Men beɛd 50 ɛam ntaɛ jehd beš nḥḥeydu el-ḥrub ɛla jiha, bqa swal waḥed, ɛummer ma ġab men texmami Kifeš netɛamlu mɛa el-teɛnaf, elli zayed ɛla ḥeddu, bla ma nzidu netɛenfu, ḥna tanik? Ki yqabluk b el-ḥogra, tkun ma tkun: Ki bezz yetbellaweh f blaṣa ntaɛ leɛb wella el-teɛnaf f el-dar - wella, f el-ṭerqan ntaɛ Surya, ḍerwek, ki el-waḥed yqabel el-ṭnuga w el-hebheb, weš elli yfid kter beš tdiru? Tdabez nta tanik? Tesmeḥ? Tetɛennef kter?
In half a century of trying to help prevent wars, there's one question that never leaves me: How do we deal with extreme violence without using force in return? When you're faced with brutality, whether it's a child facing a bully on a playground or domestic violence -- or, on the streets of Syria today, facing tanks and shrapnel, what's the most effective thing to do? Fight back? Give in? Use more force?
Had el-swal: "Kifeš tetɛmal mɛa ɛdaysi bla ma twelli deɛwa't šerr nta tanik?" kber mɛaya melli kunt bezza. Rani ɛaqla ki kan ɛendi qrib 13 ɛam, tsemmert quddam tilivizyon kḥel w byeḍ, tṣawiru mnemšin, f bit el-ḍyaf f dar waldiya ki el-ṭnuga ntaɛ el-Sovyet dexlu l Budapest, w el-drari, elli ma kanuš bezzaf kbar ɛliya, kanu yetramu quddam el-ṭnuga elli kanu yeɛɛefsu ɛlihum. Zrebt l el-fuq w bdit nlemm f el-valiza ntaɛi.
This question: "How do I deal with a bully without becoming a thug in return?" has been with me ever since I was a child. I remember I was about 13, glued to a grainy black and white television in my parents' living room as Soviet tanks rolled into Budapest, and kids not much older than me were throwing themselves at the tanks and getting mown down. And I rushed upstairs and started packing my suitcase.
W jat mma w qalet-li, "Ya mḥaynek, weš raki tdiri?"
And my mother came up and said, "What on Earth are you doing?"
Qult: "Rani rayḥa l Budapest."
And I said, "I'm going to Budapest."
Qaletli: "L weš men sebba?"
And she said, "What on Earth for?"
Wajebt: "Rahum yeqqetlu f el-bzuza temmatik. Tešnaɛ kbir rahu waqeɛ temma."
And I said, "Kids are getting killed there. There's something terrible happening."
Qalet: "Ma tṭenḥiš ruḥek gaɛ kima n' hak." 'Eyya w bdit nebki. Temma tkaket w qaletli, "Ṣeḥḥa, rani nšuf belli el-ḥala ma rahiš zɛaqa. Raki ɛad ṣġira bezzaf beš tnejmi tɛawni. Yliq tkewni ruḥek w 'ana nɛawnek. Beṣṣaḥ ġir ɛawdi xewwi el-valiza ntaɛek."
And she said, "Don't be so silly." And I started to cry. And she got it, she said, "Okay, I see it's serious. You're much too young to help. You need training. I'll help you. But just unpack your suitcase."
W hakka, dert waḥed el-qraya w ruḥt xdemt f Friqya el-kutriya ntaɛ ɛamat el-ɛešrin dyawli. Beṣṣaḥ tkakit belli weš rani meḥtaja neɛerfu, b ṣeḥḥ w ṣḥiḥ, Ma nnejjemš neddih m el-qrayat. Kunt baġya nefhem kifeš el-teɛnaf, kifeš el-ḥogra, yexxedmu. W elli fhemtu men dak el-weqt l ḍerwek huwa belli: El-ɛdaysiya yesteɛmlu el-teɛnaf b telt sirat. Yesteɛmlu el-teɛnaf f el-siyasa beš yxawfu el-teɛnaf b el-ḍerb beš yrehbu w el-teɛnaf fi ɛqel w ruḥ el-bnadem beš ykkesruh. W qlil qlil, f ši ḥalat, win el-teɛnaf kter saɛed.
And so I got some training and went and worked in Africa during most of my 20s. But I realized that what I really needed to know I couldn't get from training courses. I wanted to understand how violence, how oppression, works. And what I've discovered since is this: Bullies use violence in three ways. They use political violence to intimidate, physical violence to terrorize and mental or emotional violence to undermine. And only very rarely in very few cases does it work to use more violence.
Nelson Mandela raḥ l el-ḥebs w huwa y'emmen b el-teɛnaf, w men beɛd 27 sna huwa w ṣḥabu b el-šwiya w b el-mḥadra, tɛelmu ṣenɛat haylin, kanu meḥtajinhum beš ybbedlu waḥda, gaɛ meɛfuna, m el-ḥukumat elli ɛerfetha el-denya w redduha dimoqraṭiya. W frawha w huma šadin mliḥ f fekra't bla-teɛnaf. Tkakaw belli el-teɛnaf mɛa el-teɛnaf ma yfidš.
Nelson Mandela went to jail believing in violence, and 27 years later he and his colleagues had slowly and carefully honed the skills, the incredible skills, that they needed to turn one of the most vicious governments the world has known into a democracy. And they did it in a total devotion to non-violence. They realized that using force against force doesn't work.
'Ammala weš huwa elli yfid? Mɛa el-weqt, lemmit waḥed el-ṭnaš n' sira tfid - bayna belli kayen tanik waḥduxrin-: tfid w ɛendha ma tɛawen ṣeḥḥ. el-'ewwel huwa: el-tebdal elli lazem yeṣra lazem yeṣra hna, fi dati. Hada huwa jwabi w sirti mɛa el-ḥogra elli lazem netḥekkem fihum, w elli nnejjem ndir keš ḥaja lihum.
So what does work? Over time I've collected about a half-dozen methods that do work -- of course there are many more -- that do work and that are effective. And the first is that the change that has to take place has to take place here, inside me. It's my response, my attitude, to oppression that I've got control over, and that I can do something about.
W elli nestḥeq nkkebru huwa el-meɛrifa ntaɛ dati beš nḥeqqu. Meɛnatu, nestḥeqq neɛref kifeš netwasa, ki nefšel, win rahum xṣayli el-mxeyrin, win rani naqeṣ. Winta nesmeḥ? Weš huwa elli ndafeɛ ɛlih? W el-mkakya wella texmam el-bnadem fi datu hiya waḥda m el-sirat – ma kayenš ġir sira waḥda -- hiya waḥda m el-sirat Beš el-waḥed ynal dik el-ṭaqa el-dexlaniya fi datu
And what I need to develop is self-knowledge to do that. That means I need to know how I tick, when I collapse, where my formidable points are, where my weaker points are. When do I give in? What will I stand up for? And meditation or self-inspection is one of the ways -- again it's not the only one -- it's one of the ways of gaining this kind of inner power.
W el-mtel ntaɛi hnaya -- kima ɛend Satiš – hiya Aung San Suu Kyi fi Burma. Kanet tseyyer f waḥed el-mejmuɛa ntaɛ nas yeqru F waḥed el-muḍahara f el-ṭerqan ntaɛ Rangun. ḥetta elli lqaw rwaḥtihum fi qent mqablin ṣeff ntaɛ mitrayat W temmatik tkaket belli el-ɛesker b ṣbaɛtihum terjef fuq el-znad kanu xayfin kter men haduk el-nas, muraha, elli yeqraw w jaw yetḍahru. Beṣṣaḥ qalet l el-ṭalaba beš yeqqaɛdu. W tmešat nišan w hiya ratba w ṣafya w bla ḥetta xuf ḥetta elli nejmet tewṣel l ɛend el-slaḥ el-‘ewwel, ḥeṭṭet yeddiha fuqu w hewdatu. W hakda ḥetta waḥed ma tneqtel.
And my heroine here -- like Satish's -- is Aung San Suu Kyi in Burma. She was leading a group of students on a protest in the streets of Rangoon. They came around a corner faced with a row of machine guns. And she realized straight away that the soldiers with their fingers shaking on the triggers were more scared than the student protesters behind her. But she told the students to sit down. And she walked forward with such calm and such clarity and such total lack of fear that she could walk right up to the first gun, put her hand on it and lower it. And no one got killed.
Hada weš yeqder ykun ki el-waḥed yetḥekkem b el-xuf ntaɛu – mši ġir ki el-waḥed ykun mqabel mitrayat, Tanik ida tlaqit mɛa keš debza b el-xdama f el-ṭriq. Beṣṣaḥ, lazem el-waḥed yetderreb. Weš nnejmu nqulu ɛla el-xuf ntaɛna? Ɛendi waḥed el-mantra ṣġir. El-xuf ntaɛi yzid yekber ɛla ḥsab el-jehd elli neɛṭihulu. W 'ida kber b el-bezzaf Yeqder yɛud kayen.
So that's what the mastery of fear can do -- not only faced with machine guns, but if you meet a knife fight in the street. But we have to practice. So what about our fear? I have a little mantra. My fear grows fat on the energy I feed it. And if it grows very big it probably happens.
Rana gaɛ neɛɛerfu el-sendrom ntaɛ el-tlata ntaɛ el-ṣbaḥ, ki tkun mehmum b keš ḥayya w tnewḍek – Rani nšuf bezzaf nas – w l zid men saɛa teqɛed tdur w tetqelleb, yzid yešyan el-ḥal ɛla ḥalu, w men jiha’t el-rebɛa telqa ruḥek msemmer mɛa el-mxedda ntaɛek Mɛa keš ġul kbir. Kayen ġir ḥayya weḥda teqder tdirha tnuḍ w twejjed keš kwiyes ‘atey W teqɛed mɛa el-xuf w huwa msamik, kima keš bezz. Nta el-šaref. W el-xuf huwa el-bezz. W tehḍer mɛa el-xuf W tseqsih weš rahu baġi, weš rahu mestḥeqq. Kifeš tdir had el-xedma xir? Kifeš el-bezz ynejjem yḥes ruḥu yeqwa? W tdir keš xuṭṭa. W tqul, “Ṣeḥḥa, ḍerwek nɛawdu nwellu nreqdu. Tji el-sebɛa w nuṣṣ, nnuḍu w hada huwa elli ġadi ndiruh.”
So we all know the three o'clock in the morning syndrome, when something you've been worrying about wakes you up -- I see a lot of people -- and for an hour you toss and turn, it gets worse and worse, and by four o'clock you're pinned to the pillow by a monster this big. The only thing to do is to get up, make a cup of tea and sit down with the fear like a child beside you. You're the adult. The fear is the child. And you talk to the fear and you ask it what it wants, what it needs. How can this be made better? How can the child feel stronger? And you make a plan. And you say, "Okay, now we're going back to sleep. Half-past seven, we're getting up and that's what we're going to do."
Waḥed el-nhar ntaɛ el-ḥedd, ṣratli dalti ntaɛ el-tlata – Ybest b el-xuf qbel ma nji nehḍer mɛakum. (Ḍeḥk) ‘Amala, weš dert? Nnuḍt, wejjedt kwiyes ‘atey, jemmeɛt, tebbeɛt el-sira kima yelzem el-ḥal W rani hna – mazali šwiya yabsa, beṣṣaḥ rani hna.
I had one of these 3 a.m. episodes on Sunday -- paralyzed with fear at coming to talk to you. (Laughter) So I did the thing. I got up, made the cup of tea, sat down with it, did it all and I'm here -- still partly paralyzed, but I'm here.
(Teṣfaq)
(Applause)
Hada huwa el-xuf. Weš nqulu ɛla-zɛaf? Winemma ykun el-ḍolm, ykun el-zɛaf. Beṣṣaḥ, el-zɛaf ṣarilu kima el-zit, w ‘ida reššitu men jihtek w keš waḥed šɛel zalamit, Twelli ɛendek jahanama. Beṣṣaḥ el-zɛaf ki el-motör – fi keš motor – fih jehd. ‘Ida qderna ndiru el-zɛaf ntaɛna f keš motör, yeqder yedmerna qbala, ynejjem yxellina nfewtu el-mḥayen W ynejjem yeɛṭina ṭaqa ḥeqqaniya fi datna.
So that's fear. What about anger? Wherever there is injustice there's anger. But anger is like gasoline, and if you spray it around and somebody lights a match, you've got an inferno. But anger as an engine -- in an engine -- is powerful. If we can put our anger inside an engine, it can drive us forward, it can get us through the dreadful moments and it can give us real inner power.
W hada rani tɛellemtu fi xedmati Mɛa el-fuqaha ntaɛ el-slaḥ el-nawawi. Laxaṭerš, f el-bedya, tleggit b el-bezzaf ɛla jal weš kanu mxelyina nqabluh ḥetta wellit nebġi ġir nzid f el-heḍra mɛahum, nlumhum w nbeyyen lihum belli rahum ġalṭin. Bla-fayda, b el-kamel. Beš el-waḥed yeqder yetḥawer b neyya’t el-tebḍal Lazem ɛlina netɛamlu mɛa el-zɛaf ntaɛna. Ma fiha ḥetta bas beš el-waḥed ykun zeɛfan mɛa keš ḥaja – f had el-ḥala, mɛa el-slaḥ el-nawawi – Beṣṣaḥ ma fiha ḥetta fayda beš teɛzef ɛla el-nas. Huma tanik bniyadem, ġir kima ḥna. W rahum ydiru weš rahu yban lihum xir. W hada huwa el-sas elli ɛlih lazem nehheḍru mɛahum.
And I learned this in my work with nuclear weapon policy-makers. Because at the beginning I was so outraged at the dangers they were exposing us to that I just wanted to argue and blame and make them wrong. Totally ineffective. In order to develop a dialogue for change we have to deal with our anger. It's okay to be angry with the thing -- the nuclear weapons in this case -- but it is hopeless to be angry with the people. They are human beings just like us. And they're doing what they think is best. And that's the basis on which we have to talk with them.
‘Amala, hadi hiya el-sira el-talta: el-zɛaf. W hada yweṣelni l el-sebba ntaɛ weš rahu ṣari, wella weš rani metxeylatu ṣari, f el-ɛalem ntaɛ ḍerwek, W elli menu kan el-ḥukm yemši m el-fuq l el-teḥt ḥetta elli wellat el-ḥukumat tqul l el-nas weš ydiru. F had el-qern, ṣra tebdal. Wella el-ḥukm yemši m el-teḥt l el-fuq: ḥukm m el-sas. Ġir kima el-fuggaɛ elli yenbet weṣt el-sima. Win, kima qal Bundy, yetlaqaw el-ġaši mɛa beɛḍ ḥetta lukan kanet tefṣel binathum el-myal Beš ybedlu mɛa beɛḍ.
So that's the third one, anger. And it brings me to the crux of what's going on, or what I perceive as going on, in the world today, which is that last century was top-down power. It was still governments telling people what to do. This century there's a shift. It's bottom-up or grassroots power. It's like mushrooms coming through concrete. It's people joining up with people, as Bundy just said, miles away to bring about change.
W “Peace Direct” tkaket m el-bedya belli el-šeɛbiyin f el-blayeṣ el-meblya b zerda ḥrub ɛla balhum weš ydiru. Huma elli ɛla balhum xir weš yliq yendar. ‘Amala “Peace Direct” rahi tesned fihum beš ydiru had el-ši. W men bin el-ṣwaleḥ elli rahum ydiru huwa el-tefkak ntaɛ el-milišyat; el-mɛawda ntaɛ el-benyan dyal el-qtiṣad, yɛawdu ysseknu el-mhejrin, Weṣlu ḥetta yɛawdu yeṭṭelqu sraḥ el-ɛesker el-drari. W qrib kul yum, kan melzum ɛlihum ysseblu rwaḥtihum Beš ydiru had el-ši. W elli tkakaw lih huwa belli el-teɛnaf b el-blayeṣ, elli yexxedmu fiha, mši ġir naqeṣ ‘insaniya, beṣṣaḥ tanik naqeṣ fayda ɛla ki yexxedmu b el-sira elli tejmeɛ nas b nas waḥduxrin beš yɛawdu el-benyan.
And Peace Direct spotted quite early on that local people in areas of very hot conflict know what to do. They know best what to do. So Peace Direct gets behind them to do that. And the kind of thing they're doing is demobilizing militias, rebuilding economies, resettling refugees, even liberating child soldiers. And they have to risk their lives almost every day to do this. And what they've realized is that using violence in the situations they operate in is not only less humane, but it's less effective than using methods that connect people with people, that rebuild.
W ybanli belli el-ɛesker ntaɛ el-Marikan Bdaw yeffaḥmu had el-ši. ḥetta l ḍerwek el-siyasa ntaɛhum beš yḥarbu el-‘irhab kanet qayma ɛla el-qtila ntaɛ el-ɛedyan, šḥalemma stqam w ‘ida ḥeslu el-šeɛbiyin f el-weṣṭ, Yetsemma hada b el-ktiba “collateral damage - ḍyaɛa meḥtuma” W hadi ḥaja theyyej w tdell ɛend el-šeɛb ntaɛ ‘Afġanistan, el-ši elli sehhel b el-bezzaf el-tejnid ɛend el-Qaɛida, weṣlet el-ḥala, b el-mtel, win el-nas tdemret b el-bezzaf, Mɛa el-ḥrig ntaɛ el-Qurɛan.
And I think that the U.S. military is finally beginning to get this. Up to now their counter-terrorism policy has been to kill insurgents at almost any cost, and if civilians get in the way, that's written as "collateral damage." And this is so infuriating and humiliating for the population of Afghanistan, that it makes the recruitment for al-Qaeda very easy, when people are so disgusted by, for example, the burning of the Koran.
ɛla biha, kan lazem yetbeddel el-tedrab ntaɛ el-ɛesker. W ybanli belli kayen fal ntaɛ xir ɛla el-bedya ntaɛ had el-tebdal. El-jiš ntaɛ Briṭanya kan dima xir f had el-ši. Beṣṣaḥ kayen ɛendhum mtel hayel beš yaxdu menu el-ɛebra, w huwa waḥed el-lyötnan kolonel marikani hayel Semmuh “Chris Hughes”. Kan yseyyer el-ɛesker ntaɛu f el-ṭerqan ntaɛ el-Najaf – yeɛni f el-Ɛiraq – w ḍerba waḥda, bdaw el-nas yetdefgu m el-dyar, m el-zuj jihat ntaɛ el-ṭriq, yzzegu, yɛayru w huma mefguɛin b el-zɛaf, w ḥawṭu b had el-ɛesker el-meṣġer elli kanu merɛubin b el-kamel, Ma kanuš fahmin weš rahu ṣari, w ma kanuš yeɛɛerfu el-ɛerbiya. ‘Amala temmatik, tqeddem Chris Hughes weṣṭ el-ġaši b slaḥu fuq rasu w huwa mṣewweb l el-‘erḍ, W qal, “Ɛla rkabikum.” W temmatik, had el-ɛesker el-metxunin b el-mzawed ntaɛhum w el-lebsa ntaɛ el-mḥamya, Rekɛu w huma yrejfu. Temmatik, ṭaḥ waḥed el-skat ygeṭṭeɛ. W men beɛd waḥed el-zuj dqayeq, Tferktu gaɛ el-ġaši w kul waḥed raḥ l daru.
So the training of the troops has to change. And I think there are signs that it is beginning to change. The British military have always been much better at this. But there is one magnificent example for them to take their cue from, and that's a brilliant U.S. lieutenant colonel called Chris Hughes. And he was leading his men down the streets of Najaf -- in Iraq actually -- and suddenly people were pouring out of the houses on either side of the road, screaming, yelling, furiously angry, and surrounded these very young troops who were completely terrified, didn't know what was going on, couldn't speak Arabic. And Chris Hughes strode into the middle of the throng with his weapon above his head, pointing at the ground, and he said, "Kneel." And these huge soldiers with their backpacks and their body armor, wobbled to the ground. And complete silence fell. And after about two minutes, everybody moved aside and went home.
Ḍerwek, ‘ana ɛendi: hadi hiya el-rzana f el-midan. F dak el-weqt, hadak weš dar. W ḍerwek, rahi ṣarya f kul muḍeɛ. Ma 'emmentuniš? Seqsitu rwaḥtikum ɛlaš w kifeš šḥal men diktaturiya tzeɛzɛet f had el-30 ɛam el-twala? Diktaturiyat f Čikoslovakya, el-'alman el-šerq, 'Estonya, Latvya, Litwanya, Mali, Madaġašqer, Polonya, el-Filipin, Ṣerbya, Slovenya, w nzid, w ḍerwek f Tunes w Maṣer. W hada ma ṣraš ġir hak. El-kutriya b sebba’t waḥed el-ktab Ketbu waḥed el-šibani ɛumru 80 ɛam, men Boston w semmuh Gene Sharp. Kteb ktab semmuh “From Dictatorship to Democracy – M el-Diktaturiya l el-Dimoqraṭiya” Fih waḥed el-81 ṣifa ntaɛ el-muqawama bla-teɛnaf. W tterjem l waḥed el-26 luġa. Ntašer f el-ɛalem b kmalu. W yexxedmu bih ṣġar w kbar winemma, ɛla jal beyyen belli fih fayda w yɛawen ṣeḥḥ.
Now that to me is wisdom in action. In the moment, that's what he did. And it's happening everywhere now. You don't believe me? Have you asked yourselves why and how so many dictatorships have collapsed over the last 30 years? Dictatorships in Czechoslovakia, East Germany, Estonia, Latvia, Lithuania, Mali, Madagascar, Poland, the Philippines, Serbia, Slovenia, I could go on, and now Tunisia and Egypt. And this hasn't just happened. A lot of it is due to a book written by an 80-year-old man in Boston, Gene Sharp. He wrote a book called "From Dictatorship to Democracy" with 81 methodologies for non-violent resistance. And it's been translated into 26 languages. It's flown around the world. And it's being used by young people and older people everywhere, because it works and it's effective.
W hada elli yxellini nšuf fal el-xir – W mši ġir fal el-xir, hada elli yxellini nzid nšuf el-xir ḍerwek. Laxaṭerš, fi kmalu, el-nas rahum bdaw yffehmu el-ši. Bdina neffehmu el-ṣifat elli huma ḥeqqaniyin w neqqedru nexxedmu bihum Beš nwajeb ɛla el-swal ntaɛi: Kifeš netɛamlu mɛa ɛdaysi bla ma nwellu daɛwa’t šerr? Rana nesteɛmlu had el-ṣenɛat elli ḥkina ɛlihum: el-ṭaqa el-dexlaniya elli fi datna -- nwesɛu el-ṭaqa elli fi datna – ki neɛɛerfu rwaḥtina, nestɛarfu w nexxedmu b el-xuf ntaɛna, w ḥna dayrin el-zɛaf b mqam el-zit, nexxedmu mɛa ġirna, netlemmu mɛa ġirna, netšejɛu, W el-muhhim gaɛ, nezzeɛmu beš nexxedmu bla-teɛnaf.
So this is what gives me hope -- not just hope, this is what makes me feel very positive right now. Because finally human beings are getting it. We're getting practical, doable methodologies to answer my question: How do we deal with a bully without becoming a thug? We're using the kind of skills that I've outlined: inner power -- the development of inner power -- through self-knowledge, recognizing and working with our fear, using anger as a fuel, cooperating with others, banding together with others, courage, and most importantly, commitment to active non-violence.
Ḍerwek, ma raniš ġir n’emmen b el-bla-teɛnaf. Maniš meḥtaja n'emmen bih. Rani nšuf ṣeḥḥ kifeš rahu yexdem f kul muḍeɛ. W rani nšuf, belli ḥnaya, el-nas el-šeɛbiyin, neqqedru ndiru waš daret Aung San Suu Kyi, Ġandi w Mandela. Neqqedru nefriwha mɛa Had el-qern, elli f tarix el-bniyadem, huwa elli mɛemmer gaɛ b el-dmuyat . W neqqedru netneḍmu beš nefriwha mɛa el-ḥogra ki el-waḥed yefteḥ qelbu W tanik ki nqewwiw had el-ɛazima el-hayla.
Now I don't just believe in non-violence. I don't have to believe in it. I see evidence everywhere of how it works. And I see that we, ordinary people, can do what Aung San Suu Kyi and Ghandi and Mandela did. We can bring to an end the bloodiest century that humanity has ever known. And we can organize to overcome oppression by opening our hearts as well as strengthening this incredible resolve.
W had el-šruḥiya hiya elli ḥessit biha, b el-dat, F gaɛ el-tenḍam ntaɛ had el-mejmeɛ, melli jit hnaya, el-bareḥ. Ṣeḥḥitu!
And this open-heartedness is exactly what I've experienced in the entire organization of this gathering since I got here yesterday. Thank you.
(Tesfaq)
(Applause)