着“切”汗衫并带着十字架项链,他也曾写信给Santana。

PAQUITO说:那就像戴着纳粹符号進犹太庙一样令人作呕,一样毫无情理。

【旁白】纳粹的符号总是让我们感到恐怖与恶心。原因是希特勒曾是世界上恶名昭着的杀人狂。 这就是为什么当哈利王子穿上纳粹制服参加一个化妆晚会的时候,英国的报界媒体谴责他没有道德风范。但当哈利王子穿上“切”汗衫的时候,英国媒体却不以为然地认为这只是个“噱头”。“哈瓦那的幽默”,不是吗?! 我们确实对法西斯的杀人反感抵触;我们是否对共产邪恶的杀人也同样反感抵触呢?!

当然,格瓦拉杀的人远不如希特勒杀的人多。但有一个大屠夫是格瓦拉最为顶礼膜拜的。如有机会连“切”都要虔诚地穿上有着这个屠夫形象的汗衫。

前中国国家男篮队员陈凯说:““切”,卡斯特罗、、,世界上所有的共产邪恶政权最崇拜毛泽东所代表的唯一特质 --- 暴力杀人。

1960年12月1日毛接见格瓦拉(网络照片)

【旁白】陈凯在共产独裁者毛泽东统治下的中国出生长大。 陈凯在那时的中国曾是中国国家男篮队员。但他的职业篮球生涯可不像NBA的球星那样潇洒。

陈凯说:“你没有说话的权利。你甚至没有思考的权利。 ”

【旁白】陈的生活就像所有的中国人一样。毛泽东的共产极权机器监视着他所有的行为,言论与思想。

陈凯说:“他们真的有效地消灭了你独立思考询问的能力”。

【旁白】 向毛的极权提出质疑是极端危险的。

陈凯说:“如果你质疑毛的极权,不光你自身的人身性命有危险,你也危及你所有家人的人身性命。”

【旁白】陈凯的亲属们被强迫放逐劳改;他亲眼见证无数无辜的人们被迫害虐杀。毛泽东的铁拳经济手段导致了人类历史上最大的饥荒。最少两千万农民被饿死。

陈凯说:“人们在饥饿中开始食人,吃小孩儿。 父母们不忍吃自己的小孩儿。他们便与他们的邻居们交换孩子充饥。”

【旁白】想要弄清共产主义究竟致死了多少无辜性命是件难事。但在最近出版的“共产主义黑皮书”中有人做过统计。此书的作者们大都是前共产党员们。他们的初步统计:毛泽东亲手造成了大约六千五百万人(在和平时期)的死亡。这个数字大大地超过了希特勒的杀人记录。

陈凯说:“毛泽东是人类历史上最大的杀人魔王。”

【旁白】当然我们不能想象有人会用人类历史上最大的杀人魔王的形象去推销商品。慢着,也可能“毛”是一个新的“切”。你今天可以买到毛的手表,毛的茶杯,毛的帽子和汗衫。你还可以时髦庸俗地告诉全世界毛泽东是我们一帮子的。 就在离陈凯家不远的一家时尚店里,他看到有人在卖“毛”汗衫。离那儿只有几个门脸儿,居然有一家饭馆儿以“毛”命名。

陈凯说:“如果这儿有一个纳粹的标志,人们会怎么想,怎么回应?!

【旁白】你能想像有一家叫“希特勒的厨房”的餐厅吗?商家出售希特勒的茶杯,或汗衫上写着“希特勒是我们这一帮子的”。

陈凯说:“当我看到这个画面的时候,我看到了泪,我看到了血。 ”

【旁白】陈凯与D』Rivera都不懂为什么共产屠夫们在这儿成了人们崇拜的时尚,但他们俩都各自找到的自由和最终的一笑。

陈凯说:“我在毛的脸上打了个叉。”

【旁白】陈凯在1975年的中国第三届全运会上为他的篮球队(八一队)赢得冠军。 他在毛的脸上打了个叉,但这是在他来到美国以后。如果他在(毛的)中国的时候这样做会有什么样的结果?

陈凯说:“那,我今天不会站在这儿(笑)。 我今天不会站在这儿跟你聊天儿。 ”

PAQUITO说:“有时候当我看到“切”汗衫的时候,我会自寻幽默地发笑。 ”

【旁白】D』Rivera 品评着这个共产标像成为了商品品头的现象:

PAQUITO说:“他(“切”)的成功是在他最为仇视的人类行为的领域里 商业市场。 切. 格瓦拉居然成了商业市场中的热门货。 我都要笑死了! ”

插入歌曲:
你穿着切. 格瓦拉的汗衫,你都不知道他是个什么货色。
你穿着切. 格瓦拉的汗衫,你都不知道他的丑态暴行。

Reason TV 制作团队

脚本/制片: Ted Balaker
导演: Alex Manning
制片: Dan Hayes, Michael C. Moynihan
音乐: Michael Orendy
制作助理: Ryan Seals
制作实习: Justin Keppler
总制片: Nick Gillespie

编者注:中文字幕版视频正在制作,届时将更新

“思考”电视台简介
“思考”电视台(Reason TV)是一个在思维的自由市场上供观众思辩、讨论、分析的网上媒体平台。 “思考”电视台给予你创作视频、分享视频及提出话题的机会。请网上咨询:www.reason.tv

Reason TV 授权新唐人发表 转载请注明出处

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切. 格瓦拉生平简历:

http://www.imdb.com/name/nm0346466/bio

Ernesto "Che" Guevara (June 14,[1] 1928 – October 9, 1967),

爱尼斯托 “切”格瓦拉于1928年生于阿根廷。他自幼痛恨阿根廷军政府并发誓用毕生投入革命。 在布宜诺斯. 艾利斯大学毕业后,格瓦拉离开了阿根廷并自命名“切”(当地语是“伙计”)。在一系列共产革命活动后他在墨西哥投奔了卡斯特罗加入古巴革命。卡斯特罗在古巴夺取政权后“切”曾作过政府官吏并曾是卡斯特罗最信任的杀手与行刑者,并直接掌管过血腥昭著的La Cabana监狱。他对政治异见者的手段是“先杀后裁”并由此享有“La Cabana 屠夫”的美誉。1965 年“切”离开古巴并先后在刚果与玻利维亚进行游击战与暴力革命。 1967年切. 格瓦拉被玻利维亚政府军捕获并在同年被枪决。

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引言:(Introduction)

崇魔的时尚(Killer Chic)是一部由“思考”电视台(Reason TV)制作的八分钟的视频。这部视频是针对即将放映的好莱坞大片“切. 格瓦拉”而制作的暴露抨击由演艺界所代表的西方左派的病态崇拜共产屠夫们的分析性视频。“思考”电视台是美国主流社会的自由党的媒体平台之一。“崇魔的时尚”深刻地剖析了西方左派至今仍对共产主义、社会主义抱有幻梦,对杀人如麻的共产屠夫们美化、罗曼蒂克化的有害情结与行为。

逃离古巴的爵士音乐家Paquito D’Rivera和来美寻求自由的前中国国家男篮队员陈凯在“崇魔的时尚”中用他们的现身说法有力地抨击了现代西方主流文化中存在着的道德混乱与腐败。它也为当今以好莱坞为首的西方左派以及他们的崇魔心态做了最辛辣的讽刺与描绘。

"Giselle Bundchen wears him on her bikini. Johnny Depp wears him around his neck. And Benicio del Toro becomes him in Steven Soderbergh’s by-all-accounts-fawning four-hour biopic, Che, now in limited release.

Del Toro, who took home best actor honors at Cannes earlier this year, is already earning Oscar whispers for his performance. But “Che” is only the latest sign of Hollywood’s infatuation with Guevara, Castro, and other dictatorial goons (recently, Sean Penn had a cover story in The Nation lamenting unfair media coverage of the tyrannical Cuban and Venezuelan regimes).

“Killer Chic” tours the hellholes of totalitarianism through the eyes of Paquito D’Rivera, who left Cuba for artistic freedom and ended up becoming a Grammy Award-winning jazz player, and Kai Chen, a former member of the Chinese national basketball team whose relatives were hauled off under Mao Zedong’s Cultural Revolution. “Killer Chic” is a fascinating and troubling foray into Hollywood’s shallow–and callow–appropriation of murderous thugs."


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http://www.reason.com/blog/show/130506.html

http://reason.tv/video/show/622.html

KILLER CHIC
崇魔的时尚

NARRATION 解说:

Hi I’m Nick Gillespie for Reason TV. Do you ever wonder what happens when a celebrity plays a celebrity?
各位好。我是“思考”电视台的Nick Gillespie。
你有没有想过当一个名人扮演另外一个名人,情景会是什么样子。

Well, you get the new epic film where A-lister Benico Del Toro plays A-lister Ernesto Guevara.
好吧,现在我们就来看看在一个新的好莱坞大片中一流演员Benico Del Toro扮演一流英雄切. 格瓦拉。

MOVIE SOT (电影片段)

NARRATION解说:
The union of the two supernovas was so intense that Cannes, the glitziest film festival of them all, had little choice but to honor Del Toro with the award for best actor.
这两个明星碰撞的炙烈是那么光彩四射以至于所有电影节中最华丽的“康斯电影节”也不得不将Del Toro推为最佳主演。

SOT SEAN PENN(实况片段:SEAN PENN介绍Benicio Del Toro)

Benicio Del Toro (像)

NARRATION解说:
The man Del Toro depicted shot to a level of stardom that few A-listers reach—the one word name.

Before there was Oprah, Bono, or Madonna, there was Che.
Del Toro所扮演的这个明星所有的是极少的好莱坞巨星们才能得到的。在Oprah, Bono, or Madonna之前,最大的明星其实只是一个字“切”(格瓦拉)。

Che’s the celebrity that celebrities adore. That’s him on Johnny Depp’s neck. And Che is just about all Gisele Bunchen is wearing.
“切”是所有的名人们所青睐的名人。你看他在Johnny Depp 的项链上。除了“切”Gisele Bunchen身上真是一丝不挂。

Che burst onto the scene a half-century ago as an idealistic revolutionary who helped found communist Cuba.
“切”在半世纪前就一秀独出。他以一个理想者革命家的身名帮助建立了一个共产主义的古巴。

NARRATION解说:
Today his rebellious image is used to sell countless products—beer, flasks, belt buckles, lighters, fast food.
今天他的革命英雄形象被无数的商品用来做品头卖货。你看有“切”的啤酒,“切”的项链牌,“切”的腰带环、打火机、快餐等等。

SOT
Viva gordita Gordita (一种南美食品)万岁!

NARRATION解说:
The best known Che product is the t-shirt. The Che shirts are so popular that you can buy a t-shirt with the famous t-shirt on it.
最为流行的“切”的商品就是那出名的汗衫。“切”的汗衫是那么的时兴以至于甚至有“切”汗衫的汗衫。

SOT
Power to the people!(人民的力量!)

NARRATION解说:
Go to most any kind of protest and you’re bound to see Che.
在几乎所有的示威集会上你都会看到“切”的汗衫。

And from hip-hop to rock to pop, musicians really dig Che. But is this a case of unrequited love?
从hip-hop 到摇滚到流行曲,歌星们真的风靡“切”。但真的是歌星们对“切”爱至心坎了吗?

PAQUITO D’RIVERA (一个逃离古巴的爵士音乐家 音像):
He hate artists. So how is it possible that artists today still support the image of Che Guevara.
“切”对艺术家们恨得咬牙切齿。那为什么今天艺人们还傻乎乎地迷恋格瓦拉呢?

NARRATION 解说:
Paquito D’Rivera met Che once and recalls how hostile he was to D’Rivera’s dream of becoming a musician.
Paquito D’Rivera跟格瓦拉见过一次。他很清楚地记得格瓦拉对他想成为一个爵士音乐家是多么地仇视。

PAQUITO(音)
Che was an inspiration for me because ever since I thought I have to get out of this island as soon as I can. Because I am in the wrong place at the wrong time.
与“切”的会面叫我开了窍:我当时意识到我得马上逃走。我不属于这个鬼地方。

SOT(像)
Mr. Paquito D’Rivera.

NARRATION解说:
D’Rivera did escape Cuba, and so far he’s won 9 Grammy awards playing the kind of music Che tried to silence.
D’Rivera成功地逃离了古巴。在美国Grammy音乐节上他的爵士乐曾九次获奖。

PAQUITO (音像)
Rock and roll, as well as jazz, is what they called imperialist music. In the 60s and 70s foreign culture was vetoed there.
摇滚乐和爵士乐一样,在古巴被认为是帝国主义的音乐。六十年代和七十年代的时候外国文化在古巴是被杜绝的。

NARRATION解说:
While Americans were fainting over the Beatles, D’Riveria says Cuban fans resorted to slipping the fab four’s records into album covers of government-approved performers.
当美国的人们被“披头 四”风靡的时候,D’Riveria说古巴的音乐迷们将“披头 四”的音乐藏在政府革命歌曲集里面互相传送。



PAQUITO(音)
Because they don’t want to be seen on the street with the cover of the Beatles or Santana or some other rock and roller.
因为他们不想在街上被政府查出你有“披头 四”或Santana或其他摇滚乐队的音乐。

SOT Santana(音像)

NARRATION 解说:
So maybe you can see why D’Riviera gets annoyed at stuff like this.
你现在可想而见为什么D’Riviera对在西方人们的崇“切”现象厌恶恶心了。


NARRATION解说:
At the 2005 Academy Awards, Carlos Santana and Antonio Banderas performed a song from the Motorcycle Diaries, the film that won rave reviews for its tender depiction of a young Che Guevara.
在2005年奥斯卡电影节上,Carlos Santana和Antonio Banderas唱了一首电影“摩托车日记”里的插曲。那个电影是关于青年时期的格瓦拉,曾获得影评者们的广泛好评。

D’Rivera calls Santana’s performance …
D’Rivera把Santana的表演称为 …

PAQUITO(音)
An insult to those young people who have to hide your lps because your music was forbidden in Cuba
“对所有在古巴的那些青年音乐迷们的污辱,因为那些音乐迷们在古巴是不能把你(Santana)的音乐拿出来公开欣赏的。”

NARRATION解说:
The symbol of rebellion actually enforced conformity.
这个看上去作为反叛的象征其实是胁迫人们服从的工具。

So if protesters tried this in Cuba, Che wouldn’t be marching with them.
也就是说如果在古巴有人抗议共产政府的话,格瓦拉是不会加入抗议者们的行列的。

His men would be imprisoning them, and perhaps murdering them.
“切”的随从暴徒们只会冲过来把抗议者们逮捕入狱,甚至会任意杀害他们。

PAQUITO(音)
And he ordered the execution of many people with no trial.
“切”曾将许多无辜的人们未经审判就自行处决了。

NARRATION解说:
Che also served as Castro’s chief executioner, presiding over the infamous La Cabana prison.
“切”曾是卡斯特罗的主要行刑杀手,并直接掌管过血腥昭著的La Cabana监狱。

PAQUITO(音)
He say, the detainee, first you kill him and then you judge him. That is very scary. That’s why he was called la caricera del cabana, the butcher of la cabana fortress.
“切”曾说过:先杀后裁。那真是恐怖至极。 这就是为什么格瓦拉被人们称为暴名昭著的La Cabana监狱的“屠夫”。

NARRATION解说:
So maybe it’s not such a great idea to wiggle your toddler into a onesie with the butcher of La Cabana’s mug on it.
如果你想将你的小孩儿裹在一个有着La Cabana的屠夫的形象的连襟衫里面,恐怕不是什么好主意。

NARRATION解说:
Che is so iconic, but few recognize these faces.
“切”永远是“伟光正”的。但很少的人会认出这些无辜的面孔。

Just some of the many victims of Che and his firing squad.
这些只是在被“切“和他的行刑队处决的许多人们中很少的几个。

But when del Toro dedicated his award to Che himself, the audience cheered.
但当Del Toro将他的得奖归功于切. 格瓦拉的时候,全场高声欢呼。


SOT CANNES(音像)


NARRATION解说:
Years ago, D’Rivera sent a letter to Benicio Del Toro in which he explained who the real Che was.
几年以前,D’Rivera曾写信给Benicio Del Toro告知他关于“切”的真相。

He also wrote an open letter to Santana after his Oscar Performance in which the musician wore a Che shirt underneath a cross.
看到Santana在奥斯卡得奖后穿着“切”汗衫并带着十字架项链,他也曾写信给Santana。


PAQUITO (音)
That is like entering a synagogue with a swastika on your chest. That doesn’t make any sense.
那就像戴着纳粹符号进犹太庙一样令人作呕,一样毫无情理。

NARRATION解说:
Just the sight of a swastika fills us with dread, and for good reason. Adolph Hitler was one of the world’s most notorious mass murderers.
纳粹的符号总是让我们感到恐怖与恶心。原因是希特勒曾是世界上恶名昭著的杀人狂。

That’s why the British tabloids unloaded on Prince Harry when he wore a Nazi uniform to a costume party.
这就是为什么当哈利王子穿上纳粹制服参加一个化妆晚会的时候,英国的报界媒体谴责他没有道德风范。

But when the prince hits the town with a Che shirt, it’s just an opportunity to make a cute pun. Havana laugh. Get it?
但当哈利王子穿上“切”汗衫的时候,英国媒体却不以为然地认为这只是个“噱头”。“哈瓦那的幽默”,不是吗?!

SOT HITLER (希特勒音像)

NARRATION解说:
We’re rightly horrified by fascist murderers; why aren’t also we horrified by communist killers?
我们确实对法西斯的杀人反感抵触;我们是否对共产邪恶的杀人也同样反感抵触呢?!

NARRATION解说:
Certainly, Che’s body count isn’t anywhere near Hitler’s. But what about someone Che idolized, someone who he might have liked to wear on his chest?
当然,格瓦拉杀的人远不如希特勒杀的人多。但有一个大屠夫是格瓦拉最为顶礼膜拜的。如有机会连“切”都要虔诚地穿上有着这个屠夫形象的汗衫。

KAI CHEN(陈凯 音)
Che, Castro all these people, all the communist regimes idolized only one thing that Mao personified—violence.
“切”,卡斯特罗、、,世界上所有的共产邪恶政权最崇拜毛泽东所代表的唯一特质 --- 暴力杀人。

NARRATION解说:
Communist dictator Mao Zedong ruled China when Kai Chen was growing up there.
陈凯在共产独裁者毛泽东统治下的中国出生长大。

Chen played professional basketball in China, but his was far from the celebrity life of an NBA star.
陈凯在那时的中国曾是中国国家男篮队员。但他的职业篮球生涯可不像NBA的球星那样潇洒。

KAI CHEN(陈凯 音像)
You have no right to talk and you have no right to think.
你没有说话的权利。你甚至没有思考的权利。

NARRATION解说:
As he did for all Chinese, Mao monitored Chen’s every move, word, and thought.
陈的生活就像所有的中国人一样。毛泽东的共产极权机器监视着他所有的行为,言论与思想。

KAI CHEN(陈凯 音像)
They effectively eliminated your ability to question anything.
他们真的有效地消灭了你独立思考询问的能力。


NARRATION解说:
Questioning Mao’s authority was especially dangerous.
向毛的极权提出质疑是极端危险的。

KAI CHEN (陈凯 音像)
If you start questioning you’re in danger. Not just yourself, but your whole family.
如果你质疑毛的极权,不光你自身的人身性命有危险,你也危及你所有家人的人身性命。


NARRATION解说:
Chen’s relatives were kidnapped and forced into labor camps; people were hauled off and killed all around him.
陈凯的亲属们被强迫放逐劳改;他亲眼见证无数无辜的人们被迫害虐杀。

And Mao’s iron-fisted economic polices created a massive famine that killed 20 million peasants.
毛泽东的铁拳经济手段导致了人类历史上最大的饥荒。最少两千万农民被饿死。

KAI CHEN(陈凯 音像)
People start eating each other, eating kids. Parents can’t even stand eating their own kids. They exchanged their kids with their neighbors.
人们在饥饿中开始食人,吃小孩儿。 父母们不忍吃自己的小孩儿。他们便与他们的邻居们交换孩子充饥。


NARRATION解说:
Calculating communism’s death toll is a difficult task, but one taken on by The Black Book of Communism.
想要弄清共产主义究竟致死了多少无辜性命是件难事。但在最近出版的“共产主义黑皮书”中有人做过统计。

The book’s authors, themselves former communists, estimate that Mao is responsible for the deaths of 65 million people.
此书的作者们大都是前共产党员们。他们的初步统计:毛泽东亲手造成了大约六千五百万人(在和平时期)的死亡。

That’s vastly more than even Hitler’s body count.
这个数字大大地超过了希特勒的杀人记录。


KAI CHEN(陈凯 音像)
Mao is a murderer, the biggest mass murderer in human history.
毛泽东是人类历史上最大的杀人魔王。

NARRATION 解说:
Certainly no one would use the image of the biggest mass murderer in human history to move merchandise. Then again, maybe Mao is the new Che.
当然我们不能想象有人会用人类历史上最大的杀人魔王的形象去推销商品。慢着,也可能“毛”是一个新的“切”。

You can buy Mao watches, commuter mugs, caps, and t-shirts. You can go all-out kitsch and tell the world that Mao is your homeboy.
你今天可以买到毛的手表,毛的茶杯,毛的帽子和汗衫。你还可以时髦庸俗地告诉全世界毛泽东是我们一帮子的。

Just a couple miles from Chen’s Los Angeles home, he encounters a store selling Mao shirts.
就在离陈凯家不远的一家时尚店里,他看到有人在卖“毛”汗衫。

And a few doors down, there’s a restaurant named after Mao.
离那儿只有几个门脸儿,居然有一家饭馆儿以“毛”命名。


KAI CHEN(陈凯 音像)
If there’s an emblem in there with swastika, how people gonna react?
如果这儿有一个纳粹的标志,人们会怎么想,怎么回应?!

NARRATION解说:
Can you imagine a restaurant called Hitler’s kitchen?
你能想像有一家叫“希特勒的厨房”的餐厅吗?

Vendors selling Hitler mugs, or t-shirts boasting that Hitler is your homeboy.
商家出售希特勒的茶杯,或汗衫上写着“希特勒是我们这一帮子的”。


KAI CHEN(陈凯 音像)
When I see this I see tears, I see blood.
当我看到这个画面的时候,我看到了泪,我看到了血。

NARRATION解说:
Neither Chen nor D’Rivera understands why communist killers are considered chic, but each finds his own way to have the last laugh.
陈凯与D’Rivera都不懂为什么共产屠夫们在这儿成了人们崇拜的时尚,但他们俩都各自找到的自由和最终的一笑。

KAI CHEN(陈凯 音像)
I sort of crossed Mao’s face.
我在毛的脸上打了个叉。

NARRATION解说:
Chen earned this certificate when his basketball team won the Chinese national championship in 1975.
陈凯在1975年的中国第三届全运会上为他的篮球队(八一队)赢得冠军。
He crossed out Mao’s face, but only after he came to America. What would this tiny protest have gotten him in Mao’s China?
他在毛的脸上打了个叉,但这是在他来到美国以后。如果他在(毛的)中国的时候这样做会有什么样的结果?

KAI CHEN(陈凯 音像)
Oh, I wouldn’t be standing here (laughs). I wouldn’t be standing here talking to you.
那,我今天不会站在这儿(笑)。 我今天不会站在这儿跟你聊天儿。

PAQUITO (音像)
Sometimes it makes me happy when I see someone with those t-shirts.
有时候当我看到“切”汗衫的时候,我会自寻幽默地发笑。

NARRATION解说:
D’Rivera relishes the irony that a communist would turn into a commodity.
D’Rivera 品评着这个共产标像成为了商品品头的现象:

PAQUITO (音像)
His success has been in the area of human activity that he hated most—marketing. Che Guevara is the king of marketing. I love it!
他(“切”)的成功是在他最为仇视的人类行为的领域里 – 商业市场。 切. 格瓦拉居然成了商业市场中的热门货。 我都要笑死了!

SONG(曲)
You are a Che Guevara t-shirt wearer, and you have no idea of who he is.
你穿着切. 格瓦拉的汗衫,你都不知道他是个什么货色。

You are a Che Guevara t-shirt wearer, and you have no idea what he did.
你穿着切. 格瓦拉的汗衫,你都不知道他的丑态暴行。

我女儿陈醒制作的反种族主义的视频 My Daughter Dom's Anti-Racism Video



video

我女儿陈醒制作的反种族主义的视频 My Daughter Dom's Anti-Racism Video

http://www.youtube.com/watch?v=F9YRh0LynGE

Kai Chen's words:

I hope you enjoy my daughter Dominique's creativity and moral clarity. I am very proud of her. She is attending Brandeis University in Boston, playing basketball for the school's varsity.

http://www.youtube.com/watch?v=F9YRh0LynGE

Have a very happy new year!

Best. Kai Chen


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



#13 - Dominique Chen

Position: G/F
Year: Fr.
Hometown: Los Angeles, CA
High School: Marlborough School
Height: 6-1


High School:

Four-year letter-winner and three-year starter for the Marlborough School in Los Angeles...

Helped Mustangs to four-straight California Southern Section Division III & IV Championships...

As a junior, won the California State Division IV Championship...

Two-time first-team All-Conference selection in the Sunshine League... Earned California Interscholastic Federation First-Team All-Section honors as a senior...

Inducted into the Marlborough School Hall of Fame.

Saturday, January 10, 2009

自由vs.专制 = 记忆vs.失忆 Freedom vs. Tyranny = Memory vs. Amnesia

video
Kai Chen on Freedom 陈凯论自由
































































video


自由vs.专制 = 记忆vs.失忆 Freedom vs. Tyranny = Memory vs. Amnesia

每日一语:

自由意味着永恒的记忆。 专制则意味着健忘症与选择性失忆。 自由意味着历史的完整与延续。 专制则意味着历史的残缺与断续。 自由人有勇气面对痛苦与折磨而学习进步。 奴隶们只会胆怯地回避与逃避真实的发生而苟且偷生。 自由人是一个完整的人。 奴隶们只是精神上残缺不全的怪物。 --- 陈凯

Freedom means intact memory. Tyranny only means amnesia and situational memory. Freedom demands true history. Despotism depends on fake history. A free man has the courage to face pain/misery in the past in order to learn and progress. A slave only wants to escape pain/misery in his past in order to satisfy his physical needs. A free man is an integrated being to pursue spiritual fulfillment. A slave is only a spiritual pervert kneeling down in front of power. --- Kai Chen


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

Dear Visitors:

Do you have the courage to face the truth in your past, no matter how painful and humiliating it was? Or do you constantly want to forget your own painful past, just to numb your senses to survive the day? Memory or Amnesia, which one do you prefer?

This is the litmus test for everyone to see if you are a free being or you are just a slave of the circumstances occurred in the past. A free man is one who does not want to omit any detail in his own history. He wants to remember everything, in order not to repeat the mistakes, in order to progress toward a better future. An enslaved being only wants to remember those occurrences in his past that enhance his status and power in front of others in the present. He is such a pervert that despots and tyrants depend on for perpetuating their evil power.

Look around you and test yourself and others with this criterion. You will find the truth in my point. I hope you will remember, and you will never forget.

Best. Kai Chen