口译实践：昂上素季补领诺贝尔和平奖致辞.docVIP

口译实践：昂上素季补领诺贝尔和平奖致辞Your Majesties, Your Royal Highness, Excellencies, Distinguished members of the Norwegian Nobel Committee, Dear Friends,尊敬的国王和王后陛下，尊敬的皇室家族和各位阁下，杰出的挪威诺贝尔委员会委员们，各位亲爱的朋友们：Long years ago, sometimes it seems many lives ago, I was at Oxford listening to the radio programme Desert Island Discs with my young son Alexander. It was a well-known programme (for all I know it still continues) on which famous people from all walks of life were invited to talk about the eight discs, the one book beside the bible and the complete works of Shakespeare, and the one luxury item they would wish to have with them were they to be marooned on a desert island. At the end of the programme, which we had both enjoyed, Alexander asked me if I thought I might ever be invited to speak on Desert Island Discs. “Why not?” I responded lightly. Since he knew that in general only celebrities took part in the programme he proceeded to ask, with genuine interest, for what reason I thought I might be invited. I considered this for a moment and then answered: “Perhaps because Id have won the Nobel Prize for literature,” and we both laughed. The prospect seemed pleasant but hardlyprobable.回忆起多年前，恍若隔世，我和我的小儿子亚历山大正在牛津收听广播节目“荒岛唱片”。那是一档知名的广播节目（据我所知它依旧存在），邀请各行各业的名人来谈谈，当他们被放逐到荒岛上后，希望能携带的哪八张唱片？除了圣经和莎士比亚著作以外的想带哪本书和哪件奢侈品？节目快结束时，我们都听得非常开心，亚历山大问我想不想被邀请参加“荒岛唱片”。我随口答道：“为什么不？” 因为他知道，上节目的通常都是名人，他就继续真心实意地问我觉得自己能被邀请的理由。我想了想，说：“也许是因为我得了诺贝尔文学奖吧。” 然后我们都哈哈大笑了起来。因为这份憧憬看似美好，却几乎渺无希望。(I cannot now remember why I gave that answer, perhaps because I had recently read a book by a Nobel Laureate or perhaps because the Desert Island celebrity of that day had been a famous writer.)（现在，我不记得当时为何要那样回答，也许因为刚好读了一本诺贝尔获奖者的作品，又或许因为那天 “荒岛唱片” 邀请的名人是位有名的作家。）In 1989, when my late husband Michael Aris came to see me during my first term of house arrest, he told me that a friend, John Finnis, had nominated me for the Nobel Peace Prize. This time also I laughed. For an instant Michael looked amazed, then he realized why I was amused. The Nobel Peace Prize? A pleasant prospect, but quite improbable! So how did I feel when I was actually awarded the Nobel Prize for Peace? The question has been put to me many times and this is surely the most appropriate occasion on which to examine what the Nobel Prize means to me and what peace means to me.1989年，当我第一次被软禁时，我的亡夫迈克阿里斯前来探望我。迈克告诉我有个朋友约翰芬尼斯提名我为诺贝尔和平奖候选人。那时，我又笑了。有一瞬间迈克看起来很惊诧，接着他就意识到为什么我会被逗笑了。诺贝尔和平奖？又是一份美好的憧憬，但几乎渺无希望！所以，当我真的获得诺贝尔和平奖时，我究竟是什么感觉？我被多次问及这个问题，而此时此刻，正是一个再合适不过的契机，来审视诺贝尔奖对我意味着什么，和平对我意味着什么。As I have said repeatedly in many an interview, I heard the news that I had been awarded the Nobel Peace Prize on the radio one evening. It did not altogether come as a surprise because I had been mentioned as one of thefrontrunnersfor the prize in a number of broadcasts during the previous week. While drafting this lecture, I have tried very hard to remember what my immediate reaction to the announcement of the award had been. I think, I can no longer be sure, it was something like: “Oh, so theyve decided to give it to me.” It did not seem quite real because in a sense I did not feel myself to be quite real at that time.就像我在访谈中多次说过的，一天晚上，我在广播中得知自己被授予诺贝尔和平奖。其实我并不是很惊讶，因为此前一周，许多电视广播都说我是最有希望得奖的人之一。当我起草这篇演讲稿时，我绞尽脑汁地回想我得知获奖后的第一反应是什么。我想，我也不敢确定，大概是这样：“哦，所以他们决定把奖给我了。” 那种感觉不太真实，因为那段时间，在某种程度上，我都怀疑自己是不是真实地存在。Often during my days of house arrest it felt as though I were no longer a part of the real world. There was the house which was my world, there was the world of others who also were not free but who were together in prison as a community, and there was the world of the free; each was a different planet pursuing its own separate course in an indifferent universe. What the Nobel Peace Prize did was to draw me once again into the world of other human beings outside the isolated area in which I lived, to restore a sense of reality to me. This did not happen instantly, of course, but as the days and months went by and news of reactions to the award came over the airwaves, I began to understand the significance of the Nobel Prize. It had made me real once again; it had drawn me back into the wider human community. And what was more important, the Nobel Prize had drawn the attention of the world to the struggle for democracy and human rights in Burma. We were not going to be forgotten.我被软禁期间，我常常觉得自己不再是这个真实世界的一部分。房子即是我的全部世界，其他不自由的人们也有自己的世界，他们相伴在监狱中，组成自己的社区，而自由的人也有自己的世界；每个世界都像是个独立的星球，在这个冷漠的宇宙中沿着各自的轨道默默运转。诺贝尔和平奖把我从孤立的世界中重新拉回到和其他人一起的世界，赋予我真实感。当然，这不是一瞬间的事情，而是几天来几个月来，关于得奖的新闻遍布电波，我开始明白诺贝尔和平奖的重要性。它让我回归真实世界，它把我拉回更广阔的人类世界。更重要的是，诺贝尔奖让全世界的人们都关注缅甸的民主和人权斗争。我们不会被遗忘。To be forgotten. The French say that to part is to die a little. To be forgotten too is to die a little. It is to lose some of the links that anchor us to the rest of humanity. When I met Burmese migrant workers and refugees during my recent visit to Thailand, many cried out: “Dont forget us!” They meant: “dont forget ourplight, dont forget to do what you can to help us, dont forget we also belong to your world.” When the Nobel Committee awarded the Peace Prize to me they were recognizing that the oppressed and the isolated in Burma were also a part of the world, they were recognizing the oneness of humanity. So for me receiving the Nobel Peace Prize means personally extending my concerns for democracy and human rights beyond national borders. The Nobel Peace Prize opened up a door in my heart.被遗忘。法国人说离别会让人感到有些心死。其实被遗忘也是如此。它让我们失去联系人类社会的纽带。最近我走访泰国，与缅甸移民工和难民见面时，许多人哭喊着：“不要忘了我们！”他们的意思是：“不要忘记我们的苦难。别忘了要做力所能及的事来帮助我们。不要忘记我们同样属于你们的世界。” 当诺贝尔委员会授予我和平奖时，他们意识到在缅甸受压迫的、被孤立的人民也是世界的一部分，他们意识到人类的同一性。因此，对我个人来说，获得诺贝尔和平奖意味着我对民主和人权的关怀超越了国界。诺贝尔和平奖为我的心开启了一扇门。TheBurmeseconcept of peace can be explained as the happiness arising from the cessation of factors that militate against the harmonious and the wholesome. The word nyein-chan translates literally as the beneficial coolness that comes when a fire is extinguished. Fires of suffering and strife are raging around the world. In my own country, hostilities have not ceased in the far north; to the west, communal violence resulting in arson and murder were taking place just several days before I started out on the journey that has brought me here today. News of atrocities in other reaches of the earth abound. Reports of hunger, disease, displacement, joblessness, poverty, injustice, discrimination, prejudice, bigotry; these are our daily fare. Everywhere there are negative forces eating away at the foundations of peace. Everywhere can be found thoughtless dissipation of material and human resources that are necessary for the conservation of harmony and happiness in our world.缅甸人民心目中的和平，可以解释为妨碍和谐和健全的因素不复存在而产生的幸福感。”Nyein-chan”字面上翻译为火被扑灭后的清凉。痛苦和斗争之火在世界熊熊蔓延。在我的祖国，遥远北方的战争仍未停息；就在我准备来这儿的几天前，西部的公共暴力事件导致了纵火和谋杀。暴行的新闻遍布全球。关于饥饿、疾病、被迫离家、失业、贫穷、不公、歧视、偏见、成见的报道充斥着我们的日常生活。到处都有负面的力量在吞噬和平的根基。到处都能找到对物质和人类资源的随意损耗，而这些恰恰是维持世界和谐与幸福的必需。The First World War represented a terrifying waste of youth and potential, a cruelsquanderingof the positive forces of our planet. The poetry of that era has a special significance for me because I first read it at a time when I was the same age as many of those young men who had to face the prospect of withering before they had barely blossomed. A young American fighting with the French Foreign Legion wrote before he was killed in action in 1916 that he would meet his death: “at some disputed barricade;” “on some scarred slope of battered hill;” “at midnight in some flaming town.” Youth and love and life perishing forever in senseless attempts to capture nameless, unremembered places. And for what? Nearly a century on, we have yet to find a satisfactory answer.第一次世界大战是对青春和潜能的巨大浪费，是对地球上正面能量的残忍挥霍。这个时期的诗歌对我有很特别的意义，因为在我第一次读到它们的时候，我和那些在战场上厮杀的年轻人差不多大的年纪，他们的生命之花还没有绽放就那么枯萎凋谢了。1916年在法国外籍军团开战前，一位美国青年写下了这样的文字，预见死亡也许会在 “在争夺的路障旁；在伤痕累累的山坡上；在午夜大火燃烧的城镇里” 降临。这位年轻人不久就在战场上阵亡。青春，爱情，生命，就这样永远的消失在一次次无谓无名的攻城略地中。这些牺牲到底是为了什么？已经一个世纪过去了，我们也还是没有找到一个满意的答案。Are we not still guilty,if to a less violent degree,of recklessness, of improvidence with regard to our future and our humanity? War is not the only arena where peace is done to death. Wherever suffering is ignored, there will be the seeds of conflict, for suffering degrades andembittersand enrages.如此的鲁莽轻率，如此的目光短浅，难道我们不会对未来和人类社会心怀愧疚吗？战争并不是唯一绞杀和平的竞技场，只要是有苦难被漠视的地方，就会撒下冲突的种子。那些苦难，让人们互相贬低、怨恨和愤怒。A positive aspect of living in isolation was that I had ample time in which to ruminate over the meaning of words and precepts that I had known and accepted all my life. As a Buddhist, I had heard about dukha, generally translated as suffering, since I was a small child. Almost on a daily basis elderly, and sometimes not so elderly, people around me would murmur “dukha, dukha” when they suffered from aches and pains or when they met with some small, annoying mishaps. However, it was only during my years of house arrest that I got around to investigating the nature of the six great dukha. These are: to be conceived, to age, to sicken, to die, to be parted from those one loves, to be forced to live inpropinquitywith those one does not love.I examined each of the six great sufferings, not in a religious context but in the context of our ordinary, everyday lives. If suffering were an unavoidable part of our existence, we should try to alleviate it as far as possible in practical, earthly ways. I mulled over the effectiveness of ante- and post-natal programmes and mother and childcare; of adequate facilities for the aging population; of comprehensive health services; of compassionate nursing and hospices. I was particularly intrigued by the last two kinds of suffering: to be parted from those one loves and to be forced to live in propinquity with those one does not love. What experiences might our Lord Buddha have undergone in his own life that he had included these two states among the great sufferings? I thought of prisoners and refugees, of migrant workers and victims of human trafficking, of that great mass of the uprooted of the earth who have been torn away from their homes, parted from families and friends, forced to live out their lives among strangers who are not always welcoming.如果说被拘禁在家有什么好处的话，那就是我有了充裕的时间来反思我一生中所了解和接受的词汇和观点的意义。我一个佛教徒，从小时候开始我就听说过dukha（译为“苦”）的概念。几乎每天，我身边都会有这样的老人或是长者，在他们遭受病痛或是遇到琐碎烦人的不幸时，他们都会低声唠叨“dukha, dukha”。然而，我是直到拘禁在家的这些年才开始真正领会六种苦难的涵义，它们是：生老病死，以及分离和与不爱的人在一起。抛开宗教的背景，我将六种苦难置于现实生活的环境下一一审视。如果苦难是我们生存不可避免的一部分，那么我们应该通过世俗现实的方式，尽力减轻我们的痛苦。我反复思考过关于母子产前产后护理的有效性、关于给予老年人口充足的设施、关于完善的医疗卫生服务、关于慈善护理和临终关怀。我对最后两种苦难尤其感兴趣：骨肉分离和与不爱的人生活在一起。我们的佛祖究竟在生活中经历了什么，才从苦难中得出这两种状态呢？我想过囚犯和难民、移民工和人口贩卖的受害者、那些被迫离开家园、从故土被连根拔起的人们，他们与家人和朋友分离，不得不在冷淡的陌生人群中求生。We are fortunate to be living in an age when social welfare and humanitarian assistance are recognized not only as desirable but necessary. I am fortunate to be living in an age when the fate of prisoners of conscience anywhere has become the concern of peoples everywhere, an age when democracy and human rights are widely, even if not universally, accepted as the birthright of all. How often during my years under house arrest have I drawn strength from my favourite passages in the preamble to the Universal Declaration of Human Rights:我们有幸生活在这样一个时代，人们意识到社会救济和人道主义援助不仅仅是有利的，还是必须的。我有幸生活在这样一个时代，政治犯的命运得到各地人民的广泛关注，民主和人权即使没有扩散到全世界，但也被广泛认可为与生俱来的权利。在被软禁期间，有多少次我都从我最喜欢的文章段落中从汲取力量，它来自世界人权宣言：. disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspirations of the common people,鉴于对人权的无视和侮蔑已发展为野蛮暴行，这些暴行玷污了人类的良心，而一个人人享有言论和信仰自由并免予恐惧和匮乏的世界的来临，已被宣布为普通人民的最高愿望； it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law . . .鉴于为使人类不致迫不得已铤而走险对暴政和压迫进行反叛，有必要使人权受法治的保护；If I am asked why I am fighting for human rights in Burma the above passages will provide the answer. If I am asked why I am fighting for democracy in Burma, it is because I believe that democratic institutions and practices are necessary for the guarantee of human rights.如果你问我为何在缅甸争取人权，以上段落就是我的答案。如果你问我为何在缅甸争取民主，那是因为我相信民主制度和实践是人权的保障。Over the past year there have been signs that the endeavours of those who believe in democracy and human rights are beginning to bear fruit in Burma. There have been changes in a positive direction; steps towards democratization have been taken. If I advocate cautious optimism it is not because I do not have faith in the future but because I do not want to encourage blind faith. Without faith in the future, without the conviction that democratic values and fundamental human rights are not only necessary but possible for our society, our movement could not have been sustained throughout the destroying years. Some of our warriors fell at their post, some deserted us, but a dedicated core remained strong and committed. At times when I think of the years that have passed, I am amazed that so many remained staunch under the most trying circumstances. Their faith in our cause is not blind; it is based on a clear-eyed assessment of their own powers of endurance and a profound respect for the aspirations of our people.在过去的一年里，有种种迹象表明，那些为民主和人权的努力，已经开始在缅甸开花结果。它们正朝着积极的方向变化；民主化的措施已经开始实施。如果我提倡要谨慎地乐观，并不是因为我对未来没信心，而是因为我不想鼓励盲目的乐观。如果对未来没有信心，对民主价值和基本人权在我们的社会的必要性甚至可能性失去信念，我们的行动就不可能在被一次又一次摧毁之后仍然存在。我们的一些斗士被降职、一些离弃了我们，但是奉献精神作为核心仍然强大而坚定。有时，当我回忆往昔，想到在艰难困苦的环境下，仍有许多人坚守信念，我感动惊奇不已。他们对我们事业的信念不是源于盲目，都是基于对自身力量的清晰认识、对人民愿望的极度尊重。It is because of recent changes in my country that I am with you today; and these changes have come about because of you and other lovers of freedom and justice who contributed towards a global awareness of our situation. Before continuing to speak of my country, may I speak out for our prisoners of conscience. There still remain such prisoners in Burma. It is to be feared that because the best known detainees have been released, the remainder, the unknown ones, will be forgotten. I am standing here because I was once a prisoner of conscience. As you look at me and listen to me, please remember the often repeated truth that one prisoner of conscience is one too many. Those who have not yet been freed, those who have not yet been given access to the benefits of justice in my country number much more than one. Please remember them and do whatever is possible to effect their earliest, unconditional release.正是由于我的国家最近改变了，所以今天，我才能和你们在一起。而出现这些变化，是因为有你们和其他热爱自由和正义的人士，不管身处何地，都牵挂着我们的处境。继续谈论我的国家之前，我想为政治犯说几句话。缅甸仍然有一些这样的犯人。令人担忧的是，由于最出名的几名犯人已经被释放，所以那些剩下的、不知名的人可能会被遗忘。我站在这儿，正是因为我也曾是个政治犯。当你们看着我，听我的演讲时，请记得一个一直被重复的事实：一个政治犯就是一个累赘。那些仍被囚禁的、仍不能享受正义果实的人，在我的国家，远远不止一个。请牢记他们，全力以赴，尽早使他们得到无条件的释放。Burma is a country of many ethnic nationalities and faith in its future can be founded only on a true spirit of union. Since we achieved independence in 1948, there never has been a time when we could claim the whole country was at peace. We have not been able to develop the trust and understanding necessary to remove causes of conflict. Hopes were raised by ceasefires that were maintained from the early 1990s until 2010 when these broke down over the course of a few months. One unconsidered move can be enough to remove long-standing ceasefires. In recent months, negotiations between the government and ethnic nationality forces have been making progress. We hope that ceasefire agreements will lead to political settlements founded on the aspirations of the peoples, and the spirit of union.缅甸是个多民族、多信仰的国家，只有团结一致，才能有未来。自从1948年我们实现独立以来，我们从不敢宣称我们实现了全国和平。我们还没有建立必要的信任和理解，所以冲突纷争依然生生不息。20世纪90年代早期到2010年，战火停止，我们看到了希望。然而，2010年的几个月，这个局面被打破。一个轻率的举动就足以打破长期的停火状态。最近几个月，政府和民族军的谈判取得进展。我们希望，停火协议能够带来政治稳定，满足人民的期望，实现团结一致的愿望。My party, the National League for Democracy, and I stand ready and willing to play any role in the process of national reconciliation. The reform measures that were put into motion by President U Thein Seins government can be sustained only with the intelligent cooperation of all internal forces: the military, our ethnic nationalities, political parties, the media, civil society organizations, the business community and, most important of all, the general public. We can say that reform is effective only if the lives of the people are improved and in this regard, the international community has a vital role to play. Development and humanitarian aid, bi-lateral agreements and investments should be coordinated and calibrated to ensure that these will promote social, political and economic growth that is balanced and sustainable. The potential of our country is enormous. This should be nurtured and developed to create not just a more prosperous but also a more harmonious, democratic society where our people can live in peace, security and freedom.我和我的政党还有全国民主联盟，已做好准备在全国和解的进程中扮演任何角色。吴登盛政府已经开始实施改革，这些改革只有集合内部各方力量的智慧才能稳步进行：军队、少数民族、政党、媒体、公民社会团体、商业界、最重要的还有人民群众。要使改革行之有效，必须提高人民的生活水平，而在这一方面，国际社会起到非常关键的作用。发展和人道主义援助、双边协议、资金投入三方面必须协调一致，能够保证促进平衡可持续的社会进步、政治稳定、经济发展。我们国家潜力无限。要呵护发展它，创造出不仅仅是更富裕，而是更和谐、更民主的社会，人们能够幸福安康、自由自在地生活。The peace of our world is indivisible. As long as negative forces are getting the better of positive forces anywhere, we are all at risk. It may be questioned whether all negative forces could ever be removed. The simple answer is: “No!” It is in human nature to contain both the positive and the negative. However, it is also within humancapabilityto work to reinforce the positive and to minimize or neutralize the negative. Absolute peace in our world is an unattainable goal. But it is one towards which we must continue to journey, our eyes fixed on it as a traveller in a desert fixes his eyes on the one guiding star that will lead him to salvation. Even if we do not achieve perfect peace on earth, because perfect peace is not of this earth, common endeavours to gain peace will unite individuals and nations in