Review of The Chinese Scientific Magazine, North-China Herald, May 6, 1876, pp. 427-8.
"Literary men in China have hitherto been devoting their lives' exertions to the acquirement of comparatively profitless erudition, and to the elaboration of empty metaphysical truths. They have yet to be given a fairer and more practical direction to their energies. Let them know that while the lower classes are labouring physically for the support of the country, it is the duty of the learned to work hand in hand with them mentally in perfecting the arts and manufactures of the land and thus to assist in the great scheme of economy of labour and material. If the Scientific Magazine of Shanghai can awaken this sentiment, its editor may well have reason to be satisfied with the result of so laborious an undertaking." (p. 428)
Sunday, 5 June 2016
Saturday, 26 March 2016
The problem with generalization is that it pays no attention to particulars.
This map is being shared to criticise the way the West reacts to tragedies around the world.
This map is being shared to criticise the way the West reacts to tragedies around the world.
Sunday, 24 January 2016
Chinese proverbs and sayings
From J. van Oost's Dictons et proverbes des Chinois habitant la Mongolie Sud-Ouest. 1918.
人閒出故事。
一遭生，兩遭熟。
話為空，筆為踪。
沙雞多，賣老婆。
有錢買了鬼推磨。
白銀買動黑人的心。
接官容易，送官難。
山西人，沒手有腿。
一方水土，一方人。
讓人一步，自己寬。
善人，人善，心不善。
山尖，水清，人薄淡。
好借好還，再借不難。
人抬人高，人滅人低。
與人方便，自己方便。
越吃越饞，越坐越懶。
有錢的，門上孝子多。
喫誰的飯，勞誰的駕。
先想自己，再說別人。
小兒犯法，罪有家責。
事大事小，一見官就了。
窮秀才造反，一話三年。
寫在紙上，說不在紙下。
當大的不正，當小的不聽。
有錢便使用，死後一場空。
上山擒虎易，開口告人難。
身子立的正，不怕影兒斜。
好女不觀燈，好男不觀春。
閒時不燒香，忙時急禱告。
虛虛的說話，實實的拿錢。
銀錢是死寶，兒女是活寶。
銀錢值糞土，臉面值千金。
人心隔肚皮，裡外不相和。
將心比自心，何必問旁人。
兒大不識爺管，女大不識娘管。
贏了錢買花帶，輸了錢解褲帶。
用別人的大方，用各人的手緊。
一井有甜有苦，一家人有佳有愚。
山高遮不住太陽，有理不在剛強。
忍忍忍讓讓讓，忍字總比讓字強。
月子女兒衲屎布，閒時做下忙時用。
殺人放火吃飽飯，看經念佛常忍飢。
富漢不知窮漢急，夏了不要忘冬衣。
富在山上有遠親，貧居鬧市沒人問。
人在，人情在；人不在，人情不在。
善惡到頭總有報，若要不報時辰不到。
一個人說話全有理，兩個人說話見高低。
世上有三不讓：銀錢不讓人，兒女不讓人，田地不讓人。
世上有三不羞：官打民不羞，父打子不羞，夫打妻不羞。
人過不留名，不知張三李四；雁過不留霜，不知春秋四季。
人閒出故事。
一遭生，兩遭熟。
話為空，筆為踪。
沙雞多，賣老婆。
有錢買了鬼推磨。
白銀買動黑人的心。
接官容易，送官難。
山西人，沒手有腿。
一方水土，一方人。
讓人一步，自己寬。
善人，人善，心不善。
山尖，水清，人薄淡。
好借好還，再借不難。
人抬人高，人滅人低。
與人方便，自己方便。
越吃越饞，越坐越懶。
有錢的，門上孝子多。
喫誰的飯，勞誰的駕。
先想自己，再說別人。
小兒犯法，罪有家責。
事大事小，一見官就了。
窮秀才造反，一話三年。
寫在紙上，說不在紙下。
當大的不正，當小的不聽。
有錢便使用，死後一場空。
人在家裡坐，事從天上來。
學會名賢集，說話不用力。上山擒虎易，開口告人難。
身子立的正，不怕影兒斜。
好女不觀燈，好男不觀春。
閒時不燒香，忙時急禱告。
虛虛的說話，實實的拿錢。
銀錢是死寶，兒女是活寶。
銀錢值糞土，臉面值千金。
人心隔肚皮，裡外不相和。
將心比自心，何必問旁人。
兒大不識爺管，女大不識娘管。
贏了錢買花帶，輸了錢解褲帶。
茶無葉不如水，人無錢不口鬼。
有錢的能解憂，無錢的語不聽。用別人的大方，用各人的手緊。
一井有甜有苦，一家人有佳有愚。
山高遮不住太陽，有理不在剛強。
忍忍忍讓讓讓，忍字總比讓字強。
月子女兒衲屎布，閒時做下忙時用。
殺人放火吃飽飯，看經念佛常忍飢。
富漢不知窮漢急，夏了不要忘冬衣。
富在山上有遠親，貧居鬧市沒人問。
人在，人情在；人不在，人情不在。
善惡到頭總有報，若要不報時辰不到。
一個人說話全有理，兩個人說話見高低。
世上有三不讓：銀錢不讓人，兒女不讓人，田地不讓人。
世上有三不羞：官打民不羞，父打子不羞，夫打妻不羞。
人過不留名，不知張三李四；雁過不留霜，不知春秋四季。
Wednesday, 30 December 2015
Shanghai in the early 1970s
Shanghai photographs in the early 1970s under the influence of the Cultural Revolution.
圖片來源：上海市攝影藝術展覽會編：《上海攝影藝術作品選》第2冊（上海人民，1974）、上海巿工人文化宮編：《上海工人業餘攝影作品選 》（上海人民，1975）及《上海工人攝影作品選 》及《上海工人攝影作品選 》（上海人民，1976）。
《上海攝影藝術作品選》開首引用《毛主席語錄》：
我們的文學藝術都是為人民大眾的，首先是為工農兵的，為工農兵而創作，為工農兵所利用的。
《上海工人業餘攝影作品選 》前言：
一九七四年上海工人業餘攝影作品展覽會，是在深入開展批林批孔運動的大好形勢下舉辦的。
廣大工人業餘攝影作者，滿懷革命激情，拍下了一幅幅生氣盎然的攝影作品，熱情地歌頌了黨和毛主席，歌頌無產階級文化大革命的豐碩成果，生動反映了全市各條戰線社會主義革命和建設的大好形勢。
同時，他們還充份利用攝影這一戰鬥武器，狠批林彪、孔老二搞復辟倒退的反動罪行，反擊安東尼奧尼[hoito: Michelangelo Antonioni, an Italian film director, 'made the documentary Chung Kuo, Cina, but it was severely denounced by the Chinese authorities as "anti-Chinese" and "anti-communist"']之流反華的醜惡行徑，使攝影作品真正成為「團結人民、教育人民、打擊敵人、消滅敵人」的有力武器。
上海巿工人文化宮在1958年編《上海工人攝影作品選》（上海人民美術）的前言寫道：
攝影，在工會活動裏是一種有力的宣傳鼓動工具。
圖片來源：上海市攝影藝術展覽會編：《上海攝影藝術作品選》第2冊（上海人民，1974）、上海巿工人文化宮編：《上海工人業餘攝影作品選 》（上海人民，1975）及《上海工人攝影作品選 》及《上海工人攝影作品選 》（上海人民，1976）。
《上海攝影藝術作品選》開首引用《毛主席語錄》：
我們的文學藝術都是為人民大眾的，首先是為工農兵的，為工農兵而創作，為工農兵所利用的。
《上海工人業餘攝影作品選 》前言：
一九七四年上海工人業餘攝影作品展覽會，是在深入開展批林批孔運動的大好形勢下舉辦的。
廣大工人業餘攝影作者，滿懷革命激情，拍下了一幅幅生氣盎然的攝影作品，熱情地歌頌了黨和毛主席，歌頌無產階級文化大革命的豐碩成果，生動反映了全市各條戰線社會主義革命和建設的大好形勢。
同時，他們還充份利用攝影這一戰鬥武器，狠批林彪、孔老二搞復辟倒退的反動罪行，反擊安東尼奧尼[hoito: Michelangelo Antonioni, an Italian film director, 'made the documentary Chung Kuo, Cina, but it was severely denounced by the Chinese authorities as "anti-Chinese" and "anti-communist"']之流反華的醜惡行徑，使攝影作品真正成為「團結人民、教育人民、打擊敵人、消滅敵人」的有力武器。
上海巿工人文化宮在1958年編《上海工人攝影作品選》（上海人民美術）的前言寫道：
攝影，在工會活動裏是一種有力的宣傳鼓動工具。
Friday, 25 December 2015
Edinburgh old pictures in the 1890s
The following colour photochrome prints of Edinburgh were produced between 1890 and 1900.
Princess Street, the castle, and Scott Monument, Edinburgh, Scotland (1890-1900). Source.
Princess Street, the castle, and Scott Monument, Edinburgh, Scotland (1890-1900). Source.
Princess Street and castle from Scotts Monument, Edinburgh, Scotland (1890-1900). Source.
Edinburgh from the castle, Scotland (1890-1900). Source.
Thursday, 24 December 2015
surrender or killed
敵人不投降堅決消滅他 surrender or killed.
Chairman Mao
Resource:
- Persistent Link:
- http://nrs.harvard.edu/urn-3:FHCL:10901257
- Description:
- China. 敵人不投降堅決消滅他. [n.p., 1946 or 1947].
- Repository:
- Harvard College Library Harvard-Yenching Library
- Institution:
- Harvard University
- Accessed:
- 14 December 2015
Wednesday, 16 December 2015
Creating the 'Other' Hongkongers
blogpost first drafted in July 2011.
retrieve my mailbox archive to update the latest H-Net academic announcements, which arrived some time ago last week. In the context of Hong Kong, the following conference topic is especially inspiring in creating the 'Other' Hongkongers
Throughout history, there has been a recurrent theme of groups imagining others as apart, as fundamentally and irrevocably different and inferior, as ‘Other’.
At intrapersonal, societal, and international levels, and governed by notions of, for example, class, gender, race/ethnicity, religion or patterns of consumption the tendency to define persons as beyond the boundaries of, or subordinate to, the community seems one which has been ever-present.
These definitions have been continually utilised to seek legitimacy for discriminatory and exploitative social relationships. Such matters are of great interest to the historian, as to define what is ‘Other’ is also to define oneself in opposition to it; and the study of the creation of the ‘Other’ thus offers a means of discerning the self-conceptions of individuals and groups, and of the social and cultural forces and dynamics of power operating in specific historical contexts.
This conference intends to explore these issues. Possible questions/themes could include (though are by no means limited to):
retrieve my mailbox archive to update the latest H-Net academic announcements, which arrived some time ago last week. In the context of Hong Kong, the following conference topic is especially inspiring in creating the 'Other' Hongkongers
| Creating the ‘Other’ A Postgraduate Conference at the University of Essex, Department of History, 20 September 2011 |
Throughout history, there has been a recurrent theme of groups imagining others as apart, as fundamentally and irrevocably different and inferior, as ‘Other’.
At intrapersonal, societal, and international levels, and governed by notions of, for example, class, gender, race/ethnicity, religion or patterns of consumption the tendency to define persons as beyond the boundaries of, or subordinate to, the community seems one which has been ever-present.
These definitions have been continually utilised to seek legitimacy for discriminatory and exploitative social relationships. Such matters are of great interest to the historian, as to define what is ‘Other’ is also to define oneself in opposition to it; and the study of the creation of the ‘Other’ thus offers a means of discerning the self-conceptions of individuals and groups, and of the social and cultural forces and dynamics of power operating in specific historical contexts.
This conference intends to explore these issues. Possible questions/themes could include (though are by no means limited to):
- What is the ‘Other’?
- How has the ‘Other’ been constructed throughout the history?
- What purposes has the ‘Other’ served for individuals, groups and societies?
- How have these processes of ‘Othering’ differed in respect to gender, race, and class for example?
- What have been the results of these processes in history
Monday, 14 December 2015
Art and Politics in Hong Kong in 1949
Published in Hong Kong in October 1949 (misdated as 1939 in Havard-Yenching Library catalog), this paper-cutting art book is an excellent example of the relationship between art and politics, which will be used as teaching materials in my class next semester.
「白米餅噴噴香，毛主席請你嘗，
不是你幫忙，我家那有米餅嘗。」
Resource:
- Persistent Link:
- http://nrs.harvard.edu/urn-3:FHCL:11240516
- Description:
- 汪潛. 新剪紙藝術. 香港 : 紅田出版社, 1939.
- Repository:
- Harvard College Library Harvard-Yenching Library
- Institution:
- Harvard University
- Accessed:
- 14 December 2015
Sunday, 13 December 2015
they deserve to stay at the bottom of the social pile
對這班"deserve to stay at the bottom of the social pile"的後生來說，經歷會考高考大學，浪費時間在沒有用的知識上，已經是最大的妥協和犧牲。
畢業不是保證成為專業人士嗎？怎麼還要受氣？現實世界怎麼會與學校課本所提倡的理想國不一樣？公義何存？真理何在？
究竟是他們不知道搵食艱難？還是教育制度對他們承諾過多？學習要愉快，畢業變專業。
抑或父母／學校對他們照顧太多？安排實習，貼錢遊學。
作為老鬼，我想我們也需要了解這班「新工人」，應該讀讀Ron Alsop's The trophy kids grow up : how the millennial generation is shaking up the workplace (New York: The Wall Street Journal, 2008).
畢業不是保證成為專業人士嗎？怎麼還要受氣？現實世界怎麼會與學校課本所提倡的理想國不一樣？公義何存？真理何在？
究竟是他們不知道搵食艱難？還是教育制度對他們承諾過多？學習要愉快，畢業變專業。
抑或父母／學校對他們照顧太多？安排實習，貼錢遊學。
作為老鬼，我想我們也需要了解這班「新工人」，應該讀讀Ron Alsop's The trophy kids grow up : how the millennial generation is shaking up the workplace (New York: The Wall Street Journal, 2008).
Saturday, 12 December 2015
我要真三保四好
真「三保四好」：
1959 年5月20日，黔［即貴州］南布依族苗族自治州首府都匀市推行「三保四好」運動：
三保：保安全、保優質高產、保出勤率；
四好：技術經驗交流好、團結互助好、遵守安全规章好、監督别人違章作業好。
資料來源：《黔南布依族苗族自治州志，第26卷，勞動志》（貴陽：貴州人民出版社，2000），頁65。
1959 年5月20日，黔［即貴州］南布依族苗族自治州首府都匀市推行「三保四好」運動：
三保：保安全、保優質高產、保出勤率；
四好：技術經驗交流好、團結互助好、遵守安全规章好、監督别人違章作業好。
資料來源：《黔南布依族苗族自治州志，第26卷，勞動志》（貴陽：貴州人民出版社，2000），頁65。
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