C. 制定反对种族主义、种族歧视、仇外心理和相关不容忍的知识和道德战略77 22
C.
Developing an intellectual and ethical strategy against racism, racial discrimination, xenophobia and related intolerance 77 20
D. 促进针对极右翼种族主义和仇外纲领正常化的民主政治警觉… 78 22
Promoting democratic political vigilance against the normalization of the racist and xenophobic agenda of the extreme right 78 21
导 言
Introduction
1. 本研究报告是根据人权委员会第2003/41号决议(第11段)提交的，委员会在该项决议中请当代形式的种族主义、种族歧视、仇外心理和相关的不容忍现象问题特别报告员修订和充实关于纵容或煽动种族歧视的政治纲领问题的研究报告(A/CONF.189/PC.2/21和Corr.1和2)，并将这份报告提交委员会第六十届会议。
The present study is submitted pursuant to Commission on Human Rights resolution 2003/41 (para. 11), in which the Commission requested the Special Rapporteur on contemporary forms of racism, racial discrimination, xenophobia and related intolerance to update and expand the study on the issue of political platforms which promote or incite racial discrimination (A/CONF.189/PC.2/21 and Corr.1 and 2) and to submit it to the Commission at its sixtieth session.
2. 应当参照《德班宣言和行动纲领》的执行情况阅读和考虑本研究报告，国际社会在上述文件中表示关注，“种族主义不但日渐严重，而且其当代形式和表现正在以许多方式极力重新获得政治、道义甚至法律的承认，包括例如与言论自由有关的立法规定，政党和组织的纲领以及通过现代技术对种族优越思想的传播”(《宣言》第27段)。
The study should be read and considered in the context of the implementation of the Durban Declaration and Programme of Action in which the international community expressed its concern that, “beyond the fact that racism is gaining ground, contemporary forms and manifestations of racism and xenophobia are striving to regain political, moral and even legal recognition in many ways, including through the platforms of some political parties and organizations and the dissemination through modern communication technologies of ideas based on the notion of racial superiority” (Declaration, para.
国际社会还强调，“各方面政治领导人和政党在反对种族主义、种族歧视、仇外心理和相关的不容忍现象方面，能够并且应该发挥关键作用，因此鼓励各种政党采取具体措施，促进团结、宽容和尊重”(同前引书第83段)。
The international community further underlined “the key role that political leaders and political parties can and ought to play in combating racism, racial discrimination, xenophobia and related intolerance and encourage political parties to take concrete steps to promote solidarity, tolerance and respect” (ibid., para. 83).
3. 在导言之后，本报告分为两个主要部分。
The report is structured around two main sections preceded by an introduction.
导言结合反对种族主义、种族歧视、仇外心理和相关不容忍现象世界大会的后续行动介绍了本研究报告。
The introduction presents the study in the context of the follow-up to the World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance.
第一节力求探讨种族主义、族裔中心论和仇外心理在非洲、北美洲、中东、亚洲和欧洲的种种表现，借以扩展本研究的范围。
Section I seeks to explore the manifestation of racism, ethnocentrism and xenophobia in Africa, North America, the Middle East, Asia and Europe with the purpose of broadening the scope of the study.
第二节以前一章中得到的教益为基础提出了建议。
Section II offers recommendations drawn from the lessons learned from the preceding chapter.
A. 欧 洲
Europe
4. 欧洲与其他大陆一样，许多世纪以来就存在着种族、族裔和身份特性的类别。
The categories of race, ethnicity and identity existed in Europe for centuries, as on the other continents.
但是，从古希腊－罗马时代传承到基督教中世纪的“不正当外来者”概念，为种族主义在西方世界的发明奠定了基础。
However, the construction of the “perverse stranger” concept from Greco-Roman antiquity to the Christian Middle Ages laid the foundation for the invention of racism in the Western world.
5. 试图维护压迫、剥削和排挤制度的一些学派和学者个人开始发展出宗教上和世俗上的种族理论。
Both religious and secular theories of race began to be developed by institutions of learning and individual scholars who sought to justify systems of oppression, exploitation and marginalization.
对于在那之前基本上是非极端和非排斥性的种族和族裔群体之间所存差异的种种解释，变得更加刺耳和可恶。
Explanations of differences between racial and ethnic groups that had hitherto been mainly non-polarizing and non-exclusivist assumed more strident and hateful terms.
6. 到了“18世纪初，人类是由在遗传基因上互不相干的若干种族类型所组成的思想开始蔓延。
By the “early eighteenth century, the idea began to spread that humanity comprised several genetically unconnected racial types.
18世纪和19世纪的宗教领导人开始改变《圣经》当中关于迦喃咒语的说法，加进了如下内容：“含是整体耻辱的根本之迷，这一向都被宣示为上帝把世世代代的非洲黑皮肤人罚为奴隶的理由。”
Religious leaders in the eighteenth and nineteenth centuries revised the Biblical story of the curse of the Canaanites to reinsert “Ham as the foundation myth for collective degradation, conventionally trotted out as God's reason for condemning generations of dark skinned peoples from Africa to slavery”.
有反讽意味的是，“在16世纪或17世纪以前，关于含的种族解释并不存在或并不矛盾。”
Ironically, “before the 16th or 17th century, the racial interpretation of Ham is absent or contradictory”.
1 在世俗的世界中，自称通过客观证据得出结论的种族理论立志从经过数世纪时间考验的信仰体系中抹杀人道、仁爱和共处的一切痕迹。
And in the secular world, race theories claiming to base their findings on objective evidence undertook to strip all traces of humanity, compassion and co-existence from centuries of time-honoured belief systems.
象法国的比丰和英国的怀特这些知名的科学先驱者发展出了从科学上赞成种族等级思想的论点。
Well-known pioneers in science such as Buffon in France and White in England developed scientific arguments in favour of the idea of the hierarchy of races.
事实上，18世纪关于人种多样性的大部分“科学”著作都主张人类种族等级化的理论和说法。
Indeed, most of the “scientific” works on the diversity of the species in the eighteenth century laid claim to theories and discourses on the hierarchy of the human races.
7. 因此，在社会政治组织的理论和实践中，种族占有中心位置，不仅是周边的政治团体如此，甚至是在受到尊崇的社区中也是如此。
Thus, race occupied a central position in the theories and practices of socio-political organization, not just among fringe political groups but even in respected communities.
在人类学研究、社会达尔文主义理论、优生学以及许多科学学科中，种族理论都占有了显赫地位，并受到歪曲，繁衍出了分裂、分化以及排斥的社会架构。
In anthropological studies, theories of social Darwinism, eugenics and many disciplines in the sciences the doctrine of race was given great prominence and distorted to develop social constructions of division, polarization, as well as exclusion.
历史的篇章中充满了一个人类群体的成员对另一个群体犯下的难以言表的暴行，其原因只不过是人体的表面不同，而这种不同还肯定不是人与人之间非人性的唯一理由。
The pages of history are full of unspeakable atrocities committed by members of one human group against another, solely because of apparent physical differences.
And such differences, to be sure, have not been the only basis for man's inhumanity to man.