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Perspectives Newspaper (Volume 16, Number 2 - 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 Oct 2007 | Volume 16 | Issue 02 www.perspectives.ubc.ca The Dragon Lady 龍的傳女 Chinese-Canadian Women Under  the Gaze of Orientalist Eyes  p. 3 Mirror Mirror on the Wall - The Beauty Industry    p. 5 Let’s Talk about the Olympics   p. 6 The New Voices Project   p. 8  2 PERSPECTIVES Staff Administration Co-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:  Maggie Wen 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 To be considered for publication, all letters and submissions must be original unpublished work that includes the name and contact number of the writer.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 per- son, 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 A Letter from the Editor The Many Perspectives of Migration As I’m frantically typing on my sturdy laptop all the new members that joined us on Club Days, I realize something.  As I flip through our membership forms, I see that these are more than just names, more than just dates and addresses on a white and black map. Rather, these are the reflections of more than just ethnic diversity; it’s an image of migration.  But as recent historians have argued, migration is never a one-way flow of people.  Migration is fluid, if not fluent. As I’m scanning through these addresses from the membership list, I notice Perspectives members are dotted everywhere in the Lower Mainland. When one member told me that although she had lived on campus residence, her family house was actually in Langley, I thought she was a rarity. When another member lived in Port Moody and yet another lived in Coquitlam, I began to see patterns. A product from Vancouver, I always considered it the heart of Chinese migration, with Richmond being a close second.  It was not until recently, that I realized that demographic and cultural diversity of Perspectives’ membership. The diversity not only encompasses the cultural and ethnic, but ultimately the geographical. As one colleague later told me, Langley has a large Taiwanese population, mainly from rural Taiwan because these migrants want to replicate the serenely idyllic setting that Langley offered, far away from bustling metropolitan walls of Vancouver, as it is in Taipei. Interestingly, whereas once the Taishanese (Toisan) comprised the largest ethnic Chinese group in the Lower Mainland for a better part of the 20th century, (and in fact still occupies a large section of Vancouver’s Knight Street), equally large populations of Hong Kong Chinese flow as far as Coquitlam, and further down the road in Westwood Plateau. Whereas once 41st and Victoria Drive in Vancouver became dotted with the first Hong Kong commercial enterprises (Mui Garden being the first Hong Kong style café brought over from Hong Kong), such migration spilled into and spread throughout Richmond. As the fabric of our membership reveals, migration doesn’t occur spontaneously: people don’t just pack up, leave, and settle randomly in one area – and stay there permanently.  As letters hidden deep in the Vancouver Archives tell us, Vancouver didn’t just recently become “global.” Personal letters reveal that cash, goods, ideas – even people – moved much more fluently than history books tend to record (or not record).  It’s only recently that we’ve noticed this: and it’s even more recently that new generations of historians are studying this. Quite recently, one Perspectives alumni returned to Taiwan to continue his graduate studies at Taichung University while another in Hong Kong’s Chinese University for law school.  With them, they’ll bring ideas, tastes, and memories from their Canadian experience, with them they’ll expand the global horizons of those around them, with them they’ll reorient and extend themselves in the global migration pattern. As Perspectives reveal, migration is carefully articulated underneath while appearing disorganized on the surface.  Perspectives is a reflection of this, it is a reflection of history, present and the past. Allan Cho Editor-in-Chief  3 東方人眼中的加 拿大華裔女性 DRAGON Chinese-Canadian Women Under the Gaze of Orientalist Eyes 龍 Written by Allan Cho (曹瑞麟) Translated by Evelyn Zheng lady? 在一個突破性的新研究中,西門菲沙大學亞洲-加拿大研究系 以及道格拉斯學院社會學系的 何瑞柏(音譯),都認為加拿大 華裔婦女的身份形成是一個錯 綜雜的過程,因為許多過去的 研究都遺漏了“女性”和“亞 洲人”的相關主題。經過兩年 多的實地調查, 何的論述文“ 龍女打破香蕉定義: 雙文化身 份的形成和在加拿大出生的卑 詩省溫哥華華裔婦女”, 就是 試圖彌補和融合社會學和女權 主義理論成為一种獨特的“亞 洲加拿大”的研究。何氏的研 究顯示,加拿大華裔婦女的自 我認知是經過雙重文化而形成 的,而且他的研究對象們和人 們一向認為亞洲女性的“保守 退縮”有着根本的不同。 由於加拿大文化鼓勵個人主義 的程度遠大於中國文化,這些 女性經常需要做自己生活中的 重大決定。加拿大出生的華裔 女性由於別人企圖限制其獨立 性而為此妥協自己的“中國 化”。這些女性需要經常不斷 地在中國加拿大的影響中轉化 她們的身份, 從而影響到了她 們生活的很多方面。 雖然何 的研究參與者都是徹底的“西 方化”,但她們還是渴望學習 及保留其中國文化。因此,她 們不感到自己完全是加拿大人 或完全是中國人。她們的感受 是 “夾縫於兩個世界間”,個 人身份由不同的環境而變化。 舉例來說,和其他本地出生的 朋友在一起時, 華裔女性會很 容易地展示她們中國人身份, 說上幾句中文夾雜的英語。 所有女性都在研究報告說,她 們結交過不同類別的朋友們: 本地出生的華人, 白人,和其 他亞裔人士.通常,每個朋友圈 都保持獨立,並不混在一起.舉 例而言,何氏發現本地出生的 女性會與其亞洲朋友一起去喝 珍珠奶茶,唱卡拉OK, 去跳舞 俱樂部,但她們會與白人朋友 經常去酒館和更“西化”的餐 廳。令人吃驚的是,盡管有分 民族種類的友誼,大部分華裔 女性的閨中密友剛好也是亞 裔或華裔。何式的參與者, Nadine就提到:”亞裔的孩子 們相互可以了解。這就像是一 個圈內人開的玩笑, 外人听不 懂。 何氏認為俗語“香蕉”,意 為”外黃內白”,並不能妥善 地運用到這些女性的身上。這 個太過簡單化的字眼根本無法 描述其身份的形成。 雖然多 數研究參與者認同自己   第四頁繼續 的傳女? In a groundbreaking new study, the first of its kind in an academic environment, Rob Ho of the Asia-Canada Studies program at Simon Fraser University as well as the Sociology Department at Douglas College, finds that the identity formation of Chinese Canadian women is a complex and intricate equation, one which many researchers have neglected in the past because being “female” and “Asian” falls through the cracks of “traditional” academic disciplines. Ho’s thesis, “Dragon Ladies Repeal the Banana: Bi-cultural Identity Formation and Canadian-born Chinese Women in Vancouver, B.C.”, which took more than two years of fieldwork, attempts to bridge the gap in knowledge by fusing together sociological and feminist theory into a uniquely “Asian Canadian” study.  Ho’s research reveals that Chinese Canadian women negotiate their identity through a process of bi-cultural formation.  It also reveals that his research participants defy any stereotypical conceptions of being submissive or reserved. Since Canadian culture tends to encourage individualism to a much greater degree than Chinese culture, these women constantly make important choices in their lives.  On a daily basis, CBC women negotiate the boundaries of their Chineseness while counteracting others’ attempts to limit their independence. These women need to constantly divide their identities between Chinese and Canadian influences, a task that pervades all aspects of their lives. Although Ho’s research participants were thoroughly “Western”, they nonetheless were eager to learn and retain their Chinese culture.  Because of this, they did not feel either fully Canadian or            continued on page 4 The  4 是“華裔加拿大人”,但“香蕉”卻無法代表 他們複雜的雙重文化。何氏聲稱本地出生的華 裔共分五大類, 他將其稱為“華裔雙文化內分 法”:“香港人”;“主要是中國人,次要加拿 大人”;“一半一半”;“主要是加拿大人,次 要中國人” ; 及“全白”。這些類型的華裔 顯示出了作為在加拿大的一個中國人, 尤其是 在溫哥華的中國人所擁有的錯綜複雜感, 以及 華裔人從一種類型轉換到另一種類型的能力。 何式的參與者們還指出她們的雙重身份也在 學習和友誼中造成了困擾。身為中國人,她們 往往受其他亞洲人(包括家庭)所期望,就讀大 學及學習各類學科,以及她們應考慮該面臨的 職業道路。因此何式認為,結交其他華人青年 可以提供一個更大的目的,就是創造一種集體 的感覺。“它可作為這些女性們一種應對措 施”,何式說,“與其他華裔朋友結識,尤其是 女性,會讓她們討論與其他朋友或家人不會討 論的問題”。和華裔及其他亞洲朋友的友誼與 其雙重身份是緊密聯在一起的。和CBC女性朋 友親密的交情能夠幫助她們處理兩地文化。從 她們的朋友那里接受相互的支持及意見反饋, 她們的友誼也就成為了一個調解中國和加拿大 文化及幫助形成華裔身份的重要途徑。 盡管有些所謂的社會和文化障礙, 何式的研究 發現華裔女性, 還是有很多的主見。雖然兩國 之間的文化會常常迫使華裔女性定位為某種 類型,但他的參與者們都表示她們並不選擇去 相信及認同這些刻板的印象.相反地,她們決定 走自己的路,不受任何外部的制約。因此,這些 CBC女性往往作出超越她們被期望的決定。父 母,家人,朋友, 以及兩國的文化並不能支配她 們自己生活的選擇。正是由於這种獨立性, 今 日的華裔女性們掌管自己的主權,並試圖打消 現有的亞洲的”龍的傳女”的概念,比如中國 人的被動和順從。然而何式指出說,“她們對 自己身份的認知還需要一個長久的過程”。 何式謹慎地指出他的研究也並非是代表所有的 華裔女性。他的研究其實只是試圖瓦解一下某 些分析家們給華裔婦女的一些靜態呆板的定型 印象。何式認為,他才剛剛開始研究第二代加 拿大華裔,今后還需要進一步研究其他世代及 第二代以後的在加拿大的亞洲海外人士。 作為一個博士生,何式目前正在洛杉磯加州大 學(UCLA)繼續研究他的工作,希望能擴大及 發展他的工作焦點和範圍.作為一個加拿大華 裔, 何瑞柏對他的研究有個人的看法,因為他 讀本科時並沒有選修亞洲加拿大課程。此外, 他認為亞洲加拿大學科在學術界一直沒被充 分代表出來。事實上,何式在讀研時都需要自 己解讀這些傳統僵化的學科。 激進的白人女 權主義者亦抗議何式對女性主題的研究興趣, 因為歷史上的男子往往有醜化女性科目這樣的 前提。“我一直不明白,如果被我采訪的女性 對我的研究都不覺得有問題,為什麼這些白人 女權者倒有問題?”何式繼續堅持着自己的觀 點,因為“[華裔女性]真的很需要有自己的聲 音”. 在許多方面,何式和其他像他一樣的人都屬於 一個新領域的帶頭人。 此領域叫做亞洲加拿 大研究學,這相當於在美國的亞洲美國研究 學。但是,加拿大目前是落後於美國30年,其有 關亞洲的美國節目早在60年代和70年代的學生 激進主義里就出現過。由於加拿大傳統的多元 化的“大熔爐”模式,還有加拿大的亞洲人口 少於其鄰國美國,這樣的一個研究項目就從未 在加拿大出現過。“但一切都在變化,”何瑞 柏解釋到.“于亨瑞(音譯)和其他在INSTRCC [ 中國加拿大研究學的學生教學研究之提倡]的 學者們都在為此忙碌.”三年內完全由學生們 自創的INSTRCC是一項長期致力於亞洲加拿大 學的教學和研究的第一階段.有像于氏和何式 這樣棒的帶頭人為加拿大文化開拓新的途徑, 其他人一定會跟隨其後。 fully Chinese.  This bifurcated consciousness and their feelings of being “caught between two worlds” manifested in personal identity struggles that are constantly renegotiated under different circumstances. Interestingly, this meant that Chineseness and Canadianness are displayed at varying degrees in different contexts.  Around CBC friends, CBC women would easily facilitate the showing of various aspects of their Chinese identity (by perhaps speaking English but interlacing it with a few Chinese words). All of the women in the study reported that they had hung out with different groups of friends: CBC’s, whites, and other Asians. Usually, each group would remain separate and not mingle.  For instance, with their CBC and Asian friends, Ho found that CBC women would partake in bubble tea, karaoke, and going to dance clubs, whereas with their white friends, they would frequent pubs and more “westernized” restaurants.  What is striking is that despite having compartmentalized friendships with different ethnic groups, most of these CBC female’s friends happened to be Asian or CBC.   As one of Ho’s participants, Nadine, discloses, “Chinese kids can relate to each other.  It’s like a whole slew of inside jokes that other people won’t get.” Ho believes that using the term “banana”, meaning being “yellow on the outside and white on the inside”, does not properly capture the experiences of these women.  It is too simplistic to describe the elaborate identity formations.  Though the majority of his research participants identify themselves as “Chinese-Canadian”, this term “banana” certainly does not represent the complexities of bi-culturalism.  Ho asserts that there is a spectrum of ways of “being” CBC. Ho calls this the “Internalized Types of Bi- Cultural CBCness”, a rubric which is further divided into five categories: “Honger”; “Mainly Chinese, Less Canadian”; “50/50”; “Mainly Canadian, Less Chinese”; and “Whitewashed.”  These types of CBCness indicate the intricacies of being a disaporic Chinese in Canada, particularly in Vancouver, and a CBC’s ability to shift from being one type of CBC to another. Ho’s participants also showed that their bifurcated identities are also an issue in their education and friendships.  Being Chinese, they are often influenced by the expectations of other Asians (including family) in terms of attending university, the types of academic fields they would enter, and the type of careers they are considering.  That is why Ho believes that “bonding” with other Chinese youth serves a greater purpose than just a sense of collectivity.  “It serves as a coping mechanism for these women,” Ho says, “Hanging out with other CBCs, especially other women, allows them to discuss issues that they otherwise would not talk about with any other friends or family.”  Friendships with other CBCs and Asians are inextricably linked to their bifurcated identities.  Their close bonds, specifically with other CBC women, help them negotiate the two cultures. By receiving support, feedback, and advice from their friends, these friendships serve as an important means for them to mediate their Chinese and Canadian cultural identities and to shape their individual ways of being CBC. Despite these so-called social and cultural “barriers,” Ho’s study finds that CBC women nonetheless have great independence in decision-making.  Although the ongoing negotiation between the two cultures often forces CBC women to contend with particular stereotypes, his participants demonstrated that they choose not to give much credence to any so-called stereotypes.  Instead, they decide to follow their own paths, free from external constraints.  Hence, these CBC women tend to make decisions that transcend what is expected of them.  Parents, family, friends, and Chinese and Canadian cultures do not dictate their choices in life.  It is with this independence that the CBC female participants assert their autonomy, and attempt to dismiss existing notions of Asian “dragon ladies” or conversely, of Chinese passivity and subservience.  “However,” Ho argues, “their struggle to stake out their own identities in Vancouver is an ongoing process.” Ho is careful to point out that his study in no way claims to be representative of all the experiences of CBC women.  Rather, he believes his research only tries to disrupt some of the stereotypes of Chinese-Canadian women held by analysts and lay people that paint Chinese women as static and stereotypical. Ho believes that he has only begun to look at the identities of second- generation Chinese-Canadians; much more research is required regarding the experiences of other second-generation and subsequent- generation Asian disaporic groups in Canada. Ho is currently continuing his research as a doctoral student at the University of California in Los Angeles (UCLA) with the hopes of expanding his focus and breadth.  As a Chinese-Canadian, Rob Ho has a personal connection to his research because he did not have Asian Canadian courses during his undergraduate studies.  Furthermore, he feels that Asian Canadian Studies has always been underrepresented in the academia.  In fact, Ho had to struggle with the rigid traditionalism of his own discipline during graduate studies. White radical feminists offended attacked Ho’s interest in studying female subjects, usually based on the premise that historically men have conducted biased studies which have misrepresented female subjects.  “I kept wondering, if the women I interviewed did not have a problem with my study, then why did these white feminists?” Ho continued to persevere, simply because “[CBC women] need to have their voices heard.” In many ways, Ho and others like him are pioneers of a new field, called Asian Canadian Studies, which is equivalent to Asian American Studies in the United States.  However, Canada is currently thirty years behind the US, whose Asian American programs emerged from the student radicalism of the 1960s and 70s.  Due to Canada’s traditional ‘melting pot’ pattern of multiculturalism, and the fact that Canada has a smaller Asian population than its American neighbor, such a program of studies unfortunately never materialized in Canada. “But things are changing,” Rob Ho argues. “Henry Yu and a cohort of other scholars at INSTRCC [Initiative for Student Teaching and Research in Chinese Canadian Studies] are paving the way.” Built from the ground up by students over a three year period, INSTRCC is the first stage of a permanent commitment to teaching and research focused upon the role of Asian Canadians in the building of Pacific Canada.  With such strong leaders as Yu and Ho forging new paths in the Canadian cultural landscape, others are sure to follow. Layout: Debby Leung |www.perspectives.ubc.ca | October 2007 That age-old saying “Beauty is in the eye of the beholder” seems to have lost its relevance in recent years. It takes a trained professional, like a forgery expert to differentiate a real Da Vinci from a forged Da Vinci.  A forged DaVinci is considered inferior to the real thing.  It can even be considered worthless.  Japanese science-fiction manga, novels, and movies mess with our ability to differentiate between the real and the fake when they showcase androids blended in with humans in everyday life. The dichotomy between authenticity and artificiality has always intrigued us, but maybe in this century, it will haunt us. The “Beauty” industry – also known as the cosmetic surgery market – has sky-rocketed beyond the West and has gripped the entire Asian region.  South Korea boasts more than 1,200 plastic surgeons, who perform roughly half a million procedures a year (the highest per capita in the world). Japan comes in fourth among the world’s countries for the highest number of plastic surgery operations. Singapore, not far behind Japan, has conducted 1092 plastic surgery procedures in one year alone. Even more shocking are the numerous state-owned hospitals in China that have established plastic surgery divisions for those seeking cosmetic enhancements. What does this mean? Can we actually artificially manufacture beauty? Can beauty be created and re-created over and over again? If so, how much value can we attribute to beauty? Can we convincingly imitate authentic beauty? For that matter, is authenticity important? The very fact that we are asking this last question should perturb us the most. Physical beauty is no longer considered an exceptional asset held by a lucky few, but has become a standard expectation for most of humanity. Previously, the State of Nature was governed by a random genetic lottery that celebrated authentic variety; for example, noses could be flat, wide, or sharp, and eyes were either single-lid or double-lid. Now, we can not only establish a globally standardized concept of beauty, we can create it in flesh and bone.  We have successfully defied the State of Nature and assumed the fatal conceit of being our own creators. Consequently, everyone is seeking to have the higher nose bridge, double eye-lids, and sharp jaw that matches the latest manufactured ideal. Authenticity has been reduced to a capitalist good, a mere swipe of the credit card. A delicate incision can promise Beauty. Forget Fukuyama and the rest of the theorists on “civilization’s progress”, because right now we are experiencing a downward spiral of human worth. Humanity’s latest imprint on history is false perfection. The value, memory, and even the art of Beauty has been reduced to a mere commodity. The fact that it revelled in no mysteries used to be the best thing about authentic Beauty; its secrets were visible to all. But Beauty has fallen from its pedestal of divine virtue. Anywhere and everywhere beauty can be purchased and maintained without nature’s “interference.” Those perfectly beautiful eyes, lips, nose, jaw, and body will haunt us indeed.  We live in an age where beautiful Frankensteins stalk the modelling avenues and grace the pages of today’s media. Cosmetic surgery is a mockery of humanity and most offensively, a travesty of nature’s Beauty.  5 Written By Elizabeth Wong 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 Layout: Scott Lin|www.perspectives.ubc.ca | October 2007 (Answer on Page 6) The decisions urban planners make are sometimes baffling to pedestrians like me.  Case in point—traffic signal patterns. One thing I find really aggravating is the newer version of traffic lights.  The pedestrian lights no longer switch to the friendly white figure meaning that you can cross the street, unless you press the signal button before the light turns green.  Press it after, and you have to wait until the next green light to legally cross the street.  Of course, nobody does.  What good does this do then, besides e n c o u r a g e j a y w a l k i n g ? I n c r e a s e p e d e s t r i a n stress? What is the point of this new system? Will the green light turn to red sooner if there are no pedestrians?  If that’s the case, it just makes it even more dangerous for the impatient jaywalker. Then there’s the traffic light at the busy intersection of 41st and East Boulevard. Every second red light, it switches back to green immediately after turning red.  Motorists expecting to wait at the red light often end up being honked at by cars behind them when the light unexpectedly flips right back to green. Or how about the crosswalk at Agronomy and Westbrook?  Press the crosswalk button, and you’re treated to a lovely prerecorded voice blaring: “Cross the street with caution. Vehicles may not stop.”  How helpful. The planners must have realized how inane this traffic system was, because they also installed some blinking yellow lights meant to alert the cars to pedestrians.  Too bad they do not come on until after the message has played… three times. Hopefully, all of these traffic issues will have been solved by the time of publication, but somehow, I doubt it.  6 This watermelon, showing the symbol for the 2008 Beijing Olympics, is one of the excellent exhibits that came out of a youth creativity competition this May. As the 2008 summer Olympics is approaching, public enthusiasm is running higher than ever before. The Olympics has become an important part of the lives of many Pekinese. “In order to do well in the annual national college entrance exam, we need to have comprehensive knowledge of the upcoming Olympics.” said Li Na, a high school student. Word came that this exam, which is a crucial event for all high school graduates, will be closely linked to the Olympics; hence acquiring more knowledge about the Olympics has become an urgent task. To my surprise, the impending arrival of the Olympics has also influenced many medical workers. “I was invited by the TV station to popularize health education and medical knowledge; therefore I’ll have the opportunity to fulfill my dream of being a TV host.” A doctor told me happily. Nevertheless, as far as I’m concerned, the greatest change brought by the Olympics is that people from all walks of life are beginning to learn English. Having lived in this city for quite a long time, my impression is that the Pekinese tend to be unwilling to accept anything foreign. Now, however, it’s common to find that a taxi driver, who didn’t even finish primary school, can chat with you in fluent English! Knowing the Canadians’ devil-may-care attitude towards the 2010 Vancouver Olympics, I was confused as to why the Olympic mean so much to the Chinese. I decided to go to the source.  “Living in the central part of China, we know very little of the outside world. I hope that the Olympic will turn the situation around, and expand international communication in our region.” said Wang Wei, a girl from He’nan Province. In addition, many people believe this event will help foreigners see China in a brand new way. A college student told me that “Most foreigners know China from movies, which reveal the worst parts of our country. Hopefully they will see the real China, which is much better than they think.” Furthermore, thanks to “The Games”, many public systems have been greatly improved. The student went on to comment that “Our government is paying more attention to utilities such as transportation, medical facilities and education. The bus fee has already been cut in half, and I hope the medical expenses will decrease as well.” It appears that everyone is building their hopes upon the Olympics. Miraculously, the Olympics, a word which used to represent the sporting spirit of the West is now bringing together billions of Chinese, and carrying the dreams of 14 billion people. This east-meets-west combination is sure to present us a unique Olympic Games. CROSSWALK W ES Written By: The Chicken Layout: Scott Lin|www.perspectives.ubc.ca | October 2007  7 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. 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Perspectives catches up with Nancy Fong, one of the editors of the NVP, to ask her a few questions about this exciting new work. Perspectives: Please tell us a bit about yourself. Nancy Fong: I’m a 3rd year English major at UBC. I grew up in Saskatchewan. I’m not originally from Vancouver. I moved here when I was 18. I was president of AIESEC UBC starting in March 2006. My term ended in March 2007. P: What is the New Voices Project? N: NVP is basically a non- profit student-lead initiative. It challenges the concept of being traditionally Chinese Canadian and what that entails. When we think of Chinese and when we think of Canadian what does that mean? What do those two words mean in combination with each other? And what do they mean separately? So really our group is trying to challenge the notion surrounding this specific ethnic identity and also working towards exploring the concept of ethnic identity and raising awareness of the diversity that exists within the Chinese Canadian context. So, traditionally, we think of Chinese Canadian as being someone born in Canada who is ethnically Chinese, but if you are considered Chinese (and consider yourself Chinese), and you came here to Canada, and you feel that you’ve assimilated and become accustomed to Canada then why couldn’t you still call yourself Chinese? What is the politics surrounding that? Why wouldn’t you call yourself that? We are exploring that, and we are exploring the differences in Chinese experience. For example if an ethnic Chinese were to grow up in Vietnam but they came over here to Canada, and then suddenly when they claim their Chinese status, maybe some other people in the Chinese community may say “No, you are not Chinese. You grew up in Vietnam.” Why is that a problem? If that is a problem. Is there a problem? P: Can you tell me the inspiration for NVP? How did you come up with this idea? N: It came up when Rob Parungao, Johnson, Heather and I were sitting together and we were talking about these issues of ethnic identity and the challenges surrounding being called Chinese and being called Canadian and what that means. And so from there we came up with having a group working on the project originally. It was just to have… it just involved this [New Voices Project].  We embarked on other projects as well. It was also about adding to the diversity of Chinese Canadian studies and Chinese Canadian outreach and awareness. P: Do you think you guys have these ideas because you are all struggling with your own self- identity? Does NVP represent only a small group of contemporary Chinese Canadians? N: In a way it does and it doesn’t. I mean there are people who are not representative of the group but what we are trying to do is also represent those people as well through encouraging them to submit things to our anthology, encouraging them to start talking … really that’s what we are trying to do as well. To answer your question about the reason why we started this is if because we are struggling with our identity. I mean for me, yes, but I can’t say for other people in our group. I can only talk about my own experience and why I started doing this. P: You actually answered my fourth question. What do you hope to achieve? N: In exploring your identity, really, it’s not for us, it’s for others to be aware of the connotations and context in which Chinese and Canadians [live together]. Also to understand and just to really challenge those preconceptions and those connotations. Being Chinese is more than the coming from China or knowing how to speak Chinese, it’s also about what you identify with, being Chinese, and exploring why you do or don’t identify. The question is really: why? Why? P: Everything is “new”. What is the “new” of New Voices? N: The “new” of New Voices is the immigrants that have come here and what they are doing. We are also aiming to bring light to their experience and to people who are adjusting to being Canadian and who have questions about their identity. That’s the “new” in New Voices: the recent Chinese diaspora that have survived on Canadian [soil] and [in the rest of] North America as well.  P: I realize that there are different kinds of diasporas already. How is your anthology different from the others? N: I think it is pretty obvious. The other anthologies are basically collections of – I hate to say this – but “banana” literature. People who are kind of like me who are born in Canada, struggling with “What is being Chinese?” and trying to figure out that question. And not even just Chinese, but Asians in general, and trying to figure out: Am I White? Am I Chinese? Am I a mix of both? How is that different? How can I deal with it? That is kind of my sense of what the anthologies in the past have been like. It is relevant because there are people who are still struggling with that and it’s important. I am not trying to make fun of it or anything. Really our anthology is different because we are trying to encapsulate the diversity of Chinese Canadians [in Vancouver], not just the banana literature: “I am Asian but I feel white inside, and I don’t know how to deal with that.” It’s not just that. It’s more of exploring diaspora and their experiences and how it feels to immigrate here (as an occidental) as well as understanding the global experience of: I am Chinese and yet I grew up in this environment surrounded by white people and I don’t know who I am. P: Do you think racism is still relevant today?  N: Oh definitely. Racism still exists. In my own experience where I grew up, I dealt with a lot of racism. The whole point of this literature is to bring us to the forefront and not to typify us in any sort of way. It’s more to bring educational awareness. To fight racism also; I think it is really crucial to anti- racist work as well. P: Can you give me some examples? N: With the fact that so many people are coming to Vancouver, we have a plethora of different cultures and different people all coming together with different experiences and that in itself is going to cause conflict. If I come in with certain expectations of the way life is [supposed to be] here, or of how some people are [supposed to be], I may have those expectations confronted, and I may react very badly. Or if I am not really aware of how different someone else’s experiences is or how different someone else’s culture is, I may take that as some … offence and start to develop stereotypes about certain cultures because I am not aware – not educated enough – to really understand someone else’s experience. P: Can I take that you think that stereotypes stem from racism? N: I think they are interlinked. Stereotypes exist because there [is racism]. There is also misunderstanding, and a lot of judgment, in conjunction with a stereotype. Racism is basically generalizing across a whole culture – across a whole group of people – and it usually [happens] when you are not coming from that culture. If you have experiences in that culture and you know about that culture, you can still be somewhat racist towards your [own] people, but it takes on a whole [different] sort of meaning when you are part of that group … When you are not a part of that group you’re more likely not to know that experience, not to know the connotations of all those things. P: How does NV hope to address Chinese Canadian stereotypes? Aren’t you afraid to create another stereotype? N: No … People may misunderstand our work. However, I don’t think that people will necessarily think of it as creating “oh the NVP, oh another Chinese Canadian thing.” I mean they might associate the two together but I don’t think it’s really creating a new stereotype … In a way I do, in a way I don’t.  I think of how it’s a banana thing. But I think we have been pretty straightforward in what we do and what we trying to do, what our aims are, and [to any readers] looking up our work, our work intrinsically would exemplify that. I think with our work, you can see that we are not trying to create a new stereotype. However, people can read it [the anthology] that way, [and we can’t] control that, but at the same time I think [it illustrates] what our aims are. P: How do you see your work informing the broader Asian community? N: I think that our work is helping to educate others. But it is also helping to bridge the gaps between Asians and Canadians in some ways. Our work [focuses] mainly on Chinese Canadians, but our work is also [about how we] apply our process – in the way that we act (strategies, organizations). You can apply that to other ethnic groups as well.  That is not to say that NVP covers all Asians, we don’t want to hear that ... P: Can you share with us some excerpt from the anthology? N: My favourite was “Ai Ya”. The poem called “Ai Ya.” Even though it is not really my experience, it reminded me of my grandfather use to call me, “Ai Ya!” as a nickname. “Oh, is Ai Ya around?” And he would be talking about me cause I use to say it in such a way. The poem is very cute. You can tell the writer has a lot of personal experience surrounding “Ai Ya” and using the word and how it’s said, and the connotations and meanings surrounding the way it’s said and how it’s said, the tone and the attitude, the force of how you say it; all those sort of things you can definitely really The New Voices Project: Perspectives Interviews Nancy Fong of New Voices Project Reporters: Zizian Zhong, Eugene Lin  9 tell the writer really knows about [the expression]. I just personally identify with it. P: Do you have any advice for the younger generation of Chinese Canadians? N: I would say: everyone goes on a journey of self-exploration at some point, and tries to figure out what their identity is. I really encourage some form of that, but [I would tell them to] not be afraid of challenging themselves and really opening their minds about certain things. I have some conceptions about people from China and how they act, and since I was born here [in Canada] I don’t really know what that experience is. Being on this project has really opened my eyes about Asians – the differences and the similarities – as well as getting along with people with different backgrounds. But [at the same time], I think it is really important in your exploration that you really be really understanding and open minded about people you meet, the things encounter, and the experiences you will have.  P: Can you please tell us people can get involved in NVP? N: Join the email list. I would suggest they go to our website w w w. n e w v o i c e p r o j e c t . o r g or email us at newvoices@ newvoicesproject.org. P: Are there any positions available right now? N: We don’t formally have positions but if you are interested in getting involved, definitely do email us and contact us. We are always looking for more people to join us in our committee. If you’re interested definitely contact us. If you’re interested in developing certain skills, if you’re interested in doing more artistic events or performance arts, or mainly relating to marketing or advertising, or developing skill sets… definitely, there are areas of interests for you. P: Thank you for accepting our interview. ========================= 中文翻譯:Selina Pang 新聲:《瞻》訪問《新聲》的N Fong 記錄員:Zizian Zhong和Eugene Lin 《新聲》是一本由一群追求創新的 學生所寫成的選集,記載了近代華 裔加拿大人在溫哥華的生活經驗和 成長歷程。《瞻》有幸聯絡到《新 聲》的其中一位編輯Nancy Fong, 訪問了她一些有關這份令人振奮的 作品的問題。 《瞻》:請簡單的介紹你自己。 N:我是一名UBC三年級學生,主修 英文科。我成長於Saskatchewan, 十八歲的時候搬到溫哥華,所以我 並不是土生土長的溫哥華人。由二 零零六年三月開始,我任職AIESEC UBC的主席,任期於二零零七年三 月屆滿。 《瞻》:甚麼是《新聲》? N:簡單來說,《新聲》是一個由 學生主導的非牟利行動。它挑戰傳 統華裔加拿大人的觀念和其意義。 每當我們想起中國人和加拿大人, 那究竟是什麼意思?當這兩個詞彙 放在一起的時候,是什麼意思呢? 分開來說,又是什麼意思呢?所以 在這裡,我們這一群正嘗試挑戰圍 繞這個種族身份的見解,以及致力 探求種族身份的概念和提升大眾對 於華裔加拿大人多樣性的關注。傳 統地,我們認為華裔加拿大人是一 個出生在加拿大但有中國血統的 人。可是,如果你被認為是中國人 (亦自稱中國人),你來到加拿 大,並自覺已融入加拿大文化,那 為何你不能繼續稱自己為中國人? 這是怎麼樣的想法?你為何不以這 名字自稱?我們正研討這個問題, 以及中國人經歷的不同。例如有一 個生長在越南而有中國血統的人來 到加拿大,突然宣佈自己中國人的 身份,可能會引致其他中國人說: 「不,你不是中國人。你生長在越 南。」為什麼這會是一個問題?如 果這確實是一個問題,那不就証明 有背後的問題存在嗎? 《瞻》:你能否告訴我《新聲》的 靈感來源?這個主意是怎樣得出來 的?   N : 這 個 主 意 是 當 我 、 R o b Parungao、Johnson和Heather談及 種族身份和其相關的挑戰和意義時 想出來的。從那時開始,我們就想 到要設立這個工作小組,最後便得 出《新聲》這個作品。我們同時著 手於其他計劃。這也是為了增加華 裔加拿大人研究的多樣性,以及華 裔加拿大人的拓廣和關注。 《瞻》:你認為你們想出這些主意 是因為你們還在掙扎於這個自我身 份嗎?《新聲》只是代表小部份的 現代華裔加拿大人嗎? N:可以說是,又可以說不是。我 的意思是,的確有些人不是這組別 的代表,但我們正嘗試代表那些 人,同時鼓勵他們投稿至我們的選 集,鼓勵他們開始表達意見…這其 實就是我們想做到的。對於你問我 們開展這份選集是否因為我們本身 還在自我身份的肯定中掙扎,對於 我而言,是,但我不能替我們組裡 的人代言。我只能分享我自己的經 驗和我開始這工作的原因。 《瞻》:你其實已經回答了我的第 四條問題了。你們希望達到什麼? N:探究自己的身份,真的,這不 只是為了自己,而是其他關注此事 的華人和加拿大人。另外還想了解 和真正挑戰那些偏見。中國人的定 義,並不只是來自中國或者懂得講 中文,而是你怎樣確認自己作為中 國人的身份,並追尋箇中的原因。 每個問題都是:為什麼?為什麼? 《瞻》:所有東西都是「新」。那 《新聲》的「新」在那裏? N:《新聲》的「新」在於來到加 拿大的新移民和他們的動向。我們 另一個目標是對他們的經驗提供意 見和幫助那些正在適應加拿大及對 自己身份認同有問題的人。這就是 《新聲》「新」的地方:近來遠離 家鄉來到加拿大和其他北美地方並 成功融入新地方的人。 《瞻》:我發現這裡已經有很多不 同種類、離鄉別井的人。你們的選 集跟他人的有甚麼分別? N:我想這是十分明顯的。我討厭 這樣說,但其他選集基本上是「香 蕉文化」的總集。那些跟我差不 多,生長在加拿大,掙扎於自己中 國人身份的人,都正在嘗試去理解 這個問題。不僅是中國人,連其他 亞洲人也正嘗試探究:我是西方 人?我是中國人?我是兩者的混 合?兩者究竟有甚麼分別?我該怎 樣面對?這是我對以前那些選集的 看法。這是相關的,因為這裡真的 還有人對於自己的身份而掙扎,而 且這對他們而言是十分重要的。我 不是要以這來開玩笑。我們的選集 的確與別的不一樣,因為我們嘗試 壓縮溫哥華地區華裔加拿大人的多 樣性,不僅是「香蕉文化」:「我 是亞洲人,但我心裡自覺是西方 人,所以我不知道怎樣面對。」此 外,我們還探索這些離鄉別井的人 和他們的經歷,看看他們對移民到 這裡有甚麼感受,以及怎樣看這個 環遊世界的經驗:我是中國人,但 我成長在這個充滿白人的環境中, 我不知道我是誰。 《瞻》:你認為種族歧視在現今社 會中仍存在嗎? N:噢,那當然。種族歧視仍然存 在。在我成長的時候,我也經歷了 不少種族歧視的情況。這個作品的 主要目的是帶我們到最前線,而不 是其他位置;為了帶來教育方面的 關注,也要對抗種族歧視。我覺得 反對種族歧視是十分重要的。 《瞻》:你可以給我一些例子嗎? N:由於有很多人都來到溫哥華定 居,我們有太多不同文化、不同經 驗、不同種族的人聚集在一起,而 這是會導致分歧的。一個人如果來 溫哥華之前已對這裡的生活和人有 著某程度上的期望,來到的時候又 發現現實和期望有所差別,或許他 會很失望。又或者,一個人不曾真 正留意別人的經歷和文化,他可能 會視其他人和事為反感的東西,並 開始建立對於某文化的陳規,因為 他沒有接受足夠的教育去真正明白 別人的經歷。 《瞻》:你的意思是陳規起源於種 族歧視,對嗎? N:我認為它們是有關連的。陳規 存在是因為有種族歧視,以及誤解 和批評。種族歧視基本上是泛指整 個文化,概括整個種族的人,而這 通常發生於一個不是來自那個種族 的人身上。如果你認識並曾經歷一 個文化,你仍可以對自己的人民有 偏見,但這跟身為這個文化的一分 子是截然不同的。當你不是那一種 類的人,你很可能不會真正了解那 些經歷和真正意義。 《瞻》:《新聲》希望會以怎樣的 方式去說明華裔加拿大人的陳規? 你不怕會衍生另一個陳規嗎? N:不…別人可能會誤解了我們的 工作。可是,我不認為別人會說: 「噢,《新聲》,又是那些華裔加 拿大人的東西。」我的意思是,兩 者或許有關連,但我不認為這會新 增一個陳規…其實,一半一半吧。 我明白這是一件「香蕉事」。但我 認為我們一直嘗試做的事情都很直 接,我們的目標也很明顯,讀者也 能很容易地舉出例示。我相信以我 們的作品,大家可以清楚看到我們 並不是在引起另一個新陳規。不 過,讀者從那一個方向來讀我們的 選集,我們並不能控制他們。但如 此同時,我認為這本選集清楚說明 我們的目標。 《瞻》:你認為自己的作品怎樣影 響廣泛的亞洲人社會? N:我認為我們的工作是幫助教育 他人,同時亦幫助縮短亞洲人和加 拿大人的距離。我們的工作主要集 中於華裔加拿大人,但亦重視這個 工作過程,例如我們怎樣對策、計 劃和組織。你也可以把它運用於其 他不同的種族上。但請認清楚《新 聲》並不概括所有亞洲人。 《瞻》:可以跟我們分享一些選集 裡的節錄嗎? N:我最喜愛的是「哎呀」,一首 叫「哎呀」的詩。雖然它不是我親 身的經歷,但它令我回想起我爺爺 從前叫我的乳名「哎呀」。「噢, 哎呀在嗎?」然後他會說我的事, 因為我以前常常這樣說。這首詩是 很可愛的。你可以看得出這個作者 有很多與「哎呀」這個語氣詞有關 的個人經驗,清楚這個詞的用法和 正確的讀音、語調、態度和力度。 從所有方面可以看到作者真的很清 楚這個詞彙。這是我個人的意見。 《瞻》:你對新一代的華裔加拿大 人有甚麼忠告? N:我會說,每個人總會在人生某 個時候踏上一段自我探求的旅程, 希望能確認自己的身份。我真心的 鼓勵這些行為,但我也想告訴他們 不要害怕挑戰自己,要真正的開放 胸襟去面對不同的事情。在我的腦 海裡,我對中國人有一定的想法。 但因為我出生在加拿大,我也不能 夠真正了解他們的經驗。在做這本 選集的過程中,真的加深了我對亞 洲人的認識-那些異同,以及學會 了怎樣與不同背景的人相處。但我 認為最重要的是,在你自我身份的 探求中,你必須要很明白事理和思 想開通,才能好好面對你所遇到的 人、事和經歷。 《瞻》:請問我們怎樣能夠加入和 參與《新聲》嗎? N:加入我們的電郵名單吧。 大家亦可瀏覽我們的網頁www . n e w v o i c e p r o j e c t . o r g或發 送電郵給我們:n e w v o i c e s @ newvoicesproject.org。 《瞻》:現在有職位空缺嗎? N:其實我們並沒有正式的職位。 但我們絕對歡迎有興趣加入人士聯 絡我們。我們一直都希望能夠有更 多人加入我們的小組。如果你是有 興趣的,務必要聯絡我們。如果你 想建立某方面的技能,或想多做一 些藝術性的表演和美術,或是想好 好運用一下課堂上學會的廣告設計 和市場銷售手法…我們都能為你提 供盡展所長的機會! 《瞻》:多謝你接受我們的訪問。 CHINA - Written by Monica Li Translated by Evelyn Zheng 中國– 通緝:6分錢一隻死蒼蠅。現在有了殺死那些討厭蒼蠅的另一個 理由:洛陽市的官員向當地居民提供每殺死一隻蒼蠅6分錢的報 酬。這項政策是在今年年初推出的,希望能改善人們的衛生習 慣。到目前為止,居民們都一直非常積極,在此項政策推行的第 一天就領取了超過總額139美元的”獎金”。一些當地人甚至到 附近的垃圾箱裡尋找那些嗡嗡作響的蟲子。儘管人們熱情洋溢, 但是仍舊許多人質疑該政策對於解決城市衛生問題的有效性。 CHINA – Wanted: dead flies at 6 cents a pop.  Now there’s another reason to kill those pesky flies: officials from Luoyang city in China are offering residents a 6-cent reward for every fly they exterminate. The policy was introduced earlier this year in hopes of promoting hygienic practices among the population. So far, residents have been eagerly participating, with more than $139 in “reward money” being collected on the first day. Some locals even traveled to nearby dumpsters in search for the buzzing insects. Despite the enthusiasm, however, many are questioning the policy’s effectiveness in solving the city’s sanitary problems. CHINA - Made in China Written by Rosalind Ho Translated by Evelyn Zheng “中國製造” 我們吃的食品和穿的衣服是從哪裡來的?不,不是來 自“大爆炸”。去年夏天,中國回收受污染產品已成 為新聞頭條。檢驗部門從寵物食品、人工養殖魚類、 乃至牙膏裡都發現了有害的化學成份。 FDA規定來自 中國的海鮮品需經第三方檢驗。可惜,中國用給實驗室 提供合法認證,或將產品送到另一個國家的方式,來 逃避FDA的這一規定。 7月10日,中國國家食品與藥 物管理局局長因對藥品審計部門行賄被處決。 Sara Bongiorni在<<沒有’中國製造’的一年>>中指 出,沒有“中國製造”是不可能的。即興購物已被精 密的計劃所取代。廉價國產鞋和劣質攪拌機正在被更 昂貴的產品所取代。我們如何才能躲受污染的產品呢? 不幸的是,由於’中國製造’的貼紙無處不在,我們能 做的就是仔細閱讀產品標籤,然後做出明智的選擇。 Made in China Where do the food we eat and the clothes we wear come from? No, not the Big Bang. China.  Recalls of contaminated products from China made banner headlines over the past summer. Dangerous chemicals were found in everything from pet food to farmed fish to toothpaste. The FDA requires seafood from China to be tested by a third party, but unfortunately China can legally provide certification to those labs and/ or send products to another country to avoid FDA regulations. On July 10, the head of China’s State Food and Drug Administration was executed for taking bribes in exchange for drug approvals. Sara Bongiorni wrote A Year Without ‘Made in China’ and declared it impossible to achieve. Spur-of-the-moment shopping expeditions are now being replaced by precision planning. Cheap China-made sneakers and faulty mixers are being replaced by more expensive products. How can one avoid contaminated products? Unfortunately, due to the omnipresent ‘Made in China’ sticker, the best we can do is read product labels and choose wisely. NEPAL - Living goddess Fired Written by Jackie CK Cheung Translated by June Po 尼泊爾 女活佛被革職 一位十歲大的尼泊爾小女孩Sajani Shakya被革去古馬利(Kumari)的職位。她尼泊 爾印度教和佛教共同的女活佛,她之所以被革職,是因為她曾前往美國為一部記 錄片作宣傳。尼泊爾長老們宣稱這種行為使她不再純潔,不配再當Taleju女神的 轉世化身。古馬利活佛是從年幼的女童中,根據重重的生理和心理特徵認證出來 的。自被挑選出來後,,她們保持神性直至青春期,而那之後,她們便又回復凡 人的身分。她們的職責包括祝福信徒和參與慶典。在這期間,她們與其他小孩子 一樣玩耍和上學。尼泊爾現在正在研究這種傳統習俗是否剝奪了小女孩的人權並 影響了她們心理的正常發育。 Living Goddess Fired Sajani Shakya, a 10-year old Nepali girl, has been dismissed from her post as Kumari, a living goddess worshipped by Nepali Hindus and Buddhists alike. The dismissal comes after her visit to the United States to promote a documentary film, which elders claim has tainted her purity, and therefore made her unfit to be the bodily reincarnation of the goddess Taleju. Kumaris are chosen at a young age through a rigorous selection process according to certain physical and mental characteristics, and remain goddesses until puberty, at which point they revert to being mere mortals.  Their duties include offering blessings to the faithful and attending festivals, which they have to fit around playing with other children and attending grade school. There is an ongoing inquiry in Nepal investigating whether the tradition exploits young girls or hampers their psychological development. HKSAR - Written by Johnson Chan Translated by June Po 香港 購物狂日趨年輕!根據香港中文大學的李教授所說的,以前瘋狂購物 是只出現於專業人士和高收入人士當中的問題,但現時,即使是在十 八歲的青少年中也出現了瘋狂購物的情形,這主要是因為現在的青少 年太容易獲得自己的信用卡。李教授解釋說,很多人沉迷於購物的樂 趣,或把它視為一種減壓的方式。李教授指出,這會將自己身陷於惡 性循環:一個人瘋狂購物後,便會陷入經濟困境,因而產生更多煩 惱,又需要再購物來減壓。 Hong Kong – Shoppaholics are getting younger!  According to Professor Li of the Chinese University of Hong Kong, what used to be a problem for professional, well-to-do people is now a growing problem for people as young as 18 years old. The major reason shoppaholics are getting younger is because it has become a lot easier for young people to obtain credit cards. Professor Li explains that a lot of people become addicted to shopping as a means to relieve their stress levels. But, as he points out, the problem is cyclical: one can get into economic problems after going on a shopping spree, which causes more stress for the individual, which results in more shopping. [Hong Kong Mingpao July 5th, 2007] 1 2 3 4 10 USA - The MosT MuddLed Border Original Chinese by Maggie Translated into English by June Po 最模糊的国境 与加拿大Tsawwassen接壤的美国小镇Point Roberts, 大概是两国之 间国境线最模糊的地方之一。这个人口1000人左右的小镇虽然插着星 条旗,居民却以加拿大人为主。除了由边境海关管理的“官方”入境 口外,镇上的海滩以石碑为界,美国和加国各分一半。若是有人不知 情从海滩上走过的话,便可能会出现“一脚在美国,一脚在加拿大” 的有趣情景。 USA - Just across the border from Canada’s Tsawwassen, Point Roberts is a little American town that has probably one of the most muddled bordered divides between the two countries.  Although this little town, with a population of about 1000 people, hangs a stars-and-stripes flag, most of its residents are Canadians.  Besides the official border crossing at the Customs bureau, the town also has a stone tablet marking the national border on the beach.  The U.S. and Canada each possess half of the beach.  If someone unknowingly strolls past the border on the beach, he or she could be caught in the interesting scenario of “one foot on American soil and one foot on Canadian soil”. CANADA - Written by Jennifer Lundin Ritchie Translated by Selina Pang 讓開吧加拿大人,有一個「新加拿大人」來了!這個新加拿大人是一 個新移民,他認識你的國家比你還要多呢! Dominion Institute近 期的一個調查發現大部份在本地出生的加拿大公民根本達不到加拿大 公民的要求,所以並不應該獲得加拿大公民權。公民權測試是一個考 核申請人對加拿大歷史、政府和地理知識的測試。有70%的新移民通過 了此測試,但卻只有40%的加拿大公民順利通過。對,我們當中60%的 人都及不了格。相比1997年的45%,現在的不及格率真的是大幅度上升 了。是我們越來越笨,還是新移民越來越聰明?兩者都有可能。加拿 大的移民政策建立在一個計分制度之上,它從申請人的教育程度、所 持的資金等方面來評估申請人貢獻對加拿大社會的潛力。從我們的分 數看來,所有加拿大人都應該重返校園,重新認識我們的國家了! Move over Canadians, there’s a new “Canadian” in town.  This new Canadian is a recent immigrant, and he knows your country better than you do!  A recent survey by the Dominion Institute has discovered that the majority of Canadian- born citizens would not pass Canada’s citizenship requirements and therefore would not be granted citizenship.  Although 70% of new immigrants passed the citizenship exam, which quizzes applicants on their knowledge of Canadian history, government, politics, and geography, only 40% of Canadian-born citizens passed.  Yes, 60% of us failed.  That is up from 1997, when only 45% of Canadians failed the exam.  Are we getting dumber or are our immigrants getting smarter? Maybe both.  Canada’s immigration policy is based on a “points system”, which evaluates a candidate’s potential to enhance Canadian society by awarding points for education and capital, among other measures. Based on our test scores, it looks like it’s back to school for Canadians. MEXICO - Written by Jennifer Lundin Ritchie Translated by Wendy Li 墨西哥 火星上的樹?這可能並不像你想像地那麼遙遠。墨西哥各大學的研 究人員正與美國航天局的科學家們合作,探討改變火星地表的可能 性。為了達成這個目標,他們的第一個研究對象竟是生長在墨西哥 Pico de Orizaba火山上的松樹。這些松樹頑強地生長在地球上高海 拔低氣溫的地帶,在它們之中極有可能蘊藏著人類能賴以在火星上生 存的秘訣。在火星上種植樹木可以向動物們——包括人類——提供 生存所必需的氧氣。雖然目前在火星上植樹還不是事實,科學家們 聲稱可以通過增加火星表面的溫室氣體,比如甲烷與氮氧,使火星 大氣層的溫度從攝氏零下55度升至5度,從而使火星表面的環境接近 Pico de Orizaba火山上的環境。 Mexico – Trees on Mars? It may not be as far-fetched as you might believe. Researchers from several Universities in Mexico have teamed up with scientists from NASA to explore the possibility of terraforming Mars.  To this end, their surprising first focus of study is the unassuming pine trees growing on the slopes of dormant Mexican volcano Pico de Orizaba. These hardy pine trees grow at the extreme limits of the Earth’s high altitudes and low temperatures, and just might hold the secret to people working on the surface of Mars.  The forestation of Mars would provide the oxygen necessary for animal life – including humans – to thrive. While Mars is not ready for trees quite yet, the scientists claim that by adding insulating greenhouse gasses like methane and nitrous oxide to Mars’ atmosphere, they can cause a rise in Martian atmospheric temperature from -55C to +5C, which would match the environmental conditions on Pico de Orizaba. USA - Written by Jennifer Lundin Ritchie Translated by Wendy Li 美國  就算你從沒有嚐過醫院裡的食物,你也應該聽說過可怕的故事,比如 不知名且無味的冰渣,加上自動販賣機上買來的垃圾食品。之所以美 國人會害怕醫院食堂提供的那些神秘又不健康的食品是有原因的。但 現在美國人不需要再害怕了!今年有超過兩千所美國醫院將改善它們 的菜單,達標的有機食品將被囊括在內。所以下次你到醫院時就能享 受到由本地農場生產的,不含農藥與激素的蔬果、肉類,以及自公平 貿易中購得的咖啡。病人、家屬及醫護人員終於可以鬆口氣了,因為 這下他們知道每次去醫院食堂進餐都對自己的健康有益。 USA – Even if you have never eaten hospital food, you have certainly heard the horror stories: unidentified bland mush with a side of junk food bought at the vending machine.  Americans have had good reason to dread eating the mysterious and unhealthy stuff passing for food in hospital cafeterias.  Well, Americans, fear no more!  This year, over 2000 hospitals in the USA have changed their menus to include nutritious organic food which has been grown according to environmental and ethical standards.  The next time you visit the hospital, you can look forward to finding meat and poultry free of antibiotics and growth hormones, organic fruit and vegetables sourced from local farmer’s markets, and fair trade coffee.  Patients, staff, and visitors can all heave a sigh of relief that their visit to the hospital cafeteria will finally have a positive impact on their health. 8 7 5 6 11 12


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