Monday, September 18, 2017

偷書賊

書名:偷書賊
(英語: The Book Thief)
作者:馬格斯.朱薩克
出版社:木馬文化

「 這是一個關於文字
如何餵養人類靈魂的獨特故事
一個撼動死神的故事 」

當初會選擇看這本書簡單是對書名的好奇心,《偷書賊》,怎麼會有人要偷書呢? 這個人的背景及企圖會是甚麼?  再來,翻開書來,書的第一句話,竟以毛骨悚然的「死神」話語做開場白,而不得不讓人敬佩的是,作者真以「死神」為整篇故事的第一人稱扮演敘述者的角色。這個故事的背景在二次大戰時希特勒統治下的德國。主角其實跟死神不認識,他們一點關係都沒有,只是死神在收取靈魂時,無意中撿起了由主角莉賽爾自己所寫的書,有意的無意的在莉賽爾的文字中揣摩人性,我們才能聽到關於《偷書賊》的故事。

這個死神有著顛覆一般人的想像及不輸給孩童的強烈好奇心,不時地去探究他人的心境,同時也有一顆細膩的心,是溫暖的、充滿感性的豐富色彩。一開場就述說著他有多愛色彩,總是留意色彩多於人類。也消遣著,無知的人類只會對清晨跟黃昏的色彩感興趣。我想這也是隱喻死神隨時都在,一邊欣賞著變化多千的色彩一邊收取靈魂。隨著希特勒的時代,祂也因戰爭而工作加重。在忙碌的生活中,這個「死神」,感受到戰爭對人類的影響,祂難過的看著那些身心俱疲的靈魂們,祂什麼都知道,卻什麼都幫不上忙,只能默默地在一旁目睹一切發生。他繼而用一種悲天憫人的態度看世界,想多了解人性 。「人類真讓我捉摸不透」,是死神在結尾對人類的註解。

確實,人都難免一死,不用太多宗教信仰的觀感來評判,故事都喜歡這麼寫著,人死後的靈魂都會交到死神的手上。死神沒有國籍之分,作者選擇由死神的角度來敘說這個故事,特別是個帶有戰爭色彩的故事,更是妙趣横生。

死神以豐富的情感敘述小女孩莉賽爾的故事。莉賽爾是個孤苦的孩子,父親因共產主義被捕,母親隨後也失蹤了。在被迫送到寄養家庭的途中,她為了紀念不幸在路途中死去的弟弟而偷了一本「掘墓工人手冊」。在寄養家庭中,她的養父教她認字讀書,將她帶入了文字的世界。文字也因此成了莉賽爾心靈上的救贖。她發現了「書」在她心中成為一項比食物更讓她難以抗拒的東西,她忍不住開始偷書,用偷來的書繼續學習認字。她對文字的渴望,影響了周遭的友情、親情和愛情。在人心惶惶的時代,她雖然無力改變現實中的環境,莉賽爾透過閱讀文字的聲音,卻安慰了許多惶惶不安的心,讓許多人找尋到了安定的力量,留意人性中的關懷。這也是為何死神也停頓了腳步,在收取戰場上靈魂的同時,不時的細讀莉賽爾的書,思索著,為什麼人類一面展現殘酷的殺戮,一面又有發自內心的關愛呢?

我這麼多口袋裡有個口袋存留著的故事…..有許多故事,我允許它們在我工作時成為我的消遣,就像我喜歡天空的色彩一樣。我在最不幸、最不討人喜歡的地方拾起它們,我要確信當我去幹活的時候不會忘記它們。《偷書賊》就是這樣一本書。」死神道出。

書中令人感動的除了溫柔、善良又幽默的養父漢斯外,還有面惡心善的養母、好友魯迪、鎮長夫人,都在關鍵時刻顯露小人物的不平凡與善良。最感動的,莫過於莉賽爾與猶太青年馬可斯之間的誠摯友誼。在冰冷的地下室,莉賽爾透過(閱讀文字),鎮定不少馬可斯恐懼的心靈。馬可斯也以文字回報, 製作兩本書,讓莉賽爾更深入地體驗文字的力量及感動

這本書最吸引我的地方是,莉賽爾對書的熱愛,從一開始是對燙金的書本形體的迷戀­­­­,在文字的學習中,慢慢凝化成為對文字的力量著迷,這過程讓每個愛書人都熱淚盈眶,感深肺腑。

文字能傳遞感情,能治癒人心,同時,也能傷害人於無形。

希特勒也以文字、語言蠱惑德國人民,風暴席捲全世界。其中,猶太人成了納粹黨實施種族歧視的受害者,濫殺、毒氣、集中營都是令人生畏的歷史記憶。戰爭總是伴隨着痛苦和絕望、鮮血和死亡,翻滾的靈魂也輕易迷失在槍聲砲火之中。人們因為空虛無助,自願被非理性的教條所催眠,到處噴洒着惡意的毒液,這是人性最深沉的黑暗面。然而,當有個音符在這片黑暗中閃耀著,無限珍貴。希特勒用文字對人民洗腦,書中的小女孩則是用文字撫慰了大家。對於莉賽爾來說,書就是黑暗生活中的動力,也是疲倦絕望時僅有的心靈港灣,同時書也確實改變了她的生活。文字的神奇力量,改變了一個人的思維,撫慰了受傷的心靈,增加了能量,豐富了生活。文字就如同水,能載舟亦能覆舟。

讀這本書,除了讀著文字,看著莉賽爾對文字的著迷, 感性的死神也不時地用牠對色彩的熱愛,帶著讀者,讀到尾聲。不論是一開始聽著祂說著世界白的猶如像穿毛衣那樣套上了雪白,聊著天空的顏色、書本的顏色、形容遇到偷書賊時所看到的漆黑、爸爸漢斯眼睛的銀色光澤、手風琴上的黑白琴鍵、因戰火遍地血流成河的鮮紅色,或者是死神去迎接老年莉賽爾的靈魂時的午後藍。多愁善感的死神,把祂對莉賽爾的關心及祂極力想了解的複雜心情,化成千萬的奇想色彩。

死神去迎接莉賽爾的靈魂時,死神將存藏多年的《偷書賊》還給莉賽爾,莉賽爾驚呀的望著這本書, 甚至驚訝有人讀她的故事。《偷書賊》是本相當推薦一,適合慢慢品嚐細讀,感受作者字裡行間的奇花異草。《追風箏的孩子》和《偷書賊》兩本書都是描寫戰爭背景、人性刻畫、感人至深的故事,相較於《追風箏的孩子》感受到許多戰爭的殘酷,《偷書賊》顯得溫馨、為人性善良而感動,由死神參予述說的故事架構,構思新穎,很為作者格高意遠的佈局感動。



Thursday, September 14, 2017

追風箏的孩子


書名:《追風箏的孩子》
(英語:The Kite Runner)
作者:卡勒德·胡賽尼
出版社: 木馬文化



『追風箏的孩子』是我於數年前看的一部電影。也是少數看完電影後,還特地去買書來細讀,以更了解作者意圖信息。故事寫的很樸實精巧。說樸實,作者沒有用任何的造作詞藻來坦露他的內心世界,白紙黑字,卻體會許多細膩的情感刻畫;精巧,在故事情節的每個轉折處恰成一個圓,作者根據每個不同的時間點及地點,再把每個圓串連起來,所有的不解,都在最後獲得滿意得答案。

故事是以中東國家,阿富汗為舞台,敘述一段關於道德與勇氣的故事,也著實涉及許多層面:宗教衝突、國族戰亂、美國移民、父子親情、人性掙扎與人權奔走。由於舞台背景是七零年代的阿富汗,故事內容前半部說的是繁榮和樂的阿富汗,後半部是歷經戰亂的阿富汗。讀者藉由主角阿米爾的眼睛,體會到那戰亂前後天堂地獄之別。

故事從一對小男孩的親密友誼說起。12歲的富家少爺阿米爾與忠心的僕人哈桑,從小一塊長大,年齡相仿情同兄弟,總是一起玩耍,一起分享有趣的故事。然而,主僕的差異關係仍然存在,雖生活在一起,卻有著截然不同的人生。阿米爾能夠接受教育,哈桑卻得要負責屋裡內外的打掃及不能學習識字的命運。雖說如此階級的不同,阿米爾的父親卻對哈桑相當好。不曾忘記他的生日,每每出遊總是帶著他們倆。這在阿米爾的眼中看來很不是滋味。再來,因為本身性格與父親的期許迥然不同,總是得不到父親關愛的眼神,讓他心靈空虛貧乏。一部分的他,忌妒哈桑,因為他奪取父親的目光;一部分的他,喜愛哈桑,因為他又在對方身上找到他所欠缺的關愛及信任;一部分的他,鄙視哈桑,瞧不起哈桑的血統,總利用一些機會來捉弄哈桑。但不管阿米爾對哈桑抱持何種想法,哈桑仍是義無反顧的力挺阿米爾。

反觀哈桑雖然窮苦,卻因為天真、樂觀的態度,而開心知足。哈桑完完全全的純真跟忠心,對於自己的「主人」阿米爾,不只沒有怨尤 ,還百般的相挺。「為你,千千萬萬遍」,就一句承諾而言,這句話讓人感動,哈桑的無私奉獻,可說是阿米爾難得的福氣。人生中要找到一個,能肝膽相照、莫失莫忘的摯友是多不容易。全書是以阿米爾的角度陳述,所以錯失了對哈桑這個角色更深層了解的機會。哈桑帶有濃厚的悲劇色彩,雖然作者不時地提到阿米爾有多欣賞哈桑的燦爛笑容,哈桑是個悲劇人物,他的背景與下場,讓人感到痛心難過。一個善良、心懷感激,認真存活的好人,只因種族、文化、社會這些虛無的束縛,而坎坷一生。
故事這時引領著讀者進入個轉折點。

阿富汗有個傳統的節日叫「風箏節」每到冬季,喀布爾的小孩不僅不用上課還可以放風箏、追風箏。比賽到最後,還在天空飛揚的風箏,那是榮耀的象徵。鬥風箏是阿米爾的強項。由於父親不認同他樂衷於讀書寫作等靜態活動,因此鬥風箏是阿米爾博取父親歡喜的最佳捷徑。而哈桑,則是一個追風箏高手,他總是神奇地知道風箏會往哪裡掉落。這次,當阿米爾有意放棄退出比賽,他鼓勵阿米爾參予挑戰及獲得了獎項。這再次強調了這對小男孩的友誼,也暗示兩人未來的變動。風箏是隨風飄盪的,風箏手需要借風的外力及本身的訓練讓風箏長時間的飛舞,阿米爾之後跟隨父親逃難到美國,並在寫作有了一番成就。而追風箏是追逐墜落的風箏,儘管命運的追弄,哈桑還是樂觀地追逐,對阿米爾的忠心。這就是這本書的書名­­­­­­─追風箏的孩子­­­──的由來。

作者對風箏的形容詞有好幾段:「如果風箏是槍,那麼線,裹著玻璃屑的割線就是槍膛裡的子彈。」、「在喀布爾,鬥風箏好像是上戰場。」、「阿富汗人珍惜風俗,但痛恨規則。鬥風箏也一樣,規則很簡單,就是沒有規則。放你的風箏,割斷對手的線。」從在看似無關的敘述中就展開了作者對整本書的佈局。

兩人的友誼也在這一場風箏兢賽後的暴力事件而變質。當哈桑遇害時,阿米爾眼睜睜地袖手旁觀,卻沒有挺身而出。從那時起,阿米爾與哈桑之間有了芥蒂,阿米爾不知道該如何面對哈桑。阿米爾的懦弱個性,不斷地退縮,繼續地選擇對哈桑的背叛和真理的逃避。說謊栽贓哈桑,而哈桑和他父親隱瞞了事實且離開家園。阿米爾黑暗卑鄙的童年,在此告一段落。

蘇聯入侵阿富汗後,戰爭爆發,阿米爾與父親逃至美國。對阿米爾來說,美國是埋葬回憶的好地方。嶄新的生活,使得往事一切塵封心底。再加上環境的改變,讓阿米爾與父親的關係改善。他娶了溫柔賢慧的妻子莎拉雅;也有丈人,以及親切和善的丈母娘。更重要的,阿米爾自己像風箏手一樣,掌握自己喜愛的方向,成為了作家,奠立了一番事業。

這本書強調的是如何看待自己的過去、現在和未來,阿米爾以為寄居美國可以像風一樣,真把過去斜風細雨的打散了,可以狂風大作地把所犯的錯帶到最遙遠的地方。然而阿米爾錯了,適應了美式生活不代表自我寬恕,這阻滯了他二十五年心靈的日夜譴責痛苦,還是必須由他回到祖國面對他所犯的過錯,以根除痛苦的來源。

就在一切即將風飄雲散時,父親的摯友拉辛汗的一通越洋電話,喚醒塵封的記憶。

阿米爾回到阿富汗的贖罪之旅,這趟旅程遠遠超出他的意料。他不僅聽到哈桑的死訊,也震驚聽到多年被隱埋的事實及謊言­­­­­­─哈桑是他同父異母的弟弟,不是哈札拉族人,不是什麼僕人。 這一刻才發覺父親與自己是多麼的相似,都做岀無法挽回的錯誤,背叛了為他們奉獻生命的人。阿米爾的父親曾說過:「唯一的罪行是偷竊。因為它剝奪了別人的財物,剝奪了別人的生命,說謊,就是剝奪了別人知道真相的權利,欺騙,就是偷走擁有公義的權利。」然而父親所撒下的謊,不止偷走阿米爾知道有個弟弟的權利,偷走哈桑的身分,偷走哈桑的父親的名譽。以及──他的自尊心。

阿米爾的父親一生行善來彌補他的罪惡,阿米爾則用逃避來遮掩他的謬誤。當阿米爾知曉整個事實及關於哈桑的遺子索拉博,他過於震驚不能接受,他醜陋的人性、懦弱的態度又顯現出來,他還是想選擇逃避。然而,該面對的還是要面對,阿米爾的一番掙扎,了解不能再熟識無睹、重蹈覆徹,「我再次看著拍立得照片上的圓臉,看著陽光落在它上面。我弟弟的臉。哈桑曾經深愛過我,以前無人那樣待我,日后也永遠不會有。他已經走了,但他的一部分還在。在喀布爾。」再來拯救索拉博的這段旅程,不僅危及於生命,更考驗著阿米爾的道德勇氣。

阿米爾為了尋找索拉博回到家鄉的路上。喀布爾,一個受戰事侵蝕,痛苦哀傷的城市。沿途都是伸手討吃的孤兒乞丐和遍地的屍體,以及胡作非為的神學士。阿米爾目睹了神學士的惡行,終於激發了被畏怯所掩蓋多年的勇氣,毫無懼怕地接受欺負索拉博的神學士的挑戰。神學士官員正是當年欺負哈桑的阿塞夫,阿米爾與阿塞夫的重逢,是因果,也是冥冥中的定數。為了帶走索拉博,阿米爾必須與阿塞夫正面決鬥。儘管他恐懼不安,但心中卻有一部分為此振奮,為這個能贖罪的機會感到慰藉。他決定不再讓自己的靈魂受折磨,用行動證明才是真正的贖罪,面對與承擔永遠不嫌晚,阿米爾用救回哈桑遺子以尋求自我原諒。雖然他的身體已被阿塞夫打得滿是鮮血,但他的心卻不能自己的狂喜。就在阿米爾即將喪命之時,索拉博用彈弓射瞎了阿塞夫的眼睛,救了阿米爾,也完成父親哈桑當年沒能實踐的話語。

童年的阿米爾懦弱、迷惘,害怕受到傷害。因膽怯、忌妒及逃避,背叛了哈桑;青年的阿米爾逃到美國,他不只逃離被陷入戰亂的家鄉,也逃離那個被謊言與罪惡包圍的過去;壯年的阿米爾回到了阿富汗,這一次他挺身而岀,幫助索拉博。為了自己,也為了父親,更為了當年那個深愛自己、信賴自己的哈桑。

本書在結尾又提到風箏。風箏,當年阿米爾與哈桑追逐的風箏。這次的舞臺換到美國,出現在索拉博面前。只不過,這次追逐風箏的是阿米爾。這一次,他為了索拉博,就像當年哈桑為了他一樣,千千萬萬遍的為他追尋風箏,燦爛笑容,直到永遠。阿米爾不再迷茫,他在索拉博身上找到了諒解,也在追風箏的過程中,體會了哈桑的心境。


啟發感想:

故事充滿了意外,也充滿了嘆息。

雖說結局讓讀者感到欣慰,但是,作者也藉著這故事,讓讀者了解戰爭與種族階級的可怕。就在阿富汗的戰爭背景下,整個國家因為戰亂,人與人之間無法信任對方,無尺度的互相傷害,監督的神學士隨他們喜好,胡作非為,民不聊生。故事寫到阿富汗人民的痛苦和無奈,沒有童年的孩子,與母親一同乞討。或著又像哈桑無力保護妻子,兩人雙雙被射殺,留下孤兒。故事也提示到阿富汗人彼此之間的矛盾,那些能逃離戰亂跟在國內受著苦難的,已經有永遠的隔閡。親情、友情隨著時空的變化,只能像沒有風的沙漠夜晚,浩浩渺渺,感受它的荒寂和蒼涼,或是星星閃耀,見仁見智。

阿米爾回到喀布爾的路上,感嘆的道出;「我回到自己的國家,竟發現自己像個觀光客。」立刻地,司機法理德冷笑的鄙棄,他指著一個衣裳襤褸的老人,背著裝滿柴草的麻袋,在泥土路上跋涉前進,「那才是真正的阿富汗人,老爺,那才是我認識的阿富汗人。你?在這裡,你一直無非是個過客而已,只是你自己不知道罷了。」雖然阿米爾自認沒有遺忘祖國,但是卻離開已久久到足以遺忘與被遺忘。然而,真到了喀布爾,阿米爾吃驚地感受到他自己仍和这片古老的土地血脈相連,他並沒真地隨著風遺忘,或被阿富汗遺忘,作者用阿米爾的角度感嘆的道出這二十五年來唯一的有形連結,「這不只是《舊金山紀事報》第十五版上某篇美聯社報導的標題。」阿米爾是帶著愧疚感離開並刻意想要淡忘過去,這是他的課題。但是,屬於新移民的一份子,飲水思源,不忘本,不忘根。

故事中提到阿富汗人逃到美國後的生活,這些新移民真能順利地適應美式生活嗎?還是像無根的風箏只能隨風飄零並等待墜落。阿米爾的父親在阿富汗本是一個務實的自由派商人,到了美國,仍是盡力的建立新的生活、照顧阿米爾所需要的一切。而阿米爾的岳父塔希利將軍卻沉溺於昔日軍旅光榮,無法屈就於低層的階級生活。而阿米爾,表現上風光的進了由白種人所建立的新大陸生活中,但是卻過著在過去的愧疚與不安裡頭,令人嘆息,直到勇敢的面對贖罪的機會。


Tuesday, September 5, 2017

Chinese Opera - A musical art from with mask










Flying away



Japanese binding techniques





Accordion & die-cut book






12 animals


The 12 animals astrology commonly found on place mats in Chinese restaurant is both educational and inspirational. It reminds me of a story that a Chinese man told while several foreigners joked about the connection between the Asian zodiac and Western horoscope. He started his story by explaining, “Chinese ancestors used animals as signs because of their practical attitude. Indeed, the 12 animals are 6 pairs that reflect the experience of our ancestors.”

The man continued, “the first pair is mouse and cow. Mouse represents wisdom and the cow is the emblem of diligence. Wisdom and hard work must be tightly bound together. If a man held wisdom but didn’t make any effort, he would become sharp but petty-minded. Meanwhile, if he was a hard worker but lacked judgment, he would become foolish. We need to have both and these are the expectations and wishes of our ancestors. It is the most important pair.”

The second pair is the tiger and rabbit. Tiger, stands for courage and the rabbit portrays caution. The tiger and rabbit have to be maintained together in order to be bold and attentive. If a man was fearless without being attentive, he might become reckless. If he didn't possess courage, he could be timid. This pair is also very important to Chinese since they tend to be modest people, although it’s not owing to their lack of courage.

The third pair is dragon and the snake. The Dragon is fierce and snake represents flexibility. It is often noted that firmness can be fragmented easily. Even so, if a man had a faint side, he might lose his strength and assertiveness. Accordingly, our ancestors wanted to teach us how to be firm and flexibility.

The forth pair is the horse and the sheep. The horse shows true grit and the sheep is agreeable and gentle. If a man is focused only on his goals without consideration for his surrounding, he will struggle to achieve his goals. Just the same, if a man patronized, he may not discover a true direction for himself. So, it is our ancestors’ wish that a man keep his bold and confident side along with a gentle and agreeable one.

The fifth pair is monkey and chicken. Monkey is characterized as nimble and chicken is the sign of persistent. The nimble and persistent must be tightly bound together. If a man was skillful but not persistent, he would not make it to harvest no matter how skillful he was. There is a need for stability, and to maintain harmony and order, but be flexible with unfaltering energy. It is the most basic principal.

The last pair is the dog and pig. Dog is the sign of loyalty and pig represents easy-going. If a man was loyal but not sociable, others would reject them. If a man was too affable, he would lose his principles. Whether it is the loyalty for a nation or to personal beliefs, we must be both trustworthy and pleasant, so that we may maintain balance to our thought, actions, and interaction with our surroundings.





Chinese grammar variation from English

In the 1920s, The New Culture Movement brought modern theory to Chinese society. The movement called for the creation of a new Chinese culture based on global and western standards, especially democracy and science. Younger followers favored western influence and reflected the western fashion in politic, education, speaking, writing and more. In contrast to Classical Chinese, vernacular Chinese came to be more common whether in expressing emotion or analyzing circumstances. Notwithstanding the good that new fashion would bring its adaptation left some bad effects. Yu Guang-shong wanted to draw attention to traditional Chinese principle. This article was written in 1987, but what the author identified as the bad habit of manipulating Chinese language with English grammar is still prevalent in Chinese society and many students make grammatical mistakes and leave them un-corrected.

            Chinese Idiom 成語 is widely used in Classical Chinese. Good writing embraces fair and keen Chinese Idiom. A writer who uses numerous Chinese Idioms doesn’t represent his/her skill for creative writing, but shows the duplication of ancient scholars’ thinking. In spite of that, many students have little know of how to use Chinese Idioms today or use them properly in writing. The examples that Yu Guang-shong references in his article are both scathing and a sad commentary to our education. He said that many students in Hong Kong always say “總的來說” and forget the use of “總而言之”. These students probably don’t know the use of “一言難盡” and frequently use “不是一句話就能夠說得清楚”. 

            There is always a story behind every Chinese Idiom. Scholars chose them with consideration for their meaning, tone, situation, balance, harmony, and aesthetics. The lack of and often inapt use of Chinese Idiom symbolizes the lack of discipline and respect for culture within a society. Yu Guang-shong commented that many students have not obtained proficient English skill but started to employ awful Chinese.
           
            There is certainly an undeniable contrast between English and Chinese language. For example, we say in English “His reduced income affects his life style.” Within this phrase, “his income” is called an “abstract noun” which is used often in English. However we can’t use an “abstract noun” while speaking in Chinese. In Chinese, we have to say “He changes his life style because of his reduced income.” (他因為收入減少而改變生活方式). The grammar for the use of an “abstract noun” affects how people choose the verb for the event being described. Here are the examples that Yu Guang-shong raised in the article: 

(本校的校友對社會作出了重大的貢獻。
(昨晚的聽眾對訪問教授作出了十分熱烈的反應。
(我們對國際貿易的問題已經進行了詳細的研究。
(心理學家在老鼠的身上進行試驗。

Because of the impact of English grammar thinking habits, the verb in Chinese sentences have become tedious phrases. We could say them more simply like these:

(本校的校友對社會貢獻很大。
(昨晚的聽眾對訪問教授反應十分熱烈。
(我們對國際貿易的問題已經詳加研究。
(心理學家用老鼠來做試驗。(或:心理學家用老鼠試驗。)

In his article, Yu Guang-shong raised many issues of people’s habits for using adjectives, adverbs, present tense, or trying to ‘decorate’ sentences in wrong ways because of influences from learning English. Here are also additional examples of quite common mistakes where Chinese writing is influenced by English grammar:

(我不會被你這句話嚇倒。
(他被懷疑偷東西。
(他這意見不被人們接受。
(他被升為營長。
(他不被准許入學。

we could just as easily say:

(
) 你這句話嚇不倒我。
() 他有偷東西的嫌疑。
() 他這意見大家都不接受。
() 他升為營長。
() 他未獲准入學。

Additionally, in English sentences we use “about” commonly, but Yu Guang-shong considered it an overuse in Chinese. Many Chinese learners thought adding  for creating the adjective word in a sentence. However, Yu Guang-shong pointed out how people overdo the use of these adjectives in the Chinese vernacular, and the less use of  is the number one lesson for the modern Chinese writers. I do need to keep it in mind as well.

It’s a long and deep article and Yu Guang-shong concludes it with a comment on how good or bad changes in writing could shape a society’s cultural development. Chinese language has been created with thousands years of history and we need to reflect that legacy and amplify it with coherent creativity.





嫁 (Jià) and 娶 (qǔ)

It’s a spring time, as the rest of the world, is a time for natures renewal and love is in the air. It is also a popular season for getting married. This also makes me think of the different Chinese characters used for expressing marriage.

In Chinese, marriage is translated to 婚姻 (Hūn-yīn). Many Chinese people like to joke that someone wants to get married because they have 昏了 (Hūn le) ‘blacked out’. While learning more about these two characters  and , let’s take a close look at  (Jià) and  (qǔ) first to see how they are used to express marriage.

From a female’s perspective, you would say “she  (Jià)  ‘enter’ 夫家 ‘husband’s home’”. But a male would say “ (Wǒ) ‘I’  (qǔ) 老婆 or 妻子 ‘wife’”. Note, there is a  (Nǚ) ‘female/woman/girl/daughter’ radical on both characters:  and , so what is the difference in between these two characters.

The character  is a combination of  (Nǚ) ‘female/daughter and  (Jiā) ‘home’, which means quite literally that the female moves to a new home. Her parents would say their daughter moved to a different home. Another way to express this event would use the character  (Nǚ) for ‘daughter and  (Qǔ) ‘get’ for the character  to show that the husband’s home has received or gotten someone’s daughter. The parents of the husband would say “ (Wǒ)  (Qǔ)  媳婦 (Xífù) ‘daughter-in-law’”.

Many people knowledgeable of Chinese culture would tell you that marriage for Chinese emphasizes the interaction of two families. We will learn more about marriage in this context while interpreting `the characters  and .

Computer

Last time, I mentioned how people in China and Taiwan called a computer differently; 電子計算機 (Diàn-zǐ jì-suàn-jī) in China and 電腦 (Diàn-nǎo) in Taiwan. Let’s look at these interpretations more literately today.

The characters 電子 (Diàn-zǐ) mean ‘electronic’ and 計算機 (jì-suàn-jī) mean ‘calculator. So people in China call the computer an “electronic calculator”.  (Diàn) is also translated to “electricity’ but the character  (nǎo) means ‘brain’. People in Taiwan refer to a computer as “electricity brain”.

With an event more nuanced look we see that people in China view the computer as an “electronic calculator”, when people in Taiwan hold in much higher admiration by describing it as a “super brain”. Why the difference in expression between two common cultures? One explanation could be simply because early on in the development of the computer Taiwanese people had a much greater exposure to science fiction, literature, and media. For example, see this work by a popular Hong-Kong author, 倪匡.



Use of Phrase in China and Taiwan

All cultures use phrases or colloquial language in everyday conversation. It is essential part of communication in countries through the world.

Sometimes, these nuances in language can play a significant part in understanding communication even within similar cultures. Since the relationship between China and Taiwan become more open over the last two decades, work, study, and travel occurs more freely between the two islands. In order to avoid the improper interpretation or understanding of common elements of the two societies, some people work hard to help people in China and Taiwan understanding the phrases and language used for describing common elements of their cultures.

For example: The cornstarch is called 生粉 (Shēng fěn) in China but 太白粉 (tài bái fěn)  in Taiwan. The clay that students play for their art class is called 橡皮泥 (Xiàng-pí ní) in China but 紙黏土 (zhǐ nián-tǔ) in Taiwan.

I have had a similar example from my interest of digital media and technology, I remember I would always try to note distinctions while saying computer, 電子計算機 (Diàn-zǐ jì-suàn-jī) in China but 電腦 (Diàn-nǎo) in Taiwan. There is certainly a different thinking using a literacy interpretation of the two description.

Recently, I’ve discovered these videos that are quite useful for understanding the differences and nuance cultures between China and Taiwan.





甲骨文 (Oracle bone script)

Ancient Chinese characters found on 甲骨文 (Oracle bone script) were constructed from animal bones or turtle shells used as part of divination during the Bronze Age of China. The royal family used it to divine and chronicle their experiences.

The first record was dated by Anyang examples in 1200-1050 BCE.  

The oracle bone scripts of the late Shang dynasty constitute the earliest significant corpus of Chinese writing, which is essential for the study of Chinese etymology, as Shang writing is directly ancestral to the modern Chinese script.









Learning to identify Chinese characters

Simply, we can learn to identify the Chinese character based on their look and story. As a teacher, my favorite part is explaining how characters are created with syllables, tone, and varied combinations.

First, we need to use our imagination to understand the evolution of how the characters were created. This is a process called “Pictogram”. We can easily see the similarity of the character,  , as they relate to the drawings depicting their meaning. Please view the image below.




Next, we can see the story each character created by combining together.




In English, we learn the language convention of Prefix and Suffixes. Similarly, Chinese has included a “radical” for each character. For example, there is usually the “radical”  for characters referring to people,  related to water, and  used for insect references. Please view the image below as example.




In conclusion, there are 3 Basic concepts for identify Chinese characters.


  1. Character: Pictures, stories, prefixes, suffixes, meaning, categories.
  2. Syllable: Tones, sounds, initials.
  3. Combination: root + story + sound

Chinese character standard

When people commented on how difficult it is to learn to write the Chinese characters, I can’t deny it. Even the Children in Asia often make mistakes while learning to write characters. Then, as now, a teacher’s only advice is to tell students to practice more by re-writing each character 10 or 20 more times.

A significant difference between English and Chinese is that Chinese is not alphabetic, so the writing is not related to its phonetics. Chinese characters evolved into a text by the graphics, sound, and meaning from their varied combinations. The features of the Chinese characters are: mono, single body, and square structure.

While discussing the history of the Chinese characters, I like to use “creation” while some people refer to their history in terms of “origin”. I prefer to think it term of the characters having been “created” to show respect for ancient sages of innovative thinking. The Chinese characters are representative of the significant accomplishments and contributions of ancient Chinese philosophers. The characters are not the product of random activity, but are representative of disciplined intellectual thought and design.

The development of the Chinese character evolved over three periods: First, by “Chang-jei” in Huang-di period, 2698-2598 BC; Second, with the first emperor of Qin dynasty who unified the text, 221-206 BC, and lastly, the contemporary writing system currently used by and taught to Chinese people.

It is generally accepted that Chang-jei created text, which is a founding point of the Chinese character, and, the origin of the Chinese characters in the history. Chang-jei advanced the interpretation and definition of the “text”, which is the standard of the Chinese characters. The character that do not follow the CJ standard cannot be called a Chinese character.

The Chinese character is a complex system, but formulated and unified by logical thought. For example, learning the character for ‘person’(Rén), ‘big’ (), ‘sky’ (tiān), and ‘man/husband ‘(fu), we can further understand their meaning based on shape, combination, and relationship.

Chang-jei created text is the origin of Chinese language coordination. Again, the character that does not followed the CJ standard is not to be recognized as Chinese character. Because the CJ standard is more than just a symbol, it represents the development, evolution, and the unique history of China. When the emperor of Qin dynasty, Qin-Shi-Huang, unified the Chinese characters, he distinguished the event, time, space, and relationship of each character to reveal the CJ standard. This was a more significant event in Chinese history.


The meaning and relationship of ‘person’人(Rén), ‘big’ 大(dà), ‘sky’ 天(tiān), and ‘man/husband ‘夫(fu)

Chang-jei defined the elements associated with  is . Note there is no short line on the top of , indicating that human hold a greater place in human nature and can overcome the animal instincts. That was how Chang-jei created .

There is a short line on the top of  compared with , because sky covers everything.
 does not  live like any animal, so  has a long line across the . If  is not shown, it is imperfect and in error as a character.

Going further, there is a character 夭 (Yāo) that means 'death'.  holds the exceptional animal, man, to be  in . If he is not, there is  is to live to fight with  ‘ground’, and other .

Chang-jei held such logical thinking for each text and their relationship. We can also see Chang-jei carried human struggle and ambition, as philosophy, to dialect the enlightenment of human being.