蓬萊札記 Taiwan Photoscope
坐 牛 車 (歸 途)
1995-06-19 台灣時報
下晡時,真秋凊,日頭落山風微微,草笠牛摔紮身邊
市內人,驚歹勢,雖然天暗路頭遠,想要坐車不敢問
莊稼兄,好作夥,知影咱者想甚貨,車票免提緊來坐
老水牛,足發拚,頭早駛犁暗拖車,人客謳咾慢慢行
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There are more than 300 pages of text description, 1,000 photos, 7 volumes of video tapes, and 3 hours of audio materials, including:
第 一 篇 序 言 Prologue 第 二 篇 百年孤寂 The Dawn of Solitude 第 三 篇 薪盡火傳 The Fadeless Tribe 第 四 篇 桃太郎之舞 Dance of Momotaro 第 五 篇 被遺忘的年代 The Forgotten Age 第 六 篇 台灣千面 The Many Faces in Taiwan 第 七 篇 音樂與歌謠 Music & Song 第 八 篇 傳統習俗 Tradition & Custom 第 九 篇 語言與文學 Language, Dialect & Literature 第 十 篇 文 化 Culture 第十一篇 藝 術 Art 第十二篇 山水之美 Land of Mountain and Sea 第十三篇 天然世界 Creature 第十四篇 與時俱進 Growing Land 第十五篇 福爾摩沙之夢 Formosan Dream
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小時候經常和人爭論 只因為堅持「東瀛」不是「日本」 那時候有很多痛恨日本的人 問我是不是在日本出生? 是不是日本人? 年事稍長,便不再多費唇舌 只是請問他們「東瀛」要怎麼寫 很少人能正確地寫出來 二十多年前,我開始尋找「東瀛」的起源 一有機會和日本人交談 就問他們是否知道「東瀛」就是「日本」 到目前為止還沒認識知道這種說法的日本人 卻看到以「東瀛」代表「台灣」的書名 也在古碑坊發現「台灣」別名「東瀛」的證據 我以身為台灣人為榮 又以身為台灣人卻不知台灣事而悲 When I was a child I often arguing with people Just because I insist that "東瀛" is not "Japan" There were a lot of people who hated Japan back then. Ask if I was born in Japan? Am I a Japanese? When I get older, I don't need to spend more time Just ask them "Do you know how to write "東瀛?" Very few people can write it correctly More than 20 years ago, I began to search for the origin meaning of "東瀛." Whenever I get a chance to talk to the Japanese, I ask them if they know that "東瀛" means "Japan" So far I don't know any Japanese who know this expression. But I saw the title of the book that used "東瀛" to represent "Taiwan" Evidence of "Taiwan" alias "東瀛" was also found in old stone monument. I am proud to be a Taiwanese. However, I feel sad because I am a Taiwanese but don't know about Taiwan.
曾聽先祖父談及鴨母王造反,蔣公子敗地理的軼事 他說老祖公從漳州的石馬(龍溪)縣背負神祇渡海來台 然而我對台灣的瞭解似乎僅止於此 您知道「蓬萊第一鄉」在那裡嗎? 您知道為什麼台灣「有唐山公,無唐山媽」嗎? 您知道曾子和台南人一樣常用「泔轉」這種方法烹魚嗎? 您知道台灣人受人滴水,湧泉以報嗎? 身為台灣人,應該知道更多台灣事 台灣不需要真命天子,也不需要民族救星 台灣需要的是來自歷史的尊嚴 與對這塊土地無私的奉獻 台灣需要有智慧的人 只有大智大慧才能讓新一代台灣人了解 在這個歷史的關鍵時刻,應該何去何從 智慧來自本体 讓我們攜手,為了讓更多人瞭解台灣而努力吧 I once heard my grandfather talk about the anecdote of the King duck rebellion and fortune teller - Jiang Gongzi's defeat the geography in Taiwan. He said that the old ancestor came to Taiwan from Shima (Longxi) County in Zhangzhou carrying the gods across the sea. However, my knowledge of Taiwan seems to stop there. Do you know where "the first town in Taiwan" is? Do you know why Taiwanese proverb said "There are male Chinese ancestors, but no female Chinese ancestors"? Did you know that Zeng Zi and Tainan local people often use the method of "cook Fish with Scallion and Sugar Sauce" to preserve the fish? Did you know that Taiwanese people "Receive a drop of water in return for a spring"? As a Taiwanese, you should know more about Taiwan. Taiwan need neither the real hero ruler nor a national savior. What Taiwan needs is the dignity from history, and selfless dedication to the land. Taiwan needs smart people. Only great wisdom people can make the new generation understand the real Taiwanese situation. At this critical moment in history, what should we do? Wisdom comes from ourselves. Let's work together to let more people know about Taiwan.
十七世紀以前,台灣到處是茂密的原始森林 溪流清澈,魚蝦悠游,群鹿在草原飛奔 大部分土地由十多個原住民族群居住 語言雖同屬南島語族(Austyon Sia),卻無法溝通 擁有各別的社會組織,也流傳不同的神話 十七世紀初期,外來勢力逐漸入侵台灣 西班牙,荷蘭,明鄭,滿清等政治勢力先後交替 「荷蘭東印度公司」開始計劃殖民掠奪 隨後漢族移民橫渡「黑水溝」,大量湧入西南平原 原住民淪為少數種族,生活型態也發生劇烈變化 居住在西部,北部平原與溪流的「平埔族」 逐漸與漢族融合,只有少數保留傳統習俗與語言 以險峻高山為聚落的高山族群,則拒絕與漢族同化 仍舊依靠火田農耕,狩獵,撈捕,過著自給自足的生活 高山原住民雖然堅持不讓外來勢力介入,族群間仍互有爭奪 這種局部自立的社會空間,延續兩百多年 到了十八世紀末期,日本治台以後終於徹底瓦解 從清朝消極的「撫番」到日本積極的「理蕃」,古老的原住民生活方式消失殆盡 二次戰後,國民政府推動「平地化」政策,利用遷村方式把深山部落移往山麓 「大中國思想」的教育政策,更把原住民的語言,文化和傳統思想連根拔除 圖片來源:「東台灣展望」 1933年(昭和八年)出版 Before the seventeenth century, Taiwan was full of dense virgin forests. The stream is clear, the fish and shrimp are swimming, and the deer are running in the grassland. Most of the land is inhabited by more than a dozen indigenous groups. Although the languages belong to the Austyon Sia family, they cannot communicate with each other. They also have different social organizations and spread different myths. In the early seventeenth century, foreign forces gradually invaded Taiwan. Political forces such as Spain, the Netherlands, Ming, Manchu and Qing have alternated successively. "Dutch East India Company" began planning colonial plunder. Afterwards, Han immigrants crossed the "Black Water Ditch (Taiwan Strait)" and poured into the Southwest Plain in large numbers. Aboriginal people are reduced to racial minorities and their lifestyles have undergone dramatic changes. The "Pingpu" who live in the western, northern plains and streams, gradually integrated with the Han people. Only a few retained traditional customs and languages. Alpine ethnic groups, who live in deep mountains, refuse to assimilate with the Han people, still rely on fire fields for farming, hunting, fishing, and live a self-sufficient life. Although the aborigines in the mountains insisted not to allow foreign forces to intervene, the ethnic groups still competed with each other. This partially independent social space has lasted for more than two hundred years. By the end of the 18th century, after Japan ruled Taiwan, it finally disintegrated completely. From the passive "Aborigines Conciliation" of the Qing Dynasty to the active "Conquer" of Japan, the ancient aboriginal way of life has disappeared. After the Second World War, the Nationalist government promoted the policy of "Land relocating" and used the method of relocating villages to move the tribes from the deep mountains to the foothills of the mountains. The education policy of "Greater China Thought" has also uprooted the language, culture and traditional thinking of the aborigines. Image source: "Eastern Taiwan Outlook", published in 1933.
原住民的種族系統相當複雜 長久居住在高山和離島的居民被外來統治者區分成九個族群 但是居住在花蓮地區的部分居民自認他們是太魯閣族 日月潭地區的邵族與較高山區的曹族其實也有分別 而活動區域遍佈台灣平原及溪流的「平埔族」居民 經過調查發現可能不止九個族群 從地緣關係,語言,神話,傳統習俗,文化和社會制度 固然可以分辨出不同族群的差異 然而現在的山地部落,除了語言和少數面部特徵以外 要感覺種族的固有個性幾乎已不可能 因為兩百年來「同質化」的歷史滾輪 不論外加或內求,已經使原住民的種族認同出現斷層 一九八零年代末期,原住民自覺和尋根運動開始掘起 本土意識高漲,導致關懷原住民的漢人和媒体突然增多 生活層面可能有所改善,卻無助於原住民種族危機的緩解 高山和平地原住民「漢化」的過程如出一轍,只是腳步遲早而已 大量移住城市的原住民能重返祖先居住的地方嗎 ? 年輕一代的原住民希望再過狩獵農耕的生活嗎? 他們的吶喊和訴求,是否會在漢人主宰的社會洪流裡淹沒 ? 圖片來源:「東台灣展望」 1933年(昭和八年)出版 Aboriginal racial systems are quite complex. Residents who have long lived in the mountains and outlying islands are divided into nine groups by foreign rulers. But some residents living in the Hualien area identify themselves as Taroko. There are actually differences between the Thao people in the Sun Moon Lake area and the Cao people in the higher mountains. And the "Pingpu" residents who are active in Taiwan's plains and streams. After investigation, it was found that there may be more than nine ethnic groups. Of course, it is possible to distinguish the differences between different ethnic groups from geography, language, mythology, traditional customs, culture and social system. However, in today's hill tribes, it is almost impossible to feel the inherent individuality of the race with the exception of language and a few facial features. Because of the historical scroll of "homogenization" in the past two hundred years, whether external or internal, the racial identity of the aborigines has been faulted. In the late 1980s, Aboriginal self-awareness and root-seeking movements began to emerge. The local awareness is high, resulting in a sudden increase in the number of Chinese and media who care about the aboriginal people. Living standards may improve, but they do not help alleviate the racial crisis of Indigenous peoples. The process of "sinicization" of the aborigines in the mountains and the land is exactly the same, but sooner or later. Can aboriginal people who have migrated to cities in large numbers return to where their ancestors lived? Do the younger generation of Aboriginal people want to go back to hunting and farming? Will their cries and demands be submerged in the social torrent dominated by the Han people? Image source: "Eastern Taiwan Outlook", published in 1933.
十七世紀中葉,台灣西海岸有平埔族約四萬人 漢人屯墾者約十萬人,鄭成功渡台後,移民逐漸增加 兩百年後,漢人劇增至兩百萬,平埔族只有五,六萬人 明鄭時期,不少士大夫階級攜家帶眷,渡海而來 隨軍的「羅漢腳仔」卻有和平埔族通婚的事例 台灣改隸,將近一百年間,清廷嚴禁婦女來台 男性漢族移民只能在平埔族尋找對象 入贅平埔族或娶平埔族婦女為妻者頗多 這就是台灣「有唐山公,無唐山媽」的緣由 乾隆二年(1737),官府下令禁止「番漢通婚」 已經無法遏阻平埔族血液不斷溶入漢族子孫 四,五代以後,平埔族的容貌特徵猶在 語言,文化,生活方式卻完全漢化 平埔族消失了嗎? 根據調查,超過百分之八十的台灣人具有南島語族血統 在蛻變的過程當中,少數平埔族人遠離故土,仍然保有他們的傳統習俗及語言 而多數平埔族人卻以另一種面貌生活在遠古祖先曾經耕作的土地 唐山移民的後代,或多或少奔流著平埔祖先的血液 他們都是「新台灣人」,也是台灣原住民的後代子孫 不論是否冠上「原住民」,都是新台灣的主人 In the middle of the seventeenth century, there were about 40,000 Pingpu people on the west coast of Taiwan. There are about 100,000 Han settlers. After Zheng Chenggong moveed to Taiwan, the number of immigrants gradually increased. Two hundred years later, the number of Han people increased sharply to 2 million, and the Pingpu people were only 50,000 to 60,000. During the Ming and Zheng Dynasties, many scholar-bureaucrats came across the sea with their families. There are cases of intermarriage of the Pingpu ethnic group among the "single soldier" who accompanied the army. For nearly 100 years after Taiwan was changed to the official government, the Qing court strictly prohibited women from coming to Taiwan. Male Han immigrants can only find wifes in Pingpu. There are many people who join the Pingpu family or marry Pingpu women. This is the reason why there are male Chinese ancestors, but no female Chinese ancestor s in Taiwan. In the second year of Qianlong's reign (1737), the government giae a order of the prohibition of "Aboriginal-Chinese intermarriage" However, it is no longer possible to stop the blood of the Pingpu nationality from being continuously dissolved into the descendants of the Chinese nationality. After the fourth and fifth generations, the appearance and characteristics of the Pingpu people may still exist, language, culture, and way of life are completely sinicized. Has the Pingpu people disappeared? According to the survey, more than 80% of Taiwanese have Austronesian ancestry. In the process of transformation, a small number of Pingpu people are far away from their homeland and still retain their traditional customs and language. However, most of the Pingpu people live on the land where ancient ancestors once cultivated in a different way. The descendants of immigrants from China are more or less the blood of the ancestors of Pingpu. They are all "New Taiwanese" and descendants of Taiwan's aborigines. Regardless of whether they are named "Aboriginal" or not, they are the masters of the new Taiwan.
舊時台灣常有唐山移民 只因原鄉貧瘠,生寡食眾 汲汲爭奪既有資源 難免勾心鬥角 相互撻伐 移民嚮往自由,但求溫飽 為著出脫傳統束縛 不惜離鄉背井 另闢天地 他們有遠見,有膽識 天生冒險犯難的精神 懷抱隨遇而安的本事 才能篳路藍縷,開啟山林 甚至單槍匹馬,深入荒蠻 In the old days, there were often immigrants from China in Taiwan. Only because the hometown is barren, and there are few people scramble for existing resources. Inevitably intrigue scolding each other. Immigrants yearn for freedom, but seek food and clothing. To break free from traditional shackles, they don't hesitate to leave home to seek another world. They have vision and courage. Born to take risks. Embrace the ability to be at ease. To be able to cross obstacles and open up the mountains and forests. Even single-handedly, go deep into the barbaric.
現在「台灣錢,淹腳目」 早期先民過的卻是「人與天爭」的日子 伴隨這種生活常是寂寞與孤獨 因此漢族移民和平埔族通婚是很正常的事 這就是台灣「有唐山公,無唐山媽」的緣由 先人開疆拓域 後代子孫,披荊斬蕀 他們對抗天災地變 學習如何與自然圓融相處 因此塑造樂天進取 堅忍不拔和寬容飄瞥的性格 台灣人特有的根性,正是今日政經開展的原動力 圖片來源:「東台灣展望」 1933年(昭和八年)出版 Now "Taiwan's money floods the ankes" The early ancestors lived the days of "Man vs Nature" With this life is often loneliness and loneliness. Therefore, it is normal for Chinese immigrants to intermarry with PingPu weman. This is the reason why there are male Chinese ancestors, but no female Chinese ancestors in Taiwan. Ancestors pioneered the frontier, and the descendants fight thorns. They learn how to against disasters and live in harmony with nature. As a result, they develop an elegant character of optimism, aggressiveness, perseverance and tolerance. The unique roots of Taiwanese are the driving force behind today's political and economic development. Image source: "Eastern Taiwan Outlook", published in 1933.
明治四十一年(1908)生於日本會津若松市 兩歲隨父渡台,中小學教育在台北完成 昭和三年(1928)赴日就讀早稻田大學法文科 畢業後返台,擔任「台灣日日新報社」文藝版主編 從此開展自己心目中的台灣文學創作之旅 他精於製作手工版本,編篡「媽祖」雜誌十六冊 「台灣風土記」十六冊,「文藝台灣」三十八冊 作品包括童話,詩集,傳記,小說,評論和譯述 大部分以台灣為背景取材,採限量發行 昭和十七年(1942)出版的「赤崁記」得「台灣文化獎」 一九四六年,因日本戰敗歸國,仍從事文學創作 作品依然呈現強烈的台灣風味 一九六零年成立「日本天后會」,出版媽祖傳記 以台灣為舞台的長篇小說「會真記」曾獲「夏目漱石獎」 短篇小說「眾神的祭典」,充分表露對台灣的故鄉情感 他喜歡大稻埕和艋舺,流連於鹿港,淡水,板橋,終身難忘古都台南的風華 「林本源庭園賦」裡,對古老花園的描繪,巨細靡遺,遠比我們所知還要貼確 從他的作品,彷彿看到台灣人在生活;多變的性格,浪漫風采以及被壓抑的夢想 西川滿重視台灣鄉土文化,畢生思想,事業和這塊土地息息相關 在日本文壇雖屬異數,而提倡台灣文學的意義與貢獻,卻值得省思 1996-04-11 In 1908, Mitsuru Nishikawa was born in Aizuwakamatsu city, Japan. He moveed to Taiwan with his father when he was two years old. Then he completed his elementary and high school education in Taipei. In 1928 he went to Waseda University to study French Literature. After graduation, he returned to Taiwan, and was appointed to be the chief literature editor of the "Taiwan Nichinichi Shinposha". Since then, he started the creative journey of Taiwanese literature. Heis good at making Hand-crafted version of books. He edited 16 volumes of "Mazu (媽祖)" magazine. 16 volumes of "Taiwan culture" and 38 volumes of "Taiwan literature." His works include children's books, poetry collections, biographies, Fiction, reviews and translations. Mostly based in Taiwan with a limited edition. In 1942, he won "the Award of Taiwan Culture" by publishing "赤崁記." Returned to Japan in 1946 after defeat in the war, he engaged in literary creation continuously. His work is still presented with a strong Taiwanese flavor. He founded the Japanese "Queen Mazu Association" in 1960 and published a biography of "Mazu." A long novel set in Taiwan, "會真記", won the Soseki Natsume Award. Short story "The Ritual of the Gods", which expresses the full feelings for his hometown - Taiwan. He likes 大稻埕 and 艋舺, usually stays in 鹿港,淡水 and 板橋. He never forgot the elegant atmosphere of the ancient capital - Tainan in his whole Life. In his "Ode on the Garden of Lin Ben Yuan (林本源庭園賦)", he describes the old gardens in such detail that it is far more accurate than what we know. In his works, it seems that we can see the living life of Taiwanese people, their varied personalities, their romanticism and their suppressed dreams. Nishikawa is a great believer in Taiwanese culture. All his life and career have been closely linked to this land. Although he is an anomaly in the Japanese literary scene, his contribution to the promotion of Taiwanese literature is worthy of consideration. 1996-04-11
(台南南門小學 1943) (Tainan Nanmen Primary School 1943)
(1995-03-22 台灣時報副刊) (1995-03-22 Taiwan Times Supplement) 「一府二鹿三艋舺」 這一府指的便是台南 居民先祖大部分隨國姓爺渡臺 世代蕃衍,迄今已歷三百餘年 野史謂鄭氏居台之時 中土士大夫奉冠裳而渡鹿洱者,蓋七百餘人 這七百餘人之子孫,大都世居台南 名門之後,固不乏大家閨秀 一般人家女兒亦多知書達禮,勤儉操持 是以南北各地以府城親家為榮 台南女兒尤擅中饋 調和鼎鼐,每多家傳 荀子大略篇:曾子食魚有餘,曰泔之 泔轉,原為兩千年前魯人烹魚之辭 泔魚之法,先將豬油入鼎,再以蔥珠熚焦 鼎熱,淋醬油,香出,加水煮之,乃下魚,其味鮮美 此法中國失傳已久,而台南婦女皆知 "The first Provice, the second Deer, the third Monga" This province refers to Tainan The majority of the inhabitants' ancestors crossed the border with King Zheng Chenggong. They have proliferated for over 300 years. According to the history, when the Chengs lived in Taiwan, the Chinese officers and scholars who crossed over to Lu'er Gate with their King numbered more than 700 The descendants of these 700 people were mostly lived in Tainan. Most of the daughters of these families were well educated, thrifty, and well-mannered. That's why all the people in Taiwan are proud of their relatives in Tainan. Tainan's daughters are especially good at feeding their families Their cooking skills are inherited from the family. In Xunzi's chapter on "大略篇", Zeng Zi said that when he had a surplus of fish, he would "泔" it. The word "泔" was originally used by the Lu people 2,000 years ago for cooking fish. The special method of cooking fish is to add lard to a pot, then add green onion pieces to burnt black. When the pot is hot, pour soy sauce over it until the aroma comes out, add water and cook, then add the fish. This method has been lost in China for a long time, but is well known to Tainan women.
1995-03-25 台灣時報副刊 1995-03-25 Taiwan Times Supplement 五十年前,幾乎沒有摩托車 會造成空氣污染的 大概只有汽車和火車了 那時候最常見的交通工具 除了牛車以外 就是腳踏車 腳踏車不但載人也載貨 空襲時,從城裡逃到鄉下 就靠那台腳踏車 流行的三角牌和富士霸王,非常耐騎 坐墊都是真皮做的 還有自力發電的夜行燈 很難想像 曾經有個時代 擁有一輛自己的腳踏車,竟然會是,許多人的夢想 1993-01-15 Fifty years ago, there were hardly any motorbikes. The only things that caused air pollution were cars and trains. Apart from the bullock cart, the most common means of transportation for individual in those days was the bicycle. Bicycles carried not only people but also goods. During the air raids, cycling was the only way to excape from the city to the countryside. The popular Triangle and Fuji Bajaj are very durable. The cushions are made of leather. And there is also a self-powered night lights. It's hard to imagine that there was a time when owning your own bike would have been a dream for many people.
一八九三年農曆七月十四日生於台北淡水 舊稱北新庄車埕百力戛腳的地方 幼年聰穎，年十六，入台灣總督府醫學校 一九一四年畢業後留學日本 一九二二年獲京都帝大醫學博士，為台灣第一人 一九二一年受聘於台灣總督府醫學專門學校 擔任助教授兼中央研究所技師 敘高等官七等，一九四二年陞敘一等 光復後，任台大醫學院首任院長 篳路藍縷，開創格局，有守有為，不忮不求 一九五三年創設高雄醫學院 受他指導獲得醫學博士的後學約有五十人 一九八六年二月廿五日去世，享年九十三歲 先生於一九二二年五月廿日與霧峰林家閨秀林雙隨女士成婚 育子女五人，皆成大器。他主張台灣人要做本土研究 所以專研中西藥理、瘧疾、鴉片中毒、蛇毒，斐然有成 長女杜淑純說他精研書法，通數國語文，是很有創造力的人 即使日常工作繁多，休息得少，仍精神奕奕，好學不倦 他懸壺濟世，逾六十載，終成一家之言。而畢生致力台灣醫學教育，譽滿杏林 人稱「台灣醫學之父」，可謂實至名歸。 (資料來源:台大校友季刊第七期 P.3) 2000-11-07 Du Congming was born on the 14th day of the lunar July in 1893 in Tamshui, Taipei. The place was formerly known as the foot of the Checheng Baili Garcia in the north of sinzhuang. He was a bright young man and entered the Taiwan Governor's medical school at the age of 16. He graduated in 1914 and studied continuously in Japan. In 1922, he received a doctorate in medicine from Kyoto Imperial University. He is the first Medical PhD in Taiwan. In 1921, he was appointed as Assistant professor to the Taiwan Governor's medical school and technician at the Central Research Institute in Taiwan. He was the 7th class at that time and promoted to First Class in 1942. After the War, he was the first Dean of Medical school of National Taiwan University. Then he founded the Kaohsiung Medical College in 1953. About 50 postgraduates received their medical doctorate under his guidance. He died on February 25, 1986, at the age of 93. On May 20, 1922, he married Ms. Lin Shuanghui, a daughter of the Wufeng Lin family He had five children, all of whom became great successes. He advocated that Taiwanese people should do local research. He specialised in Chinese and Western pharmacology, malaria, opium poisoning and snake venom, and achieved great success. His eldest daughter, Du Shuchun, described him as a very creative man who studied calligraphy and mastered several languages. Even though he had a lot of work to do and little rest, he was still very energetic and a tireless learner. He has been helping the world for more than 60 years and has finally become a master of his craft. He devoted his life to medical education in Taiwan and became a renowned expert in the field of medicine He is also known as the "Father of Taiwanese Medicine", a title he truly deserves. (Source: NTU Alumni Quarterly, Issue 7, P.3)
