ABOUT THE SPEAKER
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.

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

More profile about the speaker
Kelli Swazey | Speaker | TED.com
TEDMED 2013

Kelli Swazey: Life that doesn't end with death

凱利‧史威茲: 超越死亡的生命

Filmed:
1,731,286 views

在印尼的塔納托拉雅,維繫緊密社會的社交場合並非婚禮和新生兒誕生,盛大喧鬧的喪禮反而是這裡的社交中心。在當地文化中,親人的遺體甚至於往生數年後,仍受到相當的照顦。人類學家 Kelli Swazey 仔細檢視了這樣的文化,她說儘管這風俗在西方理性思維聽來不可思議,但這樣的風俗可能更真切地反映,相愛的人彼此間的關係,不會因肉體死亡而結束。
- 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

Double-click the English transcript below to play the video.

00:12
I think it's safe安全 to say
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總有一次,人生要面對死亡交迫,
00:14
that all humans人類 will be intimate親密 with death死亡
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我覺得這樣說
00:18
at least最小 once一旦 in their lives生活.
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並不為過。
00:21
But what if that intimacy親密關係 began開始
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但若天命未到,
00:23
long before you faced面對 your own擁有 transition過渡
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死亡威脅提前到來,
00:25
from life into death死亡?
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又會怎樣?
00:28
What would life be like
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實際舆死亡相伴的生活
00:30
if the dead literally按照字面 lived生活 alongside並肩 you?
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又是怎樣的?
00:33
In my husband's丈夫 homeland家園
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在印尼東部蘇拉威西(Sulawesi)島一帶的高地,
00:35
in the highlands高地 of Sulawesi蘇拉威西 island
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也就是外子的故鄉那兒,
00:38
in eastern Indonesia印度尼西亞,
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有一民族
00:40
there is a community社區 of people that experience經驗 death死亡
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是在漸進的社會經驗中
00:42
not as a singular單數 event事件
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體驗死亡,
00:45
but as a gradual social社會 process處理.
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而非一生一次的大事。
00:49
In Tana塔納 Toraja托拉雅,
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在當地的塔納托拉雅(Tana Toraja),
00:50
the most important重要 social社會 moments瞬間 in people's人們 lives生活,
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葬禮是生活中最重要的社交場合
00:54
the focal points of social社會 and cultural文化 interaction相互作用
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和社會文化交流,
00:57
are not weddings婚禮 or births出生 or even family家庭 dinners晚餐,
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更甚婚禮、新生兒誕生,
01:02
but funerals葬禮.
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重要性甚至超越家庭晚餐。
01:04
So these funerals葬禮 are characterized特徵
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繁複的儀式
01:06
by elaborate闡述 rituals儀式
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是這些葬禮的特徵,
01:08
that tie領帶 people in a system系統 of reciprocal倒數 debt債務
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這些儀式以禮尚往來的互惠系統
01:12
based基於 on the amount of animals動物 --
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將人緊密融入,
01:14
pigs, chickens and, most importantly重要的, water buffalo水牛 --
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牲口數量就是這系統的基礎,
01:19
that are sacrificed犧牲 and distributed分散式
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如豬 、雞 與最重要的水牛,
01:22
in the name名稱 of the deceased死者.
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這些獻祭會以死者名義分給眾人。
01:24
So this cultural文化 complex複雜 surrounding周圍 death死亡,
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因此這個瑩繞著死亡的文化情節,
01:28
the ritual儀式 enactment設定 of the end結束 of life,
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以儀式演繹生命的終點,
01:32
has made製作 death死亡 the most visible可見
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並成為托拉雅當地
01:34
and remarkable卓越 aspect方面 of Toraja's托拉雅的 landscape景觀.
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最顯著特殊的在地景觀。
01:39
Lasting持久 anywhere隨地 from a few少數 days
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為期數天
01:42
to a few少數 weeks,
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到數週不等的葬禮
01:43
funeral葬禮 ceremonies儀式 are a raucous沙啞 affair事務,
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是一場喧鬧的盛事;
01:47
where commemorating紀念 someone有人 who's誰是 died死亡
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在這場合中,紀念死者不僅是
01:50
is not so much a private私人的 sadness
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個人哀傷的情緒,
01:52
but more of a publicly公然 shared共享 transition過渡.
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更是眾人共同的過渡時期。
01:57
And it's a transition過渡 that's just as much
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這段時間
02:00
about the identity身分 of the living活的
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對生者的認同
02:02
as it is about remembrance紀念 of the dead.
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和對死者的悼念是一樣的。
02:06
So every一切 year, thousands數千 of visitors遊客
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每年都有數以千計的訪客
02:08
come to Tana塔納 Toraja托拉雅 to see, as it were,
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一如往昔地來到塔納托拉雅,
02:11
this culture文化 of death死亡,
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見識死亡文化。
02:13
and for many許多 people these grandiose雄偉 ceremonies儀式
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對許多人而言,
02:16
and the length長度 of the ceremonies儀式
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這些鋪張冗長的典禮
02:19
are somehow不知何故 incommensurable不可通約的
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與西方對後事的態度
02:22
with the way that we face面對 our own擁有 mortality死亡 in the West西.
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程度上似乎有點相近。
02:27
So even as we share分享 death死亡 as a universal普遍 experience經驗,
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所以,死亡雖是我們共同的經驗,
02:33
it's not experienced有經驗的 the same相同 way the world世界 over.
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但經歷因地而異。
02:37
And as an anthropologist人類學家,
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我是人類學家,
02:39
I see these differences分歧 in experience經驗
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我認為文化和社會結構
02:42
being存在 rooted in the cultural文化 and social社會 world世界
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產生這些風俗差異,
02:46
through通過 which哪一個 we define確定 the phenomena現象 around us.
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讓我們據以解釋週遭的環境。
02:52
So where we see an unquestionable不容置疑 reality現實,
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在我們眼中毋庸置疑的事實,
02:56
death死亡 as an irrefutable確鑿 biological生物 condition條件,
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也就是死亡為不可避免的生理狀態;
03:01
TorajansTorajans see the expired過期 corporeal肉體的 form形成
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托拉雅人卻認為,
03:05
as part部分 of a larger social社會 genesis創世紀.
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腐朽的身軀是以成員身分擴充社會規模。
03:08
So again, the physical物理 cessation戒菸 of life
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這裡再次凸顯的是,生理上性命的終結
03:13
is not the same相同 as death死亡.
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不等於死亡。
03:16
In fact事實, a member會員 of society社會 is only truly dead
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事實上,社會成員「真正」死亡
03:20
when the extended擴展 family家庭 can agree同意 upon
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是在所屬的大家庭同意後,
03:23
and marshal元帥 the resources資源 necessary必要
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再張羅必需品
03:26
to hold保持 a funeral葬禮 ceremony儀式
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來舉辦葬禮,
03:27
that is considered考慮 appropriate適當 in terms條款 of resources資源
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喪禮合宜與否,端看喪葬資源
03:31
for the status狀態 of the deceased死者.
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是否與死者社會地位相符。
03:34
And this ceremony儀式 has to take place地點
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而且,葬禮
03:36
in front面前 of the eyes眼睛 of the whole整個 community社區
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必須在所有成員的見證
03:38
with everyone's大家的 participation參與.
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與參與下進行。
03:41
So after a person's人的 physical物理 death死亡,
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一個人的肉體死亡後,
03:44
their body身體 is placed放置 in a special特別 room房間
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另闢特殊房間停靈,
03:46
in the traditional傳統 residence住宅, which哪一個 is called the tongkonantongkonan.
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而房間所在的傳統屋宇叫作 tongkonan。
03:49
And the tongkonantongkonan is symbolic象徵
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這種房屋,
03:52
not only of the family's家庭的 identity身分
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不論對家族識別或人的生死循環來說,
03:56
but also of the human人的 life cycle週期 from birth分娩 to death死亡.
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都具有象徵意義。
03:59
So essentially實質上, the shape形狀 of the building建造
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基本上,
04:01
that you're born天生 into is the shape形狀
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你出生的住所,
04:03
of the structure結構體 which哪一個 carries攜帶 you
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和帶你回到
04:05
to your ancestral resting休息 place地點.
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先靈安息處的房屋很像。
04:09
Until直到 the funeral葬禮 ceremony儀式,
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喪禮可能在肉體死亡後數年才舉行,
04:11
which哪一個 can be held保持 years年份 after a person's人的 physical物理 death死亡,
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在此之前,往生者仍算是家族成員,
04:16
the deceased死者 is referred簡稱 to as "to makala馬卡拉," a sick生病 person,
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人們稱他們為 to makala,也就是「病人」的意思;
04:22
or "to mama媽媽," a person who is asleep睡著,
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或是 to mama,
04:26
and they continue繼續 to be a member會員 of the household家庭.
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也就是 「沉睡者」。
04:30
They are symbolically象徵 fed美聯儲 and cared照顧 for,
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這時屍體仍被象徵性地供養照顧,
04:33
and the family家庭 at this time
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而家人將會著手一連串的敕令儀式,
04:35
will begin開始 a number of ritual儀式 injunctions禁令,
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與周遭那個更大的「社群」溝通,
04:38
which哪一個 communicates相通 to the wider更寬的 community社區 around them
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告訴他們
04:41
that one of their members會員 is undergoing經歷 the transition過渡
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有一位家族成員,
04:44
from this life into the afterlife來世
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正由今生邁向來世,
04:47
known已知 as Puya普亞.
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這轉換期稱作 Puya。
04:49
So I know what some of you must必須 be thinking思維 right now.
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我知道此刻你們一定在想:
04:52
Is she really saying that these people live生活
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「難不成她說的是,
04:55
with the bodies身體 of their dead relatives親戚們?
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這些傢伙與親人的屍體同住?」
04:58
And that's exactly究竟 what I'm saying.
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沒錯!我的意思就是這樣!
05:01
But instead代替 of giving in to the sort分類 of visceral內臟 reaction反應
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對這與屍共處、
05:04
we have to this idea理念 of proximity接近 to bodies身體,
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與死為鄰的想法,
05:08
proximity接近 to death死亡,
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還有這與我們生物和醫學上
05:10
or how this notion概念 just does not fit適合
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所定義的死亡不符;
05:13
into our very biological生物 or medical
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與其強烈排斥,
05:16
sort分類 of definition定義 of death死亡,
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我反而認為,
05:19
I like to think about what the TorajanTorajan way
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看待死亡的方式,
05:22
of viewing觀看 death死亡 encompasses包括 of the human人的 experience經驗
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托拉雅人
05:26
that the medical definition定義 leaves樹葉 out.
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涵蓋了醫學定義
05:31
I think that TorajansTorajans socially社交上 recognize認識
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所遺漏的人類經驗。
05:35
and culturally文化 express表現
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即使多數人接受生醫領域對死亡的定義
05:38
what many許多 of us feel to be true真正
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我認為
05:41
despite儘管 the widespread廣泛 acceptance驗收
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托拉雅人的社會認知和文化再現,
05:43
of the biomedical生物醫藥 definition定義 of death死亡,
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是我們當中許多人也相信的。
05:48
and that is that our relationships關係 with other humans人類,
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那就是,
人類彼此的關係,
05:52
their impact碰撞 on our social社會 reality現實,
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及其對社會現實的影響,
05:55
doesn't cease停止 with the termination終止
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05:58
of the physical物理 processes流程 of the body身體,
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不會因生理機能終止,
06:02
that there's a period of transition過渡
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就嘎然中止;
06:04
as the relationship關係 between之間 the living活的 and the dead
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會有一段生死交替的轉換期,
06:09
is transformed改造 but not ended結束.
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但非就此結束。
06:14
So TorajansTorajans express表現 this idea理念 of this enduring持久 relationship關係
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對托拉雅人來說,
06:18
by lavishing揮霍浪費 love and attention注意
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軀體是人際關係最明顯的象徵,
06:20
on the most visible可見 symbol符號 of that relationship關係,
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他們以對遺體滿滿的關愛
表達這種恆久關係的概念。
06:23
the human人的 body身體.
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06:25
So my husband丈夫 has fond喜歡 memories回憶
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我先生就有
與自己的祖父遺體玩耍說話、
06:28
of talking to and playing播放 with
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朝夕相處的愉快回憶。
06:31
and generally通常 being存在 around his deceased死者 grandfather祖父,
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06:34
and for him there is nothing unnatural不自然 about this.
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對他來說,這沒什麼好奇怪的!
06:37
This is a natural自然 part部分 of the process處理
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這是很自然的過程,
06:40
as the family家庭 comes to terms條款 with the transition過渡
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與死者關係的轉變,
06:44
in their relationship關係 to the deceased死者,
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家人都能
06:46
and this is the transition過渡 from relating有關 to the deceased死者
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泰然處之。
06:49
as a person who's誰是 living活的
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生前是
06:51
to relating有關 to the deceased死者
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家裡的其中一人;
06:53
as a person who's誰是 an ancestor祖先.
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死後就變成祖先。
06:55
And here you can see these wooden effigies肖像
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現在你們看到的是
06:57
of the ancestors祖先,
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他們祖先的木雕像,
06:58
so these are people who have already已經 been buried隱藏,
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這些人的葬禮已經辦過,
07:00
already已經 had a funeral葬禮 ceremony儀式.
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也已經下葬。
07:01
These are called tau牛頭 tau牛頭.
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這些木雕稱作 tau tau。
07:04
So the funeral葬禮 ceremony儀式 itself本身
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所以葬禮本身
07:07
embodies體現 this relational相關的 perspective透視 on death死亡.
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體現了這種
以關係為基礎的死亡觀。
07:11
It ritualizes儀式化 the impact碰撞 of death死亡 on families家庭
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死亡對家人和社群的影響,
07:15
and communities社區.
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在葬禮中變成了儀式,
07:17
And it's also a moment時刻 of self-awareness自我意識.
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葬禮也是自覺的時刻;
07:20
It's a moment時刻 when people think about who they are,
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人們在這時思考自己究竟是誰?
07:24
their place地點 in society社會,
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在社會中的地位,
07:27
and their role角色 in the life cycle週期
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於托拉雅宇宙觀相應的生命循環中,
07:29
in accordance按照 with TorajanTorajan cosmology宇宙學.
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自己又扮演何種角色?
07:34
There's a saying in Toraja托拉雅
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有一句托拉雅諺語說,
07:35
that all people will become成為 grandparents祖父母,
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所有人都會變成祖父母,
07:38
and what this means手段 is that after death死亡,
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意思是去世後,
07:41
we all become成為 part部分 of the ancestral line
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我們都會變成先祖。
07:44
that anchors us between之間 the past過去 and the present當下
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正是這種世系
在過去與現在間支持我們,
07:47
and will define確定 who our loved喜愛 ones那些 are into the future未來.
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並決定我們所愛的人
未來會是怎樣的角色。
07:52
So essentially實質上, we all become成為 grandparents祖父母
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所以,
07:55
to the generations of human人的 children孩子
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就本質來說,
07:58
that come after us.
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我們都會成為
08:01
And this metaphor隱喻 of membership
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人類未來世代的祖先。
08:03
in the greater更大 human人的 family家庭
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這種以加入人類社會成員比喻的方式,
08:05
is the way that children孩子 also describe描述
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也是當地談論購買獻祭水牛時,
08:07
the money that they invest投資
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兒女的講法;
08:08
in these sacrificial犧牲 buffaloes水牛
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他們相信,
08:10
that are thought to carry攜帶 people's人們 soul靈魂
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水牛能將人類的靈魂送往來世。
08:12
from here to the afterlife來世,
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而且兒女會解釋,
08:15
and children孩子 will explain說明
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他們花這筆錢
08:16
that they will invest投資 the money in this
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是為了報答父母這些年來,
08:19
because they want to repay償還 their parents父母
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為了照顧自己
08:21
the debt債務 for all of the years年份 their parents父母 spent花費
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還有在自己身上投資
08:24
investing投資 and caring愛心 for them.
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所花的費用。
08:27
But the sacrifice犧牲 of buffalo水牛
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但水牛獻祭與儀式
08:30
and the ritual儀式 display顯示 of wealth財富
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所展示的財富,
08:32
also exhibits展品 the status狀態 of the deceased死者,
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顯示了往生者的地位,
08:35
and, by extension延期, the deceased's死者 family家庭.
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當然也應證了其家族的勢力。
08:39
So at funerals葬禮, relationships關係 are reconfirmed再次確認
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所以關係在葬禮中再次獲得確認,
08:43
but also transformed改造
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但也在儀式演示中有所轉變,
08:45
in a ritual儀式 drama戲劇 that highlights強調
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這儀式所凸顯的是
08:48
the most salient突出的 feature特徵 about death死亡 in this place地點:
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死亡在此地最重要的特徵:
08:52
its impact碰撞 on life and the relationships關係 of the living活的.
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對生命及生者關係的影響。
08:57
So all of this focus焦點 on death死亡
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托拉雅人如此重視死亡,
09:00
doesn't mean that TorajansTorajans don't aspire立志
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不表示他們未曾嚮往
09:02
to the ideal理想 of a long life.
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長壽的理想,
09:05
They engage從事 in many許多 practices做法
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他們有許多
09:07
thought to confer授予 good health健康
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促進健康
09:09
and survival生存 to an advanced高級 age年齡.
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和延年益壽的作法;
09:12
But they don't put much stock股票
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但面臨耗弱健康的疾病
09:14
in efforts努力 to prolong延長 life in the face面對 of debilitating衰弱 illness疾病
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及衰老時,他們不會費盡心思
09:19
or in old age年齡.
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延長壽命。
09:22
It's said in Toraja托拉雅 that everybody每個人 has
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據傳在托拉雅,
09:24
sort分類 of a predetermined預定 amount of life.
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每個人的壽命是註定的,
09:26
It's called the sunga'sunga“.
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這種天命稱作 sunga。
09:28
And like a thread, it should be allowed允許 to unspool退繞
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就像從捲軸拉出一條線,
09:32
to its natural自然 end結束.
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總會有盡頭。
09:34
So by having death死亡 as a part部分
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當死亡融入生活中的
09:37
of the cultural文化 and social社會 fabric of life,
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社會文化結構,
09:41
people's人們 everyday每天 decisions決定 about their health健康
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人們日常健康及養生的選擇
09:44
and healthcare衛生保健 are affected受影響.
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也跟著受影響。
09:47
The patriarch家長 of my husband's丈夫 maternal母系 clan氏族,
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我先生母系一脈的族長
09:51
NenetNenet Katcha卡查,
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Nenet Katcha,
09:53
is now approaching接近 the age年齡 of 100, as far as we can tell.
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看得出來已經快100歲了,
09:58
And there are increasing增加 signs跡象
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而且越來越明顯的是,
10:00
that he is about to depart離開 on his own擁有 journey旅程 for Puya普亞.
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他即將踏上今生到來世的旅程 (Puya)。
10:05
And his death死亡 will be greatly非常 mourned哀悼.
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他去世時悼念儀式會很盛大,
10:10
But I know that my husband's丈夫 family家庭
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但我知道,我丈夫一家
10:12
looks容貌 forward前鋒 to the moment時刻
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所盼望的那個時刻,
10:14
when they can ritually儀式 display顯示
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是他不凡生平
10:18
what his remarkable卓越 presence存在 has meant意味著 to their lives生活,
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對一家人的影響,
10:23
when they can ritually儀式 recount敘事
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可讓他們表現在儀式中;
10:25
his life's人生 narrative敘述,
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那時他們可照例
陳述他的生前事蹟,
10:27
weaving織布 his story故事
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將他的故事
10:28
into the history歷史 of their community社區.
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編入族群的歷史中。
10:32
His story故事 is their story故事.
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他的故事就是族群的故事,
10:36
His funeral葬禮 songs歌曲 will sing them a song歌曲 about themselves他們自己.
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為他安排的送葬歌曲也將是關於眾人的。
10:42
And it's a story故事 that has no discernible可識別的 beginning開始,
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歌曲的故事看不出從何開始,
10:46
no foreseeable可預見的 end結束.
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也不知何處結束,
10:48
It's a story故事 that goes on
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會是一個在他軀體消失後
10:50
long after his body身體 no longer does.
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不斷延續的故事。
10:55
People ask me if I'm frightened受驚 or repulsed擊退
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人們問我,是否害怕或厭惡
10:59
by participating參與 in a culture文化
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處於一個
11:02
where the physical物理 manifestations表現 of death死亡
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死亡意象
11:05
greet迎接 us at every一切 turn.
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隨處可見的文化中?
11:07
But I see something profoundly深深 transformative變革
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但以社會歷程,
11:10
in experiencing經歷 death死亡 as a social社會 process處理
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而非生理過程看待死亡,
11:13
and not just a biological生物 one.
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讓我看到一些深刻的轉變。
11:17
In reality現實, the relationship關係 between之間 the living活的 and the dead
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事實上,在美國的醫療體系下,
11:21
has its own擁有 drama戲劇 in the U.S. healthcare衛生保健 system系統,
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生者與死者間的關係也有特別之處,
11:24
where decisions決定 about how long to stretch伸展
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對壽命的決定,
11:26
the thread of life are made製作 based基於 on our emotional情緒化
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不只取決於醫療技術,
11:30
and social社會 ties聯繫 with the people around us,
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還有我們跟週遭的人之間的
11:32
not just on medicine's醫學的 ability能力 to prolong延長 life.
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情感與社會關係。
11:37
We, like the TorajansTorajans,
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我們和托拉雅人一樣,
11:40
base基礎 our decisions決定 about life
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以自身加諸於死亡的
11:43
on the meanings含義 and the definitions定義
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意義和定義,
11:47
that we ascribe歸咎於 to death死亡.
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為生命做決定。
11:49
So I'm not suggesting提示 that anyone任何人 in this audience聽眾
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我不是建議在座的各位,
11:52
should run out and adopt採用 the traditions傳統
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立刻採納
11:55
of the TorajansTorajans.
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托拉雅人的傳統。
11:56
It might威力 be a little bit difficult
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在美國
11:58
to put into play in the United聯合的 States狀態.
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要做到這些有些困難,
12:01
But I want to ask what we can gain獲得
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但我想問的是,將生理上的死亡,
12:03
from seeing眼看 physical物理 death死亡 not only as a biological生物 process處理
234
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看成更偉大的人類歷史,而不僅是一種生物性過程,
12:08
but as part部分 of the greater更大 human人的 story故事.
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我們將學到什麼呢?
12:12
What would it be like to look on
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以愛看待遺體,
12:15
the expired過期 human人的 form形成 with love
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因為那幾乎就是我們群體的一部份,
12:18
because it's so intimately密切 a part部分 of who we all are?
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若這樣看又會怎樣呢?
12:22
If we could expand擴大 our definition定義 of death死亡
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若我們將生命
12:25
to encompass環繞 life,
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包含於廣義的死亡定義,
12:27
we could experience經驗 death死亡 as part部分 of life
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就能把死亡經歷當作生命的一部份,
12:31
and perhaps也許 face面對 death死亡
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面對它時
12:33
with something other than fear恐懼.
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就不會只有恐懼。
12:38
Perhaps也許 one of the answers答案 to the challenges挑戰
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也許當前美國面臨的醫療體系挑戰,
12:41
that are facing面對 the U.S. healthcare衛生保健 system系統,
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尤其是臨終照護,
12:43
particularly尤其 in the end-of-life生命盡頭 care關心,
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解決方式之一
12:46
is as simple簡單 as a shift轉移 in perspective透視,
247
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可能簡單到只要轉變看法;
12:49
and the shift轉移 in perspective透視 in this case案件
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2017
以臨終照護來說,
12:51
would be to look at the social社會 life of every一切 death死亡.
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就是檢視死亡的社會性。
12:57
It might威力 help us recognize認識 that the way we limit限制
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這樣做將讓我們發現,
13:00
our conversation會話 about death死亡
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我們論及死亡時
13:02
to something that's medical or biological生物
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侷限在生物醫療方面,
13:05
is reflective反光 of a larger culture文化 that we all share分享
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反映出我們都有逃避死亡,
13:09
of avoiding避免 death死亡, being存在 afraid害怕 of talking about it.
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忌諱相關話題的文化傾向。
13:14
If we could entertain招待 and value
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如果我們願意重視
13:19
other kinds of knowledge知識 about life,
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並接納其他關於生命的見解,
13:22
including包含 other definitions定義 of death死亡,
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包括死亡的不同定義,
13:25
it has the potential潛在 to change更改 the discussions討論
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就可能改變
13:28
that we have about the end結束 of life.
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我們對死亡的相關論述。
13:31
It could change更改 the way that we die,
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這可能改變我們死亡的方式,
13:35
but more importantly重要的,
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2012
但更重要的是,
13:37
it could transform轉變 the way that we live生活.
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這能改變我們活下去的方式。
13:45
(Applause掌聲)
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(印尼語)(掌聲)
Translated by Samson Zhong
Reviewed by E Fan

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ABOUT THE SPEAKER
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.

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

More profile about the speaker
Kelli Swazey | Speaker | TED.com