Well, this is a really extraordinary honor for me. I spend most of my time in jails, in prisons, on death row. I spend most of my time in very low-income communities, in the projects and places where there's a great deal of hopelessness. And being here at TED and seeing the stimulation, hearing it, has been very, very energizing to me. And one of the things that's emerged in my short time here is that TED has an identity. And you can actually say things here that have impacts around the world. And sometimes when it comes through TED, it has meaning and power that it doesn't have when it doesn't.
Ini sebuah kehormatan yang teramat besar bagi saya. Saya menghabiskan sebagian besar waktu saya di dalam penjara, untuk hukuman mati. Saya menghabiskan hidup saya di masyarakat berpenghasilan rendah dalam proyek dan tempat di mana terdapat ketidakberdayaan. Berada di sini di TED. dan melihat daya tariknya, mendengarnya, terasa sangat menyegarkan bagi saya. Dan satu hal yang muncul dalam waktu saya yang singkat ini bahwa TED memiliki identitas. Dan Anda dapat mengatakan sesuatu di sini yang berdampak ke seluruh dunia. Dan kadang melalui TED, ada arti dan kekuatan yang tidak ada jika tidak melaluinya.
And I mention that because I think identity is really important. And we've had some fantastic presentations. And I think what we've learned is that, if you're a teacher, your words can be meaningful, but if you're a compassionate teacher, they can be especially meaningful. If you're a doctor, you can do some good things, but if you're a caring doctor, you can do some other things. So I want to talk about the power of identity. And I didn't learn about this actually practicing law and doing the work that I do. I actually learned about this from my grandmother.
Saya mengatakannya karena identitas itu penting. Dan ada presentasi yang luar biasa. Saya rasa yang kita pelajari adalah jika Anda guru, kata-kata Anda bisa berarti, tetapi jika Anda guru penuh kasih, kata-kata Anda bisa amat bermakna Jika Anda dokter, Anda bisa lakukan hal yang baik, tetapi dokter yang penuh perhatian bisa melakukannya lebih. Saya ingin bicara tentang kekuatan identitas. Saya sebenarnya tidak mempelajari hal ini dari praktik hukum atau melakukan pekerjaan saya Sebenarnya saya mempelajarinya dari nenek saya.
I grew up in a house that was the traditional African American home that was dominated by a matriarch, and that matriarch was my grandmother. She was tough, she was strong, she was powerful. She was the end of every argument in our family.
Saya tumbuh di keluarga tradisional Afrika-Amerika yang didominasi oleh budaya matriarki, dan pemimpinnya adalah nenek saya. Ia keras dan kuat, ia berkuasa. Ia adalah orang yang mengakhiri semua perdebatan dalam keluarga.
(Laughter)
Ia juga yang memulai sebagian besar perdebatan dalam keluarga kami.
She was the beginning of a lot of arguments in our family.
(Laughter)
Ia adalah anak dari budak.
She was the daughter of people who were actually enslaved. Her parents were born in slavery in Virginia in the 1840s. She was born in the 1880s, and the experience of slavery very much shaped the way she saw the world.
Orang tuanya lahir dalam perbudakan di Virginia sekitar tahun 1840-an. Ia lahir tahun 1880-an dan pengalamannya tentang perbudakan sangat membentuk caranya memandang dunia. Dan nenek saya orang yang keras, namun juga penuh kasih.
And my grandmother was tough, but she was also loving. When I would see her as a little boy, she'd come up to me and give me these hugs. And she'd squeeze me so tight I could barely breathe, and then she'd let me go. And an hour or two later, if I saw her, she'd come over to me and say, "Bryan, do you still feel me hugging you?" If I said, "No," she'd assault me again, and if I said, "Yes," she'd leave me alone. And she just had this quality that you always wanted to be near her. And the only challenge was that she had 10 children. My mom was the youngest of her 10 kids. And sometimes when I would go and spend time with her, it would be difficult to get her time and attention. My cousins would be running around everywhere.
Saat saya masih anak-anak, ia menghampiri dan memeluk saya. Dan ia memeluk saya amat erat sampai saya sulit bernapas lalu ia melepaskan saya. Satu dua jam kemudian, jika bertemu, ia menghampiri dan berkata, "Bryan, kau masih merasakan pelukanku?" Jika saya bilang, "Tidak," ia akan melakukannya lagi, dan jika, "Ya," ia membiarkan saya. Ia memiliki kualitas yang selalu membuat Anda ingin di dekatnya Satu-satunya tantangan adalah ia punya 10 anak. Ibu saya anak bungsu dari sepuluh anak. Kadang jika ingin bersama dengan nenek, sulit mendapatkan waktu dan perhatiannya. Sepupu saya berlarian ke sana kemari.
And I remember, when I was about eight or nine years old, waking up one morning, going into the living room, and all of my cousins were running around. And my grandmother was sitting across the room, staring at me. And at first, I thought we were playing a game. And I would look at her, and I'd smile, but she was very serious. And after about 15 or 20 minutes of this, she got up and she came across the room, and she took me by the hand, and she said, "Come on, Bryan. You and I are going to have a talk." And I remember this just like it happened yesterday. I never will forget it.
Dan saya ingat, waktu saya berusia delapan atau sembilan tahun, suatu pagi terbangun, pergi ke ruang tamu, dan semua sepupu saya berlarian. Dan nenek saya, duduk di seberang ruangan, memandang saya. Awalnya saya pikir ini permainan. Saya memandangnya dan tersenyum, tetapi ia sangat serius. Dan setelah 15 hingga 20 menit, ia berdiri dan berjalan menyeberangi ruangan dan menggandeng tangan saya dan berkata, "Ayo, Bryan. Kita harus bicara." Dan saya ingat ini seperti baru terjadi kemarin. Saya tak akan melupakannya. Ia mengajak keluar dan berkata, "Bryan, aku mau katakan sesuatu,
She took me out back and said, "Bryan, I'm going to tell you something, but you don't tell anybody what I tell you." I said, "OK, Mama." She said, "Now, you make sure you don't do that." I said, "Sure." Then she sat me down and she looked at me, and she said, "I want you to know I've been watching you." And she said, "I think you're special." She said, "I think you can do anything you want to do." I will never forget it.
tetapi jangan bilang siapa-siapa yang kukatakan." Saya bilang, "Baik, Mama." Katanya, "Pastikan kau tak akan melakukannya" jawab saya, "Tentu." Kemudian ia minta saya duduk dan memandang saya dan berkata, "Aku ingin kau tahu aku mengamatimu selama ini." Dan ia bilang, "Menurutku kau istimewa." Ia bilang, "Menurutku kau bisa melakukan apapun yang kau mau." Saya tak akan pernah melupakannya.
And then she said, "I just need you to promise me three things, Bryan." I said, "OK, Mama." She said, "The first thing I want you to promise me is that you'll always love your mom." She said, "That's my baby girl, and you have to promise me now you'll always take care of her." Well, I adored my mom, so I said, "Yes, Mama. I'll do that." Then she said, "The second thing I want you to promise me is that you'll always do the right thing, even when the right thing is the hard thing." And I thought about it, and I said, "Yes, Mama. I'll do that." Then finally, she said, "The third thing I want you to promise me is that you'll never drink alcohol."
Lalu ia berkata, "Aku hanya ingin kau berjanji atas tiga hal, Bryan." Saya jawab, "Baik, Mama." Katanya, "Pertama aku mau kau berjanji bahwa kau akan selalu mencintai ibumu." Ia bilang, "Dia anakku, dan kau harus berjanji akan selalu menjaganya." Saya mengagumi ibu, jadi saya jawab, "Baik, Mama. Akan kulakukan." Lalu, "Kedua aku mau kau berjanji bahwa kau akan selalu melakukan yang benar bahkan jika yang benar itu sulit." Saya memikirkannya dan menjawab, "Ya, Mama. Akan kulakukan." Akhirnya ia berkata, "Ketiga aku mau kau berjanji kau tak akan pernah minum alkohol."
(Laughter)
(Tawa)
Well, I was nine years old, so I said, "Yes, Mama. I'll do that."
Waktu itu saya sembilan tahun, jadi saya jawab, "Ya, Mama. Akan kulakukan."
I grew up in the country in the rural South, and I have a brother a year older than me and a sister a year younger. When I was about 14 or 15, one day, my brother came home and he had this six-pack of beer; I don't know where he got it. He grabbed me and my sister, and we went out in the woods, and we were just out there doing the stuff we crazily did, and he had a sip of this beer and gave some to my sister and she had some, and they offered it to me. I said, "No, that's OK. Y'all go ahead. I'm not going to have any." My brother said, "Come on. We're doing this today; you always do what we do. I had some, your sister had some. Have some beer." I said, "No, I don't feel right about that. Y'all go ahead." And then my brother stared at me and said, "What's wrong with you? Have some beer." Then he looked at me real hard and said, "Oh, I hope you're not still hung up on that conversation Mama had with you."
Saya tumbuh di wilayah pedesaan di Selatan, dengan abang setahun di atas dan adik perempuan setahun di bawah. Waktu saya 14 atau 15 tahun, suatu hari kakak saya pulang membawa enam kaleng bir. Entahlah ia dapat dari mana, lalu ia menarik saya dan adik pergi ke hutan, kami di sana melakukan hal-hal konyol seperti biasanya. Ia minum bir itu dan memberikannya ke adik saya yang juga meminumnya, lalu mereka tawarkan kepada saya. Saya jawab, "Tidak. Kalian saja. Saya tidak mau minum bir." Abang bilang, "Ayo, kita minum; kita selalu lakukan apapun bersama. Aku minum, adikmu juga. Minumlah." Saya jawab, "Tidak, rasanya tidak benar. Kalian saja." Kemudian abang mulai menatap saya. Ia bilang, "Kenapa kau? Ayo minum bir." Lalu ia menatap tajam dan berkata, "Oh, kuharap kau tidak terbebani oleh percakapan dengan Mama." (Tawa)
(Laughter)
Saya jawab, "Apa maksudmu?"
I said, "What are you talking about?" He said, "Oh, Mama tells all the grandkids that they're special."
Ia bilang, "Oh, Mama bilang ke semua cucunya mereka istimewa." (Tawa)
(Laughter)
I was devastated.
Saya terhenyak.
(Laughter)
(Tawa)
And I'm going to admit something to you. I'm going to tell you something I probably shouldn't. I know this might be broadcast broadly. But I'm 52 years old, and I'm going to admit to you that I've never had a drop of alcohol.
Dan saya mengaku pada Anda. Saya akan bilang suatu rahasia. Saya tahu ini mungkin akan disiarkan luas Tapi saya 52 tahun, dan saya akan mengaku bahwa saya tidak pernah minum setetes pun alkohol.
(Applause)
(Tepuk tangan)
I don't say that because I think that's virtuous; I say that because there is power in identity. When we create the right kind of identity, we can say things to the world around us that they don't actually believe make sense. We can get them to do things that they don't think they can do. When I thought about my grandmother, of course she would think all her grandkids were special. My grandfather was in prison during prohibition. My male uncles died of alcohol-related diseases. And these were the things she thought we needed to commit to.
Saya tidak mengatakannya sebagai sebuah hal yang bijak; saya mengatakannya karena ada kekuatan pada sebuah identitas. Saat kita menciptakan identitas yang tepat, kita bisa katakan berbagai hal pada dunia yang mungkin tidak masuk akal bagi mereka. Kita bisa membuat mereka lakukan hal-hal yang mereka pikir tidak mungkin. Saat saya memikirkan nenek saya, tentu ia berpikir semua cucunya istimewa. Kakek saya dipenjara saat larangan alkohol masih berlaku. Paman saya meninggal karena penyakit minuman keras. Ini hal yang menurut nenek saya perlu dipegang komitmennya. Saya ingin mengatakan sesuatu
Well, I've been trying to say something about our criminal justice system. This country is very different today than it was 40 years ago. In 1972, there were 300,000 people in jails and prisons. Today, there are 2.3 million. The United States now has the highest rate of incarceration in the world. We have seven million people on probation and parole. And mass incarceration, in my judgment, has fundamentally changed our world. In poor communities, in communities of color, there is this despair, there is this hopelessness that is being shaped by these outcomes. One out of three Black men between the ages of 18 and 30 is in jail, in prison, on probation or parole. In urban communities across this country -- Los Angeles, Philadelphia, Baltimore, Washington -- 50 to 60 percent of all young men of color are in jail or prison or on probation or parole.
tentang sistem pengadilan kriminal kita. Negara ini sangat berbeda sekarang ini dibandingkan 40 tahun lalu. Tahun 1972, ada 300.000 orang di penjara. Kini, ada 2,3 juta. Saat ini Amerika Serikat memiliki tingkat penahanan tertinggi di dunia. Ada tujuh juta orang dalam masa percobaan dan pembebasan bersyarat. Dan penahanan massal, menurut saya, secara mendasar telah mengubah dunia kita. Dalam masyarakat miskin, dan masyarakat kulit berwarna ada keputusasaan, ada ketidakberdayaan, yang dibentuk dari situasi semacam ini. Satu dari tiga pria kulit hitam antara 18 hingga 30 tahun berada di penjara, dalam masa percobaan, atau pembebasan bersyarat. Pada masyarakat kota di penjuru negeri, Los Angeles, Philadelphia, Baltimore, Washington, 50 sampai 60 persen orang muda kulit berwarna berada di penjara, dalam masa percobaan, atau pembebasan bersyarat. Sistem kita tidak hanya dibentuk
Our system isn't just being shaped in these ways that seem to be distorting around race, they're also distorted by poverty. We have a system of justice in this country that treats you much better if you're rich and guilty than if you're poor and innocent. Wealth, not culpability, shapes outcomes. And yet, we seem to be very comfortable. The politics of fear and anger have made us believe that these are problems that are not our problems. We've been disconnected.
dalam situasi yang sepertinya menyimpang di seputar masalah ras, namun juga pada kemiskinan. Sistem pengadilan kita di negara ini memperlakukan Anda lebih baik jika Anda kaya dan bersalah daripada jika Anda miskin dan tidak bersalah. Kekayaan, bukan kejahatan, menentukan hasilnya. Namun, sepertinya kita tidak masalah. Politik ketakutan dan kemarahan telah membuat kita percaya bahwa ini adalah masalah yang bukan masalah kita. Kita telah terputuskan darinya.
It's interesting to me. We're looking at some very interesting developments in our work. My state of Alabama, like a number of states, actually permanently disenfranchises you if you have a criminal conviction. Right now in Alabama, 34 percent of the Black male population has permanently lost the right to vote. We're actually projecting that in another 10 years, the level of disenfranchisement will be as high as it's been since prior to the passage of the Voting Rights Act. And there is this stunning silence.
Ini menarik bagi saya. Kami melihat perkembangan menarik dalam pekerjaan kami. Di negara bagian saya, Alabama, seperti negara bagian lain, mencabut permanen hak pilih Anda jika Anda seorang kriminal. Saat ini di Alabama 34 persen populasi pria kulit hitam secara permanen telah kehilangan hak pilih. Kami memproyeksikan dalam 10 tahun ke depan tingkat pencabutan hak pilih akan sama tingginya seperti saat sebelum diberlakukannya Undang-Undang Hak Suara. Dan ada kesunyian hebat.
I represent children. A lot of my clients are very young. The United States is the only country in the world where we sentence 13-year-old children to die in prison. We have life imprisonment without parole for kids in this country. And we're actually doing some litigation. The only country in the world.
Saya mewakili anak-anak. Sebagian besar klien saya masih amat muda. Amerika satu-satunya negara di dunia di mana kita menghukum anak 13 tahun mati di penjara. Ada hukuman seumur hidup tanpa pembebasan bersyarat untuk anak-anak di negeri ini. Dan proses peradilannya benar-benar dilakukan. Satu-satunya negara di dunia.
I represent people on death row. It's interesting, this question of the death penalty. In many ways, we've been taught to think that the real question is: Do people deserve to die for the crimes they've committed? And that's a very sensible question. But there's another way of thinking about where we are in our identity. The other way of thinking about it is not: Do people deserve to die for the crimes they commit?, but: Do we deserve to kill? I mean, it's fascinating.
Saya mewakili orang yang dihukum mati. Pertanyaan soal hukuman mati menarik. Di berbagai hal, kita diajarkan berpikir pertanyaan sebenarnya adalah, apa orang pantas mati untuk kejahatan yang mereka lakukan? Dan itu adalah pertanyaan yang sangat masuk akal. Namun, ada cara berpikir lain tentang posisi identitas kita. Cara lain memandangnya bukan apakah orang pantas mati untuk kejahatan mereka, namun apakah kita pantas untuk membunuh? Ini sangat menarik.
Death penalty in America is defined by error. For every nine people who have been executed, we've actually identified one innocent person who's been exonerated and released from death row. A kind of astonishing error rate -- one out of nine people, innocent. I mean, it's fascinating. In aviation, we would never let people fly on airplanes if, for every nine planes that took off, one would crash.
Hukuman mati di Amerika adalah berdasarkan eror. Dari sembilan orang yang telah dieksekusi, sebenarnya teridentifikasi satu yang tidak bersalah yang telah bebas tuduhan dan dilepaskan dari hukuman mati. Tingkat eror yang mencengangkan satu dari sembilan orang tidak bersalah. Ini menarik. Di penerbangan, kita tak akan pernah mengizinkan orang naik pesawat jika setiap sembilan pesawat yang terbang satu akan jatuh.
(Laughter)
Tetapi, entah bagaimana kita dapat membuat pengecualian untuk masalah ini.
But somehow, we can insulate ourselves from this problem. It's not our problem. It's not our burden. It's not our struggle.
Ini bukan masalah kita. Itu bukan beban kita. Itu bukan pergulatan kita.
I talk a lot about these issues. I talk about race and this question of whether we deserve to kill. And it's interesting, when I teach my students about African American history, I tell them about slavery. I tell them about terrorism, the era that began at the end of reconstruction that went on to World War II. We don't really know very much about it. But for African Americans in this country, that was an era defined by terror. In many communities, people had to worry about being lynched. They had to worry about being bombed. It was the threat of terror that shaped their lives. And these older people come up to me now and say, "Mr. Stevenson, you give talks, you make speeches, you tell people to stop saying we're dealing with terrorism for the first time in our nation's history after 9/11." They tell me to say, "No, tell them that we grew up with that." And that era of terrorism, of course, was followed by segregation and decades of racial subordination and apartheid.
Saya bicara banyak tentang hal ini. Saya membicarakan ras dan pertanyaan ini apakah kita berhak membunuh. Dan menarik, saat saya mengajar tentang sejarah Afrika-Amerika. Saya menceritakan perbudakan. Saya menceritakan terorisme, era yang dimulai di akhir sebuah rekonstruksi sampai Perang Dunia II. Kita tak tahu banyak tentang itu. Tapi bagi Afrika-Amerika di negara ini, itu adalah era yang dibentuk oleh teror. Di banyak tempat, orang khawatir akan digantung. Mereka khawatir akan dibom. Ancaman terorlah yang membentuk hidup mereka. Dan orang-orang tua datang pada saya dan berkata, "Tn. Stevenson, Anda berceramah, berpidato, mintalah orang-orang berhenti mengatakan kita berurusan dengan terorisme pertama kalinya dalam sejarah setelah 9/11." Mereka minta saya berkata, "Katakan kami tumbuh dengan itu." Dan era terorisme itu, tentu saja, diikuti oleh pemisahan dan puluhan tahun marginalisasi ras dan apartheid.
And yet, we have in this country this dynamic where we really don't like to talk about our problems. We don't like to talk about our history. And because of that, we really haven't understood what it's meant to do the things we've done historically. We're constantly running into each other. We're constantly creating tensions and conflicts. We have a hard time talking about race, and I believe it's because we are unwilling to commit ourselves to a process of truth and reconciliation. In South Africa, people understood that we couldn't overcome apartheid without a commitment to truth and reconciliation. In Rwanda, even after the genocide, there was this commitment. But in this country, we haven't done that.
Sementara itu ada dinamika di negara kita di mana kita benar-benar tidak suka membicarakan masalah kita. Kita tidak suka membicarakan sejarah kita. Karena itu, kita belum paham betul apa artinya melakukan semua yang telah dilakukan dalam sejarah. Kita terus-menerus saling bertemu. Kita terus-menerus menciptakan ketegangan dan konflik. Kita sulit membicarakan ras, dan saya percaya itu karena kita tidak mau berkomitmen pada proses kebenaran dan rekonsiliasi. Di Afrika Selatan, orang mengerti bahwa apartheid tidak dapat diatasi tanpa komitmen pada kebenaran dan rekonsiliasi. Di Rwanda, bahkan setelah genosida, ada suatu komitmen tapi di negara ini, kita belum melakukannya.
I was giving some lectures in Germany about the death penalty. It was fascinating, because one of the scholars stood up after the presentation and said, "Well, you know, it's deeply troubling to hear what you're talking about." He said, "We don't have the death penalty in Germany, and of course, we can never have the death penalty in Germany." And the room got very quiet, and this woman said, "There's no way, with our history, we could ever engage in the systematic killing of human beings. It would be unconscionable for us to, in an intentional and deliberate way, set about executing people." And I thought about that. What would it feel like to be living in a world where the nation-state of Germany was executing people, especially if they were disproportionately Jewish? I couldn't bear it. It would be unconscionable.
Saya pernah mengajar di Jerman tentang hukuman mati. Sangat menakjubkan karena salah satu mahasiswa berdiri setelah presentasi dan berkata, "Sangat meresahkan mendengarkan yang Anda bicarakan." Ia bilang, "Tak ada hukuman mati di Jerman. "Dan tentunya, tidak akan pernah ada hukuman mati di Jerman." Lalu seluruh ruangan terdiam, dan perempuan ini berkata, "Tidak mungkin, dalam sejarah kami, kami terlibat dalam pembunuhan manusia yang sistematis. Itu hal yang tidak berbudi bagi kami untuk secara sengaja dan direncanakan, mengatur eksekusi manusia." Dan saya memikirkan hal itu. Bagaimana rasanya hidup di dunia di suatu negara bagian Jerman mengeksekusi manusia, terutama jika mereka adalah Yahudi? Saya tak dapat membayangkannya. Itu sangat tak berbudi.
And yet, in this country, in the states of the Old South, we execute people -- where you're 11 times more likely to get the death penalty if the victim is white than if the victim is Black, 22 times more likely to get it if the defendant is Black and the victim is white -- in the very states where there are, buried in the ground, the bodies of people who were lynched. And yet, there is this disconnect.
Tetapi di negara ini, di negara-negara bagian wilayah selatan, kita mengeksekusi orang, yang 11 kali berpeluang dihukum mati jika korbannya kulit putih daripada hitam, peluangnya 22 kali lebih besar jika terpidana berkulit hitam dan korbannya kulit putih, di negara bagian yang sama di mana terkubur mayat orang-orang yang dihukum gantung. Namun, ada putusnya hubungan.
Well, I believe that our identity is at risk, that when we actually don't care about these difficult things, the positive and wonderful things are nonetheless implicated. We love innovation. We love technology. We love creativity. We love entertainment. But ultimately, those realities are shadowed by suffering, abuse, degradation, marginalization. And for me, it becomes necessary to integrate the two, because ultimately, we are talking about a need to be more hopeful, more committed, more dedicated to the basic challenges of living in a complex world. And for me, that means spending time thinking and talking about the poor, the disadvantaged, those who will never get to TED, but thinking about them in a way that is integrated in our own lives.
Saya percaya bahwa identitas kita dalam bahaya. Saat kita tidak peduli tentang hal-hal yang sulit ini, hal yang positif dan indah bagaimanapun juga akan terkena dampaknya. Kita suka inovasi. Kita suka teknologi. Kita suka kreativitas. Kita suka hiburan. Namun, akhirnya realitas itu dibayang-bayangi penderitaan, penyiksaan, degradasi, marginalisasi. Bagi saya, sangat penting untuk mengintegrasikan keduanya. Karena pada akhirnya, kita bicara tentang pentingnya untuk lebih berharap, lebih berkomitmen, lebih berdedikasi pada tantangan dasar untuk hidup dalam dunia yang kompleks. Bagi saya itu artinya menyisihkan waktu, berpikir, dan berbicara tentang kemiskinan, ketidakberuntungan, mereka yang tak akan pernah datang ke TED. Namun, dengan cara berpikir yang terintegrasi dalam kehidupan kita.
You know, ultimately, we all have to believe things we haven't seen. We do. As rational as we are, as committed to intellect as we are, innovation, creativity, development comes not from the ideas in our mind alone. They come from the ideas in our mind that are also fueled by some conviction in our heart. And it's that mind-heart connection that I believe compels us to not just be attentive to all the bright and dazzly things, but also the dark and difficult things. Václav Havel, the great Czech leader, talked about this. He said, "When we were in Eastern Europe and dealing with oppression, we wanted all kinds of things. But mostly what we needed was hope, an orientation of the spirit, a willingness to sometimes be in hopeless places and be a witness."
Pada akhirnya, kita semua harus percaya pada yang belum pernah terlihat. Tentu saja. Dengan rasional, komitmen, dan kecerdasan kita. Inovasi, kreativitas, perkembangan terjadi bukan dari ide kita sendiri. Tetapi, datang dari ide kita yang juga didorong oleh keyakinan dalam hati kita. Dan hubungan antara pikiran dan hati ini yang saya yakin mendorong kita tidak hanya supaya lebih perhatian pada hal-hal yang cemerlang dan menakjubkan, namun juga pada hal-hal yang kelam dan sulit. Vaclav Havel, pemimpin besar Ceko, bicara tentang ini. Katanya, "Saat kami di Eropa Timur dan menghadapi tekanan, kami menginginkan berbagai hal, namun yang terutama dibutuhkan adalah harapan, suatu orientasi semangat, kesediaan untuk terkadang berada di keputusasaan dan menjadi saksi."
Well, that orientation of the spirit is very much at the core of what I believe even TED communities have to be engaged in. There is no disconnect around technology and design that will allow us to be fully human until we pay attention to suffering, to poverty, to exclusion, to unfairness, to injustice. Now, I will warn you that this kind of identity is a much more challenging identity than ones that don't pay attention to this. It will get to you.
Orientasi pada semangat itulah inti dari hal yang saya percayai bahkan komunitas TED harus dilibatkan di sana. Selalu ada hubungan antara teknologi dan desain yang memungkinkan kita untuk menjadi manusia seutuhnya sampai kita memperhatikan penderitaan, kemiskinan, pengucilan, kecurangan, ketidakadilan. Kini saya peringatkan Anda bahwa identitas semacam ini adalah identitas yang lebih menantang daripada yang mengabaikan penderitaan itu. Ini akan menyentuh Anda.
I had the great privilege, when I was a young lawyer, of meeting Rosa Parks. And Ms. Parks used to come back to Montgomery every now and then, and she would get together with two of her dearest friends, these older women, Johnnie Carr, who was the organizer of the Montgomery bus boycott -- amazing African American woman -- and Virginia Durr, a white woman, whose husband, Clifford Durr, represented Dr. King. And these women would get together and just talk.
Saya mendapat keistimewaan, waktu masih pengacara muda, bertemu Rosa Parks. Ny. Parks terkadang kembali ke Montgomery, dan ia akan berkumpul dengan dua sahabatnya, wanita yang lebih berumur, Johnnie Carr yang mengatur pemboikotan bus di Montgomery, seorang wanita Afrika-Amerika yang hebat, dan Virginia Durr, wanita kulit putih yang suaminya, Clifford Durr, menjadi pengacara Dr. King. Dan mereka berkumpul dan hanya berbincang saja. Terkadang Ny. Carr menelepon saya,
And every now and then Ms. Carr would call me, and she'd say, "Bryan, Ms. Parks is coming to town. We're going to get together and talk. Do you want to come over and listen?" And I'd say, "Yes, ma'am, I do." She'd say, "What are you going to do when you get here?" I said, "I'm going to listen." And I'd go over there and I would, I'd just listen. It would be so energizing and so empowering.
dan bilang, "Bryan, Ny. Parks ada di kota. Kami akan berkumpul dan berbincang. Kau mau datang dan mendengarkan?" Saya jawab, "Baik, Bu. Saya mau." Katanya, "Kau mau apa nanti di sini?" Saya jawab, "Saya akan dengarkan." Saya ke sana dan saya hanya mendengarkan. Itu sangat menyegarkan dan menguatkan.
And one time I was over there listening to these women talk, and after a couple of hours, Ms. Parks turned to me and said, "Bryan, tell me what the Equal Justice Initiative is. Tell me what you're trying to do." And I began giving her my rap. "We're trying to challenge injustice. We're trying to help people who have been wrongly convicted. We're trying to confront bias and discrimination in the administration of criminal justice. We're trying to end life without parole sentences for children. We're trying to do something about the death penalty. We're trying to reduce the prison population. We're trying to end mass incarceration."
Suatu kali saya di sana dan mendengarkan mereka berbincang, dan setelah beberapa jam Ny. Parks menoleh dan berkata, "Bryan, katakan mengenai <i>Equal Justice Initiative.</i> Ceritakan yang kau upayakan." Dan saya mulai <i>nge-</i>rap. Saya bilang, "Kami berupaya untuk menantang ketidakadilan, menolong orang yang dituduh dengan tidak benar, mengkonfrontasi bias dan diskriminasi dalam proses pengadilan kriminal, mengakhiri hukuman mati tanpa pembebasan bersyarat bagi anak-anak, melakukan sesuatu tentang hukuman mati, mengurangi populasi penjara, mengakhiri penahanan massal." Saya <i>nge-</i>rap sepuasnya, setelah itu ia memandang saya
I gave her my whole rap, and when I finished she looked at me and she said, "Mmm mmm mmm. That's going to make you tired, tired, tired."
dan berkata, "Mmm mmm mmm." Katanya, "Itu akan membuat kau lelah, lelah, lelah." (Tawa)
(Laughter)
Ny. Carr mencondongkan badannya, menyentuh wajah saya dengan jarinya,
And that's when Ms. Carr leaned forward, she put her finger in my face, she said, "That's why you've got to be brave, brave, brave."
katanya, "Itu sebabnya kau harus berani, berani, berani."
And I actually believe that the TED community needs to be more courageous. We need to find ways to embrace these challenges, these problems, the suffering. Because ultimately, our humanity depends on everyone's humanity. I've learned very simple things doing the work that I do. It's just taught me very simple things. I've come to understand and to believe that each of us is more than the worst thing we've ever done. I believe that for every person on the planet. I think if somebody tells a lie, they're not just a liar. I think if somebody takes something that doesn't belong to them, they're not just a thief. I think even if you kill someone, you're not just a killer. And because of that, there's this basic human dignity that must be respected by law. I also believe that in many parts of this country, and certainly in many parts of this globe, that the opposite of poverty is not wealth. I don't believe that. I actually think, in too many places, the opposite of poverty is justice.
Dan saya benar-benar percaya bahwa komunitas TED harus lebih bernyali. Kita perlu mencari cara untuk merangkul tantangan ini, masalah ini, penderitaan ini. Karena pada akhirnya, kemanusiaan kita bergantung pada kemanusiaan semua orang. Saya belajar hal sederhana dalam pekerjaan saya. Hal yang sangat sederhana. Saya menjadi mengerti dan percaya bahwa setiap orang bernilai lebih dari hal yang terburuk yang pernah dilakukan. Saya percaya ini berlaku untuk setiap orang di Bumi. Saya pikir jika seseorang berbohong, mereka bukan hanya pembohong. Jika ada yang mengambil sesuatu yang bukan miliknya, mereka bukan hanya pencuri. Bahkan membunuh seseorang, Anda bukan hanya pembunuh. Dan karena di situ ada martabat manusia yang mendasar yang harus dihormati oleh hukum. Saya juga percaya bahwa di banyak wilayah negara ini, dan pastinya di banyak wilayah dunia ini, lawan dari kemiskinan bukanlah kemakmuran. Saya tidak percaya itu. Menurut saya, di banyak tempat, lawan dari kemiskinan adalah keadilan.
And finally, I believe that, despite the fact that it is so dramatic and so beautiful and so inspiring and so stimulating, we will ultimately not be judged by our technology, we won't be judged by our design, we won't be judged by our intellect and reason. Ultimately, you judge the character of a society not by how they treat their rich and the powerful and the privileged, but by how they treat the poor, the condemned, the incarcerated. Because it's in that nexus that we actually begin to understand truly profound things about who we are.
Dan akhirnya, saya percaya bahwa, betapapun dramatisnya indah, dan menginspirasi, serta menstimulasi, pada akhirnya kita tidak dinilai dari teknologi, kita tidak dinilai dari desain yang kita buat, kita tidak dinilai dari kecerdasan atau alasan kita. Pada akhirnya, Anda akan menilai karakter dari masyarakat, bukan dari perlakuan terhadap yang kaya, berkuasa, dan istimewa, namun dari cara mereka memperlakukan yang miskin, yang terhukum, yang dipenjara. Karena dalam keterikatan itulah kita mulai memahami hal-hal yang mendalam tentang siapa kita sebenarnya.
I sometimes get out of balance. I'll end with this story. I sometimes push too hard. I do get tired, as we all do. Sometimes those ideas get ahead of our thinking in ways that are important. And I've been representing these kids who have been sentenced to these very harsh sentences. And I go to the jail and I see my client, who's 13 and 14, and he's been certified to stand trial as an adult. I start thinking, well, how did that happen? How can a judge turn you into something that you're not? And the judge has certified him as an adult, but I see this kid.
Kadang saya tak seimbang. Saya akhiri dengan kisah ini. Terkadang saya terlalu memaksakan. Saya terkadang lelah, seperti layaknya kita semua. Terkadang ide-ide itu mendahului pikiran kita dalam arti yang penting. Saya mewakili anak-anak ini yang telah dikenakan hukuman yang sangat berat. Dan saya pergi ke penjara dan bertemu klien yang berusia 13 dan 14, dan telah dilegalkan untuk diadili sebagai dewasa. Saya mulai berpikir, bagaimana ini bisa terjadi? Bagaimana hakim bisa mengubah Anda menjadi yang bukan diri Anda? Hakim membuatnya sah sebagai dewasa, padahal ia masih anak-anak.
And I was up too late one night and I started thinking, well, if the judge can turn you into something you're not, the judge must have magic power. Yeah, Bryan, the judge has some magic power. You should ask for some of that. And because I was up too late and wasn't thinking real straight, I started working on a motion. I had a client who was 14 years old, a young, poor Black kid. And I started working on this motion, and the head of the motion was: "Motion to try my poor, 14-year-old Black male client like a privileged, white, 75-year-old corporate executive."
Suatu malam saya terbangun dan berpikir, jika hakim bisa ubah Anda menjadi yang bukan diri Anda, hakim itu pasti punya kekuatan ajaib. Ya, Bryan, hakim itu punya kekuatan ajaib. Kau harus minta sebagiannya. Dan karena itu larut malam, saya tak berpikir jernih, saya mulai mengerjakan mosi. Ada klien saya usia 14 tahun, anak kulit hitam muda dan miskin. Saya mulai kerjakan mosi ini, dan judul mosinya adalah: "Mosi untuk mengadili klien miskin saya, pria berkulit hitam 14 tahun seperti seorang eksekutif korporat kulit putih 75 tahun dengan hak istimewa."
(Laughter)
(Tepuk tangan)
(Applause and cheers)
Dan saya cantumkan dalam mosi itu
And I put in my motion that there was prosecutorial misconduct and police misconduct and judicial misconduct. There was a crazy line in there about how there's no conduct in this county, it's all misconduct. And the next morning, I woke up and I thought, now, did I dream that crazy motion, or did I actually write it? And to my horror, not only had I written it, but I had sent it to court.
bahwa ada kesalahan tuntutan, kesalahan polisi, dan kesalahan yudisial. Ada batas gila tentang tiadanya tata cara di negara ini semuanya adalah kesalahan. Esoknya saya bangun dan berpikir, apa saya mimpi tentang mosi gila itu, atau benar-benar saya tulis? Ngerinya, saya tak hanya menulisnya, tetapi sudah mengirimkannya ke pengadilan.
(Applause)
(Applause)
A couple months went by, and I just had forgotten all about it. And I finally decided, "Gosh, I've got to go to the court and do this crazy case." And I got in my car, and I was feeling really overwhelmed -- overwhelmed. And I got in my car and went to this courthouse. And I was thinking, this is going to be so difficult, so painful. And I finally got out of the car and started walking up to the courthouse.
Beberapa bulan berlalu, dan saya telah melupakan hal itu. Dan saya akhirnya memutuskan, saya harus ke pengadilan dan menangani kasus gila ini. Saya masuk ke mobil dan saya merasa sangat terbebani. Saya masuk ke mobil dan menuju ke pengadilan. Saya berpikir, ini akan sangat sulit dan menyakitkan. Akhirnya saya keluar mobil dan mulai berjalan ke pengadilan.
And as I was walking up the steps, there was an older Black man who was the janitor in this courthouse. When this man saw me, he came over and said, "Who are you?" I said, "I'm a lawyer." He said, "You're a lawyer?" I said, "Yes, sir." And this man came over to me, and he hugged me. And he whispered in my ear. He said, "I'm so proud of you." And I have to tell you, it was energizing. It connected deeply with something in me about identity, about the capacity of every person to contribute to community, to a perspective that is hopeful.
Ketika saya mulai menaiki anak tangga, ada pria tua berkulit hitam petugas kebersihan di pengadilan ini. Waktu ia melihat saya, ia menghampiri saya dan berkata, "Siapa Anda?" Saya bilang, "Saya pengacara." Katanya, "Pengacara?" Saya jawab, "Betul." Dan ia mendekat pada saya dan memeluk saya. Ia berbisik pada saya. Katanya, "Saya sangat bangga padamu." Saya harus katakan, itu sangat menyegarkan. Itu menghubungkan secara mendalam sesuatu dalam diri saya tentang identitas, tentang kapasitas setiap orang untuk ikut berkontribusi dalam masyarakat, dari sudut pandang yang penuh harapan.
Well, I went into the courtroom. And as soon as I walked in, the judge saw me coming. He said, "Mr. Stevenson, did you write this crazy motion?" I said, "Yes, sir. I did." And we started arguing. And people started coming in, just outraged I'd written these crazy things. And police officers were coming in and assistant prosecutors and clerk workers. Before I knew it, the courtroom was filled with people angry that we were talking about race, that we were talking about poverty, talking about inequality.
Saya masuk ruang pengadilan. Begitu saya masuk, hakim melihat saya. Katanya, "Tn. Stevenson, Anda yang menulis mosi gila ini?" "Betul. Saya yang tulis." Dan kami mulai berdebat. Dan orang mulai masuk karena marah, saya telah menulis sesuatu yang gila ini. Polisi juga masuk ke ruangan, asisten jaksa dan petugas administrasi. Tiba-tiba, ruang pengadilan penuh dengan orang yang marah karena kami bicara soal ras, kami bicara soal kemiskinan, kami bicara soal kesenjangan.
And out of the corner of my eye, I could see this janitor pacing back and forth. He kept looking through the window and could hear all the holler. And finally, this older Black man with a very worried look on his face came into the courtroom and sat behind me, almost at counsel table. Ten minutes later, the judge said we'd take a break. During the break, there was a deputy sheriff who was offended that the janitor had come into court. The deputy jumped up and ran over to this older Black man. He said, "Jimmy, what are you doing in this courtroom?" And this older Black man stood up and looked at that deputy and he looked at me, and he said, "I came into this courtroom to tell this young man, 'Keep your eyes on the prize, hold on.'"
Dari sudut mata, saya bisa lihat si petugas kebersihan mondar-mandir. Ia mengintip dari jendela dan mendengar teriakan ini. Ia terus mondar-mandir. Akhirnya, pria tua kulit hitam ini dengan wajah yang sangat khawatir, masuk ke ruang pengadilan dan duduk di belakang saya, sangat dekat dengan meja penasehat. Sekitar 10 menit, hakim memutuskan untuk jeda Selama jeda, ada petugas yang merasa tersinggung petugas kebersihan masuk ke ruang pengadilan. Ia sontak menghampiri pria tua kulit hitam ini. Katanya, "Jimmy, kau mau apa di ruang pengadilan ini?" Dan pria hitam tua itu berdiri, memandang ke petugas itu dan memandang saya, katanya, "Saya masuk ke ruang pengadilan ini untuk mengatakan pada anak muda ini, fokuslah pada hasilnya, bertahanlah."
I've come to TED because I believe that many of you understand that the moral arc of the universe is long, but it bends toward justice; that we cannot be full, evolved human beings until we care about human rights and basic dignity; that all of our survival is tied to the survival of everyone; that our visions of technology and design and entertainment and creativity have to be married with visions of humanity, compassion and justice. And more than anything, for those of you who share that, I've simply come to tell you to keep your eyes on the prize, hold on.
Saya datang ke TED karena saya percaya banyak dari Anda memahami bahwa busur moral alam semesta itu panjang, tetapi ia bengkok pada keadilan. Kita tak dapat menjadi manusia yang sepenuhnya berevolusi sampai kita peduli pada hak asasi dan martabat dasar manusia. Bahwa kelangsungan hidup kita terikat pada kelangsungan hidup setiap orang. Bahwa visi kita terhadap teknologi dan desain serta hiburan dan kreativitas harus bersatu dengan visi-visi kemanusiaan, kasih, dan keadilan. Dan lebih dari itu, untuk Anda yang membagikannya, saya katakan saja pada Anda untuk fokus kepada hasilnya, bertahanlah.
Thank you very much.
Terima kasih banyak.
(Applause and cheers)
(Tepuk tangan)
Chris Anderson: Brian, so you heard and saw an obvious desire by this audience, this community, to help you on your way and to do something on this issue. Other than writing a check, what could we do?
Chris Anderson: Jadi Anda mendengar dan melihat hasrat yang jelas dari para hadirin, di komunitas ini, untuk membantu Anda berjuang dan melakukan sesuatu untuk masalah ini. Selain menuliskan cek, apa yang dapat kami lakukan?
BS: Well, there are opportunities all around us. If you live in the state of California, for example, there's a referendum coming up this spring where there's going to be an effort to redirect some of the money we spend on the politics of punishment. For example, here in California, we're going to spend one billion dollars on the death penalty in the next five years -- one billion dollars. And yet, 46 percent of all homicide cases don't result in arrest, 56 percent of all rape cases don't result. So there's an opportunity to change that. And this referendum would propose having those dollars go to law enforcement and safety. And I think that opportunity exists all around us.
BS: Ada banyak peluang di sekitar kita. Di negara bagian California, misalnya, ada referendum di musim semi ini di mana akan ada upaya untuk merancang ulang dana yang dianggarkan pada politik penghukuman. Contohnya, di California ini kami menganggarkan satu miliar dolar pada hukuman mati di lima tahun mendatang, satu miliar dollar. Namun, 46 persen kasus pembunuhan tidak berakhir pada penangkapan. 56 persen kasus perkosaan tidak ada hasilnya. Jadi ada peluang untuk mengubahnya. Dan referendum ini mengusulkan agar dana itu disalurkan untuk penegakan hukum dan keamanan. Dan saya kira peluang itu ada di sekitar kita.
CA: There's been this huge decline in crime in America over the last three decades. And part of the narrative of that is sometimes that it's about increased incarceration rates. What would you say to someone who believed that?
CA: Ada penurunan yang sangat tajam pada tingkat kriminalitas di Amerika selama tiga dekade ini. Dan sebagian penyebabnya diyakini adalah naiknya tingkat penangkapan. Anda akan bilang apa pada orang yang percaya itu?
BS: Well, actually, the violent crime rate has remained relatively stable. The great increase in mass incarceration in this country wasn't really in violent crime categories. It was this misguided war on drugs. That's where the dramatic increases have come in our prison population.
BS: Sebenarnya tingkat kriminalitas selama ini relatif stabil. Peningkatan besar pada penangkapan massal di negara ini bukan berada di kategori kriminalitas kekerasan. Tetapi, labih banyak di malpraktik perang narkoba. Di situlah peningkatan drastisnya, di dalam populasi penjara.
(Applause)
And we got carried away with the rhetoric of punishment. And so we have "Three Strikes" laws that put people in prison forever for stealing a bicycle, for low-level property crimes, rather than making them give those resources back to the people who they victimized. I believe we need to do more to help people who are victimized by crime, not do less. And I think our current punishment philosophy does nothing for no one. And I think that's the orientation that we have to change.
Dan kita terbawa pada retorika penghukuman. Jadi ada hukum <i>three strikes law</i> yang memenjarakan orang seumur hidup karena mencuri sepeda, untuk pencurian tingkat rendah, alih-alih membuat mereka mengembalikan barang curian kepada orang yang menjadi korban. Saya yakin harus ada upaya lebih untuk menolong korban kriminalitas, bukan sebaliknya. Menurut saya, filosofi penghukuman kita saat ini tidak menguntungkan siapa pun. Dan saya rasa itulah orientasi yang harus kita ubah. (Tepuk tangan)
(Applause)
CA: Bryan, ceramah Anda sungguh menggugah.
CA: Bryan, you've struck a massive chord here. You're an inspiring person. Thank you so much for coming to TED. Thank you.
Anda sungguh menginspirasi. Terima kasih banyak sudah datang ke TED. Terima kasih.
(Applause and cheers)
(Tepuk tangan)
BS: Thank you. Thank you. (Applause and cheers)