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“They’ve stopped the match,” Farid explained.
"他们已经停止了比赛，"法里德解释说。
“It’s a draw. "
这是一场平局。
They refuse to fight one another.”
他们拒绝互相争吵。"
Pogba, panting so hard that his whole body shook, turned on his trainer and butted him.
博格巴气喘吁吁，整个身体都在颤抖，转过身来对着他的训练师，对着他就是一拳。
Without warning, Messi broke back into the ring and the two rams rushed one another once more.
毫无征兆地，梅西又闯入了擂台，两只公羊再次冲向对方。
Another hit came, then another.
又是一击，然后又是一击。
“Messi! Messi! Messi!” the men chanted.
"梅西！梅西！梅西！"人们高呼。
The fight was called in his favour, and the crowd rushed to embrace the sheep and lift his trainer on to their shoulders.
比赛对他有利，观众们急忙拥抱这只羊，把他的训练师抬到他们的肩上。
How idealist fathers produce nihilist sons may be the stuff of Russian literature, but it’s just as true of the divide between Algeria’s ageing, visionary elites and its disaffected, disempowered youths.
理想主义的父亲如何培养出虚无主义的儿子可能是俄罗斯文学的素材，但对于阿尔及利亚年老的、有远见的精英和心怀不满的、没有权力的年轻人之间的分歧来说，这同样是事实。
Since the revolution that won independence from France after 130 years of colonial rule, each decade has witnessed the arrival of a new revolutionary ideology that brought hope but ultimately failed.
历经130年的殖民统治从法国赢得独立的革命以来，每十年都有一种新的革命意识形态出现，虽然带来了希望，但最终以失败告终。
Waves of pan-Africanism, third-worldism and socialism in the 1960s and 70s gave way to Arabisation, political Islam and economic liberalisation in the 80s and 90s.
20世纪60年代和70年代的泛非主义、第三世界主义和社会主义浪潮让位于80年代和90年代的阿拉伯化、政治伊斯兰和经济自由化。
Though meant to unite a population whose only clear shared past was a history of racial violence, these organising concepts seemed increasingly to divide – Arab v Berber, Islamist v secular, poor v rich.
尽管这些组织概念旨在团结一个有着种族暴力历史的民族，但它们似乎越来越多地造成分裂——阿拉伯人对柏柏尔人，伊斯兰教徒对世俗，穷人对富人。
The dashed ideals of each successive revolution helps explain why Algeria today is so gloomy, and shuttered against new ideas.
每一次革命的理想破灭，都助于解释为什么今天的阿尔及利亚如此阴郁，并对新的想法拒之门外。
Frustrated energy seems to be channelled into rijla (machismo).
沮丧的能量似乎被输送到rijla（大男子主义）。
Men who work part-time, if at all, splay across the benches and borders of public squares on hot afternoons, leering at any woman who walks by.
在炎热的下午，从事兼职工作的男人们在公共广场的长椅和边界上打转，对任何走过的女人进行猥亵。
Cafes, bars, streets and mosques are all male spaces.
咖啡馆、酒吧、街道和清真寺都是男性空间。
Those in power are known as “les moustaches”; any accomplishment elicits a congratulatory “les hommes!” (“men!”).
那些当权者被称为 "小胡子"；任何成就都会引起 "男人们 "的祝贺。("男人！")。
Algeria’s most emblematic and beloved film is Merzak Allouache’s Omar Gatlato (1977), the story of a young bureaucrat who is alienated and obsessed with his own masculinity.
阿尔及利亚最具代表性和最受喜爱的电影是Merzak Allouache的《Omar Gatlato》（1977年），讲述了一个被疏远并迷恋自己的男性气质的年轻官吏的故事。
The title refers to the expression gatlato el rijla – machismo killed him.
片名指的是gatlato el rijla——大男子主义毁灭他。
Thirty years ago, the Algerian people embarked on their own Arab spring.
三十年前，阿尔及利亚人民开始了他们自己的阿拉伯之春。
In 1988, faced with authoritarianism and a crumbling economy, they boldly gathered in the streets to demand freedoms, much as Syrians, Libyans, Egyptians and Tunisians did in 2011.
1988年，面对独裁主义和摇摇欲坠的经济，他们大胆地聚集在街头，要求自由，就像叙利亚人、利比亚人、埃及人和突尼斯人在2011年所做的那样。
