重新审视你熟悉的世界的邀请

在进入财经新闻界之前，Gillian Tett 是一位文化人类学家，她研究过去如何影响我们现在的思想和行为。在一次有趣的演讲中，她展示了您如何使用人类学的观点以全新的眼光看待世界——并欢迎新的和不同的文化真理进入您的生活。

I am incredibly excited to be here today because I want to tell you about an idea that's shaped the way that I look at the worldand I think that anyone can use to look at your own world,whether you’re working in finance, business, journalism or just looking around your everyday life at things like face masks, dogs, chocolate, really. And the idea comes from the world of cultural anthropology.

今天来到这里我感到非常兴奋， 因为我想告诉你一个想法 ，它塑造了我看待世界的方式， 我认为任何人都可以用它来看待你自己的世界， 无论你是在金融、商业领域工作，新闻业， 或者只是看看你的日常生活，看看 面具、狗、巧克力之类的东西，真的。 这个想法来自文化人类学的世界。

Now I know to many of you that might sound pretty weird. But I'm talking to you because my own life story has been bound up with that. Today, as you see me, I am a journalist. I live in New York, I work with the "Financial Times," and I spend much of my life talking to people who work in the world of business, finance, technology, etc. That's my kind of world today. Excuse the rather bad hairstyle.

现在我知道你们中的许多人可能听起来很奇怪。 但我和你说话是 因为我自己的人生故事与此息息相关。 今天，正如你所见，我是一名记者。 我住在纽约， 在《金融时报》工作 ，我一生中的大部分时间都 在与在商业、金融、技术等领域工作的人交谈。 这就是我今天的世界。 原谅相当糟糕的发型。

But I didn't start out like that. I actually started out, before I became a journalist, as a cultural anthropologist, looking like this.

但我并不是这样开始的。 实际上，在我成为一名记者之前，我开始时 是一名文化人类学家，看起来像这样。

I did fieldwork, as we call it, in Soviet Tajikistan, on the borders of Afghanistan. Now, what cultural anthropology does is try to study human culture, all the assumptions that we inherit from our surroundings and we don't often think about but which shape us deeply in terms of how we think, live and act.

我在阿富汗边境的 苏维埃塔吉克斯坦进行了我们所说的实地考察。现在，文化人类学所做的是尝试研究人类文化， 所有我们从周围环境继承的假设，我们 不经常考虑， 但它们在我们如何思考、生活和行为方面深刻地塑造了我们。

And anthropologists do this in two distinctive ways. Firstly, they believe in getting out and getting our feet dirty and trying to participate in people's lives to understand them. Which is why I'm wearing Tajik clothes on the border of Tajikistan, where I was living. But also, they believe in not just studying cultures that we already know that are familiar but cultures which are unfamiliar.That can be on the other side of the world, it can be down the end of the street, a different profession, or, shock horror, a different political party.

人类学家以两种不同的方式做到这一点。 首先，他们相信走出去，弄脏我们的脚 ，并尝试参与人们的生活以了解他们。 这就是为什么我 在我居住的塔吉克斯坦边境穿塔吉克服装的原因。 而且， 他们相信不仅要研究我们已经知道的熟悉的 文化，还要研究不熟悉的文化。 那可能是在世界的另一边， 可能是街道的尽头， 一个不同的职业， 或者，震惊恐怖，一个不同的政党。

And anthropologists do this for two reasons. Firstly, understanding people who have a different point of view to youis very helpful for making sense of the world. Duh. It's something we ought to all know, but actually it's very easy to forget today.But secondly, empathizing with another way of looking at the world can help you to understand yourself better as well. And the reason is that there’s a wonderful proverb which says: A fish can’t see water. A fish can’t see water. None of us can see the assumptions that shape us unless we jump out of our fish bowl,go to somewhere completely different, talk to other fish, and then look back at ourselves to try and understand the assumptions that shape us. In my case, I did that by going to Soviet Tajikistan. But later on, I used that perspective of jumping out of my fishbowl to look back at my own world, where I now work as a journalist, to look at the world of finance, to look at the world of business, to try and look at it with fresh eyes and to see not just the parts of the world that are obvious but the parts of the world that we don't often talk about, the social silences.

人类学家这样做有两个原因。 首先，了解 与你有不同观点的人对于理解 世界非常有帮助。 呃。 这是我们都应该知道的事情， 但实际上今天很容易忘记。 但其次， 以另一种看待世界的方式感同身受也可以帮助你更好地了解自己。 原因是有一句很妙的谚语说： 鱼不见水。 鱼是看不见水的。 除非我们跳出鱼缸，去完全不同的地方，与其他鱼交谈，否则我们谁都看不到塑造我们的假设， 然后回头看看自己 ，试着理解塑造我们的假设。 就我而言，我是通过前往苏联塔吉克斯坦做到这一点的。 但后来，我用跳出鱼缸的视角 来回顾我现在作为记者工作 的世界，看看金融世界，看看商业世界， 试着看看用新鲜的眼光看待它， 不仅要看到世界上显而易见 的部分，还要看到我们不经常谈论的世界部分， 社会的沉默。

Now I used that framework to help me predict the great financial crisis in 2008. In particular, I spent much of the years before that going to investment banking conferences, which are gigantic ceremonial rituals, which are rather similar to Tajik weddings.

现在我用这个框架 来帮助我预测 2008 年的金融危机。特别是 在那之前的几年里，我花了很多时间去参加投资银行会议，这是 一个非常类似于塔吉克斯坦婚礼的大型仪式。

It's true. They pull people together, the scattered tribe, they reaffirm their social ties and they reaffirm a shared worldview through rituals, not through dancing, but through hanging out by the bar and having PowerPoints. Same function.

这是真的。 他们将人们聚集在一起，分散的部落， 他们重申他们的社会纽带 ，他们通过仪式重申共同的世界观， 而不是通过跳舞，而是通过在酒吧闲逛和播放 PowerPoint。 相同的功能。

But I did that in the world of high finance. But what I want to make you think about today is that you don't have to be using these tools in Tajikistan or Tokyo or Wall Street. You can actually use them to look around your own world today. Your everyday life. You can use them to look at something which is completely different from either Wall Street or Tajikistan. The world of dogs.This is my dog, Charlie. Adorable, smelly, out of control. And when people ask me about my dog, I often say, "Charlie, she's part of my family." I bet many of you who have dogs will say exactly the same thing. But here's something to think about. If you are in America or Europe, you think it's kind of normal to say that your dog is part of your family. I can tell you, though, that if you’re sitting in Tajikistan or most other cultures which are non-Western, saying that a dog is part of your family makes you look really weird.

但我是在高级金融领域做到这一点的。 但我今天想让你思考的 是，你不必在塔吉克斯坦 、东京或华尔街使用这些工具。 今天，您实际上可以使用它们环顾您自己的世界。 你的日常生活。 您可以使用它们来查看 与华尔街或塔吉克斯坦完全不同的事物。 狗的世界。 这是我的狗，查理。 可爱，臭，失控。 当人们问起我的狗时，我经常说， “查理，她是我家的一员。” 我敢打赌，很多养狗的人都会说同样的话。 但这里有一些事情需要考虑。 如果你在美国或欧洲， 你认为说你的狗是你家庭的一部分是很正常的。 不过，我可以告诉你， 如果你生活在塔吉克斯坦或大多数其他 非西方文化中， 说狗是你家庭的一部分会让你看起来很奇怪。

Because the reality is that in many cultures throughout history,animals have been defined in opposition to humans. Dogs lived out in the fields or live out in the fields or the yard. They might come in the house. They didn't come into the bedroom, and they certainly didn't come into the bed.

因为现实情况是，在历史上的许多文化中， 动物被定义为与人类相反。 狗住在田里 ，或者住在田里或院子里。 他们可能会进屋。 他们没有进卧室， 当然也没有进床。

Charlie's not supposed to be in my bed, but, hey. And the thing to think about that was interesting is this. What is different in these different contexts isn't necessarily the dog. It's our idea of family. Many non-Western cultures have an idea that a family is something that is imposed on you, and it's pretty non-negotiable.In the West, we have this wonderful, individualistic consumer culture where everything is pick-and-mix and customized. We customize our coffee choice. We have our music playlists. We get to define our families. And that's liberating. It's also sometimes quite nerve-wracking. And what it means is that people say,"Well, if I want to put a dog in my family, I'm going to put a dog." It also means that people use dogs to define and create families as an active choice. And what is interesting is that the issue at stake here is not about the human and the dog relationship, let alone your dog versus dog relationship, it's humans to humans. And that's something you need to think about if say, you're in the business of selling dog food or you just want to get a dog. And it's something very hard to see unless you jump out of your fishbowl.

查理不应该在我的床上，但是，嘿。 有趣的是要考虑这一点。 在这些不同的上下文中不同 的不一定是狗。 这是我们的家庭观念。 许多非西方文化 认为，家庭是强加给你的东西， 而且是不可商量的。在西方， 我们有这种美妙的、个人主义的消费文化 ，一切都是挑选和混合和定制的。 我们定制我们的咖啡选择。 我们有我们的音乐播放列表。 我们可以定义我们的家庭。 这就是解放。 有时也很伤脑筋。 这意味着人们说， “嗯，如果我想在家里养一只狗，我 就养一只狗。” 这也意味着人们使用狗 来定义和创建家庭是一种积极的选择。 有趣的是，这里的问题 不是关于人和狗的关系， 更不用说你的狗与狗的关系， 而是人类与人类的关系。 如果说你从事的是卖狗粮的生意，或者你只是想养一只狗，那么这就是你需要考虑的事情。 除非你从鱼缸里跳出来，否则很难看到它。

Or for another example, think about cell phones. I spent a lot of time with my teenagers worrying about why they can't get off their cell phone. And the normal way that people talk about thatis to say, well, they're addicted to cell phones because guess what, it's those algorithms, screen time is a technology. But an anthropologist called Danah Boyd went out a few years ago and tried to look at teenagers "in the wild" with their cell phones,

或者再举一个例子，想想手机。 我花了很多时间和我的青少年一起担心为什么他们不能离开手机。 人们谈论它的正常方式 是说， 他们沉迷于手机，因为猜猜看， 是那些算法， 屏幕时间是一种技术。但几年前 ，一位名叫丹娜·博伊德的人类学家出去尝试用手机观察“野外”的青少年，

and realized that when you observe teenagers with this kind of broad anthropological perspective, when you try and look with a worm's eye view, not a bird's eye view, actually, there's something about teenagers that's quite remarkable. Which is that 50, 100 years ago, teenagers were physically roaming in the world a lot. They were on their bikes. They were walking around the streets, they were congregating in fields, they could explore the world, test boundaries, essentially, have adventures without parents watching. Today, in many American contexts they can't.Nevermind lockdown, even before that, because of stranger danger, because of overscheduling, the only place they could roam without parents watching was in cyberspace with their cell phones.

并意识到当你 以这种广泛的人类学视角观察青少年时， 当你尝试用虫眼 而不是鸟瞰的视角来观察时， 实际上，青少年身上有一些非常了不起的东西。 也就是说，50、100 年前， 青少年经常在世界上漫游。 他们骑着自行车。 他们在街上走来走去， 他们在田野里聚集， 他们可以探索世界，测试边界， 基本上，在没有父母看的情况下进行冒险。 今天，在许多美国情况下，他们不能。 没关系封锁，甚至在那之前，因为陌生人的危险， 因为计划过度， 他们唯一可以在没有父母看管的情况下漫游的地方就是 带着手机在网络空间里。

So is it any surprise that teenagers love their cell phones? If you want to change behavior, you can't just look at the phone, the noise, you have to look at the physical experience, the silence too. And again, that's hard to see if you just know one fishbowl.

那么青少年喜欢他们的手机有什么奇怪的吗？ 如果你想改变行为，你不能只看电话和噪音， 你必须看看身体体验，还有沉默。 再说一次，如果你只知道一个鱼缸，这很难看出。

Another example. What is sitting at the end of your noses right now or hopefully, called your face mask. In the last two years,we've heard a lot about how face masks stop germs through that physical fabric. But they’re cultural signaling devices, too. They send messages to your own brain to remind you to change behavior, to each other, to show whether you respect science,whether you are upholding community norms. And although doctors don't often talk about that cultural aspect, we need to.Because one thing we've learned, is you can't stop a pandemicjust with medical science or computer science, you need to think about social science and behavior. And behavior could change.Because there's another thing about those face masks, which is that effectively they have shown how culture can change. We weren't wearing them two years ago. And culture can change in all kinds of surprising ways. Culture isn't a box with rigid, static sides. It's more like a river that flows.

另一个例子。 现在 或希望坐在你鼻子末端的东西叫做你的面罩。在过去的两年里， 我们听到了很多关于口罩如何 通过这种物理织物阻止细菌的信息。 但它们也是文化信号装置。 他们向你自己的大脑发送信息， 提醒你改变行为， 互相提醒，表明你是否尊重科学，是否维护社区规范。 虽然医生不经常谈论文化方面，但我们需要。因为我们学到的一件事是，仅靠 医学或计算机科学无法阻止大流行， 您需要考虑社会科学和行为。 行为可能会改变。 因为这些口罩还有另一件事， 那就是它们有效地展示了文化如何改变。 两年前我们没穿。 文化可以以各种令人惊讶的方式发生变化。 文化不是一个僵硬、静止的盒子。 它更像是一条流动的河流。

And if you want to understand that, think about one last issue, which is chocolate. Hurray. Kit Kats started life a century ago as a British brown biscuit. It then went around the world as an export, turned up in Japan, and some local Japanese teenagers, about 20 years ago, started using Kit Kats as good-luck tokens for exams. And then they started adding in Japanese flavors like soy sauce, wasabi, green tea. And then it became a Japanese biscuit and a Japanese souvenir and then was sold back into Britain, where today you can buy green tea Kit Kats.

如果您想了解这一点，请 考虑最后一个问题，即巧克力。 欢呼。一个世纪前，Kit Kats 以英国棕色饼干的形式诞生。 然后它作为出口产品传遍了世界， 出现在日本 ，大约 20 年前，一些日本当地的青少年 开始使用 Kit Kats 作为考试的幸运代币。 然后他们开始添加日本风味，如酱油、 芥末、绿茶。 然后它变成了日本饼干和日本纪念品 ，然后又被卖回了英国， 今天你可以在那里买到绿茶奇巧。

And they're actually made in Germany.

它们实际上是在德国制造的。

So today a Kit Kat is British and Swiss, because Nestlé owns it,and Japanese and German. Culture is a river. It changes. New streams come in, and that is fantastic. And that is one of the big ideas I want to leave you with last of all. Because right now as we speak, COVID-19 and the lockdown in many ways has been an extraordinary period of culture shock. It's given you all what anthropologists experience when they go to other cultures. The chance to be jolted out of what was normal and to look at your world again. To become a stranger in your own land again. So however much you might hate that experience, however much you might be scared by that culture shock, the lesson from anthropology is this. Don't run away from culture shock. Seize it as an opportunity. Recognize that lockdown has kept us all trapped with our own tribe, physically. Our own "pod." We've gone online into echo chambers. But now, more than ever, is a time when we need to jump out of our fishbowl. Go talk to other fish. Widen our lens. Not just so that we can understand the rest of the world, which we need to. But also so that we can understand ourselves better, too. And just think of that when you see a dog, a Kit Kat bar, a face mask or your cellphone. All of them show the power of culture. Why culture matters. But why culture can change. And why, right now, we have an opportunity to rethink that.

所以今天的 Kit Kat 是英国和瑞士的， 因为雀巢拥有它， 还有日本和德国。 文化是一条河流。 它改变。新的流进来了，这太棒了。这是我想最后留给你的重要想法之一。 因为现在就在我们说话的时候， COVID-19 和 在许多方面的封锁一直是文化冲击的非凡时期。它为您提供了人类学家在前往其他文化时所经历的一切。 有机会摆脱正常 并重新审视你的世界。 再次成为自己土地上的陌生人。 所以无论你多么讨厌这种经历， 无论你多么害怕这种文化冲击， 人类学的教训是这样的。 不要逃避文化冲击。 抓住它作为一个机会。认识到封锁使我们所有人都被困在自己的部落中，身体上。 我们自己的“吊舱”。 我们已经上网进入回声室。 但现在，我们比以往任何时候都更需要跳出鱼缸。 去和其他鱼说话。 扩大我们的镜头。 不仅仅是为了让我们能够了解 我们需要的世界其他地方。 也让我们也能更好地了解自己。 当你看到一只狗、 一个奇巧酒吧、 一个口罩或你的手机时，想想这一点。 无不彰显着文化的力量。 为什么文化很重要。 但为什么文化可以改变。 为什么，现在，我们有机会重新考虑这一点。