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自分が読んで興味深く感じた英文記事を中心に取り上げる予定です

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お題に絡めてスピーチする

 


19分当たりにサマンサパワーさんも話をしていました。
トランスクリプト

スピルバーグの国連演説でのイベントテーマは“Journeys through the Holocaust”だったそうです。

2014 Calendar of Holocaust Remembrance Events
The 2014 observance of the International Day of Commemoration in memory of the victims of the Holocaust is centred around the theme “Journeys through the Holocaust”. This theme recalls the various journeys taken during this dark period, from deportation to incarceration to freedom, and how this experience transformed the lives of those who endured it. These are stories of pain and suffering, yet ultimately also of triumph and renewal, serving as a guiding force for future generations.

彼の演説をテーマに絡めて演説をするという点から捉え直してみたいと思います。Keynote speakerとしてテーマに絡めながら、かつ、自分の訴えたいことを語ることが腕の見せ所と言えましょうか。



以下の部分がスピーチの導入部分で、テーマの設定も行っています。

When I began to consider what I'd say about this year's theme, "Journeys Through The Holocaust," I was confronted with two questions. The first was whether I could speak meaningfully, since I'm not a Holocaust survivor. I'm a Jewish-American man, born a year after the end of World War II. My initial awareness of what had happened to the Jews of Europe under fascism came from my grandparents telling me horrifying accounts of the fates of relatives and friends.

切り出し方はセオリー通りで嬉しくなりますね。

When I began to consider what I'd say about this year's theme, "Journeys Through The Holocaust," (今年のテーマである「ホロコーストを経た旅路」について何を語れるだろうと考え始めたとき)
I was confronted with two questions. (2つの疑問に直面しました)
The first was whether I could speak meaningfully(最初の疑問は、私は意義のあることを語れるだろうかということ)


第二の疑問についてもセオリー通りにMy second question regarding our theme, "Journeys through the Holocaust" pertains to the preposition "through."(「ホロコーストを経た旅路」についての第二の疑問は「through (〜を経て)」に関連するものです)と切り出してくれています。

My second question regarding our theme, "Journeys through the Holocaust" pertains to the preposition "through." That word made me pause. In this context, it strikes me as being a tremendously optimistic word; it suggests that it was possible, and remains possible, to enter and then exit the Holocaust, that for those who experienced it, and for the world in which it occurred, there was a beginning and an end. Of course there were both, historically speaking. A small minority of people did survive the camps, and went on to live productive and long lives, extraordinary lives in the course of which many felt they'd decisively triumphed over the evil that tried and failed to devour them. Survivors of horror often express an undaunted, undamaged optimism. There's nothing I know about human beings more marvelous and beautiful than this capacity to transform rage and grief into a wellspring of wisdom, progress and justice.

But the survivors' powerful determination to contribute to a future without genocides doesn't come from leaving the Holocaust behind, from escaping history. Their determined demand is that we engage fully with history, that the Holocaust remain with us, in memory. Theirs were journeys into the Holocaust. They cannot emerge from it. And neither can the world until there are no more genocides, until the unthinkable becomes impossible. Tragically, we are all aware that the Holocaust is with us today, in ongoing attempts at genocide all around our planet.

絶望せずに歴史を直視することを訴えるクライマックスの部分ですが、そこでもthroughに絡めて語っています。

Neuroscientists say we're hard-wired for the concrete reality of small villages, at best - a few thousand people. Hundreds of thousands of people, millions of people are more than we can comprehend. So to confront the reality of genocide is to confront murder in numbers so great that abstraction cannot be avoided, and with abstraction, I fear, comes a diminishment of our compassion, perhaps of our moral imagination.
How can we possibly assimilate such quantum evil and then form plans for action?

The answer is simple: How can we not? The numbness we feel in the face of genocide can be paralyzing. We must refuse paralysis. Genocide is evil;
but I think perhaps the greatest evil is when people who have been spared the horrors permit themselves to despair. The despair of those who would otherwise act is evil's triumph. Genocide presents us with an image so appalling that it can be damaging even to look. But we know we must look. And when the persistence of genocide asks us why we bother to gather testimony and remember, we respond: because we're human, and we know that justice lives in memory. We know that repressing memory, willed forgetting, is perhaps the greatest danger we face as a species. Because we've been spared, we know that despair is a choice, and remembering is a choice, but if we want to remain fully human we have no choice but to confront and remember the past, to learn, and to act on what we've learned.

There are no bystanders to history. History doesn't flow around us and past us - it flows through us - or rather, we are history's flow. Every human life is historical, every person is composed of history. History is simply another way of saying human life.


最後の「歴史に傍観者などはいません。歴史はわれわれの周りを流れているのではないのです。われわれを通して形成されるのです。歴史はわれわれを経てできるのです。むしろ、われわれが歴史の流れなのです。あらゆる人の命が歴史的なのです。どの人も歴史の一部なのです。歴史は人の命を言い換えたに過ぎません」はトピックに対するスピルバーグの答えになっていますね。余力があればスピーチ全部を訳したいのですが。。。トピックに忠実ないいスピーチなのではないかと思います。
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Yuta

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