在進(jìn)入財(cái)經(jīng)新聞界之前，Gillian Tett 是一位文化人類學(xué)家，她研究過去如何影響我們現(xiàn)在的思想和行為。在一次有趣的演講中，她展示了您如何使用人類學(xué)的觀點(diǎn)以全新的眼光看待世界——并歡迎新的和不同的文化真理進(jìn)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.

今天來到這里我感到非常興奮，?因?yàn)槲蚁敫嬖V你一個(gè)想法?，它塑造了我看待世界的方式，?我認(rèn)為任何人都可以用它來看待你自己的世界，?無論你是在金融、商業(yè)領(lǐng)域工作，新聞業(yè)，?或者只是看看你的日常生活，看看?面具、狗、巧克力之類的東西，真的。?這個(gè)想法來自文化人類學(xué)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.

現(xiàn)在我知道你們中的許多人可能聽起來很奇怪。?但我和你說話是?因?yàn)槲易约旱娜松适屡c此息息相關(guān)。?今天，正如你所見，我是一名記者。?我住在紐約，?在《金融時(shí)報(bào)》工作?，我一生中的大部分時(shí)間都?在與在商業(yè)、金融、技術(shù)等領(lǐng)域工作的人交談。?這就是我今天的世界。?原諒相當(dāng)糟糕的發(fā)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.

但我并不是這樣開始的。?實(shí)際上，在我成為一名記者之前，我開始時(shí)?是一名文化人類學(xué)家，看起來像這樣。

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.

我在阿富汗邊境的?蘇維埃塔吉克斯坦進(jìn)行了我們所說的實(shí)地考察。現(xiàn)在，文化人類學(xué)所做的是嘗試研究人類文化，?所有我們從周圍環(huán)境繼承的假設(shè)，我們?不經(jīng)?？紤]，?但它們?cè)谖覀內(nèi)绾嗡伎?、生活和行為方面深刻地塑造了我們?/span>

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.

人類學(xué)家以兩種不同的方式做到這一點(diǎn)。?首先，他們相信走出去，弄臟我們的腳?，并嘗試參與人們的生活以了解他們。?這就是為什么我?在我居住的塔吉克斯坦邊境穿塔吉克服裝的原因。?而且，?他們相信不僅要研究我們已經(jīng)知道的熟悉的?文化，還要研究不熟悉的文化。?那可能是在世界的另一邊，?可能是街道的盡頭，?一個(gè)不同的職業(yè)，?或者，震驚恐怖，一個(gè)不同的政黨。

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.

人類學(xué)家這樣做有兩個(gè)原因。?首先，了解?與你有不同觀點(diǎn)的人對(duì)于理解?世界非常有幫助。?呃。?這是我們都應(yīng)該知道的事情，?但實(shí)際上今天很容易忘記。?但其次，?以另一種看待世界的方式感同身受也可以幫助你更好地了解自己。?原因是有一句很妙的諺語說：?魚不見水。?魚是看不見水的。?除非我們跳出魚缸，去完全不同的地方，與其他魚交談，否則我們誰都看不到塑造我們的假設(shè)，?然后回頭看看自己?，試著理解塑造我們的假設(shè)。?就我而言，我是通過前往蘇聯(lián)塔吉克斯坦做到這一點(diǎn)的。?但后來，我用跳出魚缸的視角?來回顧我現(xiàn)在作為記者工作?的世界，看看金融世界，看看商業(yè)世界，?試著看看用新鮮的眼光看待它，?不僅要看到世界上顯而易見?的部分，還要看到我們不經(jīng)常談?wù)摰氖澜绮糠郑?社會(huì)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.

現(xiàn)在我用這個(gè)框架?來幫助我預(yù)測(cè) 2008?年的金融危機(jī)。特別是?在那之前的幾年里，我花了很多時(shí)間去參加投資銀行會(huì)議，這是?一個(gè)非常類似于塔吉克斯坦婚禮的大型儀式。

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.

這是真的。?他們將人們聚集在一起，分散的部落，?他們重申他們的社會(huì)紐帶?，他們通過儀式重申共同的世界觀，?而不是通過跳舞，而是通過在酒吧閑逛和播放 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.

但我是在高級(jí)金融領(lǐng)域做到這一點(diǎn)的。?但我今天想讓你思考的?是，你不必在塔吉克斯坦?、東京或華爾街使用這些工具。?今天，您實(shí)際上可以使用它們環(huán)顧您自己的世界。?你的日常生活。?您可以使用它們來查看?與華爾街或塔吉克斯坦完全不同的事物。?狗的世界。?這是我的狗，查理。?可愛，臭，失控。?當(dāng)人們問起我的狗時(shí)，我經(jīng)常說，?“查理，她是我家的一員?！?我敢打賭，很多養(yǎng)狗的人都會(huì)說同樣的話。?但這里有一些事情需要考慮。?如果你在美國(guó)或歐洲，?你認(rèn)為說你的狗是你家庭的一部分是很正常的。?不過，我可以告訴你，?如果你生活在塔吉克斯坦或大多數(shù)其他?非西方文化中，?說狗是你家庭的一部分會(huì)讓你看起來很奇怪。

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?yàn)楝F(xiàn)實(shí)情況是，在歷史上的許多文化中，?動(dòng)物被定義為與人類相反。?狗住在田里?，或者住在田里或院子里。?他們可能會(huì)進(jìn)屋。?他們沒有進(jìn)臥室，?當(dāng)然也沒有進(jìn)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.

查理不應(yīng)該在我的床上，但是，嘿。?有趣的是要考慮這一點(diǎn)。?在這些不同的上下文中不同?的不一定是狗。?這是我們的家庭觀念。?許多非西方文化?認(rèn)為，家庭是強(qiáng)加給你的東西，?而且是不可商量的。在西方，?我們有這種美妙的、個(gè)人主義的消費(fèi)文化?，一切都是挑選和混合和定制的。?我們定制我們的咖啡選擇。?我們有我們的音樂播放列表。?我們可以定義我們的家庭。?這就是解放。?有時(shí)也很傷腦筋。?這意味著人們說，?“嗯，如果我想在家里養(yǎng)一只狗，我?就養(yǎng)一只狗。”?這也意味著人們使用狗?來定義和創(chuàng)建家庭是一種積極的選擇。?有趣的是，這里的問題?不是關(guān)于人和狗的關(guān)系，?更不用說你的狗與狗的關(guān)系，?而是人類與人類的關(guān)系。?如果說你從事的是賣狗糧的生意，或者你只是想養(yǎng)一只狗，那么這就是你需要考慮的事情。?除非你從魚缸里跳出來，否則很難看到它。

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,

或者再舉一個(gè)例子，想想手機(jī)。?我花了很多時(shí)間和我的青少年一起擔(dān)心為什么他們不能離開手機(jī)。?人們談?wù)撍恼７绞?是說，?他們沉迷于手機(jī)，因?yàn)椴虏驴矗?是那些算法，?屏幕時(shí)間是一種技術(shù)。但幾年前?，一位名叫丹娜·博伊德的人類學(xué)家出去嘗試用手機(jī)觀察“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.

并意識(shí)到當(dāng)你?以這種廣泛的人類學(xué)視角觀察青少年時(shí)，?當(dāng)你嘗試用蟲眼?而不是鳥瞰的視角來觀察時(shí)，?實(shí)際上，青少年身上有一些非常了不起的東西。?也就是說，50、100 年前，?青少年經(jīng)常在世界上漫游。?他們騎著自行車。?他們?cè)诮稚献邅碜呷ィ?他們?cè)谔镆袄锞奂?他們可以探索世界，測(cè)試邊界，?基本上，在沒有父母看的情況下進(jìn)行冒險(xiǎn)。?今天，在許多美國(guó)情況下，他們不能。?沒關(guān)系封鎖，甚至在那之前，因?yàn)槟吧说奈ｋU(xiǎn)，?因?yàn)橛?jì)劃過度，?他們唯一可以在沒有父母看管的情況下漫游的地方就是?帶著手機(jī)在網(wǎng)絡(luò)空間里。

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.

那么青少年喜歡他們的手機(jī)有什么奇怪的嗎？?如果你想改變行為，你不能只看電話和噪音，?你必須看看身體體驗(yàn)，還有沉默。?再說一次，如果你只知道一個(gè)魚缸，這很難看出。

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.

另一個(gè)例子。?現(xiàn)在?或希望坐在你鼻子末端的東西叫做你的面罩。在過去的兩年里，?我們聽到了很多關(guān)于口罩如何?通過這種物理織物阻止細(xì)菌的信息。?但它們也是文化信號(hào)裝置。?他們向你自己的大腦發(fā)送信息，?提醒你改變行為，?互相提醒，表明你是否尊重科學(xué)，是否維護(hù)社區(qū)規(guī)范。?雖然醫(yī)生不經(jīng)常談?wù)撐幕矫?，但我們需要?/span>因?yàn)槲覀儗W(xué)到的一件事是，僅靠?醫(yī)學(xué)或計(jì)算機(jī)科學(xué)無法阻止大流行，?您需要考慮社會(huì)科學(xué)和行為。?行為可能會(huì)改變。?因?yàn)檫@些口罩還有另一件事，?那就是它們有效地展示了文化如何改變。?兩年前我們沒穿。?文化可以以各種令人驚訝的方式發(fā)生變化。?文化不是一個(gè)僵硬、靜止的盒子。?它更像是一條流動(dòng)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.

如果您想了解這一點(diǎn)，請(qǐng)?考慮最后一個(gè)問題，即巧克力。?歡呼。一個(gè)世紀(jì)前，Kit Kats 以英國(guó)棕色餅干的形式誕生。?然后它作為出口產(chǎn)品傳遍了世界，?出現(xiàn)在日本?，大約 20 年前，一些日本當(dāng)?shù)氐那嗌倌?開始使用 Kit Kats?作為考試的幸運(yùn)代幣。?然后他們開始添加日本風(fēng)味，如醬油、?芥末、綠茶。?然后它變成了日本餅干和日本紀(jì)念品?，然后又被賣回了英國(guó)，?今天你可以在那里買到綠茶奇巧。

And they're actually made in Germany.

它們實(shí)際上是在德國(guó)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 是英國(guó)和瑞士的，?因?yàn)槿赋矒碛兴?還有日本和德國(guó)。?文化是一條河流。?它改變。新的流進(jìn)來了，這太棒了。這是我想最后留給你的重要想法之一。?因?yàn)楝F(xiàn)在就在我們說話的時(shí)候，?COVID-19 和?在許多方面的封鎖一直是文化沖擊的非凡時(shí)期。它為您提供了人類學(xué)家在前往其他文化時(shí)所經(jīng)歷的一切。?有機(jī)會(huì)擺脫正常?并重新審視你的世界。?再次成為自己土地上的陌生人。?所以無論你多么討厭這種經(jīng)歷，?無論你多么害怕這種文化沖擊，?人類學(xué)的教訓(xùn)是這樣的。?不要逃避文化沖擊。?抓住它作為一個(gè)機(jī)會(huì)。認(rèn)識(shí)到封鎖使我們所有人都被困在自己的部落中，身體上。?我們自己的“吊艙”。?我們已經(jīng)上網(wǎng)進(jìn)入回聲室。?但現(xiàn)在，我們比以往任何時(shí)候都更需要跳出魚缸。?去和其他魚說話。?擴(kuò)大我們的鏡頭。?不僅僅是為了讓我們能夠了解?我們需要的世界其他地方。?也讓我們也能更好地了解自己。?當(dāng)你看到一只狗、?一個(gè)奇巧酒吧、?一個(gè)口罩或你的手機(jī)時(shí)，想想這一點(diǎn)。?無不彰顯著文化的力量。?為什么文化很重要。?但為什么文化可以改變。?為什么，現(xiàn)在，我們有機(jī)會(huì)重新考慮這一點(diǎn)。