我出生在海边，母亲是巴勒斯坦人，父亲是阿拉姆人；母亲是巴勒斯坦人，父亲是摩押人；母亲是巴勒斯坦人，父亲是阿拉伯人。（Darwish 1994: 69）

I was born close to the sea to a Palestinian mother / and an Aramaic father, to a Palestinian mother and a Moabite father, to a Palestinian mother / and Arab father. (Darwish 1994: 69)

巴勒斯坦“民族”诗人马哈茂德·darwish(1941—2008)受到历史上巴勒斯坦社会与文化记忆的极大丰富性所启发。他的诗歌使人深切感受到巴勒斯坦身份认同的诸多问题,以及这一认同持续形成与转变的过程。许多现代阿拉伯民族主义者追求独特性与排他性,在构建其民族身份时不断寻求纯粹与清晰,与之相比,darwish则探寻由对巴勒斯坦幽深而包容的遗产的珍视所体现的那些微妙、混融而含蓄的身份形式。这一微妙而丰厚的遗产被编织进现代巴勒斯坦民族认同的肌理之中,而这一认同的构成方式尤其由darwish所塑造。darwish在1948年其村庄白勒瓦(al-Birwa)遭以色列摧毁后,在加利利成长为一名内部难民。他此后的大部分成年时光都在流亡中度过。与许多现代巴勒斯坦知识分子一样,darwish并非出身于该国的城市大都会精英或贵族家庭,而是来自乡村和巴勒斯坦的边缘地带(加利利)。然而,darwish成为了多层次巴勒斯坦民族认同的化身,也是现代巴勒斯坦最负盛名的语言与文化记忆的创造者。在darwish看来,巴勒斯坦身份的多层构想体现于这样一个事实:它是曾经穿越巴勒斯坦这片土地的所有强大文化共同造就的产物。

Palestinian ‘national’ poet Mahmoud Darwish (1941‒2008) was inspired by the incredibly rich social and cultural memories of historic Palestine. His poetry gave a deep sense of such questions of Palestinian identity and its continued formation and transformation. While many modern Arab nationalists strive for uniqueness and exclusivity and continuously search for purity and clarity in constructing their nationalist identities, Darwish, by contrast, searched for the subtle, mixed and subdued forms of identity represented by an appreciation of the shadowy and inclusive heritage of Palestine. This subtle and rich heritage was woven into the fabric of modern Palestinian national identity and the way this identity was particularly framed by Darwish. The latter was brought up an internal refugee in the Galilee after his village, al-Birwa, was destroyed by Israel in 1948. He later lived much of his adult life in exile. Like many modern Palestinian intellectuals, Darwish did not emerge from the urban metropolitan elite or aristocratic families of the country, but came from the countryside and the periphery of Palestine (Galilee). However, Darwish became the embodiment of multi-tiered Palestinian national identity and the most celebrated producer of linguistic and cultural memory in modern Palestine. For Darwish, the multi-layered conception of Palestinian identity is evident by the fact that it is the product of all the powerful cultures that have passed through the land of Palestine:

希腊化的、波斯的、罗马的、拜占庭的、阿拉姆语的、阿拉伯的、犹太的、穆斯林的、阿拉伯犹太的、奥斯曼的、英国的。

the Hellenistic, the Persian, the Roman, the Byzantine, the Aramaic, the Arab, the Jewish, the Muslim, the Arab Jewish, the Ottoman, the British.

然而，巴勒斯坦的口述史以及其视觉与物质遗产，连同其自然环境，在达尔维什的“民族”诗歌中也占据了极其重要的位置。对达尔维什而言，巴勒斯坦阿拉伯人身份的现代表述，深深植根于这片土地的历史、地理与自然边界，植根于地名学、巴勒斯坦的阿拉伯语言与文化，以及它在更广阔的阿拉伯环境中的演变。据一位重要历史学家所言，《成为巴勒斯坦，成为巴勒斯坦的过程》277

However, the oral history and visual and material heritage of Palestine and their natural settings have also figured hugely in Darwish’s ‘national’ poetry. For Darwish, modern representations of Palestinian Arab identity were deeply rooted in the history, geography and natural boundaries of the country, the toponymy and Arabic language and cultures of Palestine and its evolution within the wider Arab environs. According to a key historian Being Palestine, becoming Palestine 277

现代民族主义的兴起中，本尼迪克特·安德森（Benedict Anderson，1991）指出，欧洲的各种民族语言（取代了拉丁语）以及报刊对图像的大规模传播，还有印刷资本主义，都发挥了重要作用，使“现代民族”作为一个想象的共同体，在欧洲得以建构并传播开来。

of modern nationalism, Benedict Anderson (1991), European vernacular languages (replacing Latin) and the mass circulation of images by the press and in print capitalism played important roles in the way the ‘modern nation’ as an imagined community has been constructed and spread in Europe.

在现代巴勒斯坦的情形中,19世纪末印刷资本主义的引入、现代教育的传播,以及语言、文化和宗教记忆,都使标准阿拉伯语和巴勒斯坦口语(方言)阿拉伯语成为一种独特身份的标志。《Falastin》是现代最具影响力的巴勒斯坦民族报纸,其名称(1911–1967)并非"Filastin",这或许并不令人意外。该报用的是当地口语中对这片土地的称呼"Falastin",以此作为塑造独特而有别于他者的巴勒斯坦民族身份的一种方式。除了民族身份萌芽过程中的口语化之外,独特的地理环境、鲜活的历史,以及现代巴勒斯坦的文化、语言和宗教记忆,也是建构现代巴勒斯坦民族身份的核心。巴勒斯坦方言在想象现代巴勒斯坦的过程中无疑发挥了重要作用。1909年,H. H. Spoer(耶路撒冷美国考古与东方研究学院研究员)与E.……合著的《巴勒斯坦阿拉伯语自学手册》出版。

In the case of modern Palestine, the introduction of print capitalism in the late 19th century, the spread modern education, linguistic, cultural and religious memories, standard Arabic and vernacular (colloquial) Palestinian Arabic all became markers of a distinct identity. Perhaps it is not surprising that the most influential Palestinian national newspaper of the modern era was called Falastin (1911–1967) – not Filastin – emphasising the local colloquial Arabic name for the country, Falastin, as a way of forging a distinct or separate Palestinian national identity. In addition to the vernacularisation of a nascent national identity, the experience of distinct geography, living history and cultural, linguistic and religious memories of modern Palestine were central to the construction of modern Palestinian national identity. The Palestinian vernacular was certainly important in the visualisation of modern Palestine. In 1909 a Manual of Palestinian Arabic, for Self-instruction was published by H. H. Spoer (Fellow of the American School of Archaeology and Oriental Research in Jerusalem) and E.

Nasrallah Haddad(耶路撒冷叙利亚孤儿院即施耐勒孤儿院教师培训学校阿拉伯语教师)。这种初萌的地方民族主义与白话化运动以及对巴勒斯坦本土民间传说的兴趣相结合,这在塔菲格·卡纳安(1882–1964)的开创性工作中尤为明显。他是一位医生、民族志学者、人类学家、多产作家和巴勒斯坦民族主义者。

Nasrallah Haddad (teacher of Arabic at the Teacher Training Seminary at the Syrisches Waisenhaus in Jerusalem,17 also known as the Schneller Orphanage). This incipient local nationalism was coupled with vernacularisation and interest in local Palestinian folklore, and this was particularly evident in the pioneering work of Tawfiq Cana’an (1882–1964), a physician, ethnographer, anthropologist, prolific author and Palestinian nationalist.

出生于伯利恒附近的贝特·贾拉，卡纳安曾在第一次世界大战期间担任奥斯曼军队的军医，后来还担任了1944年成立的巴勒斯坦阿拉伯医学协会的首任主席。

Born in Beit Jala, Cana’an served as a medical officer in the Ottoman army during the First World War and would later serve as the first President of the Palestine Arab Medical Association founded in 1944.

当然，到19世纪时，巴勒斯坦在伊斯兰统治下已有数个世纪是一片阿拉伯土地、阿拉伯国家（balad，bilad），阿拉伯语（口语和标准语）是其文化认同的关键标志。在奥斯曼晚期巴勒斯坦于19世纪下半叶经历现代化、口语化和文化觉醒的冲击下，一些学校的课程也对标准阿拉伯语进行了更新和简化。1909年，巴勒斯坦教育家哈利勒·萨卡基尼（1878–1953）

Of course, by the 19th century Palestine had been for many centuries under Islam an Arab land and an Arab country (balad, bilad) with Arabic (vernacular and standard) being a key marker of its cultural identity. Under the impact of modernisation, vernacularisation and cultural awakening in late Ottoman Palestine during the second half of the 19th century, literary Arabic also went through updating and simplification in the curricula of some schools. In 1909, Palestinian educator Khalil Sakakini (1878–1953)

他创办了耶路撒冷的宪政学校（Dusturiyyah School），并开创了一套现代进步的教育体系。该体系不仅将教学的主要语言由土耳其语改为阿拉伯语，还通过更新阿拉伯语语法、简化其基本通则，引入了阿拉伯语教学的新方法（Tamari 2003）。此后，这一进步传统在马哈茂德·达尔维什的“民族”诗歌中得以延续：即不断简化、更新文学阿拉伯语，并使其更接近巴勒斯坦方言阿拉伯语。

founded the Dusturiyyah School in Jerusalem and pioneered a modern progressive education system which not only made the primary language of instruction Arabic instead of Turkish but also introduced new methods of teaching Arabic by updating Arabic grammar and simplifying its basic general rules (Tamari 2003). Later this progressive tradition of simplifying, updating and bringing literary Arabic closer to vernacular Palestinian Arabic continued in the ‘national’ poetry of Mahmoud Darwish.

借鉴海德格尔关于"存在的生成"（becoming of being）的概念，达尔维什所说的自我呈现与"成为巴勒斯坦人"的生成过程，在某种意义上与现代巴勒斯坦身份被逐步揭示、体验、视觉化和重构的方式相关联。

Echoing the Heideggerean notion of the ‘becoming of being’, self-representation and the ‘becoming of being Palestinian’, according to Darwish, are related in some sense to the way modern Palestinian identity was progressively being uncovered, experienced, visualised and reconfigured.

对达尔维什而言,阿拉伯语、诗歌,以及尤其是巴勒斯坦的集体记忆与社会记忆,对于发掘和建构本土的巴勒斯坦身份至关重要。阿拉伯格律诗的韵律在阿拉伯语中被称为“海”(buhur)。达尔维什极具感染力的诗歌,还将现代巴勒斯坦描绘为一片位于(地中海)之间的空间。

18 For Darwish, the Arabic language and poetry and collective and social memories of Palestine, in particular, were fundamental to the uncovering and construction of local Palestinian identity. The metres of the rhythmical Arabic poetry are known in Arabic as ‘seas’ (buhur). Darwish’s highly evocative poetry also visualised modern Palestine as a space between the (Mediterranean)

大海与(阿拉伯)沙漠,这一观念深深植根于中世纪阿拉伯伊斯兰的观念体系以及巴勒斯坦的社会记忆之中。对达尔维什而言,"巴勒斯坦腹地"(bar Filastin)与"巴勒斯坦之海"(bahr Filastin)——在字面和隐喻层面分别以地中海和阿拉伯沙漠为象征——代表着整个巴勒斯坦。它们也是体验的空间,是内在意识与潜意识的空间,也是个人与集体身份被自觉揭示的空间。

Sea and the (Arabian) Desert, an idea which is deeply rooted in the medieval Arab Islamic conception and social memories of Palestine. But for Darwish the ‘Hinterland of Palestine’ (bar Filastin) and the ‘Sea of Palestine’ (bahr Filastin) – symbolised literally and metaphorically by the Mediterranean Sea and the Arabian Desert –represent Palestine as a whole. They are also spaces of experiences, of inner consciousness and subconsciousness and of consciously unveiled personal and collective identities.