有人告诉我， 石头， 你和媒体谈稿费价格，不够哥们，让我们都看不起， 笑掉大牙。
我说， 那你们就笑吧， 小心牙笑掉了砸脚面。写下以下几句， 为自己戒：
1) 稿费是一个自食其力者的工作报酬， 争取自己的应有价值，没什么可耻的。
2) 帮朋友做稿子不需要报酬和被杂志克卡报酬是两个不同的概念，用哥们义气来覆盖职业行为，本身就是很不职业的事情，或者说对行业规范的不理解。
3) 是让我寒心的地方， 那就是在没有判断基础时， 对一个人的行为做出不负责的判断。在媒体， 在学校， 在我所希望交好的朋友圈子里， 这是我最不愿意看到的行为之一。
把职业的微笑放下，回到生活的圈子里：我不需要不理解我行为的人皮笑着称我为朋友，也不需要没有诚心的所谓看在面子上的捧场。 就这么简单。
二十一世纪的今天， CHIRSTMAS也不用笔写了， 手指点着鼠标， 就一个个有着动画和音乐的卡片01101100001地飞向世界各地。
我怀念钢笔写字和用舌头添邮票的日子
可我也是最懒的那个人。。。。
http://www.tongcom.co.kr/movie/t2/dingani_13.swf
http://flash.pyinfo.ha.cn/upload/200412219233180178.swf
Paris France 2004.12
老去的爱斯米拉达
地铁车厢里忽然有些许的骚动， 人们如躲瘟疫一样给她让开一条路。我对面的两个妇人仓皇离座躲到了车厢的另一头。 浑身尘土油腻的老妇人大概习惯了这样的状况，满不在乎地坐了下了，嘴里不停地在念叨着什么。
猎奇的片子，因为我实在不懂得这个民族。
Gypsy history
To: sci.anthropology
From: STEPHANIE G. FOLSE (sfolse@du.edu)
Date: 4 Feb 1995
Well, to give people some sort of basis for their arguments about Gypsy culture (since at least one has admitted his knowledge of Gypsies mostly comes from bunco squads), I present here a history of the Gypsy peoples that I pieced together from varying (and sometimes contradictory) sources.
I admit freely that some of this may be wrong due to the fact that *good* sources for Gypsy history and culture are few and far between. If I have anything wrong, or if you can clarify anything, please feel free to e-mail me at: sfolse@du.edu.
My sources are the same ones that I listed in a post earlier in this thread, so I won’t repeat them here. E-mail me if you would like them.
I don’t claim that I do doctorate-level work, but I am working towards my Masters’ degree in Anthropology, so I have some knowledge of the discipline 
.
Stephanie G. Folse
sfolse@du.edu
University of Denver
——————————————————————————–
Tracing the history of a non-literate culture
Linguists compare Gypsy languages to historical languages; they look at words borrowed from other languages and when and where those words originally existed. It is possible to trace Gypsies back to their origin: the Sind area of India (today south central Pakistan — the mouth of the Indus). Three separate emigrations occurred over the course of about four hundred years, traceable today in three identifiable linguistic populations: the Eastern Gypsy (Domari) in Egypt and the Middle East, the Central Gypsy (Lomavren) in Armenia and eastern Turkey, and the Western Gypsy (Romani) (Romany refers to the people, Romani refers to the language, Rom refers to a man or the people as a whole. Confused yet?) in Europe. This last group is the population most widely dealt with in reference works and literature, and therefore most of the information here pertains to them.
The first exodus was spurred by a ruler of Afghanistan, Mahmud of Ghanzi, who invaded the Sind area in A.D. 1001-1027. The second exodus arose out of attacks upon northwest India by Mahmud of Gorh (A.D. 1191-1192), and then the empire expansion of Genghis Khan (A.D. 1215-1227). The third took place during the reign of the khan Tamerlane in the late 1300’s and early 1400’s, when he attempted to repeat Genghis Khan’s exploits.
Origin of the Gypsy
The cultural group that would later become the Gypsies led a semi-nomadic life in India, and has been tentatively identified as the Dom, which has been recorded as far back as the sixth century. The Dom performed various specialized jobs such as basket-making, scavenging, metal-working and entertainment, traveling a circuit through several small villages each year. This is not a unique phenomenon; the Irish Travellers, although completely unrelated genetically to the Gypsies, fulfill the same functions. Indian caste beliefs of the time may have been the original model for the strict purity and pollution ideology of the present Gypsies, modified over time through contact with other cultures. This semi-nomadic life allowed the Dom the opportunity to easily flee when battles threatened the area in which they lived, and apparently did so three times during the Middle Ages.
The European Gypsies are perhaps the original refugees from Mahmud of Ghanzi’s wars, for all sixty Romani dialects contain Armenian words, suggesting that they passed through Armenia in the early 11th century on the way into the Byzantine Empire. The impetus to continue on and enter Byzantine Anatolia was most likely provided by the Seljuk Turks attacked Armenia during the 11th century and spurred the Gypsies onward
The earliest currently known reference to Gypsies is in a Life of St. George composed in the monastery of Iberon on Mt. Athos in Greece in 1068. It relates events in Constantinople in 1050, when wild animals plagued an imperial park. The Emperor Constantine Monomachus commissioned the help of “a Samaritan people, descendants of Simon the Magician, who were called Adsincani, and notorious for soothsaying and sorcery,” who killed the beasts with charmed pieces of meat. (I wonder if the concept of “poison” never occurred to these people?) “Atzinganoi,” the Byzantine term for Gypsies, is reflected in several other languages: the German “Zigeuner,” the French “Tsiganes,” the Italian “Zingari,” and the Hungarian “Cziganyok.”
During the next 200 years, the Gypsies slowly advanced southwest into Arabia, Egypt and North Africa, northwest into the Byzantine Empire and established themselves in the southern Balkan countries (Serbia, Moldavia, Bulgaria, Hungary and the surrounding area) before 1300. It seems likely to me that this movement was slow due to the westward pressure of the Mongolian Empire; all of Eastern Europe’s population was in turmoil and Russian refugees were fleeing west at the time. Once Khubilai Khan died in 1294, the Mongolian Empire began its decline and the borders crept back east, easing pressure on Europe and allowing the Gypsies to expand more rapidly than the previous two centuries. They entered Dubrovnik (modern-day Yugoslavia) before 1362, and had blanketed the Balkans by 1400.
The fourteenth and fifteenth centuries came as close to a Gypsy Golden Age as there had ever been. Gypsies covered Thrace, Macedonia, Greece, Yugoslavia and Rumania long before the Ottoman Turks conquered those lands. There was a large population at the seaport of Modon in the 1300’s, on the most popular route to the Holy Land, settled in the Gypsy Quarter, a tent-city just outside the city walls sometimes called Little Egypt. This exposure to pilgrims and the attitudes and privileges accorded to them may have led the Gypsies to adopt pilgrim personas once they spread into Western Europe.
The Gypsies seemed to prefer Venetian territories such as Crete and Corfu, perhaps because those lands were relatively safe from the constant Turkish incursions. The population, and therefore their annual dues, in Corfu increased enough to form an independent fief conferred in 1470 onto the baron Michael de Hugot, which lasted until the nineteenth century. In the town of Nauplion, in the eastern Peloponnese, the Gypsies apparently formed an organized group under a military leader, one Johannes Cinganus (John the Gypsy). The Venetians expected to be given military aid in the case of increasing Turkish raids, and may have hoped the Gypsies would cultivate depopulated land.
Gypsies a little farther north, in the Balkans, were not quite as lucky. They certainly had economic importance, valued as artisans practicing such trades as blacksmithing, locksmithing and tinsmithing, and also filled the niche between peasant and master, but to prevent escape the government declared them slaves of the boyars. They could be sold, exchanged or given away, and any Rumanian man or woman who married a Gypsy became a slave also. Liberty was not fully restored to them in Moldo-Wallachia until the nineteenth century.
During the fifteenth century, the nature of the Gypsies’ hesitant travels into Western Europe changed. Before that time, they were quiet, unobtrusive and loosely organized, but afterwards they moved in a purposeful way, courting attention, claiming to be pilgrims and demanding subsidies and letters of dispensation. During the two decades after 1417, there are some interesting observations to make. The Gypsy bands seemed to have some unity of action and connection with each other, telling the same tales and displaying similar supporting documents (papal letters and such). A surprising fact is that well into the sixteenth century there is no mention made of Gypsies having their own language, and no apparent difficulty in communicating with the inhabitants of countries they were visiting for the first time. These groups were organized under leaders with noble names and titles, sometimes exchanged with other chiefs. This is unusual in that many of the countries of central and eastern Europe made sure that Gypsies did not rule Gypsies.
What was behind this curious behavior? It may have been the Turkish invasion of the Balkans in the early 1400’s; Wallachia capitulated to Turkish rule in 1415, two years before the first Gypsy bands were recorded in Western Europe. The Gypsies themselves would probably not have been affected in the long run under Turkish rule (ignoring the immediate fires, sacking and battles), due to the Turkish habit of leaving civilian populations free as long as they paid taxes to their conquerors, not an unfamiliar state of affairs for Gypsies. Many people stayed and embraced Islam, but there are records of other refugees including nobles wandering west in groups and subsisting on charity. One traveler who visited Modon attributed the Gypsy migration to lords and counts who would not serve under the Turks. It seems that the self-interest of barons of Gypsy fiefs who stood to lose quite a bit under Turkish rule was the impulse behind the organized incursions into Western Europe, and at least during the first few years the men who claimed to be barons, counts and dukes were telling the truth.
Whatever the impetus, the Gypsies exploded into central Europe. The usual scam involved a group claiming to be from Egypt or Little Egypt (perhaps referring to Modon?) showing up in a city and informing city officials that they were Christians doomed to wander for a period of years to fulfill a penance imposed upon them for the sin of neglecting their religion. They would collect food, money and letters of protection from the city and then continue to the next town. By 1417, Gypsies were recorded in Germanic cities. In 1418, several thousand Gypsies under a leader called Count Michael showed up in Strassbourg. Gypsies were entering Brussels and Holland by 1420, Bologna in 1422, and showing up in Rome in July of that same year. They travelled into Spain by 1425 and Paris by 1427. By the middle of the century, rulers and town governments started banning Gypsies, usually citing theft, fortunetelling, begging and sometimes espionage as the reasons. Europeans also recognized as lies the Gypsies’ claims to be pilgrims in exile from Egypt, but there are a few instances of alms being given into the sixteenth century, apparently by slow learners.
At this point their meteoric expansion westward stopped for almost a century. Groups traveled east from the Balkans into Russia, establishing themselves in Siberia by the early sixteenth century but they did not enter Great Britain until 1514, probably because a completely separate ethnic group, the Tinkers, already occupied Britain and performed the same roles Gypsies did in other countries: nomadic entertainers, knife-grinders, pot-menders, woodworkers, transient field employees and so forth. The impetus to enter the British Isles was probably given by late fifteenth century Spanish policies ruling against and banishing Gypsies. With nowhere else to go, they entered Britain, then finally Norway in 1544 and Finland in 1597.
Why stay nomadic for so long?
From an anthropological point of view, I would say that this transient, fully nomadic lifestyle developed in response to the constant fighting pushing them west. Originally refugees from India, they may have thought they would return to their homeland as soon as Mahmoud of Ghanzi’s fighting stopped. Refugees quite often stay ready to return to their point of origin for many years once pushed out of their native lands. (A modern example: some Cuban refugees still keep bags packed in anticipation of returning at any time.)
When the Dom people left the Sind, they probably planned to live on the road for a few years and then return to their home territory. Normally, the second generation would have settled down in this “temporary” new area, but they were semi-nomadic to begin with, and then the Seljuk Turks invaded and pushed them farther west. After that the Mongolian expansion kept pushing them, and eventually the idea that there was a “back home” was lost. They retained their original semi-nomadic lifestyle in the midst of sedentary cultures, keeping their language and strict pollution ideology in order to maintain their unity as a people as well as clinging to something familiar in the midst of strange new cultures. They were mostly successful until the nations of the nineteenth and twentieth centuries grew powerful enough to force the majority to settle. Their identity as a separate people is still strong enough for them to remain the brunt of prejudice and hatred, a fact hammered home by the killing of half a million Gypsies by the Nazis during World War II. Now, it may only be a few generations until any idea of nomadism is leached out of almost all Gypsies.
图文：［财经专题］圣诞个性金条今上市_新闻中心_新网
看得我心花怒放，嘴半天合不拢。
然后想到， 别是重名的巴。 上GOOGLE一检索
39200条
艾， 白高兴了。。。。
再仔细看， 原来是个程序， 把最后的部分换成你要的名字就行了。 哈哈。
—————
丹佛过夜的气温在华氏零度下， 估计得将近摄氏零下20度左右了。 开门， 看见松树上点点的圣诞灯透过覆盖的大雪闪着， 很好看。冷空气透衣而入，刺骨。
我没有过圣诞节的习惯，但在这节日的气氛里，看了天上的星，地上的雪，和满街的彩灯， 还是很愉快的。
昨天早晨才铲完的雪， 今天起来一看， 铺天盖地又是一片银白。 科罗拉多的雪，看着挺浪漫， 但真要拿起雪铲，就不那么轻松了。 叫苦管叫苦，还是喜欢雪。 偷偷地，甚至有点喜欢铲雪时呼哧呼哧喷出热气的那种感觉。
铲了自己的， 习惯地把隔壁BETH家的车道也铲出来了。 BETH的丈夫是BOB， 我的好朋友， 两年前因为鼻咽癌去世的。 他走后， 冬天只要我在， 下雪了总会把他门口的雪也一并扫了， 而我不在的时候， 接送小石头就是BETH的事情了。
昨天和朋友说起抽烟的事情，然后说到癌症， 然后说到BOB抽烟一辈子，最后也许死在了这上面。 朋友说， 石头你不许再抽烟了。 我忽然有了个很奇怪的逻辑， 如果抽烟死了， 却又有朋友因为抽烟而记得你， 也许不是那么糟糕的一件事情呢。 强盗逻辑， 但有朋友记挂着， 肯定挺好。
晚上在网上见到开水偶像， 说起我的狐朋狗友们最近都在干嘛，老孙，小菁，许许。。。 偶像说， 再过10年，不知道还会不会有MSN。 我说， 无所谓， 人类再退化， 电话和邮局之类的应该不会消失。
然后我愣了一下，说： 这些牛鬼蛇神们， 该会是一辈子的好朋友的。
偶像说： 一定的。
又是一年快过去了， 想念你们， 我的朋友。
早晨起来， 母亲告诉我， 昨晚老虎闯祸， 把钢琴上的花瓶给推地上打碎了。 晚饭的时候，一家人闲聊， 说起老虎挠孩子挠我挠沙发。 妈妈就开始鼓动说， 听说能给猫手术把爪子拔了， 就不会挠东西伤人了。
心揪痛了一下。 母亲不知道， 拔指甲的手术， 其实就是从第一关节截肢的手术， 无论如何，我是不会允许这样的事情在老虎身上的。 真的有些急了， 先是不说话， 听她们说总总的好处。 然后终于忍不住了， 说了句， 这个话题以后不要再说，沙发坏了可以再买， 晚上猫要是挠人可以把他关在卧室外面， 但我不会让你们送老虎去手术的。就走了。
老虎在厨房里鬼头鬼脑地看我， 不知道发生了什么。
从巴黎回来， 一路折腾了20个小时， 精疲力竭地到家， 到头就睡着了。
早晨从梦里醒来， 这样的一个梦。
冰湖， 一片宁静。 周围是银白色的山和冰川。 我坐在一个小木筏子上飘在湖里。
远处有只黑色的熊从水里游向我。 水面上露出两点眼睛。
不慌张， 告诉自己， 我划船的速度比熊游得快。
然后楞了一下， 真的快么。。。
醒了。
FAA (联邦航空管理局)批准了客机上可以装备无限上网设备，给我等超级网虫治疗每次横越大洋时的信息联络空虚综合症提供了光明的未来。
看哪本书里说的， 曾经的信息传递速度是每小时30公里 (车马等等)，成本和速度决定媒体只对和读者有关系的新闻做相关报道。 地方报纸登载的大部分是真正地方的消息。 电报的发明使得大量和我们无关的信息泛滥成灾，报纸报道着和我们无关痛痒的世界每一个角落的花边新闻。 写这本的作者还不知道INTERNET的出现。 现在的“新闻”，不但在地域上提供所有无用的消息，在时间上， 无限的上网一点点蚕食了我们有限的生命。
看到一则报道， 讲的是MIAMI的一个八十岁的老鱼翁， 独自已然出海捕鱼和自救的事情。
老人是个资深自由潜水员， 喜欢水下鱼叉作业。 这天下去叉了一阵， 浮上来， 发现他的小帆船走锚， 飘走了。 老人在船后狂游了8公里，抵不过海流和风带着船的速度。 天快黑了， 老人发现了一个浮标，决定放弃追船，抱着浮标过了一晚上。天亮后，老人返身往岸上游。 路上遇到了来找他的海岸警卫队遇救。 前后18小时。
最牛的时， 老人上船后， 救援人员给他检查身体， 说， 你心跳很慢。 老人笑笑， 那是我正常的心跳。 船到岸， 老人医院也没去， 谢了救援人员， 就回家去了。 老人飘走的帆船也由海岸警卫队找到。
什么事情都没发生一样。。。。。
——————
送孩子上学的路上， 看到这树和树上挂住的一条带子。 风很大，带子呼呼地翻动。 心动了一下， 把孩子送去学校， 然后翻了回来。 按了几下快门， 风就把带子卷走了。
拍了如何， 不拍又如何呢。。。
游泳去了。 每周两次， 成了习惯， 因为我喜欢从池子出来后走路轻飘飘的那种感觉。
游多了， 对水也不那么怕，对节奏也有了一定的把握， 脑子居然就敢在游泳的时候胡思乱想了。 可我游泳的目的之一， 就是要让自己不胡思乱想。
于是开始潜泳，今天终于成功完成了一口气贴底潜游25米， 这头下去， 那头出来。 体会
1) 绝对不会胡思乱想， 唯一的信念是快点到达彼岸
2) 每次都是从潜水往深水游， 我习惯了贴底， 深水是跳水区， 到了池壁， 浮上来还得划好几下， 这是最难受的时候。。。 明明到了， 却还不能换气。
——————
巴格达又一起自杀炸弹， 死了7个。 今天是撒达姆被捕1年，真的有那么久了么？