Sunzine 2023.02 第三期正刊《承》

承 2023.02

目錄 書院版 宜孫劣食，抑或宜孫美食？

P. 4-7

社會版 Pro-life: Are Abortion Bans the Way to Go?

P. 8-9

英文版 Hijab and Oppression: Iranian People’s Call

P. 10-11

Spencer: Heavy Is the Head That Wears the Crown

P. 12-15

人物專訪 在導賞中承傳舊香港

P. 16-19

文學版 我的女兒

P. 20-21

他們的約定和承諾

P. 22-23

文化版 漂書文化

P. 24-25

徵文版 山城讚歌

P. 26-27

總編的話 生活在大城市的我們，奔波勞碌，每日如是。香港人每 天的願望就是準時上班，也不曾有空停下來欣賞那些散 播在我們四周的傳統風俗。太平清醮、青松觀、神功 戲...... 這些名稱對於我們而言好像很熟悉，但其實也 不過是一個個名詞罷了。我們根本不知道這些東西實際 上是什麼，它們背後承傳的傳統又是什麼。 新聞上，當我們聽見有古舊廟宇被拆毀，用作建築新樓 盤，我們會感到可惜。但這種可惜果真是發自內心嗎？ 抑或只是因為我們從小被教育要保護文物，所以才馬馬 虎虎的，從眾留一個「R.I.P.」之言？這天，IG 的一則 帖文講述關於粵劇的沒落、式微，你讀到了，或許發出 一聲歎息。第二天，IG 帖文鋪天蓋地的報導林家謙是本 屆叱吒樂壇頒獎典禮最大贏家，你便壓根兒忘記了粵劇 的存在。 不去認識、沒有途徑去認識，扼殺了一個風俗的傳承。 或許我們作為現代人，會更追求創新科技。但任何一樣東西都有其價值，傳統亦 然。傳統工藝雖然步驟繁複，但工藝細緻。傳統習俗更是有用以及貼身，和生活 息息相關。長衫製作技藝看似簡單，但背後所需要投入的精神和功力卻是不少； 清明重陽拜祭祖先看似老套，但背後所反映的卻是儒家孝思。這些傳統每每反映 著歷史：前人正是利用這些工具及習俗，把我們導向現在、導向未來。民間智慧 亦由此而體現。 我們若是任由這些傳統逐漸被科技的洪流淘汰，後果又會如何呢？香港文化不多 不少承繼自中國傳統文化，也影響著我們的本土意識。我們雖不一定苟同內地的 「中國文化」，但若然中秋月餅、打小人消失了，香港還會是原來的香港嗎？抑 或只是另一個倫敦、另一個釜山、另一個東京？ 承傳的，不只是某某技藝本身，更是技藝背後所承載的意識、觀念。而若是遺 忘，則不只是某某建築本身，更是建築背後的時代、歷史變遷。 直到現在，不只是香港，世界各地都有不同的風俗、語言被湮沒，但同時也有不 少文物被發掘。那麼，我們應該像子女繼承家產一樣，把這些文物承傳下去嗎？ 還是應該採取科技冷漠之態，任由他們置在博物館裏，不瞅不睬？ 承傳或遺忘，只是一念之差。

劣食 抑或宜孫 美食？ 宜孫

文：陳天穎、易秋好

設：KC, Jason

攝：鄧賢善

本年度伍宜孫書院餐廳由新的承辦商接手，餐廳改名為 三湘玥。為了解同學對書院餐廳的意見，伍宜孫書院膳 食委員會學生代表收集了公眾對新餐廳的意見。問卷一 共得到278位人士回覆，包括263位中大本科生，其中245 為伍宜孫書院學生；其餘為研究生、教職員、交換生和 校外人士。在回應的本科生中，有220位本地生、26位內 地生和17位國際生（包括台灣）。回應的人士當中有10 名為素食者。本報將在此反映所得意見。

書院版 5

食物 不少回應指出餐廳食物過辣、過油和過鹹。幾 乎全部兩／三餸飯的餸菜都有辣椒或胡椒，即 使是清湯米線也有辣肉碎，對不吃辣的食客極 不友善。兩／三餸飯的餸菜和米線過油，例 如魚香茄子、麻辣米線和菜心也太過油膩，並 不健康。餐廳整體食物的味道過重，而且主打 的為湘菜，並不合香港人的口味，不少人反映 餐廳應提供更多清淡的菜式供食客選擇，亦應 考慮本地人的口味，提供不辣的菜式。回應亦 指出餐廳的兩／三餸飯餸菜放置整天，不夠新 鮮，亦不夠暖。除了兩／三餸飯的餸菜以外， 口水雞、炸物和椒鹽豬扒溫度都太冷。還有一 個問題，就是餐廳食物不夠新鮮。魚和肉不新 鮮、有雪味，檸檬茶的檸檬不清新，更有人指 出曾經在餐廳吃到因變壞了而酸臭的茄子。除 了味道以外，食物的賣相亦不討好，特別是 兩／三餸飯，不同的餸菜和汁混在一起，賣相 極不開胃。

素食 伍宜孫書院餐廳缺乏素食菜單。有不少食客反 映餸菜選擇沒有顧及素食者。兩／三餸飯的蛋 奶素選項就只有蕃茄炒蛋、菜及西蘭花，純素 食者在餐廳更只有菜及西蘭花可選擇，甚至不 能湊到「三餸」。加上其他小菜及米線皆缺乏 素食選擇，可看出餐廳餸菜選擇對素食者極為 不友善。雖然素食並非主流，但中大學生不乏 素食者，餐廳顯然地沒有顧及素食者的需求。 若兩/三餸飯的素菜菜式全部售罄，素食同學便 需要另覓餐廳用餐，浪費課堂之間短暫的用餐 時間，亦造成不便。難道湘菜中沒有素食菜式 可以加入到小菜及米線的餐單之中嗎？抑或餐 廳只針對葷食的食客？

外賣 外賣方面，外賣餐盒的質素亦令食客感到失望。外賣餐盒的材料不 厚實，難以承托食物重量。兩／三餸飯的菜式大多有汁，飯餸的份 量也較餐盒容量多，但店員只會提供一個餐盒，導致外賣餐盒很容 易軟掉。即使只是從餐廳拿回書院宿舍的路程中，餐點的汁亦傾瀉 而下，也有食客曾因外賣餐盒的質素問題，在路程中打翻餐點，造 成困擾及浪費。雖然中大有不少餐廳也採用紙盒作外賣餐盒，卻沒 有以上問題。究竟餐廳是否希望利潤最大化而選擇使用劣質餐盒？ 希望餐廳能就餐盒問題作出改善。

6 書院版

價錢 很多食客反映餐廳的餐點相對中大其他餐廳而言，餐點定價頗貴，特別是晚餐的小菜，分量少，堂 食價錢最少也要58元。同樣，12隻餃子的堂食價錢亦達58元，但因為晚市兩／三餸飯經常售罄， 食客被逼要「捱貴餐」。本地大學生普遍沒有經濟能力，50元一餐飯對大部份學生而言已是十分 奢侈，更不要說晚餐小菜及餃子了。相比其他餐廳20元右左的兩餸飯，伍宜孫書院餐廳的外賣兩 餸飯，就算不額外添加飲品，也要34元。雖然餐廳會隨餐附送熱飲，但若想改成凍飲，則需要加 4元，相比中大其他餐廳確實頗貴。餐廳有為伍宜孫書院學生提供優惠，可惜，餐單有關的提示太不 顯眼，不少書院學生表示不知道餐廳可以打折，而優惠亦只適用於堂食，外賣的書院學生仍然需要 支付原價及外賣的附加費用。很多食客希望餐廳可以重新定價，令價錢更實惠，更「貼地」，就連 享有學生優惠的書院同學亦希望書院餐廳可以提供更多優惠。餐廳是否應該重新檢討餐點的價格？

服務 餐廳的開放時間為早上十一時至晚上八時 半，然而餐廳的食物售罄後就不會有補給， 有時候在晚上六時，兩／三餸飯的餸菜已經 幾乎售罄，可供同學選擇的就只剩下價錢較 為昂貴的小菜，所以晚市的選擇非常少。此 外，餐廳並不設早餐及下午茶，若然宿生在 晚市時遇上許多餸菜都售罄的情況，就變相 只有在午市時才能選擇在伍宜孫餐廳進食。 對於長期住在宿舍的學生而言，一天三至四 餐中，就只有午餐才能夠在伍宜孫餐廳進 食，並不方便。

衛生 食客對餐廳的環境較為滿意。餐廳空間寬敞，提 供足夠的位置予食客堂食，所以即使是繁忙時段 亦不需要擔心找不到位置進食。此外，坐在靠窗 的位置能夠看到海景，亦能提升進食時的心情。 然而，餐廳的衛生情況卻有待改善。有食客反映 餐廳的餐具不乾淨，而且廚房的員工不戴口罩， 亦曾經有人見到廚房的員工半裸工作。處理食物 方面，回應中有人指出員工徒手處理檸檬水，亦 有回應反映檸檬茶有油飄來飄去，十分不衛生。 有不少食客反映食物夾雜頭髮，亦有人曾經在餸 菜裏找到疑似為發泡膠粒的白色果粒。顯然，餐 廳需要重新檢視食物衛生，並作出改變。

書院版 7

員工 除了菜式不合香港人口味，餐廳另一個極具爭議的問題為員工態度惡劣，而且只說普通話。不少回 應反映員工態度不友善，收銀的員工經常不耐煩地催促同學下單，即使即刻還未點完餐，就已經叫 下一個顧客上前。排隊取餐時，餐廳的員工亦會呼喝食客。有回應者分享其個人經歷，他在點餐 時，要求走辣和走肉碎，然而最後卻發現員工沒有為他走辣。當他回去，希望能換回一個正確的餐 點時，卻被員工以不禮貌的動作和態度對待，質問和責備他當時為何默不作聲，就像他們的過錯是 那位食客沒有事先說明要求而導致般。亦有其他回應指出，當食客不明白餐廳員工的指示，或是有 特別要求時，員工會顯得極為不耐煩。有食客第一次光顧時，並不知道隨餐有飲料，因而稍為怠慢 了，就被收銀員催促，指責他還未決定好就不要阻礙後面排隊的人。廚房的員工亦不見得比收銀員 友善，當食客挑選兩／三餸飯的餸菜時，廚房的員工會不斷催促食客，當食客詢問餸菜是甚麼時， 員工卻不作回應，當食客誤會了時，卻會反駁他們。領取飲品時，員工會呼喝食客說出他們想要的 飲料，當食客不明白指示，或是稍為反應不來，員工就會不耐煩地繼續呼喝。不少回應者皆反映， 不論是收銀員還是廚房的員工，都曾經無故地給面色他們，態度極為惡劣。此外，員工經常高聲聊 天，收銀員更會因此忽略顧客，食客亦難以安靜地進食。 另一個使食客不滿的問題就是員工只以普通話與食客交流。聽不懂普通話的國際生除了難以與員工 交流外，更要承受他們惡劣的態度，使點餐過程難上加難，亦讓他們留下不愉快的經歷。最匪夷所 思的，就是本地生竟然會在香港本地的餐廳遇上語言不通的問題。明明身在香港，員工卻默認所有 食客都懂得普通話，亦只會與顧客以普通話交流。而且當顧客因為語言不通，而和員工產生溝通上 的問題時，員工亦會感到不耐煩。這不禁令人反問，究竟餐廳的服務對象是否只限內地生？究竟餐 廳是香港的餐廳，還是內地的餐廳？ 餐廳的食物價格昂貴，然而身為學生的同學都比較偏好價錢較為實惠的 餐廳，作為書院餐廳，無非是為同學服務，是否應該多顧及同學的需 要？此外，餐廳的菜色幾乎全部都過辣，亦不符合香港人的口味，餐廳 是否應該考慮到本地新的需要，增設本地生能夠選擇的菜式呢？員工態 度惡劣，亦只說普通話，餐廳的服務和食物質素欠佳。整體而言，有多 於一半受訪食客認為，伍宜孫書院餐廳比中大其他餐廳的平均質素低。 若然不作改善，卻能繼續在書院營運，究竟是否合理呢？況且情況若然 沒有改善，同學不再光臨，餐廳豈不是要面臨倒閉的結局？面對食客的 反映和建議，餐廳理應多聆聽食客意見，慎重考慮如何改善餐廳素質。

Pro-life: Are Abortion Bans the Way to Go?

Written and Designed by: Chan Yan Tung Viola

Reproduction. One of the most important matters to humanity and possibly all living things on this Earth. With the subject being so crucially relevant to the evolution and continuation of life, reproduction and pregnancy is naturally a topic concerned by most and abortion one debated by many, as are all issues related to life and death.

“D

on’t abor t!!!!”

For years, the side taken by most was to ban abortion. As a species that has benefitted from evolution and values society, the passing down of genes and conservation of our species is probably one of the reasons why reproduction is important to us. From religious reasons to ethical ones, people tend to believe that in order to be “pro-life”, the act of abortion should be frowned upon, as the unborn is a living being that deserves respect and the right to live and survive. It was believed that it is selfish and unethical for mothers to determine whether the baby gets to live. Some have even linked the subject matter to the preservation and passing down of race. Back then, white supremacy advocates have emphasized the role of females and mothers as they are deemed as the ones that can preserve “the future of white race”. Abortion of “white babies” were conspired as an act to destroy the white race and reduce their resources.

With white supremacy becoming less and less common in recent years, the values that its advocates have promoted are also slowly fading and becoming a part of history. Moreover, as technology and science continue to improve, the definition of this “life” in “pro-life” becomes gradually blurry, as the exact moment at which the baby can feel and gains a conscious is hard to determine, and debates continue for years. Following the recent overturn of the “Roe v. Wade” legislation by the Supreme Court, the controversial topic is once again put in the spotlight and argued by many. While the side that is against abortion continue to argue for the right of the zygote and fetus, supporters of the policy raised important questions: “Is the mother’s life NOT a life? How much support is provided for this ‘life’ after the birth?”

There is certainly no denying that every life deserves respect. However, under the catchphrase of being “pro-life”, how respected is the mother’s life and decision when abortion is banned? Why are rape victims, mothers who face dangers and emergies during birth, or mothers who are not ready to give birth to a baby yet accidentally had one despite the use of birth control not respected as a life and not supported when they wish to not give birth to the baby? Are their lives not as important as an unborn fetus?

To these mothers, the birth of the child is probably a burden to their lives, one that they do not have the courage and ability to afford or love, one that forever reminds the mother or the family of their pain.

社會版 9

Since the ban of abortion in Texas, mothers have been forced to wait until complications have happened for abortion to be allowed in oppose to undergoing the procedure before such complications to prevent them from happening. In a research done by the Univeristy of Texas Southwestern Medical Centre on 28 women whoes water broke before the feti were viable, these women had to wait up to nine days on average for the procedure to be done. Around 60 percent of them faced serious complications such as infection and hemorrhaging, which is almost double of the proportion in states without the bans. In fact, in some cases, these abortion bans force mothers who wish to have an abortion to travel to an environment that do not meet minimal medical standards and/or undergo surgeries performed by doctors who are not professional, leading to a possible increase in unsafe abortions that can have fatal consequences - they are the third leading cause of maternal deats around the world and is responsible for an additional five million disabilities that are likely preventable. In such cases, are true “pro-lifers” not supposed to also care for the mothers’ lives and well-being? Why are the feti’s lives treated as something more important than the mothers’?

Some might say: these are likely marginal cases. Most of the mothers who wants to have an abortion probably just did not use protection and wish not to take up the responsibility of a children. Yet, if the fetus’ life and rights are so important to “pro-lifers”, do they really hope to see children being born into families that cannot provide them with a comfortable and loving environment? If the mother or parents of the children is not ready to love and bring up the baby, it is most likely not going to be a proper environment for a children in the family. Not only will they not have the right environment at home, but they also will not receive enough support by the society and the government. With so many threats and dangers that are present globally nowadays, children will have to bear burdens like student debt, flawed healthcare system, shootings, inflation, low social mobility, gender inequality, racism etc. when they grow up, because the system has never been “pro-life” in the first place. If these feti are not going to be supported and loved fully by their family and the society, why is it that “pro-lifers” believe they MUST be born?

Perhaps the matter has never been about “life”. Perhaps they just want to believe that they are being ethical and empathetic without considering the true complexity of the matter. If “pro-lifers” truly cared about these feti, if they truly cared so much about “life” as they proclaimed, the thing they would really be concerned about should be the problems that have long taken root in the society. With the many issues remaining unresolved and untackled in the country’s system, no lives are truly supported and “pro-ed”. Abortion should be a human right and the choice as to whether a baby should be born should be given to the mother not because the baby’s consciousness and life is not respectable, but because the mother and the parents are crucial for the future growth and development of the children. If they do not have the confidence or heart to bring the child up, it is not at all an ideal situation for a “life” to grow up in, especially under the background of a society that is against lives at its core. Instead of trying to ban basic human rights like abortion, governments and states should start to consider ways to deal with the problems deeply rooted in the societies to ensure a safe and sustainable environment for future children to live in. Instead of fighting over lives that have not been born and cannot make decisions for themselves, what we should really do as global citizens is to come together to make the world a better place. That, would be the true essence of “pro-life”.

Hijab and Oppression: Iranian People’s Call Photo Credits: Peter Klaunzer/Keystone via AP.

Written and Designed by Natalie Woo

Pictures of women burning their headscarves in public, often chanting and dancing beside the fire have been circulating the internet as thousands had taken to the streets of Iran after the death of Mahsa Amini in the past month. The 22-year-old Kurdish woman was accused of breaching Islamic dress code by not wearing her hijab properly and wearing skinny jeans, thus was detained by the country’s morality police, who had only one job: to enforce strict rules monitoring people’s dressing and behavior. Her death during police custody sparked even more public outcry when her family revealed that Mahsa was beaten up with multiple bruises on her face, whilst Iranian officials insisted that she died out of “underlying illness” and refused to disclose any further.

Despite the mass arrests and public execution of protesters, Iran’s oppressive state apparatus does not seem to halt the social unrest nor diminish the morale of protesters, many of whom are courageous young women and schoolgirls. In fact, the Iranian regime is faced by an unprecedented threat as its people joined hands to fight against their government, women burning their hijabs and cutting their hair as an act of rebellion against government oppression; even the Iran football team refused to sing their national anthem at the World Cup 2022 in Qator last November. In addition, the movement’s slogan Women, Life, and Freedom is antithetical to the Islamic Republic at its core, which has been built itself on being anti-women and repressive. for the Hen,” says Ramyar Hassani, spokesman “Women star ted this wave of protest ts. gaw organisation for Human Righ r. All of Iran is and men are shoulder-to -shoulde ”But everyone else joined. Women united.” there is this Iran since the Islamic Revolution, For the FIrst time in the history of e slogan. Their ties. Everyone is chanting the sam unique unity between the ethnici demand is the same.”

As a matter of fact, the country has been no short of recurring protest circulating the people’s disappointment and resentment over the status quo, from the Student Protest in 1999, to the Green Movement in 2009 over the removal of their conservative leader Mahmoud Ahmadinejad from office, then to the November Protest in 2019 over unreasonable rise in fuel prices, but in stark contrast, none of their magnitude is comparable to the current protest. In Iran, leaders of the Islamic Revolution defend that the compulsory hijab rule is liberating for women, as it leads to a more “purified” society when women cover up more of their bodies, leading to a lower crime rate at the end of the day. As preposterous as it may sound, some parts of the world are still led by these ignorant leaders and women from these patriarchal societies are unequivocally being oppressed by a set of absurd rules restraining how they dress, act, and make a living.

After the death of Mahsa, Iranians, especially women, have largely lost hope for institutional change and the social stability for generations to come. However, is Hijab the only source of repression Muslim women have been subjected to? Does the removal of headscarf truly indicate a sign of freedom?

Photo Credits: Peter Klaunzer/Keystone via AP.

Women. Life. Freedom.

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To understand how the veil had been associated with negative connotations in the West, it is requisite to introduce the concept of Islamophobia and its everlasting influence in western societies regardless of change in their social paradigm across centuries. Since the Enlightenment in 1789, science, reason, The Social Contract, and democracy have filled up people’s heads and hearts and even became their religion instead. Seen in this light, people had grown to refuse the idea of monarch and the king being the embodiment of God. Put simply, people leaned more towards the notion of diminishing the power of church while asserting individual freedom and expression. With the countless Islamic terrorist attacks happening in recent years, they immediately pointed fingers at Islamic practices and jumped into conclusion that the religion was problematic at its own, exacerbating the phenomenon of Islamophobia. Instead of a custom and tradition unique to its own, every single headscarf is seen as a political statement and every Islamic practice is viewed as a threat to the widely recognized Judeo-Christian, as proposed by the far-right wing. Meanwhile, the left-leaning French government had also perpetuated the phenomenon by implementing headscarf laws, increasingly reduce Muslim women’s right to wear a hijab in public institutions. An epitome of this would be how Muslim girls were suspended from school for refusing to remove their headscarves in French societies in recent decades.

Apart from the influence of Islamophobia, the advocacy en to unveil themselves might not be as noble and righteous from the concept of Orientalism, which has been deep-rooted

and urge for Muslim womas it seems, as it largely stems in western societies for decades.

Orientalism, put simply, is the depiction and imitation of various aspects of the Eastern world via Western lens in a commodified and sexualized way, often emphasizing and exaggerating the difference of people and culture between these two ends of the world.

The term first became prominent during the French colonial rule of Algeria in the 1930s, the sight of the veiled women evoked erotic fantasies by Western males and drew on their desire for domination. For instance, a series of postcards depicting Algerian women in an erotic light were printed to send home, French artists created paintings of them partly veiled, half-naked or completely naked. While the seclusion of the women from the public sphere created in the colonizer’s mind an erotic invitation, this desire was entangled with the idea of freeing these women from their backward culture – even though none of these women asked for it.

The power dynamic between the French as a colonizer and the colonized Muslims as the underdeveloped and in desperate need for “help” and “rescuing” from the West continues to feed on to the male fantasy to rescue Oriental women from their violent patriarchal society. Freedom of choice and religion are always the largest proclamations made within the Western society, but ironically, the French Government began set rules to dictate how Muslim women eat, speak and dress (most preferably “more French”), ultimately cancelling culture differences and assimilating Islamic traditions in the name of cultural integration.

Photo Credits: Al Jazeera At the end of the day, women across the globe should be endowed with a fundamental right to make their own clothing decisions regardless of their race, religion and personal beliefs, without that choice being held up for close scrutiny at every turn.

Some might argue that the situation in France and Iran could not be compared on the same common ground – at least France has never killed a woman for wearing hijab.

Whilst Muslim women in France are fighting the French government for their right to wear a hijab; they are also fighting the Iranian government for their right to not wear one. In both cases, all that these Muslim women yearn for, is a freedom of choice, which is not a lot to ask for in our modern world. If we were to really care for our Muslim female counterparts, why don’t we stop pointing fingers on how they should think and act and stand in solidarity with all women across the globe who are fighting for a right to choose? Unarguably, a hijab is just a piece of fabric carrying both religious and cultural significance, and the custom of being veiled on one hand should not be forcefully bequeathed to younger generations; on the other hand, no one should be condemned if they opt to continue such practices.

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12 英文版

Spencer: Heavy Is the Head That Wears the Crown Written by: Natalie Woo Designed by: Chan Tin Wing Through revisiting the plight of Princess Diana during a royal family Christmas vacation, the 2021 film Spencer offers a reasoning against the social norms that sets out to dilute our awareness of famous people’s humanity as well as the mental toll she endured along with her royal title. Unlike the renowned TV Series “The Crown”, this movie shifts the focus to the narrative of late Princess Diana, whose story has become a cautionary tale for how celebrities are often dehumanized and stripped of their right to privacy, something many might find acceptable when a person reaches a certain level of fame.

Spencer spans over 3 days in Christmas 1991 (Christmas Eve, Christmas and Boxing Day), with the royal family gathers at the Sandringham Estate to celebrate the seemingly joyous and festive holiday. The film first opens with Diana driving along the British countryside, unaccompanied by any guards or security — it was a rare moment of freedom before the upcoming rigid formalities that awaits her at the royal mansion.

“Various accounts describe her, already deeply unhappy with her life as a royal, finding the holidays particularly torturous” – The Cut (2021)

ILLUSTRATION BY QUINTON MCMILLAN PHOTOS BY GETTY/SHUTTERSTOCK.

The film tried to envision how trapped and helpless she must have felt, allowing viewers to peek through the lens of Diana’s troubled headspace. Hence, Spencer could also be deemed as a psychodrama with confusing shots and unsettling scenes, such as how it captures the claustrophobia of royal stares as Diana marches into the dining room and the way her soup that she was ingesting had turned into crushed pearls in her mouth in a split second. These all accurately depict her inner turmoil and anxiety and is a poignant attempt in humanizing a widely known figure by displaying her mental fragilities. In fact, Diana did not even try to conceal her dissatisfaction to the customs and rules set by the royal family. An epitome of this would be how Diana’s former butler recalled her being disoriented and annoyed by the number of outfit changes involved in the day’s festivities, another tradition that features heavily in Spencer.

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Source: Getty Images “It is Our Majesty and the house of Windsor I am pledged to serve. And I speak with their voice.” – Major Gregory Major Gregory is in fact not a real character that existed in real life, but was served as a personification of the constraints and pressure of the expectations placed upon her in the film. Spencer depicted how despite nobody in the House of Windsor was cruel nor dared to disobey her order, she felt invisible to the royal family, including her husband — yet being too visible to the media via incessant media attention. Simply put, the only people she genuinely wanted attention from mostly ignored her while the rest of the world hounded her nonstop. These constant stressors accompanied by the royal family’s indifference ultimately drove her to self-harm, suicide attempts as well as severe bulimia.

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14 英文版

“ I think the movie does a proper depiction of Diana’s internal distress. And that’s what I care about. An eating disorder is never just an eating disorder.” – Pablo Lorraine, Director of Spencer

One of the most gripping scenes was how Diana imagines ripping off the pearl necklace that her husband gifted her, a necklace she knew he also bought for his mistress, and eating the pearls with her soup in a crazed display. This actually served as a metaphor of how she was always asked to swallow her pains and get over them – get over the affair, get over the eating disorder and just stop being so difficult. “ I didn’t like myself and I was ashamed that I could not cope with the pressures.” , as the late Princess Diana admitted in an interview with BBC in 1995. By featuring scenes where the two frequently disagreed at each other for a trifling sum of matters, the film paved way to her crumbling marriage with Prince Charles, which stemmed from his longtime affair with another woman.

The movie also brought up the theme of “Liberation”, though as irony as it may sound.

In the film, we can see how Diana tried to find bits and pieces of freedom within the confines of her situation: she had her little “getaway” drive alone in the countryside, she just picked outfits she felt like wearing that day instead of adhering to the clothing choices recommended by the royal family. For a woman who was living in a system where every significant decision was made by someone else, these small choices and acts of defiance gave her a feeling of control. For her, it was tremendously liberating, especially in an institution that does not allow you to cultivate your own identity.

As said by Prince Charles in the film, “There has to be two of you. There’s two of me, two of father and two of everyone. There is the real one and the one they take pictures of.”

At times, she must have wondered about a life where she didn’t choose to be Princess of Wales and got the chance to just be Diana Spencer. The night before her engagement, Diana’s bodyguard reportedly told her, “ I just want you to know that this is your last night of freedom ever in the rest of your life, so make the most of it.” By then, Diana was only nineteen. Her existence outside of the house is for the sole purpose of public consumption, a commodity and her experience as a human being serve as widespread entertainment. Unlike politicians, movie stars or athletes who chose to be in public eye, they had no choice since they were born in a particular family or married into it.

Understandably, the stringent manners and rituals had gotten on Diana’s nerves and she was exhausted by it all.

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“Here, there is only one tense. There is no future, the past and the present are the same thing.”

Despite feeling isolated and abandoned, she still put on a smile whenever cameras came flashing by, perpetuating a lie and upholding an ideal image of the royal family. Diana seemed to have a more down to earth and approachable demeanor than her affluent peers and new family, which constitutes the major reason why the media found her so endearing and relatable. While wealth has the capacity to solve most of our problems, it could not, however, shield people from emotional pain. As the author of Diana’s autobiography Diana: Her True Story writes, “ For all their privileges, their legions of servants, their chauffeur-driven cars, private yachts and planes, they were prisoners of society’s expectations and puppets of the system.”

The film ends on a rather hopeful note, with Diana escaping royal life with her beloved children in tow, pondering ahead about an uncertain future and let viewers briefly imagine a world where she could just be herself. However, reality is of course far from perfect, as the opening of the film states, “ It is a fable from a true tragedy”, and Diana remains as a fellow prisoner in the House of Windsor.

ILLUSTRATION BY DEWEY SAUNDERS.

16 人物專訪

在導賞中承傳舊香港 訪：陳天穎、鄧賢善

文、設：陳天穎

圖片均由溫佐治提供。 在香港這個生活節奏急促的城市，人們沉 浸在忙碌的城市生活，因而對歷史文物和 傳統工藝的興趣大減。要承傳歷史文化， 究竟有甚麼方法呢？要令忙碌的城市人從 生活中稍作抽離、留意身邊的歷史文物和 建築，相信導賞不失為一個好辦法。本報 有幸邀請到「程尋香港」其中一位創辦人 暨崇基書通課程導師的溫佐治，分享對於 歷史文物保育的看法，以及他作為導賞員 的經驗。 溫佐治自小已對文史哲感興趣。小時候經 歷回歸，在回歸前，報紙和電視總會出現 《當年今日》等歷史回顧節目或專欄，這 些回顧勾起了他對香港歷史的興趣，因而 開始收集這些專欄的剪報，以此形式保存 香港歷史，並好好回味這些與他身處地息 息相關的時刻和事件。即使到了現在，溫 佐治對剪報和節目所載的歷史故事仍記憶 猶新。

大學求學期間，皇后碼頭面臨清拆，導致香港人更關注保育問題。 作為文史哲的愛好者，他透過這件事意識到歷史文物保育和身份認 同息息相關。在發展一日千里的香港，許多歷史文物都在一瞬間消 失，要做保育，就得呼籲人們多留意身邊的事物、加深他們對本土 文化的認識，以提升他們的身份認同。剛好在這段時間，他受到母 校邀請作導賞員，帶領母校的學生認識香港。這個契機使他發掘到 自己在導賞方面的天份，更啟發他自己開辦導賞團的念頭。他將這 個理想付諸實行，與另外三位中學同學一同籌備，到香港不同地 方考察，研究當中的歷史和文化。他們終於在2014年成立「程尋香 港」的 Facebook 專頁，並在2015年開放第一團導賞予公眾參與。就 這樣，「程尋香港」一直營運至今，定期舉辦不同的香港本地導賞 團予公眾參與。後來「程尋香港」更開設 Instagram 專頁，嘗試觸及 較年輕的香港人。就和 Facebook 專頁一樣，專頁定期分享香港不同 的歷史文化資訊，提供更多途徑予公眾發掘香港本土不同的傳統文 化。疫情期間，溫佐治和另外三位創辦人亦努力尋求方法，讓公眾 接觸本土文化。所以即使無法舉辦導賞團，「程尋香港」亦有開辦 網上對談，繼續向大眾提供認識香港的機會。

人物專訪 17

隨著愈來愈多人參與過「程尋香港」的導賞團，崇基書 通的課程主任亦發掘到這個團體並在2019年邀請他成為課 程導師。後來，他更受 I．CARE 邀請，合作開辦導賞課 程，訓練中大學生成為導賞員，並帶領中學生進行本地導 賞。在教授崇基書通課程時，他曾經提出由中大學生發起 一個中大導賞團的念頭。學生們經常在校園遊走，但有沒 有留意身邊的建築物和每個地點背後的故事呢？校園裏的 一草一木、每個書院的設計、題字，它們究竟呈現了甚麼 呢？例如「嶺南場」這個名稱是怎麼得來的？伍宜孫又是 誰？其實這些都值得我們探索。我們以為這些東西不重 要，但實際上它們都能使我們認識中大、更了解我們經常 身處的校園。他認為，我們若不曾留意、觀察這些故事， 其實「錯過了很多」。

何謂一個好的導賞員？

別人常問：「為甚麼你讀中文，卻跑去當歷史導賞員？」溫佐治解釋，其實文、史、哲三者互通，就是這三 者之間的每個範疇都懂，才能做一個好的導賞員。如果只會文言文而不懂背後的歷史、哲學的話，參加者會 覺得不夠包羅萬有、會「覺得悶」。因此，一個好的導賞員除了要懂得民間習俗，也要懂得建築、文學等。 有了這些知識，再配合經驗，才能回答參加者突如其來的提問。另外，熱誠對於一個導賞員來說也是不可或 缺的。一個本來性格外向的人，或許他多加三分訓練便已經能成為一個很好的導賞員了。但同樣也有些很內 向、很怕講話的人對傳承保育有興趣，那麼加三分的訓練怕是不夠。他可能需要多加六、七分的訓練才能做 到無所不曉，且面對一大群參加者也不怯場的境界。而可以使這個人加倍努力的，便是背後那份熱誠了。

18 人物專訪

作為導賞員的發現 溫佐治坦言，剛開始作為導賞員的那兩年是最辛苦的，因為有不少細節要處 理。例如兩位導賞員，步行先後次序的安排，看似毫不起眼，卻也是需要考 慮的。另外，確定了導賞路線後，便要逐個地區搜集資料。他曾經為了準備 導賞團而連續兩年沒有去旅行，只留在香港認識不同的地區。這是一個很好 的機會，令他明白到許多人總是花盡心思周遊列國，但對自己的家——香港 不太了解。其實他自己亦如是，若非因為要做導賞員而深入挖掘當地歷史， 其實自己有時也忽略了很多事物。若我們現在不去了解身邊事物的話，到將 來它們消失了，我們甚至不知道它們曾經存在過，那保育又從何談起呢？

透過交流學習 溫佐治笑言，曾經擔心帶長者團，因為怕 長者們有諸多挑剔，不滿行程的安排，亦 怕要照顧他們。但現在回想，給予正面評 價、鼓勵的，往往都是長者們。他說自己 帶長者們到某些香港老地方，他們反而會 告訴你一些自己的往事，甚至有些長者年 輕時曾在那個地方工作過。如此一來，自 己和長者們的交流提升了，他亦從長者們 的口中加深了對一個地方的認識。這種透 過導賞團而生的交流，亦是他自己認為非 常重要的一環。

除此以外，溫佐治亦喜歡光顧本地不同的 小店，並與店主交流，他認為網購缺乏人 與人之間的交流，無法取代光顧老店的體 驗。他經常探索香港不同地區，發掘不同 的小店。有時候，他會和店主交流，詢問 他們產品的資訊，例如傳統手工小食的材 料和煮食方法，又或是桿秤等傳統工具的 用法。透過這些交流，溫佐治了解到更多 香港本土鮮為人知的歷史和文化。

人物專訪 19

香港人對舊香港的認識 溫佐治坦言，香港人對歷史文化缺乏認識。例如一些年過三十的成人，也不知道入廟拜神的基本步 驟。他們沒有特別思考這些事物的出現，例如這棟歷史建築的由來、那條街道名字的起源等。他認 為自己要做好的本分就是在自己力所能及的範圍內，以生動的方式推廣香港歷史文化。儘管未必有 立竿見影的效果，也可能為他們種下了對香港歷史感到好奇的種子，日後長成參天大樹。 香港人對歷史文化的了解往往來自於某些老店拆卸、結業，就只有在這些情況，香港人才會義憤填 膺，熱潮過去又忘得一乾二淨。溫佐治認為，老店結業，是源於大家都不去光顧。例如一間百年藥 油老店結業，並不是因為逼遷，而是因為大家都不再有塗藥油的習慣。這引伸一個問題：究竟大家 傷心是出自甚麼？到了現在，尤其是在2019年以後，大家會傷心的原因並不純粹是因為那間百年老 店結業這麼簡單，而是因為老店結業反映了香港文化的一個沒落，這也促使人們更加關注身份認 同的議題。無可否認，有些東西被淘汰是因為時代改變，導致人們不再需要它們。但會否有些大 家不知道的原因，壓縮了百年老店的生存空間呢？溫佐治認為，保育其實與社會政治氣氛密不可 分。2014年雨傘運動是一個契機，提升了香港人對身份認同這個議題的意識。大家開始意識到粵語 是香港的一個文化符號，繼而帶動了他們更加關注香港其他的文物保育。然而是否真的多了很多年 輕人關注保育問題？溫佐治作為文化導賞員，他的觀察告訴他：並不是。大部分參加導賞團的都是 已經出來社會工作的人，通常介乎三至四十歲。同時，作為崇基書通課程主任，他留意到歷年來某 些學生的課業並不能詳細地找出保育問題的癥結，而這正是香港文化保育所遇到的困難。 外來的影響總是不期然的，它會慢慢的滲透到日常生活中。萬一香港的傳統文化絕跡了，或是被其 他社會同化了，香港的獨特之處也會隨之而消失。這就如我們的思想、日常生活中的習慣般，當你 漸漸被其他人影響，就會失去了自身的獨特之處。考慮香港的文化保育議題時，應思考一個問題： 若然我們任由香港的歷史文化消失，到了將來，香港這個城市，還有甚麼特別呢？

程尋香港 」 「 於 關 多 了解更 專頁。 若然同學想 追蹤他們的社交媒體 以 的資訊，可

ram 專頁： g a t s n I 香港」

「 程尋

」 「 程尋香港 頁： 專 Facebook

20 文學版

文：鄧碧搖 設：葉翠怡

《我的女兒》 我的女娃啊，叫李玩，今年十三了，還是不懂事，但是呢畢竟是我娃，我還是 很愛她的。要是能再懂事一點，不讓我那麼操心就好了。我娃呢，很聰明，她 特別喜歡天文那些東西。那天一大早上，她老師把我叫到學校，說要提高英語 成績，我就給她從物理小組轉到英語小組了，這都是為了她的前程，要是成績 提上去了，就能保送高中了。可這娃呢，跟我慪氣，給我氣得啊，我這麼做不 都為了她嗎？沒辦法，女娃呢，就是特別難哄。我給她送了隻狗，她奶奶跟我 說，她看見狗的時候可開心了，一下子就抱著一起睡覺。終究還是個娃娃，給 點東西就哄好了。 今天我去找我娃了，我老婆剛坐滿月子，就為了讓這女娃接受弟弟胡思亂想， 本來事情就多，還得為了她的狗奔波一趟。今天我爸遛狗把狗弄丟了，讓我去 跟娃說，我就想著編個藉口跟娃說狗送走了得了，這娃還不上當，聽到狗走丟 了跟發瘋似的去找，嘴裏喊著狗的名字 ：「愛因斯坦！愛因斯坦！」唉啊多 丟人啊到處叫喊，這還沒完，她還跟她爺爺撒氣，一把子推倒爺爺，害的他腿 都摔傷了。我爸一把年紀把她養大，比我還慣著她，她居然這樣對待老人家， 要不是親生的我真把她扔街上凍死了得了。 今天我又去找我娃了，她狗沒找著，整天不回家，可把家裡大人都急壞了。我 媽，她奶奶，十幾年沒出門打理著家，今天擔心孫女出門找，給找迷路了。我 趕到家啊，這死丫頭剛到家門口，手裏還拿著酒瓶，給我氣得啊，當場就打了 她一頓，這娃啊，就是欠教訓。 我很愛我的娃的，別人不知道她也不知道，打在她身痛在我心啊。我把她那小 手和那酒瓶一同敲向門的時候我真的只是氣瘋了，她手心出血的時候，我就後 悔了。她哭著跟爺爺奶奶道歉後，我就心軟了。我把她抱在腿上，跟她道歉， 跟她保證，以後什麼都給她最好的，只要她乖乖懂事。 我娃變得懂事了，不再嚷著要找狗了，買的騙她是愛因斯坦的狗她也願意喂 了，英語班也乖乖上了，還考了九十五分！我的乖女兒啊，讓我帶她去天文 展，我馬上就答應了，我還帶她去溜冰場，告訴她，她有一個一歲的親弟弟 了，她已經是一個乖巧懂事的好姐姐了。

文學版 21

今天我去找我娃了，去找我兩個娃了，他們倆相處的挺好了，就是那隻「愛因 斯坦」，它居然咬我的寶貝兒子，給他媽氣的啊，就吵著要把它送去狗肉店。 我一抱著狗到車上啊，女娃就跑過來哭著求我，我想著最近她也挺懂事，也沒 有鬧，最後還是心軟了，把狗送到放流浪狗的地方。 我娃真的懂事了，她居然得了天文一個什麼省區獎，能保送高中的那種，她一 放學啊我就告訴她，她想幹什麼都行，真的是給爸爭光了。她卻問我有沒有把 愛因斯坦送到狗肉店去，我無言，把她載到那地方找狗。狗沒了，說一到那就 不肯吃東西。我心有愧疚，娃卻跟我道謝。晚上我帶她吃大餐，她叔卻給她叫 了一碟狗肉，說是招牌菜。哎呀那親戚也是好心，沒想到，我娃一口肉就吃下 去了，讓她給叔叔們乾杯也變得爽快了，真的像個小大人了。我娃真懂事，懂 事得我都有點不捨得以前愛鬧的她了。 今天全家陪著兒子學滑冰，哎呀他太小了不懂事，之前就愛鬧，還拿著拖把到 處打來打去，把奶奶額頭都打傷了。娃呢就得讓他長長記性，看見他在冰場嚷 嚷著要人扶不起來，最後還是得自己起，我心疼也得忍著。還別說，他那脾氣 還有點像他姐，每次跌倒都得鬧一會才起來。娃嘛，最後都是會安安靜靜自己 站好的。 《狗十三》，又名《愛因斯坦和愛因斯坦》，是一部講述中國式家庭的電影， 電影中的情節十分寫實，讓不少人想起自己的家庭，而這種教育、這種氛圍、 這種身分地位，一直潛而默化的傳承下去，即便每個人都清楚，其中所帶來的 錯誤和傷害。

文：蘇彤欣 設：葉翠怡

《他們的約定和承諾》 「謝謝你們願意接受訪問，希望你們一家按照計劃順順利利吧！」記者笑言， 「對，按照原計劃我們也快了安定好了，祝我們一切都好！」她說。結束了網 上訪問，丈夫匆匆趕去給孩子們講睡前故事，不知道今天會說格林童話的哪一 章節呢？她轉身躺坐在壁爐前的懶人沙發，咬著細細碎碎的爆米花，想著今天 是她來到這裡的第一千零九十五天了，還有三百多天，她就能得到永久居民居 留權了。

壁爐裡面忽明忽暗的爐火，就像坐在方舟上一樣，顛簸不定，船隻也會漏水 吧，誰也沒有辦法承諾她一句：您一定能到達對岸，過上幸福的生活。不過， 她現在住上了稍算愜意的房子，有溫暖的爐火，也有一對可愛的兒女，可真走 運。她離開原居地之前，與丈夫接受了一間網媒的訪問，數年過去，那間網媒 再次聯絡她，糾結幾番後她還是答應了，畢竟接受訪問還是有一些報酬的，在 訪問之前，相關負責人按照「君子協定」準時付了給他們。

這次記者問的問題不多，主要是問問在這邊的生活有甚麼轉變、他們夫妻如何 適應，如何看待近日現居地政府頒布和修改一些移民政策，會否認為這個政 府也是不遵守協議和承諾的呢？會不會考慮帶孩子們回原居地生活呢？不像之 前的訪問那麼深入，甚至有些不痛不癢卻又在提醒我們的感覺，這些問題和我 們的答案有報導的價值嗎？翻看之前的訪問片段，記者問到為什麼要離開的時 候，那些商討的畫面和決定的瞬間便再次浮現眼前：

文學版 23

那一晚，她從廚房出來，就看見他開著電視但客廳卻安靜得出奇，時鐘「滴答滴 答」的聲音被她拖拖沓沓的腳步聲打碎了。一屁股坐進沙發，才看清楚電視畫面 中是煙霧彌漫的，一邊的人慌忙地向逼近的人群的反方向逃跑，坐得筆直的他突 然轉頭跟她說：「我們還是離開吧，故人承諾的，今人還會做嗎？」她懂他的意 思，可是她猶豫了，畢竟還是白紙黑字寫著呢，不怕的。她靜默著，他便扭過身 拉著她的手說：「甚麼『一切照常，兩種生活』都是屁話，應該是『一切待定， 講住兩成』，我們根本就無法得到真正想要的，難道要一輩子把自己困在這個騙 人的承諾裡面嗎？我們不為自己的後代著想嗎？」看著他堅定的眼神，她還是 猶豫的，但是兩人還是研究起了B國的移民計劃。他有正職，她也是一家小公司 的會計，一起辭職移民，算算要多少錢，想想去到當地如何謀生，計劃何時要孩 子，看看如何租賃房子，去哪一個區呢⋯⋯一切有待確定，他們期望躲過那陣襲來 的隱隱迷霧，卻又似進入了另一處迷陣。不管怎樣，最後他們兩人還是靠著B國 的特別移民計劃——那艘方舟，帶著僅有的錢和勇氣順利地達到彼岸，開展新的 生活。 他們看著原居地頒布的一條條新法律、一本本「指導工作綱領」和流動著的指導 者，那個地方回歸了原貌，一切，又靜又好。他們二人的家庭，明明上岸了，卻 又似未上岸。B國甚麼都好，可他們的承諾倒挺像她的腳步的：拖拖拉拉的，都 快兩個星期了，這個修洗衣機技工怎麼還沒來？明明說了上個星期就一定會來， 現在告訴我們再等等。還有兩天，距離提出修理洗衣機的時間已經兩個星期了， 他會準時來到門前嗎？技工不遵守承諾，要怎麼投訴呢？她想好了，就等著他來 了。

生命的豐富 在於有多 漂亮、漂泊、漂流 ......，聽過「漂書」嗎 ? 「漂書」始於上世紀六十年代、七十年代的歐洲，到二十一 世紀初期逐漸傳至世界各地。人們把書本「放漂」到公共場 所前，通常會先貼上寫下提示的書籤，鼓勵取到書本的人在 閱讀後，再用同樣的方式，將書重新「放漂」，讓其他人能 取閱，讓其遇見更多知音，繼續一段漂流書香。 漂書，也讓香港閱讀氛圍發生了翻天覆地的變化，也為大都 會增添了一份文化色彩。

漂書文化滲入香港社會 漂書文化已滲透進香港社會，許多餐廳、咖啡廳、公共屋邨、私人屋苑，都有「漂書架」的蹤影， 讓人們可以在任何時間、任何地點，自由享用讀書之樂。在香港許多角落，更能看到不同的漂書 攤、漂書箱、漂書架。 香港漂書節 香港一年一度最盛大的漂書盛會，則是在十月或十一月由青年廣場主辦的「漂書節」。青年廣場 自 2011 年開始舉辦「香港漂書節」，供香港市民免費參與，希望通過環保的方式，讓他們更多 地接觸到書籍這個巨大的知識寶庫。而「漂書節 2022」亦已於 10 月 14 至 16 日於 Y 劇場舉行， 場內也讓參加者有機會體驗以「放一本，拾一本」的方式「放漂」及「收存」喜愛的書本。 網上漂書及全自動漂書櫃 ： 一沓紙 免費漂書站，是一種不記名的「書友」交流平台。近年來，除了有香港遊樂場協會在香港各地設 有「漂書點」外，也有許多團體在推動和推行「漂書運動」。漂書機由漂書平台「一沓紙」推出， 捐書或取書的人，只要在網頁註冊成為會員，就可以通過線上系統，瀏覽儲存在各種機器中的書 籍，並可預留自己喜歡的書本，於 3 日內前往指定漂書機漂走該書。取書時只須在機身掃瞄 QR code，捐書程序相近。機身還設有紫外線 (UV) 消毒格，可以在拿到書後把書放在裡面進行殺菌 30 秒。在漂書機旁邊，還有一些紙造傢俱，供人坐下閱讀，與「一沓紙」的名字不謀而合。 對於創始人之一張善行 Damon 來 說， 一 沓 紙 的 意義遠高於讓舊書重生， 幫助他找到第二人生，更 是跟團隊一起推廣閱讀文 化和環保！同學若有興趣 加入一沓紙，相信可隨時 與他們聯繫。

可以

多餘的 中大漂書

文化版 25

文 、設：黃柏盈

彼此燃亮 薪火相傳

博群書節 漂書園 ：「閱讀是一場又一場的穿越。」 「博群書節」於 2012 年首辦，獲一眾校友和師長等大力支持，共集得逾萬冊贈書，及後的 2013、 2016 及 2019 年，「博群書節」獲得更多社會人士支持。 博群全人發展中心於 2022 年 10 至 11 月舉辦的「第五屆 博群書節」也圓滿結束，​​以此屆書節爲例， 僅幾個星期所收到的圖書便超過三萬冊，反響熱烈。學生不僅不必掏腰包，憑中大通免費領取最多 15 本書，也可推動校內的閱讀風氣。另外，漂書能讓那些沉寂在書架上的寶物重新煥發生機，開創屬於它 的未來。不同年代的大學生， 也能通過書本結緣，來建立心靈上的紐帶，讓好書一代一代地流閲；而 漂書所累積的閱後感，更加傳承著中大人的智慧與閲歴，這正是一種薪火相傳的山城精神，也體現中大 學生孜孜不倦的求學熱誠。

曾經的逢時書室：「書的實體生命，由書店傳承；書的精神生命，藉分享延續。」 逢時書室，是由一群志趣相投的中大學生一手一腳建立起來的，他們認為校內不應每年只舉行一次漂書 活動，最終他們決定成立二手書店「逢時書室」，希望盡一己綿力，讓中大人都活在漂書的日子中。 自 2013 年成立 FACEBOOK 專頁，以虛擬的形式營運，提供漂書平台。剛好 2014 年善衡書院設立「青 年才俊計劃」，以鼓勵學生們的創業精神，最後逢時的計劃書脫穎而出，得以在陳震夏館地下二百多呎 的空間設立獨立書店，為期一年。 雖然逢時書室還是走到盡頭，但經營書店就像一場接力賽，當有經營者感到累了，就找人接棒。不知道 下一個逢時同路人，又會不會是你？

結

讀畢一部好書，愛書者總想與他人共享，也希望能得到更多的書友的青睞。這份感情，不會因為年齡、 性別、種族而改變，甚至超越了地域和時間……漂書不僅給予讀者尋好書的契機，也帶來了閱讀後的共 鳴與找到知音。這種新興的閱讀文化，既經濟又環保又充滿浪漫情調――通過紙條上的文字，我們能從 字裡行間，感受他人的情感，有時候會不以為然，有時候則感到英雄所見略見，有時候甚至頓生如飲醍 醐之感，最後不自覺地想像留下感言的到底是何許人，此舉實比單純閱讀作品添上另一 份樂趣，也是 漂書的獨特魅力。 雖然香港曾經被稱為「文化沙漠」，但隨著近年來「漂書」的風潮，漂書攤、漂書箱、漂書架遍布各處 學校、志願機構，很多咖啡店甚至開始跟其他漂書組織合作，設有自家的漂書專櫃，方便更多市民能享 受到「找書」、「讀書」、「漂書」的樂趣，極大地改善了香港的讀書氣氛，也為這個小城增添了一份 新的文化氣息。 流動，是生生不息，而宜孫 The Lounge 就有一個漂書閣，但愿宜孫人不要遺忘那些未竟之志，不要遺 忘那些有待啟步的旅途。

以分享給需要的人

山城讚歌

文：沈駿銘 設：鄧碧瑤

花兒盛開 , 綠樹繁茂。 陽光明媚 , 歲月靜好。 讓我為妳寫一首詩 , 留住妳此刻美麗 , 永恆不變。

校巴上落 , 山城角落。 鳥兒在角逐天邊雲彩 , 人來人往間編織情緣。 我們曾經相遇山城。 同站在這片樂土上 , 大聲說著自己理想。 行過還迴路 , 轉入車站路。 廣埸上堅定的民女在盡頭。 高高火炬 , 熾熱起山城人的心志 ; 手執書本 , 用智慧守護這片淨土。

校巴上落 , 山城角落。 白牆內 , 書叢間 , 有著讀不完的大智慧。 迷惘裏 , 困惑中 , 先賢話語指引我明路。 我們曾經相遇山城。 同站在這片樂土上 , 仰望著同一片天空。 經過馮景禧 , 沿著聯合路。 山城之巔君子和淑女對望。 日出日落 , 多少個日夜有你相伴 ; 浮雲萬變 , 亦從未改我正直不阿。

青天白日下 , 鳳鳥環繞 , 祝福著山城永復太平。 願山城的美麗永不消退。

徵文版 27

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