芒种图片-教务主任述职报告

昂山素季：迟到21年的诺贝尔奖演讲


Your Majesties, Your Royal Highness, Excellencies, Distinguished members of the
Norwegian Nobel Committee, Dear Friends,
国王和王后陛下，王子殿下，阁下们，挪威诺贝尔委员会卓越的委员们，亲爱的朋友们：

Long years ago, sometimes it seems many lives ago, I was at Oxford listening to the radio
programme Desert Island Discs with my young son Alexander. It was a well-known
programme (for all I know it still continues) on which famous people from all walks of life
were invited to talk about the eight discs, the one book beside the bible and the complete
works of Shakespeare, and the one luxury item they would wish to have with them were
they to be marooned on a desert island. At the end of the programme, which we had both
enjoyed, Alexander asked me if I thought I might ever be invited to speak on Desert Island
Discs. “Why not?” I responded lightly. Since he knew that in general only celebrities took
part in the programme he proceeded to ask, with genuine interest, for what reason I
thought I might be invited. I considered this for a moment and then answered: “Perhaps
because I‟d have won the Nobel Prize for literature,” and we both laughed. The prospect
seemed pleasant but hardly probable.
多年以前，有时候回想起来，好象是多生多世以前，我在牛津同我的儿子亚历山大 一起收听
广播节目《荒岛唱片》。那是个非常著名的节目（我觉得它现在应该还在广播吧），邀请各行< br>各业的名人来谈谈，当你身处在荒岛时想携带一件什么东西，是哪八张唱片，是除了圣经和
莎士比 亚全集之外的哪本书，还是哪一件奢侈品？当节目结束的时候，亚历山大和我都听得
很开心。亚历山大问 我是不是可能会上这个节目，我随口答道：“为什么不会呢？”因为他知
道只有名人才可以上这个节目， 就很真心的问我，如果我被邀请的话，是因为什么理由呢。
我想了一会然后答道：“可能是我会得诺贝尔 文学奖吧。”然后我们都笑了。这个前景看起来
美好，但确实不太可能。

(I cannot now remember why I gave that answer, perhaps because I had recently read a
book by a Nobel Laureate or perhaps because the Desert Island celebrity of that day had
been a famous writer。)
（我现在记不起为什么我会说这么一个答案，可能是因为我那时候刚读了一本由诺贝 尔文学
奖得主写的书，或者是那天的名人正好是个著名作家。）

In 1989, when my late husband Michael Aris came to see me during my first term of house
arrest, he told me that a friend, John Finnis, had nominated me for the Nobel Peace Prize.
This time also I laughed. For an instant Michael looked amazed, then he realized why I
was amused. The Nobel Peace Prize? A pleasant prospect, but quite improbable! So how
did I feel when I was actually awarded the Nobel Prize for Peace? The question has been
put to me many times and this is surely the most appropriate occasion on which to
examine what the Nobel Prize means to me and what peace means to me.
1989年，当我第一次被软禁时 ，我的亡夫迈克尔•阿里斯来看我，他告诉我有个朋友约翰•
菲尼斯提名我为诺贝尔奖候选人。那时候我 也笑了。迈克尔忽然觉得很惊讶，然后他也明白
为什么我会笑了。诺贝尔奖？这个愿望是很美好，但确实 不太可能。那当我真的获得诺贝尔

和平奖之后是什么感觉呢？这个问题让我想了很多次， 这确实是个合适的时机来审视，诺贝
尔奖对我意味着什么，和平又意味着什么。

As I have said repeatedly in many an interview, I heard the news that I had been awarded
the Nobel Peace Prize on the radio one evening. It did not altogether come as a surprise
because I had been mentioned as one of the frontrunners for the prize in a number of
broadcasts during the previous week. While drafting this lecture, I have tried very hard to
remember what my immediate reaction to the announcement of the award had been. I
think, I can no longer be sure, it was something like: “Oh, so they‟ve decided to give it to
me。” It did not seem quite real because in a sense I did not feel myself to be quite real at
that time.
就像我在访谈中多次说过的，有天晚上我听收音机时，得知我获得了诺贝尔和平奖。这并不
令人惊讶， 因为在之前一周，其他好多广播都说我是最有希望获奖的人之一。当我准备这篇
演讲时，我努力地试图回 忆当我得知获奖之后的第一反应是什么。我想，我不敢确定，大概
是像：“哦，他们把奖给我了。”那种 感觉并不很真实，因为那段时间我自己都不像是个真实
的存在了。

Often during my days of house arrest it felt as though I were no longer a part of the real
world. There was the house which was my world, there was the world of others who also
were not free but who were together in prison as a community, and there was the world of
the free; each was a different planet pursuing its own separate course in an indifferent
universe. What the Nobel Peace Prize did was to draw me once again into the world of
other human beings outside the isolated area in which I lived, to restore a sense of reality
to me. This did not happen instantly, of course, but as the days and months went by and
news of reactions to the award came over the airwaves, I began to understand the
significance of the Nobel Prize. It had made me real once again; it had drawn me back into
the wider human community. And what was more important, the Nobel Prize had drawn
the attention of the world to the struggle for democracy and human rights in Burma. We
were not going to be forgotten.
在我被软禁的期间，我常常感觉自己不是真 实世界的一部分了。房子就是我的世界，那些同
样不自由的人们也有他们的世界，他们在监狱里可以相互 陪伴，那些自由的人们也有他们的
世界；每个世界都像是个独立的星球，沿着各自的轨道在不同的孤独宇 宙中默默运行。诺贝
尔和平奖把我从孤立的世界拉回了和其他人一起的世界，让我重建起了现实感。当然 这并不
是突然发生的，而是花了几天，几个月，当各方对获奖的反应的新闻通过电波传到我这里时，我才开始理解诺贝尔奖的意义。它让我再次感到真实，把我拉回更广阔的人类社区。更重要
的是，诺 贝尔奖让全世界都关注缅甸的民主和人权运动，我们不会被忘记。的人类社区。更
重要的是，诺贝尔奖让 全世界都关注缅甸的民主和人权运动，我们不会被忘记。

To be forgotten. The French say that to part is to die a little. To be forgotten too is to die a
little. It is to lose some of the links that anchor us to the rest of humanity. When I met
Burmese migrant workers and refugees during my recent visit to Thailand, many cried out:
“Don‟t forget us!” They meant: “don‟t forget our plight, don‟t forget to do what you can to
help us, don‟t forget we also belong to your world。” When the Nobel Committee awarded
the Peace Prize to me they were recognizing that the oppressed and the isolated in

Burma were also a part of the world, they were recognizing the oneness of humanity. So
for me receiving the Nobel Peace Prize means personally extending my concerns for
democracy and human rights beyond national borders. The Nobel Peace Prize opened up
a door in my heart.
法国人说，离 别，就是一部分的死亡。其实遗忘也是一部分的死亡。遗忘削弱了把我们凝聚
成人类的纽带。我最近访问 泰国时会见了缅甸的移民工人和难民，许多人哭泣道：“不要忘
了我们！”他们是说：“不要忘记我们的 困苦处境，不要忘记做你能做的来帮助我们，不要忘
记我们同样属于你的世界。”当诺贝尔奖委员会授予 我这项奖项时，他们也把那些被压迫和
被孤立的缅甸看作世界的一部分，他们意识到人类的同一性。所以 接受诺贝尔和平奖，就对
我个人来说，使我对民主与人权的关切超越了国界。诺贝尔和平奖打开了我心中 的一扇门。

The Burmese concept of peace can be explained as the happiness arising from the
cessation of factors that militate against the harmonious and the wholesome. The word
nyein- chan translates literally as the beneficial coolness that comes when a fire is
extinguished. Fires of suffering and strife are raging around the world. In my own country,
hostilities have not ceased in the far north; to the west, communal violence resulting in
arson and murder were taking place just several days before I started out on the journey
that has brought me here today. News of atrocities in other reaches of the earth abound.
Reports of hunger, disease, displacement, joblessness, poverty, injustice, discrimination,
prejudice, bigotry; these are our daily fare. Everywhere there are negative forces eating
away at the foundations of peace. Everywhere can be found thoughtless dissipation of
material and human resources that are necessary for the conservation of harmony and
happiness in our world.
缅甸的和平观可被看作是，通过阻止那些 妨碍和谐与益处的因素，而获得幸福感的提升。
nyein-chan这个词字面上可被翻译为当火被扑 灭后的清凉。痛苦与争斗之火在世界熊熊蔓
延。在我的祖国，北部的战争仍未停息，西部的群体暴力导致 的纵火与谋杀在我出发的前几
天仍在发生。新闻中对他人的暴行充满世界各地。饥饿、疾病、被迫离家、 失业、贫穷、不
公、歧视、成见、愚顽，这些构成了我们每天的生活。哪里都有阴暗的力量在蚕食和平的 基
石。哪里都能找到对物质与人力资源的轻率浪费，而这些是在世界上保有和谐与快乐所必需
的 。

The First World War represented a terrifying waste of youth and potential, a cruel
squandering of the positive forces of our planet. The poetry of that era has a special
significance for me because I first read it at a time when I was the same age as many of
those young men who had to face the prospect of withering before they had barely
blossomed. A young American fighting with the French Foreign Legion wrote before he
was killed in action in 1916 that he would meet his death: “at some disputed barricade;”
“on some scarred slope of battered hill;” “at midnight in some flaming town。” Youth and
love and life perishing forever in senseless attempts to capture nameless, unremembered
places. And for what? Nearly a century on, we have yet to find a satisfactory answer.
第一次世界大战造成了对年轻人的极大消耗，和对我们星球上的正面力量的残酷损害。 那个
年代的诗篇对我有特殊的意义，因为当我首次读到那些诗时，我正处在和那些年轻人一样的
年纪，但他们却不得不在生命之花刚刚盛开的时候就面临枯萎。一名在法国外籍军团中战斗
的年轻美国人 ，在他1916年的一次行动之前，像是预见到他的死亡一样写道：“在争夺的

障碍前； ”“在小山坡的伤疤前；”“在午夜起火的城镇中。”年轻人、爱和生命，一起永远消失
在毫无意义地占 领行动中，只为了占领那些没有名字也不会被记住的地方。为了什么？快一
个世纪过去了，我们仍然在寻 找一个令人满意的答案。

Are we not still guilty, if to a less violent degree, of recklessness, of improvidence with
regard to our future and our humanity? War is not the only arena where peace is done to
death. Wherever suffering is ignored, there will be the seeds of conflict, for suffering
degrades and embitters and enrages.
如果暴力程度 轻一些，而代以鲁莽与毫无远见地罔顾人类社会的未来，我们就可以脱罪吗？
战争并不是和平唯一的坟墓 。在任何痛苦被忽视的地方，冲突的种子都会在屈辱、苦难与激
怒中被埋下。

A positive aspect of living in isolation was that I had ample time in which to ruminate over
the meaning of words and precepts that I had known and accepted all my life. As a
Buddhist, I had heard about dukha, generally translated as suffering, since I was a small
child. Almost on a daily basis elderly, and sometimes not so elderly, people around me
would murmur “dukha, dukha” when they suffered from aches and pains or when they met
with some small, annoying mishaps. However, it was only during my years of house arrest
that I got around to investigating the nature of the six great dukha. These are: to be
conceived, to age, to sicken, to die, to be parted from those one loves, to be forced to live
in propinquity with those one does not love. I examined each of the six great sufferings,
not in a religious context but in the context of our ordinary, everyday lives. If suffering were
an unavoidable part of our existence, we should try to alleviate it as far as possible in
practical, earthly ways. I mulled over the effectiveness of ante- and post-natal
programmes and mother and childcare; of adequate facilities for the aging population; of
comprehensive health services; of compassionate nursing and hospices. I was particularly
intrigued by the last two kinds of suffering: to be parted from those one loves and to be
forced to live in propinquity with those one does not love. What experiences might our
Lord Buddha have undergone in his own life that he had included these two states among
the great sufferings? I thought of prisoners and refugees, of migrant workers and victims
of human trafficking, of that great mass of the uprooted of the earth who have been torn
away from their homes, parted from families and friends, forced to live out their lives
among strangers who are not always welcoming.
在孤独中生活的有一个好处，我有足够的时间来思考我所知与所接受的戒律的含义。作为一
个佛 教徒，我从小就知道“苦谛”的意义。几乎每天，当我身边的老人们，有时还有不那么老
的人们，遭受痛 苦或不顺时，他们就会低声吟诵“苦谛，苦谛”。然而，只有当我在被软禁的
那些年里，我才真正去研究 六种大苦之相。它们是：生、老、病、死、爱别离、怨憎会。我
仔细地审视着六种大苦，不是从宗教经文 的角度，而是从每日平常的生活中去审视。如果苦
是生活中不可避免的一部分，我们就应该尽量在世俗活 动中尽量减轻它们。我仔细思考过关
于母子的生产护理、关于给予老年人口足够的设施，关于全面的公共 卫生服务，关于慈善照
料与护理。我尤其升起了对后两种苦的兴趣：爱别离和怨憎会。我们的佛陀在他自 己的生活
中经历了什么，使得他要将这两种苦从许多大苦中总结出来呢？我想起了囚犯、难民、移民工人和非法人口交易的受害者，他们被从故土上连根拔起，离开家园，同家人和朋友分离，
被迫在不 欢迎他们的陌生人间艰难生活。

We are fortunate to be living in an age when social welfare and humanitarian assistance
are recognized not only as desirable but necessary. I am fortunate to be living in an age
when the fate of prisoners of conscience anywhere has become the concern of peoples
everywhere, an age when democracy and human rights are widely, even if not universally,
accepted as the birthright of all. How often during my years under house arrest have I
drawn strength from my favourite passages in the preamble to the Universal Declaration
of Human Rights:
我们有幸生活在这样一个时代，人们意识到社会福利与人道援助不仅是有 利的，而且是必须
的。我很有幸生活在这样一个时代，政治犯的命运受到各地人们的广泛关注，民主与人 权已
经广泛地，甚至是普遍地被认同为一种与生俱来的权利。在我被软禁期间，我时常从《世界
人权宣言》的序言中获取力量。我最喜爱的几段话是这样的：

……. disregard and contempt for human rights have resulted in barbarous acts which
have outraged the conscience of mankind, and the advent of a world in which human
beings shall enjoy freedom of speech and belief and freedom from fear and want has
been proclaimed as the highest aspirations of the common people,
……对人权的无视和侮蔑已 发展为野蛮暴行，这些暴行玷污了人类的良心，而一个人人享有
言论和信仰自由并免予恐惧和匮乏的世界 的来临，已被宣布为普通人民的最高愿望，

…… it is essential, if man is not to be compelled to have recourse, as a last resort, to
rebellion against tyranny and oppression, that human rights should be protected by the
rule of law . .
……为使人类不致迫不得已铤而走险对暴政和压迫进行反叛，有必要使人权受法治的保
护……

If I am asked why I am fighting for human rights in Burma the above passages will provide
the answer. If I am asked why I am fighting for democracy in Burma, it is because I believe
that democratic institutions and practices are necessary for the guarantee of human
rights. < br>如果有人问我，为什么要为缅甸的人权奋斗，上面两段话就是答案。如果有人问我，为什么
要为缅 甸的民主奋斗，那是因为我相信民主制度是人权的保证。

Over the past year there have been signs that the endeavours of those who believe in
democracy and human rights are beginning to bear fruit in Burma. There have been
changes in a positive direction; steps towards democratization have been taken. If I
advocate cautious optimism it is not because I do not have faith in the future but because I
do not want to encourage blind faith. Without faith in the future, without the conviction that
democratic values and fundamental human rights are not only necessary but possible for
our society, our movement could not have been sustained throughout the destroying years.
Some of our warriors fell at their post, some deserted us, but a dedicated core remained
strong and committed. At times when I think of the years that have passed, I am amazed
that so many remained staunch under the most trying circumstances. Their faith in our
cause is not blind; it is based on a clear-eyed assessment of their own powers of

endurance and a profound respect for the aspirations of our people.
在过去一年里，已有迹象表明，那些为民主和人权所作出的努力，已经开始在缅甸开花 结果。
朝民主化方向的一些积极的改变已经出现。如果我说我主张谨慎的乐观，不是因为我没有信
心，而是我不愿意盲目地鼓励。如果缺乏对未来的信心，缺乏对民主制度和人权基石在我们
社会中不仅 必要而且可能的信念，我们前进的步伐不可能在被破坏这么多年以后依然经久不
衰。我们一些斗士被降职 ，一些人离开了我们，但是作为核心的奉献精神依然强大而坚定。
当我回顾过去的许多年时，我惊讶于在 最艰难的处境下还有这样多坚定的奋斗者。他们对我
们事业的信念不是源于盲目，而是基于对他们坚忍的 力量和对人民志向的极度尊重所作出的
清楚估计。

It is because of recent changes in my country that I am with you today; and these changes
have come about because of you and other lovers of freedom and justice who contributed
towards a global awareness of our situation. Before continuing to speak of my country,
may I speak out for our prisoners of conscience. There still remain such prisoners in
Burma. It is to be feared that because the best known detainees have been released, the
remainder, the unknown ones, will be forgotten. I am standing here because I was once a
prisoner of conscience. As you look at me and listen to me, please remember the often
repeated truth that one prisoner of conscience is one too many. Those who have not yet
been freed, those who have not yet been given access to the benefits of justice in my
country number much more than one. Please remember them and do whatever is
possible to effect their earliest, unconditional release.
今天我能与你们在一起，正是源于近来在我国发生的 变化。这些变化能够产生，是因为你们
和其他所有热爱自由与公平的人们，让全球目光都来关注我们的处 境。在继续谈论我的国家
之前，请允许我先谈一谈我们的良心犯。在缅甸仍然有良心犯被关押。比较令人 害怕的是，
因为最著名的几个人已经得到释放，剩下的不出名的人将会被遗忘。我因为曾是一名良心犯< br>而站在这里。当你们看到我听我演讲的时候，请同样记住这个经常被重提的事实：只有一名
良心犯 仍嫌太多。在我的国家，那些尚未得到自由的，尚未沐浴公正之光的人远远多于一人。
请记住他们，为他 们做一切可能的事，使他们尽早获得无条件释放。

Burma is a country of many ethnic nationalities and faith in its future can be founded only
on a true spirit of union. Since we achieved independence in 1948, there never has been
a time when we could claim the whole country was at peace. We have not been able to
develop the trust and understanding necessary to remove causes of conflict. Hopes were
raised by ceasefires that were maintained from the early 1990s until 2010 when these
broke down over the course of a few months. One unconsidered move can be enough to
remove long-standing ceasefires. In recent months, negotiations between the government
and ethnic nationality forces have been making progress. We hope that ceasefire
agreements will lead to political settlements founded on the aspirations of the peoples,
and the spirit of union.
缅甸是一个多民族，多信仰的国家，它的未来只能建立在真正的团结精神上。自从我们1 948
年独立以来，整个国家从未迎来全面的和平。我们没能够建立起信任与理解来消除冲突的根
源。在90年代早期停火的时候，人们又升起了希望，直到2010年的几个月中停火又被打
破。一个 轻率的举动足以打破长期的停火状态。近几个月来政府和少数族裔的谈判已经取得
进展。我们希望停火协 定可以带来由人民意愿所建立的稳定的政局和团结的精神。

My party, the National League for Democracy, and I stand ready and willing to play any
role in the process of national reconciliation. The reform measures that were put into
motion by President U Thein Sein‟s government can be sustained only with the intelligent
cooperation of all internal forces: the military, our ethnic nationalities, political parties, the
media, civil society organizations, the business community and, most important of all, the
general public. We can say that reform is effective only if the lives of the people are
improved and in this regard, the international community has a vital role to play.
Development and humanitarian aid, bi- lateral agreements and investments should be
coordinated and calibrated to ensure that these will promote social, political and economic
growth that is balanced and sustainable. The potential of our country is enormous. This
should be nurtured and developed to create not just a more prosperous but also a more
harmonious, democratic society where our people can live in peace, security and
freedom.
我的政党，全国民主联盟，同我一道已经准备好在全国和解中扮演任何角色 。只有当各方势
力都表现出睿智的合作时，由总统吴登盛的政府推行的改革措施才能持久。这包括军队、 少
数族裔、各政党、媒体、国内社会组织、商业社团，还有最重要的人民大众。只有人民生活
得 到改善，改革才谈得上有效，国际社会需要在其中扮演重要角色。经济发展与人道主义援
助，双边的共识 和投资都需要互相协调，确保能够促进社会、政治和经济的均衡和可持续增
长。我们国家的潜力是巨大的 。它应当孕育和发展出一个不仅繁荣，而且更加和谐与民主的
社会，使我们的人民能够在和平、安全与自 由中生活。

The peace of our world is indivisible. As long as negative forces are getting the better of
positive forces anywhere, we are all at risk. It may be questioned whether all negative
forces could ever be removed. The simple answer is: “No!” It is in human nature to contain
both the positive and the negative. However, it is also within human capability to work to
reinforce the positive and to minimize or neutralize the negative. Absolute peace in our
world is an unattainable goal. But it is one towards which we must continue to journey, our
eyes fixed on it as a traveller in a desert fixes his eyes on the one guiding star that will
lead him to salvation. Even if we do not achieve perfect peace on earth, because perfect
peace is not of this earth, common endeavours to gain peace will unite individuals and
nations in trust and friendship and help to make our human community safer and kinder.
我们这个世界的和平不可分割。只要有一个地方的消极力量占了 上风，我们就都处在危险之
中。或许有人会问消极力量能否被根除。答案很简单：“不能！”善恶原本就 共存于人性中。
然而人类同时也有增强积极力量的能力，将消极力量的影响降到最小。在我们的世界上， 绝
对的和平是做不到的。但这并不妨我们朝此目标进发。我们专注于目标，就像在沙漠中的旅
行 者一样，一直朝着指路星的方向前进，最终必能获救。即使绝对和平因为不存在于人间而
无法实现，但为 了和平的努力将会把个人与个人，国家与国家团结起来，在信任与友谊的帮
助下，将我们人类社会建设得 更加安全与仁爱。

I used the word „kinder‟ after careful deliberation; I might say the careful deliberation of
many years. Of the sweets of adversity, and let me say that these are not numerous, I
have found the sweetest, the most precious of all, is the lesson I learnt on the value of
kindness. Every kindness I received, small or big, convinced me that there could never be

enough of it in our world. To be kind is to respond with sensitivity and human warmth to
the hopes and needs of others. Even the briefest touch of kindness can lighten a heavy
heart. Kindness can change the lives of people. Norway has shown exemplary kindness in
providing a home for the displaced of the earth, offering sanctuary to those who have
been cut loose from the moorings of security and freedom in their native lands.
我用“仁爱”这个词是经 过仔细推敲的，应该说仔细推敲了许多年。苦难中的快乐并不多见，
我找到的最甜蜜和最宝贵的东西是我 我所学到的仁爱的价值。我所感受到的每份仁爱，不论
大小，都使我确信，仁爱我们的世界上永不嫌多。 仁爱是用敏感的心去体察他人的需要，是
用温暖的情去响应他人的期望。即使是最轻微的仁爱触碰也可以 卸下心灵的负担。仁爱可以
改变人们的生活。挪威在这方面已经做出了模范式的表率。它给流离失所的人 们提供家园，
给那些在自己国家得不到安全与自由的人们提供避难之所。

There are refugees in all parts of the world. When I was at the Maela refugee camp in
Thailand recently, I met dedicated people who were striving daily to make the lives of the
inmates as free from hardship as possible. They spoke of their concern over „donor
fatigue,‟ which could also translate as „compassion fatigue.‟ „Donor fatigue‟ expresses
itself precisely in the reduction of funding. „Compassion fatigue‟ expresses itself less
obviously in the reduction of concern. One is the consequence of the other. Can we afford
to indulge in compassion fatigue? Is the cost of meeting the needs of refugees greater
than the cost that would be consequent on turning an indifferent, if not a blind, eye on their
suffering? I appeal to donors the world over to fulfill the needs of these people who are in
search, often it must seem to them a vain search, of refuge.
难民遍布世界各地。当我最近探访泰国的MeaLa难民营时 ，我遇见了那些为尽可能让被收
容者在困苦环境中生活得更加自由而每日奋斗的人们。他们谈到关切的事 情时提到“捐助疲
劳”，或者也可以被翻译为“同情疲劳”。“捐助疲劳”也就是经费短缺。“同情疲劳 ”就不太能够
准确描述关注减少的情况。他们互为因果。我们能够承担放任同情疲劳所产生的后果吗？如
果不盲目而是关注他们的遭遇的话，是满足难民生活需求的成本更高呢，还是漠不关心造成
的后 果更严重呢？我呼吁世界各地的捐助者们满足这些四处寻觅的难民的需求，这些难民在
庇护所的寻觅往往 是徒劳的。

At Maela, I had valuable discussions with Thai officials responsible for the administration
of Tak province where this and several other camps are situated. They acquainted me
with some of the more serious problems related to refugee camps: violation of forestry
laws, illegal drug use, home brewed spirits, the problems of controlling malaria,
tuberculosis, dengue fever and cholera. The concerns of the administration are as
legitimate as the concerns of the refugees. Host countries also deserve consideration and
practical help in coping with the difficulties related to their responsibilities.
在MaeLa，我和泰国 负责达克省事务的官员进行了有价值的讨论，达克省中还有另外几座
难民营。他们让我了解到另外一些和 难民营有关的更严重的问题：暴力式的丛林法则，非法
使用药物，私酿烈酒，难以防控疟疾，结核，登革 热和霍乱。政府当局的顾虑同难民的渴望
一样合情合理。东道国在解决这些与职责所在的困难时，也应当 得到外界的关注和援助。

Ultimately our aim should be to create a world free from the displaced, the homeless and
the hopeless, a world of which each and every corner is a true sanctuary where the

inhabitants will have the freedom and the capacity to live in peace. Every thought, every
word, and every action that adds to the positive and the wholesome is a contribution to
peace. Each and every one of us is capable of making such a contribution. Let us join
hands to try to create a peaceful world where we can sleep in security and wake in
happiness.
我 们最终的目标是创造一个没有被迫迁徙，没有无家可归和没有绝望的世界，一个每个角落
都是真正的圣堂 ，每个居民都生活在自由与和平中的世界。每种想法，每一句话，每个动作
都增强了积极的力量，有益于 和平。我们每一个人都有能力做出这样的贡献。让我们携起手
来，试着创造一个可以安全地入睡，开心地 醒来的世界。

The Nobel Committee concluded its statement of 14 October 1991 with the words: “In
awarding the Nobel Peace Prize ... to Aung San Suu Kyi, the Norwegian Nobel Committee
wishes to honour this woman for her unflagging efforts and to show its support for the
many people throughout the world who are striving to attain democracy, human rights and
ethnic conciliation by peaceful means。” When I joined the democracy movement in Burma
it never occurred to me that I might ever be the recipient of any prize or honour. The prize
we were working for was a free, secure and just society where our people might be able to
realize their full potential. The honour lay in our endeavour. History had given us the
opportunity to give of our best for a cause in which we believed. When the Nobel
Committee chose to honour me, the road I had chosen of my own free will became a less
lonely path to follow. For this I thank the Committee, the people of Norway and peoples all
over the world whose support has strengthened my faith in the common quest for peace.
Thank you.
在1991年10月14日，诺贝尔委员会这样为它的 陈述做总结：“挪威诺贝尔委员会将诺贝
尔和平奖授予昂山素季，向这个女人不屈不挠的努力表示敬意， 并向世界各地，致力于以和
平方式为民主、人权和民族和解而奋斗的人们表达委员会的支持。”当我参与 缅甸民主运动
时，我从未觉得自己会得到什么奖或者什么荣誉。我们真正要争取的奖赏，是一个自由，安
全和公平的社会，在那里，我们的人民能够意识到他们全部的潜能。获得这项荣誉，正是在
于我 们的努力。历史已经给予我们机会，使我们可以为我们所相信的事业而奋斗。当诺贝尔
委员会选择奖荣誉 授予我时，我在自由选择的路上变得不再寂寞。为此我感谢委员会，感谢
挪威人民和全世界支持与坚定我 的信仰和共同追求和平的人们。感谢你们。


(译文来自译言网：http:w338092295911 )