このPrologueは The Power of an Empty Spaceというタイトルになっていて日本語版では「可能性の宝庫 – ぽっかり開いた「エンプティ・スペース」」となっています。アメリカでも標準テストを全国で導入して、学校や教師の成果にも活用するという流れになっているようですから、そのような流れへのアンチテーゼとして注目を集めているかもしれません。
訳書ではEmpty Spaceを「エンプティ・スペース」と訳されています。
（英辞郎） empty space 空きスペース、（何もない）空間、隙間、空所 表現パターンempty ［void］ space
fill an empty space 空間［空きスペース］を埋める
fill the empty space in someone's heart （人）の心に空いた穴を埋める
During his university years, he traveled and studied comparative religions and philosophy throughout Japan, India and China. It was while in India, the cradle of Ghandian thought, Hunter, intrigued by the principles of non-violence, began to think of how his profession might contribute to peace in the world.
このempty spaceも東洋の師から学んだと本のPrologueにもあります。
When I became a teacher, I turned instinctively to the notion of the empty space, but the lessons - I had learned first from my mother, later from my teachers in the East - were not always so easy to apply. Like any novice in the classroom, I found myself reaching for the things I could count on. Rather than seeking to create an empty space, I filled my students' days with as many activities as time allowed, hoping for results that I could, to some extent, control.
（英語版Wikipedia） Śūnyatā, (Sanskrit, also shunyata; Pali: suññatā), in Buddhism, translated into English as emptiness, voidness,[1] openness,[2] spaciousness, vacuity, is a Buddhist concept which has multiple meanings depending on its doctrinal context. In Theravada Buddhism, suññatā often refers to the not-self (Pāli: anatta, Sanskrit: anātman)[note 1] nature of the five aggregates of experience and the six sense spheres. Suññatā is also often used to refer to a meditative state or experience.
脱線しますが、般若心経の色即是空、空即是色は英訳の方がずっと分かりやすいですね。
舎利子色不異空空不異色色即是空空即是色受想行識亦復如是
（英訳１） O Shariputra, form does not differ from emptiness, emptiness does not differ from form; that which is form is emptiness, that which is emptiness form. The same is true of feelings, perceptions, formations, consciousness.
（英訳２） Śāriputra, form is not different from emptiness, and emptiness is not different from form. Form itself is emptiness, and emptiness itself is form. Sensation, conception, synthesis, and discrimination are also such as this.
Mind is like empty space… When the sun rises... empty space does NOT gain in brightness When the sun sets... empty space does NOT darken Light & dark are just phenomena within empty space that alternate with each other... BUT the nature of the empty space itself remains unchanged. Zen Master Huang Po
The principle of Ma A form of space seen in Japanese art forms, such as traditional Japanese gardens, and Ikebana, is Ma (間). Ma means empty, spatial void, and interval of space or time. Ma does not just mean the kind of empty space that is background; the emptiness is often arranged to be a focal point. Space is emptiness, yet it also has shapes. （後略）
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Lessons for your creative life 1. Empty space is as important as the positive elements. Learn to see space. Learn to create space. 2. Space allows other elements to “breath," to move, and connect — with each other and the viewer. 3. Empty space is a powerful amplifier, helping to create a whole that is more engaging than the sum of individual parts. （後略）
（オックスフォード） empty [transitive] to remove everything that is in a container, etc. empty something He emptied the ashtrays, washed the glasses, and went to bed. He emptied his glass and asked for a refill.
（中略）
empty something of something The room had been emptied of all furniture. (figurative)She emptied her mind of all thoughts of home.
Once upon a time, Demi Moore and Patrick Swayze told a love story with nothing more than their hands and a lump of clay. This weekend Kate Winslet and Josh Brolin are about to attempt to do with peach pie for their new film, Labor Day, what the vase-making scene did for Ghost -- make it the go-to movie for romance seekers everywhere. No, there's no coincidence that Paramount is bringing this film to theaters two weeks before Valentine's Day.
They want to book up your date night. Now!
Because, after all, there is that pie. And oh what a pie it is.
Or what a pie-making it is, rather.
Peaches glistening with sugar. Winslet and Brolin's hands just barely brushing one another as they work their way through the moist fruit. Brolin gently guiding Winslet and Gattlin Griffith (the young actor who plays her son, henry) step by step through the process of crafting the perfect pastry.
The pie is the moment Adele falls in love with Frank Wheeler, despite everything he represents, and in many ways it is the essence of this movie: darkened crust on the outside with an ooey, gooey inside.
英文理解は同じ背景知識を共有していないとなかなかイメージできないものもあります。Demi Moore and Patrick Swayze told a love story with nothing more than their hands and a lump of clayという冒頭のつかみでピンとくるのは映画『ゴースト』を観たことのある30代以降でしょうか。タイタニックの船の舳先のディカプリオとケイトウィンスレットのポーズと同じくらい印象深いシーンですよね。
答えは以下ですが、本当に何てことのない単語ですよね。全体のトラクリはこの最後に載せています。
冒頭）After your father left, I thought I would be alone forever. I didn't think I would care about anyone else besides you.
40秒あたりの息子）Will I ever see you again?
ここでは「もう会えないの？」みたいに戸惑いを表していると思いますが、Will I …?やWill we …?は、TOEICでは自身の今後の予定を尋ねるときに登場していました。音に慣れていないと冒頭聞き逃しやすいので気をつけたいですね。
When will I find out if I got the assignment?
When will we begin marketing the new alarm system?
このシーンは言葉というのは一つの意味に決まらない場合もあることがわかる良い例でしょう。We've decided to go together.（一緒に行くことに決めたの）とお母さんが言ったのを聞いてWill I ever see you again?（もう会えないの）と聞き返しています。go togetherを「息子を残して二人で行く」と理解したのですね。お母さんがWe're all going.と「三人全員で行くのよ」と誤解を解こうとしています。
Al Jazeelaは月刊誌のアプリを提供してくれていて今月はルワンダ特集でした。そのWhat’s in a word?という記事の始まりが以下です。この記事はgenocideという言葉を巡って２０世紀を回顧しています。
In August 2004, a German minister used a public platform in a foreign land to "accept... [Germany's] historic and moral responsibility" for the deaths of an estimated 65,000 men, women and children massacred by machine guns or driven into the wilderness to die. Heidemarie Wieczorek-Zeul, Germany's minister of development, apologised for the killings which she described as constituting genocide.
But Wieczorek-Zeul was not discussing the Holocaust. She was talking about Germany's little known war against the ethnic Herero of Namibia, which was a German colony when these atrocities took place in 1904. While the history of the destruction of the Herero is not well known outside of Africa it is regarded by some academic specialists as the first genocide of the 20th century.
ドイツ閣僚の会見は以下のBBC動画の3分45秒あたりから見れます。
読んでいたAdichieのHalf of a Yellow Sunは1960年代のビアフラ危機ですが、Hereroが触れられていた部分がありました。
'How can you ask what I mean? It's self-evident, starting with Herero people.' Odenigbo was shifting on his seat, his voice raised and Olanna wondered if he remembered how loud they had been, how afterwards he had said, laughing, 'If we go on like this at night, we'll probably wake Ugwu up, poor chap.' 'You've come again, Odenigbo,' Miss Adebayo said. 'You're saying that if white people had not murdered the Herero, the Jewish Holocaust would not have happened? I don't see a connection at all!' 'Don't you see?' Odenigbo asked. 'They started their race studies with the Herero and concluded with the Jews. Of course there's a connection!' 'Your argument doesn't hold water at all, you sophist,' Miss Adebayo said, and dismissively downed what was in her glass.
恥ずかしながら全く知りませんでしたが（汗）、ウィキペディアには詳しく解説してくれています。
（ウィキペディア） The Herero and Namaqua Genocide is considered to have been the first genocide of the 20th century.[1][2][3][4][5] It took place between 1904 and 1907 in German South-West Africa (modern-day Namibia), during the Herero Wars.
On 12 January 1904, the Herero people, led by Samuel Maharero, rebelled against German colonial rule. In August, German general Lothar von Trotha defeated the Herero in the Battle of Waterberg and drove them into the desert of Omaheke, where most of them died of thirst. In October, the Nama people also rebelled against the Germans only to suffer a similar fate.
In total, from 24,000 up to 100,000 Herero and 10,000 Nama died.[6][7][8][9][10] The genocide was characterised by widespread death from starvation and thirst because the Herero who fled the violence were prevented from leaving the Namib Desert. Some sources also claim that the German colonial army systematically poisoned desert wells.[11][12]
In 1985, the United Nations' Whitaker Report classified the aftermath as an attempt to exterminate the Herero and Nama peoples of South-West Africa, and therefore one of the earliest attempts at genocide in the 20th century. The German government recognised and apologised for the events in 2004, but has ruled out financial compensation for the victims' descendants.[13]
With such a piddling amount of Japanese fiction finding its way into English translation each year, you learn to make the most of what you can get. So when this year’s Tokyo International Literary Festival marked the launch of not one, but two compendia of Japan-related writing, it felt like an embarrassment of riches. In addition to the latest issue of “Monkey Business,” the annual journal edited by veteran translators Motoyuki Shibata and Ted Goossen, the festival welcomed the arrival of a Japan-themed issue of the British quarterly, “Granta,” released simultaneously in English and Japanese.
Edited by Yuka Igarashi, “Granta 127: Japan” boasts a fine pedigree: its contributors include recent Akutagawa Prize winner Hiroko Oyamada alongside various doyens of the contemporary Japanese literature scene, among them Hiromi Kawakami, Tomoyuki Hoshino and Toshiki Okada. And if those names don’t ring any bells (some are appearing in English translation for the first time), the international contingent — featuring David Mitchell, Ruth Ozeki, Adam Johnson, David Peace and more — probably will.
どれも短編なので、小説をふだん読まない英語学習者にもオススメできます。日本語で読んで面白かった短編だけ英語で読み直すというのも良いでしょう。Kindleなら英語版を1200円ちょっとで買えますので、思い切って英語版と日本語版の両方を揃えてしまいましょう。書評ではBut perhaps the most striking works of fiction come at the end of the book.と本谷さんと星野さんを最後に取り上げています。そのなかで星野智幸さんのピンクについて触れているのが以下です。
And in Hoshino’s “Pink,” the whole country seems to be going insane, as a prolonged heat wave drives people to engage in bizarre, cult-like behavior. Addressing environmental concerns, group consciousness and Japan’s remilitarization, it’s the most thematically dense piece here, culminating in an extraordinary passage that abruptly telescopes 19 years of anguish into a single paragraph.
'And so now crowds are a source of trauma for you.' 'That all these believers in self-reliance could suddenly turn into a mob like that . . . but now I understand what it was all about. We thought we were using reason to bring about a revolution in society, but all we really wanted was to feel that our lives weren't useless, that we had purpose, had value; we were each trying to find ourselves but instead we ended up finding an "us". The content of the things we said or did didn't really matter. What was important was the feeling of "us".'
Beyoncé By Sheryl Sandberg April 23, 2014 She's the boss
Beyoncé doesn’t just sit at the table. She builds a better one. Today she sits at the head of the boardroom table at Parkwood Entertainment.
In December, she took the world by surprise when she released a new album, complete with videos, and announced it on Facebook and Instagram. Beyoncé shattered music-industry rules — and sales records.
One song includes words by novelist Chimamanda Ngozi Adichie: “We say to girls, ‘You can have ambition, but not too much.’ ” Beyoncé has insisted that girls “run the world” and declared, “I’m not bossy, I’m the boss.” She raises her voice both on- and offstage to urge women to be independent and lead.
The Confidence Gap Evidence shows that women are less self-assured than men—and that to succeed, confidence matters as much as competence. Here's why, and what to do about it. Katty Kay and Claire Shipman Illustrations by Edmon de Haro APRIL 14, 2014
Noah! What did He say? He's going to destroy the world.
A great flood is coming. We'll build a vessel to survive the storm.
What do you want? Did you really think you could protect yourself from me in that? It’s not protection from you. You stand alone and defy me? I'm not alone.
It begins. Take the ark!
Is this the end of everything? Beginning, the beginning of everything!
男目線になってしまいますが、お美しいジェニファーコネリーのインタビューです。
聖書の創世記が以下で、But with thee will I establish my covenant（わたしはあなたと契約を立てる）なんて部分は聖書だなと感じますね。聖書は映画のようにドラマチックではありませんが。。。
12 And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. 神は地を御覧になった。見よ、それは堕落し、すべて肉なる者はこの地で堕落の道を歩んでいた。
13 And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. 神はノアに言われた。「すべて肉なるものを終わらせる時がわたしの前に来ている。彼らのゆえに不法が地に満ちている。見よ、わたしは地もろとも彼らを滅ぼす。
14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. あなたはゴフェルの木の箱舟を造りなさい。箱舟には小部屋を幾つも造り、内側にも外側にもタールを塗りなさい。
15 And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 次のようにしてそれを造りなさい。箱舟の長さを三百アンマ、幅を五十アンマ、高さを三十アンマにし、
16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. 箱舟に明かり取りを造り、上から一アンマにして、それを仕上げなさい。箱舟の側面には戸口を造りなさい。また、一階と二階と三階を造りなさい。
17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. 見よ、わたしは地上に洪水をもたらし、命の霊をもつ、すべて肉なるものを天の下から滅ぼす。地上のすべてのものは息絶える。
18 But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. わたしはあなたと契約を立てる。あなたは妻子や嫁たちと共に箱舟に入りなさい。
19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. また、すべて命あるもの、すべて肉なるものから、二つずつ箱舟に連れて入り、あなたと共に生き延びるようにしなさい。それらは、雄と雌でなければならない。
8 Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; ノアは鳩を彼のもとから放して、地の面から水がひいたかどうかを確かめようとした。
9 But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark. しかし、鳩は止まる所が見つからなかったので、箱舟のノアのもとに帰って来た。水がまだ全地の面を覆っていたからである。ノアは手を差し伸べて鳩を捕らえ、箱舟の自分のもとに戻した。
10 And he stayed yet other seven days; and again he sent forth the dove out of the ark; 更に七日待って、彼は再び鳩を箱舟から放した。
11 And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth. 鳩は夕方になってノアのもとに帰って来た。見よ、鳩はくちばしにオリーブの葉をくわえていた。ノアは水が地上からひいたことを知った。
（ウィキペディアPeach symbolの項目） The dove and olive branch[edit] Christianity The story of Noah in the Torah ends with a passage describing a dove bringing a freshly plucked olive leaf (Hebrew: עלה זית alay zayit),[Gen 8:11] a sign of life after the Flood and of God's bringing Noah, his family and the animals to land. Rabbinic literature interpreted the olive leaf as "the young shoots of the Land of Israel"[15] or the dove's preference for bitter food in God's service, rather than sweet food in the service of men.[16][17][18] Christians adopted Noah's dove and olive leaf as symbols of peace although Jews had never given them that meaning.
EMBLEM Description: The current United Nations emblem was approved on 7 December 1946. The design is "a map of the world representing an azimuthal equidistant projection centred on the North Pole, inscribed in a wreath consisting of crossed conventionalized branches of the olive tree, in gold on a field of smoke-blue with all water areas in white. The projection of the map extends to 60 degrees south latitude, and includes five concentric circles".
Symbolism: Olive branches symbolize peace. The world map depicts the area of concern to the United Nations in achieving its main purpose, peace and security.
In a training facility in Japan, an iPad allows sumo wrestlers to analyze their movements frame by frame. So they can refine their technique and find the perfect angle of attack.
相撲部屋がtraining facility in Japanとなっています。ついついtraining facilityを見るとフィットネスセンターみたいな運動施設をイメージしてしまいますが、相撲部屋みたいのにも使えるんですね。一応Wikipediaの説明も確認しておきます。
（相撲部屋の英語版Wikipedia） In sumo wrestling, a heya (部屋?, lit. "room"; here as sumō-beya, usually translated into English as stable or training quarters[1]) is an organization of sumo wrestlers where they train and live. All wrestlers in professional sumo must belong to one. There are currently 43 heya (as of November 2013),[2] all but four of which belong to one of five ichimon (groupings of heya). They vary in size, with the largest heya having over thirty wrestlers and smallest just two. Most heya are based in and around the Ryōgoku district of Tokyo, sumo's traditional heartland, although the high price of land has led to some newer heya being built in other parts of Tokyo or its suburbs.
英語表現的な感想で言えば、an iPad allows sumo wrestlers to analyze their movements frame by frameのように動詞allowを使いこなせればネイティブっぽいですね。文章を多少変えましたが、allows you to do many useful thingsのような表現がTOEICにもありました。
This software allows you to do many useful things, such as create a web page, collaborate around a project.
この動詞allowに近い使われ方をするのが動詞enableでしょうか。
（ケンブリッジビジネス） enable › to make someone or something able to do something, or to make something possible: enable sb/sth to do sth This software will enable us to track orders more efficiently. Recent technology has enabled the development of cheaper digital radios.
このような動詞を使えば一文で済ませられ、簡潔な英文が書けるようになりますので、意識して使えるようになりたいです。どうしてもIf we use this software, we can track orders more efficiently.と冗長に書きやすいんですよね。
It’s been a while since Apple offered us a thrilling new product innovation — but at least the company has kept up a steady stream of glossy and attention-getting ads.
The latest debuted over the weekend, touting the iPad Air as a magical tool for creativity and progress. A minute-and-a-half montage offers a barrage of examples: explorers, photographers, musicians, children and sumo wrestlers do amazing things, thanks to this device. While all this flits by, we hear a monologue about poetry, quoting (a truncated version of) Walt Whitman’s “O Me! O Life!” promising us that “The powerful play goes on, and you may contribute a verse.” It ends with a question: “What will your verse be?”
Then again, a slogan is exactly what it is here, and I certainly understand Apple’s larger goal. In real life, most people probably think of the iPad as something for reading, watching movies, playing games — consuming. Apple has always pushed the idea that its products don’t merely improve individual lives; they improve society, culture and the world. They are not for the passive masses, but for creative mavericks.
Certainly this spot fits that pattern. In fact it fits it so neatly that it feels, to me, pretty flat: safe, rote, expressing a sentiment that nobody could seriously disagree with. But maybe that’s what happens when the maverick idea goes mass.
Oh think twice, its another day for You and me in paradise Oh think twice, its just another day for you, You and me in paradise
Another Day In Paradiseという何気ない言葉の方がネイティブではない英語学習者には意味が取りにくいことがあります。下記のような意味で捉えているものがネットで散見されました。
今一度考えてみよう。 だって、今はパラダイスにいる君と僕だって、そうでない日があるかも。
以下のような受け取り方が自分にはしっくりきます。
天国にいる毎日 一年中過ごしやすい天候のせいか、カリフォルニアにはHow are you?と挨拶して、 (Just) Another day in paradise! と答える人がいます。（他の州にもいると思いますが、、） これは「いつもの天国の一日だよ！」っていう意味ですが、こんな超ポジティブなこと言われるとこっちまで楽しい気分になります。
「Another Day In Paradise」はフィル・コリンズの名曲にもあり、皆さんも一度はこの曲聞いた事があると思います。
5. Satire involves the use of irony and sarcasm to expose and reveal a societal ill or problem. Is the excerpt above an example of satire? Why or why not?
6. Read the lyrics to the song Another Day In Paradise and explain how Phil Collin’s incorporated sarcasm and satire into the song lyrics.
In my opinion, the meaning of the song “Another Day in Paradise” is quite clear. It sends out a message of how we should be thankful to live under a roof, with clothes, and food. The song implies to think twice before you waste anything, including food, money, clothes, etc. Our everyday lives is a paradise to the poverty-stricken society that burdens millions of people in America and all over the world
Princeton, NJ (April 9, 2014) — The TOEIC Program recently launched Why English Matters, a new content-based website that seeks to build awareness and share information about the important role that English-language proficiency plays in the global economy.
Why English Matters features a new video documentary series that explores the role of English through interviews with human resource managers and decision makers from leading global organizations. The site also features related research and news articles about the impact of effective English communication skills for the international workforce.
"Since English is the official language of more than 70 countries, it is crucial for businesses that operate in a global economy to maintain a labor pool that is composed of competent English language communicators," said David Hunt, Vice President and Chief Operating Officer of ETS's Global Division. "Through the Why English Matters site, we can provide these important stakeholders with the most relevant, up-to-date information and resources for developing and maintaining a capable English speaking workforce."
Why English Matters features a new video documentary series that explores the role of English through interviews with human resource managers and decision makers from leading global organizations. The site also features related research and news articles about the impact of effective English communication skills for the international workforce.
For business to be successful in today's global economy. It takes more than having a superior product. Or smart distribution. It takes international communication, And one language unites companies around the world: English.
More than ever, English skill is becoming as important as technical skill. It has the power to take an employee from behind the scenes to the frontlines, enhance collaboration among co-workers, even turn a local business into a global company.
In today's competitive landscape, English proficiency is a business imperative. Without it, your company can't unleash the full potential of human capital limiting future growth.
So how do you leverage the power of English within your company to help ensure success?
Introducing a new documentary series, Why English Matters, presented by The TOEIC Program. Each episode demonstrates how critical an English-proficient workforce is for business and the advantages it provides to organizations and companies around the world.
Why English Matters features in-depth interviews with executives, human resource directors and employees from leading multinational companies. The series highlights how English proficiency accelerates productivity, inspires innovation and helps you build a strong, International workforce.
Watch Why English Matters and get the Information that matters to you and the success of your company.
(コリンズ) brains trust a group of knowledgeable people who discuss topics in public or on radio or television Also called: brain trust (US) a group of experts who advise the government
（ケンブリッジ） brains trust UK old-fashioned ( US brain trust) › a group of experts who give advice to a leader or organization, especially advice relating to planning: A brains trust of scientists will staff the university's new biosciences institute. He became part of the president's brain trust during his first presidential campaign.
A hallmark of a healthy creative culture is that its people feel free to share ideas, opinions, and criticisms. Our decision making is better when we draw on the collective knowledge and unvarnished opinions of the group. Candor is the key to collaborating effectively. Lack of candor leads to dysfunctional environments. So how can a manager ensure that his or her working group, department, or company embraces candor? By putting mechanisms in place that explicitly say it is valuable. One of Pixar's key mechanisms is the Braintrust, which we rely on to push us toward excellence and to root out mediocrity. It is our primary delivery system for straight talk. The Braintrust meets every few months or so to assess each movie we're making. Its premise is simple: Put smart, passionate people in a room together, charge them with identifying and solving problems, and encourage them to be candid. The Braintrust is not foolproof, but when we get it right, the results are phenomenal.
While I attend and participate in almost all Braintrust meetings, I see my primary role as making sure that the compact upon which the meetings are based is protected and upheld. This part of our job is never done because you can't totally eliminate the blocks to candor. The fear of saying something stupid and looking bad, of offending someone or being intimidated, of retaliating or being retaliated against--they all have a way of reasserting themselves. And when they do, you must address them squarely.
以下の部分でBraintrustというのはどういうものか説明してくれています。大きな特徴を2つあげています。無理して３つあげなくてもいいんですね（苦笑） You may be thinking, How is the Braintrust different from any other feedback mechanism?
There are two key differences, as I see it. The first is that the Braintrust is made up of people with a deep understanding of storytelling, who usually have been through the process themselves. While the directors welcome critiques from many sources, they particularly prize feedback from fellow storytellers. The second difference is that the Braintrust has no authority. The director does not have to follow any of the specific suggestions. After a Braintrust meeting, it is up to him or her to figure out how to address the feedback. Giving the Braintrust no power to mandate solutions affects the dynamics of the group in ways I believe are essential.
While problems in a film are fairly easy to identify, the sources of those problems are often extraordinarily difficult to assess. A mystifying plot twist or a less-than-credible change of heart in our main character is often caused by subtle, underlying issues elsewhere in the story. Think of it as a patient complaining of knee pain that stems from his fallen arches. If you operated on the knee, it wouldn't just fail to alleviate the pain, it could easily compound it. To alleviate the pain, you have to identify and deal with the root of the problem. The Braintrust's notes, then, are intended to bring the true causes of problems to the surface--not to demand a specific remedy. We don't want the Braintrust to solve a director's problem because we believe that, in all likelihood, our solution won't be as good as the one the director and his or her creative team comes up with.
An important corollary to the assertion that the Braintrust must be candid is that filmmakers must be ready to hear the truth; candor is only valuable if the person on the receiving end is open to it and willing, if necessary, to let go of things that don't work. Jonas Rivera, the producer of Pete's film, tries to make that painful process easier by "headlining" the main points of a Braintrust session--distilling the many observations down to a digestible takeaway. Once this meeting wrapped up, this is what he did for Pete, ticking off the areas that seemed the most problematic, reminding him of the scenes that resonated most. "So what do we blow up?" Jonas asked. "And what do you love? Is what you loved about the film different now than it was when we started?"
Think about our industry, or the things that your readers are facing: The underlying technology continues to change, successful people are always getting older and aging out, and everyone is drawing new conclusions about what really works. There is no stable place. But there is this illusion that somehow you can get to a stable place, figure it all out. People have their fear: They want to be in a secure place; they want to know what to do; they want people to tell them what to do. And there isn't anything that can remove that underlying piece of human nature. It is when we try to avoid, stop, or control change that we get into trouble.
So it's better to try to recognize that life is change, to face toward the problems. Now, that's an old saying, right? Every time I say something like that I think, Oh, actually, I've heard that before. But it's true, and that's the way I look at it.
（ジャパンタイムズ） I’d also like to ask about your disaster-relief work, which I believe began with the Rwanda refugee camps set up during and after the genocide there in the 1990s. You obviously have a very strong notion of an architect’s social responsibility.
That’s right. Architects tend to work with the privileged classes of society. Historically speaking, it is people with money or political power who hire architects to change that power into something visible, a symbol of their status.
I realized this when I started working as an architect, and it was actually very disappointing. But at the same time I also noticed how, when disasters happen, people lose their houses or they suffer through lack of shelter — and I realized that this was where we could help. I had seen photos of the Rwanda refugee camps and so I went to the UNHCR in Geneva to make suggestions about how they could be improved.
How did they respond?
At that time they were having problems with their tents in Rwanda. They had been using local wood and 4×6-meter tarpaulin sheets, but there was not enough wood, so people were cutting down trees and causing deforestation.
The UNHCR then switched to aluminum frames, but that was problematic too, because in Africa aluminum is a valuable commodity and so the refugees would sell the tubing and go back to cutting down trees. I was suggesting something completely new — that the frames could be made with paper tubes — and so the timing was good.
What was it like to go and actually build those in Rwanda?
It was an eye-opening experience. I went with the intention of providing the people with more comfortable shelters — but I realized that if you give them shelters that are too good, then they lose their motivation to ever go back to rebuild their own homes. You need to provide just the bare minimum.
Anyway, my task was to come up with a material that could be used instead of wood. The budget was just $50 for each shelter, and we achieved that.
Posted: 03/06/2014 3:53 pm EST Updated: 03/19/2014 5:59 pm EDT
"Feminist: A person who believes in the social, political and economic equality of the sexes."
This line is most famous for being in the middle of Beyonce's "Flawless," but before we were associating those words with Queen Bey, they were spoken by Nigerian author and activist Chimamanda Ngozi Adichie during an April 2013 TEDx talk.
The 36-year-old novelist was born and raised in Nigeria, where she lives with her husband, after spending many years in the United States completing an undergraduate and two Master's degrees. Ngozi is best known for her books -- Half of a Yellow Sun (which was adapted into a film that will be released this summer) and the critically praised Americanah, which was named one of the New York Times Book Review's best books of 2013.
And now of course, people have been praising Adichie for bringing feminist activism into mainstream pop culture. (She is also quite vocal on other social issues, including being an outspoken opponent of Nigeria's anti-gay legislation.)
Chimamanda: Beyonce is helping feminist talkChimamanda Ngozi Adichie thinks more women are talking about feminism because of Beyonce.Chimamanda: Beyonce is helping feminist talkChimamanda Ngozi Adichie thinks more women are talking about feminism because of Beyonce.The Nigerian novelist, whose TED talk about women being expected to aspire to marriage, was sampled on Beyonce's track 'Flawless', thinks the 'XO' hitmaker is inspiring.">nda Ngozi Adichie thinks more women are talking about feminism because of Beyonce.
The Nigerian novelist, whose TED talk about women being expected to aspire to marriage, was sampled on Beyonce's track 'Flawless', thinks the 'XO' hitmaker is inspiring.
She told The Times newspaper: ''Because of Beyonce many young women are talking about feminism and hopefully young men because she has such a following.''
（英語訳） Enlightenment is man's emergence from his self-imposed nonage. Nonage is the inability to use one's own understanding without another's guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one's own mind without another's guidance. Dare to know! (Sapere aude.) "Have the courage to use your own understanding," is therefore the motto of the enlightenment.
Rwandan genocide: Security Council told failure of political will led to ‘cascade of human tragedy’ 16 April 2014 – The Security Council today marked the 20th anniversary of the Rwandan genocide by calling on all countries to recommit to prevent and fight such serious crimes, as a senior United Nations official warned that many of today’s conflicts reveal that protection of populations from atrocities remains “lagging and elusive.”
Unanimously adopting a new resolution during a special meeting devoted to commemorating what UN Deputy Secretary-General Jan Eliasson referred to as “one of the darkest chapters in human history,” the Council underscored the importance of taking into account the lessons learned from those tragic 100 days in 1994, when genocide was committed against the Tutsi in Rwanda, during which Hutu and others who opposed the genocide were also killed.
“As we mark the passage of 20 years since the genocide, we also pay special tribute to the impressive work of the Rwandan people for their own recovery and reconciliation,” said Mr. Eliasson in opening remarks, emphasizing that in the years since the tragedy, “Rwanda has come a long way” and is one of the few countries that have established a national institution dedicated to the prevention of genocide.
一番のニュースは当時の安保理議長が当時の不作為を謝罪したことになるのでしょうか。
Also addressing the meeting was the former Permanent Representative of New Zealand, Colin Keating, who, in April 1994, held the presidency of the Security Council, “which refused to recognize that genocide was being perpetrated against the Tutsi in Rwanda and failed in its responsibilities to reinforce the UN peacekeeping mission [there] in order to protect as many innocent civilians as possible.”
“My first responsibility today is to remember the victims, the almost 1 million who died, and the survivors…this briefing also provides a fitting opportunity, for me in my capacity as former President of the Council, to apologize for what we failed to do in 1994 and for that to be formally recorded in the official records of the Security Council,” he said.
Mr. Keating went on to describe the series of now well-known events of March and April 1994, during which the Council failed to recognize – or acknowledge – the signals that genocide could be sparked in Rwanda. “Even after the genocide had begun, events were being described for several weeks as simply a resurgence of the civil war. The wholesale slaughter of civilians was not being conveyed to the Council.”
UNANIMOUSLY ADOPTING RESOLUTION 2150 (2014), SECURITY COUNCIL CALLS FOR
RECOMMITMENT TO FIGHT AGAINST GENOCIDE
SAMANTHA POWER ( United States) said the Rwandan people's unbreakable spirit had allowed them to build a strong country after the genocide. The failure of the United States to act, she said, was then-United States President William Clinton's greatest regret. Now, all Governments must look inward to consider what more they could have done, consider lessons learned and to use instruments that did not exist two decades ago, including the role of the Special Adviser on the Prevention of Genocide, the International Criminal Court and civil society efforts. The international community was committed to respond to prevent mass atrocities, she said, pointing to examples from Timor-Leste to Kenya of joint efforts with local partners to ease tensions and reduce violence. Referring to images of torture in Syria shown at a Security Council meeting yesterday, she wondered how, 20 years from now, the Council's inaction would be defended. In the collective effort to prevent mass atrocities, all tools must be used, including sanctions, truth commissions and courts to influence the decisions of perpetrators.
議事録の最後の方にThe full text of resolution 2150 (2014) reads as follows:とあり、決議の全文が書いてあります。ここでは当時の認識を改め、during the genocide, Hutu and others who opposed it were also killedとツチ族だけでなくフツ族などにも虐殺された人々がいることを明記しています。
“Recalling the conclusions of the final report (S/1994/1405) of the Commission of Experts, established pursuant to Security Council resolution 935 (1994), among which included that ‘there exists overwhelming evidence to prove that acts of genocide against the Tutsi group were perpetrated’, and noting that during the genocide, Hutu and others who opposed it were also killed
“Recalling that the Appeals Chamber of the ICTR issued, on 16 June 2006, a judicial notice (ICTR-98-44-AR73(C)) concluding that it was a ‘fact of common knowledge’ that ‘between 6 April and 17 July 1994, there was a genocide in Rwanda against the Tutsi ethnic group’, further recalling that more than a million people were killed during the genocide, including Hutu and others who opposed it, and noting with concern any form of denial of that genocide,
結論として、以下の5点を挙げています。上記動画で説明しているresponsibility to protectの重要性にまず触れていますね。
“1. Calls upon States to recommit to prevent and fight against genocide, and other serious crimes under international law, reaffirms paragraphs 138 and 139 of the 2005 World Summit Outcome Document (A/60/L.1) on the responsibility to protect populations from genocide, war crimes, ethnic cleansing and crimes against humanity, and underscores the importance of taking into account lessons learned from the 1994 genocide against the Tutsi in Rwanda, during which Hutu and others who opposed the genocide were also killed,
“2. Condemns without reservation any denial of this genocide, and urges Member States to develop educational programmes that will inculcate future generations with the lessons of the genocide in order to help prevent future genocides,
“3. Welcomes efforts by member states to investigate and prosecute those accused of this genocide, calls upon all States to cooperate with the ICTR, the International Residual Mechanism for Criminal Tribunals and the Government of Rwanda in the arrest and prosecution of the remaining nine ICTR-indicted fugitives, and further calls upon States to investigate, arrest, prosecute or extradite, in accordance with applicable international obligations, all other fugitives accused of genocide residing on their territories, including those who are FDLR leaders,
“4. Requests the Secretary-General to ensure greater collaboration between existing early warning mechanisms for genocide prevention and other serious international crimes, in order to help to detect, assess and respond to sources of tension and points of risks or identify vulnerable populations,
“5. Calls upon States that have not yet ratified or acceded to the Convention on the Prevention and Punishment of the Crime of Genocide to consider doing so as a matter of high priority and, where necessary, to enact national legislation in order to meet their obligations under that Convention.”
５番目にあたるConvention on the Prevention and Punishment of the Crime of Genocideの批准についてですが、日本国政府は憲法9条もあることからまだ締結していないそうです。。。。
Last year a report from Harvard University set off alarm bells because it showed that the proportion of bachelor degree graduates in the United States who had majored in the humanities fell from 14 percent to 7 percent.
Even elite universities like Harvard itself have experienced a similar decrease. Moreover, the decline seems to have become steeper in recent years. There is talk of a crisis in the humanities.
*******
GDI aims to identify “the thinkers and ideas that resonate with the global infosphere as a whole.” The infosphere from which the data are drawn may be global, but it is also English-language only, which may explain why no Chinese thinker is represented in the top 100.
There are three eligibility requirements: One has to be working primarily as a thinker; one must be known beyond one’s own discipline; and one must be influential. The ranking is an amalgam of many different measurements, including how widely the thinkers are watched and followed on YouTube and Twitter, and how prominently they feature in blogs and in the wikisphere.
The outcome indicates each thinker’s relevance across countries and subject areas, and the ranking selects those thinkers who are most talked about and who are triggering wider debate.
The rankings will no doubt vary from year to year. But we have to conclude that in 2013 a handful of philosophers were particularly influential in the world of ideas.
TOKYO — When Yasunari Kawabata became the first Japanese to receive the Nobel Prize for Literature in 1968, he gave a speech called “Japan, the Beautiful, and Myself” that presented a benignly aesthetic portrait of the so-called Japanese spirit larded with references to classical poetry, the tea ceremony and ikebana. When Kenzaburo Oe received the prize in 1994, he titled his lecture, “Japan, the Ambiguous, and Myself,” and offered a critical take on the country’s ambiguities, starting its being part of Asia and simultaneously aligned with the West.
I was reminded of the contrast between Japan the Beautiful and Japan the Ambiguous late last month when, during the third Nuclear Security Summit in the Hague, the Japanese government announced that it would hand over to the United States more than 700 pounds of weapons-grade plutonium and a vast supply of highly enriched uranium. It struck me then that the ambiguities of Japan’s policy on nuclear weapons might be coming up against the nationalist agenda of Prime Minister Shinzo Abe, also the author of “Towards a Beautiful Country: My Vision for Japan.”
2014年3月25日(火) 改修工事にともなう一時休館のお知らせ（日本語リンク） Notice Regarding Temporary Closure during Renovation Work（英語リンク） At the conclusion of the scheduled exhibitions in January 2015, the Mori Art Museum, Tokyo City View observation deck and Mori Arts Center Gallery, which opened in 2003 as the flagship attractions within the cultural heart of Tokyo, Roppongi Hills, will undergo renovation work to upgrade the facilities and related fixtures and refurbish the exhibition spaces. 文化都心、六本木ヒルズのシンボルとして2003年にオープンいたしました、森美術館、展望台・東京シティビューならびに森アーツセンターギャラリーは、施設および各種設備の修繕と展示空間の改修を目的として、2015年1月の各展覧会終了時より改修工事を行います。
Accordingly, these facilities will be temporarily closed as outlined below. We apologize in advance for any inconvenience this may cause, and appreciate your understanding and patience in advance. つきましては、下記の通り一時休館を予定しておりますので、皆様にはご不便ご迷惑をおかけいたしますが、何卒ご理解いただけますようよろしくお願い申し上げます。
We will be providing detailed information concerning the schedule of exhibitions and other activities following the completion of the renovation work at a later date. We expect to be reopening from April 25, 2015 (TBC). 改修工事の後、リニューアルオープンは2015年4月25日を予定しております。展覧会スケジュール、その他事業活動等につきましてはあらためてご案内いたしますので、ご期待くださいますよう重ねてお願い申し上げます。
March 25, 2014 Mori Art Museum Tokyo City View Mori Arts Center Gallery
（オックスフォードコロケーション） carry out The council is to carry out extensive renovations to the building. | complete | be in need of, need, require The old Victorian house is in need of renovation. | be closed for The gallery is closed for renovation. | undergo
（オックスフォード） accordingly 1 in a way that is appropriate to what has been done or said in a particular situation We have to discover his plans and act accordingly.
2 (used especially at the beginning of a sentence) for that reason synonym therefore The cost of materials rose sharply last year. Accordingly, we were forced to increase our prices.
（notice） Motorists' Alert: Mt. Pleasant Highway Beginning Monday, April 12, and continuing for the next 15 months, the Mt. Pleasant Highway will undergo repairs. The 40-year-old road has been in great need of repair for many years.
（memo） To: All Employees From: Daniel Lopez Date: March 22 Subject: System upgrade
We would like to notify all employees in our branch offices that during the first week of April, we will be upgrading our telephone equipment and service plan. A user manual will accompany each new desk unit. Branch managers have been asked to review the basic functions of the new equipment with everyone at their location.
upgradeの使われ方 森ビルのto upgrade the facilities and related fixtures（施設および各種設備の修繕）とか上記のmemoのupgrading our telephone equipmentのようにシステムや設備のupgradeはなじみのあるものです。グレードアップという和製英語よりも最近はアップグレードというそのままのカタカナの方が耳にする気がします。
（ケンブリッジビジネス） TRANSPORT to get better travel arrangements than you originally paid for: upgrade sth (from sth) to sth Our plane tickets were upgraded to business class. We will upgrade your rental car from mid-size to full-size.
HR to give a person a more important job or to state that their job is more important than it was before: upgrade sb to sth Congratulations, I hear you've been upgraded to divisional manager.
HARI SREENIVASAN: You know, speaking of “One Hundred Years of Solitude,” you were one of the first reviewers of the book.
And then you’re famously quoted as saying, “The first piece of literature since the Book of Genesis that should be required reading for the entire human race.”
That is high praise. Why?
(LAUGHTER)
WILLIAM KENNEDY: Well, I kept reading the book, and I would say to myself, this is a classic work. This is a — and it kept going on.
And then I would say, by God, there’s an abundance of it. It just doesn’t end. And it’s a — it’s classic. It’s classic. And when I was finished with it, I was baffled as to how to review it, because it was so phenomenally impressive to me, that I — it — the story was so complex.
I wish I could re-create the sensation that surged through me when I first opened One Hundred Years of Solitude at the age of 22. It was like looking at stars for the first time from an untouched spot in the middle of The Amazon or The Sahara. You realize in moments like those that the world offers a much deeper and more vivid experience than you could’ve possibly imagined. You’re in God’s mind.
I will never be able to know the combustion of that book and the age of 22 again. That pulsing of cosmic electricity and excitement only visits once. But I did figure out a way to do that What I’ve Learned. I journeyed through sites on the Internet to compile some wisdom originating in Gabo’s books and interviews.
What I’ve Learned, from Gabriel Garcia Marquezとして紹介されていたものをいくつか抜粋したものが以下です。
I don’t think you can write a book that’s worth anything without extraordinary discipline.
A true friend is the one who holds your hand and touches your heart.
All human beings have three lives: public, private, and secret.
******
Fame is very agreeable, but the bad thing is that it goes on 24 hours a day.
Fiction has helped my journalism because it has given it literary value. Journalism has helped my fiction because it has kept me in a close relationship with reality.
（オックスフォード） Fifth Avenue a New York street famous for its expensive shops and department stores, especially between 47th Street and 59th Street. Also on Fifth Avenue are the Empire State Building, St Patrick’s Cathedral, Central Park, the Metropolitan Museum of Art and the Guggenheim Museum. The avenue divides the East Side and West Side of Manhattan. On 17 March each year, the central line along it is painted green for the St Patrick’s Day parade.
New York City Police Commissioner Raymond W. Kelly today announced the Police Department's plans for coverage of the St. Patrick's Day Parade which will take place on Wednesday, March 17, 2010 at 11 a.m. The parade will begin at 44th Street and travel north up Fifth Avenue to 86th Street. Alcohol consumption during the parade is prohibited. Persons found with alcohol may be subject to summons and/or arrest. Police Officers will confiscate alcoholic beverages brought to the parade, as well as any of the following locations:
Port Authority Bus Terminal Staten Island Ferry Terminals Grand Central Station Penn Station Central Park Any Public Street
The street closings and increased traffic resulting from the parade can cause traffic congestion. Attendees are advised to use public transportation and avoid the following areas from 9 a.m. to 6 p.m.:
Street Closings
FORMATION AREA: 44th to 46th Streets from Vanderbilt Avenue to Avenue of the Americas 47th to 48th Streets from Park Avenue to Avenue of the Americas
ROUTE: At 11 a.m., the parade will start NORTH on Fifth Avenue from 44th Street to 86th Street. The Central Park transverse roads will remain open to traffic. Pedestrian crossing along the parade route will be permitted on 49th Street to 55th Street, 57th Street and 58th Street, 59th Street east bound only and 60th Street west bound only. ###
Alcohol consumption during the parade is prohibited. →（公式）Parking is prohibited in areas marked for emergency use
Persons found with alcohol may be subject to summons and/or arrest. →（公式）drivers who park their vehicles in these zones are subject to substantial fines.
Attendees are advised to use public transportation and avoid the following areas from 9 a.m. to 6 p.m. →（公式）Job seekers are advised to avoid discussing confidential business knowledge
Pedestrian crossing along the parade route will be permitted on 49th Street to 55th Street →（公式）Pedestrians are crossing the street
こちらのpedestrianはパート1でよく登場する語ですね。もしこの文がPedestrian will be not permittedのようにあれば、prohibitedの意味になります。
The Visitor Regulations authorize photography without the use of flash in the permanent collection exhibition rooms, under certain conditions: "Artworks in the permanent collection exhibition rooms may be photographed or filmed for private use by the operator. The use of flash and other lighting equipment is prohibited. Photography and filming is strictly prohibited in the temporary exhibition rooms. Filming and photography of installations and technical equipment is also strictly prohibited."
Exceptions may be made for educational or research purposes, upon written request to the museum communication department: Musée du Louvre Délégation à la communication 75058 Paris cedex 01 Most of the some 35,000 artworks on display in the museum can be found in the Atlas database. N. B.: images may be reproduced for private use only.
教育活動あるいは研究目的での撮影の場合、下記住所へ書面での申請を行うことで、許可が得られることがあります。 ルーヴル美術館広報課 75058 Paris cedex 01 なお、当美術館の約35,000点の展示作品のほとんどは作品図録に収載されています。 ご注意：画像の利用は、私的な用途に限ってのみ認められています。
A Prefectoral Order prohibits the consumption of alcoholic beverages throughout the Louvre property, particularly in the Carrousel Garden and the Cour Napoléon, from May 1 to October 31, from 4 p.m. to 7 a.m. This prohibition is based on Order no. 2009-00917. パリ議会決定により、5月1日から10月31日までの期間、16時から7時まで、ルーヴル敷地内、特にカルーゼル庭園、ナポレオン広場では、アルコール飲料の消費が禁じられています。この禁止は決定第2009-00917に基づいています。
Barbara Brown Taylor Faces the Darkness Elizabeth Dias / Clarkesville @elizabethjdias April 17, 2014 Darkness is often treated as evil, a vast unknown and the Ultimate spiritual enemy. But as one of America's leading theologians believes, it may save us all
改めて説明するまでもないですが、この記事のタイトルで使われているLet there be nightは旧約聖書の創世記Let there be light（光あれ）からです。Let there be lightがあるからこそ、darknessよりも語感が似ているnightという語を使ってLet there be nightとしたのでしょうね。正誤という視点ではなく、音の響きからも英語表現を感じ取れるようになりたいものです。
ロングマンの説明でMany people know the first words of Genesis: In the beginning God created the heaven and the earth.とあるように最初の書き出しはとても有名ですね（英語と日本語はKing James Versionと新共同訳からです）。
1 In the beginning God created the heaven and the earth. 初めに、神は天地を創造された。
2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 地は混沌であって、闇が深淵の面にあり、神の霊が水の面を動いていた。
3 And God said, Let there be light: and there was light. 神は言われた。「光あれ。」こうして、光があった。
（ロングマン） Genesis the first book of the Old Testament of the Bible, which describes the history of the Earth and its people. It includes the creation of heaven and the Earth, the story of Adam and Eve, and the story of the Flood. Many people know the first words of Genesis: In the beginning God created the heaven and the earth.
（Cultural Literacy） Genesis definition The first book of the Old Testament; its first words are “In the beginning” ( genesis is a Greek word for “beginning”). It covers the time from the beginning of the world through the days of the patriarchs, including the stories of the Creation, Adam and Eve, the Fall of Man, Cain and Abel, Noah and the Flood, God's covenant with Abraham, Abraham and Isaac, Jacob and Esau, and Joseph and his brothers.
1 In the beginning God created the heaven and the earth. 初めに、神は天地を創造された。
2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 地は混沌であって、闇が深淵の面にあり、神の霊が水の面を動いていた。
3 And God said, Let there be light: and there was light. 神は言われた。「光あれ。」こうして、光があった。
4 And God saw the light, that it was good: and God divided the light from the darkness. 神は光を見て、良しとされた。神は光と闇を分け、
5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. 光を昼と呼び、闇を夜と呼ばれた。夕べがあり、朝があった。第一の日である。
6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 神は言われた。「水の中に大空あれ。水と水を分けよ。」
7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 神は大空を造り、大空の下と大空の上に水を分けさせられた。そのようになった。
8 And God called the firmament Heaven. And the evening and the morning were the second day. 神は大空を天と呼ばれた。夕べがあり、朝があった。第二の日である。
9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 神は言われた。「天の下の水は一つ所に集まれ。乾いた所が現れよ。」そのようになった。
10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. 神は乾いた所を地と呼び、水の集まった所を海と呼ばれた。神はこれを見て、良しとされた。
11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. 神は言われた。「地は草を芽生えさせよ。種を持つ草と、それぞれの種を持つ実をつける果樹を、地に芽生えさせよ。」そのようになった。
12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. 地は草を芽生えさせ、それぞれの種を持つ草と、それぞれの種を持つ実をつける木を芽生えさせた。神はこれを見て、良しとされた。
13 And the evening and the morning were the third day. 夕べがあり、朝があった。第三の日である。
14 And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: 神は言われた。「天の大空に光る物があって、昼と夜を分け、季節のしるし、日や年のしるしとなれ。
15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 天の大空に光る物があって、地を照らせ。」そのようになった。
16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. 神は二つの大きな光る物と星を造り、大きな方に昼を治めさせ、小さな方に夜を治めさせられた。
17 And God set them in the firmament of the heaven to give light upon the earth,神はそれらを天の大空に置いて、地を照らさせ、
18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. 昼と夜を治めさせ、光と闇を分けさせられた。神はこれを見て、良しとされた。
19 And the evening and the morning were the fourth day. 夕べがあり、朝があった。第四の日である。
20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. 神は言われた。「生き物が水の中に群がれ。鳥は地の上、天の大空の面を飛べ。」
21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. 神は水に群がるもの、すなわち大きな怪物、うごめく生き物をそれぞれに、また、翼ある鳥をそれぞれに創造された。神はこれを見て、良しとされた。
22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 神はそれらのものを祝福して言われた。「産めよ、増えよ、海の水に満ちよ。鳥は地の上に増えよ。」
23 And the evening and the morning were the fifth day. 夕べがあり、朝があった。第五の日である。
24 And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 神は言われた。「地は、それぞれの生き物を産み出せ。家畜、這うもの、地の獣をそれぞれに産み出せ。」そのようになった。
25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. 神はそれぞれの地の獣、それぞれの家畜、それぞれの土を這うものを造られた。神はこれを見て、良しとされた。
26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 神は言われた。「我々にかたどり、我々に似せて、人を造ろう。そして海の魚、空の鳥、家畜、地の獣、地を這うものすべてを支配させよう。」
27 So God created man in his own image, in the image of God created he him; male and female created he them. 神は御自分にかたどって人を創造された。神にかたどって創造された。男と女に創造された。
28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 神は彼らを祝福して言われた。「産めよ、増えよ、地に満ちて地を従わせよ。海の魚、空の鳥、地の上を這う生き物をすべて支配せよ。」
29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. 神は言われた。「見よ、全地に生える、種を持つ草と種を持つ実をつける木を、すべてあなたたちに与えよう。それがあなたたちの食べ物となる。
30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. 地の獣、空の鳥、地を這うものなど、すべて命あるものにはあらゆる青草を食べさせよう。」そのようになった。
31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. 神はお造りになったすべてのものを御覧になった。見よ、それは極めて良かった。夕べがあり、朝があった。第六の日である。
（2章） 2 Thus the heavens and the earth were finished, and all the host of them. 天地万物は完成された。
2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. 第七の日に、神は御自分の仕事を完成され、第七の日に、神は御自分の仕事を離れ、安息なさった。
3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. この日に神はすべての創造の仕事を離れ、安息なさったので、第七の日を神は祝福し、聖別された。
4 These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens, これが天地創造の由来である。主なる神が地と天を造られたとき、
5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground. 地上にはまだ野の木も、野の草も生えていなかった。主なる神が地上に雨をお送りにならなかったからである。また土を耕す人もいなかった。
6 But there went up a mist from the earth, and watered the whole face of the ground. しかし、水が地下から湧き出て、土の面をすべて潤した。
7 And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 主なる神は、土（アダマ）の塵で人（アダム）を形づくり、その鼻に命の息を吹き入れられた。人はこうして生きる者となった。
8 And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. 主なる神は、東の方のエデンに園を設け、自ら形づくった人をそこに置かれた。
9 And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 主なる神は、見るからに好ましく、食べるに良いものをもたらすあらゆる木を地に生えいでさせ、また園の中央には、命の木と善悪の知識の木を生えいでさせられた。
10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. エデンから一つの川が流れ出ていた。園を潤し、そこで分かれて、四つの川となっていた。
11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; 第一の川の名はピションで、金を産出するハビラ地方全域を巡っていた。
12 And the gold of that land is good: there is bdellium and the onyx stone. その金は良質であり、そこではまた、琥珀の類やラピス・ラズリも産出した。
13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. 第二の川の名はギホンで、クシュ地方全域を巡っていた。
14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. 第三の川の名はチグリスで、アシュルの東の方を流れており、第四の川はユーフラテスであった。
15 And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it. 主なる神は人を連れて来て、エデンの園に住まわせ、人がそこを耕し、守るようにされた。
16 And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 主なる神は人に命じて言われた。「園のすべての木から取って食べなさい。
17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. ただし、善悪の知識の木からは、決して食べてはならない。食べると必ず死んでしまう。」
18 And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him. 主なる神は言われた。「人が独りでいるのは良くない。彼に合う助ける者を造ろう。」
19 And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 主なる神は、野のあらゆる獣、空のあらゆる鳥を土で形づくり、人のところへ持って来て、人がそれぞれをどう呼ぶか見ておられた。人が呼ぶと、それはすべて、生き物の名となった。
20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. 人はあらゆる家畜、空の鳥、野のあらゆる獣に名を付けたが、自分に合う助ける者は見つけることができなかった。
21 And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 主なる神はそこで、人を深い眠りに落とされた。人が眠り込むと、あばら骨の一部を抜き取り、その跡を肉でふさがれた。
22 And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. そして、人から抜き取ったあばら骨で女を造り上げられた。主なる神が彼女を人のところへ連れて来られると、
23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. 人は言った。「ついに、これこそ／わたしの骨の骨／わたしの肉の肉。これをこそ、女（イシャー）と呼ぼう／まさに、男（イシュ）から取られたものだから。」
24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one fleshこういうわけで、男は父母を離れて女と結ばれ、二人は一体となる。
25 And they were both naked, the man and his wife, and were not ashamed. 人と妻は二人とも裸であったが、恥ずかしがりはしなかった。
（3章） 3 Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? 主なる神が造られた野の生き物のうちで、最も賢いのは蛇であった。蛇は女に言った。「園のどの木からも食べてはいけない、などと神は言われたのか。」
2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: 女は蛇に答えた。「わたしたちは園の木の果実を食べてもよいのです。
3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. でも、園の中央に生えている木の果実だけは、食べてはいけない、触れてもいけない、死んではいけないから、と神様はおっしゃいました。」
4 And the serpent said unto the woman, Ye shall not surely die: 蛇は女に言った。「決して死ぬことはない。
5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. それを食べると、目が開け、神のように善悪を知るものとなることを神はご存じなのだ。」
6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. 女が見ると、その木はいかにもおいしそうで、目を引き付け、賢くなるように唆していた。女は実を取って食べ、一緒にいた男にも渡したので、彼も食べた。
7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. 二人の目は開け、自分たちが裸であることを知り、二人はいちじくの葉をつづり合わせ、腰を覆うものとした。
8 And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. その日、風の吹くころ、主なる神が園の中を歩く音が聞こえてきた。アダムと女が、主なる神の顔を避けて、園の木の間に隠れると、
9 And the Lord God called unto Adam, and said unto him, Where art thou? 主なる神はアダムを呼ばれた。「どこにいるのか。」
10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. 彼は答えた。「あなたの足音が園の中に聞こえたので、恐ろしくなり、隠れております。わたしは裸ですから。」
11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? 神は言われた。「お前が裸であることを誰が告げたのか。取って食べるなと命じた木から食べたのか。」
12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. アダムは答えた。「あなたがわたしと共にいるようにしてくださった女が、木から取って与えたので、食べました。」
13 And the Lord God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. 主なる神は女に向かって言われた。「何ということをしたのか。」女は答えた。「蛇がだましたので、食べてしまいました。」
14 And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 主なる神は、蛇に向かって言われた。「このようなことをしたお前は／あらゆる家畜、あらゆる野の獣の中で／呪われるものとなった。お前は、生涯這いまわり、塵を食らう。
15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. お前と女、お前の子孫と女の子孫の間に／わたしは敵意を置く。彼はお前の頭を砕き／お前は彼のかかとを砕く。」
16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. 神は女に向かって言われた。「お前のはらみの苦しみを大きなものにする。お前は、苦しんで子を産む。お前は男を求め／彼はお前を支配する。」
17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 神はアダムに向かって言われた。「お前は女の声に従い／取って食べるなと命じた木から食べた。お前のゆえに、土は呪われるものとなった。お前は、生涯食べ物を得ようと苦しむ。
18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; お前に対して／土は茨とあざみを生えいでさせる／野の草を食べようとするお前に。
19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. お前は顔に汗を流してパンを得る／土に返るときまで。お前がそこから取られた土に。塵にすぎないお前は塵に返る。」
20 And Adam called his wife's name Eve; because she was the mother of all living. アダムは女をエバ（命）と名付けた。彼女がすべて命あるものの母となったからである。
21 Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them. 主なる神は、アダムと女に皮の衣を作って着せられた。
22 And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 主なる神は言われた。「人は我々の一人のように、善悪を知る者となった。今は、手を伸ばして命の木からも取って食べ、永遠に生きる者となるおそれがある。」
23 Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. 主なる神は、彼をエデンの園から追い出し、彼に、自分がそこから取られた土を耕させることにされた。
24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. こうしてアダムを追放し、命の木に至る道を守るために、エデンの園の東にケルビムと、きらめく剣の炎を置かれた。
何かお気づきの点がありましたら、最寄りの駅係員、巡回中の警察官及び警備員にお知らせください。 Should you notice anything, please inform the station staff nearby or a police officer or security guard on patrol.
一部の駅構内の コインロッカー 及び ゴミ箱 の使用中止 Trash bins and coin-operated lockers cannot be used in some stations
警 備 強 化 期 間 中 、お 客 様 に は ご 不 便 を お か け い た し ま す が 、ご 理 解 、ご 協 力 を お 願 い い た し ま す 。 We apologize for any inconvenience these measures may cause you, and thank you for your cooperation and understanding.
If You See Something, Say Something In 2008, the campaign was recognized by the American Public Transportation Association for excellence in marketing and communications. It was created and developed by Korey Kay & Partners, the MTA's advertising agency.
The vigilance of all New Yorkers has kept MTA buses, subways, and railroads safe. The MTA thanks our passengers and reminds them to:
Be alert to unattended packages. Be wary of suspicious behavior. Take notice of people in bulky or inappropriate clothing. Report exposed wiring or other irregularities. Report anyone tampering with surveillance cameras or entering unauthorized areas. Learn the basics of safe train evacuation
And remember, if you see something, say something. Alert a police officer, MTA employee or call 888-NYC-SAFE (888-692-7233).
このキャンペーンで多文化アメリカだと感じたのは、人種や宗教的なステレオタイプを助長しないように気を使っているところです。Homeland SecurityのサイトにはFactors such as race, ethnicity, national origin, or religious affiliation alone are not suspicious. For that reason, the public should report only suspicious behavior and situationsとあります。
Homeland Security Begins with Hometown Security If you see something suspicious taking place then report that behavior or activity to local law enforcement or in the case of emergency call 9-1-1. Factors such as race, ethnicity, national origin, or religious affiliation alone are not suspicious. For that reason, the public should report only suspicious behavior and situations (e.g., an unattended backpack in a public place or someone trying to break into a restricted area) rather than beliefs, thoughts, ideas, expressions, associations, or speech unrelated to terrorism or other criminal activity. Only reports that document behavior reasonably indicative of criminal activity related to terrorism will be shared with federal partners
(ETS TOEIC VOCA) convenient 形容詞 Sharma invites you to visit any of their convenient store locations for all your athletic clothing needs. スポーツウェアをお求めになる際は、ぜひお近くにあるSharmaのお店にお立ち寄りください。
この例文は便利な場所にある店ということでコンビニとは無関係です（苦笑）
（オックスフォード） convenience store a store that sells food, newspapers, etc., and often stays open 24 hours a day
（ケンブリッジ） convenience store mainly US › a shop that sells food, drinks, etc. and is usually open until late
(Wikipedia)コンビニのJapanの項目 Many items available in larger supermarkets can be found in Japanese convenience stores, though the selection is usually smaller. As well, the following additional services are also commonly available: Courier and postal service. Photocopying and fax service. Automated teller machines. Payment service for utilities and other bills and taxes. Ticket service for concerts, theme parks, airlines etc. Pre-paid cards for cellular phones.[citation needed]
（ネットにあった説明） Background: Konbini Culture in Japan To better appreciate the humor behind the song, it should be noted that chain convenience stores are an integral part of everyday life across Japan. In contrast to convenience stores in the US, most Japanese Konbinis tend to serve as a local hub providing a broad range of services, from courier/postal service and photocopying to buying airline/concert tickets and paying utilities & taxes.
"acts of genocide" や"genocide"などと、genocideの言葉の定義を巡って争ったことは、ルワンダの対応の失敗例を端的に示すものとして今では有名なものとなってしまいました。4分40秒あたりにパワーさんの紹介した国務省のスポークスマンのやり取りがあります。
Christine Shelly, a State Department spokesperson, had long been charged with publicly articulating the U.S. position on whether events in Rwanda counted as genocide. For two months she had avoided the term, and as her June 10 exchange with the Reuters correspondent Alan Elsner reveals, her semantic dance continued. Elsner: How would you describe the events taking place in Rwanda?
Shelly: Based on the evidence we have seen from observations on the ground, we have every reason to believe that acts of genocide have occurred in Rwanda.
Elsner: What's the difference between "acts of genocide" and "genocide"?
Shelly: Well, I think the—as you know, there's a legal definition of this ... clearly not all of the killings that have taken place in Rwanda are killings to which you might apply that label ... But as to the distinctions between the words, we're trying to call what we have seen so far as best as we can; and based, again, on the evidence, we have every reason to believe that acts of genocide have occurred.
Elsner: How many acts of genocide does it take to make genocide?
Shelly: Alan, that's just not a question that I'm in a position to answer.
記事ではその前に紹介されていますが、"acts of genocide" や"genocide"と苦しい言い逃れをしようとしたのは"genocide"を認めると1948 Genocide Conventionにより行動に出なくてはいけなくなるからでした。当時はソマリア出兵の失敗から米国は慎重になっていたようです。
Even after the reality of genocide in Rwanda had become irrefutable, when bodies were shown choking the Kagera River on the nightly news, the brute fact of the slaughter failed to influence U.S. policy except in a negative way. American officials, for a variety of reasons, shunned the use of what became known as "the g-word." They felt that using it would have obliged the United States to act, under the terms of the 1948 Genocide Convention. They also believed, understandably, that it would harm U.S. credibility to name the crime and then do nothing to stop it. A discussion paper on Rwanda, prepared by an official in the Office of the Secretary of Defense and dated May 1, testifies to the nature of official thinking. Regarding issues that might be brought up at the next interagency working group, it stated,
Genocide Investigation: Language that calls for an international investigation of human rights abuses and possible violations of the genocide convention. Be Careful. Legal at State was worried about this yesterday—Genocide finding could commit [the U.S. government] to actually "do something." [Emphasis added.]
国を立ち直らせるには民主主義を機能させることが重要だとしながらparadox of toleranceの議論を持ち出し、不寛容を認めない態度の必要性も一方で認めています。
Most nations that heal well are functioning democracies. Day-to-day negotiations in a legislature chip away at the zero-sum mentality of the battlefield. Northern Ireland’s hard men now sit together at the cabinet table, seemingly with relative ease.
But enforcing new norms to replace those that drove the conflict can require measures that in other circumstances would be illiberal. Until recently, Germany banned reprints of Hitler’s manifesto, “Mein Kampf”. (Internet downloads and its copyright ending changed officials’ minds.) Philosophers talk of the “paradox of tolerance”: that upholding tolerant values may require intolerance of bigots. John Rawls, a liberal American philosopher, argued that keeping an endangered group safe may justify a measure of intolerance.
Rwanda has far overstepped this mark. It is an autocracy, though one run by often reasonable Tutsis with an understandable fear of the génocidaires regaining power. At the last presidential election Paul Kagame, who led the rebel forces that defeated the Interahamwe 20 years ago, received 93% of the vote. He has turned out to be an impressive technocrat—but one who brands his opponents, including some former allies, enemies of the state. South Africa has accused him of sending assassins to kill dissidents living in exile in Johannesburg. Independent parties and media are cowed by the security forces.
ただ、ルワンダの場合は行き過ぎていると見ているようですね。この当たりはTimeと同じような立場かもしれません。paradox of toleranceはウィキペディアにも載っています。いくら寛容といっても、寛容を認めないような不寛容な立場を認めることはないという主張のようです。
（ウィキペディア） The tolerance paradox arises from a problem that a tolerant person might be antagonistic toward intolerance, hence intolerant of it. The tolerant individual would then be by definition intolerant of intolerance.
Unlimited tolerance must lead to the disappearance of tolerance. If we extend unlimited tolerance even though those who are intolerant, if we are not prepared to defend a tolerant society against the onslaught of the intolerant, then the tolerant will be destroyed, and tolerance with them.
In this formulation, I do not imply, for instance, that we should always suppress the utterance of intolerant philosophies; as long as we can counter them by rational argument and keep them in check by public opinion, suppression would certainly be unwise. But we easily turn out that they are not prepared to meet us on the level of rational argument, but begin by denouncing all argument; they may forbid their followers to listen to rational argument, because it is deceptive, and teach them to answer arguments by the use of their fists or pistols.
We should therefore claim, in the name of tolerance, the right not to tolerate the intolerant. We should claim that any movement preaching intolerance places itself outside the law, and we should consider incitement to intolerance and persecution as criminal, in the same way as we should consider incitement to murder, or to kidnapping, or to the revival of the slave trade as criminal.
SEPTEMBER 2001 Bystanders to Genocide The author's exclusive interviews with scores of the participants in the decision-making, together with her analysis of newly declassified documents, yield a chilling narrative of self-serving caution and flaccid will—and countless missed opportunities to mitigate a colossal crime SAMANTHA POWERSEP 1 2001, 12:00 PM E
A few years later, in a series in The New Yorker, Philip Gourevitch recounted in horrific detail the story of the genocide and the world's failure to stop it. President Bill Clinton, a famously avid reader, expressed shock. He sent copies of Gourevitch's articles to his second-term national-security adviser, Sandy Berger. The articles bore confused, angry, searching queries in the margins. "Is what he's saying true?" Clinton wrote with a thick black felt-tip pen beside heavily underlined paragraphs. "How did this happen?" he asked, adding, "I want to get to the bottom of this." The President's urgency and outrage were oddly timed. As the terror in Rwanda had unfolded, Clinton had shown virtually no interest in stopping the genocide, and his Administration had stood by as the death toll rose into the hundreds of thousands.
20周年ということで、サマンサパワーさんが触れているPhilip Gourevitchの記事をNew YorkerはFrom now until July 4th, we’ve unlocked these articles on the genocide so that everyone can read them.と一般公開してくれています。
（ウィキペディア） Memorial Cenotaph Near the center of the park is a concrete, saddle-shaped monument that covers a cenotaph holding the names of all of the people killed by the bomb. The monument is aligned to frame the Peace Flame and the A-Bomb Dome. The Memorial Cenotaph was one of the first memorial monuments built on open field on August 6, 1952. The arch shape represents a shelter for the souls of the victims.[3][13]
The cenotaph carries the epitaph "安らかに眠って下さい 過ちは繰返しませぬから", which means "please rest in peace, for [we/they] shall not repeat the error." In Japanese, the sentence's subject is omitted, thus it could be interpreted as either "[we] shall not repeat the error" or as "[they] shall not repeat the error". This was intended to memorialize the victims of Hiroshima without politicizing the issue, taking advantage of the fact that polite Japanese speech typically demands lexical ambiguity in the first place.[14] The epitaph was written by Tadayoshi Saika, Professor of English Literature at Hiroshima University.[15] He also provided the English translation, "Let all the souls here rest in peace for we shall not repeat the evil." On November 3, 1983, an explanation plaque in English was added in order to convey Professor Saika's intent that "we" refers to "all humanity", not specifically the Japanese or Americans, and that the "error" is the "evil of war":
The inscription on the front panel offers a prayer for the peaceful repose of the victims and a pledge on behalf of all humanity never to repeat the evil of war. It expresses the spirit of Hiroshima — enduring grief, transcending hatred, pursuing harmony and prosperity for all, and yearning for genuine, lasting world peace.
Never Againは、例えばオバマ大統領が2009年にホロコースト博物館でスピーチをしたときに使われています。あのような悲劇は繰り返してはならないといった意味をNever Againと端的に表現しているのですね。
Their legacy is our inheritance. And the question is, how do we honor and preserve it? How do we ensure that "never again" isn't an empty slogan, or merely an aspiration, but also a call to action?
I believe we start by doing what we are doing today -- by bearing witness, by fighting the silence that is evil's greatest co-conspirator.
How do we ensure that "never again" isn't an empty sloganとオバマ大統領が語っているように、"never again"と誓ったにも関わらず、同じような状況が繰り返されているといった文脈で使われることが多いようです。promised up and down for fifty years never again とあるので、ここでは第二次世界大戦のホロコーストが意識されているのでしょう。
(New Yorker) And when I went, I was chiefly preoccupied with questions about us—about America, the West, the so-called international community that had promised up and down for fifty years never again to tolerate genocide, but had abandoned Rwanda the moment the genocide began. I wondered what Rwanda’s story told us about our notions of a universal common humanity.
(WSJ) The time to act is not after the killing stops. The international community makes foreign-policy statements based on values, but political self-interest always rules the day when it comes to action. I've seen too much to believe it when leaders swear "never again." Putting an end to genocide is not an academic exercise. Evil can only be resisted by the resolute will to stand against it the moment genocide threatens to be unleashed, even if there is a political price to pay.
Atrocity Prevention Since the Rwandan Genocide Authors: Paul B. Stares, General John W. Vessey Senior Fellow for Conflict Prevention and Director of the Center for Preventive Action, and Anna Feuer, Research Associate, Center for Preventive Action April 7, 2014
Beyond 'Never Again' To some, these advances will not amount to much, and the earnest pledges of "Never Again" will sound just as hollow today as they were in the aftermath of Rwanda. Besides devaluing the progress that has been made, such condemnation also discounts the severity of the challenges that almost always have to be overcome for preventive action to be timely and effective. On any given day, policymakers are grappling with many pressing tasks relating to a crisis unfolding somewhere in the world. Focusing on a problem that hasn't surfaced yet and may never happen is clearly very difficult. Even when the warning signs are incontrovertible, mobilizing national and international actors to respond requires immense effort and willpower to overcome the many political, financial, and operational obstacles that typically get in the way. What can be done? Some broad strategies are desirable:
もちろん、これはこのような文脈でNever Againが使われるときの意味合いであって文脈が変わればインプリケーションも変わります。Never say never againという007の映画はボンドを二度とやらないという意味だそうです。。。
Well, it is a devastating situation and nobody should sugarcoat it in any way. （壊滅的な状況で、取り繕うのはどんなかたちであれやめるべきです）
（オックスフォード） sugar-coat sugar-coat something to do something that makes an unpleasant situation seem less unpleasant There's no way of sugar-coating it—the report predicts a grim future for the industry.
（マクミラン） sugar-coated trying to make something seem less unpleasant than it is He painted a sugar-coated picture of military service.
以下のルワンダのドキュメンタリーではdraw feel-good stories out of an impossibly ugly moment in historyなんて表現もありました。
at first seems as if it is merely going to be another effort to draw feel-good stories out of an impossibly ugly moment in history. But it ultimately proves itself much smarter than that, exploring whether forgiveness that is mandated by the government can be genuine. （最初は、歴史上あり得ないほどひどい状況から心温まる話を引き出そうとする新たな試みに過ぎないと思えたのですが、このドキュメンタリーは結果的にはるかにうまく作成されていました。政府が進める和解が真っ当なものかどうか探求しているのです。）
When I arrived in Kurdistan in 2009, there was a strong UN presence, and many multinational NGOs. Today, there is a minor UN presence and NGOs are fighting like dogs over scraps of meat to even get in the running for one of the few-and-far-between grants that make the international community feel good, but actually deliver marginal benefit to the people affected. （2009年にクルディスタンに着いた時は、国連は存在感を示し、多国籍のNGOもたくさんいました。今では、国連の存在は縮小し、NGOは肉の端切れめがけて争う犬のようになっています。国際社会の気分を良くするだけのわずかな援助を得るためで、そんなのは実際には被害者の役にはほとんど立ちません）
Melvernさんはイギリスをはじめとする国連安保理の行動を以下のように批判しています。ここにある"token force（わずかばかりの部隊）"や"appease public opinion（世論をなだめる）"などもfeel-goodなものと言えそうです。
This might be a suitable time to find out why the UK government was so determined in the security council that Dallaire's UN peacekeepers be withdrawn from Rwanda, leaving behind a "token force" in order to "appease public opinion" – not to protect civilians but to try to negotiate a ceasefire in the civil war. （今回はまさに適切な時期だったかもしれない。英国政府が安保理で断固として、ダレールの国連平和維持軍をルワンダから撤退させ、「わずかばりな部隊」を残して余論をなだめようとしたのかその理由を探る必要があるのだ。部隊は市民を守るのではなく、内戦で停戦を交渉するためだけのものでしかなかった）
As Rwanda and the world note the 20th anniversary of the genocide in that country, much of the focus has been on reconciliations between the Hutu killers who slaughtered Tutsis and the victims’ family members and friends. “Coexist,” a documentary by Adam Mazo, at first seems as if it is merely going to be another effort to draw feel-good stories out of an impossibly ugly moment in history. But it ultimately proves itself much smarter than that, exploring whether forgiveness that is mandated by the government can be genuine.
「政治家は功績を誇示するのが常とすれば研究者は問題点を指摘するのが仕事と言えるでしょうか。」と書きましたが、研究者が政治家になった場合はどうなるでしょうか。サマンサパワーさんがルワンダについて聞かれています。自ら批判したことを生かして中央アフリカ共和国の状況に対処できるのか？NPRの記者はthe old Samantha Powerとthe new Samantha Powerという形で聞いています。
GREENE: You know, a decade or so ago you were very famous for criticizing the Clinton administration's response in Rwanda and pushing much harder for the world and the United States to respond faster in humanitarian crises. How does that Samantha Power from before feel working inside the government now? I mean are the realities like you're talking about, you know, things so spread thin, questions about funding - are those new realities that you sort of have to accept or is the old Samantha Power there and kind of just having to restrain herself?
逃げ場もない追求型のインタビューをするよりも、こういった聞き方の方がいいかもしれませんね。サマンサパワーも誠実に答えています。喫緊の課題は中央アフリカ共和国だけでなく、様々な国で問題が起きていることのようですね。our challenge is not an absence of will, it is that the number of emergencies right now on the continentと答えています。
On whether the response is too late It is a devastating situation and nobody should sugarcoat it in any way. But everything we do is itself an act of prevention. The more security we have, the more people who will be safe. But I want to be clear; our challenge is not an absence of will, it is that the number of emergencies right now on the continent — including the Central African Republic, including Darfur, including South Sudan, which has deteriorated, and of course including Mali — it's placing a lot of demand on African countries.
**********
On comparing the old Samantha Power to the new Samantha Power The old Samantha Power is the new Samantha Power; they get to talk to each other every day. ... I feel privileged. I mean, look, if I were outside government now I'd be writing editorials, seeking meetings with the U.N. ambassador [and] seeking meetings with the secretary of state. Instead I get to work with the secretary of state every day who's as committed to I am of dealing with the problem. I get to talk to the president about it, who has dedicated $100 million to get African forces in there in as timely a fashion as possible in tough budget times. So I'm in a much better position now to affect both the pace and the scope of our response, and we've come a long way. But ... neither the new Samantha Power nor the old Samantha Power can be satisfied when you still have Muslim and Christian civilians who are living in great fear.
When Lieutenant General Roméo Dallaire, the former UN force commander in Rwanda and now a Canadian senator, calls once again for urgent action to protect civilians at risk in an impoverished African country, one would expect the whole world to listen, particularly on the eve of the 20th anniversary of the Rwandan genocide. You just could not divorce, he said, what is happening in the Central African Republic with what happened in Rwanda in 1994. "We've actually established a damn pecking order and the sub-Saharan black African – yes we're interested but it just doesn't count enough to spill our blood, to get embroiled in something complex that will need longer-term stability and influence," says Dallaire.
The 20th commemoration of the genocide sees fine words spoken by all and it seems timely to reflect on why Rwanda was so quickly abandoned to its fate in 1994. There has never been a satisfactory explanation for the indifference over Rwanda. Western governments – the US, UK, Belgium, France – continue to withhold a wealth of information about events. Neither the US nor the UK, two permanent members of the UN security council, has ever answered accusations of a failure to abide by obligations under the 1948 genocide convention, nor revealed the information on which their decisions were based. The failure to critically examine the role of ministers and officials has further encouraged the sort of secretive and unaccountable decision-making that will no doubt shroud the decision-makers today and those who sit and read the cables.
With no official inquiry by either the US or the UK, blame for inaction over the genocide has simply slipped away from the officials and politicians responsible. This might be a suitable time to find out why the UK government was so determined in the security council that Dallaire's UN peacekeepers be withdrawn from Rwanda, leaving behind a "token force" in order to "appease public opinion" – not to protect civilians but to try to negotiate a ceasefire in the civil war.
It's been 20 years since the Rwandan genocide, but for the Canadian soldiers who were there as part of a doomed UN peacekeeping mission, the sights, sounds and smells have not faded from memory. “There was an overpowering stench of death,” said Major Brent Beardsley, who served alongside General Romeo Dallaire (both are now retired).
It means that hard choices still need to be made. The country has ambitious economic targets – Rwanda aims to become a middle-income nation by 2020 – while political and social transformation continues. Last year, media and access to information laws were passed, while the genocide ideology law was loosened. A law criminalising gay people was rejected. And in 2017, the presidential elections will take place.
Rwandans are increasingly united. There is a strong patriotism and belief in the government – almost nine in 10 say they "trust in the leadership of their country". They can never forget their tragic past but do not want to be defined by it. The older generation already know all too well the cost of failure, but a majority of the population, born post-genocide, has inherited the possibility of a different future.
We should remember the lives that were lost. We should recognise that this government undertook, and continues to undertake, a historic exercise in nation-building, and seek to understand the choices the country has made. And we should stand with them as they write the next chapter in their history.
そういう中で、ルワンダのカガメ首相のWSJへの寄稿は少し異質でした。VOAのニュースでもルワンダのカガメ首相がフランスの関与を名指しで批判していることを取り上げていますが、ここでもIn 1994, more than a million people died over 100 days as the Rwandan state, backed militarily and politically by France, told some Rwandans that it was their duty to murder other Rwandans.とフランスの関与を名指しで指摘しています。また、そもそもツチ族とフツ族の違いを考えだしたのは植民地として支配していたベルギーとカトリック教会なのだと、そもそもの原因に植民地主義を持ち出しているのです。
All genocides begin with an ideology—a system of ideas that says: This group of people here, they are less than human and they deserve to be exterminated.
The most devastating legacy of European control of Rwanda was the transformation of social distinctions into "races." We were classified and dissected, and whatever differences existed were magnified according to a framework invented elsewhere. Rwanda's 2,000 years of history were reduced to a series of caricatures based on Bible passages and on myths told to credulous explorers.
Atavistic hostility between something called "Tutsi" and something called "Hutu" was deemed inherent to our nature. The purpose was neither scientific nor benign, but ideological: to justify colonial claims to rule over and "civilize" supposedly lesser peoples.
With the full participation of Belgian officials and Catholic institutions, ethnicity was made the only basis of political organization, as if there were no other way to govern and develop society.
The result was a country perpetually on the verge of genocide. Decade by decade, the number of victims grew. In 1994, more than a million people died over 100 days as the Rwandan state, backed militarily and politically by France, told some Rwandans that it was their duty to murder other Rwandans. Les faits sont têtus—facts are stubborn, and no country is powerful enough, even when it thinks it is, to change the facts.
Africans are no longer resigned to being hostage to the world's low expectations. We listen to and respect the views of others. But ultimately, we must be responsible for ourselves.
January 1, 1932 Belgium introduces identity cards distinguishing Hutu, Tutsi, and Twa Prior to the colonial era, Hutu, Tutsi, and Twa lived in relative harmony. The Tutsi (14% of the population) were the cattle herders, soldiers and administrators, the Hutu (85%) were the farmers, and the marginalised Twa (1%) were hunter-gatherers or potters. Individuals could and did move between the categories of Tutsi and Hutu as their fortunes rose and fell, and intermarriage was not uncommon. It was not until Belgian colonization and the introduction of identity cards distinguishing between the three groups that the tensions between the Hutus and Tutsis became focused on race.
*******
December 1, 1963 Massacres of Tutsis In late 1963, some 20,000 Tutsis in Rwanda were killed in response to a military attack by exiled Tutsis from Burundi. Again more refugees left the country. It is estimated that by the mid-1960s half of the Tutsi population was living outside Rwanda.
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