一個中產(chǎn)六口之家，為何要發(fā)動自殺式爆炸襲擊？
我盯著照片上的兩個男孩看，因?yàn)槲乙灿袃蓚€兒子。但照片中的小女孩引起了我的注意。她們年齡尚小，睜著大大的眼睛，像小鹿一樣。紅色的頭巾鑲著金邊，兩人似乎都拿著一枝花。
My colleague, Muktita Suhartono, and I had come to Surabaya, an Indonesian city with alleyways of terra cotta roofed homes, largely on the basis of a single photo. It was a normal family portrait of a father, mother, two sons and two daughters.
主要是基于一張照片，我和同事穆克蒂塔·蘇哈托諾(Muktita Suhartono)來到印度尼西亞的泗水市，這里到處是紅瓦房小巷。這是一張普通的全家福，上面有父親、母親、兩個兒子和兩個女兒。
On May 13, the entire family of six blew themselves up in coordinated suicide attacks on three Christian churches in Surabaya, killing a dozen bystanders and injuring at least 40 more. The boys were 15 and 17 when they died, the girls 8 and 12.
5月13日，泗水的三座基督教教堂發(fā)生有組織的自殺襲擊，這一家六口引爆了自己，造成十幾名無辜民眾死亡，至少40人受傷。死去的兩個男孩一個15歲，一個17歲，兩個女孩一個8歲，一個12歲。
As a parent, I wanted to understand what had compelled this family to erase itself from the earth. Every explanation seemed inadequate.
我也是為人父母者，所以我想知道，究竟是什么促使這一家人讓自己從地球上消失。似乎哪個解釋都不充分。
After his death, the father, Dita Oepriarto, was accused by the Indonesian police of having been the leader of the Surabaya chapter of a local Islamic State-linked terror group, Jamaah Ansharut Daulah. But it is one thing to martyr yourself. It is quite another to take your whole family with you.
這一家人中的父親迪塔·厄普利阿爾托(Dita Oepriarto)在死后被印尼警方指控是該國與伊斯蘭國(Islamic State)勾結(jié)的恐怖組織“神權(quán)游擊隊(duì)”(Jamaah Ansharut Daulah)泗水分支的頭目。但自己殉難是一回事，帶上一家人和你一起完全是另一回事。
The church bombings were followed by two more incidents in which Surabaya families detonated deadly explosive devices.
在教堂爆炸事件之后，泗水又出現(xiàn)了兩起一家人引爆致命爆炸裝置的事件。
During the course of a few days of reporting, Tita and I spoke with dozens of people who knew Mr. Oepriarto and his family. They painted a portrait of normalcy — of girls on bicycles, of boys learning to drive the family car. The mother, Puji Kuswati, was, by all accounts, chatty and friendly.
在幾天的報(bào)道過程中，我和蒂塔采訪了幾十個認(rèn)識厄普利阿爾托一家的人。他們描述的是一幅正常的畫面：兩個女孩騎自行車，兩個男孩在學(xué)開家里的車。所有人都說，母親普伊·庫斯瓦蒂(Puji Kuswati)健談、親切。
Nor were there many clues on the quiet Surabaya lane where Mr. Oepriarto was born and lived with his young family before moving to another neighborhood seven years ago. With the exception of one elderly woman who said that Mr. Oepriarto’s mother had refused to shake her hand because she was a Christian, the consensus was that the family respected the multireligious nature of the community.
在厄普利阿爾托出生的那條小巷里，線索也不多。他和家人一直生活在那里，直到七年前搬去另一個社區(qū)。除了一個老太太說厄普利阿爾托的母親曾經(jīng)因?yàn)樗腔酵蕉芙^和她握手外，受訪者一致認(rèn)為厄普利阿爾托一家尊重該社區(qū)的多元宗教特征。
Neighbors noted that when Mr. Oepriarto was growing up, his mother and sisters did not cover their hair, as is the tradition with more conservative Muslims.
鄰居指出，在厄普利阿爾托的成長過程中，他的母親和姐妹并沒有遵照更保守的穆斯林信奉的傳統(tǒng)，把頭發(fā)遮起來。
At the children’s experimental private school, run by a moderate Muslim social organization, Heru Tjahyono, the innovation director, described the interfaith activities he had designed, such as field trips to local churches and temples.
在孩子們就讀的私立實(shí)驗(yàn)學(xué)校，創(chuàng)新總監(jiān)赫魯·家約諾(Heru Tjahyono)介紹了他設(shè)計(jì)的跨宗教活動，比如去當(dāng)?shù)氐慕烫煤退聫R實(shí)地考察。這所學(xué)校由一個溫和的穆斯林社會組織開辦。
“If this family turned out to be terrorists,” he said, “then anyone could be a terrorist.”
“如果這一家人證明是恐怖分子，”他說，“那任何人都可能是恐怖分子。”
Mr. Oepriarto’s radicalization seems to have occurred when he was at one of Surabaya’s best public high schools and joined an outside Quranic recitation group that preached extremist ideology. What would have happened if the cleric who led that group had been moderate instead?
厄普利阿爾托的激進(jìn)化似乎發(fā)生在他就讀泗水最好的公立高中之一，并加入一個宣揚(yáng)極端主義思想的校外古蘭經(jīng)朗誦社團(tuán)期間。如果領(lǐng)導(dǎo)該社團(tuán)的神職人員是溫和派，情況會怎樣?
Three days after the church attacks, the authorities had constructed a plywood wall to block Mr. Oepriarto’s house from view. But the police stationed in front of the home were friendly. They offered us a chair on which we could stand to peer in.
教堂襲擊發(fā)生三天后，當(dāng)局筑起了一道膠合板墻，把厄普利阿爾托的房子圍了起來，不讓外界看到。但部署在房屋前面的警察態(tài)度友好。他們給了我們一把椅子，讓我們可以站在椅子上朝里看。
On the veranda, I saw signs of middle-class domesticity: a purple bicycle, children’s flip-flops and rows of bottled drinking water meant for a dispenser. Someone loved the girls enough to buy them bike helmets.
在走廊上，我看到了中產(chǎn)階級家庭生活的特征：一輛紫色的自行車、孩子們的人字拖和成排桶裝飲用水。有人很愛兩個女孩，給她們買了自行車頭盔。
Mr. Oepriarto’s neighbor, Wery Tri Kusuma, said his wife’s last interaction with Ms. Kuswati, the mother, came just one day before the family blew itself up. Ms. Kuswati came over to tell Mr. Kusuma’s wife that she didn’t need to knock if she felt like picking some sour star fruit that grew from a tree on Mr. Oepriarto’s land.
厄普利阿爾托的鄰居韋里·特里·庫蘇馬(Wery Tri Kusuma)說，他妻子和這一家人中的母親庫斯瓦蒂的最后一次互動就發(fā)生在他們引爆自己的前一天。庫斯瓦蒂過來對庫蘇馬的妻子說，如果她想從厄普利阿爾托家的一棵樹上摘些楊桃，不需要敲門打招呼。
“It was like she knew what was going to happen, and she was giving us permission to take what we liked after they were gone,” Mr. Kusuma said. “They were very good neighbors.”
“就像她知道要發(fā)生什么事情一樣，她允許我們在他們?nèi)ナ篮竽米呦矚g的東西，”庫蘇馬說。“他們是非常好的鄰居。”
But good parents they were not. The speculation among academics and analysts studying radicalization was that Mr. Oepriarto and Ms. Kuswati thought their family would reunite in heaven, a place they could best reach as a family through jihad.
但他們不是好家長。研究激進(jìn)化問題的學(xué)者和分析人士猜測，厄普利阿爾托和庫斯瓦蒂認(rèn)為，他們一家會在天堂里團(tuán)聚，他們最好以一家人的身份通過圣戰(zhàn)前往天堂。
As journalists, we try to understand — though not necessarily condone — the factors motivating a person’s actions. But no explanation can rationalize turning your own children into suicidal jihadists. Tita and I went to Surabaya looking for answers. Visiting the children’s school and home, talking to their friends and family, I realized that we would never know the truth.
作為記者，我們試圖理解——盡管不一定寬恕——促使一個人做出某些行為的因素。但什么理由都無法合理解釋把自己的孩子變成自殺式圣戰(zhàn)分子的行為。我和蒂塔去泗水尋找答案。在探訪了孩子們的學(xué)校和家，并與他們的朋友和家人交談過后，我意識到，我們永遠(yuǎn)都不會知道真相。
