No Forbidden Zones in Reading (Lee Yee)
German philosopher Hegel said, “The only thing we learn from history is that we learn nothing from history.”
In April 1979, the post-Cultural Revolution era of China, the first article of the first issue of Beijing-based literary magazine, Dushu [meaning “Reading” in Chinese]," shook up the Chinese literary world. The article, titled “No Forbidden Zones in Reading”, was penned by Li Honglin. At the time, the CCP had not yet emerged from the darkness of the Cultural Revolution. What was it like in the Cultural Revolution? Except for masterpieces by Marx, Engels, Lenin, Stalin and Mao, and a small fraction of practical books, all books were banned, and all libraries were closed. The Cultural Revolution ended in 1976, and 2 years later in 1978, the National Publishing Bureau decided to allow 35 books to be “unbanned”. An interlude: When the ban was first lifted, there was no paper on which to print the books because the person with authority over paper was Wang Dongxing, a long-term personal security of Mao’s, who would only give authorization to print Mao. The access to use paper to print books other than Mao was a procedural issue. The Cultural Revolution was already on its way to be overturned. The door to printing these books was opened only after several hang-ups.
“No Forbidden Zones in Reading” in the first issue of Dushu raised a question of common sense: Do citizens have the freedom to read? “We have not enacted laws that restrict people’s freedom of reading. Instead, our Constitution stipulates that people have the freedom of speech and publication, as well as the freedom to engage in cultural activities. Reading ought to be a cultural activity,” argued Li. It was not even about the freedom of speech, but simply reading. Yet this common sense would appear as a subversion of the paralyzing rigid ideas formulated during the Cultural Revolution, like a tossed stone that raises a thousand ripples. Dushu’s editorial department received a large number of objections: first, that there would be no gatekeeper and mentally immature minors would be influenced by trashy literature; second, that with the opening of the Pandora box, feudalism, capitalism and revisionism would now occupy our cultural stage. The article also aroused waves of debates within the CCP. Hu Yaobang, then Minister of Central Propaganda, transferred and appointed Li Honglin as the Deputy Director of the Theory Bureau in his department. A colleague asked him directly, “Can primary school students read Jin Pin Mei [also known in English as The Plum in the Golden Vase, a Chinese novel of manners composed in late Ming dynasty with explicit depiction of sexuality]?”
“All Four Doors of the Library Should be Open” was published in the second issue of Dushu, as an extension to “No Forbidden Zones in Reading”. The author was Fan Yuming, but was really Zeng Yansiu, president of the People’s Publishing House.
In the old days, there was a shorthand for the three Chinese characters for “library”: “book” within a “mouth”. The four sides of the book are all wide open, meaning that all the shackles of the banned books are released. “No Forbidden Zones in Reading” explains this on a theoretical level: the people have the freedom to read; “All Four Doors of the Library Should be Open” states that other than special collection books, all other books should be available for the public to loan.
The controversy caused by “No Forbidden Zones in Reading” lasted 2 years, and in April 1981, at the second anniversary of Dushu, Director of the Publishing Bureau, Chen Hanbo, penned an article that reiterated that there are “No Forbidden Zones in Reading”, and that was targeting an “unprecedented ban on books that did happen”.
Books are records of human wisdom, including strange, boring, vulgar thoughts, which are all valuable as long as they remain. After Emperor Qin Shihuang burned the books, he buried the scholars. In history, the ban on books and literary crimes have never ceased.
Engraved on the entrance to Dachau concentration camp in Germany, a famous poem cautions: When a regime begins to burn books, if it is not stopped, they will turn to burn people; when a regime begins to silent words, if it is not stopped, they will turn to silent the person. At the exit, a famous admonishment: When the world forgets these things, they will continue to happen.
Heine, a German poet of the 19th century, came up with “burning books and burning people”. There was a line before this: This is just foreplay.
Yes, all burning and banning of books are just foreplay. Next comes the literary crimes, and then “burning people”.
I started working at a publishing house with a high school degree at 18, and lived my entire life in a pile of books. 42 years ago, when I read “No Forbidden Zones in Reading” in Dushu, I thought that banned books were a thing of the past. Half a century since and here we are, encountering the exact same thing in the freest zone for reading in the past century in the place which enlightened Sun Yat-sen and the rest of modern intellectuals, a place called Hong Kong.
Oh, Hegel’s words are the most genuine.
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The Duality of God and Man
“For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision, whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain’s sake. One of them, a prophet of their own, said, “Cretans are always liars, evil beasts, and idle gluttons.” This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith, not paying attention to Jewish fables and commandments of men who turn away from the truth. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. They profess that they know God, but by their deeds they deny him, being abominable, disobedient, and unfit for any good work.” (Titus 1:10-16 WEB)
At the time of Paul writing this letter, there were Jews in the region who insisted that Christians must be circumcised and keep the Law in order to be righteous before God—they were the “Judaizers” or “circumcision” that Paul referred to.
These men charged a fee for people to hear their false teachings, misleading the young church and taking advantage of their ignorance in the things of God to earn dishonest gain.
Paul quoted the words of the Cretan poet Epimenides: “Cretans are always liars, evil beasts, and idle gluttons.”.
Back then, Cretans were infamous for their dishonesty.
Paul contrasts this with God’s truthfulness and inability to lie.
The Judaizers taught an ascetic doctrine, saying that believers must abstain from certain foods and even from marriage (1 Timothy 4:3). These were legalistic commandments of men to produce a false sense of holiness—these are not of God.
Paul clarifies that to “the pure”, meaning believers, all things are pure.
This echoes his teaching that all things are permitted but not everything builds up (1 Corinthians 10:23).
He corrects the wrong belief that holiness comes from an external practice and outward appearance of things.
Jesus also taught about these when he said that eating food with unwashed hands doesn’t defile the body, whereas the evil thoughts that proceed from the hearts of men are what defiles the body (Matthew 15:17-20).
True holiness comes from within—through being born-again through faith in Jesus, and this act of regeneration of our spirit is done by the Holy Spirit.
It is impossible to be purified by the works of the Law. Whoever does not receive salvation by faith in Jesus alone and tries to earn it through the works of the Law is still defiled by sin.
If you don’t know Jesus as Lord and Savior, then you don’t know God.
Be born again first before you even talk about good works.
Good works are useless for you unless you’re a child of God that has been cleansed by the blood of Christ.
A person who doesn’t believe in Jesus and has done many good works to earn his holiness will still burn in the lake of fire—his own righteousness is like a filthy garment (Isaiah 64:6).
His good works cannot cancel out the multitude of sins that he committed against God throughout his lifetime.
However, a believer qualifies to walk in the good works that God has prepared for him/her.
For using the Grace he/she has received to do good works for Jesus’ sake, he/she will receive eternal rewards in Jesus’ Millennial kingdom on earth.
————
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Voices of Photography 攝影之聲
Issue 26 : 末日棲居
Dwelling in the Apocalypse
面對不可預期的來日,我們是否與德國詩人腓特烈.賀德林曾言的「詩意地棲居」更加疏遠?災害與戰禍、虛假與算計,人類世界無限擴張的野心和欲望未曾降低,人的存在也愈來愈難以賦添詩意。而衝突升高的國際政治情勢,使此刻相隔末日只剩兩分鐘的「末日時鐘」竟回到與1953年冷戰時期的同一等級,成為二戰結束以來與末日距離最近的年代。我們如何可能地棲居——在末日到來的大地?
志賀理江子迷離如夢般的影像書寫,是她在2011年親歷東日本大地震之後對於存在與死亡的感知路徑。在新作《Human Spring》中,志賀試圖打開如今已逐漸被封閉但仍存於人類內在的自然性與身體感,透過繪織意識流般的圖景,呈現著對於人性與生存本身的冥思啟示。林諭志的《Asongcalledformosa》是他在漫長的家園行旅中刻錄的私房曲盤—故鄉與里人、工業區和荒涼的海岸、父親在二戰時遭日本軍徵召至南洋服役的往事記憶⋯⋯,跨越數十年的影像在此首次發表,島嶼的戀曲與哀歌幽幽鳴奏,旅人一路踽踽低吟。1980年代起投入錄像裝置創作的袁廣鳴,作品反映著對於日常生活的不安覺察,自上世紀末的《關於米勒的晚禱》、《離位》到本世紀的《城市失格》、《能量的風景》、《棲居如詩》、《日常演習》等系列作品,發散著前末日感氣息的寓言,這些寓言緩慢漂移在去人化的現代社會空間,直至世界轟然炸裂。
在本期中,謝佩君深度描寫美國藝術家克利斯迪安.馬克雷與亞瑟.賈法各自運用現成影像蒙太奇的創作,傳遞著影像生產中戰爭、暴力的末世預警,這兩件於今年威尼斯雙年展中受到矚目的錄像作品,同時反映著本屆「願你生活在有趣的時代」這個對現今世界充滿各種不確定性的喻義主題。陳儒修則從影史開展的歷史性一幕—「火車進站」—指出電影發展的開端與災難的關聯、災難電影與現實經驗的糾葛,以及電影本身所造成的歷史性災難。
日本在今年告別「平成」年代並開啟「令和」年號,對日本的政治與文化進入新的階段有著重要的象徵意義,張世倫從昭和天皇裕仁於1946年發表的「人間宣言」開始,針對天皇形象在戰後的轉變與影像包裝歷程,進行了細緻地視覺解析,檢視天皇制度綿延而生的歷史記憶與文化政治。「攝影書製作現場」單元則近訪日本藝術書籍出版社赤赤舍創辦人姬野希美,記錄了外界少見的編印工作實況。
今年三月起,《攝影之聲》與空總台灣當代文化實驗場合作舉辦了一系列由藝術家和影像研究者帶領的「歷史後像:攝影史敘事工作坊」,嘗試推進攝影史的當代意義與創造性思索。本期我們特別摘錄其中由高重黎主持的「影像機器工作坊」談話,在這份講稿中,他以視覺原理出發,揭示藝術與文學創作如何回應攝影與視覺,並創造出強調手眼協作感知的「觸/視頭部造相術」,為思考攝影/視覺史帶來新的啟發。關於工作坊系列的更多內容,我們將在後續製作的專題中呈現。同時,我們近期也將舉辦攝影史論壇與相關活動,等待你一起來參與。
● 更多內容預覽 / 購書 Order | http://bit.ly/vop26
In the face of unpredictable days ahead, have we drifted even further away from the “poetic dwelling” the German poet Friedrich Hölderlin so poignantly described? Disasters and wars, lies and scheming - the ambitions and desires that plague the human world never cease to expand, making it harder to imbue the presence of humans with a sense of poetry. As the threat of conflict in global politics rises to its highest level since the Cold War in 1953, where the “doomsday clock” stays at two minutes to midnight, we are closer than ever to the end since World War II. How do we possibly survive on this land as the apocalypse closes in?
Shiga Lieko’s dream-like imagery creations reflect her perception of life and death after living through the Great East Japan Earthquake in 2011. In her latest work, Human Spring, Shiga attempts to recover the sense of nature and self that lies within all humans but has since been forgotten and buried. She does so through the use of imagery that flows like a stream of consciousness, presenting a picture of meditation on human nature and survival itself. Lin Yu-Chih’s Asongcalledformosa is a private songbook he created on a long travel home, filled with songs like that of his hometown and its people, the industrial area and the desolate coast, and memories of his father being recruited by the Japanese army to serve in Southeast Asia. These images taken over the course of decades are published for the first time, singing the love and sorrowful songs of this island that the traveler hums along to as he set out on his journey. Yuan Goang-Ming has been working with video installation since the 1980s, and his work illustrates a sense of uneasiness towards daily life. From About Millet’s The Angelus and Out of Position created at the end of last century, to more recent works such as City Disqualified, Landscape of Energy, Dwelling and Everyday Maneuver, a sense of our past and last days permeates his creations, the message of which is drifting afloat in the modern social space that has been dehumanized, until the world can finally take no more.
In this issue, Hsieh Pei-Chun describes in great detail American artists Christian Marclay and Arthur Jafa’s works that consist of found footage, and are warning of war and violence. Their works received much attention in this year’s edition of the Venice Biennale as they reflected the metaphorical theme of the Biennale that hints at uncertainties in today’s world, “May You Live in Interesting Times”. On the other hand, Chen Ru-Shou draws a connection between movies and disasters, the entanglement of disaster films and real-life experience and finally the disasters brought about by filmmaking itself.
Japan’s era name change from Heisei to Reiwa this year is symbolically significant both for her politics as well as her culture which have also entered a new era. Chang Shih-Lun takes a look at the post-war transformation in the external images of Emperor Hirohito since his “Declaration of Humanity” in 1946, analyzing in detail the memories of history and cultural politics that followed Japan’s imperial system. Furthermore, the Photobook Making Case Study segment features a rare behind-the-scenes look at printing work with Himeno Kimi, founder of AKAAKA, a Japanese art book publisher.
Since March this year, we have been co-organizing with C-LAB the Afterimage of History: Photography History Narrative Workshops, a series of workshops led by artists and imagery researchers, promoting the critical thinking of contemporary meaning and creativity in the history of photography. In this issue, we are featuring an excerpt from artist Kao Chung-Li’s lecture in his Imagery Machine workshop, in which he spoke about the principles of visual imagery, and revealed the ways art and literary creations responded to photography and visual perception. (Kao also created a concept called “chù/shìh tóu bù jhào siàng shù” (tangibility of touch/sight head phase-image making method), a method to illustrate the perception of touch and sight in image creation, inspiring new ways to approach photography and visual history.) We will be featuring more content from the workshops in future issues. At the same time, we will also be organizing a forum on photography history, and we look forward to your participation.
Cover photo: Shiga Lieko, Human Spring, 2019 / courtesy the artist.
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Voices of Photography 攝影之聲
www.vopmagazine.com
poet meaning 在 SiennyLoves Drawing Youtube 的最佳解答
Rentak Selangor 2019 aims to educating, promoting & sharing the "Dendang Hati ?, Lagu Jiwa?, Irama Kita ?" to the public
Beats of Selangor ? ~ Chinese
A great ?? efforts of Catholic High School (CHS) to preserve the Chinese heritage, art & cultures to ? generation ?????????? of all Malaysians ????? Sharing some of the details which all credited to her media friend, Ms Lily ??♀️;
Chinese Orchestra
It's based on the structure & principles of a Western symphony orchestra using Chinese instruments. The orchestra is divided into 4️⃣ sections ~ wind, plucked strings, bow strings & percussion. It's usually performs modernized traditional music. Some of the instruments used are;
1️⃣ Erhu 二胡
✅ It's 1 of the most important Chinese instruments, with a
history of over 4K years
✅ It's a 2️⃣-stringed bowed Chinese musical instrument,
AKA the Chinese violin / Chinese 2️⃣-stringed fiddle
✅ It can be used in both traditional & contemporary music
arrangements; pop, rock & jazz
✅ It's played vertically, resting on the musician's lap. It has ❌
fingerboard, hence the player's fingers must hold & vibrate the
strings by pressing only against the strings themselves
2️⃣ Pipa 琵琶
✅ It's a 4️⃣-stringed Chinese musical instrument, AKA Chinese lute
✅ It has been played for almost 2K years in China & existed
as early as the Han dynasty
✅ It was once reigned as the “king” of Chinese folk instruments
✅ The instrument has a pear-shaped wooden body & the string
was once made of silk, however today, it is made of nylon-wrapped
steel. Silk strings were played either with a plectrum / with bare
fingers, but steel strings are played with finger picks
3️⃣ Dulcimer 扬琴
✅ AKA yangqin (扬琴) is believed to have originated in Central
Asia & was brought to China by sea-faring European traders at the end of the Ming Dynasty (around AD 1600).
✅ Classified as a plucked string instrument, the Chinese yangqin is also a
hammered dulcimer that is played with rubber-tipped sticks.
✅ The modern dulcimer has been rationalized & has become an essential
instrument in the Chinese orchestra
✅ It's used both as a solo instrument & in ensembles
4️⃣ Bamboo flute 笛子
✅ It's a Chinese transverse flute / Chinese bamboo flute
✅ Traditionally & most of the dizi is made by using (a single piece of) bamboo
✅ It's played using circular breathing "advanced" techniques
✅ It's a key Chinese musical instrument & is used in Chinese folk
music, opera & modern Chinese orchestra
Wushu (武术)
It was developed in 1949 in an effort to standardize the practice of traditional Chinese martial arts. The modern concepts of wushu were fully developed by the Ming & Qing dynasties
Type of performances are Wushu Weapons, Doubles Weapons, Flag, Doubles Taiji Sword, Trio Taiji Broadsword & Trio Taijiquan
The basic wushu movements are;
✅ Ma bu : 马步 - Horse stance
✅ Gong Bu : 弓步 - Bow stance
✅ Pu bu : 仆步 - Flat Stance or Crouch stance
✅ Chong Quan : 冲拳- Fist Punching
✅ Teng Kong Fei Jiao : 腾空飞脚 - Jumping front kick
✅ Bai Lian : 摆莲 - Lotus kick
✅ Xuan Zi : 旋子 - Butterfly kick
Basic wushu sword & boardsword movements are;
✅ Chan tou : 缠头 - Twining around the head with broadsword
✅ Guo nao : 裹脑 - Wrapping around the head with broadsword
✅ Wan Hua : 腕花 - Rotate the wrist, move the sword in forward-downward vertical circles on both sides close to your body, force reaching tip of the sword
✅ Guajian : 挂剑 - Hold the sword straight & move it in upward-backward / downward-backward vertical circles close to your body, with force reaching the front part of the blade
✅ Liao jian : 撩剑 - Move the sword in a forward-upward vertical circle, force reaching the foible
Diabolo 扯铃/ 抖空竹
It's a juggling / circus prop consists of an axle & 2 cups AKA Chinese yo-yo. It's spun using a string attached to 2️⃣ hand sticks. Multiple cups can be spun on a same string too. A large variety of tricks are possible with the diabolo, including tosses & various types of interaction with the sticks, string & various parts of the user's body
24 Season Drum (Ershisi Jieling Gu : 节令鼓)
It's a Malaysian art that was invented in 1988 by a music teacher, Tan Hooi Song & a poet Tan Chai Puan, at Foon Yew High School in Johor. It consists of 24 large drum is called Shigu (獅鼓) that represents the agricultural seasons in the Chinese calendar. The original performance styles depict movements of farmers & activities on a farm. The name of each season is usually written in
Chinese calligraphy on the drum.
The drum is played using 2️⃣ wooden sticks, striking its surface, sides or hitting the 2️⃣ sticks together
Each colour on the drum has a special meaning;
❤️ red symbolizes auspiciousness & passion
? black represents perseverance
? yellow signifies the Chinese culture & tradition
More details soon via ? siennylovesdrawing.wordpress.com
#RS4 #RentakSelangor #DiscoverSelangor #VM2020 #VisitMalaysia2020 #TakeMeAnywhere #GayaTravel #Malaysia
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poet meaning 在 What does the poet mean here by the verb "wing"? 的推薦與評價
First, the phrase itself. For something to "wing its flight" means more or less to "send it on its flight". I see this wording as a number ... ... <看更多>
poet meaning 在 Poet | Meaning of poet - YouTube 的推薦與評價
See here, the meanings of the word poet, as video and text.(Click show more below.) poet (noun) A person who writes poems. poet (noun) A ... ... <看更多>