近年本地有所謂「粵語正音運動」，發源於大學，多年嚟得到教育系統嘅支持，喺大、中、小學粵音中文教學、粵語電台及電視廣播等方面漸漸紮根，造成影響。
同時又有所謂「廣府話救亡運動」，組織者激烈反對「粵語正音運動」，認為該「運動」係要「謀殺廣府話」。
上便篇題「鴨食鴨骨」，意思絕對唔係譏笑對壘雙方喺度鴨食鴨骨，係就索性用句廣府俗語：「狗咬狗骨」。 所以要話鴨食鴨骨，其實係從我地奇妙嘅粵語音韻現象，偶然聯想出嚟嘅一句廢話而已。
第一個鴨字，唔係「劏雞殺鴨」嗰個「鴨」，「劏雞殺鴨」個「鴨」讀「中入聲」，而家呢個「鴨」字係口語變調，音值同陰上聲相若。由於其調性未為專家承認，無以名之，姑且擅自叫佢做「入陰上」。
廣州音系一如其他現代漢語方言，承繼自古漢語。不過，可能因為過去一二千年嚟地緣阻隔，佢偏處嶺南，語音發展歷程同北方話好唔同，保留咗比較多嘅古漢語特徵。 廣州音系唔只聲調多，而且三種鼻韻尾同對應嘅三種塞音韻尾齊全。 北京音系已經失去存在於古漢語嘅雙唇鼻輔音韻尾 -m, 同埋三個塞音韻尾 -p, -t, -k, 即係話：北京音系失去咗「入聲」。
雖然係噉，並唔係話廣州音系一二千年嚟一成不變，保留完整嘅古音系統。 世界上冇一種語音系統可以保持百年不變，何況千年！ 好似英語噉，明明係拼音文字，但係講英語嘅人就係唔理你點拼，話變就變。 譬如話：God bless this dog eat dog world, 明明係 gawd, dawg 嘛，但係有一類美國英語會講成 gahd, dahg. Dog 裏頭嘅開口圓唇低元音O, 已經變為展唇。 啲噤基本嘅表音符號，居然都可以夾硬改變！
不過即使係噉，現今啲英格蘭人就算心裏頭唔多順，甚至認為美國英語唔算係 Standard English, 但斷斷唔會話美國人讀錯音。
語音可以用權威強行規範，但係作用好有限；縱能規範於一時，不能規範於長遠；縱能規範少數乖乖考試精英，不能規範廣大曳曳人民群眾。
成個聯合王國嘅面積只有區區二十四萬平方公里，人口不過六千萬，自有 RP 以來，自有 BBC 以來，一直未有擺脫南腔北調嘅語言現實。 曾幾何時，語言專家以為可以用 RP 統一全國方言，後來明白無能為力。 雖然同係 English, 你有你講 Cockney, 佢有佢講 Scouse. 自從1970年代， BBC 甚至放棄再用 RP 標準考核廣播員。 今日嘅所謂 British Standard English, 喺好多英國語言學家心目中，已然並不要求任何一種指定口音，包括 RP, 亦即係話，口音 accent 同發音變異 pronunciation variant, 都唔應該係一種語言講得是否標準嘅衡量尺度。
但係我地個社會迷信考試，迷信發掘精英，迷信統一標準，迷信規範，連講野都唔例外。好啦，你夾硬規範，透過考試批佢一個U級，打上烙印，只會誘生反感，對於社會普遍語文水平嘅提升，非徒無益，而又害之。
人嘅語言面貌，一如容顏，總有美醜，一望而知，偏偏仲要喺佢個額頭上便刺青，標明等級，用意何在！？
世界上變體英語好多，譬如新加坡英語，如果引進RP標準，好多人唔知點樣開口講野！
世界上變體官話有兩種，譬如台灣國語，如果引進普通話標準，好多人唔知點樣開口講說話！
世界上變體廣州話有好幾種，譬如香港粵語，如果引進現今廣州標準，好多人唔知點樣開口發噏風！
好在中國國家語言文字工作委員會只製定普通話語音標準。廣州話被視為方言，似乎並冇加以「規範」，歷來未有官定標準。香港教育、考試當局似乎亦未從廣州地區引進權威語音專才。
如今有位居本地學術高地嘅專家，依據一部古韻書，即係《廣韻》，考核所有本地粵語字音，對認為錯誤而不能容忍者，予以重新訂正，編纂為字書，推行於教育及廣播系統。
反對者於是群起而攻之，號召為廣府話「救亡」。
我雖然並無譏笑對壘雙方「鴨食鴨骨」之意，但我講本地粵語從細講到大，從大講到老，如今竟然墜於五里霧中，不知何去何從。 一如唔知「鴨食鴨骨」嗰個變調之後，同陰上音值相等或者相若嘅第一個「鴨」字，應該如何處置；亦唔知亂讀會唔會顯示語文水平低落：
今人競勢，以才殺伐；勝者登台，敗者匿窟；豬噬豬頭，狗咬狗笏；牛食牛肉，鴨食鴨骨；惡言相詆，牙尖舌崛；難唔難睇？核唔核突？
本地教育系統嘅粵語音韻學專家要在全領域訂正粵音，所據韻書為宋朝陳彭年等人以《切韻》為依據，所「奉詔重修」嘅《(大宋重修)廣韻》。
喺呢度且不從精細處著眼，去質疑《廣韻》到底有冇條件作為訂正一種生謳謳嘅現行語音系統嘅標準，而係從大處隨便噏幾句。
我諗，如果《廣韻》足以作為現行本地粵方言字音嘅「宗祖」，佢冇乜野理由唔可以同時作為閩語、客語、贛語、湘語、吳語，甚至現行漢語標準語嘅共同宗祖，因為大概喺漢唐之世，就語音系統而言，南言北語當未至好似今日有噤大歧異。
如是者所有漢語方言各各返本還原，一一退歸古雅；能考則考，不能則擬；最終會喺漢唐，甚至周秦會合，至此各各大小方言必當相融為一，不亦美哉！ 然而，茲事體大呀！
另外，粵語恐怕是必廢除陰陽之別，恢復全濁聲紐，方得盡善。 淨係呢樣就好鬼死有挑戰性啦！諗諗都過癮！
不過我又諗番轉頭，大概音韻學專家同教育系統都唔係要做到噤「激退」嘅，佢地絕對冇諗過要「謀殺廣府話」，只不過係深愛母語，並且迷上《廣韻》，又有啲妄自尊大，一一都過咗頭啫。
至於敵對一方，似乎只在感情用事，並未搵到敵人死穴，往往虛發其矢，徒勞無功。
計我話呢，廣府話點搞都唔會死嘅。承傳咗兩千年，歷盡滄桑，屹立不倒，邊會死得噤易呀！
2008/06/26
野地上的浪漫
海天無垠，春來常一色。 問綿綿冷雨：莫非曾是，去歲幽谷，清流逝水？
蟋蟀振羽，鴟鴞夜啼，天水淅瀝，流溪淙淙。 猛醒覺，去子夜仍未遠。 思緒若泉湧，心有悸。
自別少年時，光陰非荏苒，而直是，白駒過隙。 或戲言，度年略如秒，分秒猶涓滴。 卻不若，清流逝水，去後復甘霖，依舊濡我鬢。 或更且，匯成浩海層雲，不復在天地間，蓋於彼穹蒼背面。
回溯心頭多所記，總都是，懨懨送遣，每一個，煙雨闌春。 或憶鶯燕纏綿話，或感蘭蕙繞繚意。 豈更有，不禁留戀處？ 嗯哼，夢而已。
這算是一首詩吧，雖則夾文夾白，無韻無平仄；非夢非醉，乏哀乏閑愁。
這一組方塊字堆砌物，似詩還似非詩，隨意而成篇，篇名「庚午野營有感」，作於那個馬年的三月下旬有一日，也就是十八年前的耶穌復活節。
作這首詩的時候，我已然並不年輕。偶於假日疏離朋儕，偷閒自便，總不忘跋涉遠行，到荒郊野地去紮它一個營，衝大自然母親投她一個懷抱。
一瞬間十八年過去了。倒也沒想到，時至今天，我依舊樂此不疲。雖不復當年的多愁善感，並且戒絕無病呻吟，身心卻似乎依然勉可，尚無心悸腿軟的毛病，幹起這種負重犯險、跋涉遠行、餐風浴雨、禁寒受暑的苦事，仍感綽有餘裕，而興致無窮。
我這所謂負重遠行，雖然不能比擬精英們的任重道遠，也不像那些偉大的旅行家那樣，進踐瀚海，攀凌珠峰；不履非險，視死如歸；登榜排輩，名垂千古；但也絕非意義淺薄的悠閒散步，浪蕩徘徊。
要像大宋理學大師程灝那樣，「雲淡風清近午天，傍花隨柳過前川」，在柳下花旁、山前水側閒逛半日，「偶成」幾句，我就會覺得時間成本還是略微高了些，有點划不來，還以不逛為宜，寧可把時間拿去看那些值得一看的電視節目。
人們郊遊，一般都是偶一為之，相約三五朋儕，在既不太熱，又不太冷的假日，到近便的郊外去，在山徑上略走幾千米，傍晚之前擠車回到市區，上酒樓撮它一頓像樣的，超額補充半天的熱量消耗，然後帶著疲憊的身軀，回家享受冷氣去。
我的所謂負重遠行，雖然也跳不出遊山玩水的範疇，卻非為的排遣寂寞、打發空虛而偶一為之，而是一種較為嚴肅的常規生活方式。它不同於一般以聚會、消遣為主要目的的郊遊。簡略言之，背包較重，路程較長，難度較高；通常得長途跋涉，有時還要夜以繼日；並且得持之以恆，視為常規的身心鍛煉，不可一暴十寒，偶一為之。 如果重陽出去登那麼三百米的高，回來卻養尊處優一整年，這是不會對身心有多大裨益的。 還有，不得以一頓盛饌佳餚，作為「苦行」的自我獎勵，或者艱辛的補償，否則不但前功盡棄，還會體脂徒增。
我不喜歡那種匆匆疾走，快快早歸的一般遠足方式。因為那樣既無法悠然細賞大自然之美，也無從充分享受野外活動的樂趣。 我乾脆就愛在野外居停，賴著不走，搭頂帳篷，忍受風雨寒暑的考驗，細味野外晝夜的異趣。 這就是所謂野營了。
我總愛把遠足嵌入幾天的野營之中，比如天不亮離營去看日出，隨之攀援跋涉，「幽泉怪石，無遠弗屆」，傍晚回營。 有時甚至披星戴月而返，倘若路上看到螢火蟲什麼的，還會延誤歸時。
香港只是彈丸之地，全境土地總面積不到一千一百平方公里，郊野公園所佔雖有較大的百分比，實際不過四百餘平方公里。 而真正名副其實，人跡罕至的郊野，恐怕僅是其中的一小部分罷了。 然而由於區內地質較新，地貌多變，丘陵起伏，植被茂盛，形成很多優美的景觀。 由於地形變化多端，缺乏經驗的遠足者迷途，給拯救人員以出勤的機會，時有所聞。
打從少年時期愛上野營，一直未嘗中輟。雖然至今不知所謂「野外定向」為何物，卻僥倖從未真正迷途。但偶爾也會失諸一時浪漫，為了探索新境，尋覓驚喜，而誤落歧途。
就有那麼一次，因為背負重荷，接連翻過幾個從未翻越的山峰，誤了時辰，下山時早已天黑。 由於山徑荒蕪難辨，誤循牛蹊，終至深陷叢林涸澗之中，迷失方向。
這叢林可夠大的，它似乎無意跟我開玩笑、耍幽默；想必怪我無禮，不拜其神，竟鐵了心腸要讓我好受。 它沒有縱容魑魅魍魎出來作祟，算是饒恕我的輕挑冒犯了。 此林藤莽糾纏，荊棘叢生；崎嶇陡峭，亂石如雲；蔽不見天，密不透風。 雖則其時明月當空，嬋娟千里可得共，林中卻僅如星光一點，無從窺其全豹。 到了這種困境，我只能彎腰匍匐，無法直立行進。 好半夜，弄得精疲力竭，竟爾仍然不知身在何方。 正要氣餒癱瘓之際，竟得重拾蹊徑。於是以為得見天日，脫險遷夷。 判定方向之後，高高興興地邁開腿腳，撥荊擋棘，勇往直前。 然而，跋涉老半宵，才又發覺，這前方到站，未得下車！ 那原來竟是一條死胡同，導我於一座荒墳之前。 這墳前敞地，雖則平坦，奈何畢竟是墳，豈宜居停！ 於是冷笑半聲，剽竊了《西廂》曲詞，盜改一字，悲歎一句：月近長安遠！ 還請大都王實甫包涵包涵。
幸而當時我沒真索性憤然向那月宮奔它一程，否則不堪設想。須知地月距離不近，三十萬公里呀！
其時雖則氣餒沮喪，我當然不會輕言放棄，也愧於自認倒楣。雖然背負重荷，還是勉力走到荒墳後面去，希望尋得出路。 此時突然傳來一聲吼叫，嚇得連忙倒退三舍。 那是什麼呀？ 倒也沒什麼，野豬而已。 驚魂甫定，不禁喝罵幾句：我說你是什麼東西！野豬罷了。嚇唬我！儘管吼！我怕你，給你當孫子，從今爾後，不吃豬肉！ 吼！吼！你還嚷不嚷？
這時叢莽深處發出唰唰連聲。 牠不但沒再吼叫示警，大抵已經帶上孩子，溜之大吉了。 料牠知道自己身為野豕，決不宜跟野人周旋，或更恥與為伍。為了潔身自愛，不得已而果斷迴避，立馬攜眷遷移。 我於是繼續在這冷冷清清的野地上尋尋覓覓，弄得沮喪加劇，氣餒已甚，真有點悽悽慘慘戚戚。 到了這地步，哪裏還有前途呢！ 於是沉吟兩句：眼前無路欲回頭，錯誤難追萬事休！ 這無謂的吟詠，在這橫生的歧路荒墳枝節上，顯然非關宏旨，毫無裨益！ 累得都快要垮了，還有這閒情逸致！ 這是對無情的大自然母親的大不敬也！
遽然頓悟，於是在墳旁坐定，把一包冰糖從背包裏掏出來。 好在帶得倒還不少，吃它兩塊，該不會對明天綠豆沙的最適甜度，有明顯的影響吧。
以冰糖聊作點補，略微補充血糖之後，只得往回走。 到了岔口，改弦易轍，不久就發現一片大草坪。 這草坪雖隱處小小山塢之中，四面為林木所蔽，倒也開闊。 時近秋末，草都黃了。 坪側有山泉，汲水近便。 於是決定今宵就此停駐。 連忙安營設灶，沐浴涮衣，打水生火，烹羹煮飯。 此夜月明星稀，鳥鵲不飛。 夜空裏似乎只有蝙蝠，無聲無息地交錯飛翔，卻並不賞臉到我帳前來，幫忙吃掉可惡的蚊子。
飯後血糖提升，精神振奮起來，卻想到一道不解的疑難：常常走在岔路上，一方是正途，一方是歧途，何以往往首先選擇歧途，以致枉走一遭！
第二天起個大清早，在帳篷左側的樹叢後面，赫然發現一座老墳！ 這座墳塋不比昨天晚上打擾過的那一座，顯然並未全荒，還殘存重陽掃墓的冥鏹。 此墳不荒，我心裏也就恬然不慌了。 我想，我這「營」地，沒準就是「塋」裏的這位山村先民親手開墾、耕種的稻田。 可以想見，這些田地不但讓這位先民自給自足了一輩子，還讓他子孫繁衍，百世昌盛呢。 由於這位先民昔日的勞苦，我今天得以在此紮營一宵，安度良夜。 想到這裏，心裏不唯不慌，竟油然泛起一股暖烘烘的感覺了。 我當然知禮。 於是在墳前鞠了躬，以示感激，並為擅闖竊用而心中致歉。 接著打開地圖，坪前坪後走了幾圈，總算弄個明白，夜來究竟營紮何所，身臥何方。 這時詩興頓生，於是拿出紙筆，寫下了這幾句：
野 營
暇日城居無意趣，身輕負重入郊歧。
山危道遠蒼穹近，水急風高綠壑卑。
夜踐荒墳驚野豕，晨興陋幕俟黃鸝。
開圖遍察方知處，愛看炊煙卻未飢。
蟋蟀振羽，鴟鴞夜啼，天水淅瀝，流溪淙淙。 猛醒覺，去子夜仍未遠。 思緒若泉湧，心有悸。
自別少年時，光陰非荏苒，而直是，白駒過隙。 或戲言，度年略如秒，分秒猶涓滴。 卻不若，清流逝水，去後復甘霖，依舊濡我鬢。 或更且，匯成浩海層雲，不復在天地間，蓋於彼穹蒼背面。
回溯心頭多所記，總都是，懨懨送遣，每一個，煙雨闌春。 或憶鶯燕纏綿話，或感蘭蕙繞繚意。 豈更有，不禁留戀處？ 嗯哼，夢而已。
這算是一首詩吧，雖則夾文夾白，無韻無平仄；非夢非醉，乏哀乏閑愁。
這一組方塊字堆砌物，似詩還似非詩，隨意而成篇，篇名「庚午野營有感」，作於那個馬年的三月下旬有一日，也就是十八年前的耶穌復活節。
作這首詩的時候，我已然並不年輕。偶於假日疏離朋儕，偷閒自便，總不忘跋涉遠行，到荒郊野地去紮它一個營，衝大自然母親投她一個懷抱。
一瞬間十八年過去了。倒也沒想到，時至今天，我依舊樂此不疲。雖不復當年的多愁善感，並且戒絕無病呻吟，身心卻似乎依然勉可，尚無心悸腿軟的毛病，幹起這種負重犯險、跋涉遠行、餐風浴雨、禁寒受暑的苦事，仍感綽有餘裕，而興致無窮。
我這所謂負重遠行，雖然不能比擬精英們的任重道遠，也不像那些偉大的旅行家那樣，進踐瀚海，攀凌珠峰；不履非險，視死如歸；登榜排輩，名垂千古；但也絕非意義淺薄的悠閒散步，浪蕩徘徊。
要像大宋理學大師程灝那樣，「雲淡風清近午天，傍花隨柳過前川」，在柳下花旁、山前水側閒逛半日，「偶成」幾句，我就會覺得時間成本還是略微高了些，有點划不來，還以不逛為宜，寧可把時間拿去看那些值得一看的電視節目。
人們郊遊，一般都是偶一為之，相約三五朋儕，在既不太熱，又不太冷的假日，到近便的郊外去，在山徑上略走幾千米，傍晚之前擠車回到市區，上酒樓撮它一頓像樣的，超額補充半天的熱量消耗，然後帶著疲憊的身軀，回家享受冷氣去。
我的所謂負重遠行，雖然也跳不出遊山玩水的範疇，卻非為的排遣寂寞、打發空虛而偶一為之，而是一種較為嚴肅的常規生活方式。它不同於一般以聚會、消遣為主要目的的郊遊。簡略言之，背包較重，路程較長，難度較高；通常得長途跋涉，有時還要夜以繼日；並且得持之以恆，視為常規的身心鍛煉，不可一暴十寒，偶一為之。 如果重陽出去登那麼三百米的高，回來卻養尊處優一整年，這是不會對身心有多大裨益的。 還有，不得以一頓盛饌佳餚，作為「苦行」的自我獎勵，或者艱辛的補償，否則不但前功盡棄，還會體脂徒增。
我不喜歡那種匆匆疾走，快快早歸的一般遠足方式。因為那樣既無法悠然細賞大自然之美，也無從充分享受野外活動的樂趣。 我乾脆就愛在野外居停，賴著不走，搭頂帳篷，忍受風雨寒暑的考驗，細味野外晝夜的異趣。 這就是所謂野營了。
我總愛把遠足嵌入幾天的野營之中，比如天不亮離營去看日出，隨之攀援跋涉，「幽泉怪石，無遠弗屆」，傍晚回營。 有時甚至披星戴月而返，倘若路上看到螢火蟲什麼的，還會延誤歸時。
香港只是彈丸之地，全境土地總面積不到一千一百平方公里，郊野公園所佔雖有較大的百分比，實際不過四百餘平方公里。 而真正名副其實，人跡罕至的郊野，恐怕僅是其中的一小部分罷了。 然而由於區內地質較新，地貌多變，丘陵起伏，植被茂盛，形成很多優美的景觀。 由於地形變化多端，缺乏經驗的遠足者迷途，給拯救人員以出勤的機會，時有所聞。
打從少年時期愛上野營，一直未嘗中輟。雖然至今不知所謂「野外定向」為何物，卻僥倖從未真正迷途。但偶爾也會失諸一時浪漫，為了探索新境，尋覓驚喜，而誤落歧途。
就有那麼一次，因為背負重荷，接連翻過幾個從未翻越的山峰，誤了時辰，下山時早已天黑。 由於山徑荒蕪難辨，誤循牛蹊，終至深陷叢林涸澗之中，迷失方向。
這叢林可夠大的，它似乎無意跟我開玩笑、耍幽默；想必怪我無禮，不拜其神，竟鐵了心腸要讓我好受。 它沒有縱容魑魅魍魎出來作祟，算是饒恕我的輕挑冒犯了。 此林藤莽糾纏，荊棘叢生；崎嶇陡峭，亂石如雲；蔽不見天，密不透風。 雖則其時明月當空，嬋娟千里可得共，林中卻僅如星光一點，無從窺其全豹。 到了這種困境，我只能彎腰匍匐，無法直立行進。 好半夜，弄得精疲力竭，竟爾仍然不知身在何方。 正要氣餒癱瘓之際，竟得重拾蹊徑。於是以為得見天日，脫險遷夷。 判定方向之後，高高興興地邁開腿腳，撥荊擋棘，勇往直前。 然而，跋涉老半宵，才又發覺，這前方到站，未得下車！ 那原來竟是一條死胡同，導我於一座荒墳之前。 這墳前敞地，雖則平坦，奈何畢竟是墳，豈宜居停！ 於是冷笑半聲，剽竊了《西廂》曲詞，盜改一字，悲歎一句：月近長安遠！ 還請大都王實甫包涵包涵。
幸而當時我沒真索性憤然向那月宮奔它一程，否則不堪設想。須知地月距離不近，三十萬公里呀！
其時雖則氣餒沮喪，我當然不會輕言放棄，也愧於自認倒楣。雖然背負重荷，還是勉力走到荒墳後面去，希望尋得出路。 此時突然傳來一聲吼叫，嚇得連忙倒退三舍。 那是什麼呀？ 倒也沒什麼，野豬而已。 驚魂甫定，不禁喝罵幾句：我說你是什麼東西！野豬罷了。嚇唬我！儘管吼！我怕你，給你當孫子，從今爾後，不吃豬肉！ 吼！吼！你還嚷不嚷？
這時叢莽深處發出唰唰連聲。 牠不但沒再吼叫示警，大抵已經帶上孩子，溜之大吉了。 料牠知道自己身為野豕，決不宜跟野人周旋，或更恥與為伍。為了潔身自愛，不得已而果斷迴避，立馬攜眷遷移。 我於是繼續在這冷冷清清的野地上尋尋覓覓，弄得沮喪加劇，氣餒已甚，真有點悽悽慘慘戚戚。 到了這地步，哪裏還有前途呢！ 於是沉吟兩句：眼前無路欲回頭，錯誤難追萬事休！ 這無謂的吟詠，在這橫生的歧路荒墳枝節上，顯然非關宏旨，毫無裨益！ 累得都快要垮了，還有這閒情逸致！ 這是對無情的大自然母親的大不敬也！
遽然頓悟，於是在墳旁坐定，把一包冰糖從背包裏掏出來。 好在帶得倒還不少，吃它兩塊，該不會對明天綠豆沙的最適甜度，有明顯的影響吧。
以冰糖聊作點補，略微補充血糖之後，只得往回走。 到了岔口，改弦易轍，不久就發現一片大草坪。 這草坪雖隱處小小山塢之中，四面為林木所蔽，倒也開闊。 時近秋末，草都黃了。 坪側有山泉，汲水近便。 於是決定今宵就此停駐。 連忙安營設灶，沐浴涮衣，打水生火，烹羹煮飯。 此夜月明星稀，鳥鵲不飛。 夜空裏似乎只有蝙蝠，無聲無息地交錯飛翔，卻並不賞臉到我帳前來，幫忙吃掉可惡的蚊子。
飯後血糖提升，精神振奮起來，卻想到一道不解的疑難：常常走在岔路上，一方是正途，一方是歧途，何以往往首先選擇歧途，以致枉走一遭！
第二天起個大清早，在帳篷左側的樹叢後面，赫然發現一座老墳！ 這座墳塋不比昨天晚上打擾過的那一座，顯然並未全荒，還殘存重陽掃墓的冥鏹。 此墳不荒，我心裏也就恬然不慌了。 我想，我這「營」地，沒準就是「塋」裏的這位山村先民親手開墾、耕種的稻田。 可以想見，這些田地不但讓這位先民自給自足了一輩子，還讓他子孫繁衍，百世昌盛呢。 由於這位先民昔日的勞苦，我今天得以在此紮營一宵，安度良夜。 想到這裏，心裏不唯不慌，竟油然泛起一股暖烘烘的感覺了。 我當然知禮。 於是在墳前鞠了躬，以示感激，並為擅闖竊用而心中致歉。 接著打開地圖，坪前坪後走了幾圈，總算弄個明白，夜來究竟營紮何所，身臥何方。 這時詩興頓生，於是拿出紙筆，寫下了這幾句：
野 營
暇日城居無意趣，身輕負重入郊歧。
山危道遠蒼穹近，水急風高綠壑卑。
夜踐荒墳驚野豕，晨興陋幕俟黃鸝。
開圖遍察方知處，愛看炊煙卻未飢。
2008/06/18
「做鬼也幸福」！？
山東有個作家協會，叫山東省作家協會。
據網上報道，山東省作協在六月六日舉辦了一個名為「詩衷歌慟魯川情」的朗誦會，有百餘名作家和詩人參加。山東省作協副主席王兆山親自上場，朗誦了自己的新作《「江城子」˙廢墟下的自述》，扮演「一位廢墟中的地震遇難者，冥冥之中感知了地震之後地面上發生的一切」，而發出「感慨」。王大作家的表演，大抵情真意切，讓在座的詩人們都很感動，因而獲得了熱烈的掌聲。
在這位王副主席親自上場朗誦的同一天，這首「詞」發表在《齊魯晚報》的副刊上。
第二天，網上的反應並不正面，有人認為這位王「詩人作家副主席」「不顧遇難者親人的現實痛苦和感受」，發表「詭異的價值觀」，「張揚奴性」，有的甚至管此人叫個「亡靈派詩人」。
有一位同屬山東作協的作家李鍾琴，在網上讀到王某的「詩作」後，更羞與為伍，即時宣佈退出山東作協！
李鍾琴在他的個人網誌上說：「今日上網，讀到了山東省作家協會副主席王兆山發表在齊魯晚報上的兩首「詞」，不禁起了一身雞皮疙瘩。 服了服了，真是沒有最無恥，只有更無恥。……。王作家這兩首「詞」的內容令人作嘔，我也懶得評論了。他煞有介事地冠上詞牌，卻不合詞律，韻腳平仄混押不說，什麽「峰塌須臾河毀驟」、「紅旗爍，軍歌越」，簡直文理不通！寫出這種玩藝的人也配叫「作家」？
我感到臉紅的是，我是山東省作協會員。而這個代表鬼寫頌詞的王兆山，竟是山東省作協副主席！在這種不學無術的人領導之下，與這種恬不知恥的人爲伍，真是恥辱！我宣佈自即日起退出山東省作協！」
光看李鍾琴先生的舉措，光看網上對王某「詩作」的反應，我感到中國文壇終究還是有希望的。
然而，像王某這樣的「人才」，竟能當個作家協會的副主席；像這樣的「作品」，竟能發表在《齊魯晚報》的副刊上，就又讓我感到：嗐！嗚呼哀哉！在有效的意識形態控制下，中國文壇大概就只能多多產出這一類的詩渣文滓了！
古齊魯之地，今天屬山東，也就是王大作家的居地。咱華夏古代教育家、思想家、政治家孔子正是魯人。
孔子沒當過詩人，沒給後世留下自己的詩作，他只編輯了一部古詩集，就叫《詩》，後世稱為《詩經》。這位王大作家但凡讀過一首《詩經》裏的詩，大抵生不出那樣能叫人鬼共噁心的「詩意」！
孔子沒上過大學中文系，可他竟然給後世留下了一大本言行錄――《論語》。這位王大作家如果在上中文系的時候稍微讀過一點《論語》，大抵做不出那樣能叫人鬼共噁心的諂媚！
孔子沒趕上華夏偉大的社會主義革命時期，他沒有讀上毛主席詩詞的幸福。 王大作家上過大學中文系，是絕不可能沒有讀過的吧。既然讀過了，竟然還能寫出那樣格律不存、文理不通的「詞」，並且還妄掛詞牌，誦之於齊魯之地，聞之於蜀山廢墟，那就難免要讓國家高等教育蒙點羞，讓孔子在天之靈搖頭嘆息了。
至於蜀山冤魂，多半還沒受過國家高等教育，很多都是小孩，別說讀不懂那「詞」中媚意，就連表面的字義，也未必能弄明白呢。
我擅作主張，為他們說一聲「呸」！
看在孔子和為奧運而提升的國格分上，姑且不吐唾沫。
中文不通沒事，看奧運，光看，光歡呼得了，不必放狗屁。
嗐！我雖讀過倆詩，有時還是溫柔敦厚不起來了。 嗐！嗐！
附：王副主席頌「詞」二首：
「江城子」˙廢墟下的自述
一位廢墟中的地震遇難者，冥冥之中感知了地震之後地面上發生的一切，遂發出如是感慨——
天災難避死何訴，主席喚，總理呼，党疼國愛，聲聲入廢墟。
十三億人共一哭，縱做鬼，也幸福。
銀鷹戰車救雛犢，左軍叔，右警姑，民族大愛，親歷死也足。
只盼墳前有屏幕，看奧運，同歡呼。
「釵頭鳳」˙川之吟
山青秀，水碧透，峰塌須臾河毀驟。 城飛歌，鄉飄樂，樓崩靈折，村消屯破。 禍。禍。禍。 國殤憂，八方吼，令發京城動九州。 紅旗爍，軍歌越，救川舉國，不棄一個。 魄！魄！魄！
（原載6月6日《齊魯晚報》「青未了」副刊。作者王兆山是山東作協副主席及《山東文學》主編。）
據網上報道，山東省作協在六月六日舉辦了一個名為「詩衷歌慟魯川情」的朗誦會，有百餘名作家和詩人參加。山東省作協副主席王兆山親自上場，朗誦了自己的新作《「江城子」˙廢墟下的自述》，扮演「一位廢墟中的地震遇難者，冥冥之中感知了地震之後地面上發生的一切」，而發出「感慨」。王大作家的表演，大抵情真意切，讓在座的詩人們都很感動，因而獲得了熱烈的掌聲。
在這位王副主席親自上場朗誦的同一天，這首「詞」發表在《齊魯晚報》的副刊上。
第二天，網上的反應並不正面，有人認為這位王「詩人作家副主席」「不顧遇難者親人的現實痛苦和感受」，發表「詭異的價值觀」，「張揚奴性」，有的甚至管此人叫個「亡靈派詩人」。
有一位同屬山東作協的作家李鍾琴，在網上讀到王某的「詩作」後，更羞與為伍，即時宣佈退出山東作協！
李鍾琴在他的個人網誌上說：「今日上網，讀到了山東省作家協會副主席王兆山發表在齊魯晚報上的兩首「詞」，不禁起了一身雞皮疙瘩。 服了服了，真是沒有最無恥，只有更無恥。……。王作家這兩首「詞」的內容令人作嘔，我也懶得評論了。他煞有介事地冠上詞牌，卻不合詞律，韻腳平仄混押不說，什麽「峰塌須臾河毀驟」、「紅旗爍，軍歌越」，簡直文理不通！寫出這種玩藝的人也配叫「作家」？
我感到臉紅的是，我是山東省作協會員。而這個代表鬼寫頌詞的王兆山，竟是山東省作協副主席！在這種不學無術的人領導之下，與這種恬不知恥的人爲伍，真是恥辱！我宣佈自即日起退出山東省作協！」
光看李鍾琴先生的舉措，光看網上對王某「詩作」的反應，我感到中國文壇終究還是有希望的。
然而，像王某這樣的「人才」，竟能當個作家協會的副主席；像這樣的「作品」，竟能發表在《齊魯晚報》的副刊上，就又讓我感到：嗐！嗚呼哀哉！在有效的意識形態控制下，中國文壇大概就只能多多產出這一類的詩渣文滓了！
古齊魯之地，今天屬山東，也就是王大作家的居地。咱華夏古代教育家、思想家、政治家孔子正是魯人。
孔子沒當過詩人，沒給後世留下自己的詩作，他只編輯了一部古詩集，就叫《詩》，後世稱為《詩經》。這位王大作家但凡讀過一首《詩經》裏的詩，大抵生不出那樣能叫人鬼共噁心的「詩意」！
孔子沒上過大學中文系，可他竟然給後世留下了一大本言行錄――《論語》。這位王大作家如果在上中文系的時候稍微讀過一點《論語》，大抵做不出那樣能叫人鬼共噁心的諂媚！
孔子沒趕上華夏偉大的社會主義革命時期，他沒有讀上毛主席詩詞的幸福。 王大作家上過大學中文系，是絕不可能沒有讀過的吧。既然讀過了，竟然還能寫出那樣格律不存、文理不通的「詞」，並且還妄掛詞牌，誦之於齊魯之地，聞之於蜀山廢墟，那就難免要讓國家高等教育蒙點羞，讓孔子在天之靈搖頭嘆息了。
至於蜀山冤魂，多半還沒受過國家高等教育，很多都是小孩，別說讀不懂那「詞」中媚意，就連表面的字義，也未必能弄明白呢。
我擅作主張，為他們說一聲「呸」！
看在孔子和為奧運而提升的國格分上，姑且不吐唾沫。
中文不通沒事，看奧運，光看，光歡呼得了，不必放狗屁。
嗐！我雖讀過倆詩，有時還是溫柔敦厚不起來了。 嗐！嗐！
附：王副主席頌「詞」二首：
「江城子」˙廢墟下的自述
一位廢墟中的地震遇難者，冥冥之中感知了地震之後地面上發生的一切，遂發出如是感慨——
天災難避死何訴，主席喚，總理呼，党疼國愛，聲聲入廢墟。
十三億人共一哭，縱做鬼，也幸福。
銀鷹戰車救雛犢，左軍叔，右警姑，民族大愛，親歷死也足。
只盼墳前有屏幕，看奧運，同歡呼。
「釵頭鳳」˙川之吟
山青秀，水碧透，峰塌須臾河毀驟。 城飛歌，鄉飄樂，樓崩靈折，村消屯破。 禍。禍。禍。 國殤憂，八方吼，令發京城動九州。 紅旗爍，軍歌越，救川舉國，不棄一個。 魄！魄！魄！
（原載6月6日《齊魯晚報》「青未了」副刊。作者王兆山是山東作協副主席及《山東文學》主編。）
2008/06/15
On the Canadian Government's Apology
A few days ago the Canadian Prime Minister Stephen Harper delivered an apology in the House of Commons.
"The treatment of children in Indian residential schools is a sad chapter in our history." Harper said.
"Two primary objectives of the residential schools system were to remove and isolate children from the influence of their homes, families, traditions and cultures, and to assimilate them into the dominant culture."
"These objectives were based on the assumption aboriginal cultures and spiritual beliefs were inferior and unequal. Indeed, some sought, as it was infamously said, 'to kill the Indian in the child.' Today, we recognize that this policy of assimilation was wrong, has caused great harm, and has no place in our country."
"The government now recognizes that the consequences of the Indian residential schools policy were profoundly negative and that this policy has had a lasting and damaging impact on aboriginal culture, heritage and language."
"The Government of Canada now recognizes that it was wrong to forcibly remove children from their homes and we apologize for having done this."
"We now recognize that it was wrong to separate children from rich and vibrant cultures and traditions that it created a void in many lives and communities and we apologize for having done this."
Now the Prime Minister of Canada has done one right thing on behalf of the Government that, back then in the nation's earlier time, represented only the population of European descent.
I wonder if the Prime Minister and his Government can really profoundly recognize the real wrong their predecessors committed.
Even if the Canadian aboriginal cultures and traditions were not 'rich and vibrant', and even if it did not 'create a void in many lives and communities', still it was very wrong to forcibly separate children from their homes, not to mention many of these children died through neglect, as well as mental, physical and sexual abuse, in church-run residential schools.
Even if it was a correct assumption that 'aboriginal cultures and spiritual beliefs were inferior and unequal', such policy of assimilation was still profoundly wrong, and it should still not have any place in any country in this world.
How could churches collaborate with a cruel government to commit such evil doings? What were these churches?
They were the churches created by Western cultures to worship God, the only God shared by the Jews, the Muslims, and the Christians.
They were the Anglican, Catholic, Presbyterian and United churches.
At the beginning there were no such churches. A few Jews of Judaism believed that Jesus the Christ was the Son of God, and at the same time that He was a priest, a prophet, and also a king, king of the Jews and king of the angels. They followed His teachings.
Unfortunately Christ was betrayed by his own people the Jews and crucified by the Romans. During his short adult life he recruited twelve disciples. Four of them each wrote a Gospel as a narrative of His deeds and teachings. The Four Gospels together with some other Books mostly written by Paul were collected into the New Testament during the early centuries of Christianity, long after His death and resurrection.
Later still, under the powerful influence of the converted Roman Emperor Constantine I the number of believers of Christ grew quite so dramatically. For the first time in history monotheism thrived in this great empire. The believers called themselves Christians. And they called their church catholic, which literally means 'universal' in Greek from which the word was derived. The New Testament, on which their belief in Christ was based, was actually translated from Greek scripts and it was also called the Greek Testament, while the Old Testament was also known as the Hebrew Testament.
In a still later century some believers of Christ separated from this huge and powerful 'universal' church with the Pope as ruler. They began to found their own churches to worship Christ and God. They were the Protestants. The Protestants were so liberal that they established many branches of churches with different names.
Churches in the broad sense are not only the places for worshiping God, they are also the accommodation and schools for the servants of God. With the help of the Bible they are supposed to do all good in the name of God, in order to glorify Him.
Now the Anglican, Catholic, Presbyterian and United churches collaborated with the Government as 'joint ventures' to commit something so wrong that the Government had in this later century to apologize to the former students and all the aboriginal people. They committed the wrong doings in the name of education, and also in the name of God.
The Canadian Indian residential school system under the compulsory assimilation policy was one of the evilest series of ideas humans were capable to invent, though still no match for the Australian Constitution that include the Aborigines in the category of fauna!
The Australian Government similarly once forcibly moved mixed-blood aboriginal children from their families. For that the Australian Prime Minister delivered a formal apology to their Aborigines last year.
Thanks to some people who really know how to think, to reason, to reflect, to learn and to rectify, all this is literally history now, a sad chapter though.
It is so sad that the Canadian Government is able to recognize that their predecessors were wrong only after their mission 'to kill the Indian in the child' has been so successfully accomplished, and after the aboriginal cultures have been almost wiped out.
Yet the contemporary Canadian aboriginal peoples could still be called lucky, so lucky that they have survived to tell their stories and accept the apology, so that they may shed their burden with dignity, go on with their life, and collect fragments of their damaged cultures to enrich their future.
For so many reasons, justifiable or not, many governments are yet to have the courage and capability to apologize for what they have done wrong. They keep on doing wrong things, and they never want to address the wrongdoings their predecessors committed.
Like it or not, believe it or not, this is human nature.
Unless a country is fully developed to possess a just social system and well balanced universal higher education provided for the whole population, ordinary people or even the members of the elite can hardly be wise enough to do things right and good, because they simply do not believe they need to, and they do not really know how to think, to reason, to doubt, to reflect, and to learn after all.
They might have been highly educated in an elitism system, they might believe in Jehovah, Christ, Allah, Buddha, Vishnu, or Confucius, they might even be very kindhearted, when they do wrong, as a powerful authority in particular, they just do it really wrong.
"The treatment of children in Indian residential schools is a sad chapter in our history." Harper said.
"Two primary objectives of the residential schools system were to remove and isolate children from the influence of their homes, families, traditions and cultures, and to assimilate them into the dominant culture."
"These objectives were based on the assumption aboriginal cultures and spiritual beliefs were inferior and unequal. Indeed, some sought, as it was infamously said, 'to kill the Indian in the child.' Today, we recognize that this policy of assimilation was wrong, has caused great harm, and has no place in our country."
"The government now recognizes that the consequences of the Indian residential schools policy were profoundly negative and that this policy has had a lasting and damaging impact on aboriginal culture, heritage and language."
"The Government of Canada now recognizes that it was wrong to forcibly remove children from their homes and we apologize for having done this."
"We now recognize that it was wrong to separate children from rich and vibrant cultures and traditions that it created a void in many lives and communities and we apologize for having done this."
Now the Prime Minister of Canada has done one right thing on behalf of the Government that, back then in the nation's earlier time, represented only the population of European descent.
I wonder if the Prime Minister and his Government can really profoundly recognize the real wrong their predecessors committed.
Even if the Canadian aboriginal cultures and traditions were not 'rich and vibrant', and even if it did not 'create a void in many lives and communities', still it was very wrong to forcibly separate children from their homes, not to mention many of these children died through neglect, as well as mental, physical and sexual abuse, in church-run residential schools.
Even if it was a correct assumption that 'aboriginal cultures and spiritual beliefs were inferior and unequal', such policy of assimilation was still profoundly wrong, and it should still not have any place in any country in this world.
How could churches collaborate with a cruel government to commit such evil doings? What were these churches?
They were the churches created by Western cultures to worship God, the only God shared by the Jews, the Muslims, and the Christians.
They were the Anglican, Catholic, Presbyterian and United churches.
At the beginning there were no such churches. A few Jews of Judaism believed that Jesus the Christ was the Son of God, and at the same time that He was a priest, a prophet, and also a king, king of the Jews and king of the angels. They followed His teachings.
Unfortunately Christ was betrayed by his own people the Jews and crucified by the Romans. During his short adult life he recruited twelve disciples. Four of them each wrote a Gospel as a narrative of His deeds and teachings. The Four Gospels together with some other Books mostly written by Paul were collected into the New Testament during the early centuries of Christianity, long after His death and resurrection.
Later still, under the powerful influence of the converted Roman Emperor Constantine I the number of believers of Christ grew quite so dramatically. For the first time in history monotheism thrived in this great empire. The believers called themselves Christians. And they called their church catholic, which literally means 'universal' in Greek from which the word was derived. The New Testament, on which their belief in Christ was based, was actually translated from Greek scripts and it was also called the Greek Testament, while the Old Testament was also known as the Hebrew Testament.
In a still later century some believers of Christ separated from this huge and powerful 'universal' church with the Pope as ruler. They began to found their own churches to worship Christ and God. They were the Protestants. The Protestants were so liberal that they established many branches of churches with different names.
Churches in the broad sense are not only the places for worshiping God, they are also the accommodation and schools for the servants of God. With the help of the Bible they are supposed to do all good in the name of God, in order to glorify Him.
Now the Anglican, Catholic, Presbyterian and United churches collaborated with the Government as 'joint ventures' to commit something so wrong that the Government had in this later century to apologize to the former students and all the aboriginal people. They committed the wrong doings in the name of education, and also in the name of God.
The Canadian Indian residential school system under the compulsory assimilation policy was one of the evilest series of ideas humans were capable to invent, though still no match for the Australian Constitution that include the Aborigines in the category of fauna!
The Australian Government similarly once forcibly moved mixed-blood aboriginal children from their families. For that the Australian Prime Minister delivered a formal apology to their Aborigines last year.
Thanks to some people who really know how to think, to reason, to reflect, to learn and to rectify, all this is literally history now, a sad chapter though.
It is so sad that the Canadian Government is able to recognize that their predecessors were wrong only after their mission 'to kill the Indian in the child' has been so successfully accomplished, and after the aboriginal cultures have been almost wiped out.
Yet the contemporary Canadian aboriginal peoples could still be called lucky, so lucky that they have survived to tell their stories and accept the apology, so that they may shed their burden with dignity, go on with their life, and collect fragments of their damaged cultures to enrich their future.
For so many reasons, justifiable or not, many governments are yet to have the courage and capability to apologize for what they have done wrong. They keep on doing wrong things, and they never want to address the wrongdoings their predecessors committed.
Like it or not, believe it or not, this is human nature.
Unless a country is fully developed to possess a just social system and well balanced universal higher education provided for the whole population, ordinary people or even the members of the elite can hardly be wise enough to do things right and good, because they simply do not believe they need to, and they do not really know how to think, to reason, to doubt, to reflect, and to learn after all.
They might have been highly educated in an elitism system, they might believe in Jehovah, Christ, Allah, Buddha, Vishnu, or Confucius, they might even be very kindhearted, when they do wrong, as a powerful authority in particular, they just do it really wrong.
2008/06/12
野營聽鳥
從小就對飛鳥著迷，看著牠們自由地騰飛、翱翔，心裏就感到不可思議，因而生起說不出的羨慕。 稍長會爬樹了，就去偷拐雛鳥做寵物。 當然，那時並不認為，這其實是一種生態罪行；也不可能知道，這罪行有個似乎毫不相干的善良來源，就是對生命的喜愛。 這叫出於善，而止於惡。
因善而行惡的那段少年歲月，養得最多的要算是鳩鳥了，也就是珠頸斑鳩。 因為牠愛在低矮粗壯的樹杈上築巢，易於徒手攀爬。 把剛長出羽毛的雛鳥取下來，拿個破盤子放些碎布湊合做個窩，再拿塊布，剪個小孔，把些玉米什麼的包在裏頭，讓牠從小孔吃食。當然也會餵牠吃蝗蟲或者蚱蜢。小鳩鳥吃得多，也長得快。 總打算一旦養大了，就還牠自由，放牠飛走。然而每每不能如願。有時羽翼未豐就突然死了，顯然是因為餵哺不夠專業，導致營養不良而生病；有時無緣無故地失蹤了，多半是被貓叼走；有時被蛇咬死，睜著眼睛無法挽救。總而言之，都是些失敗的經歷。也就是一次又一次地糟蹋無辜的生命，罪孽不為不深重！
除了鳩鳥，別的鳥也嘗試養過，比如麻雀。 不過麻雀的雛鳥性子倔透了，只有母鳥能叫牠開口吃食，你把大米、草籽，或者蟲子什麼的，強行塞進牠的嘴裏，牠就是愣在那裏，歪著脖子不肯咽下去，寧可活活餓死。 牠不吃食，自然就無法養活，只好放回巢裏。
到了十八歲，有一天，我霍然有所覺悟，認定從巢裏偷拐雛鳥做寵物，是不道德、不慈悲的惡行，於是毅然把這種人類小孩的最原始嗜好，和射鳥、釣魚、抓螃蟹一併戒掉。
愛鳥，不必在家裏養活，乾脆跑到大自然去，用兩隻眼睛仔細看。 這種愛好叫觀鳥，聽說現今是一種非常專業的嗜好，除了先得珍藏一櫃子的鳥類圖集，和一副高檔望遠鏡，往往還需一套非常昂貴的攝影器材。這一切都備好了，再去加入一個觀鳥會當初級會員，這就算是入門了。 這可不是鬧著玩的，學習分辨各種鳥類，耗時非少；一個像樣的大口徑遠攝鏡頭，其價齊天！
我只配做省錢、省時的事。我不觀鳥，聽鳥去得了。我尤其愛在野營時，順便在營地悠然聽之。 這，雖因不花一分錢而缺少九分高雅，於我卻是十足的賞心樂事。
自然之大，唱得好聽的鳴禽固然很多，比如黃鶯，牠的歌聲名不虛傳，可在此地牠是過境候鳥，非常罕見，秋季從內地飛遷到南亞和東南亞去越冬，過境時短暫停息的範圍狹小。
本地常可聽到的，只能是些嗓音稍次的留鳥了，比如高髻冠。此鳥正名紅耳鵯，歌聲簡潔單調，倒也清脆婉轉。 白頭翁雖然歌不成調，總比麻雀稍為悅耳。 別的常見鳥類，如相思鳥，鳴聲細碎而嬌弱，隔個樹叢就聽不見了。除非養在籠子裏，否則不會讓人留下深刻的印象。
鳥鳴，一如別的事物，優美的畢竟只能是少數，一般都是平平無奇罷了。 不過，儘管平平無奇，比如烏鴉的「啊啊」，或者喜鵲「喳喳」，或者上面說過的珠頸斑鳩的「古姑顧――顧」，畢竟是自然之歌，聽來還是能夠叫人感到愉快的；不比有些稱為創作的孬詞劣曲，入耳似見奇醜，聽來如聞腐臭。 不過，有時也會遇上一些叫人討厭的鳴禽，牠白天也叫，夜裏也叫，你要在大自然母親的懷抱裏睡個寧貼，牠卻偏要叫個通宵達旦，讓你徹夜難眠。 其中最可惡的，大抵要數那四聲杜鵑了。
杜鵑何許鳥也？ 明朝李時珍《本草綱目˙禽部》說：「杜鵑，出蜀中。今南方亦有之。狀如雀鷂，而色慘黑，赤口有小冠。春暮即鳴，夜啼達旦，鳴必向北，至夏尤甚，晝夜不止，其聲哀切。田家候之，以興農事。惟食蟲蠹。不能為巢，居他巢生子。冬月藏蟄。」
李時珍這位漢藥專家，觀鳥可謂到家了，連牠「鳴必向北」竟都觀察出來了！這豈能不是胡說八道了嗎！ 李氏的表述也顯然並不客觀，說什麼「慘黑」，說什麼「哀切」，無疑都是出於個人的多愁善感。這，多半是受到有關杜鵑的神話傳說的影響。另外，李時珍也不知道杜鵑是候鳥，冬天要南遷，竟然以為牠「藏蟄」起來。 他說杜鵑「居他巢生子」，顯然不知道牠把卵產在一些雀形目的鳥類的巢裏，讓體型比牠小得多的巢主給牠孵卵哺雛。
按照今天列在鵑形目的鳥類，超過一半懂得幹這種「巢寄生」的行徑。
這奇特而可怕的「巢寄生」，我是從自然紀錄片上看到了，方始確信為真實。 在遠攝鏡頭的大特寫之下，那才剛出殼的大杜鵑雛鳥，一身光溜溜，五體軟綿綿，還沒開眼，就懂得顫巍巍地渾身使勁，把養母的親生雛，和未孵出的卵，逐一用背部推越巢緣，讓牠墜死於地，自己於是成為養母的獨生雛。 這糊塗的養母只知道忙碌終日，拼命去覓食，以餵哺這「無飽期」的「黃口」，過不了多久，這天才殺手就長得比母鳥還肥大好幾倍了！
關於杜鵑，清朝文字學家嚴可均輯《全上古三代秦漢三國六朝文》中的西漢揚雄《蜀王本紀》，記載了這樣的傳說：
「時蜀民稀少。後有一男子名曰杜宇，從天墮止朱提；一女子名利，從江源井中出，爲杜宇妻。乃自立爲蜀王，號曰望帝，治汶山下邑曰郫。化民往往復出。望帝積百餘歲。荊有一人名鱉靈，其屍亡去，荊人求之不得。鱉靈屍隨江水上至郫，遂活，與望帝相見。望帝以鱉靈爲相。時玉山出水，若堯時洪水。望帝不能治，使鱉靈決玉山，民得安處。鱉靈治水去後，望帝與其妻通，慚愧，自以德薄，不如鱉靈。乃委國授之而去，如堯之禪舜。鱉靈即位，號曰開明帝。帝生盧保，亦號開明。望帝去時子規鳴，故蜀人悲子規鳴而思望帝。望帝，杜宇也。」
這裏面說的汶山，也就是岷山，正是一個月前發生大地震的汶川山區。汶、岷二字在古漢語裏同音，一如在今天的粵語裏。 郫，今為郫縣，在成都和都江堰市之間，離震中汶川直線距離只有七十多千米，在五一二大地震中受災較為輕微。
南宋葉紹翁《四朝聞見錄》說：「思歸樂鳥，狀如鳩而慘色，三月則鳴。其音云：不如歸去。」
這該就是說的四聲杜鵑了。
可我聽牠啼聲的音調，卻更像廣東話的「執好包袱」，有的略有變調，又像「一世安樂」，或者「返佐祖國」。 李時珍說牠「夜啼達旦」，「晝夜不止」，這可是一點不錯了。 有一次牠在晚上九點二十一分開始叫，雖然叫得讓我很厭煩，終於還是睡著了。然後牠又把我叫醒了，看看時間，那才兩點多！ 一直到了三四點，牠終於叫夠了，我於是可以再入夢鄉。
鳴禽之中，除了以上所說的四聲杜鵑，還有一些會把燈火通明的城市夜晚誤作白天，而在樓房旁邊的樹上夜啼。 但在家裏睡覺，可以關上窗戶，以屏噪音，騷擾不至太大。
野外的鳴禽，絕大多數不會夜啼，擾人清夢，而是黎明始唱，白日大吵。 吵，一般是為了互相溝通；唱，就是為了求偶了。
有一種大嗓門的，牠那求偶之歌唱得很逗，猜想也屬鵑形目，而其調調變化多端，時時新鮮，鳥鳥不同，有時似乎在說：「好吧，好吧，親嘴！」
有時牠唱得比較累贅：「久之久之，實在苦哇苦哇！」也許埋怨親嘴太久，累了。
有時又像是本地粵語唱詞，而且比較簡潔：「逢人唧？傻嘎！」說的似乎是不羈雌雄之間的輕薄狎昵行為。
又有時牠沒準偷看粵語配音「格格連續劇」看多了，竟在那裏唱上老半天：「格格嫁幾嫁啝！羞家呵！ 格格嫁幾嫁啝！羞家呵！」
呵你個頭咩！ 我從沒看過那些格格連續劇，不知道可有哪位前清格格，曾經改嫁幾次。儘管有，畢竟是人家皇族格格的隱私。而且合則結之，不合則離，那是天經地義的事。值當你這傻鳥躲在樹叢深處，說三道四！
然而牠唱得實在太逗了！而且確有板眼：「格格嫁幾嫁啝！羞家呵！ 格格嫁幾嫁啝！羞家呵！」 聽著聽著，我也就禁不住傻笑起來了。
還有一種不知名的大嗓門，我寧可管牠叫噪鳥，或竟就是噪鵑？ 此鳥嗓門特大，嗓音粗糙，唱詞也缺乏詩意。牠往往在黃昏前唱得特別起勁，也清晰明白，甚有板眼。 可牠唱來唱去不外一句廣東話：「人地發達啦！ 人地發達啦！」
我想：嗐，人家發大財，讓他發去，用得著你這呆鳥在那裏白忙活，扯大嗓門瞎宣傳！你吃飽了蟲子撐的？！
黃昏過後，山野陡然入黑。幸運的話，營地方圓一千米沒有夜啼的子規，那麼四下就只有熱鬧、和諧的蟲聲了。 蟲聲之中，偶爾也會伴隨一種絕不打擾睡眠的鳥鳴。
這鳴聲大抵來自一種貓頭鷹，也許就是領角鴞，牠的叫聲不像一般鳥鳴，卻像短淺的女子嗚咽。 有些迷信而膽小的露營者聽見了，也許就會聯想到野鬼夜泣，因而感到毛骨悚然，難以安心入眠了。 可我總盼著聽到這夜貓子短促微弱的鳴叫，以為營地黑夜意景的點綴，覺得特別可愛。
因善而行惡的那段少年歲月，養得最多的要算是鳩鳥了，也就是珠頸斑鳩。 因為牠愛在低矮粗壯的樹杈上築巢，易於徒手攀爬。 把剛長出羽毛的雛鳥取下來，拿個破盤子放些碎布湊合做個窩，再拿塊布，剪個小孔，把些玉米什麼的包在裏頭，讓牠從小孔吃食。當然也會餵牠吃蝗蟲或者蚱蜢。小鳩鳥吃得多，也長得快。 總打算一旦養大了，就還牠自由，放牠飛走。然而每每不能如願。有時羽翼未豐就突然死了，顯然是因為餵哺不夠專業，導致營養不良而生病；有時無緣無故地失蹤了，多半是被貓叼走；有時被蛇咬死，睜著眼睛無法挽救。總而言之，都是些失敗的經歷。也就是一次又一次地糟蹋無辜的生命，罪孽不為不深重！
除了鳩鳥，別的鳥也嘗試養過，比如麻雀。 不過麻雀的雛鳥性子倔透了，只有母鳥能叫牠開口吃食，你把大米、草籽，或者蟲子什麼的，強行塞進牠的嘴裏，牠就是愣在那裏，歪著脖子不肯咽下去，寧可活活餓死。 牠不吃食，自然就無法養活，只好放回巢裏。
到了十八歲，有一天，我霍然有所覺悟，認定從巢裏偷拐雛鳥做寵物，是不道德、不慈悲的惡行，於是毅然把這種人類小孩的最原始嗜好，和射鳥、釣魚、抓螃蟹一併戒掉。
愛鳥，不必在家裏養活，乾脆跑到大自然去，用兩隻眼睛仔細看。 這種愛好叫觀鳥，聽說現今是一種非常專業的嗜好，除了先得珍藏一櫃子的鳥類圖集，和一副高檔望遠鏡，往往還需一套非常昂貴的攝影器材。這一切都備好了，再去加入一個觀鳥會當初級會員，這就算是入門了。 這可不是鬧著玩的，學習分辨各種鳥類，耗時非少；一個像樣的大口徑遠攝鏡頭，其價齊天！
我只配做省錢、省時的事。我不觀鳥，聽鳥去得了。我尤其愛在野營時，順便在營地悠然聽之。 這，雖因不花一分錢而缺少九分高雅，於我卻是十足的賞心樂事。
自然之大，唱得好聽的鳴禽固然很多，比如黃鶯，牠的歌聲名不虛傳，可在此地牠是過境候鳥，非常罕見，秋季從內地飛遷到南亞和東南亞去越冬，過境時短暫停息的範圍狹小。
本地常可聽到的，只能是些嗓音稍次的留鳥了，比如高髻冠。此鳥正名紅耳鵯，歌聲簡潔單調，倒也清脆婉轉。 白頭翁雖然歌不成調，總比麻雀稍為悅耳。 別的常見鳥類，如相思鳥，鳴聲細碎而嬌弱，隔個樹叢就聽不見了。除非養在籠子裏，否則不會讓人留下深刻的印象。
鳥鳴，一如別的事物，優美的畢竟只能是少數，一般都是平平無奇罷了。 不過，儘管平平無奇，比如烏鴉的「啊啊」，或者喜鵲「喳喳」，或者上面說過的珠頸斑鳩的「古姑顧――顧」，畢竟是自然之歌，聽來還是能夠叫人感到愉快的；不比有些稱為創作的孬詞劣曲，入耳似見奇醜，聽來如聞腐臭。 不過，有時也會遇上一些叫人討厭的鳴禽，牠白天也叫，夜裏也叫，你要在大自然母親的懷抱裏睡個寧貼，牠卻偏要叫個通宵達旦，讓你徹夜難眠。 其中最可惡的，大抵要數那四聲杜鵑了。
杜鵑何許鳥也？ 明朝李時珍《本草綱目˙禽部》說：「杜鵑，出蜀中。今南方亦有之。狀如雀鷂，而色慘黑，赤口有小冠。春暮即鳴，夜啼達旦，鳴必向北，至夏尤甚，晝夜不止，其聲哀切。田家候之，以興農事。惟食蟲蠹。不能為巢，居他巢生子。冬月藏蟄。」
李時珍這位漢藥專家，觀鳥可謂到家了，連牠「鳴必向北」竟都觀察出來了！這豈能不是胡說八道了嗎！ 李氏的表述也顯然並不客觀，說什麼「慘黑」，說什麼「哀切」，無疑都是出於個人的多愁善感。這，多半是受到有關杜鵑的神話傳說的影響。另外，李時珍也不知道杜鵑是候鳥，冬天要南遷，竟然以為牠「藏蟄」起來。 他說杜鵑「居他巢生子」，顯然不知道牠把卵產在一些雀形目的鳥類的巢裏，讓體型比牠小得多的巢主給牠孵卵哺雛。
按照今天列在鵑形目的鳥類，超過一半懂得幹這種「巢寄生」的行徑。
這奇特而可怕的「巢寄生」，我是從自然紀錄片上看到了，方始確信為真實。 在遠攝鏡頭的大特寫之下，那才剛出殼的大杜鵑雛鳥，一身光溜溜，五體軟綿綿，還沒開眼，就懂得顫巍巍地渾身使勁，把養母的親生雛，和未孵出的卵，逐一用背部推越巢緣，讓牠墜死於地，自己於是成為養母的獨生雛。 這糊塗的養母只知道忙碌終日，拼命去覓食，以餵哺這「無飽期」的「黃口」，過不了多久，這天才殺手就長得比母鳥還肥大好幾倍了！
關於杜鵑，清朝文字學家嚴可均輯《全上古三代秦漢三國六朝文》中的西漢揚雄《蜀王本紀》，記載了這樣的傳說：
「時蜀民稀少。後有一男子名曰杜宇，從天墮止朱提；一女子名利，從江源井中出，爲杜宇妻。乃自立爲蜀王，號曰望帝，治汶山下邑曰郫。化民往往復出。望帝積百餘歲。荊有一人名鱉靈，其屍亡去，荊人求之不得。鱉靈屍隨江水上至郫，遂活，與望帝相見。望帝以鱉靈爲相。時玉山出水，若堯時洪水。望帝不能治，使鱉靈決玉山，民得安處。鱉靈治水去後，望帝與其妻通，慚愧，自以德薄，不如鱉靈。乃委國授之而去，如堯之禪舜。鱉靈即位，號曰開明帝。帝生盧保，亦號開明。望帝去時子規鳴，故蜀人悲子規鳴而思望帝。望帝，杜宇也。」
這裏面說的汶山，也就是岷山，正是一個月前發生大地震的汶川山區。汶、岷二字在古漢語裏同音，一如在今天的粵語裏。 郫，今為郫縣，在成都和都江堰市之間，離震中汶川直線距離只有七十多千米，在五一二大地震中受災較為輕微。
南宋葉紹翁《四朝聞見錄》說：「思歸樂鳥，狀如鳩而慘色，三月則鳴。其音云：不如歸去。」
這該就是說的四聲杜鵑了。
可我聽牠啼聲的音調，卻更像廣東話的「執好包袱」，有的略有變調，又像「一世安樂」，或者「返佐祖國」。 李時珍說牠「夜啼達旦」，「晝夜不止」，這可是一點不錯了。 有一次牠在晚上九點二十一分開始叫，雖然叫得讓我很厭煩，終於還是睡著了。然後牠又把我叫醒了，看看時間，那才兩點多！ 一直到了三四點，牠終於叫夠了，我於是可以再入夢鄉。
鳴禽之中，除了以上所說的四聲杜鵑，還有一些會把燈火通明的城市夜晚誤作白天，而在樓房旁邊的樹上夜啼。 但在家裏睡覺，可以關上窗戶，以屏噪音，騷擾不至太大。
野外的鳴禽，絕大多數不會夜啼，擾人清夢，而是黎明始唱，白日大吵。 吵，一般是為了互相溝通；唱，就是為了求偶了。
有一種大嗓門的，牠那求偶之歌唱得很逗，猜想也屬鵑形目，而其調調變化多端，時時新鮮，鳥鳥不同，有時似乎在說：「好吧，好吧，親嘴！」
有時牠唱得比較累贅：「久之久之，實在苦哇苦哇！」也許埋怨親嘴太久，累了。
有時又像是本地粵語唱詞，而且比較簡潔：「逢人唧？傻嘎！」說的似乎是不羈雌雄之間的輕薄狎昵行為。
又有時牠沒準偷看粵語配音「格格連續劇」看多了，竟在那裏唱上老半天：「格格嫁幾嫁啝！羞家呵！ 格格嫁幾嫁啝！羞家呵！」
呵你個頭咩！ 我從沒看過那些格格連續劇，不知道可有哪位前清格格，曾經改嫁幾次。儘管有，畢竟是人家皇族格格的隱私。而且合則結之，不合則離，那是天經地義的事。值當你這傻鳥躲在樹叢深處，說三道四！
然而牠唱得實在太逗了！而且確有板眼：「格格嫁幾嫁啝！羞家呵！ 格格嫁幾嫁啝！羞家呵！」 聽著聽著，我也就禁不住傻笑起來了。
還有一種不知名的大嗓門，我寧可管牠叫噪鳥，或竟就是噪鵑？ 此鳥嗓門特大，嗓音粗糙，唱詞也缺乏詩意。牠往往在黃昏前唱得特別起勁，也清晰明白，甚有板眼。 可牠唱來唱去不外一句廣東話：「人地發達啦！ 人地發達啦！」
我想：嗐，人家發大財，讓他發去，用得著你這呆鳥在那裏白忙活，扯大嗓門瞎宣傳！你吃飽了蟲子撐的？！
黃昏過後，山野陡然入黑。幸運的話，營地方圓一千米沒有夜啼的子規，那麼四下就只有熱鬧、和諧的蟲聲了。 蟲聲之中，偶爾也會伴隨一種絕不打擾睡眠的鳥鳴。
這鳴聲大抵來自一種貓頭鷹，也許就是領角鴞，牠的叫聲不像一般鳥鳴，卻像短淺的女子嗚咽。 有些迷信而膽小的露營者聽見了，也許就會聯想到野鬼夜泣，因而感到毛骨悚然，難以安心入眠了。 可我總盼著聽到這夜貓子短促微弱的鳴叫，以為營地黑夜意景的點綴，覺得特別可愛。
Black and White
In the English language, people say 'black and white' and never reversely 'white and black', black always comes in front of white. The antonyms are in exactly the same order in Chinese.
Black is not a colour as there is simply no light in it, while white could be the mixture of all colours in the visible spectrum picked up by the stupid human eye.
Yet black is perceived by the human brain as something and white as nothing at all. So black seems to be dominant and white has to be recessive. No wonder some Americans are still wondering whether their current presidential candidate from the Democrats is 'black enough'.
As for determining a person's race, white has to be absolute in order to be pure, while black is allowed to have different tones. A genetic composition of 99.22% white is not really white, while 0.78% black could be enough to be black. One always can see black people in America with rather pale skin.
If Barack Obama does win the next presidency, the Americans and the world would like to say he is the first black president in U.S. history.
They say Barack Obama is black.
His skin definitely looks dark. Yet he is certainly not black.
Calling Barack Obama black according to his rather dark skin is literally incorrect, especially he had a white mother as a matter of fact. Saying it in a less traditional and convenient racial sense, he is at least half white. In such sense, to some African Americans, he can no doubt never be 'black enough'. Yet he is still a black man after all.
To be a male and to pass onto his children his genuine African family name, Barack Obama has copied his Kenyan father's Y chromosome, which has nothing to do with his skin colour. He thus inherited more genes from his white mother than his black father, as it counts far more genes in the X chromosome than in the Y one. The Y chromosome contains less than a hundred working genes, while the X chromosome has more than a thousand. Since Barack Obama has received the X chromosome from his white mother, so he should be considered a little bit white more than he is black.
In this great Western democracy, many nationals still hold a blind faith in a certain sort of racial purity. In this country where anthropology, genetics, genomics are widely and vigorously studied, some of the black population still have to dream for something Martin Luther King once did.
If you are 100% black, you are, of course, recognized as a black. If only one of your great grand parents was black, you are still black even though you actually are made up of 87.5% of white genetic stuff. It seems that the name of white hardly tolerates a few black genes.
Barack Obama was born to his white mother, who was an anthropologist by training, and who must have known very well what human races are all about.
Now no contemporary anthropologists would dispute on the fossil and genetic evidence that suggests humans originated in Africa. One of those cradles is Kenya, the homeland of Barack Obama's father.
Far away from this cradle of human evolution, a man and a woman genetically some 100,000 years apart met on a Pacific island, and they gave birth to a child. Now this child is running for president to lead not only that powerful part of the New World, but many parts of the Old World as well. The Americans, mainly white though, should give this black man a chance to create history for America, even just for the sake of creating.
Are the Americans ready for a black president yet? I think absolutely not. But, as they are not ready now, they will never be in the future, not after one presidential term, not after ten terms.
Barack Obama must have known that more than 12% of the population is black, and he also knows that many of the American blacks 'are still locked in this notion that if you appeal to white folks then there must be something wrong'. (Obama's own words) But if he does NOT appeal to the whites, then things could be even more wrong for him. So, how could he possibly balance himself in such a fully democratic country in which racism is considered absolutely wrong, yet existing just everywhere in many blacks' and whites' daily life.
Be it that he is elected, this 100% self-confident Barack Obama will surely not be able to sit as comfortably in the Oval Office, as his immediate predecessor is doing, or the previous romantic one did. He will have to manoeuvre one of the hardest leader-ships the States has ever sailed, simply because he is still recognizably black. And his being considered not black enough will only add to his difficulties that he should have anticipated and enjoyed.
Black is not a colour as there is simply no light in it, while white could be the mixture of all colours in the visible spectrum picked up by the stupid human eye.
Yet black is perceived by the human brain as something and white as nothing at all. So black seems to be dominant and white has to be recessive. No wonder some Americans are still wondering whether their current presidential candidate from the Democrats is 'black enough'.
As for determining a person's race, white has to be absolute in order to be pure, while black is allowed to have different tones. A genetic composition of 99.22% white is not really white, while 0.78% black could be enough to be black. One always can see black people in America with rather pale skin.
If Barack Obama does win the next presidency, the Americans and the world would like to say he is the first black president in U.S. history.
They say Barack Obama is black.
His skin definitely looks dark. Yet he is certainly not black.
Calling Barack Obama black according to his rather dark skin is literally incorrect, especially he had a white mother as a matter of fact. Saying it in a less traditional and convenient racial sense, he is at least half white. In such sense, to some African Americans, he can no doubt never be 'black enough'. Yet he is still a black man after all.
To be a male and to pass onto his children his genuine African family name, Barack Obama has copied his Kenyan father's Y chromosome, which has nothing to do with his skin colour. He thus inherited more genes from his white mother than his black father, as it counts far more genes in the X chromosome than in the Y one. The Y chromosome contains less than a hundred working genes, while the X chromosome has more than a thousand. Since Barack Obama has received the X chromosome from his white mother, so he should be considered a little bit white more than he is black.
In this great Western democracy, many nationals still hold a blind faith in a certain sort of racial purity. In this country where anthropology, genetics, genomics are widely and vigorously studied, some of the black population still have to dream for something Martin Luther King once did.
If you are 100% black, you are, of course, recognized as a black. If only one of your great grand parents was black, you are still black even though you actually are made up of 87.5% of white genetic stuff. It seems that the name of white hardly tolerates a few black genes.
Barack Obama was born to his white mother, who was an anthropologist by training, and who must have known very well what human races are all about.
Now no contemporary anthropologists would dispute on the fossil and genetic evidence that suggests humans originated in Africa. One of those cradles is Kenya, the homeland of Barack Obama's father.
Far away from this cradle of human evolution, a man and a woman genetically some 100,000 years apart met on a Pacific island, and they gave birth to a child. Now this child is running for president to lead not only that powerful part of the New World, but many parts of the Old World as well. The Americans, mainly white though, should give this black man a chance to create history for America, even just for the sake of creating.
Are the Americans ready for a black president yet? I think absolutely not. But, as they are not ready now, they will never be in the future, not after one presidential term, not after ten terms.
Barack Obama must have known that more than 12% of the population is black, and he also knows that many of the American blacks 'are still locked in this notion that if you appeal to white folks then there must be something wrong'. (Obama's own words) But if he does NOT appeal to the whites, then things could be even more wrong for him. So, how could he possibly balance himself in such a fully democratic country in which racism is considered absolutely wrong, yet existing just everywhere in many blacks' and whites' daily life.
Be it that he is elected, this 100% self-confident Barack Obama will surely not be able to sit as comfortably in the Oval Office, as his immediate predecessor is doing, or the previous romantic one did. He will have to manoeuvre one of the hardest leader-ships the States has ever sailed, simply because he is still recognizably black. And his being considered not black enough will only add to his difficulties that he should have anticipated and enjoyed.
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