Salaam. Namaskar. Good morning. Given my TED profile, you might be expecting that I'm going to speak to you about the latest philanthropic trends -- the one that's currently got Wall Street and the World Bank buzzing -- how to invest in women, how to empower them, how to save them.
问候。 早上好。 考虑到我的TED履历,你可能期待 我会跟你们探讨 最新的慈善趋势, 新的让华尔街 和世界银行都兴奋, 那便是怎样在女性身上投资, 怎样授予她们全力,怎样拯救她们。
Not me. I am interested in how women are saving us. They're saving us by redefining and re-imagining a future that defies and blurs accepted polarities, polarities we've taken for granted for a long time, like the ones between modernity and tradition, First World and Third World, oppression and opportunity. In the midst of the daunting challenges we face as a global community, there's something about this third way raga that is making my heart sing. What intrigues me most is how women are doing this, despite a set of paradoxes that are both frustrating and fascinating.
那不是我。 我对女性如何 拯救我们更有兴趣。 她们拯救我们,重新定义和重新想像 一个反抗和模糊 传统冲突的未来, 那些我们认为理所当然的冲突, 像现代与传统之间的冲突, 发达国家与发展中国家之间的冲突, 压迫与机会之间的冲突。 在这些我们作为一个国际社会 所面对的使人气馁的挑战中, 就有那么一个 另类的拉伽 使我的心在唱歌。 最令我好奇的是 这些女性如何面对这些挑战, 尽管她们知道这是一对 既令人沮丧又让人兴奋的矛盾论。
Why is it that women are, on the one hand, viciously oppressed by cultural practices, and yet at the same time, are the preservers of cultures in most societies? Is the hijab or the headscarf a symbol of submission or resistance? When so many women and girls are beaten, raped, maimed on a daily basis in the name of all kinds of causes -- honor, religion, nationality -- what allows women to replant trees, to rebuild societies, to lead radical, non-violent movements for social change? Is it different women who are doing the preserving and the radicalizing? Or are they one and the same? Are we guilty, as Chimamanda Adichie reminded us at the TED conference in Oxford, of assuming that there is a single story of women's struggles for their rights while there are, in fact, many? And what, if anything, do men have to do with it?
为什么女人,既是 传统文化所压制的一群, 又是, 保存传统文化的一群? 那希贾布或头巾是 屈服的标志 还是反抗的表示? 当无数女人和女孩子 被打,被强迫,被残废, 这些每天都在发生, 在各种名义下发生, 像荣誉,信仰,民族等等, 是什么让女性重新植树, 重造社会, 领导激进却不暴力 为求社会变革的运动? 是不同的女性 在保存和在引领激进? 还是她们是同一个群体? 我们应该感到惭愧吗?正如 Chimamanda Adichie 在牛津的一个TED研讨会上提醒我们, 不要总是认为只有一个同样的 女性为她们的权利而斗争的故事, 因为事实上有许多这样不同的故事, 还有, 这些跟男人有什么关系?
Much of my life has been a quest to get some answers to these questions. It's taken me across the globe and introduced me to some amazing people. In the process, I've gathered a few fragments that help me shed some light on this puzzle. Among those who've helped open my eyes to a third way are: a devout Muslim in Afghanistan, a group of harmonizing lesbians in Croatia and a taboo breaker in Liberia. I'm indebted to them, as I am to my parents, who for some set of misdemeanors in their last life, were blessed with three daughters in this one. And for reasons equally unclear to me, seem to be inordinately proud of the three of us.
我的人生大部分时间都在探索, 试图得到这些问题的答案。 这带着我穿越国界, 并让我认识了一些非常不可思议的人。 在整个过程当中,我聚集了一些片断 来帮助我解答这个疑问。 在这些帮助我开阔视野 认识另类的人当中, 有一个虔诚的阿富汗伊斯兰教信徒, 一群克罗地亚和声唱女同性恋者, 还有一个利比里亚的善于打破禁忌的人。 我对她们非常的感恩, 就像我对自己的父母一般, 他们因为前世的一些轻罪, 今生得到了三个女儿。 不知道是什么原因, 他们却非常的为我们三个感到自豪。
I was born and raised here in India, and I learned from an early age to be deeply suspicious of the aunties and uncles who would bend down, pat us on the head and then say to my parents with no problem at all, "Poor things. You only have three daughters. But you're young, you could still try again." My sense of outrage about women's rights was brought to a boil when I was about 11. My aunt, an incredibly articulate and brilliant woman, was widowed early. A flock of relatives descended on her. They took off her colorful sari. They made her wear a white one. They wiped her bindi off her forehead. They broke her bangles. Her daughter, Rani, a few years older than me, sat in her lap bewildered, not knowing what had happened to the confident woman she once knew as her mother. Late that night, I heard my mother begging my father, "Please do something Ramu. Can't you intervene?" And my father, in a low voice, muttering, "I'm just the youngest brother, there's nothing I can do. This is tradition." That's the night I learned the rules about what it means to be female in this world. Women don't make those rules, but they define us, and they define our opportunities and our chances. And men are affected by those rules too. My father, who had fought in three wars, could not save his own sister from this suffering.
我生于长于印度, 并且我从小就懂得 对那些阿姨叔叔有所怀疑, 他们会弯腰,拍拍我们的头 然后他们会对我的父母 毫不犹豫的说, "可怜的东西。 你们只有三个女儿。 但是你们都还年轻,还可以试试。" 我那股 对女性权利的义愤 在我11岁的时候毅然激起。 我的阿姨,一位非常口齿伶俐 非常美丽的女士, 早年丧夫。 一大群亲戚驾临她家。 他们把她的五彩莎丽脱去。 他们逼使她带上一个苍白的莎丽。 他们把她的额前痣抹去。 他们把她的手镯打碎。 她的女儿,Rani, 比我大几岁, 坐在她的腿上,困惑, 不懂得眼前 发生在这个自信的女人身上的一切, 这个她曾经一度认为是她母亲的女人。 那天晚上,我听见我母亲 哀求我的父亲, "请你为Ramu想想办法。难道你就不能阻止他们吗?" 我的父亲,低沉的喃喃自语道, "我只是家里最年轻的兄弟,我无能为力。 这是传统。" 那便是我懂得 在这个社会做女人的意味着什么。 我们女人不创立那些规矩, 但是那些规矩定义我们,并定义 我们的机会和机遇。 男人也被这些规矩影响。 我的父亲,曾经参与三场战争, 却不能帮助他自己的姐姐 脱离这场悲剧。
By 18, under the excellent tutelage of my mother, I was therefore, as you might expect, defiantly feminist. On the streets chanting, "[Hindi] [Hindi] We are the women of India. We are not flowers, we are sparks of change." By the time I got to Beijing in 1995, it was clear to me, the only way to achieve gender equality was to overturn centuries of oppressive tradition. Soon after I returned from Beijing, I leapt at the chance to work for this wonderful organization, founded by women, to support women's rights organizations around the globe. But barely six months into my new job, I met a woman who forced me to challenge all my assumptions. Her name is Sakena Yacoobi.
还不到18岁, 在我母亲非凡的教导下, 我,像你们所像的一般, 是一个大胆的女权运动者。 在街上喊着, [印度语] [印度语] "我们是印度的妇女, 我们不是脆弱的花朵,我们是社会转变的火花。" 1995年,在我到达北京前, 我深深的知道,唯一 通往两性平等的道路 便是推翻世纪长的 压迫的传统。 在我从北京回来不久, 我马上决定为这个不同凡响的 由女性创立的组织工作, 支持全球妇女权利组织。 但是六个月不到, 我认识了一位女士, 一位让我不得不挑战我之前的假定的女士。 她叫Sakena Yacoobi。
She walked into my office at a time when no one knew where Afghanistan was in the United States. She said to me, "It is not about the burka." She was the most determined advocate for women's rights I had ever heard. She told me women were running underground schools in her communities inside Afghanistan, and that her organization, the Afghan Institute of Learning, had started a school in Pakistan. She said, "The first thing anyone who is a Muslim knows is that the Koran requires and strongly supports literacy. The prophet wanted every believer to be able to read the Koran for themselves." Had I heard right? Was a women's rights advocate invoking religion? But Sakena defies labels. She always wears a headscarf, but I've walked alongside with her on a beach with her long hair flying in the breeze. She starts every lecture with a prayer, but she's a single, feisty, financially independent woman in a country where girls are married off at the age of 12.
她走进我的办公室 在一个没有任何美国人知道 阿富汗在哪的时代。 她对我说,"这跟布卡没有关系。" 她是我所见过的最坚决的 女权拥护者。 她告诉我妇女在她那深入阿富汗的社区里 开办地下学校 还有,她的组织,阿富汗学习学会, 在巴基斯坦也开办了一个学校。 她说,"任何伊斯兰教徒都知道的第一件事, 便是可兰经规定 并强烈支持读写能力。 先知想让所有的信徒 都可以自己读写可兰经。" 我所听到的是真的吗? 一个女权拥护者 居然激发宗教信仰? 可是Sakena违抗标记。 她一直都只戴一个头巾。 我跟她在海边散布过, 她的长头发在风中飘扬。 她每堂课开始之前都先做一个祈祷, 可是她是一位单身,坚决 经济独立的女性, 生活在一个女孩在12岁的时候便出嫁的国度。
She is also immensely pragmatic. "This headscarf and these clothes," she says, "give me the freedom to do what I need to do to speak to those whose support and assistance are critical for this work. When I had to open the school in the refugee camp, I went to see the imam. I told him, 'I'm a believer, and women and children in these terrible conditions need their faith to survive.'" She smiles slyly. "He was flattered. He began to come twice a week to my center because women could not go to the mosque. And after he would leave, women and girls would stay behind. We began with a small literacy class to read the Koran, then a math class, then an English class, then computer classes. In a few weeks, everyone in the refugee camp was in our classes." Sakena is a teacher at a time when to educate women is a dangerous business in Afghanistan.
她也非常讲求实效。 “这个头巾和这些衣服,” 她说道, “赋予我去做我必须的事的自由 去跟这个运动急需的支持和帮助 的那些人探讨。 当我需要在难民营中开办这个学校, 我去拜见了伊玛目。 我告诉他,"我是一个信徒,这些妇女和孩子 在如此水深火热当中 需要他们的信念来生存。" 她俏皮的笑笑。 他被奉承得很满意。 他开始每星期来我的中心两次 因为这些妇女不能到清真寺。 在他离开以后, 这些妇女和女孩会留下来。 我们开始一个小小的读写班级 来念可兰经, 然后开始一个数学课,再一个英语课,再一个电脑课。 短短几个星期,每个在难民营的人 都来上我们的课。 " Sakena 是一位老师 在阿富汗一个教育妇女是一件危险的事情 的年代。
She is on the Taliban's hit list. I worry about her every time she travels across that country. She shrugs when I ask her about safety. "Kavita jaan, we cannot allow ourselves to be afraid. Look at those young girls who go back to school when acid is thrown in their face." And I smile, and I nod, realizing I'm watching women and girls using their own religious traditions and practices, turning them into instruments of opposition and opportunity. Their path is their own and it looks towards an Afghanistan that will be different.
她身居塔利班的打击对象名单。 她每次穿越那个国家,我都得为她担心。 每次我问她安全问题,她总是不在乎的耸耸肩。 "Kavita Jan, 我们可不能让自己害怕。 看看那些年轻的重新上学的女孩子 她们的脸被泼硫酸。" 我笑笑,点点头, 认识到自己正见证着妇女和女孩子们 用她们自己的宗教传统和惯例, 把它们变成反抗和创造机会 的工具。 她们的道路是她们自己的 这条道路正朝着一个创造不同的阿富汗 的方向发展。
Being different is something the women of Lesbor in Zagreb, Croatia know all too well. To be a lesbian, a dyke, a homosexual in most parts of the world, including right here in our country, India, is to occupy a place of immense discomfort and extreme prejudice. In post-conflict societies like Croatia, where a hyper-nationalism and religiosity have created an environment unbearable for anyone who might be considered a social outcast. So enter a group of out dykes, young women who love the old music that once spread across that region from Macedonia to Bosnia, from Serbia to Slovenia. These folk singers met at college at a gender studies program. Many are in their 20s, some are mothers. Many have struggled to come out to their communities, in families whose religious beliefs make it hard to accept that their daughters are not sick, just queer. As Leah, one of the founders of the group, says, "I like traditional music very much. I also like rock and roll. So Lesbor, we blend the two. I see traditional music like a kind of rebellion, in which people can really speak their voice, especially traditional songs from other parts of the former Yugoslav Republic. After the war, lots of these songs were lost, but they are a part of our childhood and our history, and we should not forget them."
与别人不同是一件 克罗地亚 Zagreb, Lesbor的女人 司空见惯的事。 作为一位女同性恋者, 一位同性恋者 在世界的大部分角落,包括在这里, 我们的祖国,印度, 等同于生活在一个极度不适 以及极度歧视的环境里。 在像克罗地亚这样的战后社会里, 极端爱国主义与宗教信仰 创造了一个让任何被社会排挤的 人 无法忍受的恶劣环境。 想像一群女同性恋者, 一群年轻的,热爱 传遍整个地区的传统音乐的女人, 从马其顿到波斯尼亚, 从塞尔维亚到斯洛文尼亚。 这些民歌手相识在大学里的一个两性学习研究。 许多都只有20多岁。有些已为人母。 许多都得艰难的在她们的社区公开她们的性取向。 在家里,宗教信仰致使父母难以接受 他们的女儿没有生病, 她们只是同性恋。 Leah,这个小组的发起人之一,说道, 我很喜欢传统音乐。 我也很喜欢摇滚音乐。 所以我们何二为一,叫Lesbor。 我觉得传统音乐就像一种叛逆, 人们可以大胆抒发他们的想法, 特别是一些来自 其他前南斯拉夫共和国的传统歌曲。 战后,许多像这样的歌曲被遗失。 但是它们是我们童年更是我们历史的一部分, 我们不应该把它们遗忘。 “
Improbably, this LGBT singing choir has demonstrated how women are investing in tradition to create change, like alchemists turning discord into harmony. Their repertoire includes the Croatian national anthem, a Bosnian love song and Serbian duets. And, Leah adds with a grin, "Kavita, we especially are proud of our Christmas music, because it shows we are open to religious practices even though Catholic Church hates us LGBT." Their concerts draw from their own communities, yes, but also from an older generation: a generation that might be suspicious of homosexuality, but is nostalgic for its own music and the past it represents. One father, who had initially balked at his daughter coming out in such a choir, now writes songs for them. In the Middle Ages, troubadours would travel across the land singing their tales and sharing their verses: Lesbor travels through the Balkans like this, singing, connecting people divided by religion, nationality and language. Bosnians, Croats and Serbs find a rare shared space of pride in their history, and Lesbor reminds them that the songs one group often claims as theirs alone really belong to them all.
不大可能般的,这个同性恋,双性恋,以及变性合唱团 向我们展示了这些女人如何 在传统上投资来创造转变, 像炼金术士一般将纠纷转变成和谐。 她们的表演项目包括 克罗地亚国歌, 一首波斯尼亚爱情歌 和一些塞尔维亚对唱。 Leah接着笑笑的说, "Kavita, 我们对自己的圣诞音乐特别自豪, 因为它们显示了我们欢迎宗教信仰 尽管天主教会 对我们极度痛恨。" 她们的演唱会观众来自 她们本身的社区,这是当然的, 还有来自老的一辈 一辈可能对 同性恋存在怀疑, 但是对他们自己的传统音乐以及过去非常的怀念。 一位父亲曾经一度阻止他的女儿 在这样一个合唱团公开她的性取向, 现在却为她们写歌。 在中世纪,游吟诗人 会穿越每片土地, 唱着他们的故事,分享他们的诗节。 Lesbor像巴尔干半岛人一般的跨越不同国度, 合唱着,把那些 被宗教,国籍以及语言分离的人们连在一起, 波斯尼亚人,克罗地亚人,还有塞尔维亚人 找到在他们历史里一个极为少有的,共同分享的一份荣耀, Lesbor提醒他们 这些歌曲,看似只属于某个民族, 其实属于所有的民族。
(Singing)
(歌声)
Yesterday, Mallika Sarabhai showed us that music can create a world more accepting of difference than the one we have been given. The world Leymah Gbowee was given was a world at war. Liberia had been torn apart by civil strife for decades. Leymah was not an activist, she was a mother of three. But she was sick with worry: She worried her son would be abducted and taken off to be a child soldier, she worried her daughters would be raped, she worried for their lives. One night, she had a dream. She dreamt she and thousands of other women ended the bloodshed. The next morning at church, she asked others how they felt. They were all tired of the fighting. We need peace, and we need our leaders to know we will not rest until there is peace. Among Leymah's friends was a policewoman who was Muslim. She promised to raise the issue with her community.
昨天, Mallika Sarabhai向我们展示了 音乐可以创造一个世界 一个比我们现有 可以包容更多不同的世界。 Layma Bowie所给予的世界 是一个在打仗的世界。 利比里亚长期被内乱弄得四分五裂。 Layma不是一位积极分子,她是三个孩子的母亲。 可是她一直不停的担忧。 她担心她的儿子被绑架 去当儿童兵。 她担心她的女儿们会被强暴。 她为他们的生活忧心。 一天晚上,她做了一个梦。 她梦见她和别的成千上万的女人 结束了这场血战。 第二天早上在教会里,她问大家对这场内乱都怎么想。 大家都对这些战争感到很疲惫。 我们需要和平,而且我们得让我们的领导人知道 我们达不到目标是不会放弃的。 在Layma的朋友当中,有一位伊斯兰教女警察。 她承诺向她的社区提起这件事情。
At the next Friday sermon, the women who were sitting in the side room of the mosque began to share their distress at the state of affairs. "What does it matter?" they said, "A bullet doesn't distinguish between a Muslim and a Christian." This small group of women, determined to bring an end to the war, and they chose to use their traditions to make a point: Liberian women usually wear lots of jewelry and colorful clothing. But no, for the protest, they dressed all in white, no makeup. As Leymah said, "We wore the white saying we were out for peace." They stood on the side of the road on which Charles Taylor's motorcade passed every day. They stood for weeks -- first just 10, then 20, then 50, then hundreds of women -- wearing white, singing, dancing, saying they were out for peace.
到下个星期五的布道, 那些在清真寺侧房里的女人 开始讨论她们对时势的担忧。 "这有什么关系?"她们说,"一颗子弹根本不能辨别 谁是伊斯兰教徒谁是基督教徒。" 这一小群妇女 下定决心一定要结束这场内乱。 而且她们决定利用她们的传统来表达她们的决心。 利比里亚女人通常穿戴 许多首饰和五颜六色的衣服。 可是,在抗议当中,这些妇女只穿 全身白色,没有化妆。 像Layma说的一般,"我们穿白色 来表达我们缺乏和平的事实。" 她们站在 Charles Taylor的摩托车每天都经过的路旁。 她们一个星期接着一个星期的站在那, 一开始只有10个人,然后20人,然后50人,最后几百名妇女 穿着白色,唱着歌,跳着舞, 告诉大家她们需要和平。
Eventually, opposing forces in Liberia were pushed to hold peace talks in Ghana. The peace talks dragged on and on and on. Leymah and her sisters had had enough. With their remaining funds, they took a small group of women down to the venue of the peace talks and they surrounded the building. In a now famous CNN clip, you can see them sitting on the ground, their arms linked. We know this in India. It's called a [Hindi]. Then things get tense. The police are called in to physically remove the women. As the senior officer approaches with a baton, Leymah stands up with deliberation, reaches her arms up over her head, and begins, very slowly, to untie her headdress that covers her hair. You can see the policeman's face. He looks embarrassed. He backs away. And the next thing you know, the police have disappeared. Leymah said to me later, "It's a taboo, you know, in West Africa. If an older woman undresses in front of a man because she wants to, the man's family is cursed." (Laughter) (Applause) She said, "I don't know if he did it because he believed, but he knew we were not going to leave. We were not going to leave until the peace accord was signed."
最后,利比里亚的敌对势力 被迫在加纳举行和谈。 和谈不断的被拖延。 Layma和她的姐妹们忍无可忍。 她们用剩下的经费,带上 一小群妇女,来到和谈的会场, 她们把会场包围。 在一个后来变得非常有名的CNN短片, 你可以看见这群妇女坐在地上,她们的手臂相连着。 在印度我们把这叫做 [印度语]。 接着事情变得激进。 警察被命令把这些妇女赶离现场。 当高级警官拿着警棍向她们靠近, Layma从容地站起来, 把双手举高,越过她的头, 开始慢慢的 解开包着她头发的头巾。 你可以看见那位警察的脸。 他感到不好意思。 他开始退后。 接着下来, 警察们消失了。 Layma后来告诉我, "这是一个禁忌,你知道,在西非。 如果一个年长的妇女在一个男人面前拖衣, 因为她是自愿的, 那个男人的全家便被诅咒。" (笑声) (掌声) 她说,"我不知道他退后是不是因为他相信这个传统, 不过他知道我们是不会离开的。 如果和平协议一天没有签订,我们是决不会离开的。"
And the peace accord was signed. And the women of Liberia then mobilized in support of Ellen Johnson Sirleaf, a woman who broke a few taboos herself becoming the first elected woman head of state in Africa in years. When she made her presidential address, she acknowledged these brave women of Liberia who allowed her to win against a football star -- that's soccer for you Americans -- no less.
然后和平协议最终签订了。 利比里亚的妇女 发起组织支持Ellen Johnson Sirleaf, 一位打破不少禁忌的女士, 成为数年来非洲 第一位当选的女国家元首。 在她发表她的总统报告时, 她公开感谢那些勇敢的利比里亚妇女 是她们让她赢过了一位足球明星- 对于你们美国人来说,那便是英式足球-- 她们居然让她赢过了这位明星。
Women like Sakena and Leah and Leymah have humbled me and changed me and made me realize that I should not be so quick to jump to assumptions of any kind. They've also saved me from my righteous anger by offering insights into this third way. A Filipina activist once said to me, "How do you cook a rice cake? With heat from the bottom and heat from the top." The protests, the marches, the uncompromising position that women's rights are human rights, full stop. That's the heat from the bottom. That's Malcolm X and the suffragists and gay pride parades. But we also need the heat from the top. And in most parts of the world, that top is still controlled by men.
像Sakena和Leah一般的妇女, 还有Layma 让我感到谦虚,她们改变了我 并让我懂得我不应该那么快 的对任何人做结论。 她们用自己对这另类的道路的看法, 把我从我那正义的愤怒里拯救过来。 一位菲律宾籍的积极分子告诉我, "你怎么做米饼? 用来自底部的热气和来自顶端的热气。" 这些抗议,这些游行, 永不妥协的事实是 妇女的权利是人权的基本一部分,句号。 那便是来自底部的热气。 那是Malcolm X和主张妇女有权参政者 还有同性恋自豪游行。 可是我们也需要来自顶端的热气。 在这个世界的大部分角落, 顶端还是由 男人所控制。
So to paraphrase Marx: Women make change, but not in circumstances of their own choosing. They have to negotiate. They have to subvert tradition that once silenced them in order to give voice to new aspirations. And they need allies from their communities. Allies like the imam, allies like the father who now writes songs for a lesbian group in Croatia, allies like the policeman who honored a taboo and backed away, allies like my father, who couldn't help his sister but has helped three daughters pursue their dreams. Maybe this is because feminism, unlike almost every other social movement, is not a struggle against a distinct oppressor -- it's not the ruling class or the occupiers or the colonizers -- it's against a deeply held set of beliefs and assumptions that we women, far too often, hold ourselves.
在这里释义一下Marx:妇女创造改变, 并不在她们选择的环境里。 她们得谈判。 她们得颠覆那些一度使她们沉默的传统 只为了能把新的抱负公诸于世。 她们还需要来自她们社区的同盟, 像那个伊玛目一般的盟友, 像那位开始为克罗地亚女同性恋歌唱团写新歌的父亲 一般的盟友, 像那位遵守禁忌选择后退的警察一般的盟友, 像我父亲一般的盟友, 虽然他无法帮助自己的姐姐,但是他帮助他三个女儿 去寻求她们的梦想。 这可能是因为女权主义, 不象别的社会运动, 都反对一个明显的压迫者。 这并不是反对统治阶级, 或占据者,或殖民地者, 这是反对一些在我们女人常常 脑子里 根深蒂固的信仰和认定。
And perhaps this is the ultimate gift of feminism, that the personal is in fact the political. So that, as Eleanor Roosevelt said once of human rights, the same is true of gender equality: that it starts in small places, close to home. On the streets, yes, but also in negotiations at the kitchen table and in the marital bed and in relationships between lovers and parents and sisters and friends. And then you realize that by integrating aspects of tradition and community into their struggles, women like Sakena and Leah and Leymah -- but also women like Sonia Gandhi here in India and Michelle Bachelet in Chile and Shirin Ebadi in Iran -- are doing something else. They're challenging the very notion of Western models of development. They are saying, we don't have to be like you to make change. We can wear a sari or a hijab or pants or a boubou, and we can be party leaders and presidents and human rights lawyers. We can use our tradition to navigate change. We can demilitarize societies and pour resources, instead, into reservoirs of genuine security.
也许这就是女权主义的最有利的地方, 个人的实际上就是政治的。 因此,这就跟Eleanor Roosevelt 所说的人权一样, 两性平等也如此, 它从一些小的,靠近家的地方开始。 在街上,对, 也在厨房饭桌上的辩论 还有在婚姻的床上 以及在爱人家人的感情里 在姐妹朋友的感情里。 然后,然后, 你发现将 传统和社区与 她们的斗争联合起来, 像Sakena 和 Leah 还有 Layma的妇女, 还有在印度的Sonia Gandhi, 智利的Michelle Bachelet, 以及伊朗的Shirin Ebadi 都在做一些别的事情。 她们正挑战这个 西方发展模式。 她们正用行动表明,我们并不需要像你 来创造改变。 我们穿莎丽或希贾布 或穿裤子或布布装, 我们同样可以成为党领导人和总统 以及人权律师。 我们可以用我们的传统来探索改变。 我们可以使社会非军事化 取而代之,我们倒入资源 用于真正的国防。
It is in these little stories, these individual stories, that I see a radical epic being written by women around the world. It is in these threads that are being woven into a resilient fabric that will sustain communities, that I find hope. And if my heart is singing, it's because in these little fragments, every now and again, you catch a glimpse of a whole, of a whole new world. And she is definitely on her way.
就是在这些小故事里, 这些独立的故事里, 我看到了由 世界各处的妇女撰写的一部激进的史诗。 就是在这些被 编织到一块强硬织布的, 会支持社区的线条里, 我找到了希望。 如果我的心在歌唱, 那时因为,在这些零碎的片断里, 不时的,你会捕捉到一瞬, 能看到一个全新世界的一瞬。 这个全新的世界,她正朝着我们迈进。
Thank you.
谢谢。
(Applause)
(掌声)