原文来自《Time》关于孟买恐怖袭击的特写报道，翻译：Liangz。

一个恐怖分子的“炼成”

——从巴基斯坦的小村庄到血流成河的孟买火车站，孟买袭击中唯一幸存枪手的“人生旅程”

拉瓦品第这个城市并不生产财富。对于那些寻求从繁重农业劳动中解脱出来的人来说，它是一个避难所；对那些逃离战乱频仍的巴阿边境暴力的人来说，它就是家园。品第，众所周知，庞大而令人窒息。在这里，罪恶不受惩罚，辛勤工作却没有回报。但同时它又提供了一个机会，通向财政稳定的长长梯子的第一阶，尽管这个梯子长得难以攀登。

Rawalpindi is not a city where fortunes are made. It is a refuge for those seeking relief from the backbreaking labors of rural life and a home for those fleeing the violence on Pakistan's troubled frontier with Afghanistan. 'Pindi, as it is known, may be a stifling metropolis where crime goes unpunished and hard work unrewarded, but it also offers a chance at the first rung of a very long ladder toward financial stability. Yet that ladder goes only so high. The greensward of the Rawalpindi Golf Club teases the poor with dreams of the good life, but its gates are firmly closed. In Rawalpindi, there are no holes in the fence that divides the classes.

拉瓦品第高尔夫球场上的绿草坪激发着穷人们过上富裕生活的梦想，但是大门却紧紧关闭。在这儿，一堵墙把各个阶层分开，而墙上却没有洞。但这并不能组织人们不断试图溜过去。去年孟买恐怖屠杀中，165人失去了生命，MA是唯一幸存的枪手，正是在拉瓦品第，他迈出了化身恶魔的第一步。2007年，他访问了一个由Let组织经营的市场（这个伊斯兰极端组织被指和另外几个组织一起策划了此次袭击）。那时的MQ既不沉迷于信仰，也不是非常暴力，他只是千百万贫穷年轻人中的一个，试图跨过围墙过上更好的生活，他徘徊在金钱主义和极端主义之间的阴影地带。

That doesn't stop people from trying to slip through. It was in Rawalpindi that Mohammad Amir Ajmal Qasab, the surviving gunman from the terrorist massacre that claimed 165 lives in Mumbai last November, took his first step toward infamy. In 2007 he visited a market stall run by Lashkar-e-Taiba (LeT), an Islamist extremist group that has been blamed for the Mumbai attacks, among others. Qasab, at the time, was neither particularly religious nor particularly violent — just one of millions of poor young men in South Asia trying to cross the fence to a better life, existing in a shadow land between aspiration and extremism.

MQ的故事之所以不同寻常，不是因为其稀有，而是我们能够勾画其脉络。MQ和此次事件的领导者Khan在孟买火车大开杀戒，随后被警察阻截在了一个路障前。Khan被击毙，而MQ被带进了监狱。他向孟买警方做了一个长长的自白，《时代》拿到了副本。作为一个法律文件，它是有问题的。它的获得，可以肯定的说，是通过暴力而且有大幅度的删改。但作为一个对乡村男孩化身为极端分子的检视，是可信的，甚至可以说是重要的。读懂了MQ的故事，你才会理解为什么年轻人和伊斯兰极端分子同流合污；为什么巴基斯坦是世界上危机最重的国家；为什么印巴之间关于克什米尔持续半个世纪之久的争端不仅仅是一个地区问题；为什么贫穷国家的教育改革事关富裕国家的国家安全；以及为什么铲除滋生恐怖主义的温床是如此困难。

What makes Qasab unusual is not that his story is rare but that we know its outlines. After he and Ismail Khan, the leader of the attack, shot up the Victoria Terminus railway station in Mumbai, they were stopped by police at a roadblock. Khan was killed, but Qasab was taken into custody, and he dictated a long confession to Mumbai police. TIME has obtained a copy. As a legal document, it is of questionable value; it was almost certainly obtained under duress and has been widely circulated. But as a narrative of the transformation of a country boy into a jihadist, it is believable and — more than that — important. Understand Qasab's story and you begin to understand why young men throw in their lot with Islamic extremists, why Pakistan may be the most dangerous country in the world, why the half-century-long dispute between India and Pakistan over Kashmir is not just a local problem, why education reform in the poor world is an issue of national security in the rich one — and why draining the swamps in which terrorism is spawned has been so difficult.

沉沦

Going Underground

九十年代的巴基斯坦躁动不安。伊斯兰圣战者，许多来自像拉瓦品第这样的城市，在阿富汗击败了苏联军队，人人都挂在嘴边。九十年代，克什米尔的穆斯林——印度和巴基斯坦自1948年以来一直为这块喜马拉雅山脚下的地区征战不休，奋起反抗印度的统治。在常规战争失败以后，巴基斯坦军方利用了极端主义运动，希冀以游击战的形式扰乱敌方印度。极端组织为克什米尔筹集捐助。年轻人加入训练营，在那儿接受身体锻炼和如何使用武器。极端主义不仅仅是对日常生活的告别，而是完完全全的另一种生活。

In the early 1990s, Pakistan was in a state of euphoria. Islamic holy warriors, many from cities like Rawalpindi, had defeated the Soviet army in Afghanistan, and jihad was on everyone's lips. In 1990, Muslims in Kashmir — the Himalayan territory that India and Pakistan have been arguing and fighting over since 1948 — rose up against Indian rule, and the mujahedin soon found a new cause. The Pakistani military used the jihadi movement, hoping that guerrilla warfare would destabilize its enemy India where conventional warfare failed. Jihadi groups in Pakistan collected donations for Kashmir. Young men signed up for training camps, where they concentrated on physical fitness and learned how to use weapons. Jihad wasn't just a diversion from ordinary life; it was a rite of passage.