TEDMED 2013
Kelli Swazey: Life that doesn't end with death
Keli Svejzi (Kelli Swazey): Život koji se ne završava smrću
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U Tana Toradži, venčanja i rođenja nisu društvena okupljanja koja povezuju društvo. U ovom delu Indonezije, velike, javne sahrane formiraju centar društvenog života. Anotrpolog Keli Svejzi daje prikaz ove kulture, u kojoj se tela mrtvih rođaka neguju godinama nakon njihove smrti. Dok to deluje čudno Zapadnom senzibilitetu, ona kaže da bi ovo zapravo mogao da bude verniji prikaz činjenice da se veze sa voljenima ne završavaju prestankom disanja. (Snimljeno na TEDMED.)
Kelli Swazey - Anthropologist
Kelli Swazey examines how religious and spiritual practices form group identity, and play a vital role in structuring the interactions of individuals within a culture. Full bio
Kelli Swazey examines how religious and spiritual practices form group identity, and play a vital role in structuring the interactions of individuals within a culture. Full bio
Double-click the English transcript below to play the video.
00:12
I think it's safe to say
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Mislim da je sigurno reći
00:14
that all humans will be intimate with death
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da će svi ljudi biti bliski sa smrću
00:18
at least once in their lives.
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najmanje jednom u svom životu.
00:21
But what if that intimacy began
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Ali šta ako je ta intima počela
00:23
long before you faced your own transition
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mnogo pre nego što ste se vi
suočili sa svojim prelaskom
suočili sa svojim prelaskom
00:25
from life into death?
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iz života u smrt?
00:28
What would life be like
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Kakav bi život bio
00:30
if the dead literally lived alongside you?
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ako bi smrt živela bukvalno
zajedno sa vama?
zajedno sa vama?
00:33
In my husband's homeland
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U domovini mog muža
00:35
in the highlands of Sulawesi island
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u planinama ostrva Sulavesi,
00:38
in eastern Indonesia,
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u istočnoj Indoneziji,
00:40
there is a community of people that experience death
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postoji zajednica ljudi
koja ne tretira smrt
koja ne tretira smrt
00:42
not as a singular event
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kao jedinstven događaj,
00:45
but as a gradual social process.
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već kao postepen društveni proces.
00:49
In Tana Toraja,
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U Tana Toradži,
00:50
the most important social moments in people's lives,
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najvažniji društveni događaji
u ljudskim životima,
u ljudskim životima,
00:54
the focal points of social and cultural interaction
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središnja tačka društvene
i kulturne interakcije
i kulturne interakcije
00:57
are not weddings or births or even family dinners,
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nisu venčanja i rođenja
ili čak porodične večere,
ili čak porodične večere,
01:02
but funerals.
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već sahrane.
01:04
So these funerals are characterized
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Ove sahrane se obeležavaju
01:06
by elaborate rituals
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složenim ritualima
01:08
that tie people in a system of reciprocal debt
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koji povezuju ljude
u sistem uzajamnih obaveza
u sistem uzajamnih obaveza
01:12
based on the amount of animals --
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baziran na količini životinja -
01:14
pigs, chickens and, most importantly, water buffalo --
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svinja, kokošaka i najvažnije,
vodenih bizona -
vodenih bizona -
01:19
that are sacrificed and distributed
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koje se žrtvuju i razdeljuju
01:22
in the name of the deceased.
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u ime pokojnika.
01:24
So this cultural complex surrounding death,
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Ova kulturna celina
koja okružuje smrt,
koja okružuje smrt,
01:28
the ritual enactment of the end of life,
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ritualni akt kraja života,
01:32
has made death the most visible
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učinila je smrt najvidljivijim
01:34
and remarkable aspect of Toraja's landscape.
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i izvanrednim aspektom slike Toradže.
01:39
Lasting anywhere from a few days
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Posmrtne ceremonije su javni poslovi
01:42
to a few weeks,
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koje posvuda traju
01:43
funeral ceremonies are a raucous affair,
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od nekoliko dana do nekoliko nedelja,
01:47
where commemorating someone who's died
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gde komemoracija nekoga ko je umro
01:50
is not so much a private sadness
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nije toliko lična tuga
01:52
but more of a publicly shared transition.
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već više javno podeljen prelazak.
01:57
And it's a transition that's just as much
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To je prelaz koji je jednako vezan
02:00
about the identity of the living
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za identitet življenja,
02:02
as it is about remembrance of the dead.
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koliko je vezan i za sećanje na umrlog.
02:06
So every year, thousands of visitors
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Svake godine, hiljade posetilaca
02:08
come to Tana Toraja to see, as it were,
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dolazi u Tana Toradžu da vidi,
kako izgleda
kako izgleda
02:11
this culture of death,
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ta kultura smrti
02:13
and for many people these grandiose ceremonies
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i za većinu ljudi
ove grandiozne ceremonije
ove grandiozne ceremonije
02:16
and the length of the ceremonies
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i dužine tih ceremonija
02:19
are somehow incommensurable
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su nekako nesrazmerne sa načinom
02:22
with the way that we face our own mortality in the West.
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na koji se mi suočavamo
sa našom smrtnošću na Zapadu.
sa našom smrtnošću na Zapadu.
02:27
So even as we share death as a universal experience,
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Čak iako je za nas smrt
univerzalno iskustvo,
univerzalno iskustvo,
02:33
it's not experienced the same way the world over.
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ona se ne doživljava
na isti način širom sveta.
na isti način širom sveta.
02:37
And as an anthropologist,
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Kao antropolog,
02:39
I see these differences in experience
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vidim ove razlike u iskustvu
02:42
being rooted in the cultural and social world
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ukorenjene u kulturnom
i društvenom svetu
i društvenom svetu
02:46
through which we define the phenomena around us.
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kroz koje definišemo
fenomene oko nas.
fenomene oko nas.
02:52
So where we see an unquestionable reality,
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Tamo gde vidimo neupitnu stvarnost,
02:56
death as an irrefutable biological condition,
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smrt kao nepobitno biološko stanje,
03:01
Torajans see the expired corporeal form
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Toradžani vide ugašen fizički oblik
03:05
as part of a larger social genesis.
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kao deo većeg društvenog porekla.
03:08
So again, the physical cessation of life
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Fizički prestanak života
03:13
is not the same as death.
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nije isto što i smrt.
03:16
In fact, a member of society is only truly dead
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U stvari, član društva je istinski mrtav
03:20
when the extended family can agree upon
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jedino kada šira porodica
može da se složi
može da se složi
03:23
and marshal the resources necessary
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i da organizuje neophodna sredstva
03:26
to hold a funeral ceremony
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za održavanje ceremonije sahrane
03:27
that is considered appropriate in terms of resources
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koja se smatra prikladnom
u pogledu sredstava
u pogledu sredstava
03:31
for the status of the deceased.
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za status pokojnika.
03:34
And this ceremony has to take place
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Ova ceremonija mora da se održi
03:36
in front of the eyes of the whole community
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pred očima čitave zajednice
03:38
with everyone's participation.
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i uz učešće svih.
03:41
So after a person's physical death,
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Nakon fizičke smrti osobe,
03:44
their body is placed in a special room
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njihovo telo se smešta
u posebnu sobu
u posebnu sobu
03:46
in the traditional residence, which is called the tongkonan.
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u tradicionalno prebivalište,
koje se zove tongkonan.
koje se zove tongkonan.
03:49
And the tongkonan is symbolic
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Tongkonan je simboličan
03:52
not only of the family's identity
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ne samo za identitet porodice,
03:56
but also of the human life cycle from birth to death.
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već i za životni ciklus čoveka
od rođenja od smrti.
od rođenja od smrti.
03:59
So essentially, the shape of the building
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U suštini, oblik zgrade
u kojoj ste rođeni
u kojoj ste rođeni
04:01
that you're born into is the shape
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ima oblik konstrukcije
04:03
of the structure which carries you
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koja vas nosi
04:05
to your ancestral resting place.
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do počivališta vaših predaka.
04:09
Until the funeral ceremony,
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Do ceremonije sahrane,
04:11
which can be held years after a person's physical death,
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koja može da se održi godinama
nakon fizičke smrti osobe,
nakon fizičke smrti osobe,
04:16
the deceased is referred to as "to makala," a sick person,
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pokojnik se oslovljava sa "to makala",
bolesna osoba
bolesna osoba
04:22
or "to mama," a person who is asleep,
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ili "to mama", osoba koja spava,
04:26
and they continue to be a member of the household.
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i pokojnici nastavljaju
da budu članovi domaćinstva.
da budu članovi domaćinstva.
04:30
They are symbolically fed and cared for,
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Simbolički ih hrane i neguju,
04:33
and the family at this time
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a porodica će u to vreme
04:35
will begin a number of ritual injunctions,
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početi brojne ritualne zapovesti
04:38
which communicates to the wider community around them
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koji javljaju široj zajednici
oko njih
oko njih
04:41
that one of their members is undergoing the transition
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da jedan od njihovih članova
prolazi kroz tranziciju
prolazi kroz tranziciju
04:44
from this life into the afterlife
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iz ovozemaljskog života
u onaj posle njega,
u onaj posle njega,
04:47
known as Puya.
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poznat kao Puja.
04:49
So I know what some of you must be thinking right now.
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Znam šta neki od vas sad misle.
04:52
Is she really saying that these people live
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Da li ona stvarno govori
da ovi ljudi žive
da ovi ljudi žive
04:55
with the bodies of their dead relatives?
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sa telima svojih mrtvih rođaka?
04:58
And that's exactly what I'm saying.
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Upravo to govorim.
05:01
But instead of giving in to the sort of visceral reaction
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Ali umesto da se prepustimo
nekoj instiktivnoj reakciji
nekoj instiktivnoj reakciji
05:04
we have to this idea of proximity to bodies,
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na ideju o bliskosti sa telima,
05:08
proximity to death,
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bliskosti sa smrću
05:10
or how this notion just does not fit
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ili tome kako se taj pojam ne uklapa
05:13
into our very biological or medical
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u naš biološki i medicinski
05:16
sort of definition of death,
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način definisanja smrti -
05:19
I like to think about what the Torajan way
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volim da mislim o tome
kako toradžanski način
kako toradžanski način
05:22
of viewing death encompasses of the human experience
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gledanja na smrt,
obuhvata ljudsko iskustvo
obuhvata ljudsko iskustvo
05:26
that the medical definition leaves out.
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koje medicina zanemaruje.
05:31
I think that Torajans socially recognize
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Mislim da Toradžani
društveno prepoznaju
društveno prepoznaju
05:35
and culturally express
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i kulturno iskazuju
05:38
what many of us feel to be true
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ono što većina nas oseća
da je tačno,
da je tačno,
05:41
despite the widespread acceptance
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uprkos široko rasprostranjenoj
prihvaćenosti
prihvaćenosti
05:43
of the biomedical definition of death,
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biomedicinske definicije smrti,
05:48
and that is that our relationships with other humans,
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a to je da naše veze
sa drugim ljudima,
sa drugim ljudima,
05:52
their impact on our social reality,
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njihov uticaj na našu
društvenu realnost,
društvenu realnost,
05:55
doesn't cease with the termination
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ne prestaju završetkom
05:58
of the physical processes of the body,
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fizičkih procesa tela;
06:02
that there's a period of transition
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da se period prelaska
06:04
as the relationship between the living and the dead
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kao veza između života i smrti
transformiše,
transformiše,
06:09
is transformed but not ended.
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ali se ne završava.
06:14
So Torajans express this idea of this enduring relationship
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Dakle, Toradžani iskazuju ovu ideju
ove trajne veze
ove trajne veze
06:18
by lavishing love and attention
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pružajući ljubav i pažnju
06:20
on the most visible symbol of that relationship,
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najvidljivijem simbolu te veze,
06:23
the human body.
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ljudskom telu.
06:25
So my husband has fond memories
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Moj muž gaji sećanja
06:28
of talking to and playing with
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na pričanje, igranje
06:31
and generally being around his deceased grandfather,
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i generalno svoj život
sa pokojnim dedom
sa pokojnim dedom
06:34
and for him there is nothing unnatural about this.
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i za njega, ne postoji ništa
neprirodno u vezi sa tim.
neprirodno u vezi sa tim.
06:37
This is a natural part of the process
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Ovo je prirodni deo procesa
06:40
as the family comes to terms with the transition
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kada se porodica suočava
sa prelaskom
sa prelaskom
06:44
in their relationship to the deceased,
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u svojoj vezi sa pokojnikom,
06:46
and this is the transition from relating to the deceased
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a ovo je prelaz sa veze sa pokojnikom
kao osobom koja živi,
kao osobom koja živi,
06:49
as a person who's living
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06:51
to relating to the deceased
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na vezu sa pokojnikom
kao osobom koja mu je predak.
kao osobom koja mu je predak.
06:53
as a person who's an ancestor.
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06:55
And here you can see these wooden effigies
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Ovde možete videti ove
drvene figure predaka,
drvene figure predaka,
06:57
of the ancestors,
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06:58
so these are people who have already been buried,
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dakle ovo su ljudi
koji su već pokopani,
koji su već pokopani,
07:00
already had a funeral ceremony.
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koji su imali posmrtnu ceremoniju.
07:01
These are called tau tau.
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Oni se nazivaju "tau tau".
07:04
So the funeral ceremony itself
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Sama posmrtna ceremonija
07:07
embodies this relational perspective on death.
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oživljava pogled na odnos prema smrti.
07:11
It ritualizes the impact of death on families
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Ona ritualizuje uticaj smrti na porodice
07:15
and communities.
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i zajednice.
07:17
And it's also a moment of self-awareness.
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To je takođe momenat samosvesti.
07:20
It's a moment when people think about who they are,
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To je momenat kada ljudi misle
o tome ko su,
o tome ko su,
07:24
their place in society,
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o svom mestu u društvu
07:27
and their role in the life cycle
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i svojoj ulozi u životnom ciklusu
07:29
in accordance with Torajan cosmology.
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prema toradžanskoj kosmologiji.
07:34
There's a saying in Toraja
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Postoji izreka u Toradži
07:35
that all people will become grandparents,
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koja kaže da će svi ljudi postati dede,
07:38
and what this means is that after death,
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a to znači da nakon smrti,
07:41
we all become part of the ancestral line
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svi postajemo deo nasledne linije
07:44
that anchors us between the past and the present
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koja nas učvršćuje
između prošlosti i sadašnjosti
između prošlosti i sadašnjosti
07:47
and will define who our loved ones are into the future.
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i koja će definisati
naše najmilije u budućnosti.
naše najmilije u budućnosti.
07:52
So essentially, we all become grandparents
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U suštini, svi postajemo dede
07:55
to the generations of human children
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generacijama dece
07:58
that come after us.
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koje dolaze nakon nas.
08:01
And this metaphor of membership
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Ova metafora članstva
u većoj porodici ljudi je način
u većoj porodici ljudi je način
08:03
in the greater human family
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08:05
is the way that children also describe
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na koji deca takođe opisuju novac
koji ulažu u ove žrtvene bizone
koji ulažu u ove žrtvene bizone
08:07
the money that they invest
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08:08
in these sacrificial buffaloes
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08:10
that are thought to carry people's soul
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za koje se pretpostavlja
da nose ljudsku dušu
da nose ljudsku dušu
08:12
from here to the afterlife,
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odavde do života nakon smrti
08:15
and children will explain
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i deca će objasniti
da će ulagati novac u ovo
da će ulagati novac u ovo
08:16
that they will invest the money in this
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08:19
because they want to repay their parents
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jer žele da svojim roditeljima,
08:21
the debt for all of the years their parents spent
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vrate dugove za sve godine
koje su njihovi roditelji potrošili
koje su njihovi roditelji potrošili
08:24
investing and caring for them.
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ulažući u njih i brinući u njima.
08:27
But the sacrifice of buffalo
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Ali žrtvovanje bizona
08:30
and the ritual display of wealth
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i ritualni prikaz bogatstva
08:32
also exhibits the status of the deceased,
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takođe prikazuje status pokojnika,
08:35
and, by extension, the deceased's family.
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i samim tim, porodicu preminulog.
08:39
So at funerals, relationships are reconfirmed
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Dakle, na sahranama, veze se potvrđuju,
ali se i transformišu
ali se i transformišu
08:43
but also transformed
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08:45
in a ritual drama that highlights
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u ritualnu dramu koja ističe
najistaknutiji deo o smrti:
najistaknutiji deo o smrti:
08:48
the most salient feature about death in this place:
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08:52
its impact on life and the relationships of the living.
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njen uticaj na život
i na veze onih koji žive.
i na veze onih koji žive.
08:57
So all of this focus on death
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Sav ovaj fokus na smrt
09:00
doesn't mean that Torajans don't aspire
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ne znači da Toradžani ne teže
idealu dugog života.
idealu dugog života.
09:02
to the ideal of a long life.
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09:05
They engage in many practices
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Oni sprovode mnoge postupke
09:07
thought to confer good health
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za koje veruju da se njima
stiče dobro zdravlje
stiče dobro zdravlje
09:09
and survival to an advanced age.
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i doživljava duboka starost.
09:12
But they don't put much stock
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Ali oni ne veruju u napore
09:14
in efforts to prolong life in the face of debilitating illness
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produžetka života
uprkos iscrpljujućim bolestima
uprkos iscrpljujućim bolestima
09:19
or in old age.
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ili starosti.
09:22
It's said in Toraja that everybody has
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Kažu da u Toradži svako ima
09:24
sort of a predetermined amount of life.
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neku vrstu predodređene dužine života.
09:26
It's called the sunga'.
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To se zove "sunga".
09:28
And like a thread, it should be allowed to unspool
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Kao kanap, trebalo bi
da može da se odmota
da može da se odmota
09:32
to its natural end.
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do svog prirodnog kraja.
09:34
So by having death as a part
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Smrt kao sastavni deo
09:37
of the cultural and social fabric of life,
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kulturnog i društvenog života
09:41
people's everyday decisions about their health
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utiče se na svakodnevne
ljudske odluke o zdravlju.
ljudske odluke o zdravlju.
09:44
and healthcare are affected.
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09:47
The patriarch of my husband's maternal clan,
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Glava plemena majke mog muža
Nenet Kača,
Nenet Kača,
09:51
Nenet Katcha,
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09:53
is now approaching the age of 100, as far as we can tell.
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se približava 100. godini,
koliko znamo.
koliko znamo.
09:58
And there are increasing signs
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Postoje sve veći znaci
10:00
that he is about to depart on his own journey for Puya.
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da se sprema na sopstveno
putovanje u Puju.
putovanje u Puju.
10:05
And his death will be greatly mourned.
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Njegovu će smrt mnogi ožaliti.
10:10
But I know that my husband's family
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Ali znam da se porodica mog muža
raduje momentu
raduje momentu
10:12
looks forward to the moment
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10:14
when they can ritually display
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kada mogu ritualno da pokažu
10:18
what his remarkable presence has meant to their lives,
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šta je njegovo izuzetno prisustvo
značilo u njihovim životima,
značilo u njihovim životima,
10:23
when they can ritually recount
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kada mogu ritualno
da navedu njegovu životnu priču,
da navedu njegovu životnu priču,
10:25
his life's narrative,
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10:27
weaving his story
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uplićući je u istoriju svoje zajednice.
10:28
into the history of their community.
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10:32
His story is their story.
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Njegova priča je njihova priča.
10:36
His funeral songs will sing them a song about themselves.
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Njegove posmrtne pesme će pevati
o njima samima.
o njima samima.
10:42
And it's a story that has no discernible beginning,
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To je priča koja nema vidljiv početak
10:46
no foreseeable end.
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niti predvidiv kraj.
10:48
It's a story that goes on
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Ta se priča produžava mnogo
nakon života njegovog tela.
nakon života njegovog tela.
10:50
long after his body no longer does.
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10:55
People ask me if I'm frightened or repulsed
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Ljudi me pitaju da li se plašim
ili se gadim
ili se gadim
10:59
by participating in a culture
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zbog učestvovanja u kulturi
11:02
where the physical manifestations of death
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gde nas fizičke manifestacije smrti
11:05
greet us at every turn.
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dočekuju na svakom koraku.
11:07
But I see something profoundly transformative
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Ali ja vidim nešto
duboko transformišuće
duboko transformišuće
11:10
in experiencing death as a social process
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u doživljavanju smrti
kao društvenog procesa,
kao društvenog procesa,
11:13
and not just a biological one.
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a ne samo biološkog.
11:17
In reality, the relationship between the living and the dead
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U stvarnosti, veza između
živih i mrtvih
živih i mrtvih
11:21
has its own drama in the U.S. healthcare system,
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3290
ima svoju sopstvenu dramu
u američkom zdravstvenom sistemu,
u američkom zdravstvenom sistemu,
11:24
where decisions about how long to stretch
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gde su odluke o tome
koliko dugo razvući život
koliko dugo razvući život
11:26
the thread of life are made based on our emotional
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bazirane na našim emocionalnim
i društvenim vezama sa ljudima oko nas,
i društvenim vezama sa ljudima oko nas,
11:30
and social ties with the people around us,
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11:32
not just on medicine's ability to prolong life.
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ne samo na mogućnosti medicine
da produži život.
da produži život.
11:37
We, like the Torajans,
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Poput Toradžana,
11:40
base our decisions about life
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baziramo svoje odluke o životu
11:43
on the meanings and the definitions
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3648
na značenjima i definicijama
koje pripisujemo smrti.
koje pripisujemo smrti.
11:47
that we ascribe to death.
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11:49
So I'm not suggesting that anyone in this audience
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Ne sugerišem da bi bilo ko
u ovoj publici
u ovoj publici
11:52
should run out and adopt the traditions
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trebalo da otrči i prihvati
tradiciju Toradžana.
tradiciju Toradžana.
11:55
of the Torajans.
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11:56
It might be a little bit difficult
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Bilo bi malo teško da se to desi
u Sjedinjenim Državama.
u Sjedinjenim Državama.
11:58
to put into play in the United States.
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12:01
But I want to ask what we can gain
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Volela bih da pitam
šta možemo da dobijemo
šta možemo da dobijemo
12:03
from seeing physical death not only as a biological process
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od gledanja na fizičku smrt
ne samo kao na biološki proces
ne samo kao na biološki proces
12:08
but as part of the greater human story.
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već kao na deo veće ljudske priče.
12:12
What would it be like to look on
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Kako bi bilo da gledamo
na izdahnulog čoveka s ljubavlju
na izdahnulog čoveka s ljubavlju
12:15
the expired human form with love
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12:18
because it's so intimately a part of who we all are?
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jer je intimno to deo onog šta smo?
12:22
If we could expand our definition of death
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Kad bismo mogli da proširimo
svoju definiciju smrti
svoju definiciju smrti
12:25
to encompass life,
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da obuhvatimo život,
12:27
we could experience death as part of life
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mogli bismo da iskusimo smrt
kao deo života
kao deo života
12:31
and perhaps face death
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i možda da se suočimo sa smrću,
12:33
with something other than fear.
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sa nečim drugim sem straha.
12:38
Perhaps one of the answers to the challenges
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Možda jedan od odgovora na izazove
američkog sistema zdravstvene zaštite,
američkog sistema zdravstvene zaštite,
12:41
that are facing the U.S. healthcare system,
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12:43
particularly in the end-of-life care,
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posebno u vezi sa negom pred smrt,
12:46
is as simple as a shift in perspective,
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je jednostavan kao i promena pogleda,
12:49
and the shift in perspective in this case
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a u ovom slučaju bio bi to
pogled na društveni život svake smrti.
pogled na društveni život svake smrti.
12:51
would be to look at the social life of every death.
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12:57
It might help us recognize that the way we limit
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To bi nam pomoglo da prepoznamo
da je način na koji smo ograničili
naš razgovor o smrti
naš razgovor o smrti
13:00
our conversation about death
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13:02
to something that's medical or biological
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kao nešto što je medicinsko
ili biološko,
ili biološko,
13:05
is reflective of a larger culture that we all share
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slika naše kulture izbegavanja smrti
13:09
of avoiding death, being afraid of talking about it.
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i straha od razgovora o njoj.
13:14
If we could entertain and value
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Kad bismo mogli
da razmotrimo i vrednujemo
da razmotrimo i vrednujemo
13:19
other kinds of knowledge about life,
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druge vrste spoznaja o životu,
13:22
including other definitions of death,
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uključujući druge definicije smrti,
13:25
it has the potential to change the discussions
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imali bismo potencijal za promenu
razgovora o kraju života.
razgovora o kraju života.
13:28
that we have about the end of life.
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13:31
It could change the way that we die,
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To bi moglo da promeni način
na koji umiremo,
na koji umiremo,
13:35
but more importantly,
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ali još važnije,
13:37
it could transform the way that we live.
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moglo bi da promeni način
na koji živimo.
na koji živimo.
13:45
(Applause)
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(Aplauz)
ABOUT THE SPEAKER
Kelli Swazey - AnthropologistKelli Swazey examines how religious and spiritual practices form group identity, and play a vital role in structuring the interactions of individuals within a culture.
Why you should listen
Kelli Swazey is fascinated by two big questions: how do we know who we are, and how does our identity shape interactions with others? As a cultural anthropologist, Swazey has explored these ideas by researching how religion, spirituality and politics define society in Indonesia, where she has lived for more than 10 years. Swazey is currently a lecturer at the Center for Cross-Cultural and Religious Studies at Gadjah Mada University.
In her research, Swazey has looked at Christian-Muslim relations in North Sulawesi, documented Indonesian church services in New England and taken an interest in the funeral practices in Tana Toraja, located in eastern Indonesia. Her husband is an ethnic Torajan, and Swazey found herself fascinated by his stories of playing with his grandfather long after he was dead. Examinging the way Torajans make death a unique part of village life has deeply influenced her own thoughts on the end of life, she says. This is why she loves anthropology: because thinking about human difference has the power to teach us about ourselves.
Swazey has also embarked on an unusual cultural tour of Indonesia: she is learning to sing a song from every province.
Watch Swazey's TEDxUbud 2018 talk here.
Kelli Swazey | Speaker | TED.com