They Were Labeled Witches. They Just Had Dementia.
In tribal communities across Namibia, older, eccentric people are often accused of witchcraft and violently attacked.
在纳米比亚各地的部落社区，年长、古怪的人经常被指控施行巫术并受到暴力袭击。
One man realized it was something else entirely.
一个人意识到这完全是另一回事。
The judge had sentenced two women from Siya village for the crime of accusing a neighbor, Frankilde Haingura, of being a witch, and for mashing her head in with a stone, leaving her for dead.
法官对来自 Siya 村的两名妇女判刑，罪名是指控邻居 Frankilde Haingura 是女巫，并用石头砸碎她的头，导致她死亡。
Incensed at being punished for trying to rid their village of a witch, one of the attackers protested to the judge: “But she killed my son!”
其中一名袭击者因试图消灭村里的女巫而受到惩罚，感到愤怒，他向法官抗议：“但她杀了我的儿子！”
“I don’t want to hear anything more about witchcraft in my courtroom!” the judge barked.
“我不想在法庭上听到更多关于巫术的事情！”法官咆哮道。
Holtzhausen blinked with euphoric surprise.
霍尔茨豪森兴奋地眨着眼睛。
He had worked tirelessly to inform the courts and communities about a long-forgotten law that criminalizes naming another person as a witch.
他孜孜不倦地向法院和社区通报一项长期被遗忘的法律，该法律将他人称为女巫定为犯罪行为。
Written into Namibia’s constitution in 1933, it had lain unused, indeed unrecognized, for decades.
它于 1933 年被写入纳米比亚宪法，但几十年来一直未被使用，甚至未被承认。
Now Haingura was the first beneficiary of Holtzhausen’s efforts to revitalize the enforcement of this law.
现在，哈因古拉是霍尔茨豪森为振兴该法律的执行而做出的努力的第一个受益者。
“Everyone told me, ‘You will not succeed in court.
“每个人都告诉我，‘你不会在法庭上胜诉。
You’re not even a lawyer; how do you think you’ll succeed?’ I said, ‘Well, I must — it’s very important for Frankilde but also for the future of this country.’”
你甚至不是律师；你认为你会如何成功？’我说，‘好吧，我必须——这对弗兰克尔德非常重要，对这个国家的未来也很重要。’”
Previously known as South West Africa, Namibia gained independence from South Africa and its oppressive apartheid policy in 1990 after many years of guerilla warfare in the Border War.
纳米比亚以前被称为西南非洲，经过多年的边境战争游击战，于 1990 年从南非及其压迫性种族隔离政策中获得独立。
About the time Namibia was founded, Holtzhausen began a remarkable journey from irreverent preacher to caregiver for people with dementia and finally to his latest role: locating people who have been accused of witchcraft in Namibia’s tribal populations.
大约在纳米比亚成立之时，霍尔茨豪森开始了一段非凡的旅程，从不敬的传教士到痴呆症患者的照顾者，最后到他的最新角色：在纳米比亚部落人口中寻找被指控施行巫术的人。
His pioneering discovery of a connection between persons with dementia and an elevated risk of being named a witch spurred a personal mission to seek justice for this misunderstood demographic.
他开创性地发现了痴呆症患者与被称为女巫的高风险之间存在联系，这激发了他为这一被误解的人群寻求正义的个人使命。
“Witches need us to understand them,” he says.
“女巫需要我们理解她们，”他说。
“My objective is to open the eyes and minds of communities — the police, the courts, everyone — that this is serious.”
“我的目标是让社区——警察、法院、每个人——睁开眼睛，让他们认识到这是很严重的。”
A white Afrikaner, Holtzhausen, now 65 years old, spent his youth living in small towns in what would become Namibia, frolicking in perpetual mischief — playing pranks on his neighbors, skipping school and exploring nature instead.
霍尔茨豪森 (Holtzhausen) 现年 65 岁，是一名白人南非荷兰人，他的青年时代生活在后来成为纳米比亚的小镇上，永远在恶作剧中嬉戏——对邻居恶作剧，逃学去探索大自然。
“We had so much freedom then, running up and down the street,” he says, reminiscing about how he and his friends would help girls climb through the windows of their boarding dormitories at night to join house parties.
“那时我们有很多自由，可以在街上跑来跑去，”他回忆起他和朋友们如何在晚上帮助女孩们爬进寄宿宿舍的窗户参加家庭聚会时说道。
“It was a great life,” he says, his words coated with nostalgia.
“那是一段美好的生活，”他说道，言语中充满了怀旧之情。
“But it wasn’t the same for Black Africans.
“但对于非洲黑人来说就不一样了。
They had a 9 p.m.
他们晚上 9 点
curfew, they couldn’t be out at night.” White children like Holtzhausen were taught that the system of apartheid was the way it should be.
宵禁，他们晚上不能出去。”像霍尔茨豪森这样的白人孩子被教导种族隔离制度应该是这样的。
“As white Africans, we were all brainwashed, even me.
“作为非洲白人，我们都被洗脑了，甚至包括我。
We hate the Blacks; the Blacks are our enemies.” Holtzhausen says that his own father was a rare outlier.
我们讨厌黑人；黑人是我们的敌人。”霍尔茨豪森说，他自己的父亲是一个罕见的异类。
“He didn’t believe in apartheid.
“他不相信种族隔离。
He was never judgmental — there was no such thing for him that ‘you’re of a lower class and I’m of a higher class.’” Still, Holtzhausen says, “Apartheid infiltrated every single thing that you were.”
他从不评判——对他来说，不存在‘你属于下层阶级，我属于上层阶级’这样的说法。”尽管如此，霍尔茨豪森说，“种族隔离渗透到了你的每一件事上。”
During the Border War, whites like Holtzhausen were mandated to serve in the army, fighting against the Indigenous South West Africa People’s Organization (SWAPO).
在边境战争期间，像霍尔茨豪森这样的白人被强制入伍，与西南非洲土著人民组织（SWAPO）作战。
After his time in the army, Holtzhausen attended university, then staked out a family life with two daughters and a job at a chemical plant.
退伍后，霍尔茨豪森上了大学，然后与两个女儿开始了家庭生活，并在一家化工厂找到了一份工作。
He wasn’t exactly a rule-follower, but his life was fairly steady.
他并不是一个严格遵守规则的人，但他的生活相当稳定。
Then one day while driving to the hospital to visit his dad, whose body was failing after decades of alcoholism, Holtzhausen was in a car accident; a Black man ran him off the road.
有一天，霍尔茨豪森开车去医院探望父亲时，遭遇了一场车祸，父亲因酗酒数十年而身体每况愈下。一名黑人把他赶出了马路。
“I hated Blacks,” he recalls.
“我讨厌黑人，”他回忆道。
“I was so angry, I wanted to kill that guy.” He stormed to his parents’ house to get his father’s gun, but he wasn’t able to find it.
“我很生气，想杀了那个家伙。”他冲进父母家去拿父亲的枪，但没能找到。
Holtzhausen later shared the events of that night with his dad.
霍尔茨豪森后来与他的父亲分享了当晚发生的事情。
As he stood at the hospital bedside, his golden hair running like a river down his back, his dad called him Absalom, a biblical reference to a man with long hair.
当他站在医院的床边，金色的头发像河流一样从背上流下来时，他的父亲给他起名叫押沙龙，这是圣经中对长发男人的称呼。
“Absalom, son, you must make peace with yourself.
“押沙龙，儿子，你必须与自己和解。
You need to make peace with God, and you need to make peace with your neighbor.
你需要与神和好，也需要与邻舍和好。
You can’t live like this, you’ll kill yourself.”
你不能这样生活，你会自杀的。”
His father died shortly afterward, but his words continued echoing through Holtzhausen’s head.
他的父亲不久后去世了，但他的话仍然在霍尔茨豪森的脑海中回响。
“I was thinking after this, ‘I wonder if God really exists, if there’s really life after death, does this mean I’ll meet up with my father again one day?’” He bought himself a Bible and read it during his work breaks, even when he went to the bathroom.
“此后我在想，‘我想知道上帝是否真的存在，如果死后真的有生命，这是否意味着我有一天会再次见到我的父亲？’”他给自己买了一本圣经，在工作间隙阅读，甚至在上厕所的时候也是如此。
For several years after university, he was required to report for biannual three-month stints with the army in the Border War.
大学毕业后的几年里，他被要求在边境战争中每两年到军队服役三个月。
Once, he was stationed at a POW camp, watching over a severely injured SWAPO captive.
有一次，他驻扎在战俘营，看守一名受重伤的南非人民组织俘虏。
The wounded soldier, a Black African, hesitantly mentioned he was gravely thirsty.
受伤的非洲黑人士兵犹豫地提到他非常口渴。
Holtzhausen fetched him some water, and they started a conversation that revealed that neither of them truly wanted to be fighting.
霍尔茨豪森给他拿了些水，他们开始交谈，谈话显示他们俩都不想真正打架。
When Holtzhausen left the prisoner’s bedside, the man thanked him for the water and told him that the previous soldier he had asked for water didn’t bring it but instead put his fingers inside the POW’s wound and twisted them until he was screaming from the pain.
当霍尔茨豪森离开囚犯的床边时，这名男子感谢他给了水，并告诉他，他之前要水的士兵没有给他带来水，而是将手指放入战俘的伤口中，扭动着，直到他因疼痛而尖叫。
“That’s why he was afraid to ask me for water,” Holtzhausen says, shaking his head, still horrified when he thinks about it.
“这就是为什么他不敢向我要水，”霍尔茨豪森摇着头说，一想到这件事，他仍然感到恐惧。
“I never forget that.”
“我永远不会忘记这一点。”
His interactions with the SWAPO soldiers, his focus on the Bible, and his father’s dying directive all convinced Holtzhausen to make peace with the neighbors apartheid had tried to separate him from.
他与 SWAPO 士兵的互动、他对《圣经》的关注以及他父亲的临终指示都说服了霍尔茨豪森，与试图将他分离的种族隔离邻居和解。
He started going to church, trying to learn more about God.
他开始去教堂，试图更多地了解上帝。
Eventually, he was spied reading the Bible on his breaks at work.
最终，他被发现在工作间隙阅读圣经。
Although it was his own time, the company pointed out that he wasn’t supposed to be engaging in politics or religion at work.
虽然这是他自己的时间，但公司指出他不应该在工作中参与政治或宗教。
He came home that night and told his wife, “I think I’d rather go and study to be a pastor.
那天晚上他回到家告诉妻子：“我想我宁愿去学习成为一名牧师。
I think I’ve got a message to lead people.”
我想我有一个信息可以领导人们。”
In 1992, two years after SWAPO won the Border War and the Republic of Namibia was founded — and as the apartheid system in South Africa neared its end — Holtzhausen was ordained as a pastor of the Dutch Reform Church in the South African city of Pietermaritzburg.
1992 年，在 SWAPO 赢得边境战争和纳米比亚共和国成立两年后，随着南非种族隔离制度接近结束，霍尔茨豪森被任命为南非彼得马里茨堡市荷兰改革教会的牧师。
T hat same year, 2,000 miles away at the western edge of the border between Namibia and Angola, 55-year-old Ndjinaa Ngombe, a Black Namibian of the Himba tribe, was shunned by her family.
同年，在 2000 英里外的纳米比亚和安哥拉边境西边，55 岁的辛巴部落纳米比亚黑人恩吉娜·恩贡贝 (Ndjinaa Ngombe) 遭到了家人的回避。
People say that her brother — then the local chief and now the chief of all the Himba — had supernaturally gathered the spirits of the people he had killed and imprisoned them inside his sister so that they wouldn’t haunt him.
人们说，她的哥哥——当时是当地的酋长，现在是所有辛巴人的酋长——用超自然的方式聚集了他所杀之人的灵魂，并将他们囚禁在他妹妹体内，以免他们困扰他。
Her family bound her ankles with a pair of leather cuffs and a chain.
她的家人用一对皮手铐和一条链子绑住了她的脚踝。
Then her brother tied one end of a separate chain to her shackles and the other to a pole dug into the ground near her hut.
然后，她的兄弟将一根单独的链条的一端绑在她的脚镣上，另一端绑在她小屋附近挖在地上的一根柱子上。
Abandoned to live alone in her mud hut, her behavior grew increasingly erratic and inexplicable.
她被遗弃在泥屋里独自生活，她的行为变得越来越不稳定和令人费解。
She no longer spoke sense.
她不再讲道理了。
She hardly spoke at all.
她几乎不说话。
And no one spoke to her.
没有人跟她说话。
“She’s bewitched!” her family and community said.
“她着魔了！”她的家人和社区说。
No one would touch her.
没有人会碰她。
No one helped her maintain her hair, which grew into a tangled mess.
没有人帮她打理她的头发，头发乱成一团。
No one softened her skin with traditional red ochre and emollient.
没有人用传统的红赭石和润肤剂来软化她的皮肤。
She had nothing to sleep on but the dirt floor.
除了肮脏的地板，她没有什么可睡的。
Sometimes she didn’t even have clothes.
有时她甚至没有衣服。
She was the last person in the family to be offered food, if there was any left.
如果还有食物的话，她是家里最后一个得到食物的人。
Naked and malnourished, her body began to collapse, bending at the waist, as if a reflection of her broken spirit.
她赤身裸体，营养不良，身体开始崩溃，腰部弯曲，仿佛是她破碎的精神的反映。
Ngombe wasn’t bewitched: Her behavior was changing in ways that match typical symptoms of early onset dementia.
恩贡贝并没有被迷惑：她的行为正在发生变化，与早发性痴呆症的典型症状相符。
But she lived in a cultural landscape shaped by a deeply ingrained belief system that blames everything from heart attacks to poor harvests on the supernatural evildoings of witches and wizards.
但她生活在一个由根深蒂固的信仰体系塑造的文化景观中，该信仰体系将从心脏病到歉收的一切事件归咎于男女巫师的超自然邪恶行为。
A witchdoctor had told Ngombe’s brother that his life was tethered to hers — if she died, he would die three days later.
一位巫医告诉恩贡贝的兄弟，他的生命与她息息相关——如果她死了，他三天后也会死。
Therefore, he didn’t want to let her out of his sight.
所以，他不想让她离开自己的视线。
And so time passed — five years, 10 years, 20 years, and she remained alone in the hut.
时间就这样过去了——五年，十年，二十年，她一个人留在小屋里。
H oltzhausen moved back to Namibia to minister in 1999.
1999 年，霍尔茨豪森回到纳米比亚担任部长。
From the beginning, he was not your typical preacher.
从一开始，他就不是典型的传道人。
Upon discovering religion late in life, he had formed his own ideas, and he was not hesitant to share them in his sermons.
在晚年发现宗教后，他形成了自己的想法，并毫不犹豫地在布道中分享这些想法。
“I was called a false prophet, the nephew of the Devil, the Antichrist, all kind of nasty things,” Holtzhausen says.
“我被称为假先知、魔鬼的侄子、敌基督者以及各种令人讨厌的东西，”霍尔茨豪森说。
Holtzhausen doesn’t believe in hell, and he thinks that the church itself is not essential to an individual’s relationship with God.
霍尔茨豪森不相信地狱，他认为教会本身对于个人与上帝的关系并不重要。
“I said that God is not in a church,” he explains.
“我说上帝不在教堂里，”他解释道。
“I had a lot of sermons about this nonsense — the church is like a little idol.”
“我听过很多关于这种废话的布道——教堂就像一个小偶像。”
He was twice placed under investigation by the Dutch Reform Church for his rather radical and progressive sermons, scrutinized for 18 months each time before being cleared.
他因其相当激进和进步的布道而两次受到荷兰改革教会的调查，每次都经过18个月的审查才被清除。
These theological investigations didn’t even include his more flamboyant actions, such as the time he stood up and declared himself to be a homosexual (even though he’s not) at a meeting in which pastors were discussing whether to allow gay people to be ordained.
这些神学调查甚至没有包括他更华丽的行为，例如他在一次牧师讨论是否允许同性恋者被按立的会议上站起来宣布自己是同性恋者（尽管他不是）。
“I just got fed up with this,” he huffs.
“我只是厌倦了这个，”他气呼呼地说道。
“There was no one there to represent gay people.” After that, wherever he went during the conference, people avoided him.
“那里没有人代表同性恋者。”此后，会议期间他所到之处，人们都回避他。
“No one wants to touch me or have me touch them!”
“没有人愿意碰我或者让我碰他们！”
He laughs over how many congregants he lost over the years due to his atypical sermons.
他嘲笑自己这些年来由于他非典型的布道而失去了多少会众。
“Religion is rules you need to obey.
“宗教是你需要遵守的规则。
It’s just like being in the army — any religion — you’re told what to think and do, who are your enemies, you’re good or you’re bad and you’ll go to heaven or hell, or whatever,” he flicks his hand in annoyance.
这就像在军队里——任何宗教——你被告知要思考和做什么，谁是你的敌人，你是好人还是坏人，你会去天堂或地狱，或者其他什么，”他恼怒地挥了挥手。
“The Bible is the words of men trying to define God in their own culture in their own time,” he says, his frustration building.
“《圣经》是人们在自己的时代、自己的文化中试图定义上帝的话语，”他说道，他的挫败感与日俱增。
“God is not religion!
“上帝不是宗教！
I became a pastor to save people from religion.”
我成为一名牧师是为了将人们从宗教中拯救出来。”
He took the mantra that the church is not essential quite literally.
他从字面意义上理解了“教会不是必需的”这句口头禅。
After he inherited a congregation that was deeply in debt, he decided that the solution to their money woes was simple: Sell the church itself.
在他继承了一个负债累累的会众后，他认为解决他们的金钱困境的方法很简单：卖掉教堂本身。
His congregation agreed to the unconventional solution, though many residents in town were aghast and considered the sale offensive.
他的会众同意了这个非常规的解决方案，尽管镇上的许多居民都感到震惊，并认为这种出售是一种进攻。
The new owners — an atheist and a Jew — rented the church building back to them for two hours each Sunday.
新主人——一位无神论者和一位犹太人——将教堂建筑租回给他们，每周日两个小时。
T wo members of Holtzhausen’s congregation turned to him for spiritual guidance after their granddaughter, Michelle Simon, was killed in a car accident at age 16.
霍尔茨豪森教会的两名成员在他们的孙女米歇尔·西蒙 (Michelle Simon) 16 岁的一场车祸中丧生后，向他寻求精神指导。
The family told him how Michelle had given her heart to the elderly and to other people struggling in life.
家人告诉他，米歇尔如何将自己的心奉献给老人和其他生活中挣扎的人。
Holtzhausen, sensing that something good could come of this tragedy, suggested that the family ask people to bring money rather than flowers to the funeral, in order to start a fund in Michelle’s name.
霍尔茨豪森意识到这场悲剧可能会带来一些好处，因此建议家人要求人们在葬礼上带钱而不是鲜花，以便以米歇尔的名义设立一个基金。
Her grandfather donated 10,000 Namibian dollars (about $700 in U.S. currency) to seed a trust, and they waited for inspiration about how to use it.
她的祖父捐赠了 10,000 纳米比亚元（约合 700 美元美元）设立了一个信托基金，他们正在等待如何使用这笔资金的灵感。
When a congregant brought to Holtzhausen’s attention that an elderly couple in his area was homebound and that their own family wasn’t helping them, they decided to use trust funds to employ two women as in-home helpers.
当一位教友引起霍尔茨豪森注意，他所在地区的一对老年夫妇待在家里，而他们自己的家人没有帮助他们时，他们决定使用信托基金雇用两名妇女作为家庭帮手。
After the wife passed away, the widower requested that Holtzhausen use his house to care for other elderly people.
妻子去世后，鳏夫要求霍尔茨豪森使用他的房子来照顾其他老人。
But zoning regulations didn’t allow this kind of activity, so Holtzhausen instead looked for a property elsewhere to fulfill the widower’s wishes.
但分区法规不允许这种活动，因此霍尔茨豪森转而在其他地方寻找房产来满足鳏夫的愿望。
He found the right place in the seaside town of Swakopmund, where he was living at the time, and “Michelle House” was opened as a care home for the elderly.
他在当时居住的海滨小镇斯瓦科普蒙德找到了合适的地方，开设了“米歇尔之家”作为老人护理院。
A few months later, they accepted a man who was living with advanced Alzheimer’s.
几个月后，他们接受了一名患有晚期阿尔茨海默氏症的男子。
He passed away after only three months, but during that time Holtzhausen took note of the man’s concerning behaviors.
仅仅三个月后他就去世了，但在那段时间霍尔茨豪森注意到了这个人令人担忧的行为。
For instance, the man would walk up to a door that was closed and simply stand in front of it.
例如，该男子会走到一扇关着的门前，然后站在门前。
“He wasn’t able to open it because he couldn’t understand the door handle,” Holtzhausen recalls.
“他无法打开门，因为他不明白门把手，”霍尔茨豪森回忆道。
“This guy had been a farmer on thousands of acres his whole life.” And now he was trapped inside a house.
“这家伙一生都是耕种数千英亩土地的农民。”现在他被困在一所房子里。
With this insight, Holtzhausen began looking for a farm or plot of land to house people with similar conditions.
有了这种洞察力，霍尔茨豪森开始寻找农场或土地来安置条件相似的人。
In a heaven-sent moment, a woman offered to rent her farmland, called Yakadonga, to Holtzhausen for 1 Namibian dollar per month (about 7 cents in U.S. currency).
在一个天赐的时刻，一名妇女提出以每月 1 纳米比亚元（约合美元 7 美分）的价格将她名为 Yakadonga 的农田租给 Holtzhausen。
He spent months renovating it to accommodate Alzheimer’s patients — a care farm, he called it.
他花了几个月的时间翻新它，以容纳阿尔茨海默氏症患者——他称之为护理农场。
Yet he didn’t know anything about dementia.
然而他对痴呆症一无所知。
“I didn’t even know the word.
“我什至不认识这个词。
I was very stupid!” He was operating purely on intuition that told him that open spaces and proximity to nature would benefit the well-being of those who couldn’t articulate their needs.
我真是太傻了！”他纯粹凭直觉行事，直觉告诉他，开放的空间和接近自然将有利于那些无法表达自己需求的人的福祉。
While visiting his daughter in England shortly after opening Yakadonga, he began researching Alzheimer’s disease.
亚卡东加开业后不久，他在英国看望女儿时，开始研究阿尔茨海默病。
He learned that dementia was not synonymous with Alzheimer’s, but that dementia “is the condition of the brain, the umbrella term for the symptoms and signs of a brain that’s been degenerated by a disease, often Alzheimer’s.” He took an online course on understanding and caring for persons with dementia; then in 2012 he began training staff.
他了解到，痴呆症并不是阿尔茨海默氏症的同义词，但痴呆症“是大脑的病症，是因疾病（通常是阿尔茨海默氏症）而退化的大脑症状和体征的总称。”他参加了关于理解和照顾痴呆症患者的在线课程；然后在 2012 年，他开始培训员工。
He founded Alzheimer’s Dementia Namibia (ADN), a nonprofit dedicated to running the farm and advocating for dementia patients’ rights.
他创立了纳米比亚阿尔茨海默氏痴呆症 (ADN)，这是一个致力于经营农场和倡导痴呆症患者权利的非营利组织。
At the time, there were no facilities in Namibia dedicated to caring for people with dementia — he had nothing to model his farm after, and no one to consult about how to run such a specialized home.
当时，纳米比亚没有专门照顾痴呆症患者的设施——他没有任何东西可以模仿他的农场，也没有人可以咨询如何经营这样一个专门的家庭。
“It was trial and error,” Holtzhausen says of the first years at Yakadonga.
“这是一次反复试验，”霍尔茨豪森谈到在亚卡东加的第一年时说道。
He had also yet to discover just how widespread the scope of maltreatment was regarding people with dementia, particularly in Namibian communities where witchcraft culture thrives.
他还没有发现虐待痴呆症患者的范围有多广泛，特别是在巫术文化盛行的纳米比亚社区。
Holtzhausen reconnected with a high school friend, Koos Verwey, who was leasing land from Ngombe’s brother, the Himba chief, to run a tourist lodge.
霍尔茨豪森与高中好友库斯·维韦 (Koos Verwey) 重新取得了联系，后者从恩贡贝的兄弟、辛巴族酋长那里租赁土地来经营一家旅游旅馆。
Verwey invited Holtzhausen to visit and meet the Himba family.
韦尔韦邀请霍尔茨豪森拜访并会见辛巴家族。
On October 7, 2012, Holtzhausen arrived at the village where Ngombe had been shackled for the past 20 years.
2012年10月7日，霍尔茨豪森抵达恩贡贝被戴上脚镣20年的村庄。
As they entered the family settlement, he could hear a woman talking and shouting from one of the mud huts.
当他们进入家庭住区时，他听到一个女人在一间泥屋里说话和喊叫。
Holtzhausen asked Verwey why she wasn’t coming out to greet them like the rest of the family members were.
霍尔茨豪森问维威为什么她不像其他家庭成员那样出来迎接他们。
“She can’t,” Verwey said.
“她不能，”韦尔威说。
“She’s chained inside.”
“她被锁在里面了。”
When Holtzhausen asked who she was, Verwey said he simply knew her as “the mad woman, the witch.” No one had ever told him her name.
当霍尔茨豪森问她是谁时，维威说他只知道她是“疯女人，女巫”。从来没有人告诉过他她的名字。
Holtzhausen couldn’t stop thinking about her.
霍尔茨豪森无法停止对她的思念。
He decided to go back to the settlement with another man who spoke the Himba language.
他决定与另一位会说辛巴语的人一起返回定居点。
As they approached Ngombe’s hut, the man warned Holtzhausen, “She’s bewitched.
当他们走近恩贡贝的小屋时，那人警告霍尔茨豪森：“她被迷住了。
She’s dangerous.” But when they reached the hut, she poked her head out and looked straight at Holtzhausen, smiling as she talked on and on.
她很危险。”但当他们到达小屋时，她探出头来，直视着霍尔茨豪森，微笑着，滔滔不绝地说着。
“I can’t translate this,” his companion said.
“我无法翻译这个，”他的同伴说。
“She’s speaking nonsense.” A campfire flickered directly in front of the hut’s open doorway; she couldn’t step over the fire with her chained feet, though Holtzhausen could see from her blackened soles that she had tried.
“她在胡说八道。”小屋敞开的门口正前方，篝火在闪烁。尽管霍尔茨豪森从她发黑的鞋底看出她曾尝试过，但她无法用脚上的铁链跨过火堆。
Holtzhausen leaned over the low flame to peer inside.
霍尔茨豪森靠在微弱的火焰上向里面看去。
There was nothing, not even a bedroll.
什么也没有，连铺盖卷都没有。
“I couldn’t believe what I see.
“我简直不敢相信我所看到的。
She was filthy dirty, a container hanging from her neck she spit into all the time.
她浑身脏兮兮的，脖子上挂着一个容器，她总是往里面吐口水。
There was a piece of cloth over her head, and she smelled of dirt and dung.
她头上盖着一块布，浑身散发着泥土和粪便的味道。
I knew she must be hungry, I could see her collar bone sticking out.”
我知道她一定饿了，我可以看到她的锁骨伸出来。”
Although he was horrified at her living conditions, what kept nagging him was how everyone called her mad.
虽然他对她的生活条件感到震惊，但让他烦恼的是每个人都说她疯了。
“That’s exactly what people say about persons with dementia — ‘they speak nonsense, they’re mad.’”
“这正是人们对痴呆症患者的评价——‘他们胡言乱语，他们疯了。’”
He voiced his feelings to his friend Verwey that night.
那天晚上，他向他的朋友韦尔威表达了自己的感受。
“I was very distressed.
“我非常苦恼。
I was sad and angry.” Verwey, unfazed, told him, “I learned from the beginning you don’t interfere with culture.” But Holtzhausen knew he couldn’t leave Ngombe where no one cared about her, no one touched her, and with chains around her legs.
我感到悲伤和愤怒。”韦尔威泰然自若地告诉他：“我从一开始就知道不要干涉文化。”但霍尔茨豪森知道，他不能把恩贡贝留在没有人关心她、没有人碰她、腿上缠着铁链的地方。
“I can’t even say like an animal, because you don’t chain an animal either.
“我什至不能说像动物一样，因为你也不用链子拴住动物。
I don’t know what to do, all that I know is that we need to unchain her.”
我不知道该怎么办，我只知道我们需要松开她。”
Holtzhausen convinced Verwey to negotiate for a piece of land outside the family’s village on which to build a hut for Ngombe and to train caretakers to live with her there.
霍尔茨豪森说服韦尔韦在自家村庄外谈判获得一块土地，为恩贡贝建造一座小屋，并培训看护人员与她一起生活。
On December 12, 2012, Holtzhausen himself removed the chains from Ndjinaa Ngombe.
2012年12月12日，霍尔茨豪森亲自取下了恩吉纳·恩贡贝身上的铁链。
And every six or seven weeks after that, he drove more than 500 miles north from his home in Swakopmund to check on Ngombe and her caregivers.
此后每隔六七周，他就会从斯瓦科普蒙德的家向北行驶 500 多英里，去看看恩贡贝和她的照顾者的情况。
He spent hours sitting under the trees, asking the family and the community about their culture and their beliefs.
他花了几个小时坐在树下，向家人和社区询问他们的文化和信仰。
The more he learned about witchcraft, the harder his jaw set.
他对巫术了解得越多，他的下巴就越紧。
Holtzhausen saw parallels between the destructive role that witchdoctors played in these communities and the rigid Christian dogma he’d rebelled against — including the way some preachers swindled followers out of money with false promises of miracles and healing.
霍尔茨豪森看到了巫医在这些社区中所扮演的破坏性角色和他所反抗的严格的基督教教条之间的相似之处——包括一些传教士用奇迹和治愈的虚假承诺骗取追随者金钱的方式。
Witchdoctors who offer clients supernatural services are little more than con men who regularly squeeze the life savings out of their clients with promises of divining who bewitched them, providing supernatural protection, and exacting supernatural revenge.
为客户提供超自然服务的巫医只不过是骗子，他们经常从客户身上榨取毕生积蓄，承诺占卜谁迷惑了他们，提供超自然保护，并进行超自然报复。
“Superstition is making me angry; religion is making me angry,” Holtzhausen says.
“迷信让我生气；宗教让我生气，”霍尔茨豪森说。
“It’s because of the fear witchdoctors are using to control people that the dark side of witchcraft exists.”
“正是因为巫医利用恐惧来控制人们，巫术的黑暗面才存在。”
I n 2013 Holtzhausen took another course on understanding dementia.
2013 年，霍尔茨豪森参加了另一门关于了解痴呆症的课程。
Out of several thousand students from all over the world, Holtzhausen was surprised to find himself one of only two participants from the whole of Sub-Saharan Africa.
在来自世界各地的数千名学生中，霍尔茨豪森惊讶地发现自己是整个撒哈拉以南非洲地区仅有的两名参与者之一。
Shortly thereafter, he met a specialist from one of the largest towns in north-central Namibia who said he’d been working with dementia patients for 20 years — but claimed he had never met a Black person with dementia.
此后不久，他遇到了一位来自纳米比亚中北部最大城镇之一的专家，这位专家说他已经与痴呆症患者一起工作了 20 年，但声称他从未见过患有痴呆症的黑人。
“What?” Holtzhausen said to himself.
“什么？”霍尔茨豪森自言自语道。
“How is this possible?
“这怎么可能？
I’ve just freed Ndjinaa with my own hands, but according to him there’s no one in Black Africa living with dementia.” Holtzhausen understood then the extent to which dementia was perceived as a white person’s condition — one that was also completely overlooked in the Black community.
我刚刚亲手释放了恩吉纳，但据他说，黑非洲没有人患有痴呆症。”霍尔茨豪森当时就明白痴呆症在多大程度上被视为白人的一种病症——而这种病症在黑人社区中也被完全忽视了。
In truth, dementia is one of the fastest growing health issues on the planet.
事实上，痴呆症是地球上增长最快的健康问题之一。
The World Health Organization estimates that 50 million people are currently living with dementia globally, with the number projected to triple by 2050.
世界卫生组织估计，目前全球有 5000 万人患有痴呆症，预计到 2050 年这一数字将增加两倍。
An estimated 63 percent of cases are in lower-income countries, although the real percentage is quite likely higher, because extremely little data has been collected on the prevalence of dementia in the Black population of Sub-Saharan Africa.
据估计，63% 的病例发生在低收入国家，但实际比例很可能更高，因为关于撒哈拉以南非洲黑人人口痴呆症患病率的数据极少。
Alzheimer’s Disease International (ADI), a global federation of Alzheimer’s and dementia associations that works in collaboration with the World Health Organization, found in a study of five Sub-Saharan countries that, “No equivalent term for dementia was identified in any local languages.”
国际阿尔茨海默病 (ADI) 是阿尔茨海默病和痴呆症协会的全球联合会，与世界卫生组织合作，在对五个撒哈拉以南非洲国家进行的一项研究中发现，“在任何当地语言中都没有找到与痴呆症对应的术语。”
Accordingly, there are no medical facilities in rural areas of Namibia (which cover most of the country) that have staff trained in diagnosing dementia, or even in the recognition of it.
因此，纳米比亚农村地区（覆盖该国大部分地区）没有医疗机构配备接受过痴呆症诊断甚至识别痴呆症培训的工作人员。
There are no MRIs or other machines to conduct brain scans anywhere except in the capital city, Windhoek, hundreds of miles away from the northern rural areas.
除了距北部农村地区数百英里的首都温得和克外，任何地方都没有核磁共振成像或其他机器可以进行脑部扫描。
The vast majority of rural Namibians can’t afford private practitioners, and there are no wards for dementia patients in public hospitals.
绝大多数纳米比亚农村地区的人请不起私人医生，公立医院也没有为痴呆症患者提供的病房。
Many underlying diseases can cause dementia, including HIV-AIDS.
许多潜在疾病都可能导致痴呆，包括艾滋病毒/艾滋病。
Namibia has one of the highest rates of HIV in the world, although the government has worked hard to increase access to medications and reduce viral loads in patients, so that they can no longer transmit the virus.
纳米比亚是世界上艾滋病毒感染率最高的国家之一，尽管政府努力增加患者获得药物的机会并减少患者的病毒载量，使他们不再传播病毒。
Still, approximately 10 percent of the population, more than 200,000 people, are living with the disease, mostly in rural communities.
尽管如此，仍有大约 10% 的人口（超过 20 万人）患有这种疾病，其中大多数是在农村社区。
O ne of them is Frankilde Haingura, who had just left her hut in the village of Siya one day in 2013 to fetch water when her neighbors ambushed her and gashed her head open with a stone.
Frankilde Haingura 就是其中之一，2013 年的一天，她刚离开位于 Siya 村的小屋去取水，就遭到邻居伏击，并用石头将她的头割开了。
This was the fourth time she had been attacked, and it was the most serious injury yet — and this time she was seven months pregnant.
这是她第四次遭到袭击，也是迄今为止最严重的伤害——这次她已经怀孕七个月了。
For the fourth time, her two sons went to the police station, and for the fourth time, no one would listen to them.
两个儿子第四次去派出所，第四次却没有人听他们的。
The previous year, a boy in the village had taken his family’s cattle to graze on Haingura’s bountiful crops because his mother had told him that Haingura had bewitched their own crops to make them have a poorer harvest.
去年，村里的一个男孩带着家里的牛去吃海因古拉丰收的庄稼，因为他的母亲告诉他，海因古拉对他们自己的庄稼施了魔法，让他们的庄稼收成不好。
(Jealousy lies at the bottom of many, perhaps even the majority, of witchcraft allegations.) The neighbors quarreled for several weeks, and then the boy died suddenly on the village soccer field while running after a ball.
（许多甚至大多数巫术指控的根源都是嫉妒。）邻居们争吵了几个星期，然后男孩在村里的足球场追球时突然死亡。
Immediately Haingura was accused of killing the boy by supernatural means.
海因古拉立即被指控以超自然手段杀死了男孩。
“The whole community hated us,” her son Andrias Mangundu says.
“整个社区都讨厌我们，”她的儿子安德里亚斯·曼贡杜 (Andrias Mangundu) 说。
According to tribal law, such an accused person must go to three or more witchdoctors and at least two must report in a letter to their tribe’s hompa — the chief — that the accused is innocent in order for them to be cleared.
根据部落法律，此类被告必须去找三名或更多巫医，并且至少两名巫医必须在给部落酋长 hompa 的信中报告被告是无辜的，才能使他们无罪。
Haingura forfeited all of her savings trying to get the required letters; she sold all her cattle to hire a car to drive to a witchdoctor.
为了获得所需的信件，Haingura 失去了所有积蓄；她卖掉了所有的牛，租了一辆车去见巫医。
The hompa never received the required letters declaring her innocence, and the neighbors kept attacking her.
本帕始终没有收到声明她无罪的必要信件，邻居们也不断攻击她。
After Haingura was assaulted with the stone, a doctor at the hospital helped her file another complaint in the district’s common court.
在哈因古拉遭到石头袭击后，医院的一名医生帮助她向该地区的普通法院提出了另一项申诉。
The accused attackers were taken to jail, but a few months later they were released on bail.
被指控的袭击者被关进监狱，但几个月后被保释。
Unbeknownst to Haingura, the court then quietly removed the case from the docket, noting simply, “The accused were not able to find legal aid.”
在海因古拉不知情的情况下，法院随后悄悄将该案从待审案件中删除，并简单地指出：“被告无法找到法律援助。”
Haingura’s two sons, distressed at the persistent attacks, decided that they should drop out of school in order to look after their mom.
海因古拉的两个儿子对持续的袭击感到痛苦，决定辍学以照顾母亲。
The elder one, Hamutenya, did so.
年长的哈穆特尼娅照做了。
But Mangundu, 16 at the time, liked school so much he couldn’t bring himself to actually quit.
但当时 16 岁的 Mangundu 非常喜欢上学，以至于无法让自己真正退学。
The rest of his family fled the village to escape the unending persecution, leaving him behind.
为了躲避无休无止的迫害，他的家人逃离了村庄，留下了他。
He came home from school one day to find an empty hut, save for one bag of maize flour and a couple of dishes.
有一天，他放学回家，发现一间空小屋，只剩下一袋玉米粉和几个盘子。
Mangundu lived alone as a teenager, went to school in the day, prepared his dinner in the evening, studied by candlelight at night, and worked in a stone quarry on the weekends to afford his food and school books.
曼古杜十几岁时独自生活，白天上学，晚上准备晚餐，晚上在烛光下学习，周末在采石场工作以支付食物和课本。
He moved into a hostel to finish grades 11 and 12.
他搬进了一家宿舍，完成了 11 年级和 12 年级的学业。
“Every weekend I must dig more stone to be able to pay to live there,” Mangundu recalls, showing me photos of his hands from that period, the finger pads sliced open from handling the sharp edges of cut rock.
“每个周末我都必须挖更多的石头才能支付住在那里的费用，”曼古杜回忆道，并向我展示了他那段时期双手的照片，指腹因处理切割岩石的锋利边缘而被切开。
He learned that his parents were working in his father’s family’s fields, for nothing but a few cups of maize flour each day.
他了解到，他的父母在他父亲家的田地里干活，每天除了几杯玉米粉之外什么都没有。
Once one of the most prosperous villagers in her community, Haingura, an accused witch, was now destitute.
被指控的女巫哈因古拉曾经是社区里最富裕的村民之一，现在却一贫如洗。
H oltzhausen, meanwhile, in 2014 met Susanne Spittel, who had been studying the connection between witchcraft and dementia in Ghana for a doctoral thesis at the Institute of Public Health and Nursing Research at the University of Bremen, in Germany.
与此同时，霍尔茨豪森在 2014 年遇到了苏珊娜·斯皮特尔 (Susanne Spittel)，她一直在加纳研究巫术与痴呆症之间的联系，并在德国不来梅大学公共卫生和护理研究所撰写博士论文。
They decided to work together to investigate the prevalence of this connection in the Kavango region of northern Namibia.
他们决定共同调查纳米比亚北部卡万戈地区这种联系的普遍程度。
“We met a lot of people,” recalls Holtzhausen.
“我们遇到了很多人，”霍尔茨豪森回忆道。
“People who had lost their jobs and people afraid for their lives …
“失去工作的人们和担心生命安全的人们......
people showing symptoms of dementia …
出现痴呆症症状的人……
it became clear that it wasn’t just Ndjinaa who was an isolated case.”
很明显，这不仅仅是恩吉纳一个孤立的案例。”
At the end of their trip together, Holtzhausen and Spittel went to the National Broadcast radio news channel, which agreed to air a message from Holtzhausen, translated into 11 different local languages, asking listeners to contact him if they knew someone who was acting confused, behaving strangely and losing their short-term memory.
在他们一起旅行结束时，霍尔茨豪森和斯皮特尔去了国家广播电台新闻频道，该频道同意播放霍尔茨豪森的一条信息，翻译成11种不同的当地语言，要求听众如果认识一个表现混乱、行为怪异并失去短期记忆的人，请与他联系。
“And five minutes later my phone starts ringing,” he says.
“五分钟后我的手机开始响了，”他说。
Holtzhausen continued to drive around the Kavango meeting “witches” and “wizards” and learning ever more about the insidious practices of the witchdoctors who pitted neighbors and family members against one another, claiming they could see the faces of witches in a white sheet, among other supernatural feats, and nurturing perpetual anxiety in these communities.
霍尔茨豪森继续开车绕着卡万戈会见“女巫”和“巫师”，并越来越多地了解巫医的阴险做法，他们让邻居和家人相互对立，声称他们可以在白床单上看到女巫的脸，以及其他超自然的壮举，并在这些社区中培养了永久的焦虑。
Holtzhausen was now energized to locate Black Namibians living with dementia.
霍尔茨豪森现在充满活力地寻找患有痴呆症的纳米比亚黑人。
He started asking around about persons with dementia, but nobody understood the word.
他开始询问有关痴呆症患者的信息，但没有人理解这个词。
Then he asked, “Do you have any witches in your family?” And when people answered yes, more often than not, those “witches” presented signs of dementia.
然后他问道：“你家里有巫师吗？”当人们回答“是”时，这些“女巫”往往会表现出痴呆的迹象。
“You’ll never find people with dementia if you ask for dementia,” Holtzhausen says, so he began looking for witches instead.
“如果你问痴呆症，你永远找不到患有痴呆症的人，”霍尔茨豪森说，所以他开始寻找女巫。
If he stays in a hotel, he asks the staff if they know any witches.
如果他住在酒店，他会询问工作人员是否认识女巫。
If he goes to a grocery store, he asks the clerks if they know witches.
如果他去杂货店，他会询问店员是否认识女巫。
He put a picture of Ndjinaa Ngombe being released from her chains on his truck; when people approach him in parking lots asking about the picture, it’s the perfect time to ask them, “Do you know any witches?”
他在卡车上贴了一张 Ndjinaa Ngombe 被释放的照片；当人们在停车场接近他询问这张照片时，正是问他们“你认识女巫吗？”的最佳时机。
In 2016 I was involved with Cloud Break Pictures in gathering footage for African Witchfinder , a documentary about Holtzhausen.
2016 年，我与 Cloud Break Pictures 合作，为一部关于霍尔茨豪森的纪录片《非洲女巫猎手》收集镜头。
After the release of the film, Holtzhausen adopted the moniker and added an “African Witchfinder” decal across the door panel of his truck.
电影上映后，霍尔茨豪森采用了这个绰号，并在他的卡车门板上贴上了“非洲猎巫者”贴花。
Frankilde Haingura’s son Hamutenya saw the sign and approached him at a gas station one day, asking, “Does this mean you are for witches or against them?” After Holtzhausen replied he was for them, the young man confided that his mother had been accused.
有一天，弗兰克尔德·海因古拉 (Frankilde Haingura) 的儿子哈穆特尼娅 (Hamutenya) 在一家加油站看到了这个标语，并询问他：“这是否意味着你支持女巫，还是反对女巫？”在霍尔茨豪森回答说他支持他们之后，年轻人透露说他的母亲受到了指控。
He revealed that she also had memory loss; sometimes she couldn’t remember her own sons’ names, and she was often disoriented.
他透露她也失去了记忆；有时她记不起自己儿子的名字，常常迷失方向。
The following month, Holtzhausen met up with Hamutenya’s brother, Andrias Mangundu, at the same gas station, and they set out to look for Haingura where she now lived in exile.
接下来的一个月，霍尔茨豪森在同一个加油站遇见了哈穆特尼娅的兄弟安德里亚斯·曼贡杜，他们出发寻找哈穆特尼娅现在流亡居住的地方。
When they were close, Mangundu directed them to turn off the highway onto a narrow sandy track leading into the bushes.
当他们接近时，曼贡杜指示他们离开高速公路，进入一条通向灌木丛的狭窄沙道。
Holtzhausen put his 4×4 truck into low gear, and they drove through the sand, the sticks and thorns of the bushes encroaching on the sides of the vehicle.
霍尔茨豪森将他的 4×4 卡车挂入低速档，他们在沙地上行驶，灌木丛中的棍子和荆棘侵入了车辆的两侧。
A woman suddenly came into focus at the side of the road.
路边突然出现了一个女人。
She was holding a small branch covered in berries and was meticulously eating them off the branch.
她拿着一根长满浆果的小树枝，小心翼翼地吃着树枝上的浆果。
Holtzhausen rolled to a stop.
霍尔茨豪森停了下来。
In silence, they watched her cross the hot, sandy track in her bare feet, a ragged short-sleeved dress hanging off her emaciated frame.
他们默默地看着她光着脚穿过炎热的沙地小道，瘦弱的身躯上挂着一件破烂的短袖连衣裙。
She seemed to hardly notice the vehicle until she reached the other side of the track and turned back to face the truck, where she could only see a strange white man on the driver’s side.
她似乎几乎没有注意到这辆车，直到她到达铁轨的另一边并转回面对卡车时，她只能看到驾驶员一侧有一个奇怪的白人。
Mangundu slapped his hands on the dashboard and drew in his breath as he saw her visage straight on.
曼古杜双手拍在仪表板上，当他看到她的脸时，他屏住了呼吸。
“That’s my mom!” he shouted, both shocked and excited.
“那是我妈妈！”他喊道，既震惊又兴奋。
He sprang out of the vehicle and ran around the front, calling her name.
他从车里跳出来，绕着车头跑，喊着她的名字。
Her eyes clouded as she searched the young man’s face.
当她搜寻着年轻人的脸时，她的眼神变得阴暗。
He threw his arms around her, and her expression of apprehension melted into recognition as she hugged her son.
他张开双臂搂住她，当她拥抱她的儿子时，她的恐惧表情变成了认出。
Mangundu bid his mom to get into the back seat, saying he would explain everything when they got to her hut.
曼贡杜请他妈妈坐到后座，说当他们到达她的小屋时他会解释一切。
She climbed in and sat placidly, calmly harvesting berries from the branch into her lap, then eating them one by one, implicitly trusting her son.
她爬上车，平静地坐着，从容地把树枝上的浆果摘到腿上，然后一粒粒地吃掉，含蓄地信任着儿子。
“I couldn’t believe this was his mom,” Holtzhausen says.
“我简直不敢相信这是他的妈妈，”霍尔茨豪森说。
“She was so thin …
“她太瘦了……
she looked sick.”
她看上去病了。”
They reached her home in less than a mile.
不到一英里，他们就到达了她的家。
As they stepped out of the truck, Mangundu had no words, but his sorrow and embarrassment were palpable.
当他们走下卡车时，曼古杜没有说话，但他的悲伤和尴尬是显而易见的。
There was one hut with a thatched roof, as well as one small hut-in-progress with only walls.
其中有一间茅草屋顶的小屋，还有一间正在建设中的只有墙壁的小小屋。
Haingura’s two young daughters were pounding pearl millet into flour with a standing mortar and pestle; it would not even make enough porridge to feed the whole family for one night.
海因古拉的两个小女儿正在用立式研钵和杵将珍珠粟捣成面粉。连全家人喝一晚的粥都不够。
There was a single chair that had only three legs.
有一把椅子，只有三个腿。
No table.
没有桌子。
No shelves or storage containers; there was nothing to store.
没有架子或储存容器；没有什么可以存储的。
Rain clouds were moving in.
雨云正在移动。
Finally Holtzhausen broke the forlorn silence: “So tell me, Frankilde, why do they call you a witch?”
最后霍尔茨豪森打破了凄凉的沉默：“那么告诉我，弗兰克尔德，为什么他们称你为女巫？”
H oltzhausen retired as a pastor to devote himself to advocating for accused witches and other persons with dementia full time.
霍尔茨豪森以牧师身份退休，全职致力于为被指控的女巫和其他痴呆症患者辩护。
He began a letter-writing campaign to officials in the national government, citing Ndjinaa Ngombe’s story and asking “to be given the opportunity to meet to provide further information about our people living with dementia in Namibia.” He even wrote directly to the president.
他开始向国家政府官员写信，引用恩吉纳·恩贡贝的故事，并请求“有机会见面，提供有关纳米比亚痴呆症患者的更多信息。”他甚至直接写信给总统。
He eventually received an audience with the vice president, who was cordial, but when nothing further came of that meeting, Holtzhausen dug in deeper.
他最终会见了副总统，副总统很热情，但当这次会面没有进一步进展时，霍尔茨豪森开始深入探讨。
“I decided to see everyone in this country I can put my hands on.” Holtzhausen wrote to the Office of the Ombudsman, which investigates human rights violations, declaring that he wanted to write a law to address the harmful practices of witchcraft.
“我决定见见这个国家我能接触到的每个人。”霍尔茨豪森写信给负责调查侵犯人权行为的监察员办公室，宣称他想制定一项法律来解决巫术的有害做法。
An official told him, “But there is a law.”
一位官员告诉他，“但是有法律。”
“Because they all believe in witchcraft, and they don’t want to use this.”
“因为他们都相信巫术，而他们不想使用这个。”
“This” is the Witchcraft Suppression Proclamation 27 of 1933, which includes a list of punishable offenses: accusing another person of using “non-natural” means to injure another person or their property, declaring or suggesting someone is a witch or wizard, and giving poison to another person as a test to determine if they are a witch.
“本”是1933年第27号《镇压巫术公告》，其中列出了一系列应受惩罚的罪行：指控他人使用“非自然”手段伤害他人或其财产，宣称或暗示某人是女巫或巫师，以及向他人下毒以测试其是否是女巫。
Additionally, the law declares it illegal to use “pretended means of witchcraft or supernatural powers” to cause harm to another or to divine fortunes or advise others how to bewitch someone — essentially outlawing the practices of witchdoctors.
此外，法律还宣布使用“假装的巫术或超自然力量手段”对他人造成伤害或占卜命运或建议他人如何迷惑某人是非法的——本质上是取缔巫医的做法。
Because it was written by white people in the years leading up to apartheid, the law is viewed by some as a veiled form of suppression of the entirety of Indigenous tribal cultures.
由于该法律是白人在种族隔离之前的几年中制定的，因此有些人认为该法律是对整个土著部落文化的一种隐蔽形式的镇压。
Holtzhausen approached the deputy prosecutor general, proposing to inform all Namibian prosecutors about the Witchcraft Suppression Proclamation, but the prosecutor told Holtzhausen, “This law has never in the history of this country been used successfully in a court case.”
霍尔茨豪森找到副总检察长，提议向所有纳米比亚检察官通报《镇压巫术公告》，但检察官告诉霍尔茨豪森，“这项法律在这个国家的历史上从未在法庭案件中成功使用过。”
Invigorated rather than deflated by these words, Holtzhausen printed more than a hundred copies of the Witchcraft Suppression Proclamation to hand out around the country.
霍尔茨豪森对这些话感到振奋而不是沮丧，他印制了一百多份《镇压巫术公告》，在全国各地分发。
“Everywhere I go,” Holtzhausen says, “I’m trying to teach everyone — the courts, the policemen, up north, here in Swakopmund, in Windhoek — they want to chase me away.
“无论我走到哪里，”霍尔茨豪森说，“我都在努力教导每个人——法院、警察，在北方，在斯瓦科普蒙德，在温得和克——他们想把我赶走。
I say, ‘No, no, this is the law, you can’t chase me away!
我说，‘不，不，这是法律，你不能赶我走！
Then you’re against the constitution of our country.’”
那么你就违反了我们国家的宪法。”
Holtzhausen decided to test the mettle of this law on the women who had attacked Haingura and accused her of killing a boy through witchcraft.
霍尔茨豪森决定在袭击哈因古拉并指控她通过巫术杀死一名男孩的妇女身上测试这项法律的勇气。
In 2018, he sought out the prosecutor of the common court in Kahenge West to determine why Haingura was still waiting, four and a half years later, for her attackers to be put on trial.
2018年，他找到了西卡亨格普通法院的检察官，想弄清楚为什么海因古拉在四年半后仍在等待袭击者接受审判。
The prosecutor himself expressed surprise as he pulled the file and read the explanation that the attackers had never secured a lawyer, and that further, the court had repaid their bail money.
检察官本人在拉出文件并阅读解释时表示惊讶，即袭击者从未聘请律师，而且法院已偿还了他们的保释金。
“Basically a big fat apology to the attackers.
“基本上是向袭击者致以深深的歉意。
Totally wrong!” Holtzhausen exclaims.
完全错误！”霍尔茨豪森惊呼道。
“I was livid.”
“我很生气。”
“If there’s one thing I want people to understand,” says Holtzhausen, “it’s how prevalent the belief is in witches.” It would be a mistake to assume that witchcraft believers are simply uneducated.
“如果我想让人们理解一件事，”霍尔茨豪森说，“那就是对女巫的信仰是多么普遍。”认为巫术信徒根本没有受过教育的想法是错误的。
Most Black Namibians have been raised in communities where witchcraft is as real and relevant to their world as Jesus is to Christians.
大多数纳米比亚黑人是在巫术与他们的世界一样真实且相关的社区中长大的，就像耶稣与基督徒一样。
(And many people hold both beliefs simultaneously in their worldview.) Belief in witchcraft is endemic at every level and station in Namibian society.
（许多人的世界观同时持有这两种信仰。）对巫术的信仰在纳米比亚社会的各个层面和地位都普遍存在。
Holtzhausen has come to understand that the only way to step through the door and engage people in conversations about witchcraft is on the terms of witchcraft — that is to say, acknowledging their belief system but lobbying to eradicate the harmful aspects of it.
霍尔茨豪森逐渐认识到，跨出这扇门并让人们参与有关巫术的对话的唯一方法是根据巫术的术语——也就是说，承认他们的信仰体系，但游说消除其有害方面。
In this sense, his status as an outsider is an advantage.
从这个意义上来说，他的局外人身份是一种优势。
He doesn’t live in a community where his anti-witchcraft beliefs and actions will endanger him; it can be difficult for an Indigenous person who doesn’t believe in witchcraft to take a stand because they’re usually an island in their community, surrounded by others who consider it traitorous to their culture to speak against witchcraft.
他所生活的社区不会因为他的反巫术信仰和行为而危及他的安全。对于不相信巫术的原住民来说，采取立场可能很困难，因为他们通常是社区中的一座孤岛，周围的其他人认为反对巫术是对他们文化的背叛。
The common courts have a higher authority than the tribal courts, as well as a responsibility to arrange trials for criminal charges, yet they have been reluctant to uphold the rights of accused witches.
普通法院比部落法院拥有更高的权力，并有责任安排刑事指控的审判，但他们不愿维护被指控女巫的权利。
The prosecutor in Kahenge West, however, agreed to Holtzhausen’s request for the case to be put back on the docket, and charges were renewed against the two attackers who thought they’d gotten off scot-free years ago.
然而，西卡亨格的检察官同意了霍尔茨豪森的要求，将案件重新列入备审名单，并对两名袭击者重新提出指控，他们认为自己多年前就已经逍遥法外。
A new trial date was set to determine whether these women should be held accountable and punished for injuring Haingura despite their belief that she was a witch.
一个新的审判日期已经确定，以确定这些妇女是否应该为伤害海因古拉而承担责任和受到惩罚，尽管她们相信她是女巫。
Again and again the trial was postponed, for one reason or another.
由于这样或那样的原因，审判一次又一次地被推迟。
Holtzhausen drove more than 500 miles from his home to attend every scheduled hearing with Haingura, only to be told repeatedly to come back later.
霍尔茨豪森从家开车 500 多英里去参加每一次与哈因古拉一起举行的预定听证会，结果却一再被告知要稍后再回来。
He gave the judge a copy of the Witchcraft Suppression law; the judge had never seen it before.
他给了法官一份《镇压巫术法》的副本；法官以前从未见过它。
Haingura became extremely disheartened by the postponements; she felt that her complaint would never be taken seriously.
Haingura 对延期感到非常沮丧。她觉得她的投诉永远不会得到认真对待。
Even when the trial finally did take place, she was so hopeless that she didn’t even attend the final ruling.
即使最终开庭审理，她也非常绝望，甚至没有参加最终裁决。
Mangundu, her son who had put himself through school, had other obligations and didn’t attend either.
她的儿子曼贡杜已经完成了学业，但由于还有其他义务，所以没有上学。
Her other son, Hamutenya, went with Holtzhausen to hear the decision but was too nervous and fidgety to sit in court; he waited outside.
她的另一个儿子哈穆滕亚 (Hamutenya) 与霍尔茨豪森一起去听取判决，但由于过于紧张和烦躁，无法坐在法庭上；他在外面等着。
Holtzhausen sat on the bench like a man in the eye of a storm — surrounded by onlookers who wanted to see the women who attacked Haingura be let off.
霍尔茨豪森坐在长凳上，就像一个处于暴风雨中心的人——周围都是围观者，他们希望看到袭击海因古拉的妇女被释放。
The judge waxed on about the factors in his decision.
法官详细阐述了他做出决定的因素。
When he began to quote from the Witchcraft Suppression Proclamation, Holtzhausen says, “Every single muscle in me wanted to jump up and kiss the magistrate!” One of the women was convicted of assault, and the other was convicted on grounds of breaking the Witchcraft Suppression law, the first known conviction based on the law in the country’s history.
当霍尔茨豪森开始引用《镇压巫术公告》时，他说：“我全身的每一块肌肉都想跳起来亲吻法官！”其中一名妇女被判犯有袭击罪，另一名妇女因违反《巫术压制法》而被定罪，这是该国历史上第一个根据该法律定罪的案件。
In lieu of kissing the magistrate, Holtzhausen got in his truck with Hamutenya, then jumped and shouted with glee by the side of the road.
霍尔茨豪森没有亲吻地方法官，而是和哈穆滕亚一起上了卡车，然后在路边欢呼雀跃。
Each woman was given a choice for her sentence: either time in jail or a fine paid within a week.
每个妇女都可以选择刑期：要么入狱，要么在一周内缴纳罚款。
Both chose the fine, about 3,000 Namibian dollars (around $200), which required them to sell some of their cattle to pay.
两人都选择了大约 3000 纳米比亚元（约合 200 美元）的罚款，并要求他们出售部分牛来支付。
Holtzhausen wasn’t disappointed with the mild sentence.
霍尔茨豪森对这一温和的判决并没有感到失望。
“My objective is not to put people in jail, but to open the eyes and minds of the community and the police and the court and everyone that this is serious.”
“我的目标不是把人们关进监狱，而是让社区、警察、法院和每个人都睁开眼睛，让他们认识到这件事的严重性。”
The ruling came on October 7, 2020, exactly eight years to the day after Holtzhausen met his first “witch,” Ndjinaa Ngombe.
该裁决于 2020 年 10 月 7 日做出，距离 Holtzhausen 遇到他的第一个“女巫”Ndjinaa Ngombe 整整八年。
A national newspaper reported on the court case the following week with the headline, “Justice for the Witch of Siya.”
接下来的一周，一家全国性报纸以“为西雅女巫伸张正义”为标题报道了该案。
Holtzhausen’s hope now is that accused witches will have more courage to step forward and defend their innocence.
霍尔茨豪森现在希望被指控的女巫能够有更多勇气挺身而出，捍卫自己的清白。
No witches are free until all witches are free.
在所有女巫都获得自由之前，没有女巫是自由的。
“I’m not stupid,” Holtzhausen says.
“我并不傻，”霍尔茨豪森说。
“I know this will never happen in my lifetime, not for generations.” He has faith that others, including those from within these communities, will take up the fight and carry it forward.
“我知道这在我有生之年永远不会发生，不会在几代人的时间内发生。”他相信其他人，包括来自这些社区的人，将参加这场斗争并将其继续推进。
“The people who [will] make the real change in Africa are the Black Africans,” says Holtzhausen.
“将为非洲带来真正改变的人是非洲黑人，”霍尔茨豪森说。
“People within the Black community,” says Mangundu, “when they see or hear Berrie talk about their culture, they end up saying, ‘Ahh what does this white man know about our culture or witchcraft?’ Some people say bad and some good about him, mostly they label him as a witch.”
“黑人社区的人们，”曼古杜说，“当他们看到或听到贝里谈论他们的文化时，他们最终会说，‘啊，这个白人对我们的文化或巫术了解多少？’有人说他坏话，有人说他好话，大多数人把他贴上女巫的标签。”
Holtzhausen believes Mangundu will be among those leading the next steps.
霍尔茨豪森相信曼贡杜将是领导下一步行动的人之一。
Mangundu had been intending to start university courses to become a teacher in 2019, but Holtzhausen convinced him to instead apply to nursing school with the financial backing of ADN to learn about dementia and receive medical training.
Mangundu 原本打算在 2019 年开始大学课程，成为一名教师，但 Holtzhausen 说服他在 ADN 的财政支持下申请护士学校，以了解痴呆症并接受医学培训。
In 2020 Mangundu passed all of his first-year courses.
2020 年，Mangundu 通过了所有一年级课程。
He is also becoming vocal in his community and among his classmates in speaking out against the harmful practices of witchcraft.
他还在社区和同学中大声疾呼，反对巫术的有害做法。
He plans to write a memoir about his family’s experience.
他计划写一本关于他家人的经历的回忆录。
F orty-three days after jumping for joy on the side of a road celebrating Haingura’s victory, Holtzhausen was in a medical center in Windhoek undergoing brain imaging scans that would confirm the news he’d been suspecting for a few years.
在庆祝海因古拉胜利的路边欢呼雀跃四十三天后，霍尔茨豪森在温得和克的一家医疗中心接受脑部成像扫描，这将证实他多年来一直怀疑的消息。
He’d been having difficulty remembering names and Bible passages he’d known for decades, forgetting things he had just done.
他一直很难记住几十年来熟悉的名字和圣经段落，忘记自己刚刚做过的事情。
He became alarmed when he recognized changes in his own behavior toward his loved ones.
当他意识到自己对亲人的行为发生了变化时，他感到震惊。
The diagnosis was advanced Alzheimer’s.
诊断结果是晚期阿尔茨海默病。
The doctor was incredulous that someone with the amount of brain deterioration shown in Holtzhausen’s scan could be functioning as well as he was.
医生难以置信，霍尔茨豪森扫描显示的大脑退化程度如此之高的人竟然还能像他一样正常工作。
According to the brain scan, the doctor remarked, Holtzhausen should be a patient at his own care farm.
根据脑部扫描，医生判断霍尔茨豪森应该是他自己护理农场的病人。
That farm remains, in 2021, the only place in Namibia, a country of 2.5 million people, designed solely for dementia patients.
到 2021 年，该农场仍然是纳米比亚这个拥有 250 万人口的国家唯一专为痴呆症患者设计的地方。
Holtzhausen moved the care farm to a new location in 2015, designing a new residence based on extensive research into what types of spaces are most comfortable for persons with dementia.
Holtzhausen 于 2015 年将护理农场搬到了新地点，根据对哪种类型的空间最适合痴呆症患者的广泛研究，设计了一座新住宅。
He brought Ndjinaa Ngombe to live there in 2018.
2018 年，他带着 Ndjinaa Ngombe 住在那里。
There is no cure for Alzheimer’s, nor for many other diseases that cause dementia, but a possible way to delay its debilitating effects, Holtzhausen shows us, might be to have a mission so deeply rooted within you that your mind is continually turning — processing, analyzing, projecting, strategizing, empathizing, learning, teaching, insisting, never giving up.
阿尔茨海默氏症和许多其他导致痴呆症的疾病都无法治愈，但霍尔茨豪森向我们展示，延缓其衰弱影响的一种可能方法可能是在你的内心深处树立一个使命，让你的思维不断转动——处理、分析、预测、制定战略、同理心、学习、教导、坚持、永不放弃。
His father’s words of counsel from so long ago still stay with him — he has made peace with his neighbors, with God, and now with himself.
他父亲很久以前的忠告仍然铭记在心——他已经与邻居、与上帝和解了，现在又与自己和解了。
“Still today, I really want to live until …
“直到今天，我还是很想活到……
” he searches the corner of the room with his eyes for words.
”他用眼睛搜索房间的角落寻找词语。
“Well,” he grins after a moment, “I’m in love with life.
“好吧，”过了一会儿他笑了，“我热爱生活。
I’m in love with my job.”
我热爱我的工作。”