【 小英的哥大演講 】
前兩天蔡英文 Tsai Ing-wen 總統在哥倫比亞大學Columbia University in the City of New York 的演講感動了許多人,我也一直想要跟大家好好分享對這篇講稿的心得。想歸想,但卻沒時間動筆。
一直到昨天,BBC 中文網(繁體) 有篇談這場演講的報導(後面有一小段引用了對我的訪問),然後發達資本主義時代的打油詩人 跟我在臉書上聊這件事。我們兩個雖然都很想談談這篇講稿,但週末都忙著同一件事:帶小孩(他帶他的、我帶我的)。但再不寫大概就沒人想談了,所以只好趁現在小孩睡覺後開始寫。
前天我曾經在臉書上請大家好好讀這篇講稿,中文英文都要看。有關中文的部分,朱宥勳 已經有很精彩的寫作技巧分析,大家可以去看看。
這一篇貼文會從英文文稿(這場演講是以英文進行的)跟一些比較宏觀的角度切入。
✍️為什麼是紐約?為什麼是哥大?
很多人都知道小英總統是英國倫敦政經學院的博士(好吧,有些人到現在還在懷疑),小英講英文時也有很雋永的英國腔,但大家比較容易忽略的是,紐約(美國)才是她第一個異鄉求學的地方。她當時就讀康乃爾大學Cornell University ,位於紐約州的漂亮小城Ithaca。
所以也許不難想像紐約這個大城市,在當時對一個在台北長大的乖乖牌學生,所產生的人生衝擊。小英不但順利拿到碩士學位,還考過了全美難考的紐約州律師考試(美國的律師考試是不同地方分開考的,難易不一,比較難的一般來說是紐約、芝加哥跟加州)。我想紐約對於小英來說,是充滿許多回憶的。
小英在紐約的公開演講曾說:「這是她第一次以中華民國總統的身份造訪紐約」。從這個背景來看小英的英文講稿,不難發現,前四段事實上是給紐約客(New Yorker)的溫暖起手式:
✍️Receiving an invitation to speak here from such a vanguard of free speech and diversity is actually quite an honor.
能受邀來這所以言論自由及多元包容著稱的校園座談,我實在備感榮幸。
🐶小英在演講的第一句話,就點出了紐約這城市對她的意義:言論自由、多元。
為什麼要特別講這一點?因為她當年就讀Cornell時,台灣發生了美麗島事件跟林宅血案。你可以想像,在多元自由的紐約校園,卻聽到家鄉發生重大事件,內心有多震撼。
✍️ I graduated from Cornell Law School in 1980, and I have to say, being back on a New York campus brings back many memories. Though I’m sure many of you would say that any campus outside of New York City is not really part of New York.
我在1980年畢業於康乃爾大學,再度回到久違的紐約校園,勾起我許多的回憶。雖然,或許在場有人會說,任何紐約市以外的校園都不能算是紐約。
🐶這一段是insider joke,非紐約人可能看不懂,紐約人聽到應該笑呵呵。為什麼?前面已經說了,Cornell位於紐約州的Ithaca,但不是位於紐約市內,所以這個笑話是小英的自嘲:我知道我念的學校沒有位於紐約市(New York City)內,你們一定覺得那不能算是「紐約校園」。說白了,這有點像是天龍國笑話或是「天母是天龍中的天龍」之類的。
講到這,看看哥大的臉書名稱:Columbia University in the City of New York (位於紐約市的哥倫比亞大學),不覺得很幽默嗎?這是在開其他沒有位於紐約市(也許位於紐約州)大學的玩笑。(你能想像台大的臉書名稱說「位於台北的台大」嗎?)
✍️However, I actually lived in the city in the summer of 1979, when I was doing research work for a professor at the East Asia Institute of Columbia University. Later on, I passed the New York Bar examination here, and visited the city from time to time, sometimes on my way to Washington DC for trade negotiations.
然而我在1979年夏天曾經真正住過紐約,協助哥倫比亞大學東亞研究所的一位教授做研究。而我在通過紐約州律師考試後,就更常走訪紐約,有時是在前往華府做貿易談判時會經過紐約。
🐶接續上一段的笑點,打鐵趁熱,小英為自己的「紐約經驗」多加一點正當性。她說她當時曾經協助哥倫比亞大學東亞研究所的一位教授做研究。哥大位於紐約市內,這下總不能說我不是紐約人了吧?
✍️Life in New York in the 1980s was eye opening for a young law student from not quite democratized Taiwan. Diversity and different perspectives were the norm, and looking out across the lecture hall today, I am glad to see that has not changed.
對一個來自當時尚未完全民主化的臺灣的法律系學生來說,1980年代的紐約生活真的令我眼界大開,多元化和不同的見解竟然才是正常。我很高興,從這講台放眼望出去,一切都如此熟悉,絲毫未曾改變。
🐶這一段,事實上講的是台灣當時還沒解嚴,而且發生了美麗島事件。小英講的委婉,沒有指名道姓,只說台灣當時尚未完全民主化。
以上四段,是非常成功的破冰(ice-breaking)。破冰是公共演講的重要技巧,做得好,能夠化解一開始的尷尬與緊張,並連結講者與聽眾的關係。開場做得好,也有助接下來的演講氣氛跟節奏的掌握。
所以好的幕僚真的很重要,也真的能讓你上天堂。幕僚寫稿的功力也在這裡,帶出個人情感(personal touch),讓老闆掌握演講節奏,這是需要專業訓練的。
✍️In the early days of our political transition, some said democracy could not survive in China’s shadow. And Taiwan is now home to a thriving democratic society and political system.
我們在政治轉型初期,很多人說在中國陰影的籠罩下,我們的民主不可能存活下來。然而,現在臺灣已然成為民主社會和政治制度蓬勃發展的居所。
🐶我喜歡survive in China's shadow這個詞的用法,這可以提醒聽眾,今日許多國家,甚至包括美國,都還在擔憂中國的銳實力(sharp power)。西方國家對於要不要禁用華為爭論不休,也可以視為一種中國的陰影。
✍️Some said a resource-poor island of only 23 million people could not become a major economic player. Yet we are now the United States’ 11th largest trade partner.
有人說,人口只有兩千三百萬而且資源匱乏的小島,無法成為經濟的主要推手,然而現在我們已經變成美國的第11大貿易夥伴了。
🐶這是很漂亮的對比,從資源匱乏的小國變成美國的重要貿易夥伴。
✍️Some said progressive values could not take root in East Asian society. Yet I stand here before you as Taiwan’s first woman president, and this year we became the first country in Asia to legalize same-sex marriage.
有人說,先進的價值觀無法於東亞社會生根。但今天,我是以臺灣第一位女總統的身分站在各位面前,而今年臺灣也已經躍為亞洲第一個同婚合法的國家。
🐶progressive這個字,我習慣翻譯成「進步」,但總統府的翻譯為「先進」。這一段很生動的描繪了台灣在性別平權上的進展,對台灣的形象是很好的宣傳。
✍️In short, Taiwan’s story is one of seemingly improbable success. Many call Taiwan a “democratic miracle,” but I don’t believe in miracles. I believe in the will of the people, and their vision for a better world.
簡言之,臺灣就是在不可能的環境下成就了可能。許多人稱臺灣為「民主奇蹟」,但我不是奇蹟的信徒。我相信的是人民的意志,以及對更美好未來的願景。
🐶「奇蹟的信徒」在中文是個華麗的修辭,但英文用的是大家國中都學過的文法:believe 是相信,believe in 是信仰。有沒有 in 差很多。
✍️We are seeing this threat in action right now in Hong Kong. Faced with no channel to make their voices heard, young people are taking to the streets to fight for their democratic freedoms. And the people of Taiwan stand with them.
我們看到這個威脅正在衝擊香港,年輕人沒有管道發聲,只好走上街頭為民主自由拼搏。我們臺灣人民決心和他們站在一起。
Hong Kong’s experience under “one country, two systems” has shown the world once and for all that authoritarianism and democracy cannot coexist.
香港的「一國兩制」經驗,向世界明白揭破了獨裁和民主無法共存的事實。
🐶沒有任何一個場合,比台灣總統親自在美國談香港逃犯條例的議題更適合了。這一點我相信能贏得很多聽眾共鳴。如果真的要挑剔的話,我也許會思考一個問題:加上新疆集中營或甚至西藏議題,會不會比較好?加跟不加都各有利弊,也許文稿小組最後決定讓演講更聚焦。
✍️You begin to censor your own speech, your own thoughts. You no longer discuss current events with your friends, for fear of being overheard. You spend more time looking over your shoulder than you spend looking towards the future.
你開始審查自己的言論和想法,不再和朋友討論時事,因為害怕被竊聽,大部分時間都提心吊膽的前瞻後顧,根本無法好好面對未來。
🐶我喜歡這一段的節奏。也因為這一段,我猜測這篇講稿應該是「以英文寫成,再翻譯成中文」,而非「以中文寫成,再翻譯成英文」。為什麼?因為You spend more time looking over your shoulder than you spend looking towards the future. 用了前面跟後面的修辭。
✍️Our story is one of perseverance, of a commitment to democracy against all odds.
我們的故事是堅毅不撓的故事,是力抗萬難,堅守民主的故事。
Ours is a story of why values do still matter. The cultural and political differences across the Taiwan Strait only grow wider by the day; and each day that Taiwan chooses freedom of speech, human rights, the rule of law, is a day that we drift farther from the influences of authoritarianism.
我們的故事在訴說,為什麼核心價值如此的重要。臺海兩岸在文化及政治上的歧異日趨擴大。臺灣選擇言論自由、人權及法治的每一天,都讓我們與獨裁政權漸行漸遠。
🐶Against all odds 強調台灣民主及經濟發展難能可貴。
A story of why values do still matter. 強調台灣跟中國最大的差異:價值。
✍️Authoritarian governments seek to exploit press freedoms unique to democratic societies to sow dissent among us. They hope to make us question our political systems and lose faith in democracy.
獨裁政府企圖利用民主社會的新聞自由,在我們之間挑撥對立,要讓我們懷疑我們的政治制度,好讓我們對民主失落信心。
Taiwan has been on the frontlines of this battle for years, and we have a great deal of experiences to offer to the world.
臺灣多年來一直站在這場戰爭的前線,我們有太多經驗可以與世界分享。
🐶這一段強調台灣在全球資訊戰的價值及經驗,凸顯台灣是美國重要盟邦的重要性。
✍️But democracy faces other challenges as well, especially in the form of economic enticements with hidden strings attached.
然而民主還面臨其他挑戰,特別是暗藏算計的經濟誘惑。
🐶這在講什麼?包括中國對台灣的統戰,也包括中國對其他國家的一帶一路及所帶來的債權陷阱(debt trap)。
✍️So to all the people who ask me how to make the choice between democracy and economic growth, I say the choice is clear: the two are inseparable.
很多人問我如何在民主與經濟成長之間作出抉擇,我的答案很清楚,就是:兩者密不可分。
History tells us that democracies are strongest when united, and weakest when divided.
歷史告訴我們,民主國家團結時最強,分裂時最弱。
🐶這邊改寫了英文寫作常用的名言錦句:United we stand, divided we fall。寫得很漂亮,沒話說。
😄😄😄
我只挑了一些段落跟大家分享,希望大家喜歡,也算是完成發達資本主義時代的打油詩人 交代給我的任務。
忘了說,哥大的黎安友(Andrew Nathan)教授是小英這次訪紐約的靈魂人物,他是友台派中國通的祖師爺級人物,台灣許多教授及政治人物都上過他的課。我在清大就讀中國研究碩士時,Andy(我們都這麼稱呼他)也來清大上過短期講座,現在回想起來,當時能在新竹上他的課真的太幸福了(畢竟清大不在紐約市,學費也不能跟長春藤盟校相比😂)。
半夜兩點了,來睏。(發文的霎那,螢幕跳出喬帥擊敗費爸的新聞,我整個錯過了比賽....😭)
Ps. 本篇文章謝謝打油詩人給我一些靈感,但如果有寫錯的地方,文責當然自負。
(本篇引用的中英文講稿內容來自中華民國總統府官網)
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Don’t Be Naive! Chinese Communist Party (CCP) is Standing on the Side Against Human Civilization
Peaceful world order after WWII had been established upon the philosophy worshiping multilateralism. The cultural basis supporting such multilateralism contained an imagination believing in the ultimate good of the respect for diversity.
The Rise of China and the Naivete of EU
However, as time progressed into the Post-Cold War era of the 90's, globalization in trade became the dominant trend. Following the global embrace of multilateralism and respect for diversity, it was believed that China would have been influenced by open and positive values once she had participated in this big family of global trade. Indeed, China took advantage of its role as the "world factory" and gained a huge economic leap forward. After China joined the WTO in 2000, within seventeen to eighteen years, China had grown nine-fold compared in terms of its aggregate economic volume. Furthermore, it surpassed Germany in 2005 and Japan between 2009 and 2010, becoming the second-largest economy in the world.
In particular, due to the global financial crisis derived from the subprime mortgage in 2007 and Lehman Brothers' bankruptcy in 2008 in the United States, the PIGGS countries turned into victims in Europe. China thus took advantage of this crisis to expand its power, bridging China’s role as depicted in Hu JinTao's "China's peaceful rise" to that in Xi JinPing's "China dream." Finally, China has revealed its ambition to compete for the position as a world leader and a planner of a new world order. The United States has finally, recently woken up to this nightmare of Xi, who has long intended to use China's almighty economic power to achieve his political agenda and hegemony. Unfortunately, many EU countries who consider themselves as advanced, civilized, pro-human rights and respectful to diversification, such as Germany and France, still fail, or refuse, to see the CCP regime’s true color and remain extremely naive towards it.
Repulsion towards Vulgarity, Tolerance towards Violence
Ironically, the two leading EU countries, Germany and France, prefer a dictatorial emperor, Xi, over Trump elected by the Americans with their ballots. The two countries do not shy away from showing them disgusted by Trump’s vulgar behaviors, but reluctantly show intolerance towards Xi’s cruelty and dictatorship. As a result, the EU countries develop inconceivable and mysterious stubbornness: they loudly criticize countries practicing death penalty based on their own judicial system; however, they are generous and subdued when it comes to the violence happening in HongKong where the HongKong police and Chinese GongAn basically bypass all applicable, or reasonable, laws. We should find this contrast deeply disturbing.
Seeing CCP through the eyes of Mao
In fact, these european countries and the western world are deluded by the so-called “respect for diversity.” Let’s use the wisdom of the CCP’s spiritual leader, Mao Ze Dong, as a framework to rethink this diversity concept in civilization. In his work “Correct Handling of Contradictions Between People,” published in 1957, Mao clearly classified social contradictions into “contradictions of two different natures”: “contradictions between ourselves and the enemy” and “internal contradictions among the people”. Contradictions between ourselves and the enemy are antagonistic, for example the contradictions between the exploiting and the exploited classes; but contradictions among people is non-antagonistic. Therefore, the former can not be mediated and resolved, but the latter one can be. Mao further advocated that contradictions between ourselves and the enemy should be resolved by dictatorship, but contradictions between the people should be resolved by a method of “cooperation-criticism-cooperation.” In other words, incompatible contradictions between ourselves and the enemy can only be solved by suppression, but internal contradictions can be softened by cooperation.
Civilization and CCP - Two Incompatible Conflicting Systems
It is time for us to recognize that CCP, a sovereign of authoritarianism and digital dictatorship, should not have been regarded as a representation of the diversity of human civilization. Diversity should be defined based on a founded premise, i.e., a premise confined with certain agreements and consensus, necessary and beneficial for composing diversity. In fact, the value CCP stands for is against the universally accepted values of the world, just like the “incompatible contradictions between ourselves and the enemy”, as Mao said. As long as the existence of the CCP regime continues, human civilization will continue to be persecuted. It can be seen in the current situation of Hong Kong, where China approved the new bill of national security, thereby destroying the remaining freedom guaranteed to Hong Kongers, and assigned the “secret” police gangs to enforce the so-called “justice”.
To see the contracting natures of civilization and the CCP regime, we make an analogy with food. Normally, we respect other people’s choice for food. For instance, Ann prefers rice, Bob prefers noodles, John is a meat lover, Mary only eats seafood, etc. Although those four people have different choices of what they like to eat, they respect each other’s choices of food. However, when Daniel comes over and tells the group that he prefers to eat faeces and needs to be respected for his preference, we can start to see the ridiculousness in it. At first, the four people think eating faeces is a personal choice for Daniel, and Daniel can do whatever he/she wants as long as he/she does it at his/her home. The problem rises when Daniel starts to force other people to eat faeces, while the other four people think faeces is inedible, and should never be served on a plate.
The food analogy tells us that the CCP regime is inherently against human civilization. As a reasonable human being could not categorize feces as food, we should not be tricked to believe that the authoritarian regime of China can blend in and contribute to human civilization. The CCP regime is incompatible to human civilization just like we should not consider to eat a meal with feces in it. As the master of CCP, Mao, admitted, one can never resolve the contradiction between the authoritarian regime of China and human civilization. The existence of Chinese authoritarian regime is a symbol for deprivation of human civilization. For us to maintain and preserve human civilization, Chinese authoritarian regime must be eradicated. There is no room for the coexistence of the CCP regime and human civilization.
Draw a Bottom Line to the Respect for Diversity
Therefore, among western countries, the United States have started or should start to realize that although diversity needs to be respected and tolerated, a reasonable bottom line should be drawn to such respect. Like what I have mentioned above, rice, noodles, meat, seafood and so on should be viewed as food; however, as we can all reasonably agree, feces should not be a part of the league. The United States is now acting to exclude “feces” from the democratic league and draw a bottom line for respect-worthy diversity. However, leading EU countries are still trapped in their fancy, unconditional acceptance to “respect for diversity.” Such respect is hypocritical, empty and baseless. Now, you should be able to understand why leftards in the EU would vigorously criticize death sentences executed under a legitimate judicial system but remain indifferent to the CCP regime’s merciless, relentless and oppressive killings. Namely, they simply set a wrong premise, including feces as an eligible option for “diversity.” As for those who embrace the CCP regime because of economic benefits, they do not even deserve to be viewed as EU leftards, but merely gold diggers in the EU.
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你知道嗎?【🇭🇰香港冰室跟茶餐廳的差別】
#本日冷知識1555
大家好,我是Mr Holiday。
先祝大家新年快樂,牛年大吉!
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有看過港片或是有去過香港的朋友,都應該有聽過「茶餐廳」或是「冰室」吧?
隨著台港兩地交流變多,現在在台灣也有很多香港茶餐廳以及冰室,所以今天就跟大家介紹一下兩者的差別!
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冰室(Bing Sutt)其實是歷史比較悠久的。從廣州發源,一開始是只賣冷飲的飲料店。後來冰室除了可以賣飲料,還賣三明治(或是廣東話的「三文治」)跟蛋糕。但是因為茶室通常只有小吃執照,所以不能夠供應炒飯跟其他小菜。但是在當時西方食物比較貴的時代,冰室是一個當地人可以用便宜價格吃到類西方食物的地方。
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冰室也發展出幾個獨有的飲料,以下舉幾個例子:
- 🥤黑牛(Black Cow):先把可樂倒到杯子裡面之後,再加一球巧克力(或是廣東話的「朱古力」)冰淇淋的飲品
- ☕️兒童鴛鴦(Child Yuan Yang):不同於一般鴛鴦是茶加咖啡,為了顧及小朋友不適合攝取咖啡因,便將阿華田(Ovaltine)加好立克(Horlicks,一種麥芽熱飲),混合成兒童版本的鴛鴦
.
而茶餐廳(Cha Chaan Teng)跟冰室不同的是,經營茶餐廳需要申請餐廳執照。客人除了把冰室的用語帶到了茶餐廳,茶餐廳也開始有了自己的慣用語:
- 🚫走:廣東話在物品的前面加「走」,就是去除什麼的意思。例如走冰就是去冰,走蔥、走薑就是不要加蔥跟薑
- ☕茶走跟啡走:茶走是奶茶不加糖而加煉乳;啡走是咖啡不加糖而加煉乳
- 🍚靚仔跟靚女:字面上是帥哥的意思,但是在茶餐廳是白飯的意思,因為取其「清靚白潔」之意;靚女字面上是美女,但是其實是白粥的意思,取其「細軟綿滑」之意。雖然現在很多時候,這兩個詞用在稱呼餐廳服務生
- 🥚和尚跳海:其實就是沸水煮蛋,因為蛋黃像是和尚的光頭,而蛋白長得像和尚的袈裟
.
茶餐廳因為可以賣正餐,所以就發展出很多中西合璧的餐點:
- 🍜麵類:麵條可以選擇公仔麵或是通粉,配料有午餐肉、蛋、豬排等。如果做成湯麵的話就會加雞湯
- 🥪公司三文治(Club Sandwich):等同於台灣的總匯三明治
- 🥐菠蘿油:在菠蘿麵包中加一片奶油
- 🍗小菜:瑞士雞翅
.
總結一下,冰室跟茶餐廳的差別主要在於登記的名目不同。但是兩者都承載著香港的文化,並反映出香港繁忙的社會氛圍:上菜要快、空間要充分利用、廣納中西文化的特點等。
.
食物跟人的關係是非常密切的,以後出去吃巷口的小吃,也可以觀察一下台灣自己的小吃文化,我想也是一個值得研究的題目呢!
.
我們下次見!
[Mr Holiday]
#MrHoliday #HongKong #BingSutt #ChaChaanTeng #香港 #冰室 #茶餐廳
參考資料:
- Wikipedia
- Wan Ka Yee, Fong Hoi Kie, Li Yat, Wu Chi Hung, Kung Siu Ki, Chan Ki Man (2018) “Cultural Diversity in Cha Chaan Teng”, Course report of FCHC1501 Hong Kong Stories, Hong Kong Baptist University.
👉冰室推薦:金記冰室(Kam Kee Café)
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