TED字幕Word下载.docx
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TED字幕Word下载.docx
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32Inmyhusband'
shomelandinthehighlandsofSulawesiislandineasternIndonesia,thereisacommunityofpeoplethatexperiencedeathnotasasingulareventbutasagradualsocialprocess.InTanaToraja,themostimportantsocialmomentsinpeople'
slives,thefocalpointsofsocialandculturalinteractionarenotweddingsorbirthsorevenfamilydinners,butfunerals.Sothesefuneralsarecharacterizedbyelaborateritualsthattiepeopleinasystemofreciprocaldebtbasedontheamountofanimals--pigs,chickensand,mostimportantly,waterbuffalo--thataresacrificedanddistributedinthenameofthedeceased.Sothisculturalcomplexsurroundingdeath,theritualenactmentoftheendoflife,hasmadedeaththemostvisibleandremarkableaspectofToraja'
slandscape.Lastinganywherefromafewdaystoafewweeks,funeralceremoniesarearaucousaffair,wherecommemoratingsomeonewho'
sdiedisnotsomuchaprivatesadnessbutmoreofapubliclysharedtransition.Andit'
satransitionthat'
sjustasmuchabouttheidentityofthelivingasitisaboutremembranceofthedead.
2:
05Soeveryyear,thousandsofvisitorscometoTanaTorajatosee,asitwere,thiscultureofdeath,andformanypeoplethesegrandioseceremoniesandthelengthoftheceremoniesaresomehowincommensurablewiththewaythatwefaceourownmortalityintheWest.Soevenaswesharedeathasauniversalexperience,it'
snotexperiencedthesamewaytheworldover.Andasananthropologist,Iseethesedifferencesinexperiencebeingrootedintheculturalandsocialworldthroughwhichwedefinethephenomenaaroundus.Sowhereweseeanunquestionablereality,deathasanirrefutablebiologicalcondition,Torajansseetheexpiredcorporealformaspartofalargersocialgenesis.Soagain,thephysicalcessationoflifeisnotthesameasdeath.Infact,amemberofsocietyisonlytrulydeadwhentheextendedfamilycanagreeuponandmarshaltheresourcesnecessarytoholdafuneralceremonythatisconsideredappropriateintermsofresourcesforthestatusofthedeceased.Andthisceremonyhastotakeplaceinfrontoftheeyesofthewholecommunitywitheveryone'
sparticipation.
3:
40Soafteraperson'
sphysicaldeath,theirbodyisplacedinaspecialroominthetraditionalresidence,whichiscalledthetongkonan.Andthetongkonanissymbolicnotonlyofthefamily'
sidentitybutalsoofthehumanlifecyclefrombirthtodeath.Soessentially,theshapeofthebuildingthatyou'
rebornintoistheshapeofthestructurewhichcarriesyoutoyourancestralrestingplace.Untilthefuneralceremony,whichcanbeheldyearsafteraperson'
sphysicaldeath,thedeceasedisreferredtoas"
tomakala,"
asickperson,or"
tomama,"
apersonwhoisasleep,andtheycontinuetobeamemberofthehousehold.Theyaresymbolicallyfedandcaredfor,andthefamilyatthistimewillbeginanumberofritualinjunctions,whichcommunicatestothewidercommunityaroundthemthatoneoftheirmembersisundergoingthetransitionfromthislifeintotheafterlifeknownasPuya.
4:
48SoIknowwhatsomeofyoumustbethinkingrightnow.Isshereallysayingthatthesepeoplelivewiththebodiesoftheirdeadrelatives?
Andthat'
sexactlywhatI'
msaying.
5:
00Butinsteadofgivingintothesortofvisceralreactionwehavetothisideaofproximitytobodies,proximitytodeath,orhowthisnotionjustdoesnotfitintoourverybiologicalormedicalsortofdefinitionofdeath,IliketothinkaboutwhattheTorajanwayofviewingdeathencompassesofthehumanexperiencethatthemedicaldefinitionleavesout.IthinkthatTorajanssociallyrecognizeandculturallyexpresswhatmanyofusfeeltobetruedespitethewidespreadacceptanceofthebiomedicaldefinitionofdeath,andthatisthatourrelationshipswithotherhumans,theirimpactonoursocialreality,doesn'
tceasewiththeterminationofthephysicalprocessesofthebody,thatthere'
saperiodoftransitionastherelationshipbetweenthelivingandthedeadistransformedbutnotended.SoTorajansexpressthisideaofthisenduringrelationshipbylavishingloveandattentiononthemostvisiblesymbolofthatrelationship,thehumanbody.Somyhusbandhasfondmemoriesoftalkingtoandplayingwithandgenerallybeingaroundhisdeceasedgrandfather,andforhimthereisnothingunnaturalaboutthis.Thisisanaturalpartoftheprocessasthefamilycomestotermswiththetransitionintheirrelationshiptothedeceased,andthisisthetransitionfromrelatingtothedeceasedasapersonwho'
slivingtorelatingtothedeceasedasapersonwho'
sanancestor.Andhereyoucanseethesewoodeneffigiesoftheancestors,sothesearepeoplewhohavealreadybeenburied,alreadyhadafuneralceremony.Thesearecalledtautau.
7:
03Sothefuneralceremonyitselfembodiesthisrelationalperspectiveondeath.Itritualizestheimpactofdeathonfamiliesandcommunities.Andit'
salsoamomentofself-awareness.It'
samomentwhenpeoplethinkaboutwhotheyare,theirplaceinsociety,andtheirroleinthelifecycleinaccordancewithTorajancosmology.
33There'
sasayinginTorajathatallpeoplewillbecomegrandparents,andwhatthismeansisthatafterdeath,weallbecomepartoftheancestrallinethatanchorsusbetweenthepastandthepresentandwilldefinewhoourlovedonesareintothefuture.Soessentially,weallbecomegrandparentstothegenerationsofhumanchildrenthatcomeafterus.Andthismetaphorofmembershipinthegreaterhumanfamilyisthewaythatchildrenalsodescribethemoneythattheyinvestinthesesacrificialbuffaloesthatarethoughttocarrypeople'
ssoulfromheretotheafterlife,andchildrenwillexplainthattheywillinvestthemoneyinthisbecausetheywanttorepaytheirparentsthedebtforalloftheyearstheirparentsspentinvestingandcaringforthem.
8:
26Butthesacrificeofbuffaloandtheritualdisplayofwealthalsoexhibitsthestatusofthedeceased,and,byextension,thedeceased'
sfamily.Soatfunerals,relationshipsarereconfirmedbutalsotransformedinaritualdramathathighlightsthemostsalientfeatureaboutdeathinthisplace:
itsimpactonlifeandtherelationshipsoftheliving.
56Soallofthisfocusondeathdoesn'
tmeanthatTorajansdon'
taspiretotheidealofalonglife.Theyengageinmanypracticesthoughttoconfergoodhealthandsurvivaltoanadvancedage.Buttheydon'
tputmuchstockineffortstoprolonglifeinthefaceofdebilitatingillnessorinoldage.It'
ssaidinTorajathateverybodyhassortofapredeterminedamountoflife.It'
scalledthesunga'
.Andlikeathread,itshouldbeallowedtounspooltoitsnaturalend.
9:
33Sobyhavingdeathasapartoftheculturalandsocialfabricoflife,people'
severydaydecisionsabouttheirhealthandhealthcareareaffected.Thepatriarchofmyhusband'
smaternalclan,NenetKatcha,isnowapproachingtheageof100,asfaraswecantell.AndthereareincreasingsignsthatheisabouttodepartonhisownjourneyforPuya.Andhisdeathwillbegreatlymourned.ButIknowthatmyhusband'
sfamilylooksforwardtothemomentwhentheycanrituallydisplaywhathisremarkablepresencehasmeanttotheirlives,whentheycanrituallyrecounthislife'
snarrative,weavinghisstoryintothehistoryoftheircommunity.Hisstoryistheirstory.Hisfuneralsongswillsingthemasongaboutthemselves.Andit'
sastorythathasnodiscerniblebeginning,noforeseeableend.It'
sastorythatgoesonlongafterhisbodynolongerdoes.
10:
54PeopleaskmeifI'
mfrightenedorrepulsedbyparticipatinginaculturewherethephysicalmanifestationsofdeathgreetusateveryturn.ButIseesomethingprofoundlytransformativeinexperiencingdeathasasocialprocessandnotjustabiologicalone.Inreality,therelationshipbetweenthelivingandthedeadhasitsowndramaintheU.S.healthcaresystem,wheredecisionsabouthowlongtostretchthethreadoflifearemadebasedonouremotionalandsocialtieswiththepeoplearoundus,notjustonmedicine'
sabilitytoprolonglife.We,liketheTorajans,baseourdecisionsaboutlifeonthemeaningsandthedefinitionsthatweascribetodeath.
11:
48SoI'
mnotsuggestingthatanyoneinthisaudienceshouldrunoutandadoptthetraditionsoftheTorajans.ItmightbealittlebitdifficulttoputintoplayintheUnitedStates.ButIwanttoaskwhatwecangainfromseeingphysicaldeathnotonlyasabiologicalprocessbutaspartofthegreaterhumanstory.Whatwoulditbeliketolookontheexpiredhumanformwithlovebecauseit'
ssointimatelyapartofwhoweallare?
Ifwecouldexpandourdefinitionofdeathtoencompasslife,wecouldexperiencedeathaspartoflifeandperhapsfacedeathwithsomethingotherthanfear.PerhapsoneoftheanswerstothechallengesthatarefacingtheU.S.healthcaresystem,particularlyintheend-of-lifecare,isassimpleasashiftinperspective,andtheshiftinperspectiveinthiscasewouldbetolookatthesociallifeofeverydeath.Itmighthelpusrecognizethatthewaywelimitourconversationaboutdeathtosomethingthat'
smedicalorbiologicalisreflectiveofalargerculturethatweallshareofavoidingdeath,beingafraidoftalkingaboutit.Ifwecouldentertainandvalueotherkindsofknowledgeaboutlife,includingotherdefinitionsofdeath,ithasthepotentialtochangethediscussionsthatwehaveabouttheendoflife.I
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