Değişime direnmek elde değildir ki hiç. Hani çok yaşlı insanlar olur, günleri sabit akışındadır. Senin boş bir anında, aklına o yaşlı varlık geldiğinde eminsindir o esnada ne yaptığından. Kafasında neler kurduğundan.
Sıradanlaşmak huzur verir kimisine ama bazılarına da huzursuzluk verir işte. Gençsen huzursuz olmalısın, için içini yemeli ne yapmalıyım diye. Bir kaç ev ya da bir kaç sokak ötede hatta ve hatta kilometrelerce uzaklıktaki yaşlı teyzenden farkın olmalı o an. Şüphe etmeliler seni düşünenler o an ne yaptığından.
Senin adına bahisler yapabilmelidirler. Eğlenceli yaşamalı genç insan biraz.
Çok küçük yaşlarda yasaklarla yaşamayı öğrenen insan, ister istemez garip huylara sahip olur. İlla ki şüphe edersin onun şu an ne yaptığından. Emin olursun ki tahminin yanlış çıkacaktır. Herkes yasaklarla büyümüştür bu kaçınılmaz bir doğru.
O zaman herkes garip huylara sahip değil midir? Madem ki öyle nasıl farkın olacak ki diğerlerinden?
Hareketliliğin bu kez herkesin değişken olmasından ötürü monotonlaşmayacak mı? Her gence aynı öğüdü verirler genelde.
“Değiş, çalış, çabala, bir hedefin, değişime bir katkın olsun” derler ya hep. İstemez miydi “genç beyin” değişmeyi, ne kadar misafir olacağını bilmediği Dünya’ya bir katkı sağlamayı. Ataletmiş bunları yapmayı isteyip, bir türlü yapamamanın adı. Mümin Sekman’ın kitabıydı “Kişisel Ataleti Yenmek”.
Durduruyor bir şey, gizli bir güç “genç beyin”i. Yaşamadım mı ki bunu hiç? Yaşadım elbet, başarısızlıklarıma en büyük neden olarak görerek ataletimi. Seni çıldırtır yapabileceklerini kestirebilmek ama bir türlü yapmazsın çünkü üşenirsin belki de korkarsın.
Durdurur içindeki canavar seni, sende ya uyursun ya da kendini teknolojiye kaptırırsın. Bu kez hiç düşünmezsin ki, uzaklarda bir yerlerde yaşayan yaşlı teyzenin monotonluğundan daha durgundur hayatın.
Bir şeyleri değiştirmek varken işin ucunda, bunu yapmamak için direnenlerin eseridir parlak olamayan bir gündem. “Hayattan olumlu bir gelişme bekleyebilmek için denklemi dengelemek, karşılığında bir şeyler vermek gerekir.” diyor Elif Şafak “Araf” adlı kitabında.
Vazgeçmek zevkelerinden ve bir adım öteye gidebilmek için kendini hırpalamaktır fark yaratabilmek.
İnsan neden üşenir ki? Anlayamıyorum bazen ben de bunu. Bir işe sıkı sıkıya sarılırsan sonucunun seni nereye taşıyacağını bilirsin ama bunu yapmazsın. Daha sonra da yapmadığın şeyleri eğer gerçekleştirebilseydin aslında nerelerde olabileceğini insanlara anlatır aciz durumunu gülünçlüğe dönüştürürsün.
Okumak, izlemek, eleştirmek ve değerlendirebilmektir monoton yaşamı değiştirmek.
Evet var pişmanlıklarım ve keşkelerim.
Bilir misiniz “keşke” ne zavallı bir kelimedir. Tecrübesizlik kokar, korkuları ya da mecburiyetleri barındırır keşkeler. Keşkelerdir insanı atalete sürükleyen. Yoksa bedenin içindeki hangi organ seni öldürmediği sürece bir şeyi yapmaktan alıkoyabilir ki?
Yalnızlığın, kendine yetememenin, çekilen sıkınıtların nedeni, amaçlardan kısa zamanda vazgeçmektir. Aşkla sarılmamaktır hayallere. Tabi ki tüm bunları yazmak kolaydır yapabilmekten!
(9 Ocak 2011//Radikal Genç’teki yazım için lütfen buraya tıklayın
Well, the subject of difficult negotiation reminds me of one of my favorite stories from the Middle East,of a man who left to his three sons 17 camels. And to the first son, he left half the camels; to the second son, he left a third of the camels; and to the youngest son, he left a ninth of the camels. Well three sons got into a negotiation.
17 doesn’t divide by two. It doesn’t divide by three. It doesn’t divide by nine. Brotherly tempers started to get strained.Finally, in desperation, they went and they consulted a wise old woman. The wise old woman thought about their problem for a long time, and finally she came back and said, “Well, I don’t know if I can help you, but at least, if you want, you can have my camel.” So then they had 18 camels. The first son took his half — half of 18 is nine. The second son took his third — a third of 18 is six.
The youngest son took his ninth — a ninth of 18 is two.You get 17. They had one camel left over. They gave it back to the wise old woman.
Now if you think about that story for a moment, I think it resembles a lot of the difficult negotiations we get involved in. They start off like 17 camels — no way to resolve it.
Somehow, what we need to do is step back from those situations, like that wise old woman, look at the situation through fresh eye sand come up with an 18th camel. Now finding that 18th camel in the world’s conflicts has been my life passion. I basically see humanity a bit like those three brothers; we’re all one family.
We know that scientifically, thanks to the communications revolution, all the tribes on the planet, all 15,000 tribes, are in touch with each other. And it’s a big family reunion. And yet, like many family reunions,it’s not all peace and light. There’s a lot of conflict.And the question is, how do we deal with our differences? How do we deal with our deepest differences, given the human propensity for conflictand the human genius at devising weapons of enormous destruction? That’s the question.
As I’ve spent the last better part of three decades –almost four — traveling the world, trying to work, getting involved in conflicts ranging from Yugoslavia to the Middle East to Chechnya to Venezuela, some of the most difficult conflicts on the face of the planet, I’ve been asking myself that question. And I think I’ve found, in some ways, what is the secret to peace.
It’s actually surprisingly simple. It’s not easy, but it’s simple. It’s not even new. It may be one of our most ancient human heritages. The secret to peace is us. It’s us who act as the surrounding community around any conflict, who can play a constructive role.
Let me give give you just a story, an example. About 20 years ago I was in South Africa working with the parties in that conflict, and I had an extra month, so I spent some time living with several groups of San Bushmen. I was curious about them and about the way in which they resolve conflict. Because, after all, within living memory, they were hunters and gatherers, living pretty much like our ancestors lived for maybe 99 percent of the human story. And all the men have these poison arrows that they use for hunting — absolutely fatal.
So how do they deal with their differences? Well what I learned is whenever tempers rise in those communities,someone goes and hides the poison arrows out in the bush, and then everyone sits around in a circle like this, and they sit, and they talk, and they talk. It may take two days, three days, four days, but they don’t rest until they find a resolution, or better yet, a reconciliation. And if tempers are still too high, then they send someone off to visit some relatives as a cooling off period.
Well that system is, I think, probably the system that kept us alive to this point, given our human tendencies. That system, I call the third side.Because if you think about it, normally when we think of conflict, when we describe it, there’s always two sides. It’s Arabs versus Israelis, labor versus management, husband versus wife, Republicans versus Democrats, but what we don’t often see is that there’s always a third side. And the third side of the conflict is us, it’s the surrounding community,it’s the friends, the allies, the family members, the neighbors.
And we can play an incredibly constructive role. Perhaps the most fundamental way in which the third side can help is to remind the parties of what’s really at stake. For the sake of the kids, for the sake of the family, for the sake of the community, for the sake of the future, let’s stop fighting for a moment and start talking. Because, the thing is, when we’re involved in conflict, it’s very easy to lose perspective. It’s very easy to react.Human beings: we’re reaction machines.
And as the saying goes, when angry, you will make the best speech you will ever regret. And so the third side reminds us of that. The third side helps us go to the balcony, which is a metaphor for a place of perspective, where we can keep our eyes on the prize.
Let me tell you a little story from my own negotiating experience. Some years ago, I was involved as a facilitator in some very tough talksbetween the leaders of Russia and the leaders of Chechnya. There was a war going on, as you know. And we met in The Hague, in the Peace Palace, in the same room where the Yugoslav war crimes tribunal was taking place. And the talks got off to a rather rocky start when the vice president of Chechnya began by pointing at the Russians and said, “You should stay right here in your seats,because you’re going to be on trial for war crimes.”And then he went on, and then he turned to me and said, “You’re an American.
Look at what you Americans are doing in Puerto Rico.” And my mind started racing, “Puerto Rico? What do I know about Puerto Rico?” I started reacting, but then I tried to remember to go to the balcony. And then when he paused, and everyone looked at me for a response, from a balcony perspective, I was able to thank him for his remarks and say, “I appreciate your criticism of my country, and I take it as a sign that we’re among friends and can speak candidly to one another. And what we’re here to do is not to talk about Puerto Rico or the past.
What we’re here to do is to see if we can figure out a way to stop the suffering and the bloodshed in Chechnya.” The conversation got back on track. That’s the role of the third side, is to help the parties to go to the balcony.
Now let me take you for a moment to what’s widely regarded as the world’s most difficult conflict, or the most impossible conflict, is the Middle East.Question is: where’s the third side there? How can we possibly go to the balcony?
Now I don’t pretend to have an answer to the Middle East conflict, but I think I’ve got a first step, literally a first step,something that any one of us could do as third-siders. Let me just ask you one question first. How many of you in the last years have ever found yourself worrying about the Middle East and wondering what anyone could do?
Just out of curiosity, how many of you? Okay, so the great majority of us. And here, it’s so far away. Why do we pay so much attention to this conflict? Is it the number of deaths? There are a hundred times more people who die in a conflict in Africa than in the Middle East. No, it’s because of the story,because we feel personally involved in that story.Whether we’re Christians, Muslims or Jews,religious or non-religious, we feel we have a personal stake in it.
Stories matter. As an anthropologist, I know that.
Stories are what we use to transmit knowledge.They give meaning to our lives. That’s what we tell here at TED, we tell stories. Stories are the key.And so my question is, yes, let’s try and resolve the politics there in the Middle East, but let’s also take a look at the story. Let’s try to get at the root of what it’s all about.
Let’s see if we can apply the third side to it. What would that mean? What is the story there?
Now as anthropologists, we know that every culture has an origin story. What’s the origin story of the Middle East? In a phrase, it’s: 4,000 years ago, a man and his family walked across the Middle East,and the world has never been the same since.That man, of course, was Abraham. And what he stood for was unity, the unity of the family.
He’s the father of us all. But it’s not just what he stood for, it’s what his message was. His basic message was unity too, the interconnectedness of it all and the unity of it all. And his basic value was respect,was kindness toward strangers. That’s what he’s known for, his hospitality. So in that sense, he’s a symbolic third side of the Middle East.
He’s the one who reminds us that we’re all part of a greater whole. Now how would you — now think about that for a moment.
Today we face the scourge of terrorism. What is terrorism?
Terrorism is basically taking an innocent stranger and treating them as an enemy whom you kill in order to create fear. What’s the opposite of terrorism? It’s taking an innocent stranger and treating them as a friend whom you welcome into your home in order to sow and and create understanding, or respect, or love.
So what if then you took the story of Abraham,which is a third side story, what if that could be –because Abraham stands for hospitality — what if that could be an antidote to terrorism? What if that could be a vaccine against religious intolerance?How would you bring that story to life? Now it’s not enough just to tell a story — that’s powerful — but people need to experience the story.
They need to be able to live the story. How would you do that?And that was my thinking of how would you do that.And that’s what comes to the first step here.Because the simple way to do that is you go for a walk. You go for a walk in the footsteps of Abraham. You retrace the footsteps of Abraham.Because walking has a real power. You know, as an anthropologist, walking is what made us human. It’s funny, when you walk, you walk side-by-side in the same common direction.
Now if I were to come to you face-to-face and come this close to you, you would feel threatened. But if I walk shoulder-to-shoulder, even touching shoulders, it’s no problem. Who fights while they walk? That’s why in negotiations often, when things get tough,people go for walks in the woods.
So the idea came to me of what about inspiring a path, a route — think the silk route, think the Appalachian trail — that followed in the footsteps of Abraham.
People said, “That’s crazy. You can’t. You can’t retrace the footsteps of Abraham. It’s too insecure. You’ve got to cross all these borders. It goes across 10 different countries in the Middle East, because it unites them all.” And so we studied the idea at Harvard. We did our due diligence. And then a few years ago, a group of us,about 25 of us from about 10 different countries,decided to see if we could retrace the footsteps of Abraham, going from his initial birthplace in the city of Urfa in Southern Turkey, Northern Mesopotamia.And we then took a bus and took some walks and went to Harran, where, in the Bible, he sets off on his journey.
Then we crossed the border into Syria, went to Aleppo, which turns out is named after Abraham. We went to Damascus, which has a long history associated with Abraham. We then came to Northern Jordan, to Jerusalem, which is all about Abraham, to Bethlehem, and finally to the place where he’s buried in Hebron.
So effectively, we went from womb to tomb. We showed it could be done. It was an amazing journey.
Let me ask you a question. How many of you have had the experience of being in a strange neighborhood, or strange land, and a total stranger, perfect stranger, comes up to you and shows you some kindness, maybe invites you into their home, gives you a drink, gives you a coffee, gives you a meal? How many of you have ever had that experience?
That’s the essence of the Abraham path. But that’s what you discover, is you go into these villages in the Middle East where you expect hostility, and you get the most amazing hospitality, all associated with Abraham. “In the name of father Abraham, let me offer you some food.” So what we discovered is that Abraham is not just a figure out of a book for those people, he’s alive, he’s a living presence.
And to make a long story short, in the last couple of years now, thousands of people have begun to walk parts of the path of Abraham in the Middle East, enjoying the hospitality of the people there.They’ve begun to walk in Israel and Palestine, in Jordan, in Turkey, in Syria. It’s an amazing experience. Men, women, young people, old people — more women than men, actually, interestingly.
For those who can’t walk, who are unable to get there right now, people started to organize walks in cities, in their own communities.In Cincinnati, for instance, that organized a walkfrom a church to a mosque to a synagogue and all had an Abrahamic meal together. It was Abraham path day. In Sao Paulo, Brazil, it’s become an annual event for thousands of people to run in a virtual Abraham path run, uniting the different communities.
The media love it, they really adore it.They lavish attention on it because it’s visual, and it spreads the idea, this idea of Abrahamic hospitalityof kindness towards strangers. And just a couple weeks ago, there was an NPR story on it. Last month, there was a piece in the Guardian, in the Manchester Guardian, about it — two whole pages.And they quoted a villager who said, “This walk connects us to the world.” He said it was like a light that went on in our lives. It brought us hope. And so that’s what it’s about.
But it’s not just about psychology, it’s about economics, because as people walk they spend money. And this woman right here, Um Ahmad, is a woman who lives on a path in Northern Jordan.She’s desperately poor. She’s partially blind, her husband can’t work, she’s got seven kids. But what she can do is cook. And so she’s begun to cook for some groups of walkers who come through the village and have a meal in her home.
They sit on the floor. She doesn’t even have a tablecloth. She makes the most delicious food that’s fresh from the herbs in the surrounding countryside. And so more and more walkers have come. And lately she’s begun to earn an income to support her family. And so she told our team there, she said,”You have made me visible in a village where people were once ashamed to look at me.”
That’s the potential of the Abraham path. There are literally hundreds of those kinds of communitiesacross the Middle East, across the path. The potential is basically to change the game. And to change the game, you have to change the frame,the way we see things — to change the frame from hostility to hospitality, from terrorism to tourism.And in that sense, the Abraham path is a game-changer.
Let me just show you one thing. I have a little acorn here that I picked up while I was walking on the path earlier this year. Now the acorn is associated with the oak tree, of course — grows into an oak tree, which is associated with Abraham. The path right now is like an acorn; it’s still in its early phase.What would the oak tree look like?
Well I think back to my childhood, a good part of which I spent, after being born here in Chicago, I spent in Europe. If you had been in the ruins of, say, London in 1945, or Berlin, and you had said, “60 years from now,this is going to be the most peaceful, prosperous part of the planet,” people would have thought you were certifiably insane. But they did it thanks to a common identity — Europe — and a common economy.
So my question is, if it can be done in Europe, why not in the Middle East? Why not, thanks to a common identity — which is the story of Abraham — and thanks to common economy that would be based in good part on tourism?
So let me conclude then by saying that in the last 35 years, as I’ve worked in some of the most dangerous, difficult and intractable conflicts around the planet, I have yet to see one conflict that I felt could not be transformed. It’s not easy, of course,but it’s possible. It was done in South Africa. It was done in Northern Ireland. It could be done anywhere.
It simply depends on us. It depends on us taking the third side. So let me invite you to consider taking the third side, even as a very small step. We’re about to take a break in a moment. Just go up to someone who’s from a different culture, a different country, a different ethnicity, some difference, and engage them in a conversation; listen to them. That’s a third side act. That’s walking Abraham’s path. After a TEDTalk, why not a TEDWalk?
So let me just leave you with three things. One is, the secret to peace is the third side. The third side is us, each of us, with a single step, can take the world, can bring the world, a step closer to peace.There’s an old African proverb that goes: “When spiderwebs unite, they can halt even the lion.” If we’re able to unite our third side webs of peace, we can even halt the lion of war.
Thank you very much.