Kavita Ramdas: Radical women, embracing tradition

譯者: Faye LIN 審譯者: Tracie Chen

Salaam. Namaskar.

大家好

Good morning.

早上好。

Given my TED profile, you might be expecting

根據我的TED簡介, 你們可能在期待

that I'm going to speak to you about

我是來談論

the latest philanthropic trends --

最近很流行的慈善話題，

the one that's currently got Wall Street

也就是目前在華爾街

and the World Bank buzzing --

與世界銀行内部都引發了熱烈討論的一個話題：

how to invest in women,

該如何在女性身上投資，

how to empower them, how to save them.

該如何賦予女性權力以及該如何拯救她們。

Not me.

但這並不是我今天要談的。

I am interested in how women

我對女性如何拯救大眾

are saving us.

比較感興趣。

They're saving us by redefining and re-imagining

女性拯救我們的方式，是重新定義及重塑一個

a future that defies and blurs

挑戰並消除

accepted polarities,

普遍存在的分歧的未來。

polarities we've taken for granted for a long time,

長期以來，我們都認爲這些分歧是理所當然的，

like the ones between modernity and tradition,

比如説現代性和傳統之間的分歧，

First World and Third World,

比如説第一世界國家與第三世界國家之間的分歧，

oppression and opportunity.

壓制與機遇的分歧。

In the midst of the daunting challenges

在一個地球村中，

we face as a global community,

我們面臨的挑戰是驚人的，

there's something about

而其中有一種

this third way raga

如拉格調子（印度教的一種傳統曲調）一般的第三方式

that is making my heart sing.

讓我的心在歌唱。

What intrigues me most

最使我着迷的，

is how women are doing this,

是女性如何做到這些的，

despite a set of paradoxes

縱使其間有一堆

that are both frustrating and fascinating.

令人沮喪又令人着迷的悖論。

Why is it that women are, on the one hand,

爲什麽女性一方面

viciously oppressed by cultural practices,

被文化習俗不懷好意地壓迫着，

and yet at the same time,

而另一方面，

are the preservers of cultures in most societies?

她們又是許多社會中文化的保護者？

Is the hijab or the headscarf

戴面紗或裹頭巾

a symbol of submission

是象徵屈服

or resistance?

還是抗拒？

When so many women and girls

有這麽多的女人和女孩子

are beaten, raped, maimed

被打、被強姦、被致殘

on a daily basis

每天都有，

in the name of all kinds of causes --

而人們把各種各樣的原因

honor, religion, nationality --

歸咎與榮譽、宗教和國籍。

what allows women to replant trees,

女性還能凴什麽去改植樹木，

to rebuild societies,

去重建社會

to lead radical, non-violent movements

去領導全新的非暴力運動，

for social change?

從而為社會帶來改變呢？

Is it different women

難道進行改革的女性和

who are doing the preserving and the radicalizing?

保留傳統的女性不是同一類？

Or are they one and the same?

還是說她們是同一類，而且都是一樣的？

Are we guilty, as Chimamanda Adichie reminded us

是否如恩戈阿迪契在

at the TED conference in Oxford,

一個在牛津舉行的TED會議上所提醒我們時說的，

of assuming that there is a single story

我們總是假設

of women's struggles for their rights

女性在爭取自己權力的時候只有一種情況，

while there are, in fact, many?

而實際上，情況是很多的。我們是否爲此而感到内疚？

And what, if anything,

如果有，

do men have to do with it?

男性們又和這有什麽關係嗎？

Much of my life has been a quest

我生活的大部分時間都在探索，

to get some answers to these questions.

以期能尋找到一些答案。

It's taken me across the globe

這種探索帶領我環游全球，

and introduced me to some amazing people.

並讓我認識了許多出色的人。

In the process, I've gathered a few fragments

在探索的過程中，我收集了一些片斷，

that help me shed some light on this puzzle.

使我的謎團開始逐渐清晰起來。

Among those who've helped open my eyes

在衆多用第三种方式幫助過我

to a third way

大開眼界的人中，

are: a devout Muslim in Afghanistan,

包括一名在阿富汗的虔誠的穆斯林女人，

a group of harmonizing lesbians in Croatia

一群在克羅地亞的和睦的女同性戀

and a taboo breaker in Liberia.

和一位在利比里亞打破禁忌的女人。

I'm indebted to them,

我非常感激她們，

as I am to my parents,

如我感激我的父母一般。

who for some set of misdemeanors in their last life,

我的父母在世時曾經有過一些不軌的行爲，

were blessed with three daughters in this one.

但有着三位女兒的祝福。

And for reasons equally unclear to me,

但雖然我也不知是什麽原因，

seem to be inordinately proud of the three of us.

他們卻非常以我們三姐妹而自豪。

I was born and raised here in India,

我在印度出生和長大，

and I learned from an early age

我很小的時候

to be deeply suspicious of the aunties and uncles

就很懷疑我的姑媽阿姨和叔叔伯伯

who would bend down, pat us on the head

他們總是彎下腰，拍着我們的頭

and then say to my parents

然後沒事般跟

with no problem at all,

我的父母親說：

"Poor things. You only have three daughters.

真可憐。你只有三個女兒。

But you're young, you could still try again."

不過你還年輕。你們還可以再生。”

My sense of outrage

我對女性權利的

about women's rights

的憤慨被激發了，

was brought to a boil when I was about 11.

那年我只有11嵗。

My aunt, an incredibly articulate

我的姑姑是一位口齒非常淩利

and brilliant woman,

和聰明的女人，

was widowed early.

她很年輕的時候就成了寡婦。

A flock of relatives descended on her.

一群的親戚都看不起她。

They took off her colorful sari.

他們把她彩色的莎麗脫了下來，

They made her wear a white one.

而給了她一件白色的莎麗。

They wiped her bindi off her forehead.

他們把她額頭上的紅點也擦掉了，

They broke her bangles.

還把她的鐲子給打碎了。

Her daughter, Rani,

她的女兒，拉尼，

a few years older than me,

比我大幾嵗，

sat in her lap bewildered,

跪坐在膝上，迷惑着，

not knowing what had happened

不知道她的母親，

to the confident woman

一個自信的女人，

she once knew as her mother.

到底在她身上發生了什麽事情。

Late that night, I heard my mother

那天晚上，我聽到我母親

begging my father,

乞求般跟我的父親說：

"Please do something Ramu. Can't you intervene?"

“拉姆，求求你為她做點什麽吧。你不能出面嗎？”

And my father, in a low voice, muttering,

而我的父親小聲咕噥着說：

"I'm just the youngest brother, there's nothing I can do.

“我是兄弟們中最小的，我做不了什麽。

This is tradition."

這是慣例。”

That's the night I learned the rules

那個晚上，我意識到這些常規對

about what it means to be female in this world.

在這個世界上對女性意味着什麽。

Women don't make those rules,

女性並沒有製造這些慣例，

but they define us, and they define

但這些慣例卻界定了女性及界定了

our opportunities and our chances.

女性的機遇和機會。

And men are affected by those rules too.

而男性們也被這些慣例影響着。

My father, who had fought in three wars,

我的父親，他參加過三次戰爭，

could not save his own sister

卻無法把他自己的妹妹從痛苦中

from this suffering.

拯救出來。

By 18,

當我18嵗的時候，

under the excellent tutelage of my mother,

在我母親優秀的監護下，

I was therefore, as you might expect,

我正如你們可能所預想的

defiantly feminist.

成爲了一名大膽的女權主義者。

On the streets chanting,

在街上頌唱：

"[Hindi]

“印度語”

[Hindi]

“印度語”

We are the women of India.

“我們是印度的女人。

We are not flowers, we are sparks of change."

我們不是鮮花，我們是變革的火花。”

By the time I got to Beijing in 1995,

直到我1995年去北京的時候，

it was clear to me, the only way

我清楚地意識到，要取得

to achieve gender equality

性別平等唯一的方法，

was to overturn centuries

是推翻幾個世紀的

of oppressive tradition.

壓迫的傳統。

Soon after I returned from Beijing,

在從北京回來后不久，

I leapt at the chance to work for this wonderful organization,

我抓住了機會到一個機構工作。

founded by women,

這個機構是由女性創辦的，

to support women's rights organizations around the globe.

主要是支持全球其他女權組織。

But barely six months into my new job,

我工作后還不到六個月的時候，

I met a woman

我遇到了一位女士，

who forced me to challenge all my assumptions.

她迫使我挑戰我自己所有的假設。

Her name is Sakena Yacoobi.

她的名字叫薩奇娜.雅庫碧。

She walked into my office

她走進我的辦公室。

at a time when no one knew

那時候的美國，

where Afghanistan was in the United States.

沒有人知道阿富汗在哪。

She said to me, "It is not about the burka."

她對我說：“與這身長袍無關。”

She was the most determined advocate

她是我所聽説的主張女權的

for women's rights I had ever heard.

最堅定的分子。

She told me women were running underground schools

她告訴我，在她的社區裏，

in her communities inside Afghanistan,

由女性舉辦的地下學校，

and that her organization, the Afghan Institute of Learning,

而她自己所在的機構，阿富汗學習學院，

had started a school in Pakistan.

也在巴基斯坦開了一所。

She said, "The first thing anyone who is a Muslim knows

她說：“穆斯林人都知道的第一件事，

is that the Koran requires

是可蘭經要求

and strongly supports literacy.

而且大力支持文化學習。

The prophet wanted every believer

穆罕默德希望每個信徒

to be able to read the Koran for themselves."

都能自己閲讀可蘭經。”

Had I heard right?

我有沒有聼錯？

Was a women's rights advocate

主張喚醒宗教

invoking religion?

是女性的權利？

But Sakena defies labels.

不過薩奇娜反對被標記。

She always wears a headscarf,

她總是裹着頭巾。

but I've walked alongside with her on a beach

但我也曾和她一起漫步在沙灘上，

with her long hair flying in the breeze.

她披散的長髮在微風中飛舞。

She starts every lecture with a prayer,

她每次講座前都會以祈禱開場，

but she's a single, feisty,

但在一個女孩子12嵗就要被嫁掉的國家裏，

financially independent woman

她確是一個單身，活躍，

in a country where girls are married off at the age of 12.

經濟獨立的女人。

She is also immensely pragmatic.

而且她是一個非常實務的人。

"This headscarf and these clothes," she says,

她說：“這些頭巾和衣服，

"give me the freedom to do what I need to do

給了我自由去與那些在這工作中

to speak to those whose support and assistance

與一些人交談並得到他們

are critical for this work.

能起到關鍵作用的支持和協助。

When I had to open the school in the refugee camp,

當我要在難民營開一所學校的時候，

I went to see the imam.

我去找了教長。

I told him, 'I'm a believer, and women and children

我跟他說：“我是一位信徒，而女人和孩子

in these terrible conditions

在這可怕的條件下

need their faith to survive.'"

需要靠他們的信仰來生存下去。”

She smiles slyly.

她俏皮地笑笑說：

"He was flattered.

“他覺得很榮幸。

He began to come twice a week to my center

於是他每週來兩次我的中心

because women could not go to the mosque.

因爲女人不能到寺廟去。

And after he would leave,

而當他要離開時，

women and girls would stay behind.

婦女和女孩子們總是跟在後面。

We began with a small literacy class

我們開始了一班小型的掃盲班，

to read the Koran,

開始讀可蘭經，

then a math class, then an English class, then computer classes.

然後開了數學班，然後英語班，再然後電腦班。

In a few weeks, everyone in the refugee camp

幾周后，難民營裏的每個人

was in our classes."

都來上我們的課。”

Sakena is a teacher

薩奇娜是一位老師。

at a time when to educate women

在當時的阿富汗教導女性是

is a dangerous business in Afghanistan.

一門危險的行業。

She is on the Taliban's hit list.

她在塔利班的襲擊名單裏。

I worry about her every time she travels across that country.

每次她穿越那個國家的時候，我都替她擔心。

She shrugs when I ask her about safety.

我問起她關於她的人身安全時，她只是聳了聳肩說：

"Kavita jaan, we cannot allow ourselves to be afraid.

“朋友卡維塔，我們不能讓自己害怕。

Look at those young girls who go back to school

看看那些年輕的女孩子回學校時

when acid is thrown in their face."

即使被人潑往臉上潑硫酸的情景。”

And I smile, and I nod,

聽到這，我微笑着點了點頭。

realizing I'm watching women and girls

我意識到我自己正看着婦女和女孩子們

using their own religious traditions and practices,

用她們宗教的傳統和慣例，

turning them into instruments

把壓迫和機會

of opposition and opportunity.

變爲工具。

Their path is their own

她們的道路在她們腳下，

and it looks towards an Afghanistan

向著成爲不一樣的阿富汗人

that will be different.

延伸。

Being different is something the women

與衆不同，對於來自

of Lesbor in Zagreb, Croatia

克羅地亞萨格勒布的列玆波組合（樂隊名）的幾名女性來説

know all too well.

再熟悉不過了。

To be a lesbian, a dyke,

作爲同性戀者，女同性戀者，

a homosexual

有同性戀關係的人，

in most parts of the world, including right here

在世界上的許多國家，包括在這，

in our country, India,

印度，

is to occupy a place of immense discomfort

都充滿了無限的苦惱

and extreme prejudice.

和極端的偏見。

In post-conflict societies like Croatia,

在一個像克羅地亞這種衝突后的社會裏，

where a hyper-nationalism and religiosity

高度的愛國主義和宗教主義

have created an environment unbearable

創造了一種環境，就是不可容忍

for anyone who might

任何一個

be considered a social outcast.

被社會排斥的人。

So enter a group of out dykes,

所以進入一群排斥的同性戀的群體，

young women who love the old music

年輕的女人們非常喜歡古老的音樂。

that once spread across that region

那音樂曾經穿過整個地區，

from Macedonia to Bosnia,

從馬其頓到波斯尼亞，

from Serbia to Slovenia.

從塞爾維亞到斯洛文尼亞。

These folk singers met at college at a gender studies program.

這些年輕的歌手在學校的性別學科的課上相遇。

Many are in their 20s, some are mothers.

她們都是20幾嵗。有一些已經作了母親。

Many have struggled to come out to their communities,

很多都掙扎着從她們本身的社區中逃離出來。

in families whose religious beliefs make it hard to accept

宗教的信仰都使她們的家人很難接受

that their daughters are not sick,

他們的女兒並不是生病，

just queer.

但卻是同性戀。

As Leah, one of the founders of the group, says,

正如團體的其中一位創辦者麗阿所說，

"I like traditional music very much.

“我特別喜歡傳統音樂。

I also like rock and roll.

我也喜歡搖滾樂。

So Lesbor, we blend the two.

所以，在列斯波，我們融合了兩种音樂。

I see traditional music like a kind of rebellion,

我認爲傳統音樂如一種反叛，

in which people can really speak their voice,

人們可以通過傳統音樂表達自己，

especially traditional songs

尤其是一些來自

from other parts of the former Yugoslav Republic.

前南斯拉夫共和國幾個地區的傳統歌曲。

After the war, lots of these songs were lost,

戰後，很多這類歌曲都遺失了。

but they are a part of our childhood and our history,

但這些卻是我們童年和歷史的一部分，

and we should not forget them."

我們不能把它們遺忘了。”

Improbably, this LGBT singing choir

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

has demonstrated how women

演示了女人如何

are investing in tradition to create change,

投入在傳統中並創造變革，

like alchemists turning discord into harmony.

如同煉金術士在混亂中造出和諧

Their repertoire includes

她們演奏的曲目包括

the Croatian national anthem,

克羅地亞國歌，

a Bosnian love song

一首波斯尼亞的愛情曲目

and Serbian duets.

以及一首塞爾維亞的二重唱。

And, Leah adds with a grin,

還有，麗阿笑着補充道，

"Kavita, we especially are proud of our Christmas music,

“卡維塔，我們尤其為我們的聖誕曲目感到驕傲，

because it shows we are open to religious practices

因爲它顯示了我們對宗教慣例的開放態度，

even though Catholic Church

儘管，天主教的教堂裏

hates us LGBT."

容不下我們這些 LGBT。

Their concerts draw from

他們的音樂會源自

their own communities, yes,

他們自己的社區，沒錯，

but also from an older generation:

但也源自上一代，

a generation that might be

上一代的人也許

suspicious of homosexuality,

對同性戀持有懷疑態度，

but is nostalgic for its own music and the past it represents.

但是他們懷念自己的音樂和音樂所代表的過去。

One father, who had initially balked at his daughter

一位父親，開始曾對自己的女兒來自這樣的一個

coming out in such a choir,

合唱團而覺得猶豫，

now writes songs for them.

現在也在為合唱團寫歌。

In the Middle Ages, troubadours

在中世紀時，游吟詩人

would travel across the land

會遊歷整片土地，

singing their tales and sharing their verses:

唱他們的故事，分享他們的詩歌。

Lesbor travels through the Balkans like this,

列斯波也如此游走在巴爾幹地區，

singing, connecting people divided

歌唱着，聯係着人們，

by religion, nationality and language.

那些被宗教，國籍和語言區分開的人們。

Bosnians, Croats and Serbs

波斯尼亞人，克羅地亞人和塞爾維亞人

find a rare shared space of pride in their history,

找到了他們在歷史中少有的共通驕傲

and Lesbor reminds them that

而列斯波則提示着這些人們

the songs one group often claims as theirs alone

一些他們認爲是專屬於他們族群的歌曲

really belong to them all.

其實屬於大家。

(Singing)

♪♪♪

Yesterday, Mallika Sarabhai showed us

昨天，瑪麗卡。薩拉巴伊給我們展示了

that music can create a world

音樂能創造一個

more accepting of difference

比我們原有的世界

than the one we have been given.

更能接受差異的世界。

The world Leymah Gbowee was given

雷瑪寳儀所処的世界

was a world at war.

是一個充滿戰爭的世界。

Liberia had been torn apart by civil strife for decades.

利比里亞幾十年來都因國内戰爭而四分五裂。

Leymah was not an activist, she was a mother of three.

雷瑪並不是一個激進分子，她是三個小孩的母親。

But she was sick with worry:

但她已厭倦了擔心，

She worried her son would be abducted

她擔心她的兒子會被綁架

and taken off to be a child soldier,

並被抓去當童兵。

she worried her daughters would be raped,

她擔心她的女兒們會被強姦。

she worried for their lives.

她擔心兒女們的生命危險。

One night, she had a dream.

有天晚上，她做了一個夢。

She dreamt she and thousands of other women

她夢見她和成千的其他女性

ended the bloodshed.

結束了這些流血事件。

The next morning at church, she asked others how they felt.

第二天早上在教堂，她問其他人有什麽感覺。

They were all tired of the fighting.

他們都厭倦了戰爭。

We need peace, and we need our leaders to know

我們需要和平，我們需要讓我們的領袖們知道

we will not rest until there is peace.

我們不會停止戰鬥直至和平到來。

Among Leymah's friends was a policewoman who was Muslim.

雷瑪的其中一個穆斯林朋友是一名女警察。

She promised to raise the issue with her community.

她答應雷瑪會在她的圈子裏提出這個問題。

At the next Friday sermon,

在接下來的週五的佈道會上，

the women who were sitting in the side room of the mosque

坐在寺裏邊房的女人們

began to share their distress at the state of affairs.

開始分享她們對國事的苦惱。

"What does it matter?" they said, "A bullet doesn't distinguish

她們說：“這有什麽分別呢？子彈分不出

between a Muslim and a Christian."

穆斯林還是基督徒。”

This small group of women,

這一小組的女人

determined to bring an end to the war,

決心要結束這場戰爭。

and they chose to use their traditions to make a point:

同時，她們選擇了用她們傳統的方式表達意願。

Liberian women usually wear

利比里亞的女人通常

lots of jewelry and colorful clothing.

戴很多的珠寶首飾和穿顔色鮮豔的衣服。

But no, for the protest, they dressed

但不，在抗議中，她們全都穿白色的衣服，

all in white, no makeup.

沒有化妝。

As Leymah said, "We wore the white

如雷瑪所說：“我們穿白色的衣服，

saying we were out for peace."

表明我們爲了和平站了出來。”

They stood on the side of the road on which

她們站在馬路邊，

Charles Taylor's motorcade passed every day.

查爾斯。泰勒的車隊每天都經過那裏。

They stood for weeks --

她們站了幾週，

first just 10, then 20, then 50, then hundreds of women --

由開始的10名，到20名，到50名，到後來的幾百名女性，

wearing white, singing, dancing,

她們都穿着白色的衣服，唱着歌，跳着舞，

saying they were out for peace.

表達着他們出來求和平的願望。

Eventually, opposing forces in Liberia

最終，利比里亞的反對勢力

were pushed to hold peace talks in Ghana.

被迫在加納舉行和平談判。

The peace talks dragged on and on and on.

這次和平談判沒完沒了地拖了好長時間。

Leymah and her sisters had had enough.

雷瑪和她的姊妹們再也受不了了。

With their remaining funds, they took

她們用剩下的基金，帶領了

a small group of women down to the venue of the peace talks

一小組的女人到談判舉行的地方

and they surrounded the building.

包圍了整座樓。

In a now famous CNN clip,

在一段CNN的著名視頻中，

you can see them sitting on the ground, their arms linked.

你能看到她們坐在地上，手挽着手。

We know this in India. It's called a [Hindi].

我們知道在印度，這叫（印度語）。

Then things get tense.

然後事情變得緊張起來。

The police are called in to physically remove the women.

他們把警察叫來了，要把這群女人帶走。

As the senior officer approaches with a baton,

當一名警官手持警棍走近她們時，

Leymah stands up with deliberation,

雷瑪特意站了起來，

reaches her arms up over her head,

把手高舉過頭，

and begins, very slowly,

然後開始，慢慢地，

to untie her headdress that covers her hair.

把裹着頭髮的頭布解開。

You can see the policeman's face.

人們能看到這名警官的臉。

He looks embarrassed. He backs away.

非常尷尬地退開了。

And the next thing you know,

然後你能猜到接下來所發生的，

the police have disappeared.

警察離開了。

Leymah said to me later,

雷瑪後來跟我說：

"It's a taboo, you know, in West Africa.

“這是禁忌，你知道嗎，在西非，

If an older woman undresses in front of a man

如果一名年長的女人，只要她想，

because she wants to,

在一名男子面前脫衣服，

the man's family is cursed."

男人的家庭會受到詛咒。”

(Laughter)

（笑聲）

(Applause)

（掌聲）

She said, "I don't know if he did it because he believed,

她說：“我不知道他這麽做是否是因爲他相信這個，

but he knew we were not going to leave.

但他知道我們不會離開的。

We were not going to leave until the peace accord was signed."

如果不簽和平條約，我們是不會離開的。”

And the peace accord was signed.

然後和平條約簽署了。

And the women of Liberia

而利比里亞的女人們

then mobilized in support of Ellen Johnson Sirleaf,

動員起來支持Ellen Johnson Sirleaf,

a woman who broke a few taboos herself

她是一名打破禁忌的女性

becoming the first elected woman head of state

並且後來成爲了非洲第一位選舉產生的

in Africa in years.

女總統。

When she made her presidential address,

當她發表總統演説時，

she acknowledged these brave women of Liberia

她感謝了這些勇敢的利比里亞女人。

who allowed her to win against a football star --

她們的幫助使她贏得可與一名足球明星－－

that's soccer for you Americans --

也就是美式足球－－

no less.

相媲美。

Women like Sakena and Leah

像薩奇娜、麗阿還有

and Leymah

雷瑪一般的女人，

have humbled me and changed me

使我覺得自己卑微並改變了我，

and made me realize that I should not be so quick

使我意識到我不應該這麽快

to jump to assumptions of any kind.

就得出任何形式的假設。

They've also saved me from my righteous anger

她們把我從我正直的憤怒中解救了出來，

by offering insights into this third way.

並為這第三种方式提供了深刻的見解。

A Filipina activist once said to me,

一名菲律賓的激進分子曾經跟我說，

"How do you cook a rice cake?

“你是怎樣做年糕的？

With heat from the bottom and heat from the top."

從下面加熱然後從上面加熱。”

The protests, the marches,

那些示威，那些遊行，

the uncompromising position that

都堅定地認爲

women's rights are human rights, full stop.

女權是人權，停止了。

That's the heat from the bottom.

這是從下面加熱。

That's Malcolm X and the suffragists

那是馬爾科姆X和婦女政權論者

and gay pride parades.

和同性戀的驕傲遊行

But we also need the heat from the top.

但我們也需要來自上面的熱量。

And in most parts of the world,

而在世界上的大部分地方，

that top is still

那些上層，仍然

controlled by men.

被男性所控制着。

So to paraphrase Marx: Women make change,

所以用馬克思的話説：女人做出變革，

but not in circumstances of their own choosing.

但並不是在她們選擇的環境中。

They have to negotiate.

她們必須協商。

They have to subvert tradition that once silenced them

她們必須顛覆那些曾令她們沒有發言權的傳統

in order to give voice to new aspirations.

而對新的抱負發出她們的聲音。

And they need allies from their communities.

而她們需要來自她們圈子的同盟們，

Allies like the imam,

比如上述的教長，

allies like the father who now writes songs

比如幫克羅地亞同性戀組合

for a lesbian group in Croatia,

寫歌的父親，

allies like the policeman who honored a taboo and backed away,

比如尊敬禁忌而離開的警察，

allies like my father,

比如我的父親，

who couldn't help his sister but has helped three daughters

雖然他幫不了他的妹妹，但幫助他的三個女兒

pursue their dreams.

追求她們自己的夢想。

Maybe this is because feminism,

也許是因爲女權運動

unlike almost every other social movement,

不像其他幾乎所有的社會運動，

is not a struggle against a distinct oppressor --

並不是反對一名暴君。

it's not the ruling class

這反對的不是統治階級，

or the occupiers or the colonizers --

不是侵佔者也不是殖民者，

it's against a deeply held set of beliefs and assumptions

它反對的是關於女性一些根深蒂固的信仰和假設，

that we women, far too often,

經常性的，

hold ourselves.

阻止了我們前進。

And perhaps this is the ultimate gift of feminism,

而也許這是女權運動最終的禮物，

that the personal is in fact the political.

就是這裡的人事其實帶有政治色彩。

So that, as Eleanor Roosevelt said once of human rights,

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，

the same is true of gender equality:

對於性別平等也是一樣的，

that it starts in small places, close to home.

就是這些都會從家附近的一些小地方開始。

On the streets, yes,

也許在街上，

but also in negotiations at the kitchen table

也有可能在廚房的餐桌上進行協商

and in the marital bed

或在她們的婚床上

and in relationships between lovers and parents

或發生在她們與情人，父母，

and sisters and friends.

姐妹和朋友的相處中。

And then

然後，再然後

you realize that by integrating

你會意識到女人們通過融合她們

aspects of tradition and community

傳統的視角和社區

into their struggles,

到她們的鬥爭中，

women like Sakena and Leah and Leymah --

如薩奇娜和麗阿和雷瑪，

but also women like Sonia Gandhi here in India

還有印度的索尼阿甘地，

and Michelle Bachelet in Chile

智利的密歇爾巴切萊特，

and Shirin Ebadi in Iran --

還有伊朗的希尔琳·艾芭迪

are doing something else.

都在做別的事情。

They're challenging the very notion

她們挑戰那個

of Western models of development.

傳統的西方發展模式。

They are saying, we don't have to be like you

她們表示：我們不需要和你們一樣

to make change.

而改革。

We can wear a sari or a hijab

我們可以穿莎麗，裹頭巾

or pants or a boubou,

可以穿短褲，也可以穿長袍，

and we can be party leaders and presidents

我們也可以成爲黨派領袖或總統

and human rights lawyers.

也可以成爲人權律師。

We can use our tradition to navigate change.

我們可以利用我們的傳統來引導變革。

We can demilitarize societies

我們可以解除武裝，

and pour resources, instead,

取而代之將資源投入到

into reservoirs of genuine security.

真正意義的安全儲備上。

It is in these little stories,

在我講的這些小故事中，

these individual stories,

這些個別的故事中，

that I see a radical epic being written

我看到了全世界的女性正在譜寫

by women around the world.

一曲不同凡響的史詩。

It is in these threads

她們如一根根細綫

that are being woven into a resilient fabric

織入一塊彈性的布料中，

that will sustain communities,

幫助維持社會穩定，

that I find hope.

織入希望。

And if my heart is singing,

而如果我的心在歌唱，

it's because in these little fragments,

是因爲通過在這些細小的片斷，

every now and again, you catch a glimpse

人們能不時地瞥見

of a whole, of a whole new world.

整個世界，一個全新的世界。

And she is definitely on her way.

而女性不可否認地在前進的道路上。

Thank you.

謝謝。

(Applause)

（掌聲）