💕「愛台灣,我的選擇」系列第16發:熱愛台灣詩的美國學者白瑞梅(Amie Parry)
「我在加州內陸地區一個叫做聖伯納迪諾的小城市長大,隨後在聖地牙哥念大學和研究所,並獲得文學博士學位。求學期間我們必須至少選修一門外語,所以我就選了中文。1987年我大學畢業之後,跟朋友來了台灣一趟,在台灣教英文和學中文六個月,接著就自己一個人當起背包客在亞洲四處旅遊。
我本來想要研究中國古典詩詞,後來因為獲得傅爾布萊特獎學金,便又再度回到台灣。當時我在討論詩詞的聚會上認識了幾位現代派詩人,所以我就將研究主題轉而聚焦在台灣60、70和80年代的現代詩。我的博士論文探討的就是,以現代主義來理解現有政治語言中難以理解的現代性。我認為歷史形塑而來的經驗,往往比語言本身還要複雜。
我研究的那些詩作沒有明確的政治性,反而是有很強的實驗性質,並帶著詭譎的神秘感。當時我認識的現代派詩人大多是跟著國民黨飄洋過海來台的外省人,他們經歷過戰爭和顛沛流離,也經歷過劇烈且痛苦的歷史創傷。每個人的經驗都不同,在那個年代,也很難說出口。後來,我寫了一本關於詩的書,並聚焦在一兩位我覺得特別有趣的詩人。我在書中問了一些類似的問題:這些詩作如何幫你思考艱難的議題?
當時的現代詩已經頗有制度,許多詩人都有投稿《現代詩》這份重要的詩刊,有些詩人則是將詩作與戲劇結合。整體而言,台灣的現代詩、表演藝術和文學都發展地如火如荼,也深深吸引了我,但我還未全盤了解。當我完成博士論文時,我便獲得交通大學的教職,讓我對台灣的學術圈感到非常驚艷。而當我出版第一本著作時,我也很訝異能在美國獲獎;我根本不知道自己獲得提名,當時我問授獎單位:「為什麼選擇我的書?」他們表示:「因為書中其中一個章節是以跨國的架構來進行整體論述,妳不是單用西方的理論和東方的詩詞,而是從東西方共同錘煉出嶄新的知識。」
我目前任教於中央大學英美語文學系,除了擔任系主任之外,我也有教授寫作課、文學課和文學文化理論課程。從我1987年第一次來台灣到現在,我覺得台灣人愈來愈能自在地與來自不同地方的人交談,就個人經驗來說,我認為台灣社會愈來愈開放。我第一次來台灣時,經歷了許多台灣社會有趣的發展,也結交了許多朋友,並認識了許多學術圈的同好。我想,這些珍貴的回憶就是呼喚我再度回台的動力;就像是,如果你覺得這個社會充滿生氣和活力,而你也能夠參與其中、做出貢獻,我想這就是像家一樣的感覺吧!」
✨白瑞梅 Amie Parry 現為中央大學英美語文學系 專任教授
💕Why I chose Taiwan #16 – Amie Parry
“I grew up in a small city in inland California called San Bernardino. I went to college and graduate school in San Diego. I got my PhD in literature. We were all expected to learn at least one language, so I did Chinese. I traveled to Taiwan with a friend right after I graduated from college in 1987. We came here to teach English and study Chinese for six months, then I traveled around Asia by myself with a backpack.
I originally wanted to study classical Chinese poetry. I got a Fulbright grant and I came back here. I started going to the poetry nights that were happening at that time. I met some of the modernist poets, and I switched my focus to the modernist poetry of the 60s, 70s, and 80s in Taiwan. I wrote my dissertation on modernism as a way of understanding the parts of modernity that are hard to know in the existing political language that we inherit. I think that experience in historical formation is always more complicated than the language.
These poems are not explicitly political; they're very experimental and strange. At the time, the modernist poets I met were mostly 外省, men who had been drafted and come over with the KMT, so they had experienced war and displacement, and a very intense and traumatic historical moment. People experienced it differently, and at that time, it was a hard thing to talk about. Later, I wrote a book about poetry, but I just focused on one or two poets I find really, really fascinating. And I was asking some of the same kinds of questions: how can these poems help you think about certain topics that are hard to think about?
At that time, Modernist poetry was a kind of an institution already. There was a journal called 現代詩, “Modern Poetry,” a really important journal that most of these poets were published in. Some of them combined poetry and theater. There's just so much going on in Taiwan in terms of poetry and performance and literature. It's just amazing. And I'm very interested in it at all, but I haven't kept up. After I finished my dissertation, I got a job offer at 交大. I thought, wow, there's something really amazing happening intellectually here. When my first book came out, it actually got an award in the U.S., and I was so surprised. I didn't even know it had been nominated. I asked them, ‘Why did you choose my book?’ And they said, because one of the chapters has a transnational of framework for the whole argument, so it wasn't like you used Western theories and Eastern texts, it's like the whole knowledge part is coming out of both places.
I currently teach in the English department at National Central University. I'm the chair and I teach writing classes, literature classes, and literary and cultural theory classes. Since my first visit to Taiwan in 1987, I think people are a little more comfortable talking to people from different places. In my personal interactions, I feel a difference, like a greater openness. Back then, there were so many interesting things happening here, all at one time, and that's the time that I happened to be here. And I made good friends in my personal life and in my intellectual life. And I think those are the things that made me come back: like if you feel that there's something interesting happening and there's some way that you can support it. I guess that's a way of feeling at home.” — Amie Parry
✨Amie Parry is professor of the Department of English at the National Central University
同時也有65部Youtube影片,追蹤數超過13萬的網紅Susie Woo 戴舒萱,也在其Youtube影片中提到,🇬🇧你懂英式幽默的笑點嗎? 今天的影片我想帶大家一起來看英國人常看的脫口秀 The Graham Norton Show,👂聽懂英國腔同時了解英式幽默的笑點,也幫助你更了解英國文化喔! 🔔 我正在使用的 VPN 服務:Surfshark VPN ► https://bit.ly/2Wh0eKf (...
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cultural difference 在 Facebook 的最佳貼文
閱讀筆記: PANDEMIC!
Perhaps an epidemic which threatens to decimate humanity should be treated as Well’s story turned around: the “Martian invaders” ruthlessly exploiting and destroying life on earth are we, humanity, ourselves; and after all devices of highly developed primates to defend themselves from us have failed, we are now threatened “by the humblest thing that God, in his wisdom, has put upon this earth,” stupid virus which just blindly reproduce themselves – and mutate (13).
The really difficult thing to accept is the fact that the ongoing epidemic is a result of natural contingency at its purest, that is just happened and hides no deeper meaning. In the larger order of things, we are just a species with no special importance (14).
In the last days, we hear repeatedly that each of us is personally responsible and has to follow the new rules. Media are full of stories about people who misbehaved and put themselves and others in danger, an infected man enters a store and coughs on everyone, that sort of thing. The problem with this is the same as the journalism dealing with the environmental crisis: the media over-emphasize our personal responsibility for the problem, demanding that we pay more attention to recycling and other behavioral issues. Such a focus on individual responsibility, necessary as it is to some degree, functions as ideology the moment it serves to obfuscate the bigger questions of how to change our entire economic and social system. The struggle against coronavirus can only be fought together with the struggle against ideological mystification, and as part of a general ecological struggle (88-89).
There is a key difference between the coronavirus epidemic and the ecological crisis. In the health crisis, it may be true that humans as a whole are “fighting” against – even if they have no interest in us and go their way from throat to throat killing us without meaning to it (111-112).
Materiality, usually conceived as inert substance, should be rethought as a plethora of things that from assemblages of human and nonhuman actors (actants)-humans are but one force in a potentially unbounded network of forces (113).
★ The coronavirus epidemic can be seen as an assemblage of a (potentially) pathogenic viral mechanism, industrialized, agriculture, fast global economic development, cultural habits, exploding internal communication, and so on. The epidemic is a mixture in which natural, economic, and cultural processes are inextricably bound together . . . as humans, we are one among the actants in a complex assemblage; however, it is only and precisely as subjects that we are able to adopt the “inhuman view” from which we are (partially, at least) grasp the assemblage of which we are part” 117).
cultural difference 在 Facebook 的最佳貼文
‘A Note to Harmonica Folks’
What’s next?
Since the day I was born, I have known the most prestigious harmonica competition in the world, The World Harmonica Festival (WHF). Every harmonicist around me see this as the olympics of harmonica, especially when they are both held once every four years.
My father’s ensemble King’s Harmonica Quintet was one of the very first few Asians harmonicist that appeared in the competition in Germany after the format of the competition turned from taped recording to live performance. In 1997, 3 years after I was born, they won their ‘World Championship’ in the WHF. I witnessed it.
It was a historical moment not only because was it a massive honour to be crowned in such reputable competition, it was the period when Asian harmonicists were approved by the Western.
Since then, the global harmonica community started to merge and interact. While harmonicists from the West continue to develop their artistry and career under a relatively strong cultural foundation for instrumental music, harmonica music to be exact, by virtue of the legends such as Tommy Reilly, Larry Adler, Toots Thielemans, Asians harmonicists struggle to further their artistry without the corresponding cultural foundation. A market for harmonica music in Asia simply do not exist.
Nevertheless, Asian culture values diligence and discipline. With the competition as the highest possible way to be rewarded as we develop our artistry, countless players began working day and night towards this very, if not only, visible goal.
Up till this day, you’d be surprised if there aren’t any Asian standing on the prizing podium in the international harmonica festivals. According to a Facebook post of the renowned Taiwanese Harmonicist in 2013, Lee Hsiao-ming, ‘If you show up at a harmonica festival, you can easily be surrounded by a group of ‘World Champion’s all queuing up for that plate at the buffet.’ Be him a chord harmonica player from an ensemble, a soloist at the open category or a 10 year old kid from the youth category… all claiming to be the ‘World Champion’.
Now the question is, Is the ‘World Champion’ in 1997 still the same ‘World Champion’ now? Or are we unconsciously abusing the only system we can count on to gain qualification to ourselves?
As Gerhard, the president of the World Harmonica Festival, has also repeatedly emphasized before, champion of any event of the WHF competition should NOT claim himself / herself as the World Champion. It should properly be addressed as Champion of the " XXX event" of the World Harmonica Festival.
While varies important figures in the global harmonica community started participating in this fierce debate, I was curious about the root of this controversy.
Would anyone accused Usian Bolt of abusing his Olympic gold medals to pursue further in his career? Would anyone question Danill Trifonov’s artistry if he claim himself the winner of Chopin Piano Competition? Could Michael Jordon ever obtain a ‘fake’ NBA championship?
Obviously, there is nothing wrong about winning and taking pride off an award. The real issue instead lies in the opposite side of the question. Is the existing harmonica competition rigorous enough to qualify the winner a ‘World Champion’? Or, should a ‘World Champion’ even exist in a musical setting?
In order to understand what a truly rigorous musical competition is, we began digging into the competitions of all instruments at the highest calibre. For instance, when studying the difference of the format of the International Tchaikovsky Competition with the World Harmonica Festival, we have realised how far behind the harmonica competition is constructed. I won the Solo Championship in the World Harmonica Festival 2013 only by playing a total of 10 minute of music. While a contestant at the qualifying round at the Tchaikovsky Competition would already have to prepare up to 30 minute of music. Meanwhile, not a single competition in the classical world would claim themselves the competition of the best. It seems like the title ‘World Champion’ could only be justified when it’s within sports, where the result can be calculated and compared. We can’t calculate art.
We have came a long way since the harmonica was invented 150 years ago. And I’m extremely excited to see new generation of player arising from all around the world. Nevertheless, while festivals are taking a pause during covid, we should make the best use of this period of time and rethink about how we could contribute to the culture and further bring our instrument to the next level.
So, what’s next? 🤔
cultural difference 在 Susie Woo 戴舒萱 Youtube 的精選貼文
🇬🇧你懂英式幽默的笑點嗎?
今天的影片我想帶大家一起來看英國人常看的脫口秀 The Graham Norton Show,👂聽懂英國腔同時了解英式幽默的笑點,也幫助你更了解英國文化喔!
🔔 我正在使用的 VPN 服務:Surfshark VPN ► https://bit.ly/2Wh0eKf
(現在點擊連結 輸入優惠碼 SUSIEWOO 即可享有 3個月免費試用 以及 1.7折的優惠價喔! 🦈)
🎞️原版脫口秀影片 Try Not To Laugh on The Graham Norton Show | Part Seven ►
https://www.youtube.com/watch?v=vwW7hOE30rs
📣備註。 影片中提到的我們在英國學到 "我們不會成功" 是一個感覺,不是我們的父母這樣教導我們,而我認為可能的原因有:
1. 戰爭,英國長期的歷史中,戰爭造成一定的創傷,老一輩的英國人有很典型的 'stiff upper lip' ,類似控制情緒的意思,尤其面對負面的事情時。
2. 有人會說在過去樂觀且勇敢的人會選擇移居去美國,而留在英國的人相對比較容易擔憂以及孤僻。
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#英式幽默 #脫口秀 #英式英文
cultural difference 在 Susie Woo 戴舒萱 Youtube 的最佳貼文
中秋節快到了!今天的影片我來跟大家分享東西方的神話傳說,知道故事的觀眾可以學習怎麼用英語表達這些故事,西方的朋友也可以一起了解中秋節的文化喔!
最後,祝大家中秋節快樂!🌕🐇
00:00 開頭
00:31 嫦娥與后羿
01:51 玉兔的傳說
03:05 吳剛伐木
03:36 亞瑟王傳說
04:41 忒修斯與牛頭怪
05:34 結尾
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#中秋節 #傳說 #說故事
cultural difference 在 Susie Woo 戴舒萱 Youtube 的最佳解答
大家有使用體香劑/止汗劑的習慣嗎?
在英國,自從我們進入青春期時,爸媽就會告訴我們應該開始使用體香劑,不然我們會有異味,而且在這邊的社會,如果你身上有味道是一個很丟臉的事情。我認為大部分人都曾經非常擔心他們是不是很臭,因為很難知道自己臭不臭。
以下是我使用的體香劑(如果你好奇,我不是說大家應該使用哦,各有各的方式!)
01:55 自製的體香劑 ► https://bit.ly/2XxFZbZ
02:22 效果很好的體香劑► https://amzn.to/3tNf6g0
03:17 效果很好且不含鋁► https://amzn.to/3lujDQx
🎤今天使用的麥克風 ► https://amzn.to/2XpY4c2
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#體香劑 #止汗劑 #香水
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