TED2003
Wade Davis: Dreams from endangered cultures
Wade Davis na Tamaduni Zilizo Hatarini Kupotea
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Kwa kutumia picha za kushangaza na simulizi za kusisimua, Wade Davis mwandishi wa National Geographic anaadhimisha umaridadi wa mchanganyiko wa tamaduni za kiasili ulimwenguni, ambazo ziko hatarini kupotea duniani katika kasi ya kutisha.
Wade Davis - Anthropologist, ethnobotanist
A National Geographic Explorer-in-Residence, Wade Davis has been described as “a rare combination of scientist, scholar, poet and passionate defender of all of life’s diversity.” Full bio
A National Geographic Explorer-in-Residence, Wade Davis has been described as “a rare combination of scientist, scholar, poet and passionate defender of all of life’s diversity.” Full bio
Double-click the English transcript below to play the video.
00:25
You know, one of the intense pleasures of travel
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Kama ujuavyo, moja ya raha kubwa za kusafiri
00:28
and one of the delights of ethnographic research
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na moja ya furaha za utafiti wa mahusiano ya kikabila
00:30
is the opportunity to live amongst those
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ni fursa ya kuishi miongoni mwao
00:32
who have not forgotten the old ways,
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hao wasiosahau namna za kijadi
00:34
who still feel their past in the wind,
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ambao wangali wakihisi ya kale kwenye upepo,
00:37
touch it in stones polished by rain,
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na kuyagusa juu ya mawe yaliyosafishwa na mvua,
00:40
taste it in the bitter leaves of plants.
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na kuyaonja kwenye majani machungu ya mimea.
00:42
Just to know that Jaguar shamans still journey beyond the Milky Way,
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Kujua kwamba wanaoabudu chuipamba bado wana safari kupita mbingu za mbali,
00:46
or the myths of the Inuit elders still resonate with meaning,
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au imani za wazee wa Kiinuiti zinaleta maana,
00:50
or that in the Himalaya,
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au kwamba huko Himalaya,
00:53
the Buddhists still pursue the breath of the Dharma,
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Mabudha bado wanaifuata pumzi ya Dharma,
00:57
is to really remember the central revelation of anthropology,
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ni katika kukumbuka utambuzi wa msingi wa anthropolojia,
01:00
and that is the idea that the world in which we live
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na kwamba mtazamo wa ulimwengu tunamoishi
01:03
does not exist in some absolute sense,
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haupo kihalisia,
01:05
but is just one model of reality,
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bali ni nadharia tu ya ukweli,
01:06
the consequence of one particular set of adaptive choices
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ni matokeo ya jozi moja tu ya machaguo kadhaa
01:10
that our lineage made, albeit successfully, many generations ago.
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ambayo mababu zetu walifanya, japo kwa mafanikio, vizazi kadhaa vilivyopita.
01:15
And of course, we all share the same adaptive imperatives.
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Na kwa hakika, sote tunashabihiana katika kufuata kanuni za maumbile
01:19
We're all born. We all bring our children into the world.
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Sote tunazaliwa. Sote tunazaa watoto.
01:21
We go through initiation rites.
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Tunapitia kafara za kusimikwa,
01:23
We have to deal with the inexorable separation of death,
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Tunalazimika kukabiliana na ukatili wa kutenganishwa kwa kifo
01:25
so it shouldn't surprise us that we all sing, we all dance,
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haitushangazi kwamba sote tunaimba, sote tunacheza,
01:29
we all have art.
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sote tuna sanaa.
01:31
But what's interesting is the unique cadence of the song,
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Lakini kinachosisimua zaidi ni namna pekee za mapigo ya wimbo,
01:34
the rhythm of the dance in every culture.
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mahadhi ya dansi kwa kila utamaduni.
01:36
And whether it is the Penan in the forests of Borneo,
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Na iwapo ni Wapenani wa misitu ya Borneo
01:39
or the Voodoo acolytes in Haiti,
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au makuhani wa Voodoo nchini Haiti
01:43
or the warriors in the Kaisut desert of Northern Kenya,
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au majemedari wa jangwa la Kaisut Kaskazini mwa Kenya,
01:49
the Curandero in the mountains of the Andes,
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au matabibu wa Kikurandero wa milima ya Andes,
01:52
or a caravanserai in the middle of the Sahara --
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au nyumba ya kuhamishika iliyopo katikati ya Sahara
01:57
this is incidentally the fellow that I traveled into the desert with
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Huyu ndiye mwenzi ambaye nilisafiri nae jangwani
01:59
a month ago --
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mwezi mmoja uliopita
02:00
or indeed a yak herder in the slopes of Qomolangma,
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au mchunga mbuzipori wa miteremko ya Qomolangma,
02:03
Everest, the goddess mother of the world.
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Everest, mungu mke wa ulimwengu.
02:05
All of these peoples teach us that there are other ways of being,
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Watu wote hawa wanatufundisha kwamba kuna namna nyingine za kuwa,
02:08
other ways of thinking,
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namna tofauti za kufikiria
02:09
other ways of orienting yourself in the Earth.
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namna mbalimbali za kujiwekeza katika Dunia.
02:11
And this is an idea, if you think about it,
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Na hili ndilo wazo, ambalo ukilifikiria,
02:13
can only fill you with hope.
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laweza kukupa tumaini,
02:15
Now, together the myriad cultures of the world
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Sasa, kwa pamoja tamaduni nyingi mbalimbali za ulimwengu
02:18
make up a web of spiritual life and cultural life
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zinafanya mtandao wa maisha ya kiroho na kiutamaduni
02:22
that envelops the planet,
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unaoifunika dunia,
02:24
and is as important to the well-being of the planet
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na ni muhimu kwa ustawi wa dunia
02:26
as indeed is the biological web of life that you know as a biosphere.
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hali kadhalika mtandao wa kibaiolojia wa maisha unaoujua kama biosifia.
02:29
And you might think of this cultural web of life
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Na waweza kufikiria kwamba mtandao huu wa kiutamaduni kwenye maisha
02:32
as being an ethnosphere,
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kuwa ni ethnosifia
02:33
and you might define the ethnosphere
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na waweza kuainisha ethnosifia
02:35
as being the sum total of all thoughts and dreams, myths,
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kuwa ni jumla ya mawazo na ndoto, imani,
02:38
ideas, inspirations, intuitions brought into being
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mitazamo, hamasa, vipawa vilivyohuishwa
02:41
by the human imagination since the dawn of consciousness.
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na mawazo ya binadamu tokea mapambazuko ya ufahamu.
02:45
The ethnosphere is humanity's great legacy.
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Ethnosifia ni urithi mkuu wa utu,
02:48
It's the symbol of all that we are
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ni ishara ya kila namna tulivyo
02:50
and all that we can be as an astonishingly inquisitive species.
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na kila namna tuwezavyo kuwa viumbe wadadisi ajabu
02:55
And just as the biosphere has been severely eroded,
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Na kwa namna ambavyo biosifia imeharibiwa,
02:58
so too is the ethnosphere
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ndivyo pia ethnosifia
03:00
-- and, if anything, at a far greater rate.
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--na iwapo kwa kiwango kikubwa zaidi.
03:02
No biologists, for example, would dare suggest
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Hakuna mwanabaiolojia, kwa mfano, awezaye kusema
03:04
that 50 percent of all species or more have been or are
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kwamba 50% ya viumbe wote au zaidi wamefikia au wapo
03:07
on the brink of extinction because it simply is not true,
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katika hatari ya kuteketea kwakuwa si kweli,
03:09
and yet that -- the most apocalyptic scenario
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na pia kwamba -- tishio kubwa la maafa
03:11
in the realm of biological diversity --
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katika uwanja wa mtandao wa kibailojia
03:14
scarcely approaches what we know to be the most optimistic scenario
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nadra sana unaangalia kwa mtazamo tunaodhania kuwa bora zaidi
03:17
in the realm of cultural diversity.
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kwenye uwanja wa mtandao wa utamaduni.
03:19
And the great indicator of that, of course, is language loss.
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Na kielelezo kikubwa cha muelekeo huo ni kupotea kwa lugha.
03:22
When each of you in this room were born,
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Wakati nyote mliopo humu ndani mlipozaliwa,
03:25
there were 6,000 languages spoken on the planet.
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kulikuwepo lugha 6,000 zikitumika duniani.
03:28
Now, a language is not just a body of vocabulary
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Kwa sasa, lugha si mkusanyiko wa maneno
03:31
or a set of grammatical rules.
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au mkusanyiko wa kanuni za sarufi.
03:33
A language is a flash of the human spirit.
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Lugha ni mwanga wa roho ya binadamu.
03:35
It's a vehicle through which the soul of each particular culture
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Ni chombo ambacho hupitisha uhai wa tamaduni fulani
03:38
comes into the material world.
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kuja kwenye ulimwengu wa vitu.
03:39
Every language is an old-growth forest of the mind,
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Kila lugha ni mkuzo wa msitu wa akili,
03:42
a watershed, a thought, an ecosystem of spiritual possibilities.
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mgawanyiko wa vijito, wazo, bioanuwai ya mambo ya kiroho,
03:46
And of those 6,000 languages, as we sit here today in Monterey,
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Miongoni mwa lugha hizo 6,000 mpaka leo tunapokuwa hapa Monterey,
03:50
fully half are no longer being whispered into the ears of children.
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takriban nusu yake hazitamkwi kwenye masikio ya watoto.
03:54
They're no longer being taught to babies,
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Hazifundishwi kwa watoto wachanga tena,
03:57
which means, effectively, unless something changes,
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maana yake ni kwamba, kwa hakika, labda kama kuna mambo yatabadilika,
03:59
they're already dead.
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zimeshakufa.
04:00
What could be more lonely than to be enveloped in silence,
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Hakuna upweke unaozidi ule wa kugubikwa na ukimya,
04:04
to be the last of your people to speak your language,
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wa kuwa mtu wa mwisho kabisa kuongea lugha yako,
04:06
to have no way to pass on the wisdom of the ancestors
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kutokuwa na namna ya kurithisha busara za mababu
04:09
or anticipate the promise of the children?
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au kutarajia ahadi za watoto?
04:12
And yet, that dreadful fate is indeed the plight of somebody
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Na zaidi, kinachotisha ni hatima ya mtu fulani
04:15
somewhere on Earth roughly every two weeks,
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sehemu fulani ya Dunia takriban kila wiki mbili,
04:17
because every two weeks, some elder dies
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kwa sababu kila wiki mbili, kuna mzee anafariki dunia
04:19
and carries with him into the grave the last syllables
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na anakwenda kaburini na silabi za mwisho
04:21
of an ancient tongue.
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za lugha ya kale.
04:23
And I know there's some of you who say, "Well, wouldn't it be better,
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Na najua kuna baadhi yenu mngesema,"Naam, si ingekuwa vema?
04:25
wouldn't the world be a better place
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Si ingekuwa bora zaidi
04:26
if we all just spoke one language?" And I say, "Great,
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iwapo sote tungeongea lugha moja?" Nami nasema "Vema,
04:29
let's make that language Yoruba. Let's make it Cantonese.
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tuifanye lugha hiyo Kiyoruba. Tuifanye iwe Kikantoni.
04:32
Let's make it Kogi."
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Tuifanye Kikogi."
04:33
And you'll suddenly discover what it would be like
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Na wote mara mtagundua nini kitatokea
04:35
to be unable to speak your own language.
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kutoweza kuongea lugha yako mwenyewe.
04:38
And so, what I'd like to do with you today
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Na ninachotaka kufanya nanyi leo
04:41
is sort of take you on a journey through the ethnosphere,
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ni kuwapeleka kwenye safari ya ethnosifia --
04:45
a brief journey through the ethnosphere,
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safari fupi ya kupitia ethnosifia
04:47
to try to begin to give you a sense of what in fact is being lost.
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kujaribu kukupa picha ya nini kinapotea.
04:52
Now, there are many of us who sort of forget
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Naam, kuna wengi wetu wanaosahau
04:59
that when I say "different ways of being,"
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ninaposema "kuna namna mbalimbali za kuwa,"
05:01
I really do mean different ways of being.
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Namaanisha kweli kuna namna mbalimbali za kuwa.
05:04
Take, for example, this child of a Barasana in the Northwest Amazon,
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Chukulia kwa mfano, mtoto huyu wa Barasana huko kaskazini magharibi Amazoni
05:09
the people of the anaconda
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watu wa majoka ya anakonda
05:10
who believe that mythologically they came up the milk river
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wanaoamini miujiza itokanayo na mto wa maziwa
05:12
from the east in the belly of sacred snakes.
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kutoka mashariki kwenye matumbo ya nyoka walotukuka.
05:15
Now, this is a people who cognitively
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Naam, hawa ni watu ambao kwa kutambua
05:18
do not distinguish the color blue from the color green
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hawawezi kutofautisha rangi ya bluu na rangi ya kijani
05:20
because the canopy of the heavens
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kwakuwa paa la mbingu
05:22
is equated to the canopy of the forest
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linalinganishwa na paa la msitu
05:23
upon which the people depend.
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ambamo watu hawa wanategemea.
05:25
They have a curious language and marriage rule
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Wana kanuni ya ajabu kuhusu ndoa na lugha
05:28
which is called "linguistic exogamy:"
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ijulikanayo kama ndoa baina ya lugha tofauti:
05:30
you must marry someone who speaks a different language.
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unalazimika kumuoa azungumzaye lugha tofauti na yako.
05:33
And this is all rooted in the mythological past,
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Na hii inatokana na imani za kale,
05:35
yet the curious thing is in these long houses,
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na bado hali ya kushangaza ipo kwenye nyumba hizi ndefu
05:37
where there are six or seven languages spoken
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ambako kuna lugha sita au saba zinazozungumzwa
05:39
because of intermarriage,
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kutokana na kuoana,
05:41
you never hear anyone practicing a language.
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hutomsikia yeyote akijifunza lugha.
05:44
They simply listen and then begin to speak.
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Wanasikiliza tu na kuanza kuongea.
05:47
Or, one of the most fascinating tribes I ever lived with,
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Au, moja ya makabila ya kushangaza niliyowahi kuishi nayo,
05:49
the Waorani of northeastern Ecuador,
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ni Waorani wa Kaskazini-Mashariki ya Ecuador,
05:53
an astonishing people first contacted peacefully in 1958.
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ni watu wa ajabu ambao walitembelewa kwa mara ya kwanza mwaka 1958.
05:56
In 1957, five missionaries attempted contact
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Mnamo mwaka 1957, wamishonari watano walijaribu kuwatembelea
06:00
and made a critical mistake.
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na wakafanya kosa kubwa.
06:01
They dropped from the air
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Walidondosha kutoka hewani
06:02
8 x 10 glossy photographs of themselves
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picha zao za ukubwa nchi nane kwa kumi
06:04
in what we would say to be friendly gestures,
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kitu ambacho tunaweza kusema ni ishara ya urafiki,
06:06
forgetting that these people of the rainforest
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wakasahau kwamba watu hawa wa misitu ya kitropiki
06:08
had never seen anything two-dimensional in their lives.
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hawakuwahi kuona kitu chochote chenye vina viwili kabla
06:11
They picked up these photographs from the forest floor,
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Wakaziokota picha hizi toka ardhini
06:13
tried to look behind the face to find the form or the figure,
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wakajaribu kuangalia kwa nyuma ili kupata umbile kamili
06:16
found nothing, and concluded that these were calling cards
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hawakuona kitu, na wakaamini kwamba hizi ni kadi za wito
06:18
from the devil, so they speared the five missionaries to death.
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toka kwa shetani, kwahiyo wakawachoma mikuki wamishonari na kuwaua.
06:22
But the Waorani didn't just spear outsiders.
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Lakini Waorani si kwamba tu waliwachoma wageni.
06:24
They speared each other.
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Walichomana wao kwa wao.
06:25
54 percent of their mortality was due to them spearing each other.
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54% ya vifo vyao vilitokana na kuchomana mikuki wao kwa wao.
06:28
We traced genealogies back eight generations,
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Tulifuatilia vizazi nane vilivyopita,
06:31
and we found two instances of natural death
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na tukapata matukio mawili tu ya vifo vya asilia
06:33
and when we pressured the people a little bit about it,
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na tulipowauliza zaidi watu habari hizi,
06:35
they admitted that one of the fellows had gotten so old
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wakakiri kwamba mmoja wao alikuwa mzee sana
06:37
that he died getting old, so we speared him anyway. (Laughter)
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na angekufa kwa uzee, kwahiyo tukamchoma mkuki tu (Kicheko)
06:41
But at the same time they had a perspicacious knowledge
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Lakini pia wana ujuzi wa ajabu
06:44
of the forest that was astonishing.
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wa msituni ambao unashangaza sana.
06:45
Their hunters could smell animal urine at 40 paces
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Wawindaji huweza kunusa harufu ya mkojo wa mnyama toka umbali wa hatua 40
06:48
and tell you what species left it behind.
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na wakakwambia ni kiumbe gani ameuacha mkojo huo.
06:51
In the early '80s, I had a really astonishing assignment
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Miaka ya 80, nilikuwa na kazi moja ya kusisimua
06:53
when I was asked by my professor at Harvard
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nilipoulizwa na Profesa wangu wa Harvard
06:55
if I was interested in going down to Haiti,
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iwapo ningependa kwenda Haiti,
06:58
infiltrating the secret societies
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kupeleleza vikundi vya siri
07:00
which were the foundation of Duvalier's strength
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vilivyokuwa ngome kubwa ya Duvalier
07:02
and Tonton Macoutes,
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na majasusi wa Tonton Macoutes
07:03
and securing the poison used to make zombies.
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na kupata sumu itumikayo kutengeneza mizuka.
07:06
In order to make sense out of sensation, of course,
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ili kupata mantiki kutokana na uvumi
07:09
I had to understand something about this remarkable faith
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ilinibidi nijaribu kuelewa kuhusu imani hii ya ajabu
07:12
of Vodoun. And Voodoo is not a black magic cult.
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ya Vodoun, na Voodoo si kikundi cha uchawi wa nguvu za kiza
07:15
On the contrary, it's a complex metaphysical worldview.
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Kinyume chake, ni mtazamo fulani wa ulimwengu nje ya maumbile.
07:18
It's interesting.
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inashangaza.
07:19
If I asked you to name the great religions of the world,
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Iwapo nikikutaka utaje dini kuu za dunia,
07:20
what would you say?
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utasema nini?
07:21
Christianity, Islam, Buddhism, Judaism, whatever.
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Ukristu, Uislamu, Ubudha, Ujudea, na kadhalika.
07:24
There's always one continent left out,
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Huwa kuna bara moja linasahaulika,
07:26
the assumption being that sub-Saharan Africa
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kwa mtazamo kwamba nchi za Afrika, kusini mwa Sahara
07:28
had no religious beliefs. Well, of course, they did
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hazikuwa na imani za kidini. Vema, kwa hakika, walikuwa nazo
07:30
and Voodoo is simply the distillation
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na Voodoo ni mchujo tu
07:33
of these very profound religious ideas
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wa mawazo haya makuu ya kidini
07:34
that came over during the tragic Diaspora of the slavery era.
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yaliyokuja wakati wa uhamisho wa kikatili wa kipindi cha utumwa.
07:37
But, what makes Voodoo so interesting
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Lakini, kinachofanya voodoo kuwa ya kipekee
07:39
is that it's this living relationship
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ni huu uhusiano wa kuishi
07:41
between the living and the dead.
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kati ya wazima na wafu.
07:42
So, the living give birth to the spirits.
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Kwahiyo, wanaoishi wanazaa mizimu.
07:43
The spirits can be invoked from beneath the Great Water,
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Mizimu inaswaliwa kutoka kwenye Maji Makuu,
07:46
responding to the rhythm of the dance
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kuitikia mapigo ya muziki
07:48
to momentarily displace the soul of the living,
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na kusambaratisha roho za wazima kwa muda
07:50
so that for that brief shining moment, the acolyte becomes the god.
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ili kwa kipindi maalum na kifupi, makuhani wanakuwa mungu.
07:54
That's why the Voodooists like to say
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Ndiyo maana Mavoodoo wanapenda kusema
07:56
that "You white people go to church and speak about God.
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kwamba "Nyie watu weupe mnakwenda kanisani na kuongea kuhusu Mungu.
07:59
We dance in the temple and become God."
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Sisi tunacheza hekaluni na kuwa Mungu."
08:01
And because you are possessed, you are taken by the spirit --
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Na ni kwa sababu mnaingiliwa, mnachukuliwa na mizimu,
08:04
how can you be harmed?
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unawezaje kuathirika?
08:05
So you see these astonishing demonstrations:
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Kwahiyo unaona maonyesho haya ya kushangaza:
08:08
Voodoo acolytes in a state of trance
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kuhani wa Voodoo akiwa katika hali ya kupandisha mori
08:10
handling burning embers with impunity,
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akifukiza uvumba bila hofu,
08:13
a rather astonishing demonstration of the ability of the mind
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ni kitendo cha kushangaza cha uwezo wa akili
08:16
to affect the body that bears it
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kuathiri mwili unaoibeba
08:17
when catalyzed in the state of extreme excitation.
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unapozimuliwa na hali ya kupandisha mori.
08:21
Now, of all the peoples that I've ever been with,
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Na sasa, katika watu wote niliowahi kuishi nao,
08:23
the most extraordinary are the Kogi
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wa ajabu zaidi ni Wakogi
08:25
of the Sierra Nevada de Santa Marta in northern Colombia.
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wa Sierra Nevada ya Santa Marta kaskazini mwa Colombia.
08:28
Descendants of the ancient Tairona civilization
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Wazawa wa ustaarabu wa kikatili wa kale
08:31
which once carpeted the Caribbean coastal plain of Colombia,
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ambao uliwahi kuenea uwanda wote wa Colombia katika pwani ya Caribbean
08:34
in the wake of the conquest,
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wakati wa uvamizi,
08:35
these people retreated into an isolated volcanic massif
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watu hawa walikimbilia kwenye safu ya milima ya kivolkano
08:38
that soars above the Caribbean coastal plain.
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inayopanda juu ya pwani ya Caribbean
08:40
In a bloodstained continent,
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Katika bara lililomwaga damu,
08:42
these people alone were never conquered by the Spanish.
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hawa ni watu pekee ambao hawakushindwa vita na Waspanishi
08:45
To this day, they remain ruled by a ritual priesthood
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Mpaka leo, bado wanatawaliwa na makuhani wa kafara
08:48
but the training for the priesthood is rather extraordinary.
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lakini mafunzo yao ya ukuhani ni ya ajabu sana
08:51
The young acolytes are taken away from their families
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Makuhani vijana wanachukuliwa toka kwenye familia zao
08:53
at the age of three and four,
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katika umri wa miaka mitatu au minne,
08:55
sequestered in a shadowy world of darkness
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na kufichwa kwenye ulimwengu wa giza
08:57
in stone huts at the base of glaciers for 18 years:
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kwenye vibanda vya mawe chini ya malundo ya barafu kwa miaka 18.
09:01
two nine-year periods
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Vipindi viwili vya miaka tisa
09:02
deliberately chosen to mimic the nine months of gestation
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imepangwa hivyo makusudi kuigiza miezi tisa ya kukua
09:05
they spend in their natural mother's womb;
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waliokaa ndani ya tumbo la mama,
09:07
now they are metaphorically in the womb of the great mother.
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na sasa kilimwengu wapo kwenye tumbo la mama mkuu.
09:10
And for this entire time,
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Na kwa muda wote huu,
09:12
they are inculturated into the values of their society,
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wanafundishwa maadili muhimu ya utamaduni wao,
09:15
values that maintain the proposition that their prayers
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maadili ambayo yanatunza maombi ya sala zao
09:17
and their prayers alone maintain the cosmic --
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na sala zao pekee ndizo zinatunza maumbile --
09:20
or we might say the ecological -- balance.
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au twaweza kusema uwiano wa mazingira.
09:23
And at the end of this amazing initiation,
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Na mwisho wa mafunzo haya ya ajabu,
09:24
one day they're suddenly taken out
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siku moja wanatolewa nje ghafla
09:26
and for the first time in their lives, at the age of 18,
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na kwa mara ya kwanza katika maisha yao, wakiwa na umri wa miaka 18
09:29
they see a sunrise. And in that crystal moment of awareness
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wanaona jua likichomoza. Na katika kipindi hicho cha ufahamu
09:33
of first light as the Sun begins to bathe the slopes
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wa mwanga wa kwanza wakati Jua linapoangaza milima
09:36
of the stunningly beautiful landscape,
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yenye mandhari ya kupendeza,
09:38
suddenly everything they have learned in the abstract
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mara vitu vyote walivyojifunza kwa nadharia
09:40
is affirmed in stunning glory. And the priest steps back
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vinatimia kwa utukufu mkubwa. Na kuhani anarudi nyuma
09:43
and says, "You see? It's really as I've told you.
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na kusema "Mnaona? Ni hakika kama nilivyowaambia.
09:45
It is that beautiful. It is yours to protect."
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Ni nzuri sana. Ni jukumu lenu kuilinda."
09:48
They call themselves the "elder brothers"
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Wanajiita kaka wakubwa
09:50
and they say we, who are the younger brothers,
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na wanasema sisi, ambao ni kaka wadogo,
09:53
are the ones responsible for destroying the world.
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tunaohusika na kuiharibu dunia,
09:57
Now, this level of intuition becomes very important.
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Na sasa, kiwango cha ufahamu kinakuwa muhimu sana.
09:59
Whenever we think of indigenous people and landscape,
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Tunapofikiria kuhusu wazawa wa asilia na mandhari ya nchi,
10:01
we either invoke Rousseau
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tunakuwa aidha tunamfuata Rousseau
10:03
and the old canard of the "noble savage,"
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na nadharia ya ukatili halali,
10:06
which is an idea racist in its simplicity,
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ambao una maanisha kwamba ubaguzi wa rangi ni urahisi,
10:08
or alternatively, we invoke Thoreau
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au badala yake, tumfuate Thoreau
10:11
and say these people are closer to the Earth than we are.
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na kusema watu hawa wapo karibu zaidi na Dunia kuliko sisi,
10:13
Well, indigenous people are neither sentimental
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Vema, wazawa asilia hawana unyovu wa moyo
10:15
nor weakened by nostalgia.
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wala hawasumbuliwi na mawazo ya kukumbuka nyumbani
10:17
There's not a lot of room for either
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Hakuna fursa kubwa
10:19
in the malarial swamps of the Asmat
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kwenye mabwawa ya malaria huko Asmat
10:21
or in the chilling winds of Tibet, but they have, nevertheless,
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au kwenye upepo mkali wa Tibet, lakini wameweza, hata hivyo,
10:24
through time and ritual, forged a traditional mystique of the Earth
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kwa kupitia ibada fulani, wameweza kutengeneza mtazamo wa Dunia
10:28
that is based not on the idea of being self-consciously close to it,
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ambao unazingatia kujijua au kuwa karibu na kujijua,
10:31
but on a far subtler intuition:
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lakini kwa kutumia ufahamu wa juu zaidi:
10:33
the idea that the Earth itself can only exist
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wazo la kwamba Dunia yenyewe yaweza kuwepo
10:37
because it is breathed into being by human consciousness.
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kwakuwa imepewa pumzi kwa ufahamu wa binadamu.
10:39
Now, what does that mean?
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Naam, hiyo ina maana gani?
10:41
It means that a young kid from the Andes
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Ina maana kwamba mtoto mdogo wa huko Andes
10:43
who's raised to believe that that mountain is an Apu spirit
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aliyelelewa kuamini kwamba milima ni mizimu ya Apu
10:45
that will direct his or her destiny
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inayoleta hatima yake
10:47
will be a profoundly different human being
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atakuwa binadamu tofauti kabisa
10:50
and have a different relationship to that resource
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na atakuwa na uhusiano tofauti na maliasili hiyo
10:53
or that place than a young kid from Montana
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au sehemu ile ambako mtoto wa kutoka Montana
10:55
raised to believe that a mountain is a pile of rock
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amelelewa kuamini kwamba mlima ni mkusanyiko wa mawe
10:58
ready to be mined.
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yanayosubiri kuchimbuliwa.
10:59
Whether it's the abode of a spirit or a pile of ore is irrelevant.
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Ama ni makao ya mizimu au malundo ya madini si jambo muhimu.
11:03
What's interesting is the metaphor that defines the relationship
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Kinachosisimua ni nadharia inayo ainisha uhusiano huo
11:06
between the individual and the natural world.
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kati ya mtu na ulimwengu asilia
11:08
I was raised in the forests of British Columbia
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Nilikulia katika misitu ya British Columbia
11:10
to believe those forests existed to be cut.
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na kuamini kwamba misitu hiyo ipo kwa ajili ya kukatwa,
11:12
That made me a different human being
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Hiyo imenifanya kuwa mtu tofauti
11:14
than my friends amongst the Kwagiulth
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sana na rafiki zangu miongoni mwa Kwakiutl
11:16
who believe that those forests were the abode of Huxwhukw
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ambao wanaamini kwamba misitu ni makao ya Hukuk
11:18
and the Crooked Beak of Heaven
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na lango la peponi
11:19
and the cannibal spirits that dwelled at the north end of the world,
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na mizimu mumiani iishiyo miisho ya kaskazini mwa ulimwengu,
11:22
spirits they would have to engage during their Hamatsa initiation.
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mizimu wanayokumbana nayo wakati wa simiko la Hamatsa
11:26
Now, if you begin to look at the idea
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Na sasa, ukianza kuzingatia wazo
11:28
that these cultures could create different realities,
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kwamba tamaduni hizi zinaweza kujenga mitazamo tofauti
11:30
you could begin to understand
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waweza kuanza kuelewa
11:31
some of their extraordinary discoveries. Take this plant here.
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baadhi ya uvumbuzi wao wa ajabu. Chukulia mfano mmea huu hapa,
11:36
It's a photograph I took in the Northwest Amazon just last April.
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Ni picha niliyoipiga Kaskazini mwa Amazoni mwezi Aprili
11:38
This is ayahuasca, which many of you have heard about,
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Hii ni ayahuasca, wengi wenu mmekwisha sikia habari zake,
11:41
the most powerful psychoactive preparation
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moja kati ya michanyato mikali kabisa ya kuzingulia
11:44
of the shaman's repertoire.
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kati ya vifaa vyote vya mashamani
11:46
What makes ayahuasca fascinating
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kinachoifanya ayahuasca kuwa ya kushangaza zaidi
11:48
is not the sheer pharmacological potential of this preparation,
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si kiwango cha hali ya juu cha dawa inayotengenezwa
11:52
but the elaboration of it. It's made really of two different sources:
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bali maudhui yake. Inatengenezwa kutokana na vitu viwili
11:56
on the one hand, this woody liana
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Kwa upande mmoja ni mti wa liana
11:58
which has in it a series of beta-carbolines,
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ambao ni jamii ya beta-carbolines
12:00
harmine, harmaline, mildly hallucinogenic --
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harmine, harmoline, ambayo ni nishai
12:03
to take the vine alone
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Kuinywa peke yake
12:05
is rather to have sort of blue hazy smoke
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ni afadhali uvute moshi mzito wa bluu
12:07
drift across your consciousness --
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unaingia kwenye ufahamu wako
12:09
but it's mixed with the leaves of a shrub in the coffee family
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ambao umechanganywa na majani ya jamii ya kahawa
12:12
called Psychotria viridis.
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yaitwayo Psychotria viridis.
12:14
This plant had in it some very powerful tryptamines,
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Mmea huu una tindikali za tryptamines,
12:17
very close to brain serotonin, dimethyltryptamine,
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inafanana sana na kisisimuzi cha mfumo wa ufahamu cha dimethyltryptamine-5,
12:21
5-methoxydimethyltryptamine.
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methoxydimethyltryptamine.
12:22
If you've ever seen the Yanomami
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Iwapo ungaliwaona Mayonami
12:24
blowing that snuff up their noses,
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wakiingiza vitu kwenye pua zao,
12:26
that substance they make from a different set of species
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mchanyato wanaoutengeneza kwa mimea mbalimbali
12:29
also contains methoxydimethyltryptamine.
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ambayo pia ina methoxydimethyltryptamine.
12:33
To have that powder blown up your nose
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Kuingiza unga huo kwenye pua yako
12:35
is rather like being shot out of a rifle barrel
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ni kama vile kuzibuliwa kama risasi toka kwenye bomba la bunduki
12:39
lined with baroque paintings and landing on a sea of electricity. (Laughter)
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lililosakafiwa kwa michoro ya baroque na ukatua kwenye bahari ya umeme, (Kicheko)
12:46
It doesn't create the distortion of reality;
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Haifanyi upotoshaji wa hali halisi;
12:48
it creates the dissolution of reality.
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inayeyusha ufahamu wa hali halisi.
12:49
In fact, I used to argue with my professor, Richard Evan Shultes --
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Kwa kweli, nilikuwa nabishana na mwalimu wangu Profesa Richard Evan Shultes --
12:52
who is a man who sparked the psychedelic era
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mtu ambaye alianzisha zama za uchunguzi wa madawa yanayobadili ufahamu
12:54
with his discovery of the magic mushrooms
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kwa uvumbuzi wake wa uyoga wa ajabu
12:56
in Mexico in the 1930s --
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nchini Mexico mnamo miaka ya 1930.
12:58
I used to argue that you couldn't classify these tryptamines
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Nilikuwa nabisha kwamba huwezi kuainisha tryptamines hizi
13:00
as hallucinogenic because by the time you're under the effects
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kama vilevinishai kwakuwa wakati umezinguliwa nazo
13:03
there's no one home anymore to experience a hallucination. (Laughter)
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hatokuwepo mtu mwingine akisubiri kushuhudia muweweseko wake. (Kicheko)
13:07
But the thing about tryptamines is they cannot be taken orally
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Lakini kuhusu tryptamines haziwezi kunywewa
13:10
because they're denatured by an enzyme
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kwakuwa zimeathiriwa na kimeng'enya
13:12
found naturally in the human gut called monoamine oxidase.
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vinavyopatikana kiasilia katika utumbo wa binadamu na huitwa monoamine oxidase
13:15
They can only be taken orally if taken in conjunction
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Vinaweza kunywewa tu iwapo vitachanganywa na
13:18
with some other chemical that denatures the MAO.
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kemikali nyinginezo zinazoweza kuathiri vimeng'enya vya MAO
13:21
Now, the fascinating things
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Na sasa, vitu vya kushangaza
13:22
are that the beta-carbolines found within that liana
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ni hizo beta-carbolines zinazopatikana kwenye liana
13:26
are MAO inhibitors of the precise sort necessary
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ni vidhibiti vya MAO kwa namna fulani muhimu
13:30
to potentiate the tryptamine. So you ask yourself a question.
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kuizimua tryptamine. Na hapo unajiuliza swali
13:33
How, in a flora of 80,000 species of vascular plants,
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Ilikuwaje kwenye mimea mbalimbali zaidi ya 80,000,
13:37
do these people find these two morphologically unrelated plants
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watu hawa walichagua hii miwili ambayo haifanani maumbile
13:41
that when combined in this way,
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lakini ambayo ikichanganywa kwa namna hii,
13:42
created a kind of biochemical version
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inatengeneza mchanganyiko wa kemikali
13:44
of the whole being greater than the sum of the parts?
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kamilifu ambayo ni zaidi ya jumla ya kila kimojawapo?
13:46
Well, we use that great euphemism, "trial and error,"
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Vema, tunatumia maneno rahisi, kwamba walikuwa wakijaribu kubahatisha,
13:49
which is exposed to be meaningless.
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jambo ambalo halina ukweli wowote.
13:51
But you ask the Indians, and they say, "The plants talk to us."
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Lakini ukiwauliza Wahindi watakwambia, "Mimea inaongea nasi."
13:54
Well, what does that mean?
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Vema, hiyo ina maana gani?
13:55
This tribe, the Cofan, has 17 varieties of ayahuasca,
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Kabila hili la Cofan wana aina 17 za ayahuasca,
13:59
all of which they distinguish a great distance in the forest,
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na wanaweza kuitofautisha kutoka mbali huko msituni,
14:03
all of which are referable to our eye as one species.
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na zote hizi kwetu sisi zinaonekana kuwa sawa.
14:07
And then you ask them how they establish their taxonomy
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Halafu unawauliza waliwezaje kuziainisha
14:09
and they say, "I thought you knew something about plants.
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na wanasema " Nilidhani unajua masuala ya mimea,
14:12
I mean, don't you know anything?" And I said, "No."
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nina maana, hujui chochote?" Na nikasema "Hapana."
14:14
Well, it turns out you take each of the 17 varieties
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Naam, inakuwa kwamba unachukua moja ya kila hizo aina 17
14:17
in the night of a full moon, and it sings to you in a different key.
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usiku wa mbalamwezi na zinakuimbia kwa mlio tofauti
14:20
Now, that's not going to get you a Ph.D. at Harvard,
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Sasa, hiyo haiwezi kukupatia Ph.D. ya Harvard,
14:22
but it's a lot more interesting than counting stamens. (Laughter)
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lakini hii inavutia zaidi ya kuhesabu chavua.
14:26
Now --
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Na sasa,
14:27
(Applause) --
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(Makofi)
14:30
the problem -- the problem is that even those of us
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na tatizo -- na tatizo ni kwamba hata sisi
14:32
sympathetic with the plight of indigenous people
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tunaotetea hatima ya wazawa asilia
14:34
view them as quaint and colorful
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tunawaona kama wanavutia
14:35
but somehow reduced to the margins of history
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lakini wamebanwa na mipaka ya historia
14:37
as the real world, meaning our world, moves on.
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wakati ulimwengu halisi, yaani ulimwengu wetu, unasonga mbele.
14:40
Well, the truth is the 20th century, 300 years from now,
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Vema, ukweli ni kwamba karne ya 20, miaka 300 kuanzia sasa,
14:42
is not going to be remembered for its wars
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haitakumbukwa kwa vita vyake
14:45
or its technological innovations,
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au uvumbuzi wa kiteknolojia
14:46
but rather as the era in which we stood by
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bali ni zama ambazo tulikaa
14:49
and either actively endorsed or passively accepted
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na kuunga mkono waziwazi au tu kukubali
14:51
the massive destruction of both biological and cultural diversity
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uharibifu mkubwa wa urithi mkubwa wa kibaiolojia au kiutamaduni
14:54
on the planet. Now, the problem isn't change.
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duniani. Kwa sasa, tatizo si mabadiliko.
14:57
All cultures through all time
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Tamaduni zote wakati wote
14:59
have constantly been engaged in a dance
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zimejihusisha na mchezo
15:02
with new possibilities of life.
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wa masuala mapya ya kimaisha.
15:04
And the problem is not technology itself.
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Na tatizo si teknolojia peke yake.
15:07
The Sioux Indians did not stop being Sioux
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Wahindi Wekundu Sioux hawajaacha kuwa Sioux
15:09
when they gave up the bow and arrow
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walipoacha upinde na mshale
15:10
any more than an American stopped being an American
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kama vile ambavyo Mmarekani kuacha kuwa Mmarekani
15:12
when he gave up the horse and buggy.
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alipoacha farasi na mkokoteni wake
15:14
It's not change or technology
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Si mabadiliko ya teknolojia
15:15
that threatens the integrity of the ethnosphere. It is power,
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yanayotishia uhai wa ethnosifia. Ni ubabe.
15:19
the crude face of domination.
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Sura katili ya miliki.
15:21
Wherever you look around the world,
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Na chochote unachokiangalia duniani,
15:23
you discover that these are not cultures destined to fade away;
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utaona kwamba hizi si tamaduni tu zinazopotea.
15:26
these are dynamic living peoples
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Hawa ni watu halisi wanaoishi
15:28
being driven out of existence by identifiable forces
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wakiondolewa uhai kwa nguvu zinazojulikana
15:31
that are beyond their capacity to adapt to:
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lakini ziko nje ya uwezo wao kuzimudu.
15:33
whether it's the egregious deforestation
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Iwapo ni uharibifu mbaya wa misitu
15:36
in the homeland of the Penan --
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kwenye nchi ya Wapenani --
15:38
a nomadic people from Southeast Asia, from Sarawak --
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watu waishio kwa kuhamahama huko Asia ya Kusinimashariki, kutoka Sarawak --
15:41
a people who lived free in the forest until a generation ago,
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watu walioshi huru mwituni mpaka kizazi kimoja kilichopita,
15:45
and now have all been reduced to servitude and prostitution
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na sasa wote wamezuiliwa na kutumikishwa
15:48
on the banks of the rivers,
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kwenye kingo za mito,
15:50
where you can see the river itself is soiled with the silt
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ambako utaona mito yenyewe imechafuliwa kwa tope
15:54
that seems to be carrying half of Borneo away
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yanayoonekana kubeba takriban nusu ya ukubwa wa kisiwa cha Borneo
15:56
to the South China Sea,
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kwenda Bahari ya China ya Kusini,
15:57
where the Japanese freighters hang light in the horizon
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ambako meli za Kijapani zinasubiri
15:59
ready to fill their holds with raw logs ripped from the forest --
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tayari kubeba magogo mabichi yaliyozolewa toka misituni.
16:03
or, in the case of the Yanomami,
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Au suala la Wayanomami,
16:04
it's the disease entities that have come in,
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ni ugonjwa ambao umeingia,
16:06
in the wake of the discovery of gold.
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wakati wa uvumbuzi wa dhahabu.
16:08
Or if we go into the mountains of Tibet,
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Au tukienda kwenye milima ya Tibet,
16:10
where I'm doing a lot of research recently,
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ambako ninafanya utafiti mwingi kwa sasa,
16:13
you'll see it's a crude face of political domination.
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utaona sura ya kutisha ya ubeberu wa kisiasa.
16:16
You know, genocide, the physical extinction of a people
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Kama ujuavyo, mauaji ya halaiki, kumaliza maisha ya watu
16:18
is universally condemned, but ethnocide,
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kunalaaniwa ulimwenguni kote, lakini mauaji ya kiutamaduni,
16:21
the destruction of people's way of life, is not only not condemned,
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uharibifu wa utaratibu wa maisha ya watu, siyo tu kwamba unalaaniwa,
16:24
it's universally, in many quarters, celebrated
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unashangiliwa -- na makundi mengi
16:27
as part of a development strategy.
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kuwa kama mkakati wa maendeleo.
16:29
And you cannot understand the pain of Tibet
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Na huwezi kuelewa uchungu wa Tibet
16:32
until you move through it at the ground level.
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mpaka usafiri kwa barabara.
16:34
I once travelled 6,000 miles from Chengdu in Western China
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Niliwahi kusafiri maili 6,000 kutoka Chengdu huko Magharibi mwa China
16:38
overland through southeastern Tibet to Lhasa
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kwa barabara kupitia kusinimashariki Tibet mpaka Lhasa
16:41
with a young colleague, and it was only when I got to Lhasa
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nikiwa na mwenzi ambaye ni kijana, na mpaka nilipofika Lhasa
16:45
that I understood the face behind the statistics
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ndipo nikaelewa ukweli kuhusu takwimu
16:48
you hear about:
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unazozisikia.
16:49
6,000 sacred monuments torn apart to dust and ashes,
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majengo matakatifu takriban 6,000 yamebomolewa kuwa vumbi na majivu.
16:53
1.2 million people killed by the cadres
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watu milioni 1.2 wameuawa na makada
16:56
during the Cultural Revolution.
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wakati wa Mapinduzi ya Utamaduni
16:58
This young man's father had been ascribed to the Panchen Lama.
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Baba wa kijana huyu alitawazwa kuwa naibu wa Lama.
17:00
That meant he was instantly killed
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Kwa sababu hiyo aliuawa mara tu
17:02
at the time of the Chinese invasion.
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ya uvamizi wa China.
17:04
His uncle fled with His Holiness in the Diaspora
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Mjomba wake alitoroka pamoja na mhashamu kwenda uhamishoni
17:06
that took the people to Nepal.
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nchini Nepal
17:09
His mother was incarcerated
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Mama yake alifungwa kwa sababu tu --
17:11
for the crime of being wealthy.
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alikuwa tajiri.
17:14
He was smuggled into the jail at the age of two
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Yeye alipenyezwa kwa siri kuingizwa jela akiwa na umri wa miaka miwili
17:16
to hide beneath her skirt tails
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kujificha kwenye sketi za mamaake
17:18
because she couldn't bear to be without him.
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kwakuwa hakuweza kustahimili kuishi bila mwanae.
17:20
The sister who had done that brave deed
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Dada yake aliyefanya kitendo hicho cha kishujaa
17:22
was put into an education camp.
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alipelekwa kwenye kambi ya elimu
17:23
One day she inadvertently stepped on an armband
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Siku moja kwa bahati mbaya alikumbana na kundi la askari
17:26
of Mao, and for that transgression,
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wa Mao, na kwa kosa hilo,
17:28
she was given seven years of hard labor.
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akahukumiwa kifungo cha miaka saba na kazi ngumu.
17:31
The pain of Tibet can be impossible to bear,
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Machungu ya Tibet hayavumiliki,
17:34
but the redemptive spirit of the people is something to behold.
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lakini ujasiri wa watu hawa ni kitu cha kusisimua.
17:38
And in the end, then, it really comes down to a choice:
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Na mwisho wake, inakuja mwisho kwenye uchaguzi,
17:41
do we want to live in a monochromatic world of monotony
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Tunataka kuishi kwenye ulimwengu unaochosha wa utamaduni mmoja
17:44
or do we want to embrace a polychromatic world of diversity?
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au tunapenda kuwa na mtandao wa tamaduni mbalimbali?
17:47
Margaret Mead, the great anthropologist, said, before she died,
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Margaret Mead, mtaalam maarufu wa mambo ya kale, kabla ya kifo chake alisema
17:50
that her greatest fear was that as we drifted towards
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wasiwasi wake mkubwa ni kwamba tunazidi kuelekea kwenye
17:53
this blandly amorphous generic world view
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hii hali ya mtazamo mmoja wa kilimwengu
17:55
not only would we see the entire range of the human imagination
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si tu kwamba tutaona uwezo mkubwa wa ufahamu wa binadamu
18:00
reduced to a more narrow modality of thought,
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ukipunguzwa kuwa mawazo finyu,
18:04
but that we would wake from a dream one day
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bali tutazinduka siku moja
18:05
having forgotten there were even other possibilities.
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tukiwa tumesahau kwamba kuna uwezekano tofauti wa mambo.
18:09
And it's humbling to remember that our species has, perhaps,
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Na ni taadhima kubwa kukumbuka kwamba kizazi chetu kimekuwepo kwa
18:12
been around for [150,000] years.
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takriban miaka 600,000
18:14
The Neolithic Revolution -- which gave us agriculture,
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Mapinduzi ya Kilimo -- yaliyoanzisha ukulima,
18:17
at which time we succumbed to the cult of the seed;
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tulipo salim amri kwenye imani ya mbegu
18:19
the poetry of the shaman was displaced
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ushairi wa shaman ulisambaratishwa
18:21
by the prose of the priesthood;
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kwa maandiko ya ukuhani
18:22
we created hierarchy specialization surplus --
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tukajenga daraja za umiliki ziada --
18:25
is only 10,000 years ago.
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ni miaka 10,000 iliyopita tu.
18:27
The modern industrial world as we know it
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Maendeleo ya viwanda kama tuyajuavyo
18:29
is barely 300 years old.
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yana si zaidi ya miaka 300.
18:31
Now, that shallow history doesn't suggest to me
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Na sasa, historia hiyo ya juu juu hainishawishi
18:33
that we have all the answers for all of the challenges
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kwamba tuna majibu ya matatizo yetu yote
18:36
that will confront us in the ensuing millennia.
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yatakayo tufariji katika hatima ya milenia
18:38
When these myriad cultures of the world
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Wakati hizi tamaduni mbalimbali ulimwenguni
18:40
are asked the meaning of being human,
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zikiulizwa maana ya kuwa binadamu,
18:43
they respond with 10,000 different voices.
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zitakujibu kwa sauti 10,000 tofauti.
18:45
And it's within that song that we will all rediscover the possibility
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Na kwa kupitia wimbo huo ndipo tutatambua uwezekano
18:51
of being what we are: a fully conscious species,
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wa kuona kwamba sisi ni viumbe wenye ufahamu,
18:54
fully aware of ensuring that all peoples and all gardens
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kufahamu fika kuhakikisha watu wote na bustani zote
18:57
find a way to flourish. And there are great moments of optimism.
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zinapata namna ya kustawi. Na kuna vipindi vya matumaini.
19:03
This is a photograph I took at the northern tip of Baffin Island
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Hii ni picha niliyoipiga kwenye ncha ya kaskazini mwa kisiwa cha Baffin
19:06
when I went narwhal hunting with some Inuit people,
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nilipokwenda kuwinda nyangumi wenye pembe nikiwa na Wainuiti,
19:09
and this man, Olayuk, told me a marvelous story of his grandfather.
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na mtu huyu, Olaya, alinisimulia hadithi ya ajabu kuhusu babu yake.
19:13
The Canadian government has not always been kind
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Serikali ya Canada haikuwa ikiwatendea haki
19:15
to the Inuit people, and during the 1950s,
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Wainuiti, katika miaka ya 1950,
19:17
to establish our sovereignty, we forced them into settlements.
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ili kujenga utaifa, tuliwahamishia kwenye vijiji.
19:20
This old man's grandfather refused to go.
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Babu yake alikataa kwenda.
19:24
The family, fearful for his life, took away all of his weapons,
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Nduguze, kwa kuhofia maisha yake, wakampokonya silaha zake zote,
19:28
all of his tools.
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na vifaa vyake vyote.
19:30
Now, you must understand that the Inuit did not fear the cold;
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Na sasa, uelewe kwamba Wainuiti hawakuogopa baridi;
19:32
they took advantage of it.
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walijinufaisha nayo.
19:33
The runners of their sleds were originally made of fish
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Mikokoteni ya kuteleza kwenye barafu ilitengenezwa kwa samaki
19:36
wrapped in caribou hide.
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na kufunikwa kwa ngozi ya swala.
19:37
So, this man's grandfather was not intimidated by the Arctic night
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Kwahiyo babu yake mtu huyu hakutishika na usiku wa huko Aktika
19:42
or the blizzard that was blowing.
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au upepo mkali ulokuwa ukipuliza
19:44
He simply slipped outside, pulled down his sealskin trousers
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Alitoka nje, akavua suruali yake
19:48
and defecated into his hand. And as the feces began to freeze,
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na kunyea mkononi. Na kinyesi kilipoanza kuganda,
19:51
he shaped it into the form of a blade.
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akafinyanga katika umbile la upanga.
19:54
He put a spray of saliva on the edge of the shit knife
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Akatemea mate kwenye upande wa makali ya upanga huo wa kinyesi
19:56
and as it finally froze solid, he butchered a dog with it.
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na baadae inaganda na kuwa ngumu, na aliitumia kumuua mbwa.
19:59
He skinned the dog and improvised a harness,
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Akamchuna mbwa na kuboresha silaha yake,
20:02
took the ribcage of the dog and improvised a sled,
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akachukua ubavu wa mbwa na kutengeneza mkokoteni wa kuteleza,
20:06
harnessed up an adjacent dog,
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akamfunga mbwa wa pili,
20:07
and disappeared over the ice floes, shit knife in belt.
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na kutokomea kwenye uwanda wa barafu, kisu cha kinyesi kibindoni.
20:11
Talk about getting by with nothing. (Laughter)
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Halafu unazungumzia kujikwamua bila kitu chochote (Kicheko)
20:15
And this, in many ways --
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Na hii, kwa namna mbalimbali,
20:16
(Applause) --
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(Makofi)
20:18
is a symbol of the resilience of the Inuit people
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hii ni ishara ya ujasiri wa Wainuiti
20:20
and of all indigenous people around the world.
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na wazawa wote asilia ulimwenguni kote.
20:23
The Canadian government in April of 1999
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Serikali ya Canada mnamo Aprili 1999
20:25
gave back to total control of the Inuit
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waliwarudishia mamlaka Wainuiti
20:28
an area of land larger than California and Texas put together.
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kwenye eneo kubwa kuliko California na Texas yakiunganishwa pamoja.
20:31
It's our new homeland. It's called Nunavut.
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Ni nchi yetu mpya. Inaitwa Nunavut.
20:34
It's an independent territory. They control all mineral resources.
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Ni jimbo linalojitegemea. Wanasimamia maliasili zote za madini.
20:37
An amazing example of how a nation-state
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Ni mfano wa ajabu jinsi ambavyo taifa
20:39
can seek restitution with its people.
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linafikia -- au kutafuta muafaka na watu wake.
20:44
And finally, in the end, I think it's pretty obvious
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Na mwisho, hatimaye, naona ni wazi kabisa
20:47
at least to all of all us who've traveled
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walau wengi wetu tulosafiri
20:48
in these remote reaches of the planet,
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kwenye sehemu hizi za mbali kwenye dunia,
20:52
to realize that they're not remote at all.
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tumegundua si mbali tena.
20:53
They're homelands of somebody.
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Ni makazi ya mtu fulani.
20:55
They represent branches of the human imagination
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Yanaonyesha matawi ya mawazo ya binadamu
20:57
that go back to the dawn of time. And for all of us,
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kwamba nenda nyuma kwenye mwanzo wa nyakati. Na kwetu sote,
21:01
the dreams of these children, like the dreams of our own children,
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ndoto za watoto hawa, kama vile ndoto za watoto wetu wenyewe,
21:04
become part of the naked geography of hope.
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zimekuwa sehemu ya jiografia ya matumaini.
21:07
So, what we're trying to do at the National Geographic, finally,
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Kwahiyo, tunachojaribu kufanya National Geographic hatimaye,
21:11
is, we believe that politicians will never accomplish anything.
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ni, tunaamini kwamba wanasiasa hawafanikishi lolote.
21:15
We think that polemics --
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Huo ni ukosoaji wa hoja --
21:16
(Applause) --
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(Makofi)
21:18
we think that polemics are not persuasive,
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tunadhani kwamba wakosoaji hawana ushawishi,
21:20
but we think that storytelling can change the world,
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lakini tunaamini kwamba kuhadithia kutaibadili dunia,
21:23
and so we are probably the best storytelling institution
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na kwahiyo sisi ni miongoni mwa taasisi bora zaidi za masimulizi
21:26
in the world. We get 35 million hits on our website every month.
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duniani. Tunapata watembezi milioni 35 kwenye tovuti yetu kila mwezi.
21:29
156 nations carry our television channel.
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Nchi 156 zinarusha matangazo ya televisheni yetu.
21:33
Our magazines are read by millions.
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Majarida yetu yanasomwa na mamilioni.
21:35
And what we're doing is a series of journeys
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Na tunachokifanya ni safari nyingi
21:38
to the ethnosphere where we're going to take our audience
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kwenda kwenye ethnosifia ambako tunawapeleka watazamaji wetu
21:40
to places of such cultural wonder
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kwenye sehemu ambako kuna maajabu ya kiutamaduni
21:43
that they cannot help but come away dazzled
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ambayo hawatoweza kuvumilia bali kushangazwa
21:45
by what they have seen, and hopefully, therefore,
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na wanachokiona, na natumaini, kwahiyo,
21:47
embrace gradually, one by one,
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kukubali taratibu, mmoja mmoja,
21:50
the central revelation of anthropology:
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kiini cha uvumbuzi wa elimu ya mambo ya kale:
21:52
that this world deserves to exist in a diverse way,
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kwamba ulimwengu unastahili kuwepo kwa namna mbalimbali
21:56
that we can find a way to live
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na kwamba tunaweza kupata namna ya kuishi
21:57
in a truly multicultural, pluralistic world
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katika ulimwengu wa tamaduni tofauti
22:00
where all of the wisdom of all peoples
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ambako busara zote za watu
22:02
can contribute to our collective well-being.
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zitachangia ustawi wetu sote
22:05
Thank you very much.
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Asante sana.
22:06
(Applause)
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(Makofi)
ABOUT THE SPEAKER
Wade Davis - Anthropologist, ethnobotanistA National Geographic Explorer-in-Residence, Wade Davis has been described as “a rare combination of scientist, scholar, poet and passionate defender of all of life’s diversity.”
Why you should listen
Wade Davis is perhaps the most articulate and influential western advocate for the world's indigenous cultures. A National Geographic Explorer-in-Residence, he has been described as “a rare combination of scientist, scholar, poet and passionate defender of all of life’s diversity.” Trained in anthropology and botany at Harvard, he travels the globe to live alongside indigenous people, and document their cultural practices in books, photographs, and film. His stunning photographs and evocative stories capture the viewer's imagination. As a speaker, he parlays that sense of wonder into passionate concern over the rate at which cultures and languages are disappearing -- 50 percent of the world's 7,000 languages, he says, are no longer taught to children. He argues, in the most beautiful terms, that language is much more than vocabulary and grammatical rules. Every language is an old-growth forest of the mind.
Indigenous cultures are not failed attempts at modernity, let alone failed attempts to be us. They are unique expressions of the human imagination and heart, unique answers to a fundamental question: What does it mean to be human and alive? When asked this question, the peoples of the world respond in 7,000 different voices, and these collectively comprise our human repertoire for dealing with all the challenges that will confront us as a species over the coming centuries.
Davis is the author of 15 books including The Serpent and the Rainbow, One River, and The Wayfinders. His many film credits include Light at the Edge of the World, an eight-hour documentary series produced for the National Geographic. In 2009 he received the Gold Medal from the Royal Canadian Geographical Society for his contributions to anthropology and conservation, and he is the 2011 recipient of the Explorers Medal, the highest award of the Explorers’ Club, and the 2012 recipient of the Fairchild Medal for Plant Exploration. His latest books are Into the Silence: The Great War, Mallory and the Conquest of Everest and The Sacred Headwaters: the Fight to Save the Stikine, Skeena and the Nass.
Wade Davis | Speaker | TED.com