写在11/9一个月之后---从Malcolm X对黑人的论断说开去 (转载)# WaterWorld - 未名水世界
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【 以下文字转载自 Military 讨论区 】
发信人: umutata (地瓜), 信区: Military
标 题: 写在11/9一个月之后---从Malcolm X对黑人的论断说开去
发信站: BBS 未名空间站 (Fri Dec 6 23:33:25 2013, 美东)
马尔科姆爱克斯(Malcolm X)是与马丁路德金同时代的著名黑人民权运动领袖。今天读
到他在1963年的的演讲“给草根的信息”(Message To The Grass Roots)，其中有一段
讲到了黑人中的自恨者，方才了解到现代人说的"House nigger"这个俗语，竟然是通过
这个演讲才广为人知的。House nigger(也写作house nigga)这个词，如今主要被人用
来指身为黑人却通过损害黑人利益，放弃尊严讨好白人社会来给自己谋利益的人。这个
词在当今，时常被某些不同政治立场的人用来互相攻讦（比如黑人民主党骂黑人共和党
是house nigga，对奥巴马不满的黑人骂奥巴马是house nigga等等），并可能被赋予某
些新的含义。然而，我们抛开当今政治中的是非曲直不论，回到五十年前的那篇演讲，
回温一下Malcolm X对黑人中的自恨者的描述，会发现这些人的心态和行为竟然如此熟
悉，因为我们在当今的华人自恨者身上，也能看到他们的影子。又回想起一个月之前我
们通过游行为华裔社区争取权益的时候，某些华人同胞的可悲表现，更是感慨万千。我
把这段演讲稿择要用中文翻译如下，并加上我的注释和评论，供大家阅读品味。
说在奴隶制时代，有两种黑人奴隶，一种叫“家尼哥”（即住在奴隶主家里的奴隶，
house negro），另一种叫“野尼哥”（即在田野里劳动的奴隶，field negro）。（注
解：家尼哥就是奴隶主亲近的家仆，生活条件较好，而且可以作为奴隶头目监视管理其
他奴隶，对主人百般顺服谄媚。电影Django unchained里面的那个伺候奴隶主起居的老
黑奴头子Stephen就是house negro的典型形象，他不但处处维护主人，对其他奴隶被虐
待无动于衷，还在Django准备解救奴隶逃跑的时候告密出卖他们。野尼哥就是电影里那
些在田里摘棉花，动不动就被放狗咬，被吊起来打的普通奴隶。）
家尼哥穿的好，吃得好，因为他们可以吃奴隶主的剩饭（即以降低自己的尊严为代价，
换取较好的物质条件）。他们虽然住在阁楼或地下室里（现在的华人自恨青年中，下室
琐男也不少吧），但毕竟离主人很近。
他们爱主人甚于主人爱自己。他们需要舍命保护房子的时候，动作比主人还快（皇帝不
急太监急，每次有白人人口比例逐年减少的新闻，都有同胞替白人杞人忧天，说美国要
毁了）。
如果主人说，咱们的房子挺好的，他们也会说，嗯，“咱们”的房子是挺好的。（白人
主流媒体说，我们国家真伟大，不论肤色，人人机会均等，也从来没有针对亚裔的敌视
和歧视，Jimmy Kimmel的节目只是个好笑的玩笑而已。自恨华人连连称是。）
当主人说“我们”时，他们也说“我们”，这就是家尼哥的特征。如果主人的房子着了
火，家尼哥灭火比主人还卖力。主人病了，家尼哥会说，主人，怎么了，“我们”病了
？他对主人的认同，更甚于主人对自我的认同。（自恨华人对“融入主流社会”的热情
，比白人还高，头发也染得比白人更金黄。）
如果你告诉家尼哥，咱们逃跑吧，家尼哥会说，你疯了，逃跑？哪里还有比这更好的房
子？（有人跟自恨华人说，咱们游行去吧，他们会说，你丫有病吧？游行？游行有屁用
？你游行了就能变得更好？）
现在社会上仍然有一些这样的家尼哥，他们依然爱他们的主子。他们想接近主子，甚至
会付平常房子三倍的价钱买他们主子家附近的房子，然后炫耀说，“我是住在这片的唯
一的尼哥”。他们还喜欢说，“我是在这儿上班的唯一的尼哥，我是这个学校里唯一的
尼哥”。（如今的自恨华人，也喜欢不惜一切代价融入白人社会，离他们的精神主子更
近一些，并以特立独行，与其他同胞形成鲜明对比为荣。他们喜欢吹嘘，你看，我可是
住在白人区，跟白人一起上班，上全是白人的学校，连交的男朋友也都是白人。混得像
我这样的中国人可不多见，只有像我一样牛逼的中国人才能融入主流社会。
Affirmative action关我屁事？你们进不了好学校，是因为你们没有我牛逼。移民排期
关我屁事？你们申请不到EB1，是因为发的paper不如我的牛逼。种族歧视关我屁事？你
们被白人取笑，是因为你们英语不如我好，不懂得跟白人交流。好莱坞丑化亚裔男性关
我屁事？你们又丑又猥琐，所以才活该撸管，这还能怪好莱坞？在公司提携同胞？我才
不，全公司里就我一个中国人才好呢。）
同样在种植园里，还有一群野尼哥，他们是尼哥中的大多数。野尼哥过的很惨，他们只
能吃猪肠子，以至于有些黑人至今还吃。野尼哥从早到晚挨打，住在草棚里，穿破烂不
堪的衣服。他们痛恨奴隶主，房子着火的时候，他们不去救火，而是祈祷刮风。主人生
病的时候，他们祈祷他死。有人跟野尼哥说，咱们逃跑吧，他们不会问去哪儿，因为他
们觉得去哪儿都比在种植园好。（庆幸的是，多数华人同胞还是和这些野尼哥一样，正
视自己遭受种族歧视的现实，勇于用实际行动争取自己的权益。）
演讲稿翻译到这里也就足够了，足以让我们借Malcolm X的论述，看清华人中的“house
nigga”的自恨形象。以11/9游行为起始的现代美国华人民权斗争的手段，对外反抗白
人种族主义（Say No to Racial Hatred）只是其一，同样重要的其二是对内消除华人
的自恨（Say No to Self-Hatred），让广大华人看到社区内仍然存在像
house nigga一样的自恨者的事实，看到他们的危害，学会对自恨心理，自恨行为，自
恨人士说不。
这篇演讲发表于1963年11月10日。与演讲发表50周年只差一天，也就是一个月前的2013
年11月9日，爆发了全美华裔大游行。50年过去了，民权运动成功了，黑人从种植园里
的“尼哥”变成了享有平等公民权的“非裔美国人”，世人也记住了Malcolm X的名字
。我们也盼望再过50年，我们的后代也能从自卑的“猥琐男”，变成和其他人有同样尊
严的“亚裔美国人”，到那时，人们也会记住一些名字，孩子会坐在教室里，听历史老
师跟他们讲，书里的那些包含X, Y, Z, Q的名字，该怎样发音。
--------------------------------
这一段的英文原文如下：
To understand this, you have to go back to what [the] young brother here
referred to as the house Negro and the field Negro — back during slavery.
There was two kinds of slaves. There was the house Negro and the field Negro
. The house Negroes – they lived in the house with master, they dressed
pretty good, they ate good ’cause they ate his food — what he left. They
lived in the attic or the basement, but still they lived near the master;
and they loved their master more than the master loved himself. They would
give their life to save the master’s house quicker than the master would.
The house Negro, if the master said, “We got a good house here,” the house
Negro would say, “Yeah, we got a good house here.” Whenever the master
said “we,” he said “we.” That’s how you can tell a house Negro.
If the master’s house caught on fire, the house Negro would fight harder to
put the blaze out than the master would. If the master got sick, the house
Negro would say, “What’s the matter, boss, we sick?” We sick! He
identified himself with his master more than his master identified with
himself. And if you came to the house Negro and said, “Let’s run away, let
’s escape, let’s separate,” the house Negro would look at you and say, “
Man, you crazy. What you mean, separate? Where is there a better house than
this? Where can I wear better clothes than this? Where can I eat better food
than this?” That was that house Negro. In those days he was called a “
house nigger.” And that’s what we call him today, because we’ve still got
some house niggers running around here.
This modern house Negro loves his master. He wants to live near him. He’ll
pay three times as much as the house is worth just to live near his master,
and then brag about “I’m the only Negro out here.” “I’m the only one on
my job.” “I’m the only one in this school.” You’re nothing but a house
Negro. And if someone comes to you right now and says, “Let’s separate,”
you say the same thing that the house Negro said on the plantation. “What
you mean, separate? From America? This good white man? Where you going to
get a better job than you get here?” I mean, this is what you say. “I ain
’t left nothing in Africa,” that’s what you say. Why, you left your mind
in Africa.
On that same plantation, there was the field Negro. The field Negro — those
were the masses. There were always more Negroes in the field than there was
Negroes in the house. The Negro in the field caught hell. He ate leftovers.
In the house they ate high up on the hog. The Negro in the field didn’t
get nothing but what was left of the insides of the hog. They call ’em “
chitt’lin’” nowadays. In those days they called them what they were: guts
. That’s what you were — a gut-eater. And some of you all still gut-eaters.
The field Negro was beaten from morning to night. He lived in a shack, in a
hut; He wore old, castoff clothes. He hated his master. I say he hated his
master. He was intelligent. That house Negro loved his master. But that
field Negro — remember, they were in the majority, and they hated the
master. When the house caught on fire, he didn’t try and put it out; that
field Negro prayed for a wind, for a breeze. When the master got sick, the
field Negro prayed that he’d die. If someone come [sic] to the field Negro
and said, “Let’s separate, let’s run,” he didn’t say “Where we going?
” He’d say, “Any place is better than here.” You’ve got field Negroes
in America today. I’m a field Negro. The masses are the field Negroes. When
they see this man’s house on fire, you don’t hear these little Negroes
talking about “our government is in trouble.” They say, “The government
is in trouble.” Imagine a Negro: “Our government”! I even heard one say
“our astronauts.” They won’t even let him near the plant — and “our
astronauts”! “Our Navy” — that’s a Negro that’s out of his mind. That
’s a Negro that’s out of his mind.
发信人: umutata (地瓜), 信区: Military
标 题: 写在11/9一个月之后---从Malcolm X对黑人的论断说开去
发信站: BBS 未名空间站 (Fri Dec 6 23:33:25 2013, 美东)
马尔科姆爱克斯(Malcolm X)是与马丁路德金同时代的著名黑人民权运动领袖。今天读
到他在1963年的的演讲“给草根的信息”(Message To The Grass Roots)，其中有一段
讲到了黑人中的自恨者，方才了解到现代人说的"House nigger"这个俗语，竟然是通过
这个演讲才广为人知的。House nigger(也写作house nigga)这个词，如今主要被人用
来指身为黑人却通过损害黑人利益，放弃尊严讨好白人社会来给自己谋利益的人。这个
词在当今，时常被某些不同政治立场的人用来互相攻讦（比如黑人民主党骂黑人共和党
是house nigga，对奥巴马不满的黑人骂奥巴马是house nigga等等），并可能被赋予某
些新的含义。然而，我们抛开当今政治中的是非曲直不论，回到五十年前的那篇演讲，
回温一下Malcolm X对黑人中的自恨者的描述，会发现这些人的心态和行为竟然如此熟
悉，因为我们在当今的华人自恨者身上，也能看到他们的影子。又回想起一个月之前我
们通过游行为华裔社区争取权益的时候，某些华人同胞的可悲表现，更是感慨万千。我
把这段演讲稿择要用中文翻译如下，并加上我的注释和评论，供大家阅读品味。
说在奴隶制时代，有两种黑人奴隶，一种叫“家尼哥”（即住在奴隶主家里的奴隶，
house negro），另一种叫“野尼哥”（即在田野里劳动的奴隶，field negro）。（注
解：家尼哥就是奴隶主亲近的家仆，生活条件较好，而且可以作为奴隶头目监视管理其
他奴隶，对主人百般顺服谄媚。电影Django unchained里面的那个伺候奴隶主起居的老
黑奴头子Stephen就是house negro的典型形象，他不但处处维护主人，对其他奴隶被虐
待无动于衷，还在Django准备解救奴隶逃跑的时候告密出卖他们。野尼哥就是电影里那
些在田里摘棉花，动不动就被放狗咬，被吊起来打的普通奴隶。）
家尼哥穿的好，吃得好，因为他们可以吃奴隶主的剩饭（即以降低自己的尊严为代价，
换取较好的物质条件）。他们虽然住在阁楼或地下室里（现在的华人自恨青年中，下室
琐男也不少吧），但毕竟离主人很近。
他们爱主人甚于主人爱自己。他们需要舍命保护房子的时候，动作比主人还快（皇帝不
急太监急，每次有白人人口比例逐年减少的新闻，都有同胞替白人杞人忧天，说美国要
毁了）。
如果主人说，咱们的房子挺好的，他们也会说，嗯，“咱们”的房子是挺好的。（白人
主流媒体说，我们国家真伟大，不论肤色，人人机会均等，也从来没有针对亚裔的敌视
和歧视，Jimmy Kimmel的节目只是个好笑的玩笑而已。自恨华人连连称是。）
当主人说“我们”时，他们也说“我们”，这就是家尼哥的特征。如果主人的房子着了
火，家尼哥灭火比主人还卖力。主人病了，家尼哥会说，主人，怎么了，“我们”病了
？他对主人的认同，更甚于主人对自我的认同。（自恨华人对“融入主流社会”的热情
，比白人还高，头发也染得比白人更金黄。）
如果你告诉家尼哥，咱们逃跑吧，家尼哥会说，你疯了，逃跑？哪里还有比这更好的房
子？（有人跟自恨华人说，咱们游行去吧，他们会说，你丫有病吧？游行？游行有屁用
？你游行了就能变得更好？）
现在社会上仍然有一些这样的家尼哥，他们依然爱他们的主子。他们想接近主子，甚至
会付平常房子三倍的价钱买他们主子家附近的房子，然后炫耀说，“我是住在这片的唯
一的尼哥”。他们还喜欢说，“我是在这儿上班的唯一的尼哥，我是这个学校里唯一的
尼哥”。（如今的自恨华人，也喜欢不惜一切代价融入白人社会，离他们的精神主子更
近一些，并以特立独行，与其他同胞形成鲜明对比为荣。他们喜欢吹嘘，你看，我可是
住在白人区，跟白人一起上班，上全是白人的学校，连交的男朋友也都是白人。混得像
我这样的中国人可不多见，只有像我一样牛逼的中国人才能融入主流社会。
Affirmative action关我屁事？你们进不了好学校，是因为你们没有我牛逼。移民排期
关我屁事？你们申请不到EB1，是因为发的paper不如我的牛逼。种族歧视关我屁事？你
们被白人取笑，是因为你们英语不如我好，不懂得跟白人交流。好莱坞丑化亚裔男性关
我屁事？你们又丑又猥琐，所以才活该撸管，这还能怪好莱坞？在公司提携同胞？我才
不，全公司里就我一个中国人才好呢。）
同样在种植园里，还有一群野尼哥，他们是尼哥中的大多数。野尼哥过的很惨，他们只
能吃猪肠子，以至于有些黑人至今还吃。野尼哥从早到晚挨打，住在草棚里，穿破烂不
堪的衣服。他们痛恨奴隶主，房子着火的时候，他们不去救火，而是祈祷刮风。主人生
病的时候，他们祈祷他死。有人跟野尼哥说，咱们逃跑吧，他们不会问去哪儿，因为他
们觉得去哪儿都比在种植园好。（庆幸的是，多数华人同胞还是和这些野尼哥一样，正
视自己遭受种族歧视的现实，勇于用实际行动争取自己的权益。）
演讲稿翻译到这里也就足够了，足以让我们借Malcolm X的论述，看清华人中的“house
nigga”的自恨形象。以11/9游行为起始的现代美国华人民权斗争的手段，对外反抗白
人种族主义（Say No to Racial Hatred）只是其一，同样重要的其二是对内消除华人
的自恨（Say No to Self-Hatred），让广大华人看到社区内仍然存在像
house nigga一样的自恨者的事实，看到他们的危害，学会对自恨心理，自恨行为，自
恨人士说不。
这篇演讲发表于1963年11月10日。与演讲发表50周年只差一天，也就是一个月前的2013
年11月9日，爆发了全美华裔大游行。50年过去了，民权运动成功了，黑人从种植园里
的“尼哥”变成了享有平等公民权的“非裔美国人”，世人也记住了Malcolm X的名字
。我们也盼望再过50年，我们的后代也能从自卑的“猥琐男”，变成和其他人有同样尊
严的“亚裔美国人”，到那时，人们也会记住一些名字，孩子会坐在教室里，听历史老
师跟他们讲，书里的那些包含X, Y, Z, Q的名字，该怎样发音。
--------------------------------
这一段的英文原文如下：
To understand this, you have to go back to what [the] young brother here
referred to as the house Negro and the field Negro — back during slavery.
There was two kinds of slaves. There was the house Negro and the field Negro
. The house Negroes – they lived in the house with master, they dressed
pretty good, they ate good ’cause they ate his food — what he left. They
lived in the attic or the basement, but still they lived near the master;
and they loved their master more than the master loved himself. They would
give their life to save the master’s house quicker than the master would.
The house Negro, if the master said, “We got a good house here,” the house
Negro would say, “Yeah, we got a good house here.” Whenever the master
said “we,” he said “we.” That’s how you can tell a house Negro.
If the master’s house caught on fire, the house Negro would fight harder to
put the blaze out than the master would. If the master got sick, the house
Negro would say, “What’s the matter, boss, we sick?” We sick! He
identified himself with his master more than his master identified with
himself. And if you came to the house Negro and said, “Let’s run away, let
’s escape, let’s separate,” the house Negro would look at you and say, “
Man, you crazy. What you mean, separate? Where is there a better house than
this? Where can I wear better clothes than this? Where can I eat better food
than this?” That was that house Negro. In those days he was called a “
house nigger.” And that’s what we call him today, because we’ve still got
some house niggers running around here.
This modern house Negro loves his master. He wants to live near him. He’ll
pay three times as much as the house is worth just to live near his master,
and then brag about “I’m the only Negro out here.” “I’m the only one on
my job.” “I’m the only one in this school.” You’re nothing but a house
Negro. And if someone comes to you right now and says, “Let’s separate,”
you say the same thing that the house Negro said on the plantation. “What
you mean, separate? From America? This good white man? Where you going to
get a better job than you get here?” I mean, this is what you say. “I ain
’t left nothing in Africa,” that’s what you say. Why, you left your mind
in Africa.
On that same plantation, there was the field Negro. The field Negro — those
were the masses. There were always more Negroes in the field than there was
Negroes in the house. The Negro in the field caught hell. He ate leftovers.
In the house they ate high up on the hog. The Negro in the field didn’t
get nothing but what was left of the insides of the hog. They call ’em “
chitt’lin’” nowadays. In those days they called them what they were: guts
. That’s what you were — a gut-eater. And some of you all still gut-eaters.
The field Negro was beaten from morning to night. He lived in a shack, in a
hut; He wore old, castoff clothes. He hated his master. I say he hated his
master. He was intelligent. That house Negro loved his master. But that
field Negro — remember, they were in the majority, and they hated the
master. When the house caught on fire, he didn’t try and put it out; that
field Negro prayed for a wind, for a breeze. When the master got sick, the
field Negro prayed that he’d die. If someone come [sic] to the field Negro
and said, “Let’s separate, let’s run,” he didn’t say “Where we going?
” He’d say, “Any place is better than here.” You’ve got field Negroes
in America today. I’m a field Negro. The masses are the field Negroes. When
they see this man’s house on fire, you don’t hear these little Negroes
talking about “our government is in trouble.” They say, “The government
is in trouble.” Imagine a Negro: “Our government”! I even heard one say
“our astronauts.” They won’t even let him near the plant — and “our
astronauts”! “Our Navy” — that’s a Negro that’s out of his mind. That
’s a Negro that’s out of his mind.