ABOUT THE SPEAKER
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.”

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 RainbowOne 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.

More profile about the speaker
Wade Davis | Speaker | TED.com
TED2003

Wade Davis: Dreams from endangered cultures

韋德大衛斯討論瀕危文化

Filmed:
4,012,783 views

透過奇特的影像和故事, 國家地理頻道研究員(Natiional Geographic Explorer) 韋德大衛斯禮讚世界在地文化的豐富多樣性, 但同時宣告它們正以令人警覺的速度從地球上快速消失.
- 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

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

00:25
You know, one of the intense激烈 pleasures樂趣 of travel旅行
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對我來說 在世界各地旅行
00:28
and one of the delights美食 of ethnographic人種學 research研究
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和從事人類學研究的生涯中
00:30
is the opportunity機會 to live生活 amongst其中包括 those
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最大的樂趣莫過於去體驗
00:32
who have not forgotten忘記了 the old ways方法,
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那些沒有忘記傳統的族群的生活
00:34
who still feel their past過去 in the wind,
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不管是沐浴在微風中
00:37
touch觸摸 it in stones石頭 polished by rain,
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還是觸摸被雨水刷亮的石頭
00:40
taste味道 it in the bitter leaves樹葉 of plants植物.
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或是嘗著苦葉的味道 你都能感受到他們的歷史
00:42
Just to know that Jaguar捷豹 shamans巫師 still journey旅程 beyond the Milky乳白色 Way,
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聽著黑豹巫師(Jaguar shamans)依然在銀河外旅行的故事
00:46
or the myths神話 of the Inuit因紐特人 elders長老 still resonate諧振 with meaning含義,
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紐特(Inuit)老人的神話仍然引起後人的共鳴
00:50
or that in the Himalaya喜馬拉雅,
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而在喜馬拉雅山
00:53
the Buddhists佛教徒 still pursue追求 the breath呼吸 of the Dharma,
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佛教徒還在追隨法門
00:57
is to really remember記得 the central中央 revelation啟示 of anthropology人類學,
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這讓我們想起人類學的核心揭示
01:00
and that is the idea理念 that the world世界 in which哪一個 we live生活
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它的意思是 我們生活的世界
01:03
does not exist存在 in some absolute絕對 sense,
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不是存在於絕對的主張之中
01:05
but is just one model模型 of reality現實,
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而是客觀的現實
01:06
the consequence後果 of one particular特定 set of adaptive自適應 choices選擇
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它是一連串適應性的選擇的結果
01:10
that our lineage血統 made製作, albeit儘管 successfully順利, many許多 generations ago.
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許多世代前 人類祖先成功地做了選擇
01:15
And of course課程, we all share分享 the same相同 adaptive自適應 imperatives當務之急.
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當然 我們都遵守著相同的適應性規則
01:19
We're all born天生. We all bring帶來 our children孩子 into the world世界.
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我們都生於母腹 也這樣生兒育女
01:21
We go through通過 initiation引發 rites儀式.
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我們要經歷成年禮的洗禮
01:23
We have to deal合同 with the inexorable殘酷 separation分割 of death死亡,
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必須面對殘酷的生離死別
01:25
so it shouldn't不能 surprise us that we all sing, we all dance舞蹈,
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所以我們會唱歌和跳舞
01:29
we all have art藝術.
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還創造了藝術 來排遣生命苦楚
01:31
But what's interesting有趣 is the unique獨特 cadence韻律 of the song歌曲,
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但有趣的是 每種文化的歌曲韻律
01:34
the rhythm韻律 of the dance舞蹈 in every一切 culture文化.
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和舞蹈節奏都有獨一無二的特色
01:36
And whether是否 it is the Penan南人 in the forests森林 of Borneo婆羅洲,
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無論是生活在婆羅(Borneo)叢林的伯南(Penan)人
01:39
or the Voodoo巫毒 acolytes助手 in Haiti海地,
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還是海地的巫毒教(Voodoo)侍僧
01:43
or the warriors勇士 in the KaisutKaisut desert沙漠 of Northern北方 Kenya肯尼亞,
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抑或是北肯亞(Kenya)凱蘇特(Kaisut)沙漠的武士
01:49
the CuranderoCurandero in the mountains of the Andes安第斯山脈,
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安迪斯(Andes)山區的巫醫(Curandero)
01:52
or a caravanserai隊商旅館 in the middle中間 of the Sahara撒哈拉 --
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或撒哈拉沙漠中的圍帳客棧
01:57
this is incidentally順便 the fellow同伴 that I traveled旅行 into the desert沙漠 with
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我碰巧與一位犛牛牧養人結伴進沙漠
01:59
a month ago --
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一個月前
02:00
or indeed確實 a yak herder牧人 in the slopes連續下坡 of Qomolangma珠穆朗瑪,
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他在珠穆朗瑪峰的山坡上牧牛
02:03
Everest珠峰, the goddess女神 mother母親 of the world世界.
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埃佛勒斯峰 世界的母親
02:05
All of these peoples人們 teach us that there are other ways方法 of being存在,
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這些族群展示了不同的生存方式和
02:08
other ways方法 of thinking思維,
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不同的思維方式
02:09
other ways方法 of orienting定向 yourself你自己 in the Earth地球.
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以及不同的人生觀
02:11
And this is an idea理念, if you think about it,
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如果你認真想想 你就會發現
02:13
can only fill you with hope希望.
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它們能讓你滿懷希望
02:15
Now, together一起 the myriad無數的 cultures文化 of the world世界
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這個世界五彩繽紛的文化
02:18
make up a web捲筒紙 of spiritual精神 life and cultural文化 life
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猶如一張由精神生活和文化生活交織而成的網
02:22
that envelops信封 the planet行星,
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覆蓋住整個地球
02:24
and is as important重要 to the well-being福利 of the planet行星
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就如同地球上生態圈的網絡
02:26
as indeed確實 is the biological生物 web捲筒紙 of life that you know as a biosphere生物圈.
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對芸芸眾生是一樣重要
02:29
And you might威力 think of this cultural文化 web捲筒紙 of life
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你可以把這種生命文化之網
02:32
as being存在 an ethnosphereethnosphere,
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看作是一個種族文化圈
02:33
and you might威力 define確定 the ethnosphereethnosphere
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這個種族文化圈可以被定義為
02:35
as being存在 the sum total of all thoughts思念 and dreams, myths神話,
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從人類有意識以來 通過想像力
02:38
ideas思路, inspirations靈感, intuitions直覺 brought into being存在
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所有的思想和夢想、神話、
02:41
by the human人的 imagination想像力 since以來 the dawn黎明 of consciousness意識.
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想法、感動與直覺的總集合
02:45
The ethnosphereethnosphere is humanity's人類的 great legacy遺產.
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種族文化圈是人類的偉大遺產
02:48
It's the symbol符號 of all that we are
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它是我們的身份標誌
02:50
and all that we can be as an astonishingly令人驚訝 inquisitive好奇 species種類.
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也是我們人類天性格物致知的證明
02:55
And just as the biosphere生物圈 has been severely嚴重 eroded侵蝕,
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如同生物圈受到嚴重的侵蝕一樣
02:58
so too is the ethnosphereethnosphere
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種族文化圈也面臨著同樣的厄運
03:00
-- and, if anything, at a far greater更大 rate.
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而且 它的毀滅速度更快
03:02
No biologists生物學家, for example, would dare suggest建議
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沒有任何一位生物學家敢斷言
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that 50 percent百分 of all species種類 or more have been or are
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50% 或更多的物種已經滅絕
03:07
on the brink邊緣 of extinction滅絕 because it simply只是 is not true真正,
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或者頻臨絕種 這本來就不是真的
03:09
and yet然而 that -- the most apocalyptic世界末日 scenario腳本
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然而對 生物多樣性 的
03:11
in the realm領域 of biological生物 diversity多樣 --
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最悲觀的預測
03:14
scarcely幾乎沒有 approaches方法 what we know to be the most optimistic樂觀 scenario腳本
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還遠優於我們對 文化多樣性 的
03:17
in the realm領域 of cultural文化 diversity多樣.
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最樂觀的預測
03:19
And the great indicator指示符 of that, of course課程, is language語言 loss失利.
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而其中最明顯的 就是語言的失傳
03:22
When each of you in this room房間 were born天生,
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數十年前 當我們才出生時
03:25
there were 6,000 languages語言 spoken on the planet行星.
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地球上原本有 6000 種語言
03:28
Now, a language語言 is not just a body身體 of vocabulary詞彙
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語言不僅僅是字彙集合
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or a set of grammatical語法的 rules規則.
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或者文法而已
03:33
A language語言 is a flash of the human人的 spirit精神.
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語言是人類靈魂的神來一筆
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It's a vehicle車輛 through通過 which哪一個 the soul靈魂 of each particular特定 culture文化
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是透過它 每個獨特文化的精神
03:38
comes into the material材料 world世界.
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才得以在物質世界體現
03:39
Every一切 language語言 is an old-growth古老的 forest森林 of the mind心神,
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每種語言都是一座古老的思想森林
03:42
a watershed分水嶺, a thought, an ecosystem生態系統 of spiritual精神 possibilities可能性.
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也是一種意識和生命可能性的生態系
03:46
And of those 6,000 languages語言, as we sit here today今天 in Monterey蒙特雷,
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6000 種語言 這和今天的觀眾一樣多
03:50
fully充分 half are no longer being存在 whispered低聲道 into the ears耳朵 of children孩子.
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其中一半已經不再向孩子們傳授
03:54
They're no longer being存在 taught to babies嬰兒,
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這些語言已經沒有傳人
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which哪一個 means手段, effectively有效, unless除非 something changes變化,
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也就是說 除非採取有效的措施
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they're already已經 dead.
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否則它們會徹底地消失
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What could be more lonely孤獨 than to be enveloped籠罩 in silence安靜,
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試想有口難言 這樣地孤單寂寞
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to be the last of your people to speak說話 your language語言,
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或者 你成了最後一個會說這語言的人
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to have no way to pass通過 on the wisdom智慧 of the ancestors祖先
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祖先的智慧再也不能傳承下去
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or anticipate預料 the promise諾言 of the children孩子?
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再也無法期待孩子們的承諾
04:12
And yet然而, that dreadful可怕 fate命運 is indeed確實 the plight困境 of somebody
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另一個可怕的事實是
04:15
somewhere某處 on Earth地球 roughly大致 every一切 two weeks,
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現在每兩個星期
04:17
because every一切 two weeks, some elder長老 dies
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就會有一位長者去世
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and carries攜帶 with him into the grave the last syllables音節
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跟著一起埋葬入土的是
04:21
of an ancient tongue.
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一種古老語言的消逝
04:23
And I know there's some of you who say, "Well, wouldn't不會 it be better,
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我知道你們有人會說
04:25
wouldn't不會 the world世界 be a better place地點
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「如果世界上只有一種語言,
04:26
if we all just spoke one language語言?" And I say, "Great,
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那不是更好嗎?」 我會說「好,
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let's make that language語言 Yoruba約魯巴. Let's make it Cantonese廣東話.
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就讓約魯巴語(Yoruba) 或者是粵語(Cantonese)
04:32
Let's make it Kogi科吉."
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或者是科基語(Kogi) 成為那唯一的語言。」
04:33
And you'll你會 suddenly突然 discover發現 what it would be like
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你就會發現不能說母語
04:35
to be unable無法 to speak說話 your own擁有 language語言.
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是什麼樣的感覺了
04:38
And so, what I'd like to do with you today今天
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因此 今天我想做的
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is sort分類 of take you on a journey旅程 through通過 the ethnosphereethnosphere,
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就是帶你們去看看這個種族文化圈
04:45
a brief簡要 journey旅程 through通過 the ethnosphereethnosphere,
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一段簡潔的種族文化圈之旅
04:47
to try to begin開始 to give you a sense of what in fact事實 is being存在 lost丟失.
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去切身感受那消失中的文明
04:52
Now, there are many許多 of us who sort分類 of forget忘記
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可能你們有些人會忘記了
04:59
that when I say "different不同 ways方法 of being存在,"
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我在前面說過“不同的生存方式”
05:01
I really do mean different不同 ways方法 of being存在.
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那是真的 完全不同的生命之道
05:04
Take, for example, this child兒童 of a BarasanaBarasana in the Northwest西北 Amazon亞馬遜,
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舉個例子 這個小孩生活在亞瑪遜西北部的巴拉撒拉地區
05:09
the people of the anaconda森蚺
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他們被稱為森蚺之族
05:10
who believe that mythologicallymythologically they came來了 up the milk牛奶 river
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他們相信 他們是來自銀河東岸
05:12
from the east in the belly肚皮 of sacred神聖 snakes.
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誕生於神聖的蛇腹
05:15
Now, this is a people who cognitively認知
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這個族群的人在意識上
05:18
do not distinguish區分 the color顏色 blue藍色 from the color顏色 green綠色
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認為藍色和綠色是相同的顏色
05:20
because the canopy華蓋 of the heavens
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因為天堂的藍色穹頂
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is equated劃等號 to the canopy華蓋 of the forest森林
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與他們安身其下的綠色樹冠
05:23
upon which哪一個 the people depend依靠.
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是完全相同的意義
05:25
They have a curious好奇 language語言 and marriage婚姻 rule規則
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他們有特別的 "與異種語言通婚" 規則
05:28
which哪一個 is called "linguistic語言 exogamy外婚:"
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這被稱為語言學異族通婚
05:30
you must必須 marry結婚 someone有人 who speaks說話 a different不同 language語言.
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你必須與一個說不同語言的人結婚
05:33
And this is all rooted in the mythological神話 past過去,
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這都是根據神話傳說的歷史傳承下來的
05:35
yet然而 the curious好奇 thing is in these long houses房屋,
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你可以看到一個奇怪的現象
05:37
where there are six or seven languages語言 spoken
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由於異語言同婚的緣故
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because of intermarriage近親結婚,
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一個大家族會有六七種語言
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you never hear anyone任何人 practicing a language語言.
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你從不會看到有人在練習別種語言
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They simply只是 listen and then begin開始 to speak說話.
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他們只要聽 就會說了
05:47
Or, one of the most fascinating迷人 tribes部落 I ever lived生活 with,
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其中一個我共同生活過的奇妙種族
05:49
the WaoraniWaorani of northeastern東北方 Ecuador厄瓜多爾,
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厄瓜多東北部的華拉尼(Waorani)族人
05:53
an astonishing驚人 people first contacted聯繫 peacefully安然 in 1958.
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早在 1958 年 就與現代人有和平的接觸
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In 1957, five missionaries傳教士 attempted嘗試 contact聯繫
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1957年 有五名傳教士試圖接近他們
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and made製作 a critical危急 mistake錯誤.
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但是這些人犯了一個致命的錯誤
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They dropped下降 from the air空氣
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他們從空中丟下
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8 x 10 glossy光滑 photographs照片 of themselves他們自己
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八到十張他們自己的照片
06:04
in what we would say to be friendly友善 gestures手勢,
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在我們看來 這是友好的表示
06:06
forgetting遺忘 that these people of the rainforest雨林
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卻忘了這些生活在雨林中的人
06:08
had never seen看到 anything two-dimensional二維 in their lives生活.
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從來沒有見過平面圖像
06:11
They picked採摘的 up these photographs照片 from the forest森林 floor地板,
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他們從林地上撿起這些照片
06:13
tried試著 to look behind背後 the face面對 to find the form形成 or the figure數字,
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試圖從相片背面 找到這些人的真實形體
06:16
found發現 nothing, and concluded總結 that these were calling調用 cards
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但什麼也沒發現 所以他們認為
06:18
from the devil魔鬼, so they speared被刺 the five missionaries傳教士 to death死亡.
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這是惡魔的召喚卡 於是他們用長矛戮死了這五名傳教士
06:22
But the WaoraniWaorani didn't just spear outsiders外人.
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但華拉尼不僅戮死外來者
06:24
They speared被刺 each other.
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他們還自相殘殺
06:25
54 percent百分 of their mortality死亡 was due應有 to them spearing斯皮林 each other.
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54% 的死亡人口是被他們自己的族人戮死的
06:28
We traced追踪 genealogies家譜 back eight generations,
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我們對一個八代宗譜進行調查
06:31
and we found發現 two instances實例 of natural自然 death死亡
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發現只有兩例自然死亡
06:33
and when we pressured高壓 the people a little bit about it,
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當我們追根究柢
06:35
they admitted承認 that one of the fellows研究員 had gotten得到 so old
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他們終於承認 當族人因為年邁難免一死
06:37
that he died死亡 getting得到 old, so we speared被刺 him anyway無論如何. (Laughter笑聲)
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我們就乾脆戮死他 為他送終(笑聲)
06:41
But at the same相同 time they had a perspicacious明察秋毫 knowledge知識
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另一方面 他們對叢林
06:44
of the forest森林 that was astonishing驚人.
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有著令人驚詫的洞察力
06:45
Their hunters獵人 could smell animal動物 urine尿 at 40 paces步伐
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獵人們能聞到 40 步外的動物尿液
06:48
and tell you what species種類 left it behind背後.
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再告訴你是什麼動物留下的
06:51
In the early '80s, I had a really astonishing驚人 assignment分配
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80 年代早期 我曾有一項奇妙的任務
06:53
when I was asked by my professor教授 at Harvard哈佛
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我在哈佛大學的教授問我
06:55
if I was interested有興趣 in going down to Haiti海地,
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是否有興趣去海地
06:58
infiltrating浸潤 the secret秘密 societies社會
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去潛入一個秘密社團
07:00
which哪一個 were the foundation基礎 of Duvalier's杜瓦利埃的 strength強度
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那是海地總統杜華利和他的政權
07:02
and Tonton冬冬 MacoutesMacoutes,
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支持者的基地
07:03
and securing確保 the poison used to make zombies殭屍.
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並且帶回一種製造僵屍的毒藥
07:06
In order訂購 to make sense out of sensation感覺, of course課程,
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為了理解其中的奧秘
07:09
I had to understand理解 something about this remarkable卓越 faith信仰
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我必須先瞭解這神奇的巫毒教信仰
07:12
of VodounVodoun. And Voodoo巫毒 is not a black黑色 magic魔法 cult禮拜.
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其實它不是什麼邪教組織
07:15
On the contrary相反, it's a complex複雜 metaphysical抽象的 worldview世界觀.
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相反地 它是一個複雜且抽象的世界觀
07:18
It's interesting有趣.
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這是很有意思的
07:19
If I asked you to name名稱 the great religions宗教 of the world世界,
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如果要列舉世界上的重要宗教
07:20
what would you say?
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你會舉出哪些例子
07:21
Christianity基督教, Islam伊斯蘭教, Buddhism佛教, Judaism猶太教, whatever隨你.
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基督教 伊斯蘭教 佛教 猶太教... 大概這些吧
07:24
There's always one continent大陸 left out,
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但有一個大陸總是被遺忘
07:26
the assumption假設 being存在 that sub-Saharan撒哈拉以南 Africa非洲
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很多人認為 撒哈拉以南的非洲地區
07:28
had no religious宗教 beliefs信仰. Well, of course課程, they did
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沒有宗教信仰 當然 這是不正確的
07:30
and Voodoo巫毒 is simply只是 the distillation蒸餾
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巫毒教常被認為不過是
07:33
of these very profound深刻 religious宗教 ideas思路
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在奴隸時代悲哀的種族遷徙下
07:34
that came來了 over during the tragic悲慘 Diaspora散居 of the slavery奴隸制度 era時代.
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所跟隨來的偉大宗教奧義的副產品
07:37
But, what makes品牌 Voodoo巫毒 so interesting有趣
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但是 巫毒的獨特之處在於
07:39
is that it's this living活的 relationship關係
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它是生者與死者之間
07:41
between之間 the living活的 and the dead.
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一種實在的聯繫
07:42
So, the living活的 give birth分娩 to the spirits.
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生者孕育了靈魂
07:43
The spirits can be invoked調用 from beneath下面 the Great Water,
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應著舞蹈的節奏翩翩起舞
07:46
responding響應 to the rhythm韻律 of the dance舞蹈
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可以喚醒大水之下的靈魂
07:48
to momentarily瞬間 displace頂替 the soul靈魂 of the living活的,
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暫時地代替生者的靈魂
07:50
so that for that brief簡要 shining閃亮的 moment時刻, the acolyte助手 becomes the god.
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在那個短暫的閃光時刻 侍僧會成為神
07:54
That's why the VoodooistsVoodooists like to say
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因此 巫毒教徒喜歡說:
07:56
that "You white白色 people go to church教會 and speak說話 about God.
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「你們這些白人去教堂做禮拜 談論上帝,
07:59
We dance舞蹈 in the temple寺廟 and become成為 God."
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而我們就在聖殿起舞 成為上帝。」
08:01
And because you are possessed擁有, you are taken採取 by the spirit精神 --
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因為你已經被神靈附體
08:04
how can you be harmed傷害?
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那你又怎會受到傷害呢
08:05
So you see these astonishing驚人 demonstrations示威:
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於是 你會看到一些令人驚奇的現象
08:08
Voodoo巫毒 acolytes助手 in a state of trance發呆
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巫毒教侍僧進入神志恍惚的狀態
08:10
handling處理 burning燃燒 embers餘燼 with impunity有罪不罰,
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手持燃燒的枝條 但卻毫髮無損
08:13
a rather astonishing驚人 demonstration示範 of the ability能力 of the mind心神
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當他們進入變得極端亢奮時
08:16
to affect影響 the body身體 that bears it
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你看到的現象更加令人吃驚
08:17
when catalyzed催化 in the state of extreme極端 excitation勵磁.
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那是人類意志力的強大證明
08:21
Now, of all the peoples人們 that I've ever been with,
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在我接觸過的所有族群中
08:23
the most extraordinary非凡 are the Kogi科吉
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最不平凡的
08:25
of the Sierra內華達 Nevada內華達 de Santa聖誕老人 Marta瑪塔 in northern北方 Colombia哥倫比亞.
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是生活在哥倫比亞北部的聖馬爾塔山區的科基人
08:28
Descendants後人 of the ancient TaironaTairona civilization文明
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這個種族是古代泰榮納(Tairona)文明的後裔
08:31
which哪一個 once一旦 carpeted鋪地毯 the Caribbean加勒比 coastal沿海 plain of Colombia哥倫比亞,
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他們一度征服了哥倫比亞的加勒比海岸平原地區
08:34
in the wake喚醒 of the conquest征服,
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列強的號角響起
08:35
these people retreated撤退 into an isolated孤立 volcanic火山 massif斷層塊
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此後 他們避退到加勒比海岸平原的
08:38
that soars騰飛 above以上 the Caribbean加勒比 coastal沿海 plain.
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一個與世隔絕的火山山區
08:40
In a bloodstained血污 continent大陸,
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在這個血腥肆虐的大陸
08:42
these people alone單獨 were never conquered征服 by the Spanish西班牙語.
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這個種族逃過西班牙人的荼毒
08:45
To this day, they remain ruled統治 by a ritual儀式 priesthood聖職
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至到今天 他們仍然沿用僧侶會統治制度
08:48
but the training訓練 for the priesthood聖職 is rather extraordinary非凡.
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但是 他們的僧侶訓練方式非常獨特
08:51
The young年輕 acolytes助手 are taken採取 away from their families家庭
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年幼的侍僧在三四歲時
08:53
at the age年齡 of three and four,
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就被帶離他們的家庭
08:55
sequestered隔離 in a shadowy神出鬼沒 world世界 of darkness黑暗
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隱居在黑暗世界
08:57
in stone huts木屋 at the base基礎 of glaciers冰川 for 18 years年份:
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在冰川上用石頭小屋待滿十八年
09:01
two nine-year九年 periods
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兩個九年的總和
09:02
deliberately故意 chosen選擇 to mimic模仿者 the nine months個月 of gestation妊娠
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它象徵在母腹的
09:05
they spend in their natural自然 mother's母親 womb子宮;
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九月懷胎
09:07
now they are metaphorically比喻 in the womb子宮 of the great mother母親.
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在此期間
09:10
And for this entire整個 time,
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他們如同重新回到母腹中
09:12
they are inculturatedinculturated into the values of their society社會,
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被族群文化的價值觀所滋養著
09:15
values that maintain保持 the proposition主張 that their prayers祈禱
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這些價值觀維繫著
09:17
and their prayers祈禱 alone單獨 maintain保持 the cosmic宇宙的 --
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信徒與宇宙之間的關係
09:20
or we might威力 say the ecological生態 -- balance平衡.
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我們可稱之為生態平衡
09:23
And at the end結束 of this amazing驚人 initiation引發,
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十八年後
09:24
one day they're suddenly突然 taken採取 out
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一天他們突然被帶出來
09:26
and for the first time in their lives生活, at the age年齡 of 18,
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他們生平第一次走出小屋看到陽光
09:29
they see a sunrise日出. And in that crystal水晶 moment時刻 of awareness意識
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大地在陽光的照耀下
09:33
of first light as the Sun太陽 begins開始 to bathe洗澡 the slopes連續下坡
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呈現出令人震撼的壯觀美景
09:36
of the stunningly令人震驚 beautiful美麗 landscape景觀,
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那一刻 意識突然蘇醒
09:38
suddenly突然 everything they have learned學到了 in the abstract抽象
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他們以前學到的所有抽象知識
09:40
is affirmed肯定 in stunning令人驚嘆 glory榮耀. And the priest牧師 steps腳步 back
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都在令人驚歎的榮耀中得到印證 這時祭司說:
09:43
and says, "You see? It's really as I've told you.
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「看到了吧 我以前教你的都是真的
09:45
It is that beautiful美麗. It is yours你的 to protect保護."
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這裏是多麼的美麗 你要保護它。」
09:48
They call themselves他們自己 the "elder長老 brothers兄弟"
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他們稱自己為兄長
09:50
and they say we, who are the younger更年輕 brothers兄弟,
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稱現代人為弟兄
09:53
are the ones那些 responsible主管 for destroying銷毀 the world世界.
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說我們是破壞世界的人
09:57
Now, this level水平 of intuition直覺 becomes very important重要.
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現在 這種程度的感情是非常重要的
09:59
Whenever每當 we think of indigenous土著 people and landscape景觀,
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說到土著和原始的風土人情
10:01
we either invoke調用 Rousseau盧梭
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我們會想到羅素
10:03
and the old canard of the "noble高貴 savage野蠻人,"
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關於那高貴野人的古老誑語
10:06
which哪一個 is an idea理念 racist種族主義者 in its simplicity簡單,
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只是被簡化的種族歧視
10:08
or alternatively或者, we invoke調用 Thoreau梭羅
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或者我們會想到梭羅
10:11
and say these people are closer接近 to the Earth地球 than we are.
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他說這些人比我們更親近大地
10:13
Well, indigenous土著 people are neither也不 sentimental感傷
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這些在地族群並不多愁善感
10:15
nor也不 weakened減弱 by nostalgia懷舊之情.
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也不會沉溺往日時光
10:17
There's not a lot of room房間 for either
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在瘧疾盛行的阿斯瑪特(Asmant)濕地
10:19
in the malarial瘧疾 swamps沼澤 of the Asmat的Asmat
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在寒風刺骨的西藏
10:21
or in the chilling令人心寒 winds of Tibet西藏, but they have, nevertheless雖然,
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並沒有多少空間 但是他們經年累月地
10:24
through通過 time and ritual儀式, forged偽造的 a traditional傳統 mystique神秘 of the Earth地球
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不間斷地演示 而創造了流傳百世的奇跡
10:28
that is based基於 not on the idea理念 of being存在 self-consciously自覺 close to it,
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這並不是因為他們自覺地認識到這一點
10:31
but on a far subtler微妙 intuition直覺:
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而是憑著非常細微的靈感
10:33
the idea理念 that the Earth地球 itself本身 can only exist存在
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他們認為這個地球本身的存在
10:37
because it is breathed無聲 into being存在 by human人的 consciousness意識.
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是因為人類透過意識吸收了自然的精華
10:39
Now, what does that mean?
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那麼 這是什麼意思呢
10:41
It means手段 that a young年輕 kid孩子 from the Andes安第斯山脈
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比如一位生活在安第斯山脈的小孩
10:43
who's誰是 raised上調 to believe that that mountain is an Apu阿普 spirit精神
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從小就被教導說 那裏的大山是阿普神的化身
10:45
that will direct直接 his or her destiny命運
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它將會指引他們的命運
10:47
will be a profoundly深深 different不同 human人的 being存在
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他們是一類完全不同的人
10:50
and have a different不同 relationship關係 to that resource資源
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與自然環境有一種不同的連結
10:53
or that place地點 than a young年輕 kid孩子 from Montana蒙大拿
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而對蒙大拿州的年輕人
10:55
raised上調 to believe that a mountain is a pile of rock
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一座大山只不過是一堆大石頭
10:58
ready準備 to be mined開採.
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可以用來開採石礦
10:59
Whether是否 it's the abode住所 of a spirit精神 or a pile of ore礦石 is irrelevant不相干.
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無論那是神的住所 或是一堆礦石 這都不重要
11:03
What's interesting有趣 is the metaphor隱喻 that defines定義 the relationship關係
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重點是 他們的所教育的文化
11:06
between之間 the individual個人 and the natural自然 world世界.
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定義了人與自然之間的關係
11:08
I was raised上調 in the forests森林 of British英國的 Columbia哥倫比亞
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我在英國哥倫比亞的叢林長大
11:10
to believe those forests森林 existed存在 to be cut.
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我學到叢林是生來被砍伐的
11:12
That made製作 me a different不同 human人的 being存在
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這種想法讓我與誇基特爾(Kwakiutl)部落的朋友們
11:14
than my friends朋友 amongst其中包括 the KwagiulthKwagiulth
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成為截然不同的人
11:16
who believe that those forests森林 were the abode住所 of HuxwhukwHuxwhukw
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他們相信 這些樹木是胡克神(Hukuk)
11:18
and the Crooked Beak of Heaven天堂
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和天堂之眼的化身
11:19
and the cannibal食人族 spirits that dwelled at the north end結束 of the world世界,
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吃人的精靈在世界的最北邊
11:22
spirits they would have to engage從事 during their HamatsaHamatsa initiation引發.
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在哈馬撒(Hamatsa)成人禮上 他們會與這些精靈戰鬥
11:26
Now, if you begin開始 to look at the idea理念
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如果你開始去了解
11:28
that these cultures文化 could create創建 different不同 realities現實,
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這些文化能創造不同的生活方式
11:30
you could begin開始 to understand理解
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你就會開始認識到
11:31
some of their extraordinary非凡 discoveries發現. Take this plant here.
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他們與眾不同的生活方式
11:36
It's a photograph照片 I took in the Northwest西北 Amazon亞馬遜 just last April四月.
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這張照片是去年八月在亞馬遜西北地方拍的
11:38
This is ayahuasca死藤水, which哪一個 many許多 of you have heard聽說 about,
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這是阿亞胡斯卡(ayahuasca)藤 俗稱死藤
11:41
the most powerful強大 psychoactive精神 preparation製備
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一種非常強效的精神麻醉植物
11:44
of the shaman's薩滿的 repertoire劇目.
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薩滿教徒用它製作迷幻藥- 死藤水
11:46
What makes品牌 ayahuasca死藤水 fascinating迷人
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死藤水的奇妙之處
11:48
is not the sheer絕對 pharmacological藥理 potential潛在 of this preparation製備,
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不在於它神奇的藥用性
11:52
but the elaboration闡述 of it. It's made製作 really of two different不同 sources來源:
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它其實是由兩種不同的物質組成的
11:56
on the one hand, this woody木本 liana利亞納
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一方面 它是一種藤本植物
11:58
which哪一個 has in it a series系列 of beta-carbolines的β-咔啉,
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含有 β-哢啉 蓬鹼
12:00
harmine去氫, harmaline駱駝蓬鹼, mildly溫和 hallucinogenic致幻 --
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和微量的致幻成份
12:03
to take the vine藤蔓 alone單獨
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食用它的藤
12:05
is rather to have sort分類 of blue藍色 hazy朦朧 smoke抽煙
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就彷彿看到你的意識
12:07
drift漂移 across橫過 your consciousness意識 --
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被一層藍色煙霧籠罩
12:09
but it's mixed with the leaves樹葉 of a shrub灌木 in the coffee咖啡 family家庭
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它與九節木的咖啡屬灌木的枝葉
12:12
called Psychotria九節屬 viridis貽貝.
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混雜在一起
12:14
This plant had in it some very powerful強大 tryptamines色胺,
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這種植物具有一種強效的色胺
12:17
very close to brain serotonin血清素, dimethyltryptamine二甲基色胺,
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它的成分與腦內的5-羥色胺的成份
12:21
5-methoxydimethyltryptamine-methoxydimethyltryptamine.
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非常接近
12:22
If you've ever seen看到 the Yanomami亞努瑪米
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亞諾馬米(Yanomami)部落的人
12:24
blowing that snuff鼻煙 up their noses鼻子,
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也會從含有5-羥色胺的植物中
12:26
that substance物質 they make from a different不同 set of species種類
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提取這種物質
12:29
also contains包含 methoxydimethyltryptaminemethoxydimethyltryptamine.
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並且用鼻子吸食
12:33
To have that powder粉末 blown up your nose鼻子
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如果你用鼻吸入這些粉末
12:35
is rather like being存在 shot射擊 out of a rifle步槍 barrel
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你會感覺像被砲管射出
12:39
lined with baroque巴洛克 paintings繪畫 and landing降落 on a sea of electricity電力. (Laughter笑聲)
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然後跟一排巴洛克畫像 一起掉落到整池的電流裡
12:46
It doesn't create創建 the distortion失真 of reality現實;
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現實沒有被扭曲
12:48
it creates創建 the dissolution解散 of reality現實.
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它只是消失
12:49
In fact事實, I used to argue爭論 with my professor教授, Richard理查德 Evan埃文 ShultesShultes --
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事實上 我曾與我的導師 Richard Evan Shultes 爭論過
12:52
who is a man who sparked引發 the psychedelic迷幻 era時代
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他曾揚名於1960的迷幻藥年代
12:54
with his discovery發現 of the magic魔法 mushrooms蘑菇
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因為他在1930年代所發現的
12:56
in Mexico墨西哥 in the 1930s --
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一種墨西哥的神奇蘑菇
12:58
I used to argue爭論 that you couldn't不能 classify分類 these tryptamines色胺
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我和他爭論說 你不能把這些色胺歸入
13:00
as hallucinogenic致幻 because by the time you're under the effects效果
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迷幻成份類別 因為當它們發揮效力時
13:03
there's no one home anymore to experience經驗 a hallucination幻覺. (Laughter笑聲)
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你已迷幻到不知迷幻為何物(笑聲)
13:07
But the thing about tryptamines色胺 is they cannot不能 be taken採取 orally口頭
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但是 這些色胺物質並不能用吃的
13:10
because they're denatured變性 by an enzyme
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因為它們會被
13:12
found發現 naturally自然 in the human人的 gut腸道 called monoamine單胺 oxidase氧化酶.
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人體器官中的單胺氧化酶(MAO)的酶改變活性
13:15
They can only be taken採取 orally口頭 if taken採取 in conjunction連詞
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要口服這些色胺物質
13:18
with some other chemical化學 that denatures變性 the MAOMAO.
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還必須吃下改變單胺氧化酶(MAO)活性的其他化學物質
13:21
Now, the fascinating迷人 things
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有意思的是
13:22
are that the beta-carbolines的β-咔啉 found發現 within that liana利亞納
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這種藤本植物中存在的 β-哢啉
13:26
are MAOMAO inhibitors抑製劑 of the precise精確 sort分類 necessary必要
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正好能夠抑制單胺氧化酶(MAO)
13:30
to potentiate使可能 the tryptamine色胺. So you ask yourself你自己 a question.
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同時發揮色胺的效力 因此 問問自己
13:33
How, in a flora植物群 of 80,000 species種類 of vascular血管 plants植物,
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在這片叢林中 有 8000 種藤蔓植物
13:37
do these people find these two morphologically形態 unrelated無關 plants植物
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他們是如何發現這兩種完全不同的植物
13:41
that when combined結合 in this way,
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能這樣組合在一起
13:42
created創建 a kind of biochemical生化 version
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這如同一種生化實驗
13:44
of the whole整個 being存在 greater更大 than the sum of the parts部分?
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多種成分混合的效應會大於各單獨成分
13:46
Well, we use that great euphemism婉辭, "trial審訊 and error錯誤,"
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我們都相信失敗是成功之母
13:49
which哪一個 is exposed裸露 to be meaningless無意義的.
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但這樣實驗下去總是徒勞
13:51
But you ask the Indians印度人, and they say, "The plants植物 talk to us."
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不過 印第安人會說 "是植物告訴我們的"
13:54
Well, what does that mean?
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那是什麼意思呢?
13:55
This tribe部落, the CofanCOFAN, has 17 varieties品種 of ayahuasca死藤水,
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科凡(Cofan)部落的人發現了 17 種死藤
13:59
all of which哪一個 they distinguish區分 a great distance距離 in the forest森林,
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全部是他們在叢林深處發現的
14:03
all of which哪一個 are referable可借鑒 to our eye as one species種類.
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在我們看來 它們是不同的物種
14:07
And then you ask them how they establish建立 their taxonomy分類
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如果你問他們是如何給這些植物分門別類的
14:09
and they say, "I thought you knew知道 something about plants植物.
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他們就會說:「我想你對植物有一些研究,
14:12
I mean, don't you know anything?" And I said, "No."
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應該對植物有一定的瞭解吧? 」 我說:「我不懂。」
14:14
Well, it turns out you take each of the 17 varieties品種
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他說這十七種植物
14:17
in the night of a full充分 moon月亮, and it sings to you in a different不同 key.
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在月圓時 它們會用不同的音高對你歌唱
14:20
Now, that's not going to get you a Ph博士.D. at Harvard哈佛,
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這個發現不會讓你得到哈佛的博士學位
14:22
but it's a lot more interesting有趣 than counting數數 stamens雄蕊. (Laughter笑聲)
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這可比計算雄蕊數目好玩多了
14:26
Now --
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現在
14:27
(Applause掌聲) --
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(鼓掌)
14:30
the problem問題 -- the problem問題 is that even those of us
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我們面臨這樣一個問題
14:32
sympathetic有同情心 with the plight困境 of indigenous土著 people
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雖然我們會同情土著人的遭遇
14:34
view視圖 them as quaint精巧 and colorful華美
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認為他們生活多彩且不被打擾
14:35
but somehow不知何故 reduced減少 to the margins利潤率 of history歷史
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但是隨著我們的世界向前發展
14:37
as the real真實 world世界, meaning含義 our world世界, moves移動 on.
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這些人被排擠到歷史的邊緣
14:40
Well, the truth真相 is the 20th century世紀, 300 years年份 from now,
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20 世紀 以及接下來的 300 年
14:42
is not going to be remembered記得 for its wars戰爭
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戰爭會被遺忘
14:45
or its technological技術性 innovations創新,
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科技發展也隨風而逝
14:46
but rather as the era時代 in which哪一個 we stood站在 by
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但後人們會記住 現在的我們
14:49
and either actively積極地 endorsed贊同 or passively被動 accepted公認
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積極地對地球上的生態和文化多樣性
14:51
the massive大規模的 destruction毀壞 of both biological生物 and cultural文化 diversity多樣
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進行大規模的破壞 或者姑息這個局面
14:54
on the planet行星. Now, the problem問題 isn't change更改.
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我們不能怪罪世界生活的進步
14:57
All cultures文化 through通過 all time
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所有的文化也全都
14:59
have constantly經常 been engaged訂婚 in a dance舞蹈
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一直受到新的生活方式
15:02
with new possibilities可能性 of life.
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的強烈衝擊
15:04
And the problem問題 is not technology技術 itself本身.
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也不能怪罪科技的日新月異
15:07
The Sioux Indians印度人 did not stop being存在 Sioux
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蘇族印第安人即使放下弓箭
15:09
when they gave up the bow and arrow箭頭
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他們依然是蘇族印第安人
15:10
any more than an American美國 stopped停止 being存在 an American美國
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當美國人不再騎馬和坐馬車時
15:12
when he gave up the horse and buggy越野車.
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他們仍然是美國人
15:14
It's not change更改 or technology技術
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威脅種族圈完整性的
15:15
that threatens威脅 the integrity廉正 of the ethnosphereethnosphere. It is power功率,
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不是新時代或新科技 而是權力
15:19
the crude原油 face面對 of domination統治.
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是野蠻的排他主義
15:21
Wherever哪裡 you look around the world世界,
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去看看我們的世界
15:23
you discover發現 that these are not cultures文化 destined注定 to fade褪色 away;
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你會發現 沒有一種文化是註定要消亡的
15:26
these are dynamic動態 living活的 peoples人們
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這些富有活力的人們
15:28
being存在 driven驅動 out of existence存在 by identifiable識別 forces軍隊
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霸道的力量排除了他們的存在
15:31
that are beyond their capacity容量 to adapt適應 to:
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他們根本無從適應
15:33
whether是否 it's the egregious過分的 deforestation森林砍伐
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無論是伯南(Penan)腹地
15:36
in the homeland家園 of the Penan南人 --
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肆無忌憚的森林砍伐
15:38
a nomadic游牧 people from Southeast東南 Asia亞洲, from Sarawak砂拉越 --
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還是東南亞的撒拉瓦克遊民部落
15:41
a people who lived生活 free自由 in the forest森林 until直到 a generation ago,
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他們上一代還自由地生活在叢林中
15:45
and now have all been reduced減少 to servitude奴役 and prostitution賣淫
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現在全淪落為僕役和妓女
15:48
on the banks銀行 of the rivers河流,
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在婆羅洲(Borneo)溪流沿岸
15:50
where you can see the river itself本身 is soiled with the silt淤泥
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河水含沙量高到像泥漿
15:54
that seems似乎 to be carrying攜帶 half of Borneo婆羅洲 away
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像要把他們的一半土地都沖走
15:56
to the South China中國 Sea,
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全帶進南中國海
15:57
where the Japanese日本 freighters貨機 hang light in the horizon地平線
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同時日本的人貨船已經整裝待發
15:59
ready準備 to fill their holds持有 with raw生的 logs日誌 ripped撕開 from the forest森林 --
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準備運走從婆羅洲森林砍伐的原木
16:03
or, in the case案件 of the Yanomami亞努瑪米,
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我們再來看亞諾馬米部落
16:04
it's the disease疾病 entities實體 that have come in,
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金礦的發現引來掏金潮
16:06
in the wake喚醒 of the discovery發現 of gold.
369
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也因此帶來了病原體
16:08
Or if we go into the mountains of Tibet西藏,
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我們再來看看西藏山區
16:10
where I'm doing a lot of research研究 recently最近,
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最近我做了大量的研究
16:13
you'll你會 see it's a crude原油 face面對 of political政治 domination統治.
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在那裏 你會看到政治獨裁的殘酷面
16:16
You know, genocide種族滅絕, the physical物理 extinction滅絕 of a people
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雖然種族屠殺 物裡上的滅絕一個族群
16:18
is universally舉世 condemned譴責, but ethnocide種族滅絕,
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在全世界受到一致的譴責
16:21
the destruction毀壞 of people's人們 way of life, is not only not condemned譴責,
375
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但是種族文化滅絕 也就是抹消人們的生活方式
16:24
it's universally舉世, in many許多 quarters住處, celebrated著名
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卻被姑息 甚至在很多地方被表揚
16:27
as part部分 of a development發展 strategy戰略.
377
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被視為文化發展的一部分
16:29
And you cannot不能 understand理解 the pain疼痛 of Tibet西藏
378
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你無法體會西藏承受的痛楚
16:32
until直到 you move移動 through通過 it at the ground地面 level水平.
379
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除非你親身去體會
16:34
I once一旦 travelled旅行 6,000 miles英里 from Chengdu成都 in Western西 China中國
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我跋涉 6000 英哩 從中國成都
16:38
overland經陸路 through通過 southeastern東南 Tibet西藏 to Lhasa拉薩
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穿過西藏的東南邊 到達拉薩
16:41
with a young年輕 colleague同事, and it was only when I got to Lhasa拉薩
382
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跟著一個年輕同事 直到那時我也才真的明白
16:45
that I understood了解 the face面對 behind背後 the statistics統計
383
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你們所聽說的那些統計數字
16:48
you hear about:
384
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背後隱藏的真相
16:49
6,000 sacred神聖 monuments紀念碑 torn撕裂 apart距離 to dust灰塵 and ashes灰燼,
385
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6000 座神聖的古蹟被搗毀
16:53
1.2 million百萬 people killed殺害 by the cadres幹部
386
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120 萬人被共產黨殺害
16:56
during the Cultural文化 Revolution革命.
387
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這都發生在文化大革命期間
16:58
This young年輕 man's男人的 father父親 had been ascribed衝高 to the Panchen班禪 Lama喇嘛.
388
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年輕同事的父親被指為班禪喇嘛一派
17:00
That meant意味著 he was instantly即刻 killed殺害
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在中國人入侵後
17:02
at the time of the Chinese中文 invasion侵入.
390
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他父親因此被殺害了
17:04
His uncle叔叔 fled逃離 with His Holiness聖潔 in the Diaspora散居
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他叔叔和他的導師
17:06
that took the people to Nepal尼泊爾.
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跟著大逃亡潮到尼泊爾
17:09
His mother母親 was incarcerated嵌頓
393
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他的母親因為富有的身家
17:11
for the crime犯罪 of being存在 wealthy富裕.
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被捕入獄
17:14
He was smuggled走私 into the jail監獄 at the age年齡 of two
395
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兩歲的他被藏在裙子下
17:16
to hide隱藏 beneath下面 her skirt短裙 tails尾巴
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悄悄地帶進牢房
17:18
because she couldn't不能 bear to be without him.
397
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因為她不能離開她的兒子
17:20
The sister妹妹 who had doneDONE that brave勇敢 deed契據
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好心協助他們的姐姐
17:22
was put into an education教育 camp.
399
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被送去再教育
17:23
One day she inadvertently不經意間 stepped加強 on an armband臂章
400
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有一天 她不小心踩到印有毛主席頭像
17:26
of Mao, and for that transgression,
401
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的臂章 而被處以判國罪
17:28
she was given特定 seven years年份 of hard labor勞動.
402
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被迫勞改七年之久
17:31
The pain疼痛 of Tibet西藏 can be impossible不可能 to bear,
403
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西藏的痛楚是讓人難以承受
17:34
but the redemptive救贖 spirit精神 of the people is something to behold不料.
404
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但也因此見證人類的救贖精神
17:38
And in the end結束, then, it really comes down to a choice選擇:
405
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到最後 我們將面臨這樣的一個選擇
17:41
do we want to live生活 in a monochromatic單色 world世界 of monotony單調
406
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我們是要一個單一單調的世界
17:44
or do we want to embrace擁抱 a polychromatic多色 world世界 of diversity多樣?
407
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還是想要一個五彩繽紛、多樣化的世界?
17:47
Margaret瑪格麗特 Mead蜂蜜酒, the great anthropologist人類學家, said, before she died死亡,
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偉大的人類學家 Margaret Mead 在生前曾經說過
17:50
that her greatest最大 fear恐懼 was that as we drifted漂流 towards
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她最擔心的是 人類隨波逐流地接受
17:53
this blandly和藹地 amorphous非晶 generic通用 world世界 view視圖
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這種統一、概括的世界觀
17:55
not only would we see the entire整個 range範圍 of the human人的 imagination想像力
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我們不僅會看到 人類的想像力
18:00
reduced減少 to a more narrow狹窄 modality形態 of thought,
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退化得更狹隘短淺
18:04
but that we would wake喚醒 from a dream夢想 one day
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最後我們會一覺醒來
18:05
having forgotten忘記了 there were even other possibilities可能性.
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忘記這個世界還有其他的可能性
18:09
And it's humbling震撼人心 to remember記得 that our species種類 has, perhaps也許,
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謙卑地說 人類的[15 萬年]的歷史
18:12
been around for [150,000] years年份.
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不過是滄海一粟
18:14
The Neolithic新石器時代 Revolution革命 -- which哪一個 gave us agriculture農業,
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新石器時代--人類農業的初始
18:17
at which哪一個 time we succumbed屈服於 to the cult禮拜 of the seed種子;
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那時我們對種子頂禮膜拜
18:19
the poetry詩歌 of the shaman was displaced流離失所
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薩滿的詩篇
18:21
by the prose散文 of the priesthood聖職;
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被祭司的韻文取代
18:22
we created創建 hierarchy等級制度 specialization專業化 surplus剩餘 --
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我們創造了層層的社會分工
18:25
is only 10,000 years年份 ago.
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不過是一萬年前的事
18:27
The modern現代 industrial產業 world世界 as we know it
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現代化的工業社會
18:29
is barely僅僅 300 years年份 old.
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也只有將近三百年的歷史
18:31
Now, that shallow history歷史 doesn't suggest建議 to me
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在我看來 這個短暫的歷史
18:33
that we have all the answers答案 for all of the challenges挑戰
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並不足以證明我們有能力
18:36
that will confront面對 us in the ensuing隨後 millennia千年.
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解決這個千禧年將面臨的各種挑戰
18:38
When these myriad無數的 cultures文化 of the world世界
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當我們向這個世界的多元文化
18:40
are asked the meaning含義 of being存在 human人的,
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詢問生命的意義
18:43
they respond響應 with 10,000 different不同 voices聲音.
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你會得到一萬個不同的答案
18:45
And it's within that song歌曲 that we will all rediscover重新發現 the possibility可能性
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在這個歌聲中 我們將會重新發現
18:51
of being存在 what we are: a fully充分 conscious意識 species種類,
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作為人類的別種可能:一個有完全意識的物種
18:54
fully充分 aware知道的 of ensuring確保 that all peoples人們 and all gardens花園
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充分認識到 我們必須保證所有種族和生物
18:57
find a way to flourish繁榮. And there are great moments瞬間 of optimism樂觀.
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都是昌盛繁榮 對生活充滿樂觀的
19:03
This is a photograph照片 I took at the northern北方 tip小費 of Baffin巴芬 Island
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這張照片是我在巴芬(Baffin)島的北邊山頂上拍攝的
19:06
when I went narwhal獨角鯨 hunting狩獵 with some Inuit因紐特人 people,
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那時 我和一些因紐特人去捕獨角鯨
19:09
and this man, OlayukOlayuk, told me a marvelous奇妙 story故事 of his grandfather祖父.
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這個叫奧拉雅的人 述說了他祖父的傳奇故事
19:13
The Canadian加拿大 government政府 has not always been kind
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1950 年代 加拿大政府並沒有
19:15
to the Inuit因紐特人 people, and during the 1950s,
439
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友善地對待因纽特人
19:17
to establish建立 our sovereignty主權, we forced被迫 them into settlements定居點.
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為了確立我們國家的主權 他們被趕到指定區域
19:20
This old man's男人的 grandfather祖父 refused拒絕 to go.
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這位老人的祖父拒絕遷移
19:24
The family家庭, fearful可怕 for his life, took away all of his weapons武器,
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他家人擔心他的安全 拿走他所有的武器
19:28
all of his tools工具.
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也拿走所有工具
19:30
Now, you must必須 understand理解 that the Inuit因紐特人 did not fear恐懼 the cold;
444
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先告訴你們 紐特人一點都不怕冷
19:32
they took advantage優點 of it.
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他們善用這個優勢
19:33
The runners亞軍 of their sleds雪橇 were originally本來 made製作 of fish
446
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他們雪橇的滑刃是用凍魚乾
19:36
wrapped包裹 in caribou馴鹿 hide隱藏.
447
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外面包裹馴鹿皮做成的
19:37
So, this man's男人的 grandfather祖父 was not intimidated嚇倒 by the Arctic北極 night
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這位男子的祖父並不懼怕北極的夜晚
19:42
or the blizzard暴風雪 that was blowing.
449
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和凜冽的暴風雪
19:44
He simply只是 slipped下滑 outside, pulled down his sealskin海豹皮 trousers長褲
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他就在雪地裡 脫下海豹皮長褲
19:48
and defecated大便 into his hand. And as the feces began開始 to freeze凍結,
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把大便拉到手上 等大便開始凍硬時
19:51
he shaped成形 it into the form形成 of a blade.
452
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把它削成刀片的形状
19:54
He put a spray噴霧 of saliva唾液 on the edge邊緣 of the shit拉屎 knife
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然後在大便刀片的邊緣 抹上口水
19:56
and as it finally最後 froze凍結 solid固體, he butchered屠殺 a dog with it.
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等它完全結凍變硬 他再用它宰殺了一條狗
19:59
He skinned面皮 the dog and improvised即興 a harness馬俱,
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剝下狗皮 做成一副挽具
20:02
took the ribcage肋骨 of the dog and improvised即興 a sled雪橇,
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又取出狗的胸腔 造了一對雪橇
20:06
harnessed駕馭 up an adjacent dog,
457
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套到另一隻狗身上
20:07
and disappeared消失 over the ice floes浮冰, shit拉屎 knife in belt.
458
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拽著那把大便刀 消失在冰原上
20:11
Talk about getting得到 by with nothing. (Laughter笑聲)
459
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這就是雙手萬能囉
20:15
And this, in many許多 ways方法 --
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從很多方面來說
20:16
(Applause掌聲) --
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(鼓掌)
20:18
is a symbol符號 of the resilience彈性 of the Inuit因紐特人 people
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這是他們頑強生命力的寫照
20:20
and of all indigenous土著 people around the world世界.
463
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也是所有土著人的生命力的真實寫照
20:23
The Canadian加拿大 government政府 in April四月 of 1999
464
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1999年4月 加拿大政府
20:25
gave back to total control控制 of the Inuit因紐特人
465
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重新歸還給因紐特人土地
20:28
an area of land土地 larger than California加州 and Texas德州 put together一起.
466
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這片土地比加州和德州的總和還更大
20:31
It's our new homeland家園. It's called Nunavut努納武特.
467
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這是我們的新家園 它叫紐勒維特(Nunavut)
20:34
It's an independent獨立 territory領土. They control控制 all mineral礦物 resources資源.
468
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這是一塊獨立的領土 他們擁有所有的礦物資源
20:37
An amazing驚人 example of how a nation-state民族國家
469
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這個例子正好說明了
20:39
can seek尋求 restitution歸還 with its people.
470
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一個國家如何去修復與人民的關係
20:44
And finally最後, in the end結束, I think it's pretty漂亮 obvious明顯
471
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最後 我認為
20:47
at least最小 to all of all us who've誰一直 traveled旅行
472
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至少對我們這些曾去過
20:48
in these remote遠程 reaches到達 of the planet行星,
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一些世界上偏遠地方的人來說
20:52
to realize實現 that they're not remote遠程 at all.
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其實他們一點也不"偏遠"
20:53
They're homelands家園 of somebody.
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那裏也是某個族群的家
20:55
They represent代表 branches分支機構 of the human人的 imagination想像力
476
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他們是遠古人類想像力的遺產
20:57
that go back to the dawn黎明 of time. And for all of us,
477
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人類歷史源頭的分支
21:01
the dreams of these children孩子, like the dreams of our own擁有 children孩子,
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而這些孩子的夢想 與我們自己孩子的夢想一樣
21:04
become成為 part部分 of the naked geography地理 of hope希望.
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是整個世界未來希望的一部分
21:07
So, what we're trying to do at the National國民 Geographic地理, finally最後,
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因此 我們嘗試透過"國家地理雜誌"去告訴所有人
21:11
is, we believe that politicians政治家 will never accomplish完成 anything.
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政治家並不能做到些什麼
21:15
We think that polemics論戰 --
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我們認為
21:16
(Applause掌聲) --
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(鼓掌)
21:18
we think that polemics論戰 are not persuasive說服力,
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我們覺得雄辯不一定能說服人
21:20
but we think that storytelling評書 can change更改 the world世界,
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但我們認為 說故事才能改變這個世界
21:23
and so we are probably大概 the best最好 storytelling評書 institution機構
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因此 我們是最會說故事的機構
21:26
in the world世界. We get 35 million百萬 hits點擊 on our website網站 every一切 month.
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我們網站每月點擊量達到 3 千 5 百萬次
21:29
156 nations國家 carry攜帶 our television電視 channel渠道.
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我們的節目在 156 個國家播放
21:33
Our magazines雜誌 are read by millions百萬.
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我們的雜誌有上百萬的讀者
21:35
And what we're doing is a series系列 of journeys旅程
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我們要做的是 通過一系列旅程
21:38
to the ethnosphereethnosphere where we're going to take our audience聽眾
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帶領我們的觀眾去體驗種族文化圈的
21:40
to places地方 of such這樣 cultural文化 wonder奇蹟
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文化奇跡之地
21:43
that they cannot不能 help but come away dazzled眼花繚亂
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他們所看到的一切
21:45
by what they have seen看到, and hopefully希望, therefore因此,
494
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會讓他們感到震撼 而且我們希望
21:47
embrace擁抱 gradually逐漸, one by one,
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他們逐漸地接納
21:50
the central中央 revelation啟示 of anthropology人類學:
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人類學的核心揭示:
21:52
that this world世界 deserves值得 to exist存在 in a diverse多種 way,
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這個世界需要多樣化的生存方式
21:56
that we can find a way to live生活
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讓我們能夠真正地生活在
21:57
in a truly multicultural多元文化, pluralistic多元化 world世界
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一個多元而豐富的世界之中
22:00
where all of the wisdom智慧 of all peoples人們
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讓所有種族的智慧
22:02
can contribute有助於 to our collective集體 well-being福利.
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都能為全人類的福址做出貢獻
22:05
Thank you very much.
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謝謝
22:06
(Applause掌聲)
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(鼓掌)
Translated by Feiman Luk
Reviewed by Po-Chih Tsai

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ABOUT THE SPEAKER
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.”

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 RainbowOne 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.

More profile about the speaker
Wade Davis | Speaker | TED.com