2016年3月31日 星期四

滅火器:台湾の人気バンド「前に進もう」 いま、東北に応援歌;【島嶼天光】奪金曲獎;4.10 唱畢《島嶼天光》(Island's Sunrise) 太陽花學運 創作歌曲 去「出關播種、遍地開花」


東日本大震災で多額の義援金を寄せてくれた台湾。今度は著名バンド「滅火器Fire EX.」から応援歌「継続向前行(前に進み続けよう)」が贈られました。バンドが昨年迎えた危機の時期に日本から招請の話があり、人生の再スタートのイメージが被災地の復興と重なって、一気に描き上げた曲です。
http://www.asahi.com/articles/ASJ3K7KVSJ3KUHBI03G.html
東日本大震災から5年、多額の義援金を寄せた台湾から東北へ、今度は応…
WWW.ASAHI.COM




根據《BBC》報導,《島嶼天光》被視為「太陽花學運」的重要歌曲之一。此曲是在2014年由台灣搖滾樂團滅火器樂團與國立台北藝術大學共同為反服貿協議的「太陽花學運」所創作的台語歌曲。而在學運結束後,台灣一家唱片公司在2014年12月30日發行了《島嶼天光》單曲,並在今年第26屆金曲獎中拿下得最佳年度歌曲。
中國電視台在轉播現場節目往往採取延時的做法,騰訊網在轉播台灣金曲獎頒獎典禮時也延遲了2分鐘才播出。有中國網友表示,現場宣佈《島嶼天光》為最佳年度歌曲時,騰訊網即臨時暫停了轉播,待《島嶼天光》獲獎部分結束後,才又回復轉播。
隨後中國官方宣傳部門下令,所有網站都要刪掉《島嶼天光》獲獎的相關新聞。而BBC中文網記者搜尋發現,除南方網之外,中國其它官方媒體網站已經看不到任何有關於《島嶼天光》獲獎的新聞報導。



中國中宣部宣布刪除一切關於島嶼天光獲獎新聞。



金曲獎年度最佳單曲:島嶼天光!
滅火器:獻給參與318的每一個人,
感謝每一個島嶼天光,
希望台灣這個國家變得更好!
一定要的!謝謝你們~
天色漸漸光 咱就大聲來唱著歌
一直到希望的光線 照著島嶼每一個人
天色漸漸光 咱就大聲來唱著歌
日頭一(足百)上山 就會使轉去啦…
現在是彼一工 勇敢的台灣人!

【民報】【島嶼天光】奪金曲獎年度最佳單曲 滅火器:獻給318學運
第26屆金曲獎今(27)日晚間揭曉,「年度最佳單曲」最後由滅火器樂團...
PEOPLENEWS.TW



「看見台灣新力量 不願被染紅的民主黑潮」
http://www.epochtimes.com.tw/n87945/
一早打開大紀元 就被這個版面給感動
太陽花運動 刺激我們思考反省 代議制度的弊端
默認非藍即綠的政治 帶領我們走向黑箱
忽視民意的元首 成為一黨獨大的獨裁領袖
經濟利益真的能凌駕在國家安全之上???
學生為我們開啟一條回歸民主的大道
就是現在 台灣人站出來 你我責無旁貸
自己國家 自己救






https://www.youtube.com/watch?v=iV8JDbtXZm4

〈島嶼天光〉(Island's Sunrise) 太陽花學運 創作歌曲



Published on Mar 29, 2014
「島嶼天光計劃團隊」陸續收到許多國外學生的聲援影片,因為方便管理與發表,我們成立
­了專頁,預計未來會有後續新計畫,作為聲援此次太陽花學運的方式。希望收到進一步消息­的朋友們請加入島嶼天光facebook專頁 另外,國際版本英文MV將在今晚於專頁與4am網頁合作釋出。 https://www.facebook.com/IslandsSunrise



6小時 ·
【TEWA 新聞】壓不住的民意燦然暴發----法媒從「島嶼天光」介紹台灣年輕世代與台灣認同
法國費加洛報(le Figaro)從台灣奪回國會運動(太陽花公民革命)初期即持續注意本事件,四月七日介紹本次運動戰歌「島嶼天光」並附MV。法媒描述有不少台灣音樂創作者從運動一開始就站出來相挺,滅火器樂團這首歌在行政院佔領行動失敗後四十八小時內完成,奪下立院學生也加入歌唱行列。
法媒指出,滅火器樂團是少數直接創作與太陽花運動相關歌曲的團體,他們作品主要針對台灣本土市場,不像台灣歌壇不少人同時前進中國發展。
法媒也報導,中國對表態反服貿的台灣歌手祭出制裁手段,台灣天團五月天與歌手張懸的作品從三月二十二日起從中國最大電台被消音。這正好顯現中國以經濟獨裁 手法來斲害台灣尚稱年輕的民主制度。台灣反服貿人士擔心的,正是如上例子,一旦台灣在經濟上過度倚賴中國,北京將可要求政治上做讓步。
費加洛報認為,從「島嶼天光」可看出台灣年輕世代這次如何廣為動員。他們大都未滿二十五歲,只在民主體制下生活,與中國的關係也與先前的世代不同。法媒認為,從1990年代末期開始,新的台灣人認同開始展現。
法媒也介紹「島嶼天光」歌詞意涵與台灣「草莓族」今日的成熟面貌,並提醒法國讀者歌曲使用台語演唱。台灣有70%的人使用台語,這樣的做法當然有其意義。當島國歌壇多為中文歌曲時,用台語演唱形同遠離中國文化遺產。
法媒認為歌詞的朝陽意象與太陽花運動的象徵圖樣相關,也試圖連結上所謂的台灣「國旗」上的白日標誌。法國記者細心解釋白日圖案的意涵為民主與平等,但不知道青天白日部分就是台灣執政黨中國國民黨黨旗。
新聞出處 :
http://www.lefigaro.fr/international/2014/04/07/01003-20140407ARTFIG00388-taiwan-quand-l-hymne-du-mouvement-des-tournesols-devient-un-tube-sur-les-ondes.php
(費加洛報報導最後附上台灣滅火器樂團其他歌曲試聽網頁與iTune版島嶼天光)
法國費加洛報在法國時間晚間近十點左右,引用法新社消息,報導了台灣佔領立院學生週四將結束對抗北京示威活動 :
http://www.lefigaro.fr/international/2014/04/07/01003-20140407ARTFIG00371-les-etudiants-taiwanais-vont-cesser-leur-sit-in-contre-pekin.php
===(TEWA編按):法國費加洛報從台灣佔領國會行動開始就持續追蹤報導, 請大家敲敲鍵盤,點入以上法媒原始連結,點一下文章左邊的臉書標誌,即可按讚(like),以支持用心的媒體與記者朋友。(另外,為了讓島嶼早日看到天 光,讓我們繼續柔性勸導小店轉換頻道與換報/送報行動,讓不盡職的媒體退場吧, 感謝。)






台大新聞E論壇新增了 2 張相片。
1 小時 · 編輯紀錄 ·


【場外即時】
濟南路舞台活動已經進入尾聲,全場撥放島嶼天光,青島東路及立院周遭民眾也隨著大螢幕轉播揮舞手機一起歌唱。主持人說,希望用這首歌鼓勵大家,把島嶼天光帶到台灣各地,並把太陽花的力量傳遞下去。

出關播種》盛情難卻 安可再唱《島嶼天光》


2014-04-10 20:59 〔本報訊〕太陽花學運學生撤離立法院,活動將告一段落。就在立法院外的群眾們手持太陽花合唱第一次《島嶼天光》後,數萬群眾鼻酸落淚,仍對活動依依 不捨,活動單位對於民眾盛情難卻,順應要求,再度合唱《島嶼天光》,並同時感性呼籲群眾散場,表示需要群眾離去「出關播種、遍地開花」,替太陽花學運推向 全國社會各角落。




群眾開啟手機燈海,合唱島嶼天光,有民眾激動落淚。(記者劉信德攝)
6小時 ·
「太陽花從播種到開花是 60 天,花開的時候,就是我們再次集結的時候!我們佔領議場的這段時間,台灣已經佔領了我們的心。」
【出關播種》吳崢、賴品妤:今天絕不是結束】
http://news.ltn.com.tw/news/politics/breakingnews/985966
【出關播種》太陽花學運退場聲明─台灣佔領⋯⋯

訪閔福德(John Minford 1946-)﹣﹣前生自是中國人 (郭梓祺), 廣東話、中國文化


訪閔福德(John Minford   1946-)﹣﹣前生自是中國人 (郭梓祺), 廣東話、中國文化
From Wikipedia, the free encyclopedia
John Minford is a sinologist[1] and literary translator. 

Early years and education[edit]

Professor John Minford 閔福德 was born in Birmingham, UK, in 1946. Being the son of a diplomat, he had lived in many countries around the world before he attended Winchester College in England to study Ancient Greek, Latin and classical literature.
He obtained first class honours in Chinese Literature from University of Oxford and did his PhD at the Australian National University.[2]

Career[edit]

He held a number of teaching posts in mainland China, Hong Kong and New Zealand, including those of Chair Professor of Chinese atUniversity of Auckland[3] and Chair Professor of Translation at the Hong Kong Polytechnic University. Minford is currently professor of Chinese at The Australian National University.

Marriage[edit]

Professor Minford is married to Rachel May, who is the daughter of noted sinologist David Hawkes. Hawkes was also Minford's teacher at Oxford University. Together, the two co-translated Cao Xueqin's The Story of the Stone, with Hawkes translating the first eighty chapters (Volumes 1-3) and Minford the last forty (Volumes 4-5).

Main publications[edit]

  • 1980 Miao Yüeh 繆越, The Chinese Lyric 論詞, in Soong ed., Song Without Music: Chinese Tz’u Poetry, Hong Kong, Chinese UP, 25-44
  • 1982 Cao Xueqin 曹雪芹 & Gao E 高鶚, The Story of the Stone 紅樓夢, vol 4, The Debt of Tears. Penguin Classics & Indiana University Press, 400 pp.
  • 1984 (with Stephen C. Soong 宋淇) Trees on the Mountain: An Anthology of New Chinese Writing, Chinese University Press, Hong Kong, 396 pp.
  • 1986 (with Geremie BarméSeeds of Fire: Chinese Voices of Conscience 火種, Far Eastern Economic Review, Hong Kong, 347 pp.
  • 1986 Cao Xueqin & Gao E, The Story of the Stone 紅樓夢, vol 5, The Dreamer Wakes. Penguin Classics & Indiana University Press, 385 pp.
  • 1987 (with Siu-kit Wong) Chinese: Classical, Modern and Humane - Collected Essays of David Hawkes, Hong Kong, Chinese University Press, 327 pp.
  • 1987 (with Pang Bingjun & Séan Golden) One Hundred Modern Chinese Poems 中國現代詩一百首. Commercial Press, Hong Kong, 348 pp.
  • 1995 Pieces of Eight: Reflections on Translating The Story of the Stone, in Eoyang and Lin eds., Translating Chinese Literature, Indiana University Press, 178-203.
  • 1997 Louis Cha (Jin Yong 金庸), The Deer and the Cauldron: A Martial Arts Novel 鹿鼎記, The First Book. Oxford University Press, Hong Kong, xxxiii & 475 pp.
  • 1998 The Chinese Garden: Death of a Symbol, in Studies in the History of Gardens and Designed Landscapes (vol 18, no. 3), 257-268.
  • 1999 Death in Macau: In Defence of Orientalism, in Günter Wohlfart et al. eds., Translation und Interpretation, Munich, Wilhelm Fink, 143-156.
  • 1999 Louis Cha (Jin Yong 金庸), The Deer and the Cauldron: A Martial Arts Novel, The Second Book. Oxford University Press, Hong Kong, xxxi & 564 pp.[4]
  • 2000 (with Joseph S.M.Lau) Chinese Classical Literature: An Anthology of Translations. 1st vol, New York & Hong Kong, Columbia UP & Chinese UP, lix & 1176 pp. 2nd vol, forthcoming.
  • 2002 Sunzi, The Art of War 孫子兵法. New York, Viking Books. Lvi & 325 pp. (subsequent paperback, Penguin Classics, 2003)
  • 2002 Louis Cha (Jin Yong 金庸), The Deer and the Cauldron: A Martial Arts Novel, The Third Book. Oxford University Press, Hong Kong, xlix & 535 pp. With Rachel
  • 2003 (with Rachel May) A Birthday Book for Brother Stone: For David Hawkes at Eighty. Chinese University Press, xi & 365 pp.
  • 2005 Soong Hsun-leng 宋訓倫, The Fragrant Hermitage 馨菴詞稿. Twenty-nine Lyric Poems, translated from the Chinese, Taiwan, SKS. 5-86.
  • 2006 Pu Songling 蒲松齡, Strange Tales from a Chinese Studio 聊齋誌異, London, Penguin Classics, xxxviii + 562 pp. (including lengthy introduction, glossary and bibliography)
  • 2007 (with Brian Holton and Agnes Hung-chong Chan) Leung Ping-kwan, Islands and Continents. Hong Kong University Press, xviii and 128 pp.
  • 2008 Thirty Classical Chinese Fables (Monte James, Beijing)
  • 2014 The I Ching: Book of Change 周易: A New Translation, New York, Viking/Penguin.
    • Forthcoming, Laozi, Daodejing 道德經: A New Translation (commissioned by Viking/Penguin Classics, New York)



“廣東話是香港人的母語,但教育系統令他們以為自己的母語是次等語言,漢學家閔德福也感到震驚,這是誰的責任?
信報月刊專訪節錄:
著名漢學家閔福德(Prof. John Minford)接受本刊專訪時直言,香港年輕人對廣東話的態度,令他震驚。「我請學生用廣東話念詩,他們都念得很快,彷彿感到羞家——學校的教育令他們以為廣東話是次等語言。於是我對年輕人說:不是這樣,請慢慢念,樂在其中、自豪地朗讀,因為廣東話很動聽,是珍貴的中國文化。」
信報財經月刊
漢學家閔福德:廣東話悅耳 簡體唐詩冒犯我
許多中小學已實施「普教中」,但被質疑用普通話學中文等同「用外語學中文」,事倍功半,長遠更導致廣東話沒落。
著名漢學家閔福德(Prof. John Minford)接受本刊專訪時直言,香港年輕人對廣東話的態度,令他震驚。「我請學生用廣東話念詩,他們都念得很快,彷彿感到羞家——學校的教育令他們以為廣東話是次等語言。於是我對年輕人說:不是這樣,請慢慢念,樂在其中、自豪地朗讀,因為廣東話很動聽,是珍貴的中國文化。」
節錄四月份《信報財經月刊》
Android揭頁版: https://bit.ly/hkejmonthlyandroid
iOS揭頁版:http://bit.ly/hkejmonthlyapp
廣東話與港人身份認同密不可分,本身也具文化價值。閔福德對香港不陌生,八十年代起在澳紐、中港台的大學教中國文學和翻譯,前前後後在港生活15年,分別於理大、嶺大、港大和中大翻譯系任教,曾翻譯多部香港文學作品。他能聽懂粵語,認為是中文的一種美麗形態(a beautiful form of Chinese)。「也斯每次朗讀自己的作品,都是用廣東話。他認為廣東話是動人的語言,也接近古韻,我很同意。用廣東話念唐詩會押韻,非常悅耳。」
繁體才是真中文
教育局中文科課程諮詢重申「認讀簡化字」,繁簡之爭引起社會爭議。閔福德對此意見強烈:「我認為繁體字是國粹,要珍而重之,不能丟棄。我不排斥簡體字,但我們不應丟棄繁體,繁體才是正常,每個漢字都有其歷史,失去繁體字就失去歷史。如果香港政府推簡廢繁,是大錯特錯!」
他六十年代在牛津學中文時,校方准許學生寫簡體字,但所有閱讀篇章均是繁體字,「我是用繁體字看完的整部《紅樓夢》的!」對於「簡體字較易學」的迷思,他強調是錯誤觀念,「很多時四、五個字弄成一個字,譬如後/后、隻/只,很混亂,繁體字反而更易分辨。」從美感角度,繁體字也無可取締,「我無法忍受簡體字唐詩,實在太醜!就像看到人用四肢爬行,而不是優雅地用腿行路。很冒犯我,傷害我感受!」
他在大陸任教期間,冒着被教育部責罰的風險,鼓勵學生讀繁體。在澳紐教書則嚴格規定要學繁體。「大陸我管不了,但在我地盤,我有責任引導學生認識最好的中國。有些人推說繁體太難,不願學,我一定回答:『不好意思,我是系主任,這就是規矩,不學繁體請轉系。』通常頭一個月民怨沸騰,幾個月後他們就樂在其中,一年後,他們都說:『繁體字太不可思議,是真正的中文!我再也不想讀簡體字。』」
他認為,當前不少內地人希望多閱讀繁體,惟繁簡體已成政治敏感議題,遭當局全力遏止。「我有預感,未來50年愈來愈多字會復繁。隨着城鎮化,教育程度高的城市人有增無減,他們應該學繁體字。 They deserve the best China.」


前生自是中國人﹣﹣訪閔福德

2016 年 03 月 20 日

作者:郭梓祺


翻譯者常常隱身於作品背後,名字容易給人忘記,身世就更鮮為人知。閔福德(John Minford)是英國漢學家和翻譯家,七十年代曾跟其師霍克思 (David Hawkes)一起翻譯《紅樓夢》,之後翻譯的中國古典文學有《聊齋誌異》和《孫子兵法》等,香港文學則包括西西、也斯和劉以鬯的作品。他近日來港,於恒生管理學院做了一系列講座,解釋理雅各(James Legge)、翟理斯(Herbert Giles)、偉利(Arthur Waley)和霍克思幾位翻譯先行者的傳承關係,特別喜歡從各人的師友交遊等軼事,顯見其性格和志趣。

有緣跟閔福德談天,前段聽他說最初接觸中文和《紅樓夢》的淵源,很離奇;後段他多講兩年前出版的英譯《易經》,一譯十二年,無法不想起他在講座屢次引用的對答﹣﹣有人問米高安哲羅,天才是什麼,他回答:永恒的耐性(Eternal Patience)。

訪談時說的是英文,個別字詞則轉用普通話。為便傳神,下面有數處保留了英文原句。

閔:閔福德
郭:郭梓祺
中文選擇了我

郭:記得你曾說「不是我選擇了中文,是中文選擇了我」。可說說嗎?

閔:那會扯到我的前世,你真想聽?

郭:請講。

閔:中學時我取得奬學金,到牛津讀古典,那是1964年。去到卻發現,我不想再讀了,因自九歲就要學希臘文和拉丁文,想試試新東西。我真正想讀的是音樂,入大學前曾在維也納學鋼琴,很用功,但父母覺得我應先取得學位,再做音樂家不遲。沒法子,結果便悶在牛津,試了很多其他學科,如英國文學和歷史等,最後選了「哲學政治經濟」這科,興趣卻不大,讀的兩年走了所有堂,去導戲,期間做過兩個大型演出。但後來覺這樣讀書只在浪費時間,還剩兩年,要改變的話是最後機會了,便問自己,在這世界,真感興趣的是什麼?

身為六十年代典型的年青嬉皮士,我跟自己說,最愛的是「樹木」。那時我們都愛四處閒蕩,見樹就抱。於是便想到讀樹林業,將來可當樹木專家。那時沒互聯網,找了本選科手冊,一看卻發現,樹林業要求在高考先修讀了物理、化學和園林學。沒理由離開大家再讀兩年高中,一時下不了決定,清楚記得那天坐了在飽蠹樓(Bodleian Library)外的矮牆,拿著那厚厚的選科手冊,閉上眼,隨意翻,一指,便是中國研究學院。第二日我就到了那系,問可否讀中文,作了很多原因,例如那是我畢生宿願等,但我對中文當然是一無所知。他們說,好,但你只有兩年,要努力直追。我答應了。

有趣的是在此約七年後,我到了倫敦找一位很有名的通靈者。他說,我是一個十八世紀中國人的轉世者,正跟另一個同是十八世紀中國轉世者,合寫一本重要的書,而我將變成這題目的權威。你知道嗎,我那時就跟霍克思譯《紅樓夢》。哈,他說的轉世,可能便是曹雪芹和高鶚。那就更使我相信是中文選擇了我,像翻《易經》,不知是潛意識還是命運。轉眼五十年,學習中文,翻譯中文,我沒為此後悔過。
只認得「紅」,不懂「樓夢」

郭:你是哪年來港?

閔:1966。第一學期,他們就叫我去中國學中文,但因文化大革命,去不到,便來香港。那時有一戶有錢人家請了我當家庭教師,教小孩英文、法文和音樂,還給了我房間一起住。數月後,那位仁慈的母親跟我說,你如想認識中國和中國人,有本書必須讀,她寫下:「紅樓夢」。我那時只認得「紅」字,「樓夢」還未懂,但抄了下來,回到牛津時,跟教授說我想讀這本書。他們都勸阻,說那是本危險的書,會改變你人生,會上癮。但我堅持,他們只好說,那你等霍克斯教授休假回來吧。到他回來,我去敲門說想讀《紅樓夢》,他雙眼發亮,說我是第一個說想讀此書的人。我是班上唯一學生,一起讀了頭十回。

郭:頭五回已很不容易。

閔:第一和第五回很難,但我們讀得快樂。我1968年畢業,去了結婚,1970年回去,開始一起翻譯《紅樓夢》,之後一直反複重讀。

郭:到現在仍然如此?

閔:對,最近才為企鵝出版社寫了本《紅樓夢》導讀。幾年前有個博士學生,她說也喜歡《紅樓夢》,正要解釋原因,我還想可能是些詮釋學或符號學的東西,她卻說,因為這書使人冬暖夏涼。說得多好,我幾乎可為此寫本書,《紅樓夢》對人生有種寛容的態度,曹雪芹真有一顆很大的心。
香港與六四

郭:《紅樓夢》之後,你翻譯了些中國和香港當代文學對嗎?

閔:1982年我來了中文大學,認識宋淇,一起工作。八十年代初中國政治稍為寛鬆,年青藝術家多了點自由,那時便在我們編輯的《譯叢》,翻譯和出版北島和顧城等人的詩集。但後來政局有點變化,我1986年也離港到紐西蘭教書,之後當然是八九年的「六四」,對我是個恐怖的打擊,我有很多中國朋友和學生,看著他們,經歷真慘痛。至今,我如六四當日在港,也必會到維園的燭光晚會悼念,因香港是唯一可這樣紀念的地方。

1989年後,我認真決定不再翻譯中國當代文學,那悲慘境況我已承受不了,於是一心鑽進古典,開始翻譯《聊齋誌異》,從那時起便把自己留在往昔,翻譯《孫子兵法》和《易經》,最近則是《道德經》,可說是背棄當下。你看,他們現在還不承認過錯,只裝作沒事發生,真是很大的大話,跟喬治奧威爾說的相類。

郭:香港的情況也很壞。

閔:我知道。我不是政治人物,但我是公民黨最早的一批成員,那是我在港唯一的政治參與。我跟吳靄儀等是朋友,他們是多好的人,要對抗的力量卻多黑暗,實在難有勝算。但香港始終是個獨特的地方,我現在如翻譯當代文學,都多選香港作家,例如也斯。

郭:我見你的《易經》譯本,有一些注解會引伸到也斯的作品。

閔:我覺得他真是中國詩人的繼承者,常使我想起白居易,輕盈而富哲思,擅於紀錄生活中簡單的樂趣。西西也很好,我曾參與她第一本英譯,那是《像我這樣的一個女子》,她是世界級的作家,也正因她身處香港才可這樣,沒捲進政治壓力中。幾年前得到香港藝發局資助,我便在翻譯也斯的詩、西西的故事、和劉以鬯的《酒徒》。但翻譯如釀酒,需要時間,不斷修改,急不來。我要確保譯好了才給出版社,我想英美讀者真可欣賞到這些作品,不想書只滯留在香港的書店。這也是我學習也斯之處,他多麼致力於推動香港文學。
道家想法的啟示

郭:你剛才說會翻譯《道德經》,我想起了劉殿爵教授那出色的譯本。是你很喜歡《道德經》故想翻譯,抑或跟你嫌Wilhelm的《易經》太西化一樣,對先前的《道德經》譯本不滿而想改進?

閔:這是出版社找我的。方法會跟我譯《易經》一樣,主要參考中文注本,不用容格或海德格那些。《道德經》我主要參考《河上公注》和我譯《易經》時常常借用那位劉一明,清代全真教信徒。

郭:之前也從沒聽過劉一明。

閔:他不出名,卻精彩,像直接跟你說話。他練內丹,內丹有點像西方的鍊金術,容格便覺得那轉化是自我發展與實現的隱喻。翻譯《易經》時常常參考劉一明,因他總能向你指出一個路向,其基本想法是我們要將「人心」轉化成「道心」。這是有力的信息,不論在日常生活、人際關係、公共事務全是如此,需時刻意識到要與道合一,不困於個人的慾望、野心、恐懼等。我是個普通人,有很多缺點,道家的許多想法對我生活都有幫助,給我一種可倚靠的力量,如要像水和守柔,或後退等,因前進只是幻象。

這也使我聯想到我對音樂之愛。你先要清空自己,才能明白音樂,要打開你的耳和心,才有真正感受。翻譯亦類近,先要聽,讓原文的音樂流進,才能說,去轉化那聲音。我嘗試向原文的字詞投降,全然接受,不再是「我」,或者「你」,而是使你我融合為一,如同戀愛。

郭:使我想起“In search of you I find myself”一語。

閔:很對,我翻譯時也不斷在別處找到自己,我的一部份成了蒲松齡,一部份成了曹雪芹,這也是我喜歡翻譯之處,他使你有變化。

郭:翻譯這些如此不同的書,你有何感覺?

閔:哈,你可以有很不同的朋友,有些較胖較吵打網球,有些較瘦較靜拉提琴,我享受那多彩多姿。《易經》比較獨特,像認識了一個神秘難測的朋友吧。

郭:《周易》我覺得很難,勉強看得明的注本,只有李零的《死生有命富貴在天》。

閔:我欣賞李零,翻譯《孫子兵法》時常參考其研究,他寫《道德經》那本我也有看,雖然想法未必相同。
《周易》「漸」卦

郭:你說翻譯《易經》用了十二年,中間遇過什麼困難嗎?

閔:頭幾年都在找不同版本,探究注解,讀歷史和甲骨文資料等,試圖明白此書的根源。到了某階段,覺得始終要跳進去開始翻譯,初時專注於尋找適切的聲音,因此書沒作者,便想怎樣才好呢?試完又修改,來回往復,改了二十七版。我已過身的太太以往是我書的編輯,她看不懂中文,但英文比我好,她讀我的草稿,批評後我便再改。中途也有阻滯,2011年來港時,對譯本不滿意,覺得要多走一步,便找了些朋友來,用譯本為他們占卦,如果不成功,讀後只使人覺得冰冷,便代表我沒做對。如是者試了多遍,不斷探索更深層的啟示,歷時兩年,感覺很像通靈。我從來只譯過書,沒譯過「神」,《易經》連讀法也如此不同,每次幫人讀完卦都徹底疲累,好像讓神靈進入了身體說話,然後慢慢發現此書實有一把貫徹的聲音,這是翻譯的另一面向,於我也很新鮮。幸好2013年出版社催我出版,才停止了這漫長的修改過程,交了定稿。2014年我便中風,住院六個月,太太也在大病後離世。

那時我也會用 《易經》占卦問翻譯《易經》此事。最常得到的回應是「漸」卦,要慢慢來。我覺得不止翻譯,做人也是這樣,我是現在到了七十歲,才漸漸自覺從心所欲,說對的話,做對的事,也慶幸仍可做自己喜歡的事,例如翻譯。

郭:真好。翻譯中國文學一直吸引你的地方在哪?

閔:翻譯中國文學作品,覺得他們雖然如此獨特,卻如理雅各說的,可接觸那“Universal Chinese Mind”,所以我很喜歡「人同此心,心同此理」那句話。人的外表可能不同,但基本的慾望、熱情、恐懼、志向往往相近,都想自己好一點,想超脫,接觸到更大的東西,譬如是「大我」而非「小我」,就如剛才說的「道心」與「人心」。

例如我譯一首宋詞,起初可能覺得他很異樣,關於一個歌女,或其實是一個男人代入歌女的語氣,在高樓上遙望,思念剛離去的情人,背景或許是杭州,全都如此「中國」。但慢慢翻譯下去,便發覺那也可在倫敦或巴黎發生,因為潛藏的主題就是人的處境,是寂寞、是愛、是違棄、是覺得人生如夢的感覺,這就不止限於某人,而是人類的事情。《聊齋》也是這樣,那些狐狸精和鬼怪如何奇特,但最終講的仍是人。翻譯家的工作就是要把這發掘出來,每次譯完不同作品,我也覺得自己的人生更豐富,因他們已進入了我的經驗。向這樣陌生的東西躺開心靈可能危險,卻有很大得著,就像跟一堆奇人異士做朋友,還使他們變成自己的一部份,結果不斷在別的書、別的語文裡去探索自我,雖教人疲累不已,卻也很刺激,正正如你剛才提到的 “In search of you I find myself”。

原文載於《明報》星期日生活(2016年3月20日)

作者:郭梓祺

Harriet Mills (1920-2016) 在中國接受「思想改造」

Harriet Mills, Scholar Held in ‘Brainwashing Prison’ in China, Dies at 95

在中國接受「思想改造」的美國學者逝世

Harriet Mills, a Fulbright scholar from New York who was imprisoned as an American spy in Communist China for more than four years and was widely believed to have been a victim of brainwashing, died on March 5 in Mitchelville, Md. She was 95.
紐約富布賴特(Fulbright)學者哈麗雅特·米爾斯(Harriet Mills)於3月5日在馬里蘭州米特徹維勒去世,享年95歲。米爾斯曾被當作美國間諜在共產主義中國監禁四年多,被廣泛認為是洗腦的受害者。
The cause was complications of dementia, said her sister, Angie, her only immediate survivor.
米爾斯的姐妹安吉(Angie)表示,她因為失智症併發症而去世。安吉是米爾斯唯一在世的家人。
When she was released in 1955, Ms. Mills described herself as an unpaid “espionage agent” for the United States and Britain, called Americans “warmongers” and said she believed that the United States had engaged in germ warfare during the Korean War.
在1955年獲釋時,米爾斯稱自己是美國和英國的無薪「間諜」,稱美國人是「好戰者」,並表示自己相信美國在朝鮮戰爭期間發動了細菌戰。
“The Communists had a perfect right to arrest me,’’ she said. “I confessed from the very day I was arrested.”
「共產黨完全有權逮捕我,」她說。「我從被捕的那天開始懺悔。」
She never publicly recanted, her sister said, but made clear that she been indoctrinated by the Chinese.
安吉表示,她從未公開收回之前的言論,但明確表明自己被中國人洗腦。
“In the conversations I had with her,’’ Angie Mills said, “she said this is something they pressured her to do, something that had been drilled into her, that she was spouting what they said.”
「在我與她的交談中,」安吉·米爾斯說。「她說這是他們強迫她做的,她被灌輸了這些東西,她會喋喋不休地說他們說過的話。」
Ms. Mills later wrote a magazine article saying the Chinese government was engaged in the “greatest campaign in human history to reshape the minds of men.”
米爾斯後來為一本雜誌寫了一篇文章,稱中國政府開展了「人類歷史上最偉大的人類思想重塑運動」。
Writing in The Atlantic Monthly in 1959, she said the “complex interplay of psychological and personal factors gives the technique its special character and power,” and concluded that “to be unprogressive in China is not simply a political verdict; it is social suicide as well.”
1959年,她在《大西洋月刊》(The Atlantic Monthly)撰文稱,「心理及個人因素之間複雜的相互作用,讓這種手段有了特別的個性和力量,」並斷定,「在中國,落後不僅僅是一種政治判決,也是一種社交自殺。」
After leaving China, Ms. Mills spent two years recovering from tuberculosis and rarely discussed her captivity.
離開中國後,米爾斯花了兩年時間才治好結核病,她很少談起被囚禁的事情。
She later taught at Columbia, Cornell and the University of Michigan, specializing in Chinese language and modern literature, before her retirement in 1990. She returned to China for academic conferences in 1976, 1989 and 1999.
她後來到哥倫比亞大學、康奈爾大學和密歇根大學教書,專門教授中文和現代文學,於1990年退休。她在1976年、1989年和1999年回到中國參加學術會議。
Harriet Cornelia Mills was born in Tokyo on April 2, 1920, to Presbyterian missionaries, Wilson Mills and the former Cornelia Seyle.
長老會傳教士米爾斯(Wilson Mills)和科妮莉亞·賽勒(Cornelia Seyle)於1920年4月2日在東京生下了哈麗雅特·科妮莉亞·米爾斯。
She attended American schools in Nanjing and Shanghai, graduated from Wellesley College in 1941 with a degree in English literature, and earned a master’s and doctorate from Columbia University in Chinese. She was a Fulbright scholar and studied at what was then called Peking College of Chinese Studies and Peking University.
她在南京和上海的時候就讀於美國學校,於1941年從威爾斯利學院(Wellesley College)畢業,獲得英語文學學位,並在哥倫比亞大學拿到了中文碩士及博士學位。她是一名富布賴特學者,曾在當時名為燕京華文學校和燕京大學的學校學習。
When the Korean War erupted in 1950, she and two other Fulbright scholars applied for exit visas, but were rejected.
1950年朝鮮戰爭爆發時,她和其他兩名富布賴特學者申請離境簽證,但遭到拒絕。
In July 1951, they were arrested as counter-revolutionaries, in part because they were being paid by the United States government as Fulbright scholars and possessed a shortwave radio.
他們在1951年7月1日被逮捕,被當做反革命分子,部分是因為他們作為富布賴特學者獲得了美國政府的資助,而且有一台短波收音機。
According to her sister, Ms. Mills was periodically restrained in handcuffs or ankle chains after repudiating one of her confessions, was denied contact with her family until the fourth year of imprisonment and was subject to “thought reform.”
據她的姐妹透露,有時在否認一項供狀後,米爾斯會被戴上手銬和腳鏈,並不允許她與家人聯繫,直到被監禁的第四年,並接受了「思想改造」。
But when she reached Hong Kong on Oct. 31, 1955, she said that she had been treated “with the utmost consideration and courtesy” and that the Chinese government had “a genuine desire for peace.”
但當她在1955年10月31日到達香港後,稱自己受到「極大關心和禮貌對待」,中國政府「對和平的嚮往是真誠的」。
Her release followed intense lobbying by her parents, the American Red Cross and the State Department. The two other Fulbright scholars arrested with her had been released in October 1954 and September 1955.
在米爾斯的父母、美國紅十字會(American Red Cross)和國務院(State Department)的大力遊說下,米爾斯獲釋。其他兩名同時被捕的富布賴特學者分別在1954年10月和1955年9月獲釋。
Her recollections about being interrogated were said to have been delivered to Dr. Harold Wolff, a Cornell neuropsychiatrist, who studied Chinese and Soviet indoctrination techniques for the Central Intelligence Agency.
米爾斯有關受審經歷的回憶錄據稱交給了康奈爾大學神經精神病學家哈羅德·沃爾夫(Harold Wolff),他曾為中央情報局(Central Intelligence Agency)研究中國和蘇聯的洗腦手段。
In his 1956 book, “Brainwashing: The Story of the Men Who Defied It,” Edward Hunter, a propaganda specialist for the Office of Strategic Services during World War II, wrote that Ms. Mills’s prison “mind reform” had continued for more than two years, making her “one of the longest occupants of the brainwashing prison.”
在二戰戰略情報局宣傳專家愛德華·洪德(Edward Hunter)1956年出版的《抗拒洗腦者的故事》(Brainwashing: The Story of the Men Who Defied It)一書中寫道,米爾斯在監獄的「思想改造」持續了兩年多,她因此成為「在洗腦監獄關押時間最長的人之一」。
By cooperating, Mr. Hunter said, she was given more responsibility and, after a visit by British Labour Party leaders changed nothing, she became more resigned to her fate, assumed a new sense of belonging and began singing Communist songs.
洪德說她在願意合作後獲得了更多信任,但在英國工黨領袖的訪問沒有帶來改變之後,她變得更加聽從命運,有了一種新的歸屬感,開始唱共產主義歌曲。
翻譯:紐約時報中文網

Tashi Tsering (1929-2014),倪玉兰,周麗芳。


倪玉蘭
Voa chinese Ni Yulan 4oct10.jpg
英文名Yuanlan Ni
出生1960年(55-56歲)
 中華人民共和國北京市
居住地北京市
國籍 中華人民共和國
民族回族
職業無業
宗教信仰基督教
配偶董繼勤
兒女董璇
獎項人權捍衛者鬱金香獎(2011年,荷蘭政府設立)
國際婦女勇氣獎(2016年)
美国国务院本周举行了"国际妇女勇气奖"颁奖仪式。因为中国政府拒发护照,维权人士倪玉兰未能前往华盛顿领取奖项。接受德国之声采访时她表示,受到美国务卿克里提名十分激动,未能赴美感到遗憾。
******

周麗芳遭撤世大運執行長職位,引發外界猜測是能力不足。
柯P對此回應:「大家想像太豐富了,天哪!」
 
(本文柯P經典語錄:用人要用他的優點,不用缺點)




拔周麗芳世大運執行長職 柯P:職務分派
新頭殼newtalk | 劉奕霆 台北報導
發布 2015.07.22 | 10:42 AM

據《自由時報》22日報導,台北市長柯文哲自韓國參訪回國後不到一週,火速拔除副市長周麗芳世大運執行長一職,由原擔任副執行長的研考會主委陳銘薰接任。柯文哲22日上午受訪時表示,是因為小巨蛋的辦公室每天都要有專任的人員在那邊上班半個小時,才做職務上的分派,就這麼簡單。

據報導,柯文哲將周撤換世大運執行長的理由是讓周「專心政務」,周則轉任屬顧問職、無實權的世大運副主任委員一職。此外,有市府人士分析,周麗芳個性圓融,原被定位為市府「潤滑劑」,但不善於決斷,有時還反問督導局處該怎麼做,漸失下屬信任、消磨柯文哲耐性。

對於撤換世大運執行長一事,柯文哲上午出席里長座談會前受訪時指出,由於小巨蛋辦公室每天都要有人去那裡花半小時上班,但副市長不可能每天到那邊,所以做職務上的分派,就這麼簡單,對於報導內容,柯文哲無奈的說「台灣都是作者比記者多」、「想像力太豐富了」。

至於市府內有人認為周的決斷力不夠,柯文哲則說這種批評是每個人的看法,他也不能去替誰回答,「人是用他的優點、不是用他的缺點」,他認為事情有做完就好,也不需要去對每一個批評回應。

媒體進一步追問周的缺點是什麼?柯文哲回頭看了一下周麗芳,接著說「還沒想到」。

周麗芳接著補充解釋,北市府籌辦2017世大運是非常龐雜的工作,她這次代表北市府帶參訪團到光州,其中一個很重要的任務就是跟世界大學運動總會(FISU)談判,將開、閉幕場地更換到台北田徑場,從談判結果就可以知道她的執行能力。

周麗芳說,在更換場地獲得FISU同意以後,其餘要做的就是內部準備工作,這是很複雜、需要專人進駐小巨蛋的事情,北市府目前已經聘用上百位同仁到小巨蛋辦公室,但是不能群龍無首,仍要有一位執行長每天到小巨蛋上班,但副市長工作內容層面很廣,不可能因為世大運每天到小巨蛋,所以調整她成為副主委,但還是督導世大運的執行長。

對於府內有人批評她決斷力不夠,周則說當一個國際上這麼複雜的談判,都能在最短時間完成,這是最好的佐證;所有寶貴的意見,她都會虛心接受。

至於她上任後出國次數太過頻繁?周麗芳解釋,她上任5個月,出國6次,是因為每個副市長都有督導局處,上任至今在城市外交上如果有市長不便出席的會議,她就必須代表柯文哲出席會議;未來如果有需要仍會接受市長指派,協助市長必須履行的城市外交。
******



Obituary: Tashi Tsering
Between two worlds
Tashi Tsering, exemplar of the dilemmas of modern Tibet, died on December 5th, aged 85
Dec 20th 2014 | From the print edition




THIS was the way things were, and always had been. The great mountains reared their heads above Tashi Tsering’s childhood village; his stone house, with animals below and family above, stood among the rocks; his shaven-headed paternal aunts, Buddhist nuns, helped to churn the butter and to weave his thickly padded clothes. In autumn the lentils were crushed from their yellow pods; in summer the yaks trudged up to high pasture. Year-round, prayer-flags fluttered in the thin, clear air. For centuries on the highTibetan plateau, nothing had changed.

Foreigners exalted the place as a Shangri-La. It was far from that. This brutal world was divided between the nobility, lay and religious, and the common herd, who bowed when their superiors passed. Or, as one aristocrat put it to him once, the world was divided into “those who’ll eat tsampa [roast barley meal, stirred into salty tea] and those who’ll eat shit”.

Peasant families like his did whatever they were asked to do. They grew the food, dug the roads and paid tribute to the Dalai Lama, their spiritual leader, in silver coins, tea bricks and yak butter, which the other high-ups would rifle as they pleased. When he was ten, his parents gave Tashi himself to the Dalai Lama as a member of his ceremonial boy dance troupe in Lhasa. His mother cried for days, to no avail. This was the way things had always been.

Yet the seed of different thinking had been planted in the boy. Though the rest of the village was illiterate, sometimes his father would mix ink, carefully fill an inkwell, sharpen his bamboo pen and trace signs on paper. In his eagerness to imitate him, young Tashi put up with his daily beatings at the dance school (though at 14 he escaped, crossing the 4,800-metre Gampa La pass before he was dragged back). He tolerated even the monk-official who used him, as the tradition was, as a passive sexual partner, because the monk also encouraged him to read and write.

No other acquaintances saw any point in this. Why should a peasant write or read? At best, his efforts would lead to a lowly desk-job from which he could rise no higher. Even after he had scraped together money in 1957 to go to India to learn English, the Tibetans he met there, aristocrats no more literate than himself, would not admit this witty, wiry young rustic to their circle. They treated him, instead, as their menial and runner of errands.

These Tibetans were now exiles. In 1950 the Chinese had entered eastern Tibet; in 1959 Lhasa rose up against their savage occupation and the Dalai Lama fled to India, taking with him enough silver coins to fill a room which, for weeks, Mr Tsering silently guarded. The exiles longed to fight China, but he was not so sure. Much had impressed him about the Chinese in Lhasa: how quickly they built hospitals, bridges and the first-ever primary school, and how they did not take “as much as a needle” from the people. Even as they mocked and destroyed the culture, they also seemed to offer a route to the modern world.

Not liberty, but equality

Something else impressed him, too. The Chinese invaders talked about egalitarianism and the brotherhood of man. Mere propaganda perhaps, echoing through the megaphone in Lhasa, but he liked the sound of it. In 1960, a chance meeting in India allowed him to study briefly at the University of Washington; there he started to read Marx and Lenin and learned that Europe, too, had once been as feudal as Tibet. Slowly but surely, communism drew him. It was clear that Tibet needed revolution if it was ever to change. Perhaps that revolution had come in Chinese boots.

In his enthusiasm he taught in a remote Chinese school for a while, and even became a Red Guard. When the Cultural Revolution broke out his American sojourn was used against him, and he was immured as a spy for 11 years. This was time enough to wrestle with his dilemma: that he wanted reform, and also wanted his beloved land to survive. Its language, its Buddhism and the better parts of the culture had to be preserved. That included, for him, the practice of polyandry, by which his mother had slept contentedly with two brothers, one upstairs and one down, and he had never cared which man his father was. It included too, the dance rituals that had been beaten into him, which still brought him solace in captivity until, in 1978, he was rehabilitated and released.

Once again, though, reading and writing were the key to wealth, social progress and Tibetan identity. After his return to Lhasa he taught a night class in English, then unique in Tibet, and started to compile his masterwork, a Tibetan-Chinese-English dictionary. Yet he saw himself first of all as the voice of voiceless people. With his owlish specs and winning smile and his “Be Optimystic” cap, he devoted most of his energy to setting up, with Chinese efficiency, rural schools where children could learn written Tibetan, science, painting and commerce. By his death he had opened 77 of these, funded by donations, his own carpet business and his wife’s sales of barley beer. The schools were built willingly by peasant hands, and outside them over the years thousands of wind-tanned and rosy-cheeked pupils—his children, as he thought of them—lined up in the sunshine, smiling, as the great mountains stood sentinel behind.

----


2008.4.26
a Tibetan refugee  on charges of obstructing police

Taiwan to help arrested Tibetan-Taiwanese arrested at Japan torch relay
Taipei (dpa) - Taiwan said Saturday it would provide legal assistance to a Tibetan man with Taiwan citizenship who was arrested while trying to disrupt the Olympic torch relay in Japan earlier Saturday.

"We have contacted Japanese police and will provide necessary legal assistance to Tashi Tsering. When his 48-hour detention incommunicado is lifted, our representative in Japan will visit him," Phoebe Yeh, acting spokeswoman for the Foreign Ministry, said.

detention incommunicado


"Our representative office in Japan has already got in touch with Japanese police. The office will consult a lawyer to study Tsering's case and to provide assistance," she added.

Tashi Tsering, 38, a Tibetan refugee, came to study in Taiwan from India in the 1980s and has obtained Taiwan citizenship.

He runs a Tibetan antique shop in Taipei and sometimes organizes anti-China protests as the vice chairman of the Taiwan branch of the Tibetan Youth Congress, the India-based group fighting for Tibetan independence.

On Saturday morning, Tsering tried to snatch the Olympic torch from the torch bearer in Nagano, Japan, but was overpowered and arrested by police.

He is being detained at Nagano's central police station on charges of obstructing police.

Before Saturday's incident, some Taiwan-based Tibetans and their supporters had travelled to other foreign cities to disrupt the Beijing Olympic torch relay and condemned China's suppression of the Tibetan people.

They have China to hold talks with the Dalai Lama who has been living in exile in Dharamsala, north India, since 1959.


西藏青年會議台灣分部副主席札西慈仁昨天上午在日本試圖衝進聖火傳遞隊伍,遭日本警方逮捕。外交部發言人葉非比表示,我國駐日代表處會全力提供協助,但依日本法律,四十八小時後駐日官員才能探視。
葉非比受訪時證實,札西慈仁於民國八十年代從西藏來到台灣,並取得中華民國國籍,持有中華民國護照。
葉非比表示,札西慈仁是以「威力業務妨害」罪名被捕,依規定,必須等四十八小時禁令解除後,駐日官員才能到長野縣中央警察署留置所探視,提供司法等後續協助,在獲准探視之前,駐日人員會先與長野縣警方取得聯繫,並與律師先研究案情。
另一方面,據中央社報導,西藏流亡政府駐台辦事處秘書長索朗多吉表示,他們並不清楚札西慈仁在日本的行動,流亡政府給予尊重。在民主多元社會裡,西藏流亡政府尊重各組織的活動和意見,但達賴喇嘛堅持中庸和非暴力。
西藏青年會議台灣分部主席青美多杰接受中央社訪問時也表示,札西慈仁的行為代表西藏人民對中共鎮壓的不滿,西藏青年會議已請日本方面的組織協助救援,盡快讓札西慈仁獲釋。


TIBET TASHI TSERING EDUCATION DEVELOPMENT CO.




Tashi Tsering is the founder of the corresponding education organization with headquarters in Lhasa (Tibet), as well as the author of the trilingual dictionary (English, Chinese, Tibetan) “New Trilingual Dictionary” and an autobiography titled “The Struggle for Modern Tibet” (first published in 1999 by M.E. Sharpe). Born in 1929, Tashi Tsering at the age of 10 was given the opportunity to join the Dalai Lama’s personal dance troupe. This “membership” also provided him access to education, which at that time was only available to the very elite. After completion of his duties in the dance troupe, Tashi Tsering worked for some time as an official at the Potala Palace. In order to expand his knowledge and horizon, in 1957 Tashi began his studies at the St. Joseph’s School in Darjeeling (India) which he then continued in 1960 in the United States at the Williams College in Seattle and the University of Washington.





In 1964, Tashi returned to Tibet with the objective of making a contribution to the standard of living and level of literacy in Tibet. At the same time, he taught English language courses at the Tibet University in Lhasa.

In the late 1980s, Tashi initiated his largest project: the construction of elementary schools in remote and rural areas with limited access to education. Thus far, 77 such schools have successfully been opened and are funded to a large extent through the earnings from the sale of carpets, the operation of a restaurant, private and institutional donations, as well as the support from local communities and authorities.

The school’s curriculum does not only include courses in Tibetan language and culture (e.g. the traditional craftwork of Buddhist paintings) or other elementary subjects, but also more practical topics of hygiene and recycling. These skills provide useful everyday knowledge and are sometimes passed on to the children’s parents.


The organization of Tashi Tsering has set itself the objective of not only supporting the Namling region (hometown of Tashi), but all areas of Tibet with a particular focus on providing education to children in the most remote areas as well as making a contribution to the preservation of the Tibetan culture and language.

藏語教育倡導者 扎西文色(Tashi Wangchuk)被控煽動分裂國家

藏語教育倡導者被控煽動分裂國家

去年7月,藏族企業家和教育倡導者扎西文色在中國玉樹的家中。今年1月他遭到羈押,然後被秘密囚禁了數周,他的家人直到本月才接到通知。
Gilles Sabrie for The New York Times
去年7月,藏族企業家和教育倡導者扎西文色在中國玉樹的家中。今年1月他遭到羈押,然後被秘密囚禁了數周,他的家人直到本月才接到通知。
北京——一名呼籲在中國藏區學校進行雙語教學的藏族企業家此前遭到了羈押,警方的正式文件顯示,現在他已經被指控犯有煽動分裂國家罪。
這名企業家叫扎西文色(Tashi Wangchuk),現年30歲,被關押在中國西部青海省玉樹的主要看守所里。他與年邁的父母就住在玉樹。如果罪名成立,他可能面臨長達15年的監禁。
扎西文色在1月27日遭到羈押,然後被秘密囚禁了數周。雖然中國的法律規定在24小時內通知被羈押者的親屬,但扎西文色的親屬說,直到3月24日才接到他被羈押的通知。一名警察把他遭到指控的文件交給其家人,《紐約時報》看到了這份文件的照片,上面的日期是3月4日。
在遭到羈押之前,扎西文色在微博上寫道,藏人需要保護自己的文化,中國官員應該為此提供幫助。他主張西藏在中國獲得更大的自治權,但在目前所知的任何帖子中,扎西文色從未寫過西藏獨立的內容,他說自己反對藏獨。
家人說,他們沒法為扎西文色找到本地律師。官員還沒有宣布審判日期。
扎西文色的案件已引起國際社會的關注。美國國務院的官員知道他遭到了羈押,加拿大記者言論自由協會(Canadian Journalist For Free Expression)的代表說,該組織已啟動了一個呼籲釋放他的請願活動。習近平主席本周將來到華盛頓參加討論核問題的峰會,歐巴馬總統可能會在期間向他提到人權問題。
作為藏族文化的倡導者,扎西文色在語言教育問題上大聲疾呼。他說,學校應推行真正的雙語教育系統,讓藏族兒童精通母語。
扎西文色曾表示,有效的藏語教育非常缺乏,而且政府機關也沒有使用藏語,違反了中國憲法保證藏族和其他民族地區文化自治的規定。
扎西文色在玉樹經營着一家店鋪,還在淘寶上向全國各地的買家銷售本地土特產。淘寶是電商巨頭阿里巴巴旗下的一個在線平台。2014年,阿里巴巴在進行萬眾矚目的IPO之前,挑選扎西文色參與拍攝了一個投資者路演視頻
去年年底,《紐約時報》的兩篇文章援引了扎西文色關於藏語和藏族文化的說法。時報還拍過的一部以他為主的紀錄片,講他如何試圖利用法律迫使官員改進藏語教育。
黃安偉(Edward Wong)是《紐約時報》北京分社社長。
Sarah Li、Mia Li對本文有研究貢獻。
翻譯:紐約時報中文網

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