“和平文化”必須具有包容性

Kathleen Kuehnast， the director of the United States Institute of Peace's Center for Gender and Peacebuilding was among five experts in one of two panel discussions on 9 September 2014 that were part of a daylong UN High Level Forum on the Culture of Peace. The panel， entitled \"The Role and Contributions of Women and Youth to the Culture of Peace，\" also included Lakshmi Puri， assistant secretary-general for UN Women， and Ahmad Alhendawi， the UN secretary-general's envoy on youth. Nobel Peace laureate Leymah Gbowee， founder and president of Gbowee Peace Foundation Africa， gave the keynote address earlier in the day. She was awarded the Nobel Peace Prize for a movement in her native Liberia that helped Christian and Muslim women bridge divides during the country's civil war.

The panel discussion with Kuehnast was moderated by Ambassador Anwarul K. Chowdhury， a former UN under-secretary-general and longtime peace activist from Bangladesh whose initiative led to the 1999 resolution. When Bangladesh held the presidency of the UN Security Council in 2000， he also led the adoption of the landmark Resolution 1325， which called for greater protection and involvement of women in peace and security.

The following is Kuehnast's presentation， after introductory acknowledgements. Her statement reflects her own views， and not necessarily those of the U.S. Institute of Peace.

Kathleen Kuehnast是美國(guó)和平研究所性別和和平建設(shè)中心的主任，她出席了2014年9月9日召開(kāi)的聯(lián)合國(guó)和平文化高級(jí)別論壇，與其他四位專家一同參與了兩個(gè)特別小組討論中的一個(gè)。這一特別小組名為“婦女和青年在和平文化中所發(fā)揮的作用和所做的貢獻(xiàn)”，參與其中的還有聯(lián)合國(guó)婦女署助理秘書長(zhǎng)拉克希米·普里和聯(lián)合國(guó)秘書長(zhǎng)青年特使艾哈邁德·欣達(dá)維。諾貝爾和平獎(jiǎng)獲得者、非洲古博韋和平基金創(chuàng)始人及主席萊伊曼·古博韋于同天早些時(shí)候發(fā)表主題演講。她因在利比里亞內(nèi)戰(zhàn)期間開(kāi)展幫助基督教和穆斯林婦女彌合差異的活動(dòng)而榮獲諾貝爾和平獎(jiǎng)。

Kuehnast所參與的特別小組討論由聯(lián)合國(guó)前副秘書長(zhǎng)安瓦魯·K·喬德哈瑞大使主持，他來(lái)自孟加拉，一直以來(lái)都是和平活動(dòng)家，其倡議最終形成了1999年的決議（《和平文化宣言和行動(dòng)綱領(lǐng)》）。2000年，在孟加拉擔(dān)任聯(lián)合國(guó)安理會(huì)主席國(guó)期間，他也促成了里程碑式的的1325號(hào)決議的通過(guò)，呼吁婦女更多地參與和平和安全建設(shè)，并為她們提供更好的保護(hù)。

在介紹致謝之后，Kuehnast的演說(shuō)如下。她的論述表達(dá)了她個(gè)人的觀點(diǎn)，并非全都為美國(guó)和平研究所所持的觀點(diǎn)。

The first American president， George Washington， stated that he did not want an Office of War without an Office of Peace. Two hundred years later in 1984， the U.S. Congress created the U.S. Institute of Peace with a mandate to prevent， mitigate and resolve violent conflicts around the world， and to focus on peacebuilding.

首位美國(guó)總統(tǒng)喬治·華盛頓說(shuō)過(guò)，他不會(huì)在沒(méi)有和平辦公室的情況下成立戰(zhàn)爭(zhēng)辦公室。200年后的1984年，美國(guó)國(guó)會(huì)成立了美國(guó)和平研究所，旨在防止、減少和解決全世界范圍內(nèi)的暴力沖突，專注于和平建設(shè)。

It took two centuries to enact Washington's desire for an \"office\" of peace， and perhaps there are lessons learned [that] we might reflect upon this afternoon as we discuss the culture of peace today. I would like to make three points related to gender and the culture of peace.

First， a culture of peace needs dynamic and creative leadership to organize for peace. Second， a culture of peace must have an inclusive approach that does not \"instrumentalize\" women or children. Finally， a culture of peace requires a well-funded effort.

將華盛頓總統(tǒng)的愿望付諸實(shí)踐，建設(shè)起一個(gè)和平“辦公室”用了兩個(gè)世紀(jì)，也許在我們今天下午討論和平文化的時(shí)候會(huì)對(duì)此加以思考。關(guān)于性別與和平文化，我想談三個(gè)觀點(diǎn)。

首先，和平文化需要有活力和有創(chuàng)造性的領(lǐng)導(dǎo)力來(lái)規(guī)劃和平。第二，和平文化必須是一條包容的道路，不應(yīng)將婦女或兒童“工具化”。第三，和平文化需要良好的資金支持。

Leadership

領(lǐng)導(dǎo)力

Nearly five decades ago， Martin Luther King Jr. stated： \"Those who love peace must learn to organize as effectively as those who love war.\" King also recognized that leadership is a key starting point in any critical change process， especially as he emphasized that a genuine leader is not a searcher for consensus but a molder of consensus.

In that vein， we need leadership that shapes new and innovative ideas， including how to ensure more women are in leadership positions to assist in building lasting peace.

近五十年前，馬丁·路德·金說(shuō)過(guò)：“那些熱愛(ài)和平的人必須學(xué)會(huì)像熱愛(ài)戰(zhàn)爭(zhēng)的人那樣有效地規(guī)劃。”他還認(rèn)為領(lǐng)導(dǎo)力是任何重要改變過(guò)程的關(guān)鍵起點(diǎn)，還特別強(qiáng)調(diào)一個(gè)真正的領(lǐng)袖并不是共識(shí)的探索者，而是共識(shí)的塑造者。

通過(guò)這種方式，我們需要塑造新的富有新意的觀念，包括如何確保讓更多婦女處于領(lǐng)導(dǎo)地位以協(xié)助構(gòu)建持久的和平。

My second point is the need for an inclusive process. As a socio-cultural anthropologist， I have studied for the last 25 years societies in transition， whether it is from war to peace， from communism to democracy， or from disaster to recovery. I have seen how transition impacts societal gender roles.

I lived in Central Asia while the Soviet Union collapsed. Societal transition deeply affects how society organizes gender roles， and in places like Central Asia， which had among the highest literacy rates for women in the Muslim world， I witnessed the day-to-day collapse of gender equality norms and beliefs.

我的第二個(gè)觀點(diǎn)是和平文化需要一個(gè)包容的過(guò)程。作為一個(gè)社會(huì)文化方向的人類學(xué)家，我已經(jīng)研究了25年處于轉(zhuǎn)型中的社會(huì)，無(wú)論它是從戰(zhàn)爭(zhēng)走向和平，從共產(chǎn)主義過(guò)渡到民主，還是從災(zāi)難中復(fù)蘇。我已經(jīng)目睹了過(guò)渡過(guò)程對(duì)社會(huì)性別角色所帶來(lái)的影響。

蘇聯(lián)解體的時(shí)候，我住在中亞地區(qū)。社會(huì)轉(zhuǎn)型嚴(yán)重影響了社會(huì)組織性別角色的方式，在中亞這樣的地方，婦女的文化程度在穆斯林世界處于較高水平，我目睹了性別平等的規(guī)范和信仰的日漸崩塌。

One of the issues among policy shapers and policy makers is that we use the term \"gender\" as another name for \"women.\" However， men too are gendered beings， and they too must deal with magnified notions of hyper-masculinity that meld power and status in societies with violence.

When we are not gender-inclusive， this leaves us with half of a solution to many of the problems that plague women and girls in conflict and fragile settings. Therefore， a culture of peace must not create new silos or reinforce old silos. We must make sure that we engage men as partners for positive change.

政策塑造者和政策制定者所面臨的問(wèn)題之一就是我們使用“性別”這個(gè)詞來(lái)指代“女性”。然而，男性也是有性別的群體，他們也必須處理被放大了的男性化概念，它將暴力與社會(huì)中的力量和地位相融合。

當(dāng)我們不能做到性別包容，那么針對(duì)沖突中和脆弱環(huán)境中折磨婦女和女童的問(wèn)題的解決方式只剩下一半。因此，和平文化必須創(chuàng)造新的“發(fā)射井”或加強(qiáng)舊的“發(fā)射井”。我們必須確保我們將男性作為合作伙伴以推動(dòng)積極的改變。

Malala … and her father

馬拉拉和她的父親

In a two-year study that the Institute of Peace conducted on lessons learned on women's programming in Iraq and Afghanistan， one of the most consistent recommendations for ensuring sustainable programs for women is to consider men and the many roles they play in society as husbands， brothers， sons or fathers. Men need to be a part of the change and not kept apart.

Men often play a role as societal gatekeepers， and they [can offer opportunities] for the girls and women who are a part of their lives. We know that education for girls is strengthened when fathers advocate for their daughters. We know the remarkable courage of Malala Yousafzai. But we often do not tell the story of her father's persistence and courage to defy social norms in Pakistan.

美國(guó)和平研究所從事了一項(xiàng)為期兩年的研究，學(xué)習(xí)伊拉克和阿富汗的婦女項(xiàng)目經(jīng)驗(yàn)，其中對(duì)確保婦女項(xiàng)目可持續(xù)的最一致的建議就是考慮男性和其在社會(huì)中扮演的眾多角色，如丈夫、兄弟、兒子和父親。男性應(yīng)該成為改變的一部分，不應(yīng)被排除在外。

男性經(jīng)常充當(dāng)社會(huì)看門人的角色，而且他們能為他們生活中的女童和婦女提供機(jī)會(huì)。我們了解到，當(dāng)父親主張女兒接受教育時(shí)，女童所受的教育能夠得到提高。我們都知道馬拉拉·尤薩法扎伊超乎常人的勇氣。但我們卻不經(jīng)常講述他父親的執(zhí)著和蔑視巴基斯坦社會(huì)規(guī)范的勇氣。

We have to solve the problems of inequality and [of the] lack of women and girls arm-in-arm with male champions on this urgent issue. I want to suggest that the next creative path begins with breaking down silos. To stop the cycle of violence， we recognize that boys and men who are victims of violence have a greater chance to end up being perpetrators of violence.

What we need is the creation of a culture of peace that is inclusive of women but allows the complexity of human relationships its full right， and engages men and the greater understanding of gender identity.

針對(duì)這樣的緊急任務(wù)，我們必須與男性衛(wèi)士聯(lián)手解決不平等的問(wèn)題及婦女和女童缺失的問(wèn)題。我想建議下一條創(chuàng)新性道路應(yīng)以打破“發(fā)射井”開(kāi)始。為了阻止暴力的循環(huán)，我們應(yīng)認(rèn)識(shí)到男童和男性是暴力的受害者，同時(shí)有更大的機(jī)會(huì)成為使用暴力的嫌疑人。

我們需要的是創(chuàng)造一個(gè)包容女性的和平文化，但應(yīng)完全容許人類關(guān)系的復(fù)雜性，并帶動(dòng)男性群體，使他們更好地理解性別身份。

A \"Silicon Valley'\"for non-violence

一個(gè)為了非暴力的“硅谷”

Finally， effectively organizing for peace requires resources. It requires commitment by the international community， governments and local civil society. Commitment and funding go hand-in-hand. [While] Dr. King said that we need to learn to organize as effectively as those who organize for war， we also need to invest and bring resources to bear upon the global problem of violence.

最后，有效地規(guī)劃和平需要資源。它要求國(guó)際社會(huì)、政府和地方民間社會(huì)做出承諾。承諾和資金手手相傳。盡管馬丁·路德·金說(shuō)過(guò)我們需要學(xué)會(huì)像規(guī)劃戰(zhàn)爭(zhēng)的人那樣有效地規(guī)劃和平，我們也需要投資和資源來(lái)對(duì)全球的暴力問(wèn)題施壓。

We need to incentivize peacebuilding. We need to think about a culture of peace as a \"start-up\" operation. What we need is a Silicon Valley for non-violent approaches to global problem-solving. We need the same kind of creative force that lies behind the creative technologies and how these could be applied to the culture of peace. We need to organize so that our best minds， our most innovative ideas， are being applied to building peace.

There is no need to remind this audience that our world is a complex place with too much violence -- a world in which short-term thinking and violence seem to be the default setting toward solving problems. What we need is long-term thinking， where our default setting is non-violent problem solving， and applying innovative technology toward the culture of peace.

我們需要以物質(zhì)鼓勵(lì)和平建設(shè)。我們需要將和平文化想象成是“創(chuàng)業(yè)”操作。我們需要的是一個(gè)以非暴力途徑解決全球問(wèn)題的“硅谷”。我們需要與創(chuàng)新科技背后同樣的創(chuàng)新力量和將此種力量應(yīng)用為和平文化的方式。我們需要規(guī)劃，以將我們最優(yōu)秀的頭腦，最創(chuàng)新的觀念應(yīng)用于和平建設(shè)。

我不需要提醒觀眾我們的世界是一個(gè)充滿太多暴力的復(fù)雜地方——在這樣的世界中，短期思考和暴力似乎成了解決問(wèn)題的默認(rèn)設(shè)置。我們需要的是長(zhǎng)遠(yuǎn)的思考，非暴力應(yīng)該成為解決問(wèn)題的默認(rèn)設(shè)置，并將創(chuàng)新科技應(yīng)用于和平文化。