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Perspectives Newspaper (Volume 16, Number 1 - 2007) 2012

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BC’s premier English-Chinese student newspaper Box 188 - 6138 Student Union Boulevard University of British Columbia Vancouver, BC V6T 2A5 Sep 2007 | Volume 16 | Issue 01 www.perspectives.ubc.ca  2 Letter from the Editor Welcome back to school! On behalf of the executive team of Perspectives, I wish you an enjoyable 2007-2008 school year. This year marked the 16th anniversary of Perspectives since its inception in 1991. As the first student-run Chinese-English bilingual newspaper in BC, Perspectives has al- ways been an outlet for students to express their opinions. However, due to limitation of resources in the past, Perspectives was only able to pub- lish quarterly for the last 15 years. We recognized that publishing quarterly could not meet the needs or properly express the voices of the drasti- cally changing ethnic composition of the student community in Vancouver. Therefore, the executive team has decided to change Perspectives to a monthly publication which will ensure Perspectives maintains its lead in student-run media outlets. This bold move could not be possible without the support and contributions from all the dedicated members and alumni of Perspectives. Needless to say, no matter what changes we make, ul- timately Perspectives always has and always will adhere to our vision of establishing a bridge between Western and Chinese culture. Perspectives is not only a newspaper, but also a community that gathers many talented people across the campus. As the editor-in-chief, I firmly believe that fostering and facilitating each member’s leadership development is essential for the healthy growth of the paper. There are many opportunities at Perspectives, ranging from journalism, advertising, marketing, administration, and graphic designing to web management. Everyone is welcome to join. For more information about our club, you can always check out our website at http://www.perspectives.ubc.ca for the latest updates and events happening at Perspectives. Jessica Jia Editor-in-Chief Volunteer Opportunity: 走白求恩的路,宣揚中加兩國奧運加拿大醫療志願 活動時間:2007 年10 月28 日至2007 年11 月13 日 1 ,具有加拿大執業資格的專科及全科醫生 2 ,具有加拿大執業資格的各類義務專業人員 3 ,有一定聲望的中加兩國著名運動員 4 ,活動策劃人員(旅遊,醫學專業)2-4 5 ,宣傳,文字人員(英文熟練)2-4 6 ,網站計算機 2 7 ,對外聯絡(英文)2-4 8 ,對外聯絡(中國國內)2-4 9 ,攝影攝像 1-2 We are looking for the following volunteers: 1)       Certified Canadian primary care doctors and specialists. 2)       Certified Canadian medical professionals. 3)       Known athletes from either China or Canada. 4)       2-4 trip organizers, specializing in travels or medicine. 5)       2-4 publicity directors and reporters, with requisite English  skills. 6)       2 website designers. 7)       2-4 volunteers responsible for corresponding with agencies  within Canada. 8)       2-4 volunteers responsible for corresponding with agencies  within China. 9)       1-2 photographers and recorders. If you are interested, please contact Dr.Gu, sgbc555@shaw.ca PERSPECTIVES Staff Administration Editor-in-Chief:   Jessica Jia Co-Editor-in-Chief:  Allan Cho Treasurer:    Ronnie Chow Secretary:    Jasmine Chou Journalism Division Chinese Editor:    Zizian Zhong Assistant Chinese Editor:  Jim Chan English Editor:    Jennifer Lundin Ritchie Assistant English Editor:  Elizabeth Wong Translation Editor:   June Po Assistant Translation Editor:  Evelyn Zheng Advertising Division Advertising Director:   TBD Assistant Advertising:   Wendy Li     Debby Leung Public Relations Director:  Helen Zhou Assistant Public Relations:  Jason Zhong Events Director:   Monica Li Assistant Events:   Grace Gong Circulation Director:   Mark Lee Design Division Publication Design Director:  Eugene Lin Assistant Publication Design:  Scott Lin Web Design Director:   Jackie Cheung     Samuel Wong Perspectives is a non-profit English-Chinese bilingual stu- dent paper published monthly throughout the year. To be considered for publication, all letters and submissions must be original unpublished work that includes the name and contact number of the writer. All work received become the property of Perspectives and will not be returned. Perspec- tives may edit all work selected for publication. Articles may be submitted in either English or Chinese to our office in person, by mail or by email. The opinions expressed in articles are those of the authors and do not necessarily reflect the position of Perspectives and its members. Mailing Address: Box 188, Student Union Building 6138 SUB Boulevard University of British Columbia Vancouver, BC, V6T1Z1 Office: Room 241F, Student Union Building 6138 SUB Boulevard University of British Columbia Vancouver, BC, V6T1Z1 Website: http://www.perspectives.ubc.ca Email: perspectives@club.ams.ubc.ca  3  IMMIGRANTS A ND 二 SECONDGENERATION CULTURAL SENSE 代移民與 文化意識 Translated by Tony Liu Written by Tony Liu    According       to an online survey on                 social interaction and             national identification         among first generation and       second generation immigrants       and local Canadian  residents     conducted by The Dominion     Institute in March this year,    second genertion immigrants  identify themselves with Can-             ada to a higher degree (88%)  than          first generation immigrants (81%)          and local Canadians (79%). The          survey points out that second gen-      eration immigrants are also more likely      to view themselves as “true” or “half”       Canadians (22%). The statistical gap         between first generation immigrants        and second generation immigrants    is even more pronounced with regards to those who claim to possess Canadian identity alone (3% versus 17%, respec- tively). Overall, second generation im- migrants are much less concerned with ethnic and cultural identification than both the first generation immigrants’ and the local Canadian population put together (29% compared to 36%). First    generation    immigrants are     more likely to              place importance           on one’s ethnic and                              cultural identity (64%),                  compared to second generation              immigrants (57%), and local Cana-              dian population (54%).   I, myself, am a first generation              immigrant.  I have lived in Canada             for fifteen years (since grade two).               When I saw the stats, I felt the            data truly reflected the observations I have made in my life, on campus and in society.  After just completing my Bach- elor Degree in Social Science, I find that my cultural and ethnic sense is stronger than my first ten odd years in Canada. On campus, especially in Social Science classes such as History and Politics, what I see are almost all European or Canadian students; Asian students may make up less than 10% of classes. The majority of Asian students who study Social Sci- ences study Economics, while the rest of the population of Asian students in Arts are spread out into English, Psychology, various foreign languages, and other, more technical fields unrelated to Social Sciences. After further investigation, I discovered that almost all of UBC’s Asian students in Social Science classes (with the exception of Economics) are able to communicate better in English than in their respective mother tongues. Some have almost no ability to communicate in their mother tongue. The latter group tend to have either been born in Canada or left their homeland in grades four, five, or younger. In addition, their interactive circle, that is, their friends and dating partners, tend to use English to commu- nicate.  So these students have no need to use a second language except when speaking with their parents and perhaps a handful of relatives. The paradoxical outcome of these factors is that students who share the same mother tongue and culture as their friends and partners may still choose to communicate with each of them entirely in English.  While a small number of Asian immigrants have managed to success- fully integrate more than one language into their daily life, many more abandon the effort.  These students tend to fall into one of two groups: those who become more “Canadian”, and those who more closely resemble their country of origin. When a student’s social sphere consists entirely of people, events and things from a certain culture, then it seems nearly inevitable that the student will end up succumbing to that culture. Perhaps due to the fact that they are more adept at expressing themselves in English, one and a half generations of second genera- tion immigrants are growing increasingly resistant to using their mother tongue. This, in turn, causes them to increasingly resemble local Canadians in their choice of studies, interactive partners, even way of thinking.  Among the students who are more adept at expressing themselves in their mother tongue, many choose to study subjects that are easily understood regardless of English proficiency, for example, foreign languages, Psychology, and Economics.  Their circle of friends, their partner, and their way of thinking tend to reflect their culture of origin. Together, these two groups reflect the Dominion Institute’s statistics. Although the Dominion Institute’s purpose for the survey was to point out how immigrants identify themselves culturally, the survey also indirectly reveals Canada’s cultural Story continued on page 4  4 根 據加拿大The Dominion Institute今年三月一項有 關社會互動及祖國 認同度的網路調查指出,第二代移民對加拿大的認 同度(88%)比一代移民(81%)和加國當地居民(79%) 高。十名接受調查的第二代移民中,有 七人表示對加拿大有強烈認同感。調查亦指出二代移民比一代移民更可能視自己為“完全” 或“ 半”加拿大 人(22%)。當調查問及調查者是否只擁有加國身份時,第二代移民與第一代之間的差距則更明顯(17%對比第一代移 民的3%)。整體上,二代移民對族裔和文化身份重要性的感受度遠比一代和當地人口來的低(29%比36%);而第一代 移民把自己的族裔和文化身份看得最重(64%比二代的57%和當地人口 54%)。 從小學二年級至今,我已在加拿大居住了15年之久。對照我的切身體會,我認為此數據很真實地反應了發生在我 身邊的一切。在從社會系畢業以後,我對文化與民族的體認比之前的十幾年增長了許多。當我仍是在校生時,在 歷史﹑政治等社會學科的課堂上所看到的幾乎是清一色的白人,而亞裔學生所佔比例不到一成。攻讀社會系的亞 裔學生幾乎皆選擇了經濟學,而其他讀文科的亞裔生則分散於英文﹑心理學﹑語言學等一些針對性比較強的學 科,而非涵蓋面更為廣泛的社會學科。經過仔細觀察後,我發現除經濟學外,幾乎所有社會學科類班上的亞裔學 生的英語表達能力都比母語強許多。有的甚至已經完全喪失了用母語與人溝通的能力。許多亞裔學生於加國出 生,另一些在小學四﹑五年級時候便離開了母語的交流環境。在這些學生的生活圈裡,除了父母、親戚之外,絕 大多數人是採用英文交流的。因此他們平時可以說是幾乎用不到除英語之外的第二種語言。久而久之,在這些學 生中就出現了另一種獨特現象——即使自己與談話對象的母語相同,彼此之間仍習慣性地用英語溝通。 若在整個生活圈裡接觸到的人﹑事﹑物皆以某種文化為主,那麼受到這種文化的影響也就無可避免。於是也難怪 上述的一點五代和二代移民似乎因英語表達能力較母語得心應手,並漸漸排斥使用母語;難怪其攻讀的學科﹑來 往對象甚至思考模式與想法皆更貼近於加國當地居民。反觀少數於日常生活中仍能自然並用兩種語言的亞裔移 民,母語表達能力較佳者皆選讀外國語文﹑心理學或經濟學等用詞較直接或簡單明瞭的學科,來往對象與思考模 式也較貼近其母文化。 以上二個族群是加拿大社會的一個縮影,雖然The Dominion Institute的調查意強調了移民對加國文化的認同, 但調查亦間接反應出許多人強烈的文化意識。撇開個人看法不談,對以多元文化著稱的加拿大,更重要的議題可 能是如何讓大家多了解並接受他國語言和文化、與別國的文化和睦相處,而不是藏匿於單一文化中;畢竟全球化 的世界需要更寬容的世界觀與思考模式。 Layout: Debby Leung |www.perspectives.ubc.ca | September 2007 issues as a country. In general, Canada is a country renowned for multiculturalism. However, multiculturalism as an ideal has people with a broad range of differ- ing cultures living together in harmony. It’s certainly not about hiding within a single culture.  It is clear that Canada still has some work to do when it comes to understanding and accept- ing other languages and cultures as part of a multicultural society.  What is needed is a broader vision and a new way of thinking about cultural identity.  Only then can Canada truly join in the global community. Layout: Monica Li | www.perspectives.ubc.ca | September 2007 By: Elizabeth Wong Imagine a stressed environment where everyone is in the same boat as you: waiting for their marks back on their 100% weighted term paper.  I’m sure it’s not hard to imagine; we have all been there.  However, when you do finally receive your essay back, do you ever ask why?  And when you ask why, do you phrase it as, "Why didn’t I get an A?" or "What did I do wrong that made me deserve this mark?" There is a notable difference between these two questions as the first question addresses the credibility of the external world, while the second question is directed towards the individual.  Too often, the second question is more predominantly asked at the expense of the other question, and consequently, we allow our self-esteem to be derived from a system that, ironically, is composed of people just like us.  Have we been socialized to think like this?  Who socialized us?  The system? Who composes the system?  Who are the power holders, and who are the people who perpetuate the hegemony of these power holders?  Most importantly, from where is our dignity derived? Let me illustrate an example.  Sitting among 200 students from the Faculty of Arts, I warily look at my own mark as I receive my term paper back, and I see a glaring red letter that does not coincide with my expectations.  I realize that expectations must correspond with capabilities; having understood this and met the criteria, I then proceeded to evaluate why I didn’t get an A.  I examined the comment: "I felt that the interpretation was not there."  Immediately, a siren went off in my head: which interpretation should I present - mine or the teaching assistant’s?  Am I writing to please the marker, or do I write genuinely what I feel, what I think and what I believe?  As I was in a state of frenzy at the time, I asked the girl next to me if she was satisfied with her results. She stoically replied, "Does it matter?" There are two critical points to note: one, not enough people are questioning the system effectively, and two, people have internalized the system as a common sense truism. Ironically, we are responsible for upholding the hegemony of the power holders at the apex of this system.  We have created a precarious world, as by not questioning the system we then readily accept at face value what the external world tells us.  In effect, this automatically assumes that the external world’s feedback is accurate and has credible authority. More significantly, it means we are allowing the external world to define who we are. Given this, in order to be assured of who we are in terms of our ideologies, principles and capabilities, we must constantly seek confirmation from this system.  As a result, our identities are vulnerable, because they are constructed from our environment. More specifically, our identity’s survival hinges on how the external world wants to view us, and thus, our identities are at the mercy of the power holders in this system.  However, it is we who maintain the hegemony of the people at the apex of this system. At the end of the day, we follow this system with the secret desire of transcending the bottom layer of this pyramid, in order to carve out our own sphere of power. The momentum driving this system has been institutionalized to the point that we forget to ask why.  We ought to ask why; otherwise, we are selling our soul before we even had a chance to own it ourselves.  By: Jackie CK Cheung How to Play: Place numbers from 1 to 9 such that each row, column, and 3x3 block has one of each of the numbers. For your convenience, the numbers in Chinese are 一,二,三,四,五,六,七,八,九 Puzzle: Villanelle By: Johnson Chan At the cross-road of memory and desire, secrets and dreams were summarized by ash; the phoenix of my heart was spent by fire. Your gentle laughter brought the immortal flyer passing all space and time in a single flash to the cross-road of memory and desire; There, unintentionally, you built a pyre, made out of a blend of thoughts and words, some mash for the phoenix of my heart, a stranger to fire. Unknowingly, you ignited the wire – first a candlelight, and then a white splash at the cross-road of memory and desire. The odour of flesh was rising higher; yet you were unaware of the smoking gash: the phoenix of my heart had caught on fire. Soon nothing but ash remained for you to admire; your breath had blown away the lifeless trash… At the cross-road of memory and desire, the phoenix of my heart was spent by fire. Do We Ask WHY Enough?  6 Diversions continues on pg. 12.  5 Diversions continues on pg. 8. Layout: onica Li | www.perspectives.ubc.ca | September 2007  6 The Ancient Vedic religion (2500-800BCE) was mainly polytheistic and ritualistic. The early Vedic inhabitants worshipped many deities associated with different natural phenomena, as well as abstract concepts such as cosmic law (rta) and death. Although there were a few goddesses (devi) such as Aditi, Usas and Vac, the majority of deities were male. The deities resembled humans in that they had emotions, desires, and individual personali- ties. Ritual sacrifice was the central practice of Vedic religion. A person could use hymns to address a particular deity and invite them to attend a sacrifice. The worshipers shared the sacrificial meal with each other and with the deities. The ultimate concern or purpose of Vedic sacrifice was the achievement of har- mony and unity between the secular (i.e. hu- manity) and the sacred (i.e. the gods) through proper communication and propitiation of the irascible deities. Although Vedic sacrifice was mainly concerned with the immolation of animals, it also referred more widely to any offering into the sacred fire, such as milk, ghee, curds, grains, barley, and the soma plant. The priests would throw offerings into the fire, and Agni, the deified aspect of fire, would transport the offerings to the heavenly deities through the smoke. Thus fire was a transformative link between the worldly and divine realms. The early Indo-Aryans believed that the various forms of the world were the result of the self-sacrifice and self-dismember- ment of the cosmic man, Purusa. Hence, exist- ence was understood as a unity in the macro- cosm (Purusa’s body) and multiplicity in the microcosm (the phenomenal world). It was the godlike but human Brahmin priests who were responsible for continuing the divine sacrifice and thus the existence of the world. The divine sacrifice of Purusa brought the world into existence, yet the continued exist- ence of the world depended on the repetitions of that primordial, cosmogonic event. At that point in time, the Vedic religion was considered a “portable” religion because it did not have any fixed places of worship or any images of gods to be carried around. This fact could possibly indicate that the Aryans of that era had a nomadic lifestyle. This aspect of the Hindu religion remained the norm through several periods.  However, the advent of the Speculative Period (800-400 BCE) brought about many other changes. The Vedic seers or rishis enjoyed drinking a plant called soma, and it is through its hal- lucinogenic power that they had shamanic experiences, visions of the gods, and were inspired (Sruti) to compose the Vedic hymns. However, in the Speculative Period, the use of soma was replaced by the practices of asceti- cism and meditation, which were indicated by the religious texts called the Upanisads as the ways to achieve final liberation. The polythe- istic and ritualistic visions of the Vedic seers (rishis) were replaced by Upanisadic visions emphasizing the underlying unity of reality. The formation of the Upanisads marked a transition from the mythological, theological, and ritualistic traditions of the earlier Vedic texts to the practice of philosophical or meta- physical speculation, which aimed to interpret the very essence and purpose of Vedic ritual sacrifice and human destiny. The salvific or so- teriological quest of the earlier Vedic religion was based on the vitality of the physical world and ritual action; whereas the Upanisads advocated that ultimate salvation (moksa) could not be achieved through ritual action but rather through the meditative knowledge of monism.  This knowledge enabled a person to eliminate ignorance and perceive the unity of Brahman, the ultimate reality of the cosmos, and Atman, the eternal self or “essence” of man.  The ultimate goal was to achieve Moksa, the final release from the shifting world with its constant flux and end- less cycle of birth and rebirth (samsara), which in turn was determined by the accumulated effects of one’s actions (karma).  The Upanisads were not the only source of criticism regarding Vedic practices. Heterodox systems such as Buddhism and Jainism also criticized various Vedic religious teachings, such as its practice of polytheism, sacrifice, and its caste system.  The Hindu religion in the Epic Period (400BCE-300CE) was primarily based on two epics, the Ramayana and the Mahabharata, which were mainly con- cerned with royal rivalries, political tur- moil, heroism and dharma. However, we now know that the Vedic gods were still influential because they were described as the fathers of the Pandavas (five fa- mous brothers) in the Mahabharata. The central religious text in the Epic period was the Bhagavad Gita. Whereas the earlier Vedic and Speculative traditions put emphasis on ritual, karma and moksa, the Bhagavad Gita emphasized the teaching of dharma, or social-political duty, as being able to solve the tension between the world-supporting and world-renouncing traditions. Older texts like the Upanisads and Yoga Sutras advocated that people should renounce and transcend the world through ascetic and meditative practic- es, but that contradicted the traditional Hindu convention of the fulfillment of social duty in the world. The Gita taught that people should renounce without any expectations or desires for the fruits of their actions. Since this renun- ciation could be carried out within society and did not contradict social duties, salvation no longer had to be achieved outside of society. During the Gupta dynasty (c. 320-500CE), Puranic religion began to develop and ex- pand; the myths in the Puranas spread rapidly through narrative singers, reciters, and composers. The Puranas was the most important sacred text in Medieval Hindu- ism (500-1800CE).  Medieval Hinduism was characterized by four developments: 1) the rise of devotional movements based on the three great gods—Brahma, Visnu and Siva; 2) the rise of Tantrism which employs sexual and ritual techniques to achieve liberation;  3) the systematization of Hindu philosophy into six schools dominated by the school of Advaita Vedanta; and 4) an outburst in the construc- tion of temples. With this final development, the Puranic Hindu religion could no longer be considered a “portable” religion, because the many temples constructed in this period forced the Aryans to remain in one place to worship. L ay ou t: Sc ot t L in  |  w w w .p er sp ec ti ve s. u bc .c a |  S ep te m be r 20 07  7 進入本世紀以來,加拿大的就業狀況 有了很大的變化。上一代的人只需高中畢業 就能找到好工作。 如果他們上了大學,完成 了本科教育的話, 則可以隨意選擇他們理想 中的職業。因為當時接受過大學教育的人很 少,所以有此學歷的人就特別受歡迎。 上一 代的人於是都想讓他們的孩子上大學、獲得 學位。 因此, 我們的同齡人大都接受了高 等教育。可惜因為每個人都有接受了大學教 育,社會對大學生的需求也就不那麼高了。 實際上, 當前有本科文憑的人很多, 但是 要求必須有本科學歷的職位卻沒那麼多。因 為大學生太多, 所以近年來大學畢業已經不 意味著能找到很理想的工作。怎麼辦? 是不 是我們都要上研究院呢? 這個問題的答案非 常令人吃驚! 教育和就業有什麼關係? 雖然在 加拿大,在教育、技術、經驗等因素的作用 下,人人都有相對平等的就業機會, 但是人 際關係居然是求職過程中最關鍵的因素。在加 拿大, 除了極少數需要特殊技能的工作(比如 醫生) 以外, 找一般的工作重要的不是 “你 知道什麼” 而是“你認識誰”。教育水準 和就業沒有必然聯繫。 這就言生了一個怪現 象: 一方面是不少職位元不需要高學歷, 另 一方面是對職員學歷要求相對比較高, 公司 不在乎在或基本上不在乎你的專業和工作之間 是否對口。 介紹一下第一個方面。 在我做過的各種各樣 的工作中, 最好的工作是不需要高學歷的。 對我來說,需要特殊技能的工作, 例如社 工、教師、醫生、等等, 工作責任較重而工 資較低。 我認識幾個朋友大學畢業以後,必 須回到技術學校接受再教育(比如BCIT),然 後才找到了好工作。 其實,念過技術學校的 朋友裏, 兩個當老師, 另一個當醫生。 現 在, 一個為掙更多錢去幫人整修房子, 一個 當會計, 還有一個當計算機技術員。 以計算機學科是一個為例, 本科以下學歷的 人可能有更好的工作機會。 拿我的先生來 說, 雖然他沒有完成大學本科教育, 但是他 在短時間能找到了工作而且他的工資很高。 但是, 連他的朋友從大學本科畢業以後仍舊 找不到工作。 其實, 有時候, 最好不告訴 雇主你有本科以上學歷。 對雇主來說, 有本 科以上學歷的人往往對工資有更高的要求。 那樣從某種程度上會有損公司的利潤。 現在介紹一下兒另外兩個方面: 為什麼公司 對雇員有學歷要求, 但是卻不在乎是其專業 呢? 這是因為公司的雇主是重視本科學位的 老一代人。 因此, 出現了一怪現象: 有的 雇主喜歡有本科學位的雇員, 但是不在乎其 所學專業是否與專業相關。 比如說, 我有念 了經濟學本科的朋友成了移民官或是海關官 員, 我有學英語的朋友在計算機公司工作, 我的學音樂的朋友則當了英語老師, 還有一 個朋友大學時候學的是歷史,現在居然在銀行 工作!  哎呀! 那真是非常奇怪的事。 在加拿大, 不少的大學生畢業以後在報紙、 網路上找工作。 但是這種方式競爭者太多,所以 效果不很好。再說, 因為那些應聘的人很多,雇 主在薪水等方面的應允一再降低。  因為工資、工作條件什麼的都由雇主單方面決 定, 所以其條件都會比較差。 因此, 一個應屆 畢業生很難在報紙、網路上找到很理想的工作。 有時一個人在念完大學以後,會回去找他們上大 學以前曾經幹過的工作。 我在公共圖書館工作的 時候, 圖書館待遇很一般。 不少人上高中時開 始當圖書館員, 希望大學畢業以後找到更好的工 作。 不過, 畢業以後的情況並沒有變得更好。 在圖書館, 工作很輕鬆、工資也比較高。 我認 識一個朋友是學會計的,畢業以後卻去當了服務 員, 因為會計的工資不如服務員的! 回去做你 以前做過的工作比較容易因為雇主已經認識你, 也知道你是怎麼樣的雇員。 如果你是一個好雇 員, 公司會非常希望你複職。 總的來說, 在我同齡的人中, 大多數人認為最 好的工作可能不用申請就有。 對於這點,我表示 贊成。 雖然在加拿大, 每個人對找到工作應該 有平等的機會, 但是通過關係網還是找到工作的 最好辦法。 對我來說, 告訴你的教授、朋友和 親戚你在求職, 而對各種各樣的工作具有開放態 度,甚至對一個跟你的學位沒有關係的工作也是 一樣。 我認識不少的人用這個辦法找到了很理想 的工作。 所以在上大學期間建立一個好的關係 網,最有可能在畢業以後給你帶來一份好工作。 Layout: Scott Lin | www.perspectives.ubc.ca | September 2007  8 Layout: Monica Li | www.perspectives.ubc.ca | September 2007 12 By: Maggie 幾年前的片子,現在看來仍覺 得有些意義不明。 影片事實上很簡單,警察和黑 道早已是被一再重複的題材。 唯 一感人的地方,可能是開頭處兩人 隨著照片一點點變老的那個細節。 十年間,當年的英俊少年,已然滄 桑滿臉。 一個成了意氣風發的警 司,另一個是行走江湖的黑道。 一人的身份原本是另一人的, 當年二人的互換, 輕率得彷彿命 運的玩笑。 後來回首,想要再 來,卻發現歲月已經把二人各自打 磨成千面。 By: Allan Cho Finding Memories Tracing Routes is the culmination of the first Family History Writing Workshop sponsored by the Chinese Canadian Historical Society of British Columbia in the summer of 2006.  The purpose of the CCHS workshop was to encourage the writing of Chinese Canadian history, which has often been overlooked by scholars who often deal solely with official records. Each author, eight Chinese Canadians in all, used various sources (childhood memories, memories of family members, old photographs, and archival research) to outline the distinctive experiences of their heritage. In reliving the voices of their parents, grandparents, uncles, or aunts, and in capturing the stories behind family photographs, these authors make history come alive. They bring into the forefront not only the pains of families living in a legally racist Canadian system but also the troubled history of China. Hence, the book provides stimulation for ordinary Canadians (as well as professional historians) to collectively contribute to national histories by recording their unique but diverse family and personal experiences.  The book has another worthy cause:  All proceeds go to a scholarship fund created by the Chinese Canadian Historical Society to encourage education and research on Chinese Canadian history.  Recently, a translated of Finding Memories, Tracing Routes was released, titled 尋根之道, and is available for purchase alongside the English edition. Authors: Shirley Chan, Belinda Hung, Roy Mah, Dan Seto, Hayne Wai, Candace Yip, Gail Yip and Ken Yip. Preface: Dr. Jean Barman Afterword: Dr. Henry Yu Editor: Brandy Liên Worall Paperback Price: $15 (CDN) Hardcover Price: $25 (CDN) This collection is available at the following Vancouver retail stores: Duthie Books 2239 West 4th Street Hagar’s 2176 W. 41st Avenue (Kerrisdale) Vancouver Museum Gift Shop 1100 Chestnut St. UBC Bookstore 6200 University Blvd. UBC Bookstore @ Robson Square 800 Robson Street (Between Hornby and Howe) Sino United Printing 78 Pender Street East (Vancou-ver) Aberdeen Center 4151 Hazelbridge Way (Richmond) For more information, visit the CCHS homepage: http://www.cchsbc.ca By: Zizian Zhong  What did you do when you were 20?  I was stuck in snowy Guelph, Ontario. Rudolf Vrba, a former UBC Professor, escaped successfully from the German death camp at Auschwitz. As one of only five Jews who made it, he reported his experiences to the Allies.  His report was later known as the Vrba-Wetzler Report. There is a photo of him on Wikipedia. His smile is so sweet, and his eyes look so peaceful.  I never would have imagined he had such horrible experiences in his early twenties. Yes, World War II was cruel, not only for those who went to war, but also for those who were left behind.  I once had a German roommate, Signe. One day she told me that three of her four aunts were never able to marry.  She said it was because when they were young, their boyfriends were all called to World War II.  Then after the war, there were not enough men left for them to build their families. 一 四 七 三 二 九 五 六 八 五 六 八 一 四 七 三 二 九 二 九 三 五 八 六 七 四 一 六 五 一 八 七 三 四 九 二 三 二 四 九 六 一 八 七 五 七 八 九 四 五 二 一 三 六 九 一 二 七 三 五 六 八 四 四 七 六 二 一 八 九 五 三 八 三 五 六 九 四 二 一 七 Book Review – Finding Memories, Tracing Routes Rudolf Vrba 無間道  9 優惠只於下列 TELUS 研科特許 華人代理提供: 科誠資訊 Boss Communications 華埠 604-682-8887 恆基廣場 604-468-8682 Cartunes Sound & Cellular Coquitlam Centre 604-468-1686 訊城 Cell City Communications 百家店 604-656-2333 華埠 543 Main Street 604-656-2366 麗晶廣場 604-656-2399 時代坊 604-656-2355 Metrotown 604-656-2322 Cellular One Inc. Richmond Centre 604-276-8177 聯系傳訊 Connect Richmond Centre 604-231-8706 Oakridge Centre 604-266-8190 Metropolis 604-718-1833 Coquitlam Centre 604-464-8886 易通傳訊 Easylink 214B-4501 North Rd., Burnaby 604-717-6677 10-3490 Kingsway 604-717-6688 Luminus Solutions Inc. 中環廣場 604-231-8111 帝國中心 604-233-1133 佳域電訊 Oasis Telecom 金鐘廊 604-231-9303 允中數碼 Optimal Cellular Tech. Surrey 大統華超級市場 604-583-7862 Metrotown 604-717-1099 優惠只適用於2007年9月30日前簽約兩年或三年的新開台客戶。*稅項、長途電話費、額外通話時間、漫遊、逐次收費服務、系統接通月費及先進911緊急服務接通月費另計。†優惠只適用於持有效學生證的客戶。客戶必須於參與的TELUS研科特許華人代理店內開台,方符合資格領取此優惠。不適用於在網上開台。客戶所選擇的8個電話號碼必須為加國本地 號碼,並且不可包括客戶自己的TELUS研科手機號碼、收聽口訊留言的號碼、免費長途專線或900號碼。本地通話必須透過客戶的手機致電或接聽,漫遊及/或長途電話費另計。文字訊息必須經由其他手機收發,並需繳付漫遊及長途收費。此優惠只適用於文字訊息傳送,不包括相片或錄像訊息傳送。客戶可在每次月結單循環期,於www.mytelusmobility.com 對該8個電話號碼進行一次更改。**優惠只適用於2007年9月30日前簽約三年的新開台客戶。選購Samsung M620、MOTOKRZR或LG Chocolate摺機的客戶可免費獲贈1GB記憶卡(價值$24.99)。只適用於參與的地點。數量有限,送完即止。手機供應或有差異。©2007 TELUS. 查詢優惠詳情,請親臨右列參與的 TELUS 研科特許華人代理或瀏覽 chinese.telusmobility.com 摯友傾談 話題無限 My Faves™ 	 「我的摯愛™」學生通話計劃 	 月費由$25起* 持有學生證?可享有本地 無限通話及文字訊息傳送 任何8位摯友 • 任何網絡† 免費獲贈1GB記憶卡** LG Chocolate 摺機 MOTOKRZR™ Samsung M620 TM07075557-F8-UBCP6.indd   1 8/24/07   12:45:34 PM Recent global climate changes have spurred several countries into implementing federal policies to conserve energy.  One such policy, devised by the government of China, turned off air-conditioning in many government offices. The government urged office workers to keep cool by abandoning their busi- ness suits in favor of T-shirts and other informal wear.  Inspec- tors were sent to office buildings and hotels in Beijing in order to enforce the new temperature guidelines.  It may sound strange to need inspectors to enforce temperatures; however, the temperature in Beijing can go up to an incredible 40°C. Even in T-shirts, the office workers would swelter without air-conditioning.  If this policy continues, the government of China might need to do more than simply save energy – they will need to save their workforce from quitting. 近年的環球天氣變化觸發起一些國家實行不同的省能政策。 中國就有一項關掉行政辦公室冷氣空調政策。政府反而鼓勵上 班一族遺棄每天的西裝﹐改穿Tshirt (短袖汗衫)來底熱上班。 檢查人員亦被派到北京的辦公室及酒店來執行新的溫度指引。 可能你會覺得奇怪﹐但在高至40度攝氏的北京城內﹐沒有檢查 人員﹐誰按照指引去做? 如果沒有空調﹐即使穿Tshirt﹐ 人們 亦會大汗淋漓。若中國政府繼續實施這個政策﹐不單要努力為 國家省能﹐ 還要想法子挽留這群上班一族呢! Written By: June Po Translated By: June Po 10  July 1st, 2007, is the 10th anniversary of the estab- lishment of the Hong Kong Special Administrative Region (HKSAR).  That is, it has been ten years since Hong Kong’s sovereignty was returned to her moth- erland, China, after 99 years of English colonization. To celebrate this jubilee, there have been various events held by a variety of organizations since April 2007. The Central People’s Government of the Peo- ple’s Republic of China gave a pair of giant pandas as a gift to the HKSAR.  The two pandas were named “Le Le” and “Ying Ying,” which mean “happy and positive” and “full and rich”, respectively. On July 1st, the big day, there will be a flag-raising ceremony, a parade, carnivals and a spectacular fireworks dis- play over the night sky of the beautiful Victoria Har- bour. This 10-year milestone is definitely remarkable for Hong Kong as well as the whole nation. Before 1997, many people thought that returning sovereign- ty to China would mean the end of the prosperous Hong Kong. However, Hong Kong’s still flourish- ing economy and its public excitement towards the 10th anniversary celebrations prove that the political concept of “One Country, Two Systems” does work. It is indeed a joyful event for both the country and its people. 二零零七年七月一日是香港特別行政區成立十周年紀 念日,亦即是香港經過九十九年英國統治後,在一九 九七年主權回歸祖國後的十周年紀念日。為慶祝這次 盛事,很多團體由本年四月開始已舉辦不同類型的慶 祝活動。中華人民共和國中央人民政府更送了兩隻國 寶大熊貓給香港作為香港特別行政區成立十周年的禮 物。那兩隻大熊貓被命名為「樂樂」和「盈盈」,分 別是「快樂、樂觀」和「經濟豐盈」的意思。在七月 一日當天,將會有升旗典禮,大巡遊,嘉年華會和壯 觀的煙花匯演,照亮著維多利亞港的美麗夜空。這個 十年的里程碑,確實是一件值得香港和整個國家都記 住的大事。在一九九七年香港回歸祖國之前,很多人 都認為回歸就是繁榮香港的結束。可是,看著香港人 對回歸十周年慶典的興奮和這個仍然繁榮興旺的香 港,香港特別行政區成立十周年的盛事見證了「一國 兩制」這個政策是可行的。這的確是一件國家和人民 的開心事。 Written By: Selina Pang Translated By: Selina Pang  Summer is a critical turning point for many students in Taiwan. Students must write admission exams to determine which university or senior high school they will attend in the fall. They resort to many different methods to help them succeed. Some pray to the Chinese god of wisdom, others bring an amulet or a charm with them. Recently, a rumour originated in the county of Yun-lin that said if one touches the horn of a long-horned beetle, one can outperform the other examinees, as the horn is a sign of victory. Therefore, many students began searching for these beetles in both the local parks and in the wilderness. Surprisingly, the park management teams do not restrict students from lightly touching the beetles, although it strongly opposes any means that will lead to a disturbance of the existing ecosystem. Some people have taken advantage of this opportunity by illegally capturing beetles for sale. Perhaps studying is the ultimate way to ensure success after all. 在台灣學生的眼中,夏季是一個很重要的轉捩點。學生必須應考不同的入學 試,決定他們下學年會在什麼大學或高中就讀。他們會嘗試尋求很多不同的方 法令自己成功考取好學校。有些人會朝拜中國智慧之神,有些人則會隨身帶著 避邪物或護身符。近來,在台灣的雲林縣有傳言說,如果有人觸摸到長角甲蟲 的角,他就能在眾考生之中突圍而出,因為長角甲蟲的角是一個勝利的象徵。 因此,很多學生都開始在當地的公園和郊外地區找尋這種長角甲蟲的蹤影。意 外地,公園管理人員並沒有禁止學生觸摸那些長角甲蟲,只是強烈反對任何會 影響現存生態環境的行為。有些人更濫用這次機會,非法捕捉並販賣長角甲 蟲。或許,說到底,努力讀書才是真正能夠保證成功的方法。 Written By: Scott Lin Chinese Translation By: Selina Pang  Mao is back, albeit in the form of a 51-year-old woman named Chen Yan from Mianyang in southwestern Sichuan Province.  Chen Yan first stunned pedestrians when she impersonated Chairman Mao on Chunxi Road, one of the most crowded commercial streets in Chengdu. Chen Yan said at first she only wanted to imitate the ac- claimed Chinese actor Tang Guoqiang. One of her friends, who is a dresser for a local performance group, suggested she emulate Mao Zedong since she looks more like him. She said although her facial features are fairly similar to Mao Zedong’s, she still needs to “special makeup,” which takes at least four hours and costs 800 yuan ($122 Canadian) each time. The pair of leather shoes worn by Chen Yan are tailor-made and heightened by 30 centimeters in the heels, making Chen Yan 1.80 metres (5 ft 11inches) from 1.55 metres, but unfortu- nately, they makes it more difficult for her to walk. 毛主席回來了,盡管他變成了一個名叫陳燕的51歲四川女子. 陳豔起 初震驚途人時,是在一條成都最擁擠的商業街上.她在春熙路上冒充毛 澤東.陳豔說,當初她只是想模仿著名華裔演員唐國強. 她有一個本地 表演團體的服裝師的朋友建議她摸仿毛澤東,因爲她看上来更像他. 她 說,雖然她的五官相當像毛澤東, 她還是需要”特殊化妝”. 這每次 至少需要4個小時,費用800人民幣(122加幣). 陳豔的一雙度身訂造的 皮鞋給她加高了30公分, 使陳豔從1.55米的身高變到1.80米( 5英尺 11寸). 很可惜, 這給她走路帶來了更大的困難. Written By: Allan Cho Chinese Translation By: Evelyn Zheng 1 2 3 4 5 6 11  Colombia’s Congress approved a bill in June 2007 granting same- sex couples rights similar to heterosexual couples.  This bill, supported by President Alvaro Uribe but opposed by the Roman Catholic church, grants gay couples that have lived together for over two years the same social security and estate inheritance guarantees as straight couples in common law marriages.  This final approval was seen as the biggest advance for homosexuals in a country with a 90% Roman Catholic population; the bill had already failed to pass through Congress four times since 1999. 哥倫比亞國會在二零零七年六月通過了一項法案﹐給同性伴侶和異 性伴侶相同的權利。這一項法案給同居超過兩年時間的同性伴侶與 合法夫婦同等社會保障及遺產權利。 它穫得總統Alvaro Uribe的技 持﹐但受到羅馬天主教的反對。這次通案﹐在一個有99%居民屬於羅 馬天主教信仰的國家裡﹐是同性伴侶在哥倫比亞爭取人權過程中的 一大步。由1999年起﹐這項法案而曾被國會反對過四次。 Written By: June Po Translated By: June Po  An incident in Japan last November sparked a recent surge of interest in human hibernation.  A man went to a BBQ on Mount Rokko. Un- fortunately, after the BBQ, he fell off a slope and was severely injured, which led to him eventually losing consciousness.  He was not found until 24 days later.  He appeared to be very near death; however, after a couple days in the hospital, the man miraculously came back to life and made a full recovery.  People began calling him “The Bear Man,” because it seems that he survived by hibernating like a bear.  Scien- tists were amazed with this unusual finding and decided to start a series of research projects regarding hibernating humans.  They are hoping to find the maximum days one can hibernate so that more lives can be saved as people wait for help in extreme cases or emer- gencies. The project is under preparation now and will be launched this coming December. 沒錯,不是開玩笑。事情起源於日本去年十一月。一男子上山參加活 動,不幸的,他跌下坡並陷入昏迷。大家都以為此男子已往生,直到 他在24日後被尋獲。奇機似的,他在醫院療養幾天後就恢復正常,像 往常的一樣去上班。人們稱他為”熊人” ,因為他就像熊冬眠後醒來 一樣。醫學人員決定開始研究人冬眠的可能性。如果成功,更多生命 在等待救援時就有機會生存了。這項研究非常有趣,醫學人員想要找 出人最長可以冬眠的天數。今年底十二月,冬眠實驗即將展開,敬請 期待。 Written By: Jasmine Chou Translated By: Jasmine Chou  The Lao People’s Democratic Republic has the US to thank for pre- venting an alleged coup attempt by an anti-government network led by Gen. Vang Pao, an ethnic Hmong who emigrated to the US in the 1970s.  Nine people were charged with conspiring to blow up government buildings and in the process kill thousands of people. They were caught in California, in a sting operation conducted by US police posing as arms dealers selling machine guns, rockets and explosives. The arrests highlight a dramatic reversal in the rela- tionship between Vang and the governments of the US and Laos. Before the 1975 takeover of Laos by the communists, Vang led troops trained and supported by the CIA against the communists, a role for which he is both respected and scorned. Plans to have an elementary school in Madison, Wisconsin named after him have been dropped in light of this development. 老撾人民民主共和國得感謝美國,因為美國搗破了一個由Gen. Vang Pao 領導的反政府網絡所策劃的政變企圖。Gen. Vang Pao 是一個 在1970年已移居美國的赫蒙族人。在這次行動中,九人被捕,被控 意圖炸毀政府建築物。消息指如果這次陰謀得逞,可能傷及數千名無 辜市民。策劃政變者是在美國加州由美國警方喬裝成軍火商,在出 售機槍、火箭彈和炸藥的行動中誘捕。這次事件,顯示了Vang與美 國以及老撾政府關係的轉變。在1975年老撾為共産黨統治前, Vang 率領過一隊受中央情報局訓練與支持的部隊抵抗共產政權,爲此他 被一些人尊重,又被另一些人鄙視。在威斯康辛州麥迪遜市,有一 所小學準備以他命名,但因發生了這事,命名計劃將被終止。 Written By: Jackie CK Cheung Chinese Translation By: Evelyn Zheng  Watch for minor riots this month as Japan pulls its “Pepsi Ice Cucumber” cola off the shelves, as sched- uled.  The cucumber-flavored cola was made as a sum- mer special edition of the famous Pepsi cola.  Spokes- person Aya Takemoto claimed: “We wanted a flavor that makes people think of keeping cool in the summer heat.”  Pepsi Japan was also hoping the addition of the fancy salad veggie would help boost their cola sales, since with only 15% of the soft drink market, Pepsi Japan has been lagging far behind Coca Cola Japan. Surprisingly, sales of the strangely flavored cola were brisk.  Does this mean we can hope to see Pepsi Ice Cucumber on the shelves again next summer?  Or will Pepsi Japan already be on to its next exciting concoc- tion?  Pepsi Ice Daikon, anyone? 注意本月日本的”百事冰黃瓜”,如期實現的可樂輕暴 亂. 黃瓜口味可樂是夏季特別改加的著名百事可樂飲料. 發言人Aya Takemoto 稱: “我們想要的是會讓人感受到 炎夏涼快的持續味道.” 日本百事可樂還希望加上花式 蔬菜色拉,會有助于促進他們的可樂銷售. 日本百事可 樂近年只佔軟性飲料市場的15百份比,一直遠遠落後于日 本可口可樂. 奇怪的是,怪異口味的可樂銷售很旺盛. 這 是否意味著我們還可以期待明年夏天百事可樂冰黃瓜味 再次在城市場上出售呢? 還是日本百事可樂將會開始了 下季刺激的新口味?,有人要百事可樂蘿蔔味嗎? Written By: Jennifer Lundin Ritchie Chinese Translation By: Evelyn Zheng 8 7 Layout: Scott Lin | www.perspectives.ubc.ca | September 2007 Eating in China Chinese Original Written By: Evelyn Zheng English Translation By: Selina Pang 食在中国 今年暑假有幸重返中国,实在太高兴了。为何?为 吃!在这个有着五千年历史的文化古国里,美味佳肴 真是数不胜数。 我给自己封了个称号——“饭店达人”,因为吃是我 的中国之行中极其重要的一部分。虽说吃不出什么太 大的学问,但对于各类美食我有我的亲身体会。 我最喜欢的是火锅和烧烤。鲜美的羊肉、牛肉还有新 鲜蔬菜,配上各色调味料,真是一绝!烤肉更是过 瘾,只要能想到的烤法,就能给烤上。味道真是好极 啦!写着我都搀了…… 央央大国,南北东西,各个地方的饮食文化当然有着 差异。南方的菜肴做法极为精致、“甜”美。北方也 是讲究色香味具全。只要吃得饱,就能吃得好。 另外在主食方面,面食的种类多得眼花缭乱:从粗粮 的玉米饼再到手拉面和各类糕点,让我都不知从何下 口。 饭店都会着重于服务的热情。他们的宗旨是“客人就 是上帝”。现在,很多大饭店已经开始使用电子点菜 的仪器了。好现代化哦! 一大堆人坐在同一个屋檐下吃饭,热热闹闹,其乐融 融。各式菜肴,价格不贵,菜色繁多。 中国确实是一个美食天堂。 不信?就请来吃吃看~  This summer, I am really excited and happy to have the chance to go back to China. For what? For food! With 5000 years of history, this country certainly has developed countless types of delicious cuisines.  I call myself “the Restaurant Goddess” be- cause eating Chinese food is the main purpose of my summer trip. Although I do not have a vast knowl- edge of cuisine, I do have many personal experiences with different kinds of food.  The two things I love the most are hot pot and barbeque. Delicate lamb and tasty beef, as well as fresh vegetables, together with various kinds of sauce, are the best things in the world! Roasted pork can be extremely addictive.. A person can order just about any style of cooking they can imagine. The taste is just wonderful! Just thinking about it makes my mouth water...  Each region of this vast country offers a distinct culinary style and taste. People in Southern China emphasize the “sweetness” and delicacy of foods; on the other hand, people in Northern China stress the colours, smells, and tastes of foods.  Simply feeling full means the food is good.  As for our main staple, noodles, the sheer variety of noodles dazzle the eyes. From corn cake to handmade noodles and various pastries – I really don’t know what to eat first.  Restaurants usually pay extra attention to providing enthusiastic service, their philosophy is always: “the customer is god.” Nowadays, many famous restaurants have also started to use electronic ordering machines. It is so modern!  A big group of people sitting and eating under the same roof – so lively and warm! Various cuisines with reasonable prices – so good!  China is the heaven of delicious food, in- deed.  If you don’t believe me, come and try for yourself! Joey’s Asian Twist By Taro (芋頭) English Translation by Jasmine Chou 坐落在繁忙的Broadway 和Granville Street 路口, “Joey’s Lounge”神秘典雅的外觀吸引了無數緊跟 時尚的雅痞。 日前,我也在好奇心的驅使下,跑進 去探了個究竟。 街邊幽暗的玻璃牆, 一副”此地無銀三百兩”的姿 態,真叫人心癢難騷。 夜幕降臨, 大門上方的天台 透出嬝嬝的燈火, 好似招喚著飛蛾到此安歇。 走進 大門, 迎面便是一大片屏風, 若隱若現地遮掩著內 廳的風采。 然而,現實卻不如預期的那樣完美。 大 定裡餐桌的擺設既不均衡也不合理。 正中間的桌椅 佔去了老大個空間,妨礙了其它客人和服務生行走。 人來客往,使得原本已落坐在此的人也不得安穩。 一樓的酒吧室倒很是寬敞,高挑的天花板更讓人心為 之一寬,周圍的包廂也非常舒適。 然而,一樓的一 切到底還不及二樓天台的陳設。 愜意的沙發 (沒錯, 他們眞把沙發端到餐廳裡頭),流水潸潸的瀑布牆, 開合式的屋棚, 周圍昏暗的火把和舞廳般螢光的吧 台,無一不叫人賞心悅目。 這麼精心打扮可有沒有點真才實料呢? 從15年前的第一家家庭式餐廳, 到如今遍佈加國和 華盛頓州的時尚酒樓, “Joey’s Lounge” 的菜單 從大眾化的義大利菜, 搖身一變成了聯合國的大雜 燴。 從中國人所熟悉的荷葉包 (Chinatown lettuce wrap; $9+)到外國人所喜愛的酸甜雞丁(sweet chili chicken; $9)無所不包。 當然,“Joey’s” 也有 許多獨家首創: 壽司墨西哥餅 (California sushi taco; $10), 乍一聽起來是個不甚搭調的組合, 實 際是以中式的餃子皮取代墨西哥餅搭配石蟹(rock crab)肉, 鱷梨(avocado), 海苔, 芥茉和一些蔬菜而 成。 完成後的sushi taco 竟意料之外的爽口異常, 這道菜如跟日本定食餐盒 (Japanese bento box; $16)一起享用則更添異彩。 對注重健康飲食的客人, “Joey’s” 也有與眾不 同的沙拉提供: 叢林沙拉 (evil jungle noodle salad; $14) 包括了芒果, 鱷梨, 麵條, 青椒, 和 櫻桃番茄 (cherry tomato), 配上炭烤雞排, 醉 薑汁(drunken ginger sauce), 和薄荷 (/九層塔 茉 (basil), 萊姆 (lime) 和花生粒做點綴, 旣美 觀又美味。其他的沙拉如grill chicken cob salad ($14) 和 viva salad ($14) 也都是又大又多料, 非常超值。至於”Joey’s”主餐,真可說是五花 八門: 從泰式蝦仁 (panang prawn curry bowl; $16), 印度奶油雞丁(Bombay butter chicken; $15), 到義大利臘腸麵 (Italian spaghettini with chorizo; $15) 和義大利龍蝦合子(lobster ravioli; $17), “Joey’s” 可真是別出心裁地將 百江匯聚成一;雖嫌繁多, 卻不顯雜亂。每樣菜餚 都各具特色。對喜愛魚類的讀者, 我強烈推薦“Jo- ey’s” Mediterranean spiced basa ($18 ) 和 清 酒釀鱈魚 (sake marinated black cod; $26)。 據內線消息,此鱈魚菜是菜單裡成本最高的, 而 basa 也是挺費工夫的。然而, 就老夫而言, 這兩 道菜都只是差強人意。也許只是主觀原因,但我就是 沒辦法接受馬鈴薯泥配鱈魚…… 至於甜點呢?蘋果派(apple pie; $7)上佳之選。一 個人份的蘋果派配上楓糖冰淇淋, 加上糖漿(cara- mel)和肉桂粉(cinnamon), 讓食客吃得既心醉又心 虛,害怕不夠吃又怕血壓高…… 對於那些只想喝點 飲料消遣一下的大學生們, ”Joey’s” 每晚都有特 價酒點供應。老芋我特別推薦週三的Bellni pitch er ($13)。沒錯! Double 的 Bellini 一整桶地端 來, 包管你不醉無歸,憂愁頓消。 當然, 如過你是個像我一樣的矇懂少年, 在“Jo- ey’s”,也許就不只是食物和裝潢讓人蠢蠢欲動 了… 12 Culinary         Delights Locate at the intersection of Broadway and Granville Street, the mysterious “Joy’s Lounge” has attracted numerous tourists and locals.  Unable to resist my own curiosity, I decided to take one day and visit the place. The dimmed glass window situated itself at the cor- ner of the street.  As the dark night approaches, the balcony above the entrance is glowing with inviting lights.  Some moths have gathered around that lamp of light.  As I walk in through the door, I head right into a wall of screen, distinctively shown the dining area.  However, the reality never seems as perfect. The cutleries on the table are not logical and nor are they balanced.  There are chairs and tables in the mid- dle of the walkway, blocking the paths for waitresses and customers to get by.  The ones who are sitting cannot sit comfortably as others often pass by their tables.  Nevertheless, the bar area and lounge do look nicer, as the space are more spread out and the ceiling right here are higher.  The second floor is even better. The soft sofas (that’s right, they actually brought sofas into the restaurant), running wall of waterfall, the roof that could be opened, and the spotlights in the middle of the dance floor all made the place’s atmos- phere alluring. So does this well-decorated restaurant have some real contents to be valued? Fifteen years ago, the restaurant was a family ori- ented dining hall.  Today, “Joey’s Lounge” became well known in both Canada and Washington State. Its menu transformed from commonly seen Italian dishes to International cuisine.  Popular dishes in- clude Chinese’s Chinatown lettuce wrap, Caucasians’ favorite sweet chili chicken.  Of course there are spe- cialty dishes invented by “Joey’s”, such as California sushi taco, a first impression of weird combo, but in fact a creation using taco instead of Asian dumpling skin.  Not only is sushi taco very interesting taste, it is furthermore a perfect match with the Japanese bento box. Or those more on the health conscious side, “Jo- ey’s” provides a variety of salad choices.  Evil jungle noodle salad includes mango, avocado, noodle, green pepper, and cheery tomato, sprinkled with BBQ chicken, drunken ginger sauce, mint, basil, lime, and peanut bits.  It’s not only delicious but a very pretty dish.  Other salads such as grill chicken cob salad and viva salad are worth the price because they are big dishes.  As for “Joey’s” main course, it is not to be ignored.  Panang prawn curry bowl, Bombay butter chicken, Italian spaghettini with chorizo, and lob- ster ravioli are few of the most praised dishes.  With its heart, “Joey’s” offers many different tastes, both quantity and quality.  It is as every dish has its very own story.  For the fish lovers, I strongly recommend “Joey’s” Mediterranean spiced basa and sake mari- nated black cod. As told, black cod has the highest capital, and prepar- ing basa is very time consuming.  Subjectively, I like these too so-so.  Maybe it is because I cannot accept having potato and black cod on the same plate… What about desert?  Apple pie would be my top choice.  One serving of apple pie drizzled with maple syrup, caramel, and cinnamon, makes me both happy and guilty, afraid it’s not enough but also afraid it’s too much calories…for those who just want to stay in for some drinks, “Joey’s” offers different special drinks every night.  As Taro, I recommend Wednes- day’s Bellini pitcher.  That’s right! A whole jug of Double Bellini will surely make you satisfied and leave you worriless. If you are a naïve teenage like me, in “Joey’s”, you will not just fall for the food and the décor… Culinary         Delights Layout: Jerry Kwok | www.perspectives.ubc.ca| September 2007 13 14


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