TEDxWarwick
Mustafa Akyol: Faith versus tradition in Islam
穆沙塔夫 阿卡約: 伊斯蘭世界中的信仰與傳統
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在TED×華威分會，記者穆沙塔夫 阿卡約談到了人們通常會將一些地區的文化習俗（比如戴頭巾）當作源於伊斯蘭某些教旨。是否世界上現在對於伊斯蘭的傳統習俗過分關注，而沒有給予伊斯蘭的核心信仰給予足夠思考?
Mustafa Akyol - Journalist
Mustafa Akyol is a columnist for Turkey's oldest English-language daily, Hurriyet Daily News. Full bio
Mustafa Akyol is a columnist for Turkey's oldest English-language daily, Hurriyet Daily News. Full bio
Double-click the English transcript below to play the video.
00:15
A few weeks ago,
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幾週前
00:17
I had a chance to go to Saudi Arabia.
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我有幸去了沙烏地阿拉伯一趟
00:20
And the first thing I wanted to do as a Muslim
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作為一個穆斯林，我最想做的事情
00:23
was go to Mecca and visit the Kaaba,
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就是去麥加的天房
00:25
the holiest shrine of Islam.
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伊斯蘭最神聖的廟堂
00:27
And I did that; I put on my ritualistic dress;
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我去了天房；我穿上了我朝聖的服裝
00:29
I went to the holy mosque;
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去了這個神聖的清真寺
00:31
I did my prayers;
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我禱告
00:33
I observed all the rituals.
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並遵循的所有儀式的流程
00:35
And meanwhile,
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同時
00:37
besides all the spirituality,
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我發現在這一切神性之外
00:39
there was one mundane detail in the Kaaba
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天房儀式中有一個很不起眼的細節
00:41
that was pretty interesting for me.
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但是我卻覺得非常有趣
00:43
There was no separation of sexes.
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在天房裡，沒有將男女隔離開來
00:45
In other words, men and women
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意思就是說，男人女人
00:47
were worshiping all together.
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在同一個空間裡一起做禮拜
00:49
They were together while doing the tawaf,
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在行塔瓦夫禮，也就是繞天房角落的黑石時
00:51
the circular walk around the Kaaba.
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男女也是在一起的
00:54
They were together while praying.
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男女在一起祈禱
00:56
And if you wonder why this is interesting at all,
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如果你不明白這有什麼有趣的
00:59
you have to see the rest of Saudi Arabia
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你可以去沙烏地阿拉伯其他的地方看看
01:02
because it's a country
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因為在這個國家裡
01:04
which is strictly divided between the sexes.
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男女是被嚴格分離開來的
01:07
In other words,
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也就是說
01:09
as men, you are not simply supposed to be
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男人無論如何都不應該
01:11
in the same physical space with women.
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與女人在同一個空間裡
01:13
And I noticed this in a very funny way.
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有趣的是我怎樣注意到這點的
01:15
I left the Kaaba
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我離開了天房
01:17
to eat something in downtown Mecca.
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去麥加市中心找吃的東西
01:19
I headed to the nearest Burger King restaurant.
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我去了距離天房最近的漢堡王
01:21
And I went there --
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在那裡
01:23
I noticed that there was a male section,
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我發現這裡有一個男性用餐區
01:25
which was carefully separated from the female section.
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很嚴格地與女性用餐區分割開來
01:28
And I had to pay, order and eat at the male section.
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我必須在男性用餐區點餐，付賬，用餐
01:31
"It's funny," I said to myself,
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“這太有趣了，”我和我自己說
01:33
"You can mingle with the opposite sex at the holy Kaaba,
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“你可以跟異性在神聖的天房一起做事情，
01:36
but not at the Burger King."
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卻不能在漢堡王這樣做。
01:38
Quite ironic.
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很諷刺不是嗎?
01:40
Ironic, and it's also, I think, quite telling.
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我認為這不僅有諷刺意味，還值得我們去深入探討
01:43
Because the Kaaba and the rituals around it
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因為天房與其中進行的儀式
01:46
are relics from the earliest phase of Islam,
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都是從最早期的伊斯蘭傳統中流傳下來的
01:49
that of prophet Muhammad.
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早至先知穆罕默德的時代
01:51
And if there was a big emphasis at the time
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如果當時伊斯蘭很重視
01:53
to separate men from women,
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將男女分割開來
01:55
the rituals around the Kaaba could have been designed accordingly.
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天房的宗教儀式也會反映這一點
01:58
But apparently that was not an issue at the time.
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但是，我們很明顯可以看到，當時這並不是一個問題
02:00
So the rituals came that way.
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所以儀式是男女一起的
02:02
This is also, I think, confirmed
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我認為這同時也驗證了
02:04
by the fact that the seclusion of women
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將女性隔離出去
02:06
in creating a divided society
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創造一個兩性分隔的社會
02:08
is something that you also do not find in the Koran,
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並不是從古蘭經中來的
02:11
the very core of Islam --
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而古蘭經是伊斯蘭教的核心
02:13
the divine core of Islam
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伊斯蘭最神聖的核心
02:15
that all Muslims, and equally myself, believe.
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是包括我在內的所有穆斯林的信仰
02:18
And I think it's not an accident
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我認為在古蘭經，
02:20
that you don't find this idea
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這個伊斯蘭的源頭中
02:22
in the very origin of Islam.
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無法找到男女分隔的要求並不令人驚奇
02:24
Because many scholars
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因為，據許多學者研究
02:26
who study the history of Islamic thought --
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伊斯蘭思想史的
02:28
Muslim scholars or Westerners --
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穆斯林學者，或者西方學者說
02:30
think that actually the practice
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事實上，將男女從空間上分隔開來的
02:32
of dividing men and women physically
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這個習俗
02:34
came as a later development in Islam,
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是伊斯蘭較後期發展出來的
02:37
as Muslims adopted
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當穆斯林開始遵循
02:39
some preexisting cultures and traditions of the Middle East.
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一些中東地區已有的文化跟傳統
02:42
Seclusion of women was actually
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將女性排除出主流社會事實上
02:44
a Byzantine and Persian practice,
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是一個拜占庭和波斯的習俗
02:46
and Muslims adopted that
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穆斯林後來沿襲了這個習俗
02:49
and made that a part of their religion.
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並使之成為自己宗教的一部分
02:51
And actually this is just one example
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事實上，這個例子
02:53
of a much larger phenomenon.
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只說明了整體現象的冰山一角
02:55
What we call today Islamic Law, and especially Islamic culture --
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我們目前所理解的伊斯蘭法，特別是伊斯蘭文化——
02:58
and there are many Islamic cultures actually;
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事實上伊斯蘭文化也分很多種
03:00
the one in Saudi Arabia is much different
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沙烏地阿拉伯的文化與
03:02
from where I come from in Istanbul or Turkey.
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我的家鄉伊斯坦堡，或者整個土耳其，是有很大不同的
03:05
But still,
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但是
03:07
if you're going to speak about a Muslim culture,
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如果我們要談穆斯林文化
03:09
this has a core, the divine message,
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這個文化裡有一個很核心很神聖的訊息
03:11
which began the religion,
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開啟了這個宗教的源頭
03:13
but then many traditions, perceptions,
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但是之後很多傳統，觀念
03:15
many practices were added on top of it.
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習俗被加在了這個訊息之上
03:18
And these were traditions of the Middle East -- medieval traditions.
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這些就是中世紀中東的一些習俗
03:22
And there are two important messages, or two lessons,
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知道了這個之後
03:25
to take from that reality.
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我想引出兩個訊息，或者是兩點我們需要學習的
03:28
First of all, Muslims --
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首先，穆斯林——
03:30
pious, conservative, believing Muslims who want to be loyal to their religion --
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虔誠的，傳統的，忠實於其信仰的穆斯林
03:33
should not cling onto everything in their culture,
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不應一板一眼的遵循他們文化中的所有習俗
03:36
thinking that that's divinely mandated.
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認為這些習俗是神的旨意
03:38
Maybe some things are bad traditions
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有可能有些是不好的傳統
03:40
and they need to be changed.
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需要被改變的習俗
03:42
On the other hand, the Westerners
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另外，作為西方人
03:44
who look at Islamic culture
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當研究伊斯蘭文化
03:46
and see some troubling aspects
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並發現一些令人不安的內容的時候
03:48
should not readily conclude that this is what Islam ordains.
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不應該馬上就歸納這些文化中的習俗是伊斯蘭原始教旨的一部分
03:51
Maybe it's a Middle Eastern culture
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很有可能這只是中東文化的一部分
03:53
that became confused with Islam.
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與伊斯蘭文化混雜了起來
03:55
There is a practice called female circumcision.
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有一個習俗，叫做女性割禮
03:58
It's something terrible, horrible.
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這是一個很可怕，很恐怖的習俗
04:01
It is basically an operation
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它是一個手術
04:03
to deprive women of sexual pleasure.
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一個剝奪女性性高潮的手術
04:06
And Westerners, Europeans or Americans,
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西方人，不論是歐洲人還是美國人
04:08
who didn't know about this before
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如果不知道這個習俗的由來
04:11
faced this practice
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在一些從北非移民的
04:13
within some of the Muslim communities
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穆斯林的社群裡
04:15
who migrated from North Africa.
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發現了這個習俗
04:17
And they've thought, "Oh, what a horrible religion that is
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西方人會想，”天啊，伊斯蘭教太恐怖了，
04:20
which ordains something like that."
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居然教教徒們做這種事情
04:22
But actually when you look at female circumcision,
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但是如果你再進一步了解女性割禮
04:24
you see that it has nothing to do with Islam,
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你就會發現，這個習俗與伊斯蘭毫無關係
04:26
it's just a North African practice,
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它只是北非的一個習俗
04:28
which predates Islam.
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比伊斯蘭更早產生
04:30
It was there for thousands of years.
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這個習俗已經存在了幾千年了
04:32
And quite tellingly, some Muslims do practice that.
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很明顯一些穆斯林確實有這樣的習俗
04:35
The Muslims in North Africa, not in other places.
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僅在北非，而不是其他地區的穆斯林
04:38
But also the non-Muslim communities of North Africa --
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但是還有其他北非地區的非穆斯林群體
04:41
the Animists, even some Christians
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萬物有靈論者，甚至一些基督徒
04:43
and even a Jewish tribe in North Africa
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甚至還有一個北非地區的猶太部落
04:45
is known to practice female circumcision.
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都有這樣的習俗
04:48
So what might look like a problem
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所以這個貌似是伊斯蘭信仰問題的
04:51
within Islamic faith
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問題
04:53
might turn out to be a tradition
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就成了一個
04:55
that Muslims have subscribed to.
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穆斯林從別處借來並沿襲的傳統
04:57
The same thing can be said for honor killings,
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同樣的道理適用於"名譽殺害"
04:59
which is a recurrent theme in the Western media --
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這個問題經常在西方媒體中被提到
05:02
and which is, of course, a horrible tradition.
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當然這是一個非常恐怖的傳統
05:05
And we see truly in some Muslim communities that tradition.
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並且我們確實在一些穆斯林群體中看到這一傳統
05:08
But in the non-Muslim communities of the Middle East,
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但是在一些其他中東地區的非穆斯林群體中
05:11
such as some Christian communities, Eastern communities,
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比如說基督教群體，東方人（注：非通常意義上的亞洲東方人，而是中東地區的東方人種）群體中
05:13
you see the same practice.
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你也發現相同的習俗
05:15
We had a tragic case of an honor killing
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在土耳其的亞美尼亞群體中
05:17
within Turkey's Armenian community
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發生了一個名譽殺害的慘劇
05:19
just a few months ago.
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就在幾個月前
05:21
Now these are things about general culture,
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我上面談到的是普通大眾文化範圍內的事情
05:23
but I'm also very much interested in political culture
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我同樣對政治文化也很感興趣
05:26
and whether liberty and democracy is appreciated,
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還有在一個政治文化裡自由與民主是否被珍視
05:29
or whether there's an authoritarian political culture
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以及是否這個政治文化里有獨裁的成分存在
05:32
in which the state is supposed to impose things on the citizens.
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也就是說國家想向公民強加一些事實
05:35
And it is no secret
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大家都知道
05:37
that many Islamic movements in the Middle East
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中東地區的很多伊斯蘭運動
05:39
tend to be authoritarian,
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都很傾向於獨裁
05:41
and some of the so-called "Islamic regimes"
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並且一些所謂的“伊斯蘭政權”
05:44
such as Saudi Arabia, Iran
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比如說沙烏地阿拉伯，伊朗
05:46
and the worst case was the Taliban in Afghanistan --
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還有最嚴重的阿富汗的塔利班政權
05:49
they are pretty authoritarian. No doubt about that.
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毫無疑問都是很獨裁的
05:51
For example, in Saudi Arabia
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比如說，在沙烏地阿拉伯
05:53
there is a phenomenon called the religious police.
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有一種叫做宗教警察的東西
05:56
And the religious police imposes
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宗教警察用暴力確保
05:58
the supposed Islamic way of life
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每個公民都遵循
06:00
on every citizen, by force --
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所謂的伊斯蘭的生活方式
06:02
like women are forced to cover their heads --
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比如說女性被強制要求戴頭巾
06:04
wear the hijab, the Islamic head cover.
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那種伊斯蘭式大蓋頭
06:07
Now that is pretty authoritarian,
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這是很獨裁的
06:09
and that's something I'm very much critical of.
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並且我對此很持批判態度
06:12
But when I realized
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但是當我意識到
06:15
that the non-Muslim,
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這一地區的非穆斯林
06:17
or the non-Islamic-minded actors in the same geography,
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或者說非伊斯蘭信仰者
06:20
sometimes behaved similarly,
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有時也這麼做(指戴頭巾)
06:22
I realized that the problem maybe
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我就意識到這個問題可能
06:24
lies in the political culture of the whole region, not just Islam.
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不僅是伊斯蘭的問題，而是這一地區政治文化的問題
06:27
Let me give you an example: in Turkey where I come from,
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我來給你舉個例子：我的家鄉土耳其
06:30
which is a very hyper-secular republic,
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是一個極度世俗化的共和國
06:32
until very recently
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直到很不久之前
06:34
we used to have what I call secularism police,
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在土耳其存在著一些我稱作世俗警察的人
06:37
which would guard the universities
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這些人不讓戴頭巾的
06:40
against veiled students.
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學生進入校園
06:42
In other words, they would force students
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換句話說，他們強制學生
06:45
to uncover their heads,
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不戴頭巾
06:47
and I think forcing people to uncover their head
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我認為，強制人們不戴頭巾與
06:49
is as tyrannical as forcing them to cover it.
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強制人們戴頭巾是一樣的暴政行為
06:52
It should be the citizen's decision.
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這應當是每個公民自己的選擇
06:54
But when I saw that, I said,
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當我看到這樣的現象的時候，我就說
06:56
"Maybe the problem
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“可能問題
06:58
is just an authoritarian culture in the region,
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只是這一地區的獨裁政治文化，
07:00
and some Muslims have been influenced by that.
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並且一些穆斯林被這樣的文化所影響。”
07:02
But the secular-minded people can be influenced by that.
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一些很世俗化的人也會被這樣的文化所影響
07:05
Maybe it's a problem of the political culture,
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可能這就是一個政治文化的問題
07:07
and we have to think about
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我們應該來思考
07:09
how to change that political culture."
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如果改變這種政治文化
07:11
Now these are some of the questions
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這些是我幾年前
07:13
I had in mind a few years ago
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開始寫書的時候
07:15
when I sat down to write a book.
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想到的一些問題
07:17
I said, "Well I will make a research
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我就想，“讓我來對於
07:19
about how Islam actually came to be what it is today,
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伊斯蘭是怎樣發展到今天來做一些研究，
07:24
and what roads were taken
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經過了怎樣的發展道路
07:26
and what roads could have been taken."
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本來有可能向哪些方向發展。”
07:28
The name of the book is "Islam Without Extremes: A Muslim Case for Liberty."
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我的書的題目是《無極端伊斯蘭：穆斯林的自由研究》
07:33
And as the subtitle suggests,
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書的副標題點出了書的內容
07:35
I looked at Islamic tradition and the history of Islamic thought
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我從個人自由的角度
07:38
from the perspective of individual liberty,
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研究了伊斯蘭傳統跟伊斯蘭思想史
07:40
and I tried to find what are the strengths
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並且我試圖去找個人自由的
07:42
with regard to individual liberty.
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優越之處
07:44
And there are strengths in Islamic tradition.
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同樣，伊斯蘭傳統也有其優越之處
07:46
Islam actually, as a monotheistic religion,
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伊斯蘭，作為一個一神論的宗教
07:49
which defined man as a responsible agent by itself,
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將人定義成為一個自身責任的個體
07:53
created the idea of the individual in the Middle East
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在中東創造了"個人"這一概念
07:55
and saved it from the communitarianism, the collectivism
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並保護這一概念不受社群主義
07:58
of the tribe.
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與部落集體主義的侵蝕
08:00
You can derive many ideas from that.
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你可以從這一概念中衍生出很多內容
08:02
But besides that, I also saw problems within Islamic tradition.
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但是除此之外，我也看到了伊斯蘭傳統中的問題
08:05
But one thing was curious:
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但是有一點很值得我們思考
08:07
most of those problems turn out to be problems that emerged later,
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那就是大部分的問題都是伊斯蘭發展後期產生的
08:10
not from the very divine core of Islam, the Koran,
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不是基於伊斯蘭的神聖核心，可蘭經
08:13
but from, again, traditions and mentalities,
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而是，就像我們前面講到的，從一些中東地區中世紀的傳統
08:16
or the interpretations of the Koran
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跟心理現象
08:18
that Muslims made in the Middle Ages.
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或者對於可蘭經的解讀而來的
08:20
The Koran, for example,
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比方說，可蘭經
08:22
doesn't condone stoning.
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並不支持石刑
08:24
There is no punishment on apostasy.
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叛教不會受到處罰
08:26
There is no punishment on personal things like drinking.
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對於一些個人行為，比如飲酒，也沒有處罰
08:29
These things which make Islamic Law,
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這些在伊斯蘭法中的規定
08:33
the troubling aspects of Islamic Law,
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特別是伊斯蘭法中令人不安部分
08:36
were later developed into later interpretations of Islam.
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是後來從伊斯蘭的一些後期解讀中發展而來的
08:39
Which means that Muslims can, today,
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這就意味著當今的穆斯林可以
08:41
look at those things and say,
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這樣理解這些伊斯蘭法的要求
08:43
"Well, the core of our religion
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“嗯，我們宗教的核心
08:45
is here to stay with us.
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與我們同在
08:47
It's our faith, and we will be loyal to it.
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這是我們的信仰，我們會對我們的信仰忠誠。”
08:49
But we can change how it was interpreted,
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但是我們可以改變我們對於宗教的解讀
08:51
because it was interpreted according to the time and milieu in the Middle Ages.
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因為現在宗教是基於中世紀的時間與環境背景而解讀的
08:54
Now we are living in a different world
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我們現在生活在一個不同的世界裡
08:56
with different values and different political systems."
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有不同的價值取向以及政治體系
08:58
That interpretation is quite possible and feasible.
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這樣的想法是很有可能並且行得通的。
09:02
Now if I were the only person thinking that way,
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但是如果只有我一個人這樣想
09:05
we would be in trouble.
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就有麻煩了
09:08
But that's not the case at all.
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但是不是這樣的
09:10
Actually, from the 19th century on,
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事實上，從19世紀開始
09:13
there's a whole revisionist, reformist --
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已經有了一個修正主義的，改良主義——
09:16
whatever you call it --
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隨便你怎樣命名——
09:18
tradition,
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這樣的一個傳統
09:20
a trend in Islamic thinking.
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一個伊斯蘭思想界的傾向
09:22
And these were intellectuals or statesmen
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並且有一些19世紀20世紀的
09:24
of the 19th century, and later, 20th century,
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知識分子與政治家
09:27
which looked at Europe basically
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他們對於歐洲進行了一些研究
09:29
and saw that Europe has many things to admire,
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發現歐洲有很多值得學習借鑒的東西
09:31
like science and technology.
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比如科學技術
09:33
But not just that; also democracy, parliament,
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但是不僅如此，還有民主，議會
09:35
the idea of representation,
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"代表制度"這一個的想法
09:37
the idea of equal citizenship.
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平等公民權的概念
09:39
These Muslim thinkers and intellectuals and statesmen
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這些生活在19世紀的穆斯林思想家
09:42
of the 19th century looked at Europe, saw these things.
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知識分子，以及政治家看到歐洲有這些東西
09:45
They said, "Why don't we have these things?"
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他們就說，“為什麼我們不能有這些東西呢？”
09:47
And they looked back at Islamic tradition,
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他們回頭研究了伊斯蘭傳統
09:49
they saw that there are problematic aspects,
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他們發現了有問題的方面
09:52
but they're not the core of the religion, so maybe they can be re-understood,
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但是這些方面不是宗教的核心，所以說不定他們可以被重新理解
09:55
and the Koran can be reread
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可蘭經可以被重新解讀
09:57
in the modern world.
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在一個現代的社會背景下
09:59
That trend
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這個趨向
10:01
is generally called Islamic modernism,
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被統稱為伊斯蘭現代主義
10:04
and it was advanced by intellectuals and statesmen,
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由知識分子與政治家推動
10:07
not just as an intellectual idea though,
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並非一個純粹的知識分子的想法
10:09
but also as a political program.
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而是一個政治運動
10:11
And that's why actually in the 19th century
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這就是為什麼在19世紀
10:13
the Ottoman Empire, which then covered the whole Middle East,
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覆蓋整個中東地區的鄂圖曼帝國
10:16
made very important reforms --
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做出了很重要的改革——
10:19
reforms like giving Christians and Jews
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改革包括給予基督徒與猶太教徒
10:21
an equal citizenship status,
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平等的公民身份
10:23
accepting a constitution,
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制定憲法
10:25
accepting a representative parliament,
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建立代表制度的議會
10:27
advancing the idea of freedom of religion.
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推廣宗教自由的觀點
10:30
And that's why the Ottoman Empire in its last decades
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這就是為什麼鄂圖曼帝國在其最後幾十年裡
10:33
turned into a proto-democracy,
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有了早期民主的跡象
10:35
a constitutional monarchy,
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建立了君主立憲制
10:37
and freedom was a very important political value at the time.
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自由，在當時是一個非常重要的政治概念
10:40
Similarly, in the Arab world,
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同樣的，在阿拉伯世界裡
10:42
there was what the great Arab historian Albert Hourani
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有被偉大的阿拉伯歷史學家阿爾伯特 胡拉尼
10:45
defines as the Liberal Age.
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稱為自由時期的一個階段
10:47
He has a book, "Arabic Thought in the Liberal Age,"
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他寫過一本書，叫做"在自由時代的阿拉伯思想"
10:49
and the Liberal Age, he defines
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他定義下的自由時期
10:51
as 19th century and early 20th century.
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包括19世紀及20世紀早期
10:54
Quite notably, this was the dominant trend
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很值得注意的是，這是20世紀早期
10:57
in the early 20th century
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在伊斯蘭思想界，政治界，以及神學界
10:59
among Islamic thinkers and statesmen and theologians.
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佔有主導地位的一個趨向
11:03
But there is a very curious pattern
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但是20世紀的後半期
11:05
in the rest of the 20th century,
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有一個非常有趣的現象
11:07
because we see a sharp decline
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那就是我們看到一個很顯著的
11:09
in this Islamic modernist line.
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伊斯蘭現代主義發展的下滑
11:11
And in place of that,
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取而代之的是另一個趨向，那就是
11:13
what happens is that Islamism grows
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伊斯蘭變成
11:16
as an ideology which is authoritarian,
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一個集權思想
11:19
which is quite strident,
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一個弔詭的
11:21
which is quite anti-Western,
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帶有反西方思想的
11:23
and which wants to shape society
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並且想要改造社會
11:25
based on a utopian vision.
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根據烏托邦版的意識形態
11:27
So Islamism is the problematic idea
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所以伊斯蘭主義成為了一個
11:30
that really created a lot of problems
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20世紀在伊斯蘭世界
11:32
in the 20th century Islamic world.
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帶來很多麻煩的一個思潮
11:35
And even the very extreme forms of Islamism
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以至於最極端的伊斯蘭主義
11:38
led to terrorism in the name of Islam --
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帶來了打著伊斯蘭旗號的恐怖主義
11:41
which is actually a practice that I think is against Islam,
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在我看來，這是違抗伊斯蘭的
11:44
but some, obviously, extremists did not think that way.
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但是很明顯，有些極端主義者不會同意我的看法
11:47
But there is a curious question:
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但是這裡我有一個問題
11:49
If Islamic modernism was so popular
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既然伊斯蘭現代主義
11:52
in the 19th and early 20th centuries,
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在19世紀與20世紀早期這樣盛行
11:54
why did Islamism become so popular
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為什麼伊斯蘭主義在其餘的20世紀
11:56
in the rest of the 20th century?
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變得如此風行
11:58
And this is a question, I think,
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我認為這個問題
12:00
which needs to be discussed carefully.
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需要認真考慮
12:02
And in my book, I went into that question as well.
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在我的書裡，我也對上述問題進行了思考
12:04
And actually you don't need to be a rocket scientist to understand that.
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而且，你不需要才高八斗才能理解這個問題
12:08
You just look at the political history of the 20th century,
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你只需要看看20世紀的政治史
12:10
and you see things have changed a lot.
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就會發現這一時期發生了很多事情
12:12
The context has changed.
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時代背景不同了
12:14
In the 19th century,
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在19世紀
12:16
when Muslims were looking at Europe as an example,
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穆斯林把歐洲當作一個樣本
12:18
they were independent; they were more self-confident.
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穆斯林獨立且有自信
12:21
In the early 20th century, with the fall of the Ottoman Empire,
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在20世紀早期，隨著鄂圖曼帝國的衰落
12:24
the whole Middle East was colonized.
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整個中東地區淪為了殖民地
12:27
And when you have colonization what do you have?
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有殖民，就會有？
12:29
You have anti-colonization.
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反殖民
12:31
So Europe is not just an example now to emulate;
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這樣歐洲就不再是一個被模仿的範本
12:34
it's an enemy to fight and to resist.
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而成為了要抗爭的敵人
12:37
So there's a very sharp decline
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所以穆斯林世界就有了一個顯著的
12:39
in liberal ideas in the Muslim world,
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自由主義思想的衰落
12:41
and what you see is more of a defensive,
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更多的是一種防禦的
12:44
rigid, reactionary strain,
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激烈的，反抗性的反應
12:47
which led to Arab socialism, Arab nationalism
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帶來了阿拉伯社會主義，阿拉伯國家主義
12:49
and ultimately to the Islamist ideology.
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最終帶來了伊斯蘭主義的意識形態
12:52
And when the colonial period ended,
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當殖民時期結束後
12:55
what you had in place of that
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取而代之的
12:57
was, generally, secular dictators,
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是世俗的獨裁者
12:59
which say they're a country,
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他們建立國家
13:01
but did not bring democracy to the country,
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卻不給予國家民主
13:03
and established their own dictatorship.
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而是建立了自己的獨裁政權
13:05
And I think the West, at least some powers in the West,
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我認為西方，起碼是西方的某些政權
13:08
particularly the United States,
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特別是在美國
13:10
made the mistake of supporting those secular dictators,
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犯了一個錯誤，那就是支持這些世俗的獨裁者
13:13
thinking that they were more helpful for their interests.
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因為這些政權覺得支持這些世俗獨裁者有利於其自身利益
13:16
But the fact that those dictators
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但是這些獨裁者
13:18
suppressed democracy in their country
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壓制其國內的民主
13:20
and suppressed Islamic groups in their country
329
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壓制其國內的伊斯蘭組織
13:22
actually made the Islamists much more strident.
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這樣的壓制使伊斯蘭主義者更加激烈
13:24
So in the 20th century,
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所以在20世紀
13:26
you had this vicious cycle in the Arab world
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在阿拉伯世界裡就有了這樣的一個惡性循環
13:28
where you have a dictatorship suppressing its own people
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獨裁者壓制本國人民
13:31
including the Islamic-pious,
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包括虔誠的伊斯蘭教徒
13:33
and they're reacting in reactionary ways.
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伊斯蘭教徒隨後對於這些壓制做出反抗
13:36
There was one country, though,
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只有一個國家
13:38
which was able to escape or stay away
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得以擺脫，或者說遠離
13:41
from that vicious cycle.
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這個惡性循環
13:43
And that's the country where I come from; that's Turkey.
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這就是我的家鄉：土耳其
13:46
Turkey has never been colonized,
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土耳其從來沒有被殖民
13:48
so it remained as an independent nation after the fall of the Ottoman Empire.
341
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所以土耳其成為了鄂圖曼帝國倒台之後的唯一一個獨立國家
13:51
That's one thing to remember.
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這點很重要
13:53
They did not share the same anti-colonial hype
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土耳其沒有與其他中東地區其他國家一樣的
13:56
that you can find in some other countries in the region.
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反殖民的狂熱
13:59
Secondly, and most importantly,
345
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第二點也是最重要的一點
14:01
Turkey became a democracy
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土耳其走上了民主之路
14:03
earlier than any of the countries we are talking about.
347
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比任何一個中東國家都要早
14:05
In 1950, Turkey had the first free and fair elections,
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1950年，土耳其舉行了第一次自由公平的選舉
14:07
which ended the more autocratic secular regime,
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結束了世俗化的貴族統治政權
14:10
which was the beginning of Turkey.
350
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開始了土耳其的早期
14:12
And the pious Muslims in Turkey
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土耳其虔誠的穆斯林
14:14
saw that they can change the political system by voting.
352
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看到他們可以用選舉投票的方式來改變政治制度
14:18
And they realize that democracy is something that is compatible with Islam,
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然後他們意識到民主與伊斯蘭是可融合的
14:21
compatible with their values,
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與他們的價值觀一致
14:23
and they've been supportive of democracy.
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土耳其人一直很支持民主
14:25
That's an experience
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這樣的經歷
14:27
that not every other Muslim nation in the Middle East had
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不是每個中東地區的穆斯林國家都有的
14:29
until very recently.
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這樣的情況直到最近才有所改變
14:31
Secondly, in the past two decades,
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第二，在過去的20年裡
14:33
thanks to globalization, thanks to the market economy,
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借助全球化，市場經濟
14:36
thanks to the rise of a middle-class,
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以及中產階級的崛起
14:38
we in Turkey see
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我們在土耳其看到了
14:40
what I define as a rebirth of Islamic modernism.
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我認為是伊斯蘭現代主義的複興
14:44
Now there's the more urban middle-class pious Muslims
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在土耳其有更多的城市居住的中產虔誠穆斯林
14:47
who, again, look at their tradition
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他們重新審視穆斯林傳統
14:49
and see that there are some problems in the tradition,
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看到了傳統中的一些問題
14:52
and they understand that they need to be changed and questioned and reformed.
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他們明白自己需要改變，質疑，改革這些問題
14:55
And they look at Europe,
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他們又研究歐洲
14:57
and they see an example, again, to follow.
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他們又一次找到一個可以學習的範本
15:00
They see an example, at least, to take some inspiration from.
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起碼他們找到了一個可以提供靈感的範本來源
15:02
That's why the E.U. process,
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這就是為什麼有土耳其歐盟化進程
15:04
Turkey's effort to join the E.U.,
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土耳其政府要加入歐盟的努力
15:06
has been supported inside Turkey
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在土耳其國內得到了
15:08
by the Islamic-pious,
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伊斯蘭虔誠信徒的支持
15:10
while some secular nations were against that.
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然後很多世俗化的國家反對這一進程
15:13
Well that process has been a little bit blurred
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當然土耳其加入歐盟這一進程由於某些歐洲國家
15:15
by the fact that not all Europeans are that welcoming --
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的反對而變得複雜
15:17
but that's another discussion.
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但這個問題我們今天不討論
15:20
But the pro-E.U. sentiment in Turkey in the past decade
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但是在過去的10年裡，土耳其國內的支持加入歐盟的情緒
15:23
has become almost an Islamic cause
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幾乎成為了一個伊斯蘭運動
15:25
and supported by the Islamic liberals
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受到了伊斯蘭自由派的支持
15:27
and the secular liberals as well, of course.
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當然也有世俗自由派
15:30
And thanks to that,
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多虧了這些支持
15:32
Turkey has been able to reasonably create a success story
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土耳其才能不出人意料地創造這個的成功故事
15:35
in which Islam and the most pious understandings of Islam
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使伊斯蘭和最虔誠的伊斯蘭信仰
15:40
have become part of the democratic game,
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成為民主的一部分
15:42
and even contributes to the democratic and economic
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甚至成為了促進國家的民主與經濟
15:44
advance of the country.
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發展的動力
15:46
And this has been an inspiring example right now
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土耳其現在對於一些伊斯蘭運動
15:49
for some of the Islamic movements
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還有一些阿拉伯世界的國家
15:51
or some of the countries in the Arab world.
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是一個鼓舞人心的例子
15:54
You must have all seen the Arab Spring,
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你們肯定都看到了從突尼斯與埃及
15:56
which began in Tunis and in Egypt.
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興起的阿拉伯之春
15:59
And Arab masses
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和阿拉伯的群眾
16:01
just revolted against their dictators.
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起義反對獨裁者
16:03
They were asking for democracy; they were asking for freedom.
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他們要求民主，要求自由
16:06
And they did not turn out to be the Islamist boogyman
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並且他們沒有成為獨裁者
16:09
that the dictators were always using
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常常用來嚇唬人民不要追求民主
16:11
to justify their regime.
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並用來合理化他們的政權
16:14
They said that "we want freedom; we want democracy.
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他們說：“我們要自由，我們要民主。
16:17
We are Muslim believers,
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我們是穆斯林信仰者
16:19
but we want to be living as free people in free societies."
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但我們也希望想自由社會的自由人民一樣生活
16:22
Of course, this is a long road.
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當然，這是一條很長的道路
16:24
Democracy is not an overnight achievement;
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民主不是一夜之間可以實現的
16:26
it's a process.
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民主需要一個過程
16:28
But this is a promising era
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但是這是一個穆斯林世界
16:30
in the Muslim world.
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充滿希望的時代
16:32
And I believe that the Islamic modernism
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並且我相信，伊斯蘭現代主義
16:34
which began in the 19th century,
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源於19世紀
16:36
but which had a setback in the 20th century
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由於穆斯林世界的政治動盪
16:38
because of the political troubles of the Muslim world,
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在20世紀經歷了一個低谷
16:40
is having a rebirth.
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現在正在復興
16:42
And I think the getaway message from that
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我認為今天我想要傳達給大家的訊息就是
16:45
would be that Islam,
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伊斯蘭
16:47
despite some of the skeptics in the West,
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雖然在西方受到一些質疑
16:50
has the potential in itself
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還是有潛力
16:52
to create its own way to democracy, create its own way to liberalism,
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來創造自己的民主方式，打通通向
16:55
create its own way to freedom.
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自由解放的路
16:57
They just should be allowed to work for that.
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他們應該被允許為此奮鬥
16:59
Thanks so much.
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非常感謝大家愛
17:01
(Applause)
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【掌聲】
ABOUT THE SPEAKER
Mustafa Akyol - JournalistMustafa Akyol is a columnist for Turkey's oldest English-language daily, Hurriyet Daily News.
Why you should listen
Mustafa Akyol is a Turkish political commentator and author based in Istanbul. He thinks and writes on issues relating to Islam and modernity, and dissects Turkish politics as a columnist for the English-language Hurriyet Daily News and the website Al-Monitor: The Pulse of the Middle East. He also writes a monthly opinion piece for The International New York Times.
Akyol's book, Islam Without Extremes, was published in July 2011 and calls for "an interpretation of Islam that synthesizes liberal ideas and respect for the Islamic tradition."
More profile about the speakerAkyol's book, Islam Without Extremes, was published in July 2011 and calls for "an interpretation of Islam that synthesizes liberal ideas and respect for the Islamic tradition."
Mustafa Akyol | Speaker | TED.com