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.
大家好 早上好。 根據我的TED簡介, 你們可能在期待 我是來談論 最近很流行的慈善話題, 也就是目前在華爾街 與世界銀行内部都引發了熱烈討論的一個話題: 該如何在女性身上投資, 該如何賦予女性權力以及該如何拯救她們。
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.
但這並不是我今天要談的。 我對女性如何拯救大眾 比較感興趣。 女性拯救我們的方式,是重新定義及重塑一個 挑戰並消除 普遍存在的分歧的未來。 長期以來,我們都認爲這些分歧是理所當然的, 比如説現代性和傳統之間的分歧, 比如説第一世界國家與第三世界國家之間的分歧, 壓制與機遇的分歧。 在一個地球村中, 我們面臨的挑戰是驚人的, 而其中有一種 如拉格調子(印度教的一種傳統曲調)一般的第三方式 讓我的心在歌唱。 最使我着迷的, 是女性如何做到這些的, 縱使其間有一堆 令人沮喪又令人着迷的悖論。
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?
爲什麽女性一方面 被文化習俗不懷好意地壓迫着, 而另一方面, 她們又是許多社會中文化的保護者? 戴面紗或裹頭巾 是象徵屈服 還是抗拒? 有這麽多的女人和女孩子 被打、被強姦、被致殘 每天都有, 而人們把各種各樣的原因 歸咎與榮譽、宗教和國籍。 女性還能凴什麽去改植樹木, 去重建社會 去領導全新的非暴力運動, 從而為社會帶來改變呢? 難道進行改革的女性和 保留傳統的女性不是同一類? 還是說她們是同一類,而且都是一樣的? 是否如恩戈阿迪契在 一個在牛津舉行的TED會議上所提醒我們時說的, 我們總是假設 女性在爭取自己權力的時候只有一種情況, 而實際上,情況是很多的。我們是否爲此而感到内疚? 如果有, 男性們又和這有什麽關係嗎?
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.
我生活的大部分時間都在探索, 以期能尋找到一些答案。 這種探索帶領我環游全球, 並讓我認識了許多出色的人。 在探索的過程中,我收集了一些片斷, 使我的謎團開始逐渐清晰起來。 在衆多用第三种方式幫助過我 大開眼界的人中, 包括一名在阿富汗的虔誠的穆斯林女人, 一群在克羅地亞的和睦的女同性戀 和一位在利比里亞打破禁忌的女人。 我非常感激她們, 如我感激我的父母一般。 我的父母在世時曾經有過一些不軌的行爲, 但有着三位女兒的祝福。 但雖然我也不知是什麽原因, 他們卻非常以我們三姐妹而自豪。
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.
我在印度出生和長大, 我很小的時候 就很懷疑我的姑媽阿姨和叔叔伯伯 他們總是彎下腰,拍着我們的頭 然後沒事般跟 我的父母親說: 真可憐。你只有三個女兒。 不過你還年輕。你們還可以再生。” 我對女性權利的 的憤慨被激發了, 那年我只有11嵗。 我的姑姑是一位口齒非常淩利 和聰明的女人, 她很年輕的時候就成了寡婦。 一群的親戚都看不起她。 他們把她彩色的莎麗脫了下來, 而給了她一件白色的莎麗。 他們把她額頭上的紅點也擦掉了, 還把她的鐲子給打碎了。 她的女兒,拉尼, 比我大幾嵗, 跪坐在膝上,迷惑着, 不知道她的母親, 一個自信的女人, 到底在她身上發生了什麽事情。 那天晚上,我聽到我母親 乞求般跟我的父親說: “拉姆,求求你為她做點什麽吧。你不能出面嗎?” 而我的父親小聲咕噥着說: “我是兄弟們中最小的,我做不了什麽。 這是慣例。” 那個晚上,我意識到這些常規對 在這個世界上對女性意味着什麽。 女性並沒有製造這些慣例, 但這些慣例卻界定了女性及界定了 女性的機遇和機會。 而男性們也被這些慣例影響着。 我的父親,他參加過三次戰爭, 卻無法把他自己的妹妹從痛苦中 拯救出來。
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.
當我18嵗的時候, 在我母親優秀的監護下, 我正如你們可能所預想的 成爲了一名大膽的女權主義者。 在街上頌唱: “印度語” “印度語” “我們是印度的女人。 我們不是鮮花,我們是變革的火花。” 直到我1995年去北京的時候, 我清楚地意識到,要取得 性別平等唯一的方法, 是推翻幾個世紀的 壓迫的傳統。 在從北京回來后不久, 我抓住了機會到一個機構工作。 這個機構是由女性創辦的, 主要是支持全球其他女權組織。 我工作后還不到六個月的時候, 我遇到了一位女士, 她迫使我挑戰我自己所有的假設。 她的名字叫薩奇娜.雅庫碧。
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.
她走進我的辦公室。 那時候的美國, 沒有人知道阿富汗在哪。 她對我說:“與這身長袍無關。” 她是我所聽説的主張女權的 最堅定的分子。 她告訴我,在她的社區裏, 由女性舉辦的地下學校, 而她自己所在的機構,阿富汗學習學院, 也在巴基斯坦開了一所。 她說:“穆斯林人都知道的第一件事, 是可蘭經要求 而且大力支持文化學習。 穆罕默德希望每個信徒 都能自己閲讀可蘭經。” 我有沒有聼錯? 主張喚醒宗教 是女性的權利? 不過薩奇娜反對被標記。 她總是裹着頭巾。 但我也曾和她一起漫步在沙灘上, 她披散的長髮在微風中飛舞。 她每次講座前都會以祈禱開場, 但在一個女孩子12嵗就要被嫁掉的國家裏, 她確是一個單身,活躍, 經濟獨立的女人。
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.
而且她是一個非常實務的人。 她說:“這些頭巾和衣服, 給了我自由去與那些在這工作中 與一些人交談並得到他們 能起到關鍵作用的支持和協助。 當我要在難民營開一所學校的時候, 我去找了教長。 我跟他說:“我是一位信徒,而女人和孩子 在這可怕的條件下 需要靠他們的信仰來生存下去。” 她俏皮地笑笑說: “他覺得很榮幸。 於是他每週來兩次我的中心 因爲女人不能到寺廟去。 而當他要離開時, 婦女和女孩子們總是跟在後面。 我們開始了一班小型的掃盲班, 開始讀可蘭經, 然後開了數學班,然後英語班,再然後電腦班。 幾周后,難民營裏的每個人 都來上我們的課。” 薩奇娜是一位老師。 在當時的阿富汗教導女性是 一門危險的行業。
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.
她在塔利班的襲擊名單裏。 每次她穿越那個國家的時候,我都替她擔心。 我問起她關於她的人身安全時,她只是聳了聳肩說: “朋友卡維塔,我們不能讓自己害怕。 看看那些年輕的女孩子回學校時 即使被人潑往臉上潑硫酸的情景。” 聽到這,我微笑着點了點頭。 我意識到我自己正看着婦女和女孩子們 用她們宗教的傳統和慣例, 把壓迫和機會 變爲工具。 她們的道路在她們腳下, 向著成爲不一樣的阿富汗人 延伸。
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."
與衆不同,對於來自 克羅地亞萨格勒布的列玆波組合(樂隊名)的幾名女性來説 再熟悉不過了。 作爲同性戀者,女同性戀者, 有同性戀關係的人, 在世界上的許多國家,包括在這, 印度, 都充滿了無限的苦惱 和極端的偏見。 在一個像克羅地亞這種衝突后的社會裏, 高度的愛國主義和宗教主義 創造了一種環境,就是不可容忍 任何一個 被社會排斥的人。 所以進入一群排斥的同性戀的群體, 年輕的女人們非常喜歡古老的音樂。 那音樂曾經穿過整個地區, 從馬其頓到波斯尼亞, 從塞爾維亞到斯洛文尼亞。 這些年輕的歌手在學校的性別學科的課上相遇。 她們都是20幾嵗。有一些已經作了母親。 很多都掙扎着從她們本身的社區中逃離出來。 宗教的信仰都使她們的家人很難接受 他們的女兒並不是生病, 但卻是同性戀。 正如團體的其中一位創辦者麗阿所說, “我特別喜歡傳統音樂。 我也喜歡搖滾樂。 所以,在列斯波,我們融合了兩种音樂。 我認爲傳統音樂如一種反叛, 人們可以通過傳統音樂表達自己, 尤其是一些來自 前南斯拉夫共和國幾個地區的傳統歌曲。 戰後,很多這類歌曲都遺失了。 但這些卻是我們童年和歷史的一部分, 我們不能把它們遺忘了。”
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.
不太可能的是,這個屬於LGBT(指男、女同性戀、雙性戀者)群體的合唱團 演示了女人如何 投入在傳統中並創造變革, 如同煉金術士在混亂中造出和諧 她們演奏的曲目包括 克羅地亞國歌, 一首波斯尼亞的愛情曲目 以及一首塞爾維亞的二重唱。 還有,麗阿笑着補充道, “卡維塔,我們尤其為我們的聖誕曲目感到驕傲, 因爲它顯示了我們對宗教慣例的開放態度, 儘管,天主教的教堂裏 容不下我們這些 LGBT。 他們的音樂會源自 他們自己的社區,沒錯, 但也源自上一代, 上一代的人也許 對同性戀持有懷疑態度, 但是他們懷念自己的音樂和音樂所代表的過去。 一位父親,開始曾對自己的女兒來自這樣的一個 合唱團而覺得猶豫, 現在也在為合唱團寫歌。 在中世紀時,游吟詩人 會遊歷整片土地, 唱他們的故事,分享他們的詩歌。 列斯波也如此游走在巴爾幹地區, 歌唱着,聯係着人們, 那些被宗教,國籍和語言區分開的人們。 波斯尼亞人,克羅地亞人和塞爾維亞人 找到了他們在歷史中少有的共通驕傲 而列斯波則提示着這些人們 一些他們認爲是專屬於他們族群的歌曲 其實屬於大家。
(Singing)
♪♪♪
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,瑪麗卡。薩拉巴伊給我們展示了 音樂能創造一個 比我們原有的世界 更能接受差異的世界。 雷瑪寳儀所処的世界 是一個充滿戰爭的世界。 利比里亞幾十年來都因國内戰爭而四分五裂。 雷瑪並不是一個激進分子,她是三個小孩的母親。 但她已厭倦了擔心, 她擔心她的兒子會被綁架 並被抓去當童兵。 她擔心她的女兒們會被強姦。 她擔心兒女們的生命危險。 有天晚上,她做了一個夢。 她夢見她和成千的其他女性 結束了這些流血事件。 第二天早上在教堂,她問其他人有什麽感覺。 他們都厭倦了戰爭。 我們需要和平,我們需要讓我們的領袖們知道 我們不會停止戰鬥直至和平到來。 雷瑪的其中一個穆斯林朋友是一名女警察。 她答應雷瑪會在她的圈子裏提出這個問題。
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.
在接下來的週五的佈道會上, 坐在寺裏邊房的女人們 開始分享她們對國事的苦惱。 她們說:“這有什麽分別呢?子彈分不出 穆斯林還是基督徒。” 這一小組的女人 決心要結束這場戰爭。 同時,她們選擇了用她們傳統的方式表達意願。 利比里亞的女人通常 戴很多的珠寶首飾和穿顔色鮮豔的衣服。 但不,在抗議中,她們全都穿白色的衣服, 沒有化妝。 如雷瑪所說:“我們穿白色的衣服, 表明我們爲了和平站了出來。” 她們站在馬路邊, 查爾斯。泰勒的車隊每天都經過那裏。 她們站了幾週, 由開始的10名,到20名,到50名,到後來的幾百名女性, 她們都穿着白色的衣服,唱着歌,跳着舞, 表達着他們出來求和平的願望。
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."
最終,利比里亞的反對勢力 被迫在加納舉行和平談判。 這次和平談判沒完沒了地拖了好長時間。 雷瑪和她的姊妹們再也受不了了。 她們用剩下的基金,帶領了 一小組的女人到談判舉行的地方 包圍了整座樓。 在一段CNN的著名視頻中, 你能看到她們坐在地上,手挽着手。 我們知道在印度,這叫(印度語)。 然後事情變得緊張起來。 他們把警察叫來了,要把這群女人帶走。 當一名警官手持警棍走近她們時, 雷瑪特意站了起來, 把手高舉過頭, 然後開始,慢慢地, 把裹着頭髮的頭布解開。 人們能看到這名警官的臉。 非常尷尬地退開了。 然後你能猜到接下來所發生的, 警察離開了。 雷瑪後來跟我說: “這是禁忌,你知道嗎,在西非, 如果一名年長的女人,只要她想, 在一名男子面前脫衣服, 男人的家庭會受到詛咒。” (笑聲) (掌聲) 她說:“我不知道他這麽做是否是因爲他相信這個, 但他知道我們不會離開的。 如果不簽和平條約,我們是不會離開的。”
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.
然後和平條約簽署了。 而利比里亞的女人們 動員起來支持Ellen Johnson Sirleaf, 她是一名打破禁忌的女性 並且後來成爲了非洲第一位選舉產生的 女總統。 當她發表總統演説時, 她感謝了這些勇敢的利比里亞女人。 她們的幫助使她贏得可與一名足球明星-- 也就是美式足球-- 相媲美。
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.
像薩奇娜、麗阿還有 雷瑪一般的女人, 使我覺得自己卑微並改變了我, 使我意識到我不應該這麽快 就得出任何形式的假設。 她們把我從我正直的憤怒中解救了出來, 並為這第三种方式提供了深刻的見解。 一名菲律賓的激進分子曾經跟我說, “你是怎樣做年糕的? 從下面加熱然後從上面加熱。” 那些示威,那些遊行, 都堅定地認爲 女權是人權,停止了。 這是從下面加熱。 那是馬爾科姆X和婦女政權論者 和同性戀的驕傲遊行 但我們也需要來自上面的熱量。 而在世界上的大部分地方, 那些上層,仍然 被男性所控制着。
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.
所以用馬克思的話説:女人做出變革, 但並不是在她們選擇的環境中。 她們必須協商。 她們必須顛覆那些曾令她們沒有發言權的傳統 而對新的抱負發出她們的聲音。 而她們需要來自她們圈子的同盟們, 比如上述的教長, 比如幫克羅地亞同性戀組合 寫歌的父親, 比如尊敬禁忌而離開的警察, 比如我的父親, 雖然他幫不了他的妹妹,但幫助他的三個女兒 追求她們自己的夢想。 也許是因爲女權運動 不像其他幾乎所有的社會運動, 並不是反對一名暴君。 這反對的不是統治階級, 不是侵佔者也不是殖民者, 它反對的是關於女性一些根深蒂固的信仰和假設, 經常性的, 阻止了我們前進。
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.
而也許這是女權運動最終的禮物, 就是這裡的人事其實帶有政治色彩。 所以,正如愛蓮娜羅斯福(羅斯福總統夫人)曾經談過的人權問題, 對於性別平等也是一樣的, 就是這些都會從家附近的一些小地方開始。 也許在街上, 也有可能在廚房的餐桌上進行協商 或在她們的婚床上 或發生在她們與情人,父母, 姐妹和朋友的相處中。 然後,再然後 你會意識到女人們通過融合她們 傳統的視角和社區 到她們的鬥爭中, 如薩奇娜和麗阿和雷瑪, 還有印度的索尼阿甘地, 智利的密歇爾巴切萊特, 還有伊朗的希尔琳·艾芭迪 都在做別的事情。 她們挑戰那個 傳統的西方發展模式。 她們表示:我們不需要和你們一樣 而改革。 我們可以穿莎麗,裹頭巾 可以穿短褲,也可以穿長袍, 我們也可以成爲黨派領袖或總統 也可以成爲人權律師。 我們可以利用我們的傳統來引導變革。 我們可以解除武裝, 取而代之將資源投入到 真正意義的安全儲備上。
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.
在我講的這些小故事中, 這些個別的故事中, 我看到了全世界的女性正在譜寫 一曲不同凡響的史詩。 她們如一根根細綫 織入一塊彈性的布料中, 幫助維持社會穩定, 織入希望。 而如果我的心在歌唱, 是因爲通過在這些細小的片斷, 人們能不時地瞥見 整個世界,一個全新的世界。 而女性不可否認地在前進的道路上。
Thank you.
謝謝。
(Applause)
(掌聲)