June 29, 2016.
My dear fellow citizen:
I write to you today,
to you who have lost in this era.
At this moment in our common life,
when the world is full of breaking
I address this letter
simply to you,
even though we both know
there are many of you behind this “you,”
and many of me behind this “I.”
I write to you because at present,
this quaking world we share scares me.
I gather it scares you, too.
Some of what we fear, I suspect,
we fear in common.
But much of what we fear seems to be each other.
You fear the world I want to live in,
and I fear your visions in turn.
Do you know that feeling you get when you know it’s going to storm
before it storms?
Do you also feel that now,
That malaise and worry
that some who know
feel reminds them of the 1930s?
Perhaps you don’t,
because our fears of each other
are not in sync.
这一次 我感觉到了 你们对我的恐惧
In this round, I sense that your fears of me,
of the world that I have insisted is right for us both,
has gathered over a generation.
It took time for your fears to trigger my fears,
not least because at first,
I never thought I needed to fear you.
I heard you
but did not listen,
all these years when you said that this amazing new world
wasn’t amazing for you,
for many of you,
across the industrialized world;
that the open, liquid world I relished,
在世界范围内 人力 物力和科技
of people and goods and technologies flowing freely,
going where they pleased, globally,
was not, for you, an emancipation.
I have walked through your towns
and, while looking, failed to see.
I did notice in Stephenville, Texas,
that the town square was dominated
by one lawyer’s office after another,
because of all the people rotating in and out of the prison.
I did notice the barren shops in Wagner, South Dakota,
and the VFW gathering hall
that stood in mockery
of a community’s dream to endure.
I did notice
at the Lancaster, Pennsylvania Wal-Mart,
that far too many people in their 20s and 30s
looked a decade or two from death,
with patchy, flared-up skin
and thinning, stringy hair
and browning, ground-down teeth
and a lostness in their eyes.
I did notice that the young people I encountered in Paris,
in Florence, in Barcelona,
had degrees but no place to take them,
living on internships well into their 30s,
their lives prevented from launching,
because of an economy that creates wealth —
just not jobs.
I did notice the news about those parts of London becoming ghost quarters,
where the global super-rich turn fishy money into empty apartments
and price lifelong residents of a city, young couples starting out,
out of their own home.
And I heard that the fabric of your life
You used to be able to count on work,
and now you couldn’t.
You used to be able to nourish your children,
and guarantee that they would climb
a little bit further in life than you had,
and now you couldn’t.
You used to be made to feel dignity in your work, and now you didn’t.
在过去 像你们这样的人们 有个家是十分正常的事情
It used to be normal for people like you to own a home,
and now it wasn’t.
I cannot say
I didn’t know these things,
but I was distracted
creating a future in which we could live on Mars,
even as you struggled down here on Earth.
I was distracted
even as many of you began to live shorter lives than your parents had.
I heard all of these things, but I didn’t listen.
but didn’t see.
I read, didn’t understand.
I paid attention
only when you began to vote and shout,
and when your voting and shouting, when the substance of it,
began to threaten me.
I listened only when you moved toward shattering continental unions
and electing vulgar demagogues.
Only then did your pain become of interest
I know that feeling hurt
is often prologue to dealing hurt.
I wonder now
if you would be less eager to deal it
if I had stood with you
when you merely felt it.
I ask myself
why I didn’t stand with you then.
One reason is that I became entranced
by the gurus of change,
became a worshiper of the religion of the new for novelty’s sake,
and of globalization and open borders
and kaleidoscopic diversity.
Once change became my totalizing faith,
I could be blind.
I could fail to see change’s consequences.
I could overlook the importance
起源 传统 仪式 稳定性
of roots, traditions, rituals, stability —
And the more fundamentalist I became
in my worship of change and openness,
the more I drove you towards the other polarity,
I now see as I didn’t before
that not having the right skin or right organ
is not the only varietal of disadvantage.
There is a subtler, quieter disadvantage
in having those privileged traits
and yet feeling history to be moving away from you;
that while the past was hospitable to people like you,
the future will be more hospitable
that the world is growing less familiar,
less yours day by day.
I will not concede for a moment that old privileges should not dwindle.
They cannot dwindle fast enough.
It is for you to learn to live in a new century in which
there are no bonuses for showing up with the right skin and right organs.
If and when your anger turns to hate,
please know that there is no space for that in our shared home.
But I will admit, fellow citizen,
that I have discounted the burden of coping with the loss of status.
I have forgotten
that what is socially necessary can also be personally gruelling.
A similar thing happened
with the economy that you and I share.
Just as I cannot and don’t wish
to turn back the clock on equality and diversity,
and yet must understand
the sense of loss they can inspire,
因此 我拒绝 也不能够
so, too, I refuse and could not if I wished
turn back the clock on an ever more closely knit, interdependent world,
and on inventions that won’t stop being invented.
And yet I must understand your experience of these things.
You have for years been telling me that your experience of these things
is not as good as my theories forecast.
Yet before you could finish a complaining sentence
关于生活的艰辛 异常的时间 缩水的工资
about the difficulty of living with erratic hours, volatile pay,
about the pain of dropping your children off at 24-hour day care
to make your 3am shift,
I shot back at you — before you could finish your sentence —
about how what you are actually experiencing was flexibility
Language is one of the only things that we truly share,
and I sometimes used this joint inheritance
and justify myself;
to re-brand what was good for me
as something appearing good for us both,
when I threw around terms like “the sharing economy,”
and “global resourcing.”
I see now that what I was really doing,
was buying your pain on the cheap,
sprucing it up
and trying to sell it back to you
I have wanted to believe and wanted you to believe
that the system that has been good to me,
that has made my life ever more seamless,
is also the best system for you.
I have condescended to you
with the idea that you are voting against your economic interests —
voting against your interests,
as if I know your interests.
That is just my dogmatic economism talking.
I have a weakness
for treating people’s economic interests as their only interest,
ignoring things like belonging and pride
and the desire to send a message to those who ignore you.
So here we are,
in a scary but not inexplicable moment
of demagoguery, fracture,
排外的 痛恨的 惧怕的时刻
xenophobia, resentment and fear.
And I worry for us both if we continue down this road,
me not listening,
you feeling unheard,
you shouting to get me to listen.
I worry when each of us is seduced by visions of the future
that have no place for the other.
If this goes on,
if this goes on,
there may be blood.
There are already hints of this blood
in newspapers every day.
There may be roundups, raids,
搜捕 驱逐营 分裂
deportations, camps, secessions.
And no, I do not think that I exaggerate.
There may be even talk of war
in places that were certain they were done with it.
There is always the hope of redemption.
But it will not be a cheap, shallow redemption
that comes through blather about us all being in it together.
This will take more.
It will take accepting that we both made choices to be here.
We create our “others.”
作为家长 邻居 公民
As parents, as neighbors, as citizens,
we witness and sometimes ignore each other
You were not born vengeful.
I have some role
in whatever thirst you now feel for revenge,
and that thirst now tempts me
to plot ever more elaborate escapes
from our common life,
from the schools and neighborhoods
and airports and amusement parks
that we used to share.
We face, then,
a problem not of these large, impersonal forces.
We face a problem of your and my relations.
We chose ways of relating to each other
that got us here.
We can choose ways of relating
that get us out.
But there are things we might have to let go of,
starting with our own cherished versions of reality.
Imagine if you let go of fantasies
of a society purged of these or those people.
Imagine if I let go of my habit
of saving the world behind your back,
of deliberating on the future
of your work,
in places where you couldn’t get past security.
We can do this only if we first accept
that we have neglected each other.
If there is hope to summon
in this ominous hour,
it is this.
We have, for too long,
chased various shimmering dreams
at the cost of attention to the foundational dream of each other,
the dream of tending to each other,
of unleashing each other’s wonders,
of moving through history together.
We could dare to commit to the dream of each other
as the thing that matters before every neon thing.
Let us dare.
a fellow citizen.
June 29, 2016.
我们生活得不容易 如果你对你的生活有疑虑 迷惘 那就看看这个视频吧 希望能够有所启发