英语翻译The Comfort of StrangersIn 2003,I moved from Colorado to Cairo to work as a teacher and journalist.I had recently converted to Islam,and wanted to spend time close to the source of the language and culture that had given rise to my religi

英语翻译The Comfort of StrangersIn 2003,I moved from Colorado to Cairo to work as a teacher and journalist.I had recently converted to Islam,and wanted to spend time close to the source of the language and culture that had given rise to my religi
英语翻译
The Comfort of Strangers
In 2003,I moved from Colorado to Cairo to work as a teacher and journalist.I had recently converted to Islam,and wanted to spend time close to the source of the language and culture that had given rise to my religion.The transition between life in red-state America and life in the Arab capital was at times overwhelming because of the traditional segregation of men and women in many public and private settings.Especially difficult to navigate at first was the Cairene metro,where choosing to ride in the wrong car could result in serious awkwardness.
Commuting women ,however,to look on the first car—jokingly referred to as the hareem,or women’s quarters—as a safe haven from the persistent scrutiny of men,who still dominate public life in Egypt.The first car,off-limits to males above the age of 12 or so,is self-policing; should a man wander on,a quiet word is usually enough to send him out the door again.Few men risk so blatant a violation of a woman’s first right in Egyptian society:privacy.
In my case,all it took was a single ride in the mixed cars,where unescorted women are frequently targets of harassment and religious censure,to make me grateful for the decidedly un-Western amenity of the women’s compartment.
One night in January,I took the metro downtown to meet a friend.I rode in the women’s car,as usual.The evening was balmy,and two little boys—sons of a young mother sitting next to me—were opening and closing the shutters over the windows of the car,to their great delight.Their mother called to them,but they were too engrossed in their project to pay attention.At the next stop,a woman in a niqab—the face veil—came and sat down across from us.Noticing the commotion,she reached into her purse for a handful of hard candies and offered them to the boys in return for their good behavior.
“Take the candies from Auntie and say thank you,” said their mother.
The boys turned away shyly.
“Take the candies and say ‘Thank you,Aunt’,or don’t take them and say ‘No thank you,Aunt’,and then come sit here next to me and Auntie,” their mother repeated.The second ‘Auntie’ was me; in the women’s car children become the communal responsibility of all present.Even so,I was a little surprised to be referred to in such a familiar way.Being a khawagayya,or white westerner,I was often kept at arm’s length by other women in public.But I held out my hand to the little boy who was inching across the aisle toward us.

英语翻译The Comfort of StrangersIn 2003,I moved from Colorado to Cairo to work as a teacher and journalist.I had recently converted to Islam,and wanted to spend time close to the source of the language and culture that had given rise to my religi
陌生人的安慰
2003年我以教师和记者的身份从科罗拉多搬到开罗去工作.我新近刚皈依了伊斯兰教,并打算花些时间去接触那引发了我宗教信仰的源头的语言和文化.从由共和党掌权的美国搬迁到阿拉伯人的首府生活,时常会感受到两者之间的巨大差异,因为男女之间在很多公共及私下场合中都有着必须分隔开来的传统.尤其困难的是乘坐交通工具,首先就是在Cairene乘地铁,在那里要是选错了乘坐的车会让人异常尴尬.
尽管如此在通勤的女性看来头班车——它被戏谑的归类于女子闺房或女性领域就犹如一个安全港湾,可以避开在埃及的公众生活中仍然占据着主导地位的男人们的无止境地详细审查.
头班车禁止12岁及12岁以上的男性乘坐,这是一种自我约束；即使一个男人乘上了车,通常那种无声的语言也已经足够将他重新送出门去.很少有男性敢于公然侵犯一位女性在埃及社会中的第一权利：隐私权.
就我的情况来说,始终都是独自一人乘坐男女混载的班车,在那里无人陪同的女性经常成为宗教审判和折磨的目标,因而那些非西方习俗式的女性的隔间使我感激万分.
在一月的一个晚上,我乘坐地铁到市区见一个朋友.向通常一样,我乘上了女性专属班车.那是一个温和的傍晚,2个小男孩——坐在我身边的年轻母亲的儿子们正在不停地开合着车上窗子的百页窗,感到非常有趣.他们的妈妈呼唤过他们,但他们太专注于他们的事业而没有注意.到了下一站,一个戴着niqab面纱的女人上了车,并坐在我们对面.注意到这场骚乱,她伸手到她的钱包里抓了一把硬糖并将它们送给男孩们以唤回他们的良好举止.
“从阿姨那里接过糖果并且说谢谢.”年轻的妈妈说道.
男孩们害羞地避开了.
“接过糖果并且说‘谢谢你,阿姨’.或者不要拿糖果并且说'不用了,阿姨.然后到这来坐在我和这位阿姨的边上.”他们的妈妈再次说道.这第二个“阿姨”指的是我；在女性专列里孩子们会成为所有在场的人的共同责任.尽管如此,我仍有些惊讶于如此轻易就被归属为同伴中的一员.作为一个khawagayya,或是一个白种的西方人,在公众场合其他女性经常都会与我保持一个手臂的距离.但是我朝着那个正穿过走道向着我们慢慢挪动的小男孩伸出了手.

陌生人的安慰
2003年我从科罗拉多搬到开罗,在那里做教师和记者. 我最近皈依了伊斯兰教, 打算花些时间去接触引起我宗教信仰的语言和文化. 从红色民主国家的美国生活到阿拉伯首府生活的过渡是激进的,因为在阿拉伯国家,男女无论是在公共还是私下场合,其界线都是渭泾分明.尤其是起初的做车难问题,在Cairene乘地铁,要是坐错了车会让人很尴尬的.
......

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陌生人的安慰
2003年我从科罗拉多搬到开罗,在那里做教师和记者. 我最近皈依了伊斯兰教, 打算花些时间去接触引起我宗教信仰的语言和文化. 从红色民主国家的美国生活到阿拉伯首府生活的过渡是激进的,因为在阿拉伯国家,男女无论是在公共还是私下场合,其界线都是渭泾分明.尤其是起初的做车难问题,在Cairene乘地铁,要是坐错了车会让人很尴尬的.
...

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The Comfort of Strangers
陌生人的安慰
In 2003, I moved from Colorado to Cairo to work as a teacher and journalist. I had recently converted to Islam, and wanted to spend time close to the source of...

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The Comfort of Strangers
陌生人的安慰
In 2003, I moved from Colorado to Cairo to work as a teacher and journalist. I had recently converted to Islam, and wanted to spend time close to the source of the language and culture that had given rise to my religion. The transition between life in red-state America and life in the Arab capital was at times overwhelming because of the traditional segregation of men and women in many public and private settings. Especially difficult to navigate at first was the Cairene metro, where choosing to ride in the wrong car could result in serious awkwardness.
在2003年时，作为一个教师和记者我从科罗拉多州搬到开罗工作。最近我改信伊斯兰教，并且想花时间走进引起我信仰的语言和文化的源泉。由于在许多公共和私人设施中男性与女性的传统隔离制度，美国生活和阿拉伯首都生活之间的转变有时是无法抵制的。特别是开始时乘开罗地下铁很困难，在开罗乘错车可能会导致严重的问题。

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陌生人的安慰,2003年我从开罗到科罗拉多工作作为教师和记者. 我最近皈依了伊斯兰教, 想要花时间接近的语言和文化的源头,引起了我的宗教. 红色生活之间的过渡状态,生活在美国的阿拉伯资本是因为传统的压倒性有时分隔男女在许多公私场合. 尤其是起初很难航海cairene新城、 在那里搭错车选择可能导致严重别扭. 通勤女,不过,看在第一汽车戏称他们为hareem, 或妇女宿舍作为避风港的持续审议男人,在...

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陌生人的安慰,2003年我从开罗到科罗拉多工作作为教师和记者. 我最近皈依了伊斯兰教, 想要花时间接近的语言和文化的源头,引起了我的宗教. 红色生活之间的过渡状态,生活在美国的阿拉伯资本是因为传统的压倒性有时分隔男女在许多公私场合. 尤其是起初很难航海cairene新城、 在那里搭错车选择可能导致严重别扭. 通勤女,不过,看在第一汽车戏称他们为hareem, 或妇女宿舍作为避风港的持续审议男人,在埃及公众生活仍然主宰. 第一车场外限制或12岁以上的男性,是自我警力; 男子应诧,通常一个安静的一句话是不够送他出了门. 风险等几个男人女人公然违反第一权利埃及社会:隐私. 在我身上,所有乘坐历时一个单一的混合车 那里护送的妇女常常骚扰和宗教谴责的对象, 令我感激的军火库,联合国宜人西方妇女车厢. 一夜月份,我带领新城繁华迎接朋友. 我乘坐在女子车照常. 当晚被芳香、 两个小男孩-一个年轻妈妈的儿子身旁--开幕和闭幕的活门在窗户车 他们兴高采烈. 妈妈叫他们,而是他们太醉心于工程注意. 在下一站,一名女子在niqab-面对面纱-对面坐下来和我们. 不知不觉间,她达成入她的钱包一小撮硬糖果给他们提供了良好的行为,以换取男孩. "走,从糖果、阿姨说声谢谢,"他们的母亲说. 男生折返畏缩. "并把糖果说『谢谢舅妈',或者说,他们不会采取'不谢谢姑姑』 来到这里,然后坐在我旁边,阿姨"妈妈反复. 第二'阿姨'是我; 在妇女儿童成为公用车全部责任. 即使如此,我有点诧异,可交由一个khawagayyaway.being这么熟悉, 白色或西方人,我经常保持在不即不离其他妇女. 但我伸出我的手小男孩正在全国逐步走向走道.

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陌生人的安慰
在2003 年，我从到开罗的科罗拉多移动担任一位老师和新闻记者。我最近转换到伊斯兰教, 而且想要花费对语言的来源和引起我的宗教的文化的时间结束。 那转变在红色-州美国的生活之间和因为许多民众和私人的设定男人和女人的传统分离在阿拉伯人首都的生活有时是压倒性的。 尤其困难起先航行是 Cairene 地下铁道, 哪里选择搭乘错误的汽车可以造成严重的笨拙。
交换女人 ,然而...

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陌生人的安慰
在2003 年，我从到开罗的科罗拉多移动担任一位老师和新闻记者。我最近转换到伊斯兰教, 而且想要花费对语言的来源和引起我的宗教的文化的时间结束。 那转变在红色-州美国的生活之间和因为许多民众和私人的设定男人和女人的传统分离在阿拉伯人首都的生活有时是压倒性的。 尤其困难起先航行是 Cairene 地下铁道, 哪里选择搭乘错误的汽车可以造成严重的笨拙。
交换女人 ,然而, 旁观第一辆汽车-开玩笑地提及如 hareem, 或者女人的四分之一-如来自男人的固执仔细研讨的一个安全的港口，他[她] 仍然在埃及支配公众的生活。 第一辆汽车, 禁止进入的对在 12 岁左右上面的男性，是自我警察的; 如果一个男人游荡在,之上一个安静的字通常充足的再一次送出他门。少数男人冒如此喧嚣女人的一个违反的危险第一的正确地在埃及的社会: 隐私。
在我的情况，它所拿的在混合的汽车中是一次乘坐, 哪里时常不护卫女人是困扰和宗教性的责难的目标, 使那的我感谢无疑地女人的区划的非西方适意。
一个夜晚在一月，我占据了都会的市中心区遇到一位朋友。 我搭乘女人的汽车, 像往常一样。 晚上是芳香的, 和二个小的男孩-儿子年轻母亲紧邻我坐着-正在打开而且关闭在汽车的窗户上的百叶窗, 他们兴高采烈。注意骚动,她进入她的钱包之内到达了因为少数努力地糖而且提供他们给男孩以换取他们的好行为。
"拿自阿姨的糖果，而且说谢谢你 ," 他们的母亲说。
男孩胆怯地拒绝。
"拿糖果和说‘谢谢你 , 伯母 ’, 或不拿他们而且说 ‘不用了 , 伯母 ’, 然后来紧邻我和阿姨在这里坐 ," 重复的他们的母亲。第二个 '阿姨' 是我; 在女人的汽车孩子中变成所有礼物的公有职责。 甚至如此，我稍微被吃惊在如此的一个熟悉的方法中被提到。身为 khawagayya 或白色的西方人,我时常当众在其他女人的手臂的长度被保持。 但是我对小的正在向我们在整个走廊慢慢前进的男孩伸出我的手。

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The Comfort of Strangers
In 2003, I moved from Colorado to Cairo to work as a teacher and journalist. I had recently converted to Islam, and wanted to spend time close to the source of the langua...

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The Comfort of Strangers
In 2003, I moved from Colorado to Cairo to work as a teacher and journalist. I had recently converted to Islam, and wanted to spend time close to the source of the language and culture that had given rise to my religion. The transition between life in red-state America and life in the Arab capital was at times overwhelming because of the traditional segregation of men and women in many public and private settings. Especially difficult to navigate at first was the Cairene metro, where choosing to ride in the wrong car could result in serious awkwardness.
Commuting women ,however,to look on the first car—jokingly referred to as the hareem, or women’s quarters—as a safe haven from the persistent scrutiny of men, who still dominate public life in Egypt. The first car, off-limits to males above the age of 12 or so, is self-policing; should a man wander on, a quiet word is usually enough to send him out the door again. Few men risk so blatant a violation of a woman’s first right in Egyptian society: privacy.
In my case,all it took was a single ride in the mixed cars, where unescorted women are frequently targets of harassment and religious censure, to make me grateful for the decidedly un-Western amenity of the women’s compartment.
One night in January, I took the metro downtown to meet a friend. I rode in the women’s car, as usual. The evening was balmy, and two little boys—sons of a young mother sitting next to me—were opening and closing the shutters over the windows of the car, to their great delight. Their mother called to them,but they were too engrossed in their project to pay attention. At the next stop, a woman in a niqab—the face veil—came and sat down across from us. Noticing the commotion,she reached into her purse for a handful of hard candies and offered them to the boys in return for their good behavior.
“Take the candies from Auntie and say thank you,” said their mother.
The boys turned away shyly.
“Take the candies and say ‘Thank you, Aunt’, or don’t take them and say ‘No thank you, Aunt’, and then come sit here next to me and Auntie,” their mother repeated. The second ‘Auntie’ was me; in the women’s car children become the communal responsibility of all present. Even so, I was a little surprised to be referred to in such a familiar way.Being a khawagayya, or white westerner, I was often kept at arm’s length by other women in public. But I held out my hand to the little boy who was inching across the aisle toward us.

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