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Desmond Tutu, who has died aged 90, brought a searing moral authority to South Africa’s traumatic transition from apartheid to democracy. Throughout that tumultuous process and beyond, the devout Anglican was revered as a beacon of honesty, conviction, inclusiveness and sheer human decency.
享年90歲的德斯蒙德·圖圖(Desmond Tutu)，爲南非從種族隔離向民主的創傷性過渡帶來了令人心悅誠服的道德權威。在整個動盪的過程中，這位虔誠的聖公會教徒被尊爲誠實、信念、包容和純粹的人類尊嚴的燈塔。
Tutu was thrust on to the political stage in the turbulent last decade or so of white rule because of the enforced absence of other black leaders. Nelson Mandela and his African National Congress colleagues were in jail or in exile in the 1980s, when it was dawning on the white minority government that change would have to come, by whatever means.
由於其他黑人領袖被迫缺席，圖圖在白人統治的最後十年左右的動盪中被推上了政治舞臺。上世紀80年代，納爾遜•曼德拉(Nelson Mandela)和他的非洲人國民大會(African National Congress)同僚們要麼被關進監獄，要麼被流放，當時白人少數派政府開始意識到，無論採取什麼手段，變革都一定會到來。
His activism was as spirited as it was principled. And his oratory — a mix of humour, humanity and indignation — was as moving and effective at a political funeral in a football stadium as in the cathedral pulpit.
他的行動主義有原則，也有精神。他的演講集幽默、人性和義憤於一身，無論是在足球場的政治葬禮上，還是在大教堂的講壇上，他的演講都是動人而有效的。
In 1984, Tutu’s moral leadership and his outspoken condemnation of violence by any party earned him South Africa’s second Nobel Peace Prize, after the ANC leader Albert Luthuli in 1960. Two years later he was made archbishop of Cape Town, a perch he used to intensify his opposition to the government of the hardline PW Botha.
1984年，圖圖的道德領導能力和他對任何政黨暴力的直言不諱的譴責使他繼1960年非國大領導人阿爾伯特·盧圖利(Albert Luthuli)之後，獲得了南非的第二個諾貝爾和平獎。兩年後，他被任命爲開普敦大主教，他利用這個位置，加強了對時任總理PW博塔的反對聲音。
In 1994 it was Tutu who coined the phrase “Rainbow Nation”, which Mandela embraced to help bring the divided country together. But the “Arch”, as he was known, also lost no time in establishing his independent credentials in the new democratic order, chiding the ANC in its early years in power over its sometimes profligate ways.
1994年，圖圖創造了「彩虹之國」(Rainbow Nation)這個詞，曼德拉用這個詞幫助這個分裂的國家團結起來。但是，被稱爲「拱橋」的他也不失時機地在新的民主秩序中建立了自己的獨立地位，並在非國大執政初期指責其有時恣意妄爲的做法。
By 1999, when Mandela stepped down after a five-year term, Tutu had gained even broader moral authority, having presided over the country’s Truth and Reconciliation Commission in the late 1990s. The TRC held lengthy and fraught hearings across the country looking at several decades of human rights abuses. It then offered amnesty to perpetrators if their crimes were deemed to have had a political purpose. The commission would provide a model for transitional nations worldwide.
到1999年，當曼德拉在五年任期後卸任時，圖圖已經獲得了更廣泛的道德權威，他在90年代末主持了該國的真相與和解委員會。真相與和解委員會在全國各地舉行了冗長而激烈的聽證會，審視了幾十年來的人權侵犯行爲。然後，如果犯罪者的罪行被認爲有政治目的，委員會就會對其進行大赦。該委員會將爲全世界的過渡國家提供一個模式。
Desmond Mpilo Tutu was born on October 7 1931, in Klerksdorp in what was then the Transvaal, and was educated at Johannesburg Bantu High School in the Western Native Township. His father was a teacher, his mother a domestic servant. The young Tutu was astonished when a white man doffed his hat to her one day as she swept someone’s veranda. The man was Trevor Huddleston, a British priest who later guided Tutu towards his calling. A spell in the US strengthened Tutu’s embrace of liberation theology.
德斯蒙德·姆皮洛·圖圖(Desmond Mpilo Tutu)於1931年10月7日出生在當時的德蘭士瓦(Transvaal)的克勒克斯多普(Klerksdorp)，並在西部土著鎮(Western Native Township)的約翰內斯堡班圖高中(Johannesburg Bantu High School)接受教育。他的父親是一名教師，母親是家庭傭人。有一天，當她爲別人打掃陽臺時，一個白人男子向她脫帽致敬，這讓年輕的圖圖大爲震驚。這名男子就是英國牧師特雷弗·赫德爾斯頓(Trevor Huddleston)，他後來引導圖圖走上了自己的道路。在美國的一段時間強化了圖圖對解放神學的信奉。
Trained as a teacher, he was ordained in 1961 and worked and studied in England for six years. He was made dean of Johannesburg in 1975, bishop of Lesotho the following year and general secretary of the South African Council of Churches from 1978 to 1985.
作爲一名教師，他在1961年被授予聖職，並在英國工作和學習了六年。1975年，他成爲約翰內斯堡的主任牧師，次年成爲賴索托的主教，1978年至1985年擔任南非教會理事會祕書長。
Loathed by the ruling National party under Botha, he was periodically denied a passport to travel and routinely demonised by the state broadcaster as a wily and sinister politician. Attempts were made on his life. But few could resist his charm in a face-to-face meeting. Within minutes, his combination of self-deprecating jokes and obvious sincerity could transform an audience of suspicious whites into a crowd of admirers. “I love to be loved,” he said, acknowledging that as a weakness.
博塔領導的執政黨國家黨(National party)痛恨他，不時拒絕他的護照，並經常將他妖魔化爲一個狡猾陰險的政客。有人試圖要他的命。但在面對面的會談中，幾乎沒有人能抗拒他的魅力。幾分鐘之內，他自嘲的笑話和明顯的真誠就能把一羣懷疑的白人觀衆變成一羣仰慕者。「我喜歡被愛，」他承認這是一個弱點。
“He sparkled in company,” said John Allen, his biographer — but it was all without artifice. “Who he was publicly was exactly who he was in private.”
他的傳記作者約翰•艾倫(John Allen)說：「他和朋友在一起時閃閃發光。」但這一切都毫不做作。「他在公衆面前的樣子，就是他在私下裏的樣子。」
Tutu ensured this craving for affection did not mute his willingness to express unpopular opinions. On the contrary, he coupled it with an audacious line in “provocations” — a word that appeared in the subtitle of the collection of his sermons God Is Not a Christian.
圖圖確保這種對愛的渴望不會抑制他表達不受歡迎的觀點的意願。相反，他在這句話中加入了大膽的「挑釁」一詞——這個詞出現在他的佈道集《上帝不是基督徒》的副標題中。
His support for international economic sanctions infuriated not just the Botha government but many of the white Christians he represented. Yet it simply reflected his stance that boycotts and foreign embargoes were the last remaining non-violent options to the oppression he abhorred.
他對國際經濟制裁的支援不僅激怒了博塔政府，也激怒了他所代表的許多白人基督徒。然而，這僅僅反映了他的立場，即抵制和對外禁運是他所憎惡的壓迫之外僅存的最後的非暴力選擇。
Though he recognised the primacy of the ANC in the fight against apartheid, he remained outside that organisation — and angered the fiery young priests in his fold by insisting that their role too precluded membership of a political party. And when his mentor Huddleston wanted to attend an ANC plenary, he was told firmly to stay away.
儘管他承認非國大在反對種族隔離的鬥爭中的首要地位，但他仍然置身於該組織之外--並且堅持認爲他們的角色也不包括政黨成員，從而激怒了他身邊那些憤怒的年輕牧師。當他的導師赫德爾斯頓想參加非國大的全體會議時，他被堅決告知不要參加。
Tutu was as ready to condemn brutal methods used by the ANC’s supporters as he was for those of the white security police. When he intervened to save a suspected police informer from “necklacing” (death by burning with a tyre around the neck) near Johannesburg in 1985, he told the mob it was wrong for the justifiably aggrieved to sink to the level of their oppressors. Columnist Barney Mthombothi called Tutu “the closest thing South Africa has to a sage”.
圖圖隨時準備譴責非國大支持者使用的殘暴手段，就像他譴責白人安全警察一樣。1985年，當他在約翰內斯堡附近爲拯救一名被懷疑是警察的告密者而進行干預時，他告訴暴徒們，有理由的受屈者沉淪到壓迫者的水準是不對的。專欄作家巴尼·摩托博迪(Barney Mthombothi)稱圖圖是「南非最接近於聖人的人」。
For the next decade, as head of the entire Anglican church in southern Africa, Tutu played an important part in securing his country’s path to democracy. At his Cape Town residence in 1990 it was Tutu who hosted Mandela on his first night out of jail — and who later dubbed his compatriots “the rainbow people of God”.
在接下來的十年裏，作爲整個非洲南部聖公會的領袖，圖圖在確保他的國家走向民主的道路上發揮了重要作用。1990年，曼德拉出獄後的第一個晚上就住在圖圖在開普敦的住所裏，正是在這晚之後，圖圖將他的同胞稱爲「上帝的彩虹人民」。
Whenever that rainbow became clouded by scandal, Tutu spoke out. After Thabo Mbeki, Mandela’s deputy at the time, tried to block the release of the TRC’s five-volume report because it contained references to human rights abuses by the ANC in exile, Tutu said tartly: “I have struggled against a tyranny. I didn’t do that in order to substitute another.” The account was duly published.
每當這道彩虹被醜聞籠罩時，圖圖都會大聲疾呼。當時，曼德拉的副手塔博•姆貝基(Thabo Mbeki)試圖阻止真相與和解委員會五卷報告的發佈，因爲報告中提到了流亡中的非國大侵犯人權的情況，圖圖尖銳地說道。「我曾與暴政鬥爭。我這樣做並不是爲了取代另一種暴政。」 這份報告被完整發表了。
While chairing the TRC, Tutu was diagnosed with prostate cancer. Relinquishing his archdiocese, he spent two years in Atlanta, combining further medical treatment with a visiting professorship at Emory University before returning to South Africa in 2000. “I have come home to sleep,” he said then.
在擔任真相與和解委員會主席期間，圖圖被診斷出患有前列腺癌。放棄大主教職位後，他在亞特蘭大待了兩年，將進一步的醫療與埃默里大學的客座教授職位結合起來，然後於2000年返回南非。他當時說：「我回家是爲了睡覺」。
Yet what followed was anything but somnolent, as he embraced a variety of causes.
然而，接下來發生的事情一點也不讓人昏昏欲睡，因爲他接受了各種各樣的事業。
Tutu opposed the 2003 invasion of Iraq, lobbying the White House and, nine years later, refusing to share a conference podium with Tony Blair, who had taken the UK into the war alongside George W Bush. He was at least as scathing about Robert Mugabe, saying the president of Zimbabwe had to be toppled, by force if necessary.
2003年，圖圖反對入侵伊拉克，並遊說白宮，9年後，他拒絕與託尼•布萊爾(Tony Blair)共享一個會議講臺，後者曾與喬治•W•布希(George W Bush)一道將英國捲入戰爭。他至少對羅伯特•穆加貝(Robert Mugabe)同樣嚴厲，稱必須推翻辛巴威的總統政權，必要時用武力推翻。
Within the church, the man who from the early 1990s had pressed for the ordination of women extended that campaign to include gay equality — telling George Carey, his spiritual leader as Archbishop of Canterbury, that discrimination on the grounds of sexuality made him “ashamed to be an Anglican”. He also became a prominent religious voice in favour of assisted dying for the terminally ill.
在教會內部，這個從20世紀90年代初就力主授予婦女聖職的人，將這一運動擴展到了同性戀平等--他告訴作爲坎特伯雷大主教的精神領袖喬治·凱里(George Carey)，基於性向的歧視使他「爲成爲一名聖公會教徒而感到羞恥」。他還成爲支援爲絕症患者提供輔助性死亡的突出宗教聲音。
Tutu married Leah Nomalizo Shinxani in 1955; she survives him along with a son and three daughters.
圖圖於1955年與利亞·諾馬利佐·辛克薩尼(Leah Nomalizo Shinxani)結婚；她與一個兒子和三個女兒仍然在世。
“Here was a man,” wrote Mandela in his autobiography, “who had inspired an entire nation with his words and his courage, who had revived the people’s hope during the darkest of times.”
曼德拉在自傳中寫道：「這是一個用言語和勇氣激勵了整個國家的人，他在最黑暗的時期重振了人民的希望。」