Now, Hegel -- he very famously said that Africa was a place without history, without past, without narrative. Yet, I'd argue that no other continent has nurtured, has fought for, has celebrated its history more concertedly. The struggle to keep African narrative alive has been one of the most consistent and hard-fought endeavors of African peoples, and it continues to be so. The struggles endured and the sacrifices made to hold onto narrative in the face of enslavement, colonialism, racism, wars and so much else has been the underpinning narrative of our history.
黑格爾說過一句有名言, 他說,非洲是個沒有歷史的地方, 沒有過去,也沒有敘事。 然而我認為,沒其他大陸像非洲 這樣齊心一致地培養它的歷史, 為它的歷史而戰,並頌揚它的歷史。 為了能够讓非洲敘事延續下去, 非洲的人們一直在進行着 最持續、最艱苦的鬥爭, 至今仍然如此。 在面對被奴役、殖民主義、 種族主義,以及戰爭等等, 人民為了守住非洲敘事 所承受的艱苦、所做出的犧牲, 一直就是我們歷史的核心敘事。
And our narrative has not just survived the assaults that history has thrown at it. We've left a body of material culture, artistic magistery and intellectual output. We've mapped and we've charted and we've captured our histories in ways that are the measure of anywhere else on earth. Long before the meaningful arrival of Europeans -- indeed, whilst Europe was still mired in its Dark Age -- Africans were pioneering techniques in recording, in nurturing history, forging revolutionary methods for keeping their story alive. And living history, dynamic heritage -- it remains important to us. We see that manifest in so many ways.
我們的敘事不僅在歷史 對它的攻擊之下存活下來。 我們留下了許多物質文化、 藝術精華以及智慧產物。 我們勘測了、繪製了、 捕捉了我們的歷史, 是地球上任何其他地方的準繩。 遠在歐洲人意義深長的抵達之前—— 的確,當歐洲仍陷在 黑暗時代中時—— 非洲人已在開創記錄 和滋養歷史的技術, 打造出革命性的方法, 來讓故事延續下去。 而活著的歷史、動態的遺產—— 它對我們而言仍然是重要的。 我們見過它以非常多種 不同方式呈現。
I'm reminded of how, just last year -- you might remember it -- the first members of the al Qaeda-affiliated Ansar Dine were indicted for war crimes and sent to the Hague. And one of the most notorious was Ahmad al-Faqi, who was a young Malian, and he was charged, not with genocide, not with ethnic cleansing, but with being one of the instigators of a campaign to destroy some of Mali's most important cultural heritage. This wasn't vandalism; these weren't thoughtless acts. One of the things that al-Faqi said when he was asked to identify himself in court was that he was a graduate, that he was a teacher. Over the course of 2012, they engaged in a systematic campaign to destroy Mali's cultural heritage. This was a deeply considered waging of war in the most powerful way that could be envisaged: in destroying narrative, in destroying stories. The attempted destruction of nine shrines, the central mosque and perhaps as many as 4,000 manuscripts was a considered act. They understood the power of narrative to hold communities together, and they conversely understood that in destroying stories, they hoped they would destroy a people.
我想起了去年 ——你們可能還記得—— 加入艾蓋達組織支助的 伊斯蘭衛士的最早的成員 被控告犯有戰爭犯罪, 而後被送到海牙。 最惡名昭彰的一位 就是艾哈邁德·艾法奇 他是位年輕的馬里人, 他被控的罪名不是大屠殺, 不是種族清洗, 而是教唆摧毀馬里最重要的 一些文化資產的活動。 那不是非故意的破壞; 也並不是未經思考的草率行為。 當艾馬蒂被要求在法庭上 報出自己的身份時,他說到一點, 他說他是大學畢業生, 而且他是老師。 在 2012 年間,他們進行了 一個規劃完善的活動, 目標是要摧毀馬里的文化遺產。 這是經過深入考量後進行的戰爭, 且進行的方式是 人能想像出來最強大的方式來 摧毀敘事,摧毀故事。 他們試圖摧毀九個聖壇、 中央清真寺、 可能還有約四千份手稿, 都是仔細考量過的行為。 他們知道敘事有著 能將社區團結起來的力量, 他們藉由反向思考了解到 通過摧毀故事, 他們就有可能摧毀一個民族。
But just as Ansar Dine and their insurgency were driven by powerful narratives, so was the local population's defense of Timbuktu and its libraries. These were communities who've grown up with stories of the Mali Empire; lived in the shadow of Timbuktu's great libraries. They'd listened to songs of its origin from their childhood, and they weren't about to give up on that without a fight. Over difficult months of 2012, during the Ansar Dine invasion, Malians, ordinary people, risked their lives to secrete and smuggle documents to safety, doing what they could to protect historic buildings and defend their ancient libraries. And although they weren't always successful, many of the most important manuscripts were thankfully saved, and today each one of the shrines that was damaged during that uprising have been rebuilt, including the 14th-century mosque that is the symbolic heart of the city. It's been fully restored.
但正如伊斯蘭衛士和他們的暴動 是被強大的敘事所驅使的, 當地人民為廷巴克圖 及其圖書館所做的防禦也一樣。 這些社區的人 聽著馬里帝國的故事長大; 他們住在廷巴克圖偉大的 圖書館的影子底下。 他們從孩提時就在聽著 關於廷巴克圖起源的歌曲, 而他們不願意 不嘗試抵抗就放棄那一切。 在 2012 年的艱苦月份中, 在伊斯蘭衛士入侵的時期, 馬里人、平民百姓,冒著生命危險, 把文件藏起來並偷運到安全的地方, 盡他們所能,去保護歷史建築, 去保衛他們古老的圖書館。 雖然他們不一定都能成功, 許多最重要的手稿 都很幸運地被保存下來了, 今天,在那次暴動中受損的所有聖壇 都已被重建, 包括一間十四世紀的清真寺, 它象徵該城市的心臟。 它已經被完全復原了。
But even in the bleakest periods of the occupation, enough of the population of Timbuktu simply would not bow to men like al-Faqi. They wouldn't allow their history to be wiped away, and anyone who has visited that part of the world, they will understand why, why stories, why narrative, why histories are of such importance. History matters. History really matters. And for peoples of African descent, who have seen their narrative systematically assaulted over centuries, this is critically important. This is part of a recurrent echo across our history of ordinary people making a stand for their story, for their history.
即使在被佔領期間 最令人沮喪的時候, 廷巴克圖還是有足夠的人民 就是不願意屈服於 像艾馬蒂這樣的人。 他們不允許他們的歷史被抹滅。 任何曾經造訪過 世界的那個角落的人, 都能夠了解為什麼, 為什麼故事,為什麼敘事, 為什麼歷史有這麼重要。 歷史很重要。 歷史真的關乎緊要。 對於看到數世紀來自己的故事 不斷被有系統地攻擊的 非洲後裔而言, 這是極度重要的。 這是一部份不斷重覆的共鳴, 迴盪在我們那段關於 平民百姓為了他們的故事及歷史 而挺身抵抗的歷史當中。
Just as in the 19th century, enslaved peoples of African descent in the Caribbean fought under threat of punishment, fought to practice their religions, to celebrate Carnival, to keep their history alive. Ordinary people were prepared to make great sacrifices, some even the ultimate sacrifice, for their history. And it was through control of narrative that some of the most devastating colonial campaigns were crystallized. It was through the dominance of one narrative over another that the worst manifestations of colonialism became palpable.
就如同十九世紀 在加勒比海被奴役的非洲後裔, 在懲罰的威脅之下決定一戰, 為了實踐他們的宗教, 為了慶祝狂歡節而戰, 為了延續他們的歷史而戰。 平民百姓都準備好 要做出偉大的犧牲, 有些人最終也為了他們的歷史 犧牲了。 透過對敘事的控制, 一些最具毀滅性的 殖民活動才得以存在。 透過支配一個又一個的敘事, 殖民主義最糟糕的 表現形式才得以具現。
When, in 1874, the British attacked the Ashanti, they overran Kumasi and captured the Asantehene. They knew that controlling territory and subjugating the head of state -- it wasn't enough. They recognized that the emotional authority of state lay in its narrative and the symbols that represented it, like the Golden Stool. They understood that control of story was absolutely critical to truly controlling a people. And the Ashanti understood, too, and they never were to relinquish the precious Golden Stool, never to completely capitulate to the British. Narrative matters.
在 1874 年,當英國攻打阿善提時, 他們侵佔蹂躪了庫馬西, 捕捉了阿散蒂西里王。 他們知道,控制領土 和制服國家領袖—— 是不夠的。 他們明白,國家情感的中心 在該國家的敘事當中, 以及代表它的象徵當中, 比如金凳子。 (註:阿散蒂西里王的寶座) 他們了解,如果要真正 控制一個民族, 對故事的控制是至關重要的。 阿善提人也明白這一點, 他們始終不願放棄, 不肯交出寶貴的金凳子, 始終沒有完全屈從於英國人。 敘事是至關緊要的。
In 1871, Karl Mauch, a German geologist working in Southern Africa, he stumbled across an extraordinary complex, a complex of abandoned stone buildings. And he never quite recovered from what he saw: a granite, drystone city, stranded on an outcrop above an empty savannah: Great Zimbabwe. And Mauch had no idea who was responsible for what was obviously an astonishing feat of architecture, but he felt sure of one single thing: this narrative needed to be claimed.
在 1871 年,在南非工作的 德國地理學家卡爾·毛赫 偶然發現了一個非凡的建築群, 由廢棄的石頭房屋組成的建築群。 而他始終未能全然忘懷: 一個花崗岩乾砌的城市, 位於空蕩大草原露出的礦脈上: 大辛巴威。 毛赫完全不知道是誰建造了 這顯然十分驚人的建築壯舉, 但他很確定一件事: 必須要找到這敘事的歸屬。
He later wrote that the wrought architecture of Great Zimbabwe was simply too sophisticated, too special to have been built by Africans. Mauch, like dozens of Europeans that followed in his footsteps, speculated on who might have built the city. And one went as far as to posit, "I do not think that I am far wrong if I suppose that that ruin on the hill is a copy of King Solomon's Temple." And as I'm sure you know, Mauch, he hadn't stumbled upon King Solomon's Temple, but upon a purely African complex of buildings constructed by a purely African civilization from the 11th century onward.
他後來寫道:大辛巴威的精心構思建築 實在是太精密、太特別了, 因此不可能是非洲人建造的。 毛赫,和數十位跟隨 他腳步的歐洲人一樣, 臆測了誰可能建造了這個城市。 其中一個人竟然斷定說: 「我猜測這山丘上的遺跡 是仿效所羅門聖殿的, 我想我應該不會錯得離譜。」 我相信你們都知道, 毛赫偶然發現的並非所羅門聖殿, 他發現的是純非洲的建築群, 在十一世紀, 由純非洲的文明所建造。
But like Leo Frobenius, a fellow German anthropologist who speculated some years later, upon seeing the Nigerian Ife Heads for the very first time, that they must have been artifacts from the long-lost kingdom of Atlantis. He felt, just like Hegel, an almost instinctive need to rob Africa of its history. These ideas are so irrational, so deeply held, that even when faced with the physical archaeology, they couldn't think rationally. They could no longer see. And like so much of Africa's relationship with Enlightenment Europe, it involved appropriation, denigration and control of the continent. It involved an attempt to bend narrative to Europe's ends.
但就像幾年之後,德國人類學家 李歐·佛洛班尼爾斯 在初次看到奈及利亞 伊費青銅頭像時, 他揣測這些頭像可能是來自 失落的亞特蘭提斯的文物。 就像黑格爾一樣, 他幾乎是本能地感覺 他必須掠奪非洲的歷史。 這些想法非常不理性, 且根深蒂固。 即使面對實體的古物, 他們也無法理性思考。 他們已經無法看清楚。 就像非洲和啟蒙時代 歐洲之間的關係, 它涉及了對該大陸的 佔用、詆毀,和控制。 它涉及了為迎合歐洲而將敘事改變。
And if Mauch had really wanted to find an answer to his question, "Where did Great Zimbabwe or that great stone building come from?" he would have needed to begin his quest a thousand miles away from Great Zimbabwe, at the eastern edge of the continent, where Africa meets the Indian Ocean. He would have needed to trace the gold and the goods from some of the great trading emporia of the Swahili coast to Great Zimbabwe, to gain a sense of the scale and influence of that mysterious culture, to get a picture of Great Zimbabwe as a political, cultural entity through the kingdoms and the civilizations that were drawn under its control. For centuries, traders have been drawn to that bit of the coast from as far away as India and China and the Middle East. And it might be tempting to interpret, because it's exquisitely beautiful, that building, it might be tempting to interpret it as just an exquisite, symbolic jewel, a vast ceremonial sculpture in stone. But the site must have been a complex at the center of a significant nexus of economies that defined this region for a millennium.
如果毛赫真的想要為 他的這個問題找到答案: 「大辛巴威或是那偉大的 石建築是從哪裡來的?」 他其實必須在大辛巴威以外 幾千英哩的地方, 展開他的追尋之旅, 也就是這塊大陸的東岸, 非洲和印度洋交接的地方。 他應該從斯華西里海岸的那一些 與大辛巴威做貿易的大型商業中心, 追蹤黃金和商品的來源, 來探究那神秘文化的 規模和影響; 透過大辛巴威所控制的王國和文明, 來了解大辛巴威成為政治、 文化實體的真實情況。 數世紀以來,商人都被 吸引到該海岸的那個小區域, 他們來自遠方,如印度、 中國、中東等地。 人們可能會傾向這樣詮釋, 因為那建築十分精緻美麗。 人們可能會傾向將它詮釋成 一個精緻、象徵性的珠寶, 一個巨大的儀式性石雕。 但這個遺跡建築群, 在過去肯定是位在許多經濟體 所形成之重要網路的中心, 定義了這個區域長達一千年的時間。
This matters. These narratives matter. Even today, the fight to tell our story is not just against time. It's not just against organizations like Ansar Dine. It's also in establishing a truly African voice after centuries of imposed histories. We don't just have to recolonize our history, but we have to find ways to build back the intellectual underpinning that Hegel denied was there at all. We have to rediscover African philosophy, African perspectives, African history.
這是非常重要的。 這些敘事是至關緊要的。 即使現今,我們為了說出故事而戰, 並不只是在對抗時間。 也並不只是對抗 像伊斯蘭衛士的組織。 在經過了數世紀 一直被強加上的歷史之後, 我們也為了建立真正的非洲聲音。 我們不僅是要重新殖民我們的歷史, 我們必需要找到方法來重新建立 完全被黑格爾否認曾在那裡存在的。 我們得要重新發現非洲的哲學、 非洲的觀點、非洲的歷史。
The flowering of Great Zimbabwe -- it wasn't a freak moment. It was part of a burgeoning change across the whole of the continent. Perhaps the great exemplification of that was Sundiata Keita, the founder of the Mali Empire, probably the greatest empire that West Africa has ever seen. Sundiata Keita was born about 1235, growing up in a time of profound flux. He was seeing the transition between the Berber dynasties to the north, he may have heard about the rise of the Ife to the south and perhaps even the dominance of the Solomaic Dynasty in Ethiopia to the east. And he must have been aware that he was living through a moment of quickening change, of growing confidence in our continent. He must have been aware of new states that were building their influence from as far afield as Great Zimbabwe and the Swahili sultanates, each engaged directly or indirectly beyond the continent itself, each driven also to invest in securing their intellectual and cultural legacy. He probably would have engaged in trade with these peer nations as part of a massive continental nexus of great medieval African economies.
大辛巴威的繁榮—— 它並不是個特異的時刻。 它是整個大陸急速改變的一部份。 很好的範例或許就是松迪亞塔可塔。 他是馬里帝國的開創者, 而馬里帝國可能是 西非史上最偉大的帝國。 松迪亞塔可塔大約生於 1235 年, 成長於一個巨大變遷的時代。 他看到北邊巴巴里的改朝換代, 他可能也聽到南邊伊費的崛起, 甚至東邊衣索比亞 所羅門王朝的統治。 他一定有意識到,他身處在一個 快速改變的時刻, 對我們的大陸越來越有信心的時刻。 他一定意識到 新的國家在建立它們的影響力, 偏遠到大辛巴威 和蘇丹統治的斯華西里。 它們都被直接或間接地 與非洲以外有所連結, 它們個別也都投入心力去 保護它們的知識和文化遺產。 他可能有和這些國家進行貿易。 這是偉大的中世紀非洲經濟體的 大規模大陸連結網的一部份。
And like all of those great empires, Sundiata Keita invested in securing his legacy through history by using story -- not just formalizing the idea of storytelling, but in building a whole convention of telling and retelling his story as a key to founding a narrative for his empire. And these stories, in musical form, are still sung today.
如同所有偉大的帝國, 松迪亞塔可塔也投入心力 去保護他的歷史遺產, 用的方式就是故事—— 不僅是把說故事的 這個想法給正式化, 他還建立了完整的常規習俗 來敘述和重述他的故事。 建造敘事對於他的帝國十分關鍵。 他的故事以音樂的形式訴說, 至今仍然被唱誦著。
Now, several decades after the death of Sundiata, a new king ascended the throne, Mansa Musa, its most famous emperor. Now, Mansa Musa is famed for his vast gold reserves and for sending envoys to the courts of Europe and the Middle East. He was every bit as ambitious as his predecessors, but saw a different kind of route of securing his place in history. In 1324, Mansa Musa went on pilgrimage to Mecca, and he traveled with a retinue of thousands. It's been said that 100 camels each carried 100 pounds of gold. It's been recorded that he built a fully functioning mosque every Friday of his trip, and performed so many acts of kindness, that the great Berber chronicler, Ibn Battuta, wrote, "He flooded Cairo with kindness, spending so much in the markets of North Africa and the Middle East that it affected the price of gold into the next decade."
在松迪亞塔死後數十年, 一個新國王登上王位, 曼薩穆薩,馬里最有名的帝王。 曼薩·穆薩以儲存大量黃金而聞名, 他也以派使節到歐洲 和中東的朝廷而聞名。 他的野心完全不輸給他的前人, 但他發現一種不同的方式 可以保護他在歷史上的地位。 在 1324 年,曼薩·穆薩去麥加朝聖, 他此行的扈從就有數千人。 傳說有 100 隻駱駝, 每隻載著 100 磅的黃金。 有記錄指出,旅程中的每個星期五 他都會建立一間功能完整的清真寺, 做了非常多的仁慈之舉。 偉大的巴巴里編年史家 伊本·巴圖塔寫到: 「他用仁慈淹沒了開羅, 在北非和中東的市場花了如此多錢, 以致於影響到了接下來 十年的黃金價格。」
And on his return, Mansa Musa memorialized his journey by building a mosque at the heart of his empire. And the legacy of what he left behind, Timbuktu, it represents one of the great bodies of written historical material produced by African scholars: about 700,000 medieval documents, ranging from scholarly works to letters, which have been preserved often by private households. And at its peak, in the 15th and 16th centuries, the university there was as influential as any educational establishment in Europe, attracting about 25,000 students. This was in a city of around 100,000 people. It cemented Timbuktu as a world center of learning. But this was a very particular kind of learning that was focused and driven by Islam.
回程時, 曼薩·穆薩紀念他這趟旅程的方式是 在他的帝國的心臟地帶 建立一座清真寺。 他留給後世的遺產, 就是廷巴克圖, 它代表了由非洲學者所寫的 最大量的書面歷史材料之一: 大約有七十萬份中世紀文件, 從學術著作到信件應有盡有。 這些大都被私人保存下來。 在巔峰時期,在十五及十六世紀時, 那裡的大學的影響力完全不輸給 歐洲的任何教育機關, 吸引了約兩萬五千名學生。 這個城市在那時的人口約為十萬人。 它奠定了廷巴克圖成為 世界學習中心的地位。 但那裡的學習非常特別, 以伊斯蘭為主,並由伊斯蘭驅使。
And since I first visited Timbuktu, I've visited many other libraries across Africa, and despite Hegel's view that Africa has no history, not only is it a continent with an embarrassment of history, it has developed unrivaled systems for collecting and promoting it. There are thousands of small archives, textile drum stores, that have become more than repositories of manuscripts and material culture. They have become fonts of communal narrative, symbols of continuity, and I'm pretty sure that many of those European philosophers who questioned an African intellectual tradition must have, beneath their prejudices, been aware of the contribution of Africa's intellectuals to Western learning. They must have known of the great North African medieval philosophers who had driven the Mediterranean. They must have known about and been aware of that tradition that is part of Christianity, of the three wise men. And in the medieval period, Balthazar, that third wise man, was represented as an African king. And he became hugely popular as the third intellectual leg of Old World learning, alongside Europe and Asia, as a peer.
自從我初次造訪廷巴克圖以後, 我走訪了全非洲許多其他的圖書館。 儘管黑格爾認為非洲沒有歷史, 它不只是有著龐大歷史的大陸, 它還發展出無敵的體制 來收集和推行它。 那裡有數以千計的小檔案館, 紡織桶商店, 變成了不只是手稿 和有形文化的貯藏處。 它們變成了共有敘事的泉源 和延續的象徵。 我非常肯定,許多曾經質疑 非洲知識傳統的歐洲哲學家, 在他們的偏見之下, 一定也有意識到非洲 知識份子對西方學習 所做的貢獻。 他們一定知道 偉大的北非中世紀哲學家 驅動了地中海。 他們一定知道且有意識到 基督教傳統中的三位智者。 在中世紀,第三位智者,伯沙撒, 是以非洲國王的形象出現。 他變得非常有名, 被視為舊世界(東半球)的 第三隻知識之腳, 與歐洲和亞洲齊名。
These things were well-known. These communities did not grow up in isolation. Timbuktu's wealth and power developed because the city became a hub of lucrative intercontinental trade routes. This was one center in a borderless, transcontinental, ambitious, outwardly focused, confident continent. Berber merchants, they carried salt and textiles and new precious goods and learning down into West Africa from across the desert. But as you can see from this map that was produced a little time after the life of Mansa Musa, there was also a nexus of sub-Saharan trade routes, along which African ideas and traditions added to the intellectual worth of Timbuktu and indeed across the desert to Europe. Manuscripts and material culture, they have become fonts of communal narrative, symbols of continuity. And I'm pretty sure that those European intellectuals who cast aspersions on our history, they knew fundamentally about our traditions.
這些事都是眾所皆知的。 這些社區並沒有在孤立中成長。 廷巴克圖的財富和權力 之所以會發展的原因是 這城市變成了有利可圖的 跨大陸貿易路線的中心。 這是在沒有邊界、 橫貫大陸、有野心、 著重對外的自信大陸的一個中心。 巴巴里商人,帶著鹽和織物、 新的珍貴商品,以及知識, 越過沙漠,來到西非。 但各位可以在這張地圖上看到, 這張圖是在曼薩·穆薩的 年代之後不久製做的, 上面也有撒哈拉以南的貿易路線圖, 沿著這些路線,非洲想法和傳統 增加了廷巴克圖的知識價值, 且的確跨越了沙漠到達歐洲。 手稿和物質文化, 它們變成共有敘事的泉源、 延續的象徵。 我很確定,那些誹謗我們歷史的 歐洲知識份子, 他們從根本上知道我們的傳統。
And today, as strident forces like Ansar Dine and Boko Haram grow popular in West Africa, it's that spirit of truly indigenous, dynamic, intellectual defiance that holds ancient traditions in good stead. When Mansa Musa made Timbuktu his capital, he looked upon the city as a Medici looked upon Florence: as the center of an open, intellectual, entrepreneurial empire that thrived on great ideas wherever they came from. The city, the culture, the very intellectual DNA of this region remains so beautifully complex and diverse, that it will always remain, in part, located in storytelling traditions that derive from indigenous, pre-Islamic traditions. The highly successful form of Islam that developed in Mali became popular because it accepted those freedoms and that inherent cultural diversity. And the celebration of that complexity, that love of rigorously contested discourse, that appreciation of narrative, was and remains, in spite of everything, the very heart of West Africa.
現今,當強硬的力量, 如伊斯蘭衛和博科聖地, 在西非變得普遍時, 是那真正本土的、動態的、 知性的反抗精神, 在保護著、支撐著古老傳統。 當曼薩·穆薩把廷巴克圖設為首都時, 他看待這個城市就像是 麥第奇家族看待佛羅倫斯: 視為是一個放發、知識、 企業家的帝國的中心, 而這個帝國靠著來自各處的 偉大點子而興盛。 這個城市、這個文化、 和這個區域以知識為本的基因, 仍然以一種美麗的方式, 保持著複雜性和多樣性, 而它有一部份將會永遠保留在 來自本土的、伊斯蘭之前的 傳統所衍生出的 說故事傳統裡。 在馬里所發展出的極成功的 伊斯蘭形式變得很普遍, 因為它接受了那些自由, 以及那固有的文化多樣性。 而去讚頌那複雜性、 那爭議辯論之愛、 那對敘事之欣賞, 不論如何,曾是,也仍然是 西非的中心精神。
And today, as the shrines and the mosque vandalized by Ansar Dine have been rebuilt, many of the instigators of their destruction have been jailed. And we are left with powerful lessons, reminded once again of how our history and narrative have held communities together for millennia, how they remain vital in making sense of modern Africa. And we're also reminded of how the roots of this confident, intellectual, entrepreneurial, outward-facing, culturally porous, tariff-free Africa was once the envy of the world.
現今,被伊斯蘭衛士 任意破壞的聖壇和清真寺 已經被重建, 許多煽動這些 破壞行為的人已經入獄。 留給我們很有影響力的教訓, 再次提醒了我們,我們的歷史和敘事 是如何讓社區團結了一千年; 在了解現代非洲方面,它們 如何持續扮演不可缺的角色。 這也提醒了我們, 這有自信、有智慧、企業家的、 面向外、具文化慘透性, 且免關稅的非洲,它的根基也曾經是 世界所羨慕的對象。
But those roots, they remain.
而那些根基,它們仍然存在。
Thank you very much.
非常謝謝。
(Applause)
(掌聲)