Another Year Another Sign: Vet Wei-shyue Chang Opposes Radioactive Imports from Japan 張維學又在反對

I’ve previously dedicated a long post to the various signs that have popped up around the Zhongzheng bridge that separates the Yonghe area from Guting (my morning commute), with everything from an urge to protect Taiwan’s claim on the Diaoyu Islands, to support for former KMT presidential nominee Hung Hsiu-chu (洪秀柱) and demands that the Japanese government apologize to “comfort women” – the women who were forced into sexual slavery under Japanese rule. Although only one of the signs has his signature, I assume that they’re all the handiwork of Wei-shyue Chang (張維學), director general of the Association of ROC Veterinarians and senior vet at Jinhua Animal Hospital.

A new sign has been up for quite a few months now, but I only really got the chance to get a clear picture a few days ago:

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It reads

反對日本核災食品進口

Oppose imports of food affected by the nuclear disaster

This refers to the accident at the Fukushima nuclear plant and the continuing debate over the standards used to judge food safety and concerns over the alleged mislabeling of provenance of affected foods.

Everyday Variants: 垃圾「乱」丟

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I walked past this sign the other day near Dingxi MRT station and was reminded of how often Taiwanese people use simpler variants of some characters when writing some of the more complex Chinese characters, many of which were adopted in China as the standard simplified version of the character:

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It reads:

乱丟

6千元

袋子不行丟到裡面

Dumping rubbish
[Incurs a] fine [of]
NT$6000

It’s not OK to throw bags inside

Here 「亂」, meaning here “carelessly” or “against the rules”, is written using the variant 「乱」, which is identical to its simplified form.

This variant form is listed in the MOE’s Variant dictionary:

001

Church Leaflet Fancy Talk:「纔」vs 「才」

I got this leaflet through the letterbox the other night (the people called up to ask if they could put it inside) from a group called “The Church in Taipei”.

RealTRUTH

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Leaflet from The Church in Taipei (highlights mine)

Although the content of the leaflet was largely unremarkable (we will help you find meaning for your life/true freedom), a few things about it did catch my eye.

The first was a detail of the story:

一個在美國讀過小學,隨父母回來臺灣的小孩,直吵着要回美國。問他爲甚麼,他振振有辭的說,『因爲美國的學生比較自由阿!』這是小孩所要的自由-不用穿制服,不用背書包,不用讀太多書,也不必被體罰!

A child who had gone to elementary school in the US and returned to Taiwan with their parents was going on and on asking to go back to the US. When you asked him why, he said precociously “Because American students have more freedom!”. This is freedom for a child – not having to wear a uniform, not having to carry a schoolbag, not having to read too many books  and not having to undergo corporal punishment.

Leaving aside the suggestion that American kids don’t have to read or carry school bags, I thought it interesting that the author was unaware that corporal punishment is illegal in Taiwan.

The other aspect of the leaflet that I found interesting was the choice of characters, which suggested the author wasn’t using the most common input system Zhuyin (Bopomofo), and that they were trying to some extent to sound authoritative through the use of more traditional variants. Some can be, perhaps, be ascribed to font choices, but I’m inclined to believe it is more of a stylistic choice. Examples are as below:

爲 vs 為

「爲」 is used in all cases in the leaflet above, rather than the more commonly seen 「為」, including together with the more  formal 「甚麼」 in place of 「什麼」. If you’re typing in zhuyin you have to scroll to access the character 「爲」 whereas 為 will come out in combination with 什麼 and 甚麼 automatically:

wei

Perhaps the author uses Cangjie or Sucheng, more popular input methods among older people in Taiwan.

着 vs 著

The character 「着」 is a variant of the character 「著」 and it’s also listed the standard simplified character, but it’s not often used in Taiwan:

纔 vs 才

I remember at university we had to learn to read texts in traditional Chinese. Many of the pre-Revolutionary texts from China used the traditional form 「纔 」 as opposed to 「才」 to mean “only then”. At several points in the text the author uses this more traditional form, however, both are listed in the Ministry of Education dictionary in separate listings, 「才」 has the additional meaning of talent or ability, but in this context they have similar meanings and 「才」is also the simplified version of 「纔」.

群 vs 羣

「羣」 is a variant of 「群」 and also suggests a stylistic choice made, rather than an accident.

This perhaps all makes sense when you think of the language used in the Bible in English and its surrounding literature, so this is perhaps an attempt to echo this kind of usage in Chinese.

Passive Aggressive Notes – Raincoat Thief 雨衣小偷

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A note posted by a busy intersection in Dingxi

你拿走義交  You took away the volunteer transport guard’s
雨衣 raincoat
請還回來吧 Please return it, OK?

I saw this note a while ago, and it remained there for a good few days during the early summer rains. It conjured up an image in my mind of the poor transport guard’s face when he discovered it missing just as the rain was coming on but you have to admire his trust in his fellow citizens that it would be returned if he stuck this note up.

Foxconn’s Restaurant Chain? Trademark Hijacking and the Likelihood of Confusion 「鴻海燒鵝燒臘」

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It may be unlikely to cause confusion, but this Hong Kong restaurant, reportedly run by a Hong Kong couple, has used 「鴻海」(Hónghǎi ㄏㄨㄥˊ ㄏㄞˇ) , the first two characters of the Chinese name of Hon Hai Precision Instruments (known by its trading name Foxconn in China) in its name, 鴻海燒鵝燒臘 (Hong Hai Roast Goose Siu Laap). Hon Hai has a trademark, but has not filed for restaurants. Previously a cement company with the name Hong Hai also held a trademark for the same two characters, but it expired in 1981 and has not been renewed.

HonHai

Hon Hai Precision Instrument’s trademark

 

The restaurant was previously called 「香泰烤味」according to the review linked to above. So the decision to change the name was clearly a deliberate choice. However, it is doubtful that many Taiwanese customers would think that Hon Hai, which is one of the biggest original equipment manufacturers for Apple, has decided to branch out into reasonably priced Hong Kong-style restaurants. In an era where corporations have many different business units, however, it’s unclear as to whether this restaurant would benefit (of suffer) due to Hon Hai’s reputation.

The characters 「鴻海」 mean  ‘large ocean’.

 

Pro-unification Signs in Ximen 西門町統一分子

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This old man holding a People’s Republic of China flag is standing next to a sign reading:

「打倒日本侵略者,南京大屠殺罪惡」 “Overturn the Japanese invaders, and the evil of the Nanjing Massacre”

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This video features several posters featuring the following messages:
「反對台獨,反對戰爭,台灣要和平,不願子女當炮灰」 “Oppose Taiwanese Independence, Oppose War. Taiwan should be in peace, so that our sons and daughters don’t become cannon fodder”
「什麼叫作92共識?92共識便是体現咱們都是中國人的意思。蔡英文是日本人嗎?蔡英文為什麼不承認92共識拖累我們?」
What is the 1992 Consensus? The 1992 Consensus embodies the idea that we are all Chinese. Is Tsai Ing-wen Japanese? Why does Tsai Ing-wen hold us back by not acknowledging the 1992 Consensus.
This is the spot where Taiwanese Independence activists gathered each week when the Kuomintang were in power.
Nearby here were the Falungong protesters, with posters and broadcasts calling for the arrest of former People’s Republic of China president Jiang Zemin for presiding over policies which purportedly allow for the harvesting of organs from political prisoners whilst still alive:
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These guys have invested in an English translation however:
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The sign on the left says “Bring Jiang Zemin to Justice” and on the right you can see
“Stop the Chinese Communist Party from violently harvesting organs from live donors”.

Variant radicals on parade with the Tudigong: 「蹺境/遶境/繞境」

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I saw this notice stuck on a traffic light from the bus this morning.

These notices are stuck along lamp posts and walls when a temple parade is going to pass by this area. As well as including the blessings 「國泰民安」(a secure country and safety for the people), 「合境平安」(Peace for everyone and everything), 「風調雨順」(No rain or wind) and a fourth I can’t quite make out 「? 去? 千 ?」, the basic information is listed:

「店仔街福德宮

福德正神謹訂於

農曆106年2月2日9時

國曆106年2月27日9時

境、出巡 」

Dianzai Street (lit. Vendor Street) God of the Earth Temple Notice

The God of the Earth (also known by the name Tudigong, but here Fudezhengshen) is set

on the 2nd day of the 2nd month of the 106th year (sic.) of the lunar calendar

on the 2nd day of the 2nd month of the 106th year of the Republic of China

to tour the streets on inspection.

What should be noted here, is that according to the lunar calendar, this is the 丁酉 year, not the 106th year (a borrowing from the National calendar).

There’s also what I think is probably either a mistake, or an attempt to render the notice in Taiwanese, with the use of the character 「蹺」 (qiao1) instead of 「遶」 or 「繞」 (both variants of each other) in the phrase 「繞境」。

A quick Google search can confirm that it was probably a mistake, as there are only 1,390 results for 「蹺境」 overall, and only one result in a news search. Whereas 「遶境」 produces 515,000 results overall, and 85,200 results in a news search, and 「繞境」 produces 423,000 results overall, and 17,700 results in a news search.

Year of the Rooster Couplets

Here’s a few couplets and Chinese New Year decorations from around my neighbourhood:

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「心靜自得詩書味,室雅時開翰墨香」 “With a steady heart, finding joy by oneself in poetry and scholarship, one can smell the ink and brush in the elegant surroundings.”

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「修雙慧福」、「修福粒米藏日月,持慧亳芒有乾坤」
“Cultivating both wisdom and merit”, “By cultivating merit, a grain of rice can block the sun and the moon, by cultivating wisdom, the tiniest hair can hold the universe”

Incidentally, this has been announced as the official slogan of 2017 by Tzu Chi (慈濟), one of the most renowned Buddhist organizations and charities in Taiwan.

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「丁酉年
爆竹千聲歌盛世,金雞報喜唱豐年
靈昱秀
刻印」

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The Monotony of Poverty: ‘Return to Burma’ Review 《歸來的人》影評

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KTV; Source: Return to Burma

For me this film doesn’t work for completely the opposite reason that another film by this director, Ice Poison, didn’t work. Whereas Ice Poison is centred around the rather hackneyed trope of “young man led astray by damaged young girl”, this film is rather unclear in its voice and direction.

The film is underlaid with a pseudo-neo-colonial gaze, as much of it is pure exposition aimed at a Taiwanese audience, what people earn in relation to wages in Taiwan, what the different smuggled Chinese imports cost etc. This is not an unworthy goal, given that South East Asian workers are reported to have faced substantial discrimination and exploitation when employed in Taiwan and China, but I’m not sure if this makes the film interesting beyond its Taiwanese context. Otherwise the kind of poverty that they suffer, although awful, is rather unexceptional: the struggle to find work and support oneself and one’s family.

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Temple; Source: Return to Burma

Not much happens in the film and I felt that, although the director might be aspiring to capture the fatalistic outlook of the characters in Hou Hsiao-hsien’s films in the face of tragedy, the tragedies seemed too distant from the core of the film to give the impassivity of the protagonist any gravity in contrast. We hear his sister was kidnapped and forced to marry an older Chinese man, but she’s resigned herself to her circumstances and is wealthier than the rest of her family now, with two kids that she loves (interestingly Ice Poison shows us a woman who makes a different choice, in that she runs away from her husband in China and, long story short, she ends up in jail for drug-dealing (moral lesson: stay with your kidnapper?)). While I might criticize that sentiment, it underlines the desperate poverty of many of the people featured in his films. It’s also a common trope in the Chinese anti-modernist tradition, in which writers like Shen Cong-wen suggested that though tradition might seem overly exploitative or repressive of a certain group or class (i.e. women), the discretionary power inherent in traditional social relations tended to mitigate this harshness in everyday practice and that “modernity” could actually be more repressive in its lack of this discretionary power (see his short story 〈蕭蕭〉).

There is no real exploration of the political state of Myanmar (Burma) in the film (it occurs in the run-up to substantial political change) and the regime is largely invisible, other than the rather amusing pro-government songs that play, praising the new congress and a vague reference to strict anti-smuggling measures. This in a way reinforces the neo-colonial idea that the film is aimed solely at creating “Taiwanese guilt” for the way they take advantage of this poverty, which, although it may have some merit, doesn’t do anything to address any of the domestic causes of this poverty. Nor is there any exploration of the ethnic conflicts that have surfaced in the country over the last decades. This means that the telling of this story of poverty is so universal, that it would have had to take a more interesting narrative line or adopted a more interesting technique to keep it from being a rather monotonous retelling of what we’ve all heard before. I almost feel that Ice Poison was an attempt at breaking from this monotony by staging a romance, it’s just a pity that it felt so… staged.

Passive Aggressive Notes: Poop Drawings and Urine Variants

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Another passive aggressive note that reads as follows:

街坊鄰居您好:

  • 這附近很少有流浪犬,卻常在巷口這一帶見到狗狗的[drawing of pool of dog piss]和 💩。
  • 請想想出入踩到的人心情有多差…😞
  • 煩請發揮公德心&飼主之義務,勿放任家犬便溺卻不清理!

非常感謝! Thanks a lot!!

[Translation]

Dear block neighbours:

  • There are very few stray dogs around here, but I often find doggy and [drawing of pool of dog piss] and 💩 around the mouth of the alley.
  • Think of how this affects the mood of people who step on it when they come in or out… 😞
  • Please have some common decency & take responsibility as a pet owner, don’t let your pet dog defecate and urinate without cleaning it up!

THANKS A LOT!

The friendly tone of the note, but insistent use of emojis qualify it as passive aggressive.

Also interesting is the use of the character 「溺」(here niao4/ㄋㄧㄠˋ) as a variant for 「尿」