發生了什麼事？（只是商定的普遍事實）
2023 年 10 月 7 日，一支哈馬斯武裝分子成功翻越加薩走廊與以色列的邊界牆，然後佔領附近的以色列軍事基地，消滅了駐軍。隨著以色列軍隊的存在大大減少，哈馬斯武裝分子遍布該地區，開始了一段時期的襲擊，隨後發生了一場非常血腥的恐怖活動。
- 附近正在舉行一場狂歡，實際上遭到哈馬斯武裝分子的襲擊，數十名參加派對的人被殺
- 在哈馬斯佔領的26個城鎮和村莊中，發生了多起零星槍擊事件，例如他們向一個公車站開槍，造成數名以色列平民死亡。
我們還沒有掌握所有的事實，但以上已經被證明是事實。因此，一上午就有數百名平民被殺。
哈馬斯為何要做這一切？
- 在阿拉伯媒體看來，這與最近約旦河西岸大屠殺和殺戮事件的增加有關，以色列定居者對巴勒斯坦人發動了攻擊。
- 在西方媒體中，這與最近媒體對以色列與沙烏地阿拉伯會談的大肆宣傳有關。
以色列記者亞伊爾·瓦拉赫（Yair Wallach）等頭腦冷靜的記者認為，這兩者都不是，而是已經醞釀了一段時間的事情。再說一遍，哈馬斯在邊境戒備森嚴的地區消滅了一支駐軍，這絕非一時興起就能做到的事情，這說明哈馬斯至少已經籌劃、準備和訓練了半年之久。
瓦拉赫確實對這篇文章中的想法提供了一些見解。
馬哈茂德·阿巴斯 (Mahmoud Abbas) 是一位非常不受歡迎的年長獨裁者，現年 87 歲。他很快就會去世，「巴勒斯坦正式領導人」的位置將會空缺。然而，哈馬斯在這個角色上面臨三個競爭對手。
- 穆罕默德·達赫蘭（Mohammed Dahlan），前法塔赫重量級人物，後來成為阿聯酋支持的反伊斯蘭民族主義者
- 法塔赫老衛兵阿巴斯知道繼任危機，並正在培養兩名繼承人來接替他
- 獅子巢穴，由西岸心懷不滿的年輕人組成的一群新叛亂組織
達赫蘭
馬爾萬·巴爾古提（Marwan Barghouti），一位非常受歡迎的法塔赫人物，正在爭奪王位
獅子巢穴
瓦拉赫基本上是想說，這是哈馬斯獲得一些政治分數的方式，並將自己描繪成與達赫蘭、老近衛軍和獅子巢穴相比唯一有能力為巴勒斯坦權利而戰的抵抗力量。
- 當然，達赫蘭得到了阿聯酋的支持，但他指揮著一支龐大的武裝部隊嗎？
不。
- 當然，老近衛軍指揮大批武裝人員，但他們願意與以色列作戰嗎？
不。
- 當然，獅子巢穴願意與以色列作戰，但他們能贏嗎？
不。
爭論的焦點是這是否有效
正如瓦拉赫在另一篇社群媒體貼文中指出的那樣，哈馬斯在以色列南部隨機殺害平民，其中許多人實際上是親巴勒斯坦活動人士。
死去的派對常客和老年通勤者的照片會吸引某些極端民族主義者和復仇者，但這種可悲的行為不是巴勒斯坦人應該認同的，如果有什麼應該受到譴責的話。此外，不會有任何收穫。儘管哈馬斯振臂高喊要保護約旦河西岸居民，但鑑於巴勒斯坦軍隊襲擊了南部地區並在一天之內殺死了至少600 名平民，以色列的反應是否會放鬆對約旦河西岸的控制還是值得懷疑的。
此外，即使沒有恐怖活動，哈馬斯也已經是領先的運動。巴勒斯坦左翼已經消亡了大約十年，而巴勒斯坦自由派本來就不是強大的力量。
當然還有達赫蘭、老衛兵和獅子巢穴，但這三個組織都沒有哈馬斯的存在或實力。
“艾哈邁德，如果巴勒斯坦人不是邪惡的恐怖分子，那麼為什麼哈馬斯是領導團體？”
法塔赫（巴解組織的主要成員，也就是巴勒斯坦權力機構）是一股社會主義力量。是的，當得知亞西爾·阿拉法特是社會主義者時，很多人都感到驚訝。
我這麼說是因為法塔赫的統治已經使巴勒斯坦人不再接受世俗主義/社會主義作為他們當前的社會主義統治者……好吧……看看這個：
阿巴斯建設1300萬美元。拉馬拉附近的總統府
建築群佔地 27 德南，其中包括兩個直升機停機坪；巴勒斯坦人深陷金融動盪
https://www.timesofisrael.com/pa-building-palace-near-ramallah-at-cost-of-13m/
馬哈茂德·阿巴斯（Mahmoud Abbas，2005 年至今）似乎誤解了財富再分配。他認為這意味著把老富人的錢拿來送給新富人
腐敗的社會主義者的唯一選擇是哈馬斯和巴勒斯坦伊斯蘭聖戰組織等伊斯蘭保守派。即便如此，大多數巴勒斯坦人仍然不結盟，特別是當哈馬斯獲得負面聲譽後。
有兩個新的替代方案（達赫蘭和獅穴），但兩者都很弱，無法取代法塔赫和哈馬斯。
如何才能阻止哈馬斯？
唯一的解決辦法是削弱哈馬斯，從而引發政治真空，導致新派係出現或重振現有派系。例如，這純粹是幻想，哈馬斯受到足夠的羞辱，以至於達赫蘭能夠在加薩重新站穩腳跟，並形成民族主義者的第三個主要派別。
然而，以色列政府是否願意這樣做值得懷疑，因此我們最終得到的只是毫無意義的暴力，導致大屠殺，而沒有任何改變或改進。
以色列情報機構怎麼沒有註意到這一點？
我不知道。這只是第三天，對於這樣的事情，最好忽略占卜者和過度愛國者，等待未來一兩年的報告出來。
充其量，我們目前將擁有受過教育和未受教育的理論。
哈馬斯不關心巴勒斯坦人嗎？他們當然知道以色列會做出嚴厲回應。
所以你有三種思想流派。
- 第一個流派：哈馬斯是一群腐敗的政客，他們不擇手段地保住權力。瓦拉赫在帖子中談到了一項協議。哈馬斯已與以色列接洽，討論一項允許其永久留在加薩的解決方案。這就是這個著名公告的出處。
哈馬斯提出新憲章，接受以 1967 年邊界為基礎的巴勒斯坦
該文件旨在彌合巴勒斯坦運動內部的分歧並緩和和平進程，但內塔尼亞尤表示：“哈馬斯試圖愚弄世界”
https://www.theguardian.com/world/2017/may/01/hamas-new-charter-palestine-israel-1967-borders
哈馬斯聲稱，這次會談只是一個詭計，目的是引誘以色列人放鬆警戒。不管怎樣，以色列拒絕談判。因此，這可能是哈馬斯精英們為迫使以色列回到談判桌而做出的孤注一擲的嘗試。
“看看我們造成的損害，所以請回到這裡與我們交談，否則我們會重蹈覆轍”
~ 哈馬斯透過週六的活動可能傳達的訊息
- 第二派：他們確實關心他人，而且是真誠的恐怖份子。
也許哈馬斯沒有撒謊，他們確實參與了談判，以讓以色列產生虛假的安全感，但為什麼呢？哈馬斯可能真誠地相信，在足夠的恐怖主義之後，以色列最終會同意條件，甚至心甘情願地解散。
這聽起來可能很瘋狂，但非國大在南非共和國取得了類似的成就。但條件並不相同。
- 第三派：他們只是愚蠢的保守派。
有些人認為權威人物一定比民眾更聰明或更優秀，但通常情況下，地方當局可能是絕對的白痴。
因此，這個學派的追隨者認為，哈馬斯不僅愚蠢，而且愚蠢至極。
真主黨會介入嗎？
我們無從得知真主黨指揮官正在權衡什麼風險，他們的部隊在哪裡，能否及時趕到等，只有真主黨指揮官知道。
身為外行人我們只知道：
- 真主黨約有 20,000 名武裝分子，其中 5,000 至 15,000 名武裝分子在敘利亞境內，戰鬥再次爆發。還有大約一千人在伊拉克。因此，黎巴嫩境內有 4,000 至 14,000 名真主黨戰士。
- 真主黨正面臨金融危機，黎巴嫩經濟幾乎消失，伊朗正在收緊錢包。
- 貝魯特正在上演一場激烈的棋局，奧恩將軍下台後，基督教寡頭將成為下一任總統。
這三個因素將在真主黨所做的決定中發揮作用。
好的，給你了
注意安全！
新增評論...
¡此外，不會有任何收穫¡
這樣做的長期收益是巨大的。
- 在過去的幾十年裡，對巴勒斯坦的民眾支持總體上逐漸減少到簡單的言辭上。這次襲擊將為整個穆斯林世界（甚至更廣泛的地區）的巴勒斯坦事業注入新的活力。我預計對哈馬斯的支持會激增（全世界都舉行慶祝活動以支持這次軍事入侵）
- 這也大大干擾了以色列與阿拉伯國家的正常化談判。阿拉伯獨裁者可以告訴他們的人民在許多問題上升息。但這個問題現在得到瞭如此廣泛的民眾支持，並重新煥發了活力，以至於阿拉伯獨裁者在與以色列建立外交關係的問題上必須非常謹慎
- 伊朗的公關噱頭。伊朗官方否認有任何參與，但每個人都知道，如果沒有伊朗，這一切都是不可能的。這將被伊朗的支持者用來爭論他們的事業。「是誰為巴勒斯坦人提供了對抗以色列佔領的武器和手段，土耳其？沙烏地阿拉伯
我之前曾在其他人的答案中發表過這一點，但在當今世界，它讓人感覺如此相關、富有洞察力和悲傷。隨心所欲是什麼意思？包容/排除的效果是什麼？
塞繆爾
· 8月27日對最近讀過的書進行書評。您在書中確定的主題是什麼？
當我閱讀《森林之光》和《異國他鄉》時，我意識到在《真子》和《石頭女孩》的艱辛歷程中，種族、文化認同和同情心之間的界線是如何模糊的。他們的懷特和萊納佩名字象徵性地暗示了這一點。在小說的結尾，約翰·卡梅倫·巴特勒/真子和瑪麗·斯坦頓/石頭女孩打破了他們的名字對雙方的歸屬、社會聯繫、團結、地位、義務、角色和期望的含義。首先，約翰尼·巴特勒四歲時從一個蘇格蘭-愛爾蘭家庭中被綁架，並被接納為倫尼·萊納佩組織的正式成員。作為一個真正的兒子，他的生活經歷、文化沉浸、原則、家庭和存在感與萊納佩的榮譽、自豪、剛毅、才華、智慧和活力的戒律交織在一起。11年來，True Son 經歷了愛、歸屬感、友誼和熟悉感，克服了約翰尼巴特勒先前存在的記憶。此外，真子的被迫回歸增強了他對萊納佩和美洲原住民的忠誠、社會支持網絡、技能、供給和社區的自覺依戀。威爾斯叔叔和真子立刻明白了他們是如何在不同的團體環境中長大的，這些環境在零和衝突中相互對立。威爾斯剝掉小鶴的頭皮後，與真子的對峙也就不足為奇了。群體內自豪感/團結/優越感的對立觀念導致約翰·卡梅倫·巴特勒（內心深處仍然是真正的兒子）對他的“白人叔叔”殺害了一名萊納佩成員進行了報復。然而，真子卻越來越喜歡他的「白人弟弟」。戈迪·巴特勒對哥哥的到來著迷，並沒有受到創傷，也沒有被教導將美洲原住民視為野蠻的威脅（這“證明”了通過自我優越性和通過防禦/先發製人的攻擊來保存的團結觀念）。我還相信戈迪的年輕意味著他沒有被灌輸感知失落感、群體內保護/福利的排他主義觀念或沙文主義自豪感。正因為如此，戈迪很重視真子，並沒有強迫他成為約翰·卡麥隆·巴特勒。戈迪對陌生事物的好奇心並沒有導致他哥哥的參考資料、敘述、激情和理由的蔑視或強烈的危險感。剝削威爾斯叔叔意味著真子永遠無法以約翰·卡梅倫·巴特勒的身份回到帕克斯頓。雖然真子逐漸將自己的親生父母視為真實的人，而不是抽象的概念，但真子的心和思想屬於雷納佩人。儘管威爾斯被認為是真子的“白人叔叔”，但他並沒有篡奪從萊納佩部落繼承或吸收的光榮品質的理想。然而，真子與一位年輕的「白人兄弟」住在一起，他對美洲原住民相對沒有偏見。這可以說是讓真子掌握了無辜與有罪的程度。真子和戈迪之間得到了同情和尊重，因此真子下意識地克服了這樣的想法：每個白人本質上都是非人性的敵人，必須以果斷的無情來反擊。但是，為了拯救一個讓他想起戈迪的白人孩子，真子警告了一艘毫無戒心的定居者註意伏擊，從而背叛了萊納佩號。在一個由邊境零和競爭所塑造的世界裡，身份、仁慈、效忠、敘事、憤怒、巔峰和生命的概念是由（而不是超越）兩種為食物而競爭的驕傲、野心和怨恨的力量所定義的。 、土地、資源和正義。雙方都傾向於將和平主義或共存視為集體自殺的一種形式（美洲原住民的攻擊與帕克斯頓男孩對康尼斯託加印第安人的背叛）。前線凝結意味著帕克斯頓和萊納佩村民的當局將群體結構視為絕對的、不容置疑的、真實的和不靈活的。真子被驅逐出帕克斯頓和他在圖斯卡拉瓦斯河畔的村莊。帕克斯頓鎮不能容忍約翰尼·巴特勒的萊納佩價值觀和認同，但他對某些白人的同情心（無論是人性的選擇性還是不一致）意味著真子的自我意識不能代表萊納佩人被壟斷。和真子一樣，石頭女孩「白人」的身體特徵徹底改變了她在萊納佩的生活，並導致她被強行遣返到一個文化陌生、語言陌生、互不信任的環境。真子和石頭女孩的父母都是白人，但在社會、道德、心理和精神上都是萊納佩。儘管被迫採取守勢，萊納佩人的文化充滿活力，地理位置集中，人口相對較多，社會凝聚力和保留權力，使部落成員/社區能夠向「親生」和「收養」後代傳遞敘事/信念/價值觀/存在感。有一種自信的拉力或軌道以一種可以接受並被同化的「局外人」內化的方式發揮作用。這可能解釋了為什麼石頭女孩在聽說針對白人定居點的襲擊後感到一種群體內的「印第安人」自豪感。同時，石頭女孩對她的「白人妹妹」南所面臨的破壞或危險並沒有感到高興。石頭女孩之前很欣賞法國人之間的相似特質，他們在四旬齋期間為基督哀悼，同時也為已故的丈夫感到悲傷。石頭女孩還保留著她白人母親的記憶，因此在楠身上看到了年輕時的自己。石頭女孩依靠美洲原住民的友誼、堅忍和伐木術來躲避追捕，從而拯救了南（被 Twightwee 襲擊者視為白人的傳播者）。然而，南·斯坦頓和彼得·斯坦頓誤判這是虐待或叛逆的「印度殘忍行為」。瑪麗·斯坦頓的白人出身立即被她的原住民追求者“回憶起”，但石頭女孩表面上的“印第安”特徵也受到白人的不信任。瑪麗·史丹頓未能達到父親和白人社會的期望。彼得·史丹頓並沒有將石頭女孩視為他失散已久的女兒（這一點在不知不覺中被一個體現“白人”瑪麗·斯坦頓形象的冒名頂替者強化了）。當 True Son 加入邁阿密/Twightwee 部落時，他本人顯然更喜歡美洲原住民的生活和觀點。就像石頭女孩一樣，他認為美洲原住民的身份在道德上是合理的，在文化上是熟悉的，並且具有內在價值。雖然真子幫助襲擊了賓州的定居點（包括石頭女孩的定居點），但他還是以偵察兵的身份參與其中。這可能反映了對親自殺害白人的猶豫。可以說，真子繼續將白人視為文化和社會敵人，但不是非人性或不可理解的敵人。這些因素最終導致真子被逐出雷納佩，而石女則以一種侵犯生物和文化界限的方式拯救了她的年輕「白人妹妹」南。石頭女孩被美洲原住民部落拒絕，後來又被白人社會拒絕，而真子則經歷了相反的情況。我懷疑 True Son 加入 Stone Girl 是因為他們面臨文化劇變，未能執行群體正義觀念，並在回到白人家庭後感到疏遠。《真子》和《石頭女孩》並沒有墜入愛河，但兩個角色是在雙方都沒有找到陪伴、情境理解、同理心、減輕親屬痛苦或避免孤立的意義的時刻走到一起的。真子和石女的身份存在著多層次的矛盾。在很大程度上，約翰尼·巴特勒/真子和瑪麗·斯坦頓/石女的價值是根據他們作為任一群體的成員所應代表的含義而定的。兩人都面臨著切斷與「對方」先前存在的聯繫和社會聯繫的壓力。True Son 和 Stone Girl 可能並沒有一起前往底特律，相信他們會在那裡受到擁抱。反而，邊境底特律代表著一個距離殖民地賓夕法尼亞州足夠遠的地方，並且（諷刺的是）免受美洲原住民的侵害。此外，底特律的法國社區代表了英印二元衝突的另一種選擇。然而，真子和石頭女孩注定“死在一個陌生的國家”，因為他們不符合白人或美洲原住民部落設定的文化、精神和道德期望。未能滿足所有三個類別會導致缺乏理解，助長憂慮，並在塑造真子和石女存在的輸贏世界中明顯的「背叛」行為後以被開除告終。真子和石女注定“死在一個陌生的國家”，因為他們不符合白人或美洲原住民部落設定的文化、精神和道德期望。未能滿足所有三個類別會導致缺乏理解，助長憂慮，並在塑造真子和石女存在的輸贏世界中明顯的「背叛」行為後以被開除告終。真子和石女注定“死在一個陌生的國家”，因為他們不符合白人或美洲原住民部落設定的文化、精神和道德期望。未能滿足所有三個類別會導致缺乏理解，助長憂慮，並在塑造真子和石女存在的輸贏世界中明顯的「背叛」行為後以被開除告終。
Samuel
· Sep 9What non-Christian book taught you Christian lessons?
This is the continuation of a previous answer, which provides crucial context for the following paragraphs: I was initially mystified about True Son and Stone Girl’s decision to journey together as outcasts to colonial-era Detroit. Conrad Richter’s reference evoked a place that was home to a French-speaking community and Catholic missionary efforts in the Great Lakes Region, so I wondered if Detroit represented Richter’s yearnful hope/intention for Stone Girl and True Son to attain salvation under the Catholic Church. By re-examining The Light in the Forest and A Country of Strangers, I realized that a number of poignant scenes and pivotal events occurred at (or evoked) the presence of water. This enabled me to understand Richter’s belief in a Triune God despite his rejection of an institutional faith. For contextual background, True Son and Uncle Wilse became enemies after the former confronted Wilse about his active participation during the Paxton Boys’ massacre of the Conestoga Indians. True Son grasped how his uncle’s higher-minded “Christian” principles failed to constrain Wilse from murdering unarmed co-religionists from a Native American community. In Paxton, True Son also scoffed at the religious environment of the Butlers’ church: “The whites were very foolish to believe that the God of the Whole Universe would stay in such a closed-up and stuffy place. The Indians knew better- that the Great Spirit loved the freedom of woods and streams where… nature made an endless bower of praying-spots and worship-places” (73). But True Son faced pressure to mold himself into John Cameron Butler in an environment where Christianity was co-opted to sanctify settler-colonial institutions and presumptions. Myra Butler fretted over her son’s life under “...heathen darkness and ignorance” and Parson Elder believed that John had “...been in the hands of the heathen for more than ten years… [and raised] the way that he was not intended by his Maker to go” (53 and 97). The Butlers and Parson Elder assumed True Son’s physical and religious salvation derived from acceptance of White social norms. After escaping from Paxton, True Son returned to his Lenape village and joined a warrior party which sought retribution for Little Crane’s scalping. True Son was troubled upon seeing a white child’s scalp and realized that the Lenape weren’t as principled and heroic as he had believed. Despite viewing Native Americans as justified against White settlers, True Son confronted the fact that Lenape warriors could shed innocent blood in battle. The next day, True Son and the raiding party learned that a boat of white settlers would approach them. The night before the scheduled ambush, True Son had a dream about his “white parents” and younger brother Gordie. True Son’s dream featured snow as a symbol of purity (Psalm 51:7) as the Butlers searched for their son before the snow melted into a river. It also showcased a boat whose passengers included a mother and child who faced danger ahead (in the form of a waterfall). True Son was forced to confront how his birth parents had genuinely loved him in spite of his inability to know or relate to them. He also recognized how the Butlers were real people whose affection was true despite their prejudice and misunderstanding. The waterfall was interpreted as a metaphor for danger, but waterfalls also represent justice (Amos 5:24) and spiritual transformation (Psalm 42:7) in the Bible. True Son needed to make a decision about the fate of real people who were not caricatures. He could inflict pain and death by carrying out the ambush, but warning the boat would result in change by causing True Son to act on his conscience (Acts 2:37). True Son wouldn’t have betrayed the Lenape until he had lived alongside the Butlers and grown attached to Gordie (who lacked prejudice against Native Americans or a blood debt). A Country of Strangers described how Stone Girl visited Lake Erie, or “The Great Sweet Water” after she had tried to escape forced repatriation to colonial Pennsylvania. Stone Girl feared “...this watery world, unstable, desolate, and never still” would result in her boat being sunk (21). Exposure to the tempestuous wind and lake surface mirrored the terror and uncertainty of the unknown in Stone Girl’s heart and unfamiliar surroundings. Like the lake itself, Stone Girl felt buffeted by the chance of fate and circumstances that were beyond her control or understanding. Richter’s description of a restless lake is an interesting foil to how Jesus walked on water and calmed the Sea of Galilee (Mark 4:35- 41). As the Word made Flesh, Jesus demonstrated how His people would be delivered from danger (John 1:14 & 6:16-17) and that God would be with them for salvation (John 6:20 & Exodus 14:13). Stone Girl did want to keep living, but she had lost control of her circumstances and self-destiny. Later on in A Country of Strangers, True Son expressed unspoken interest when Stone Girl proposed that she would accompany a party of Miami/Twightwee raiders and wed one of their men if they released Nan (Stone Girl’s white sister). But “there was no reprieve” for Nan, and so Stone Girl had to accompany the warrior party to prevent Nan from being scalped. During this journey, Stone Girl and True Son found time to discuss their backstories on “...the Tuscarawas and Walhoning and the Great Sweet Water” (142 and 147). In short, bodies of water had provided life, nurture, sustenance and direction for Stone Girl and True Son (Psalm 46:4-5, Revelation 22:1-2, Ezekiel 47:1-12 & Matthew 28:20). The beginning of Stone Girl’s expulsion from the Native American world occurred after she defended Nan from the wrath of her abductor, Osgaak. When Stone Girl’s son Otter Boy tried to defend them, Osgaak lifted Otter Boy by his legs and bashed his head against a hemlock stump. True Son had retaliated when Uncle Wilse scalped a beloved Lenape friend (Little Crane), and Stone Girl killed Osgaak to rescue her White sister and avenge Otter Boy. Stone Girl knew how White society tended to think that “...the Indian needn’t do anything wrong. He need only be Indian to be wrong,” but also understood how Native Americans could commit atrocities when they sought redress through retaliation (163). Stone Girl did not believe in Original Sin “...[because Indians] didn’t kill the white god [mentioned in the Bible],” but hemlock signifies how people don’t always follow their conscience (Amos 6:12). After Stone Girl and Nan successfully escaped from the Miami raiding party, they rested at a sandy spring that “...The Great Spirit has prepared” (153). Stone Girl dug a grave for her son there. Before Stone Girl parted from her white family forever, she wondered how Otter Boy could be taught to hunt in the afterlife: “...how could he find… [Espan, her father, or grandfather] among so many who had gone before?” (164). In turn, Richter’s mention of sand evoked Christian concepts of inclusion, outreach, cognizance and transcendence (Jeremiah 33:22). The stump and spring signified provision (Isaiah 58:11 & John 4:14), protection (Revelation 21:2-27), resurrection (Job 14:7-9) and safety (Genesis 21: 19-20 & Isaiah 32:2-3). Stone Girl inadvertently evoked theological questions: God can provide for everyone as the Universal Creator (John 14:2). But is it God’s very nature to universally extend grace, salvation, and provision? At the end of A Country of Strangers, Stone Girl took a final glimpse at the inside of her white family’s house before she rejoined True Son at the edge of the forest. True Son and Stone Girl planned to travel on the Allegheny River before arriving at the Great Sweet Water and “...a fort and two portages if you can carry” (167). True Son and Stone Girl had lost their respective birthright inheritance from Native and White society (in the form of land, property, welfare and social status). The past was a foreign country from which Stone Girl and True Son could never return to. The two characters belied the “in-group” appraisal of history as a source of values, destiny, belonging, provision, skill, grandness of spirit, striving, larger-than-life honor, ethos, insight and heroism. True Son and Stone Girl would toil along the sidelines of two worlds without enjoying the embrace, security, understanding, acceptance and resources of either side. They would not be “valued” for personifying the will/spirit/constructs/interests/legacy of White or Indigenous identity. To work at Detroit as manual laborers in the portage field might have represented Richter’s allusion to the idea that True Son and Stone Girl had to carry the burden of unchosen legacies while being surrounded by people (Native and White) who were transitory figures at best (23). In exile, Stone Girl and True Son would have to encounter, understand, shoulder the costs of, and recognize ideals of humanity and honor behind groups that wouldn’t include them or see them as anything other than vestigial members on the margins. As boat carriers, True Son and Stone Girl needed physical and inner strength to serve people who would arrive and leave without deeper connection, permanence, or attachment. On a more hopeful note, the Bible indicates how boats symbolize a source of security amidst an unpredictable world (Genesis 7:1-10), deliverance (Matthew 13:2), and salvation (Matthew 4:21-22 & Luke 8:22-25). Stone Girl and True Son’s decision to travel together also recalled how “if either of them falls down, one can help the other up” (Ecclesiastes 4:9-12) and Richter’s epigraph from The Fates of Men. Richter may have evoked the St. Clair and Detroit Rivers to symbolize how rivers resonate larger-than-life notions of course, strength, and continuity upon a greater scale than the transmission of stories/ideals that are renewed across successive generations, cultures, and time. In popular imagination, rivers do not cease despite the poignancy of human development, exertion, sorrow, idealism, resolve, pride, identification or mortality behind a person’s desire to remain true to themselves (John 7:37-39). The Great Lakes in turn would invite Stone Girl and True Son to contemplate their self-character or depth during moments of respite. Lakes spiritually represent God’s outreach (Matthew 13:47) and rivers signify eternal life (Revelation 22:1). Conrad Richter: A Writer’s Life by David R. Johnson posthumously indicated how Richter was born into a Pennsylvania family which descended from colonial-era German immigrants and expected him to follow the example of his father, grandfather, and uncle by becoming a Lutheran minister. Instead, Richter rejected these expectations by failing to spiritually connect to Lutheran worship, faith, and cultural tradition. At the same time, he couldn’t reject faith in God (3–8). For me, Richter’s Biblical allusions and firm repudiation of settler-colonial Christianity indicate how people in the United States generally choose their religious beliefs (or leave them) rather than having them pre-determined at birth. It was evident that Richter (like Stone Girl and True Son) was unable to inherit or transmit an expected birthright, legacy, and social position. Richter had to leave behind financial security and communal esteem during his personal quest to truly know God. I’m not entirely sure why Richter had God “subtly and belatedly” intervene in True Son and Stone Girl’s lives, rather than preventing their childhood abductions. This may reflect how Richter’s life had observed the carnage, destruction, violence and genocidal murder of two World Wars. After 1945, he also had to live under the shadow of nuclear annihilation. Richter wanted to be assured “...that life was meaningful, and that the soul survived after the death of the body” (8). He also believed in the theory of cell deprivation: “only though energy starvation [from stress caused by pain] do cells and thus organisms grow stronger... Thus adversity… is the opportunity to grow” (7–9). Stone Girl and True Son would have overcome the senseless upheaval of their lives by accepting “...the opportunity of highest attainment, through choice and personal action… [from taking] advantage of adversity” (9). Richter himself upheld that “...God will only help me if I face our troubles and figure out the best way to overcome them… quickly and definitely.” He genuinely felt “...afraid not to trust God” for greater meaning, outreach, hope and understanding (89). The idea that True Son and Stone Girl might reconsider aspects of Christianity in the form of Catholicism was intriguing because A Country of Strangers was published 4 years after John F. Kennedy (he was America’s first Catholic president). Johnson noted how Richter and other Americans fretted over “...electing a Catholic to the White House, but he worried more about trusting the office to too young a man” (327). Catholic-Protestant animosity had diminished across the U.S. due to the Cold War, cultural assimilation, and ecumenical dialogue stoked by the Second Vatican Council (1962-1965). However, it is clear that Richter was influenced by Protestant notions of individual faith and grace. He had abandoned Cultural Christianity and unquestioned loyalty to ‘cliched religiosity’ despite incorporating a priest, French culture, and Catholic evangelization into A Country of Strangers. *Neither answer should be posted behind a paywall.
我想我只是希望以某種方式為和平做出一點小小的貢獻......
哈馬斯自取滅亡？加薩是一個小地方，至少對戰士來說（菁英們可能就另當別論了），無處可藏。
哈馬斯是一群烏合之眾的民兵，沒有迴旋餘地，也沒有進行真正的遊擊戰的餘地。以色列國防軍是一支專業、強大、資金充足、組織嚴密的軍事力量，擁有最強大的盟友。既然哈馬斯沒有辦法對抗他們戳中的以色列熊，他們能做的最好的就是逃跑，但跑到哪裡去呢？
同時，這次行動雖然大膽，但卻沒有實現任何戰術目標。它所做的只是激怒以色列並迫使政府採取最強烈的報復（出於我在最近的回答中解釋的原因，我相信這是哈馬斯的目標，但任何道路），
我預計以色列將發動大規模空襲，轟炸加薩和他們認為哈馬斯可能藏身的每一個洞穴。兩個月後可能就沒有巴勒斯坦了。以色列國防軍也有可能發動地面攻勢，奪回加薩並清除哈馬斯。
如果以色列真的放鬆一切克制，他們可能會把加薩變成硝煙和灰燼，只留下玻璃。這是一小塊土地，大規模的轟炸就會將其全部摧毀。在一場大火中殺死所有人，包括哈馬斯和平民。我認為這不會發生，我懷疑以色列希望加薩（在某種程度上）完好無損。
無論如何，哈馬斯無法擊敗以色列。
公羊已經碰到牆了。他們播種了風，現在他們將收割旋風。
艾哈邁德·阿卜杜勒哈克·扎伊丹 (Ahmed Abdelhaq Zaydan)發表新帖子真是美好的一天:)
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1941年10月6日的這一天， 海因茨·古德里安在日記中指出，他在蘇聯戰役中第一次觀察到下雪。 對於如此大規模的行動來說，巴巴羅薩行動的最初計畫極為粗略。規劃的一個奇怪的方面是終點f …
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I've written a few books and read a few more
· Oct 4Why don't Asian Americans encounter racial problems as often as African Americans?
The Asian American community isn't blighted by a mass evacuation of fathers to the babies of unmarried mothers, a suspicion of and even hostility towards education, or a victim complex that sees many sit around angrily waiting for a handout. Very few Asian riots that trash their own neighbourhoods a…
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Hmm, in an attempt to blame the shit going down in the middle east on China several admissions were made: So wait… So they basically admitted that they were spying on everyone using western technology? And vindicated this man? Well, I guess we finally have the PROOF: That Huawei technology can protect…
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studied the conflict for almost two decades and counting
· SunWhy do so many people support Palestinians over Israelis?
I used to be one of them. I used to support Palestine over Israel, without question. Now I’ve started to look at the conflict in a much more nuanced way, as time goes on. Wisdom comes with the ages, after all. Yesterday Hamas attacked Israel at a grand scale, and the barbarism of it shocked me. I a…
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Former Soviet propaganda executive
· Oct 3
Dima Vorobiev
· Oct 3What is the best propaganda poster ever?
A Soviet point of view here. In the USSR, any poster with a Manhattan skyline would be big—no, huge! no, ginormous!!!— deal. Way more than the stars-and-stripes, or a G.I. in cool battle gear, or anything else. Put on display, it would indirectly, but profoundly challenge anyone who was fighting the C…
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· 5m
Donald Aiden Michaels, PhD
· ThuWas it true that Hitler's personal SS had not only taken a blood vow of loyalty to the Fuhrer, and proved Aryan back to 1750, but also had to be sexually pure and chaste?
Adolf Hitler’s personal SS guard had to be politically and ideologically loyal. They were obliged to prove their German purity/ancestry back to 1750, to be accepted into the elite guard regiment, but did not need to be sexually pure or chaste. :) Quite on the contrary, they were encouraged to have sex…
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Practicing atheist
· Oct 2Is the Chinese army, like the Russian and North Koreans, trained for parades but not so much for real fighting?
We don’t know, but we can surmise. The last shooting war China had was in 1979 China hasn’t fought a shooting war in well over 40 years at this point. Their oldest serving officers weren’t even cadets yet when the last Chinese guns fell silent and the country no longer engaged in warfare. This will se…
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What are you hearing from Armenians who are leaving Karabakh after living there for many years?
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