法國(guó)和伊斯蘭之間爭(zhēng)端登上暢銷(xiāo)榜

How France’s Fight With Islam Became a Bestseller

法國(guó)和伊斯蘭之間爭(zhēng)端登上暢銷(xiāo)榜

David Thomson was one of the first to declarereligion a part of the problem in France’s war onterror. Now he’s become the country’s hottest intellectual.

戴維·湯姆遜，曾為公開(kāi)表示法國(guó)反恐問(wèn)題涵蓋宗教第一人。如今他是全國(guó)最火知識(shí)分子。

Long before France’s correspondents, scholars, politicians, and police were all focused on theIslamic State, al Qaeda, and the dangers posed by returning foreign fighters, there was DavidThomson.

早在法國(guó)各個(gè)記者、學(xué)者、政客和警方全力集中處理伊斯蘭國(guó)、基地組織和海外歸法圣戰(zhàn)分子之前，湯姆遜就有所察覺(jué)。

Nine months before the January 2015 attacks on Charlie Hebdo and Hyper Cacher, Thomson, acorrespondent for Radio France Internationale who had spent years reporting from NorthAfrica and building contacts within jihadi circles, was repeatedly mocked on national television.He declared, in a now infamous panel debate on French fighters flocking to Syria, that somecombatants he was in contact with who had traveled to the Middle East were determined toreturn and launch strikes against France.

在2015年一月份查理周刊和Hyper Cacher(猶太教食品專售連鎖超市)襲擊事件發(fā)生的九個(gè)月前，身為法國(guó)國(guó)際廣播電臺(tái)記者的湯姆遜已在北非花費(fèi)數(shù)年時(shí)間報(bào)道、與圣戰(zhàn)圈建立聯(lián)系，還屢次嘲諷國(guó)家電視臺(tái)。他聲稱自己聯(lián)系上了部分行至中東并準(zhǔn)備回國(guó)發(fā)動(dòng)反法襲擊的圣戰(zhàn)士。這些人就是現(xiàn)在熱議中成群結(jié)隊(duì)涌入敘利亞，臭名昭著的法籍圣戰(zhàn)分子。

“I’ve never heard that! Why would they go so far away if the enemy is already here?” oneprominent academic, the sociologist Rapha?l Liogier, scoffed on the set of a France 2 talkshow, accusing Thomson of playing into the hands of populists. Another panel guest, theresearcher Hanane Karimi, warned of the risk of “stigmatizing Muslims,” while another deridedThomson as a neophyte and a dabbler, sneering that just because he had “done a report andinterviewed tens of jihadists” that he was not “the reigning expert on the question. You need toshow a bit of proof of humility.”

“我就沒(méi)聽(tīng)說(shuō)過(guò)什么外籍圣戰(zhàn)士!如果敵人就在法國(guó)，那他們干嘛要跑那么遠(yuǎn)?”著名大學(xué)教授兼社會(huì)學(xué)家拉斐爾·里奧吉耶曾在法國(guó)第二電視臺(tái)一檔脫口秀上對(duì)此嗤之以鼻，指責(zé)湯姆遜是在為民粹主義者謀利。另一位嘉賓，研究員漢娜·卡里米則警告此舉會(huì)有“侮辱穆斯林”的風(fēng)險(xiǎn)。而同組的嘉賓嘲笑湯姆遜是菜鳥(niǎo)，水平業(yè)余，譏諷他不過(guò)“采訪報(bào)道了幾十個(gè)圣戰(zhàn)分子”，“不是反恐問(wèn)題專家，最好表現(xiàn)謙遜點(diǎn)兒。”

Flash forward two years, however, and after consecutive terrorist attacks on domestic soil, 13straight months under a state of emergency, and a coming presidential election, Thomson —dubbed “the man who talked with jihadists” and a “prophet” by some in France’s media — hasbecome France’s favorite public intellectual. Following the publication of his most recent best-selling book, Les Revenants, or The Returned, which features interviews with fighters for theIslamic State who have come back from “the caliphate,” Thomson has graced the front pages ofLe Monde. He’s starred in flattering profiles, in-depth interviews, and panel discussions fornearly every major French print, online, and broadcast outlet. The publishers of Les Revenantsordered an urgent new print run after the book quickly sold out; secondhand copies are beingoffered online at three times the sale price.

然而當(dāng)時(shí)間快進(jìn)兩年，等法國(guó)本土遭受一連串恐怖襲擊、歷時(shí)整整13個(gè)月全國(guó)緊急狀態(tài)加上總統(tǒng)大選來(lái)臨之時(shí)，被一些法國(guó)媒體戲稱為“和圣戰(zhàn)分子談過(guò)話的男人”和“先知”的湯姆遜卻變成了法國(guó)備受喜愛(ài)的公共知識(shí)分子。隨著其最新暢銷(xiāo)書(shū)Les Revenants(《歸來(lái)者》)出版，湯姆遜獲得了《法國(guó)世界報(bào)》前幾頁(yè)的位置作為支持?！稓w來(lái)者》一書(shū)以同從“哈里發(fā)之地(意為伊斯蘭教土地)”歸來(lái)的伊斯蘭國(guó)圣戰(zhàn)士訪談為主要內(nèi)容。湯姆遜幾乎成了每大法國(guó)紙媒、線上媒體和廣播電臺(tái)眼中的明星，溢美之詞、深度訪談、小組討論直播絡(luò)繹不絕?！稓w來(lái)者》迅速銷(xiāo)售一空后，出版商下令緊急加印;同時(shí)，該書(shū)的二手復(fù)印本在網(wǎng)上已經(jīng)賣(mài)到了原版的三倍價(jià)錢(qián)。

Thomson’s book is based on more than two years of repeated interviews with 20 subjectsprovided in face-to-face meetings in prisons, homes, and kebab shops in France, and over thephone, including operatives in Syria. The author, who over the past decade has spoken tomore than 100 mainly French but also Tunisian and Belgian jihadis, paints a picture, using theirown words, of fighters who were seduced by the idea of a hedonistic, violent, andtranscendental experience, which Thomson calls “LOL jihad,” and who have returned from thecaliphate often disappointed, typically unrepentant, and in some cases ready to do it all again.

湯姆遜的書(shū)把兩年來(lái)在法國(guó)監(jiān)獄中、家中、烤串店里與20個(gè)研究對(duì)象的面對(duì)面訪談以及電話采訪作為基礎(chǔ)，還包括在敘利亞的情報(bào)員。作者在過(guò)去十年中和上百個(gè)主要為法國(guó)籍但同時(shí)又是突尼斯籍和比利時(shí)籍的圣戰(zhàn)分子談過(guò)，用他們的語(yǔ)言繪制出一幅畫(huà)像，畫(huà)著受到享樂(lè)主義、暴力和先驗(yàn)誘惑的圣戰(zhàn)士，湯姆森把這些人統(tǒng)稱為“LOL圣戰(zhàn)士(???黑人問(wèn)號(hào).JPG)”。畫(huà)像中還有那些回到法國(guó)后往往失望透頂、執(zhí)迷不悟，其中一些人還準(zhǔn)備著再去趟哈里發(fā)。

“Charlie [Hebdo] was the most beautiful day of my life. … I would so much like it to happenagain,” says Lena, one of Thomson’s more bloodthirsty subjects. “And I hope a sister willundertake the next targeted attack.”

“《查理周刊》被襲是我生命中最美妙的一天……我真想再來(lái)一次，”此話出自蓮娜，她是湯姆遜究對(duì)象中相對(duì)更嗜血的群體成員之一。“我希望有姐妹會(huì)采取下次針對(duì)性襲擊。”

But it is Thomson’s — and his subjects’ — verdict on the fraught topic of the role of Islamthat has helped win so much attention. A marginalized minority’s sense of humiliation,discrimination, and post-colonial fury; absent fathers and family trauma; the slippery slopebetween juvenile delinquency and “holy war”; and the promise of a sexual paradise — all theseare important in explaining jihad in France, Thomson argues. However, none of this would beenough to tip his interviewees over the edge without the important and too-often-dismissedrole of religion and politico-spiritual convictions — specifically, the hard-line Salafist SaudiWahhabist school of Islam — which paved the way for the initial descent of his subjects intoviolent jihadism and helps explain why they are unlikely to ever re-emerge.

但湯姆遜本人以及他研究對(duì)象對(duì)伊斯蘭教在反恐問(wèn)題中所演角色的定性贏得了諸多關(guān)注。少數(shù)民族被邊緣化的羞恥感、被歧視感和后殖民時(shí)代的憤怒;父親在成長(zhǎng)中的缺席、家庭帶來(lái)的創(chuàng)傷;青少年犯罪和“圣戰(zhàn)”間的微妙傾斜;還有宗教保證給予的性愛(ài)天堂——湯姆遜主張以上全部因素對(duì)解釋法國(guó)境內(nèi)圣戰(zhàn)分子的存在十分重要。然而，這些因素?zé)o一足夠把采訪對(duì)象的思想轉(zhuǎn)變，真正轉(zhuǎn)變他們思想的關(guān)鍵卻常常受到忽視的因素，即宗教和政治精神信仰發(fā)揮的作用——尤其是強(qiáng)硬薩拉菲斯派沙特阿拉伯瓦哈比主義伊斯蘭學(xué)校——學(xué)校為他的研究對(duì)象們鋪平了走向暴力圣戰(zhàn)主義的先路，也闡明了參與者不太可能回歸常人的原因。

France’s public intellectuals — scholars, judges, religious figures, “deradicalization” proponents,and journalists — have spent the last few years grasping for answers, amid the seeminglynever-ending news of homegrown attackers and foiled plots, for how their country became, asThomson reminds readers, the Western nation “most threatened, targeted and hit” by jihad.But few, wrote Le Figaro columnist Alexandre Devecchio in a recent column, “succeeded in fullyconvincing.”

法國(guó)的公共知識(shí)分子們——學(xué)者、法官、宗教人士、“去激進(jìn)化”支持者和記者——在仿佛永無(wú)止境的本土籍襲擊者和陰謀挫敗的新聞中，急切地尋找著答案：國(guó)家會(huì)變成何種模樣的答案。如同湯姆遜提醒讀者們所示，西方國(guó)家正“主要遭受圣戰(zhàn)的威脅、針對(duì)性襲擊和打擊”。而現(xiàn)實(shí)中湯姆遜卻僅僅“成功地徹底說(shuō)服”幾個(gè)人，《法國(guó)費(fèi)加羅報(bào)》專欄作家亞歷山大寫(xiě)到。

Internationally known figures like the political scientists Gilles Kepel and Olivier Roy engaged ina vicious battle this year over whether France should understand its jihad problem as the“Islamization of radicalism” (Roy) — that is, Islam is not to blame — or the “radicalization ofIslam” (Kepel) — yes, it is. But the rival scholars’ fight stayed mainly within elite circles andboth eventually came in for criticism. Roy has been widely questioned for dismissing IslamicState members’ theologically grounded convictions, while Kepel has been reproached forviewing Islamist terrorism too narrowly through the religious prism. Les Revenants, on theother hand, has become a “publishing phenomenon,” Devecchio says, that has “reconciledKepel and Roy.”

國(guó)際知名人士。例如政治學(xué)家吉勒斯·凱佩爾和奧利維埃·羅伊在今年一次較量中針?shù)h相對(duì)，爭(zhēng)論應(yīng)該把圣戰(zhàn)問(wèn)題理解為“激進(jìn)主義伊斯蘭教化(羅伊觀點(diǎn))”——伊斯蘭教是無(wú)辜的;或是“伊斯蘭教激進(jìn)化(凱佩爾觀點(diǎn))”——不，禍?zhǔn)拙驮谝了固m教。不過(guò)兩位學(xué)者的較量主要停留在精英階層且兩種觀點(diǎn)均受到批評(píng)。羅伊因忽視伊斯蘭國(guó)成員理論上根深蒂固的信念受到廣泛質(zhì)疑，凱佩爾則被指責(zé)采用過(guò)于狹隘的宗教棱鏡式方法看待伊斯蘭恐怖主義。另一方面，《歸來(lái)者》成為“出版現(xiàn)象”，亞歷山大認(rèn)為此書(shū)“調(diào)和了凱佩爾和羅伊兩者的觀點(diǎn)。”

“Jihadism ‘made in France’ is the fruit of the meeting between radical Islam and the era ofemptiness,” he says. “The hybrid child of a murderous utopia and a disenchanted époque.”

“‘生于法國(guó)’的圣戰(zhàn)主義是激進(jìn)派伊斯蘭與無(wú)知年代碰撞的產(chǎn)物”亞歷山大說(shuō)到。“血腥兇殘的烏托邦和幻滅的時(shí)代產(chǎn)下了混血兒。”

The publication of Les Revenants, however, also happens to come at an opportune politicalmoment. The 2017 French presidential election is only months away and is shaping up as aquasi-referendum on terrorism and Islam. After equivocating for years on how much to “takeon” France’s second religion, French politics as a whole seems to be coming around to the ideaentirely. Before Thomson released Les Revenants, then-Socialist prime minister and nowpresidential aspirant Manuel Valls was already railing against Salafism as the “[antechamber] ofterrorism.” Few voices on the left today maintain that Islam has nothing to do with the threatsfacing France. Meanwhile, on the right, both candidates expected to lead in the presidentialelection next spring, Republican Fran?ois Fillon and National Front leader Marine Le Pen, havecharacterized the Muslim faith as antithetical to French values. Thomson’s book comes asFrance appears to have decided that the debate over the role of Islam in its terror problem isfinished — and those who say the religion has a problem have won.

《歸來(lái)者》出版也正好迎來(lái)了一個(gè)適時(shí)的政治時(shí)刻。僅數(shù)月后2017年法國(guó)總統(tǒng)大選即將到來(lái)，本次大選基本可以說(shuō)是半個(gè)對(duì)恐怖主義和伊斯蘭教的全民公投。在對(duì)法國(guó)第二大宗教該“管控”幾分的問(wèn)題上推諉多年后，整個(gè)法國(guó)政界似乎完全改變了觀點(diǎn)。在湯姆遜推出《歸來(lái)者》之前，時(shí)任社會(huì)黨總理，現(xiàn)任總統(tǒng)候選人曼努埃爾·瓦爾斯準(zhǔn)備好堅(jiān)決反對(duì)薩拉菲斯主義，并將其視作“恐怖主義的[前廳]。”今天，左翼政黨僅有零星聲音仍支持伊斯蘭教和法國(guó)面臨的威脅無(wú)關(guān)。與此同時(shí)，右翼政黨的兩位候選人都期望引領(lǐng)明年春天的總統(tǒng)大選。法國(guó)共和黨人弗朗索瓦·菲永和國(guó)民陣線黨領(lǐng)袖瑪麗娜·勒龐均把穆斯林信仰視作同法國(guó)價(jià)值觀背道而馳。湯姆遜的書(shū)出版正趕上法國(guó)就伊斯蘭教在恐怖主義問(wèn)題中扮演何等角色的討論即將收?qǐng)鲋畷r(shí)——而認(rèn)為宗教有問(wèn)題的一方剛好勝出。

Thomson applies an anthropological eye to human behavior and an old-school reporter’s talentfor cultivating and listening to primary sources. He got his start by covering the Arab Springaftermath in Tunisia and Libya before returning to Paris. Over time, he built what is arguably thedeepest network of contacts of any Western journalist or researcher who has tried to getinside the francophone ranks of the Islamic State. The correspondent first traced the exodusof foreign fighters to Syria in his 2014 Les Francais Jihadistes (the French Jihadists), which gavevoice to the young French people “totally galvanized by their project” of waging holy war in Syriaand those who, in a number of cases, aspired to return and commit terrorist attacks in theirnative country. In that first book, he described one network of jihadis based in Syria and Iraqwhose members “constituted the embryonic stem cell of the commando” that went on tocommit attacks on the Bataclan concert hall in Paris in November 2015.

湯姆遜運(yùn)用老派記者那份培養(yǎng)和傾聽(tīng)原始素材的才能，并采用人類學(xué)視角來(lái)觀察人類行為。他的取材覆蓋了阿拉伯之春在突尼斯和敘利亞產(chǎn)生的余波，將此作為起點(diǎn)，再向巴黎進(jìn)發(fā)。隨時(shí)間流逝，湯姆遜建立了一張比任何試圖探究法語(yǔ)伊斯蘭國(guó)的西方記者或調(diào)查員都深入的聯(lián)系網(wǎng)。在湯姆遜2014年著書(shū)《法國(guó)圣戰(zhàn)士》中，駐外記者首先追蹤了外籍圣戰(zhàn)士退出敘利亞，讓法國(guó)青年們“完全被敘利亞圣戰(zhàn)計(jì)劃，和眾多返法發(fā)動(dòng)對(duì)祖國(guó)恐怖襲擊的人刺激行動(dòng)起來(lái)”。在第一本書(shū)中，湯姆遜把在敘利亞和伊拉克的圣戰(zhàn)分子描述為“組成恐怖突擊隊(duì)的胚胎干細(xì)胞”，他們?cè)?015年11月連續(xù)發(fā)動(dòng)了巴黎巴塔克蘭音樂(lè)廳劫持事件。

Les Revenants includes interviews with diverse subjects, some free and many in prison. Thereare young zealots of North African background, like Safiya, who left for Syria but have returnedto France and re-resumed openly smoking, a habit that would have cost her 40 lashes inIslamic State territory. Yet she is already talking about leaving again — not to Syria this time,but to Yemen. “I can’t bring myself to stay in France” she says. “I hate France. I don’t feel like Ihave a place.” Then there is Kevin, a 21-year-old former Catholic choirboy from Brittany. Heconverted at age 14; by 17 he was in Syria; and now he is hoping to journey back to France tojoin the four wives and six children he acquired in the caliphate. He is currently imprisoned inTurkey. The cast includes former high school students, casual workers, ex-French army, andthe strange case of a doctor couple who declared they spent several months working for theIslamic State in Raqqa with their daughters, not because they were supporters but becausethey wanted to rescue their son.

《歸來(lái)者》包含了對(duì)多個(gè)研究對(duì)象的采訪，有些對(duì)象是自由身，很多則身陷囹圄。他們中有不少年輕的狂熱分子。比如沙菲雅，她曾到敘利亞后又返回法國(guó)?；胤ê笊撤蒲呕謴?fù)了在公共場(chǎng)合吸煙的習(xí)慣，在伊斯蘭國(guó)土地上這么做會(huì)讓她受到40下鞭打的懲罰。如今她又在談?wù)撛俅坞x開(kāi)——不是前往敘利亞而是去也門(mén)。“我不想逼自己留在法國(guó)”她說(shuō)。“我恨法國(guó)。我覺(jué)得自己在法國(guó)沒(méi)有立足之地。”然后是凱文，一名來(lái)自布列塔尼的21歲前天主教唱詩(shī)班男孩兒。他14歲時(shí)皈依伊斯蘭教，17歲身在敘利亞;他一心回法國(guó)聯(lián)系上在哈里發(fā)得到的四個(gè)妻子和六個(gè)孩子。如今凱文被關(guān)押在耳其。研究對(duì)象的名單上有曾經(jīng)的高中生、普通工人、前法國(guó)軍人，以及比較罕見(jiàn)的一對(duì)醫(yī)生夫婦。這對(duì)夫婦聲稱和女兒一起在拉卡省為伊斯蘭國(guó)工作了幾個(gè)月，不是因?yàn)樗麄冎С忠了固m國(guó)而是他們想救出自己的兒子。

It has become popular wisdom that today’s Western jihadis have profane pasts. But nearly allof the returned fighters in Thomson’s book received a religious education as children. Seventypercent come from Muslim and often conservative households. Many met figures who helped intheir radicalization at mosques, and among people they know. The majority say they took theirfirst steps toward the Islamic State when they gravitated first toward so-called quietist or non-violent Salafism, emulating the “pious predecessors” from the time of the Prophet beforebreaking away to join armed jihad. The Salafist movement has attracted rising numbers ofadherents in France over the past decade, with its extreme fundamentalist values of a“rupture” with mainstream society.

當(dāng)今西方圣戰(zhàn)分子褻瀆神明的經(jīng)歷已是眾所周知。但基本上湯姆遜書(shū)中所有的返法圣戰(zhàn)分子都在兒童期接受過(guò)宗教化教育。其中百分之七十的人有穆斯林且家庭背景通常很保守，很多人通過(guò)清真寺和熟人受到激進(jìn)化洗禮。多數(shù)人表示他們踏向伊斯蘭國(guó)的第一步是被所謂的寂靜主義者或者說(shuō)溫和派薩拉菲斯主義吸引，模仿先知時(shí)代“虔誠(chéng)的先驅(qū)們”生活，之后再加入武裝圣戰(zhàn)。過(guò)去十年里，薩拉菲斯運(yùn)動(dòng)吸引來(lái)的法國(guó)信徒人數(shù)持續(xù)增長(zhǎng)，極端原教主義價(jià)值觀與社會(huì)主流“決裂”。

“It was very influential,” says 20-year-old Zoubeir, of his period frequenting “quietist” Salafistgroups, with their ultra-literal interpretation of traditional texts, before his flight to Syria,where he got to know some of the future attackers behind the Paris and Brussels attacks ofNovember 2015 and March 2016. The only self-proclaimed full-blown repentee in the book,Zoubeir describes his initial period in Islamic State land as “a holiday camp … a jihad where youcan shoot people and eat an ice cream at the same time.” He is the first returned French fighterto have volunteered to intelligence services, after a year of imprisonment, to talk tovulnerable young people about his experience to offer them a “counter-discourse.”

“影響深遠(yuǎn)”20歲的佐貝爾在飛往敘利亞前經(jīng)常出入“寂靜主義”薩拉菲斯團(tuán)體，通過(guò)他們對(duì)傳統(tǒng)經(jīng)文超越文字層面的解釋，在那兒認(rèn)識(shí)了一些將來(lái)會(huì)在2015年十一月和2016年三月發(fā)動(dòng)襲擊的人。作為書(shū)中唯一自認(rèn)為成熟的懺悔者，佐貝爾把自己在伊斯蘭國(guó)度過(guò)的最初階稱為“假日野營(yíng)……在圣戰(zhàn)地，你可以一邊槍殺人一邊吃冰淇淋。”佐貝爾是第一個(gè)返回法國(guó)的圣戰(zhàn)士，入獄一年后他自愿加入情報(bào)部門(mén)，與容易受到極端思想影響的年輕人談?wù)撟陨斫?jīng)歷，為他們提供“對(duì)抗論述。”

As Thomson writes, “quietist” Salafism professes itself to be vehemently opposed to armedjihad, and its adherents sometimes go so far as to denounce the violent “takfirists” or“khawarij” to the police. But the warring currents share the same doctrinal and ideologicalcore. “Zoubeir considers today, that, for him, like the majority of the French he met in Syria,quietism prepared the ground and constituted a stepping stone towards him tipping over intojihadism,” he says.

湯姆遜寫(xiě)到，“寂靜主義”薩拉菲爾宣稱自己強(qiáng)烈反對(duì)武裝圣戰(zhàn)，其信徒有時(shí)甚至向警方會(huì)揭發(fā)暴力派“塔克菲爾主義者”或者“哈瓦利吉派”。但是，對(duì)立思想潮流和他們共享用一學(xué)說(shuō)和意識(shí)形態(tài)核心。“佐貝爾認(rèn)為，今天對(duì)他、對(duì)他在敘利亞遇到的多數(shù)法國(guó)人，寂靜主義在為他們準(zhǔn)備、鋪設(shè)朝圣戰(zhàn)主義思想轉(zhuǎn)變的墊腳石。”

Thomson’s arguments are already being mustered by officials as evidence for their policydecisions. The author’s insistence that deradicalization is almost impossible has becomeincreasingly accepted, including by the government’s counter-terrorism establishment thatnow speaks increasingly of “disengagement.” Thomson is also being cited in dispatches in whichFrench authorities argue for the closure of Salafist mosques. Most of all, the journalist is beingcalled upon to explain how and why France and Europe could have for so long missed thewarning signs from homegrown jihadis who nearly always made their intentions perfectly clear.But on this question — which is less about the jihadis themselves and more about the West —he has fewer answers.

湯姆遜的論據(jù)已經(jīng)被官方作為政策決定的輔助證據(jù)。作者極力主張的去激進(jìn)化不可能實(shí)現(xiàn)的觀點(diǎn)已經(jīng)漸為大眾接受，包括政府部反恐門(mén)現(xiàn)在也更多地提到“脫離”一詞。在法國(guó)官方爭(zhēng)取關(guān)閉薩拉菲斯主義清真寺的新聞報(bào)道中也引用了湯姆遜的觀點(diǎn)。最重要的是，記者開(kāi)始呼吁有關(guān)部門(mén)解釋法國(guó)及歐洲長(zhǎng)期以來(lái)為什么、怎么會(huì)忽視本土圣戰(zhàn)分子，還是在這些圣戰(zhàn)分子目標(biāo)明確，反恐警告不絕的情況下犯下如此紕漏。至于紕漏的存在——多在于西方自己而少在于圣戰(zhàn)分子本身——湯姆遜沒(méi)有給出更多答案。

“The reality is that no one knows how to solve the problem,” Thomson told Slate’s Frenchedition. “The horrors have happened. I know that it can shock some to say it, but Europe iscondemned to suffer the consequence of the mistakes it made in 2012, 2013, 2014 — tohave let hundreds of French leave for Syria and Iraq and create a base there, with terroristintentions, and to have not seen them leaving, or stopped them from going.”

湯姆遜對(duì)《批評(píng)板雜志法國(guó)版》說(shuō)：“現(xiàn)實(shí)就是，沒(méi)人知道怎么解決問(wèn)題。恐怖事件已經(jīng)發(fā)生了。我知道接下來(lái)的話可能會(huì)驚到有些人，不過(guò)我還是要說(shuō)，歐洲活該承受自己從2012年犯錯(cuò)犯到2014年導(dǎo)致的苦果——讓成百上千心懷不軌的法國(guó)人前往敘利亞和伊拉克建立基地，既不監(jiān)視也不阻止他們離開(kāi)。”